into a Body Politick is as conducive to the perpetuating an External Ecclesiastical Unity Now as Then and for Ever ib. 6. The Means of confining the Benefits of the Covenant to the Solemnities of it by Sacrifice as conducive to the same purpose of erecting a Body-Politick Now also and for Ever § 5. 7. The Federal Sacrifice to which these Benefits of the Covenant are now confined is that of the Eucharist Proved 1. Our Christian Sacrifice of the Eucharist is of a perpetual Use. § 6. 2. It is perpetually useful for the same purposes as in the Apostles Times § 7. 3. It is therefore perpetually useful in order to the partaking in the Invisible Heavenly Sacrifice § 8. 8. No communicating with the Father and the Son but by Communion with the Bishop § 9. The same Reasoning more closely managed and in some things improved SAcred Unity to which SCHISM is opposed is to be derived from ONE ALTAR and ONE Presiding PRIEST as Principles of Unity This proved true 1. From Hellenistical Principles as urged by the Jews against the Samaritans 1. This Sacred Unity was designed originally to the Supreme Being as a Deity appropriated to the Segullah or peculiar People 2. This Sacred Unity to the Supreme Being was to be transacted by a Covenant to be made with him by Sacrifice 3. That Sacrifice which by the Principles of those Ages could unite with One God was to be received from ONE and the same ALTAR 4. The Affairs of that ONE ALTAR were according to the Customs of those Times generally managed by ONE Supreme Presiding PRIEST 5. This Unity as Mystical was transacted by the Sacraments principally as Mysteries 1. The Unity here designed is not barely an Rxternal One of this Life but as conducing to an Invisible Unity of the other Life as transacted and procured by this Visible One. 2. This Invisible Union which is here called Mystical was properly to be expected only from Mysteries as that for which Mysteries were principally designed 3. The way of transacting this Invisible Union in Mysteries was understood to be by Representing the Invisible Union by Visible Symbols and so obliging God by virtue of those Symbols as Legal Ones to ratifie invisibly what was transacted in their Visible Mysteries 4. This Mystical Union did most essentially consist in a Union to one common Head as a common Principle to all particulars so united of their Mystical Unity 5. The way of uniting to this Archetypal Head or Principle of Unity as transacted in Mysteries was by first uniting persons to an Image or Representative of the Archetypal Head which was to be a common Head to all subordinate Representatives as its Archetype was also a Head to it self and all united with it 6. In this Multitude of subordinate Representatives whoever was legally united to the last was in the same way of Interpretation of Law understood to be united to the first Archetypal Head of all 7. The first Archetypal Head or Principle of all this Mystical Unity was thought to be the Supreme Being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Platonists called him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Father as the Hellenists as well as the Primitive Christians called him in opposition to the Son 8. They who were united to the High Priest by the Principles of these Hellenists by being so united to the High Priest were united also to the Father 1. They who were united to the High Priest were also on that same account of this Mystical Reasoning united also to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom the High Priest was a designed Representative 2. They who were united to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were on the same Principles united to the Father who was taken for the Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of whom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the express and lively Representative 9. They who communicated in the Sacrifices offered by the High Priest They and they alone were in this Legal way of Judging supposed united to the High Priest 10. They who communicated in Sacrifices offered by any of the Inferior Priests owning a dependence on the High Priest were for so doing judged to communicate in Sacrifices offered by the High Priest himself 11. They who did not communicate at the One great Altar where the High Priest was obliged to officiate in person and where every clean Male was obliged to attend in person at the three great Anniversary Festivals were on that account judged not to communicate in Sacrifices offered by the High Priest 12. They who communicated with other Altars owning no dependence on that one great Altar in reference to their Anniversary Solemnities were for so doing judged not to communicate in Sacrifices offered by the High Priest and they who communicated with Altars owning such a dependence as for Example with that of Heliopolis were therefore judged to communicate with the One great Altar on which they owned a dependence and accordingly accounted of as if they communicated in the Sacrifices offered by the High Priest himself in person 13. They who communicated in these Sacrifices and this ONE ALTAR were in some way of Legal Interpretation judged to communicate in the Archetypal Sacrifices and the Archetypal ALTAR relating to the Archetypal High Priest who was represented by the Visible One 14. They who thus communicated in the Archetypal Sacrifices and Altar were judged to be thereby united to the Archetypal High Priest as by communicating in the Visible Sacrifices and Altar they were united to him that was Visible I mean both to the immediate Archetypal the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Original the Father also 15. They who were thus united to the Archetypal High Priest became thereby intitled to all the Mystical Benefits of that Union 1. As united to his person so they were intitled to all those spiritual influences derived from Him as the Head to all his Mystical Body answering the derivation of vital Influences from the Head to each particular Member in the natural Body That is to the Spirit as a Principle of Spiritual or Mystical Life answering the Animal Spirits in the Natural Body both as it must assist them in the performance of their Duty and as it withal infuses Supernatural Comforts when they have done it 2. As united to his Sacrifice so they come to be in Covenant with him and to be intitled to all those Promises on God's part of the Covenant which by the Hellenists were thought Mystical as this New Covenant it self was so Such were 1. Remission of Sins which by the Apostles Reasoning on those Principles seems proper only to this Mystical Sacrifice 2. Heaven answering the Literal Canaan c. 3. The deliverance of their Souls from the Slavery of their Bodies and the Power of the Devil the Mystical Pharaoh and Aegypt 4. Especially with relation to their future State
by the Bishops and the Apostles who are then to sit on twelve Thrones judging the twelve Tribes of Israel were represented by the Ecclesiastical Presbyteries as Ignatius says they are and if the Angels who with their Voice and Trumpet were to gather the Elect from the Four Corners of the Earth plainly alluding to the Office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were to call and dismiss Sacred Assemblies with their Voices and Trumpets were represented by the Christian Deacons and withal so represented not as one Person is represented by another in a Theater who is not concerned in the Representation but as a Client is in Law represented by his Proxy who is thereupon thought obliged himself to ratifie whatever is done in his Person by such a Representative and if this Mystical Representation was by the appointment of God himself as the Legal Proxies were made by the Clients represented by them and the Mystical Representation was designed not for an entertainment of fancy but purposely to constitute a Legal Person and with a design of concerning himself consequentially in all the slights which may be put upon the Ecclesiastical Judicatories as the nature of these Mystical Representations were every where understood as Obligations to the Gods themselves to ratifie what was done in their name and persons by such appointed Representatives and as Christ himself has expresly promised to resent and punish affronts offered to such Representatives and to look on them as interpretatively designed against himself These things being thus understood there was no part of the future Judicatory which was not represented in the Ecclesiastical and being so they might be sure that the future Judicatory was obliged by the Act of the Church as we are sure every person is obliged by what his Proxy acts in his name in open Court He might well call it Futuri Judicii Praejudicium when upon these Supposals the same Judicatory who are to judge all things at the last day must be supposed already to have judged such Cases which were decided in the Ecclesiastical Judicatories God grant our Brethren may lay this seriously to heart Sect. 11 THESE things therefore being thus solidly laid down by the first Fathers in their Disputes against their contemporary Hereticks and SCHISMATICKS all the Inferences thence deduced against them will follow naturally and undenyably and withal so evidently as that the Inferences could not be disowned by any who owned the Premises and therefore must have been as much the sense of the whole Church of their Age as the Premises It will follow that Disunion from the Bishop was a Disunion from Christ and the Father and from all the Invisible Heavenly Priesthood and Sacrifice and Intercession It will follow that Disunion from any one Ordinary must consequently be a Disunion from the whole Catholick Church seeing it is impossible for any to continue a Member of Christ's Mystical Body who is disunited from the Mystical Head of it It will follow that Visible Disunion from the external Sacraments of the Bishop is in the Consequence a Disunion from the Bishop and from the whole Catholick Church in Communion with him who ought to ratifie each others Censures under pain of SCHISM if they do not For this visible Communion in Sacraments is proceeding on these Principles the only Means and Title to that Communion which was invisible and whoever received him to external Communion who had been thus validly disunited from the invisible Communion by the act of any one in whose Power it was validly to do it must thereby in effect disunite themselves from that invisible Communion by professing themselves one with him who had been validly disunited from it At least this Act would be interpretatively a Profession of Disunion which is also in consequence a Disunion seeing none can have this Union but by professing it Thus it appears how consequently they reasoned in proving such Persons disunited in all regards both of Visible and Invisible Communion Sect. 12 THIS therefore being also granted it thence appears further how consequentially they reasoned in proving them deprived also of the Benefits of this Union For it was impossible that they should have the Benefits of Union who wanted the Union it self from which those Benefits were to result They deny them to have any pardon of their Sins And how could they have it who had no portion in the Heavenly Sacrifice which Christ as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to offer in Heaven by which their Sins were to be attoned or in his Intercession by which his Father's Displeasure was to be appeased and which was grounded on that Sacrifice And this they must want who were cut off from the Mystical Representation and Transaction of that Sacrifice in the Eucharist They denyed them a Portion in their own Prayers And how could they do otherwise when they thought them to have no Interest in the Prayers and Intercession of Christ himself They could not expect to be heard but in such Prayers as were agreeable to his will For indeed the whole hope of having their own Prayers heard was in this way of Reasoning grounded on this that their own Prayers in Earth were Mystical Representations of what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed at the same time to be Praying for in Heaven And therefore such Prayers as were disagreeable to his mind could lay no claim to the Divine Acceptance because they could not truly pretend to be such Representations For indeed how could the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be supposed to be offering Covenant-Sacrifices for them who were no Members of that Covenant which was maintained by those Sacrifices I mean for the obtaining those special favors which were promised on God's part on his part of the Covenant Such are pardon of Sins the Holy Ghost Eternal Life c. which peculiarly related to the Spiritual Kingdom or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for other more general temporal Benefits which were not confined to the Covenant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to pray for them for the whole World as being indeed himself the King and Governor of it in that general sense And accordingly the High Priest himself is said to represent the whole World in Philo by the Mystical Signification of his Vestments And so the Temple relating to the Sacrifices offered by the High Priest represented also the Great Temple of the World as not he only but Josephus also collects from the Hellenistical Interpretations of its Coverings And thus the Christian Eucharistical Sacrifices were also offered for all Mankind as appears not only from the several remaining Forms of the ancient Liturgies but also in the yet more ancient Offices which were used in the time of Tertullian And yet even as to this inferior sort of Prayers they have undoubtedly a worse Right who by their Misdemeanors are judged by their Superiors to have forfeited their Right in the other sort than they
must befal them who either were not in Communion with the High Priest or had separated themselves from him or were excluded by just Censures As by their being divided from him they were cut off from this Communication with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they must consequently be deprived of all the benefits of that Communication They must want the benefit of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Intercession they must want the benefit of his Mystical Sacrifice of Expiation of their Sins and of procuring Spiritual Blessings They must also be supposed to be left destitute in the condition wherein they were before to be detained in those Vehicles which would hinder them from mounting above the Moon and would confine them within the reach of their Enemy and most implacable Tormentor These were Consequences very natural and clear from the Principles and Reasonings of those Ages as I have now explained them AND further 3. As the High Priest Sect. 12 represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to other things so particularly in relation to the Benefits of the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that as by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were invisibly united to the Father and communicated in the Benefits following that Union so it was by a visible Union to the High Priesthood that they were to be united to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to expect the Benefits of that Union and Communion The full proof of this will appear in these particulars That the Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Office it properly was to procure and promote this Union That Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be procured by external Communion with the High Priest as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of mystically signifying and causing this internal Unity These things are to be made out from the received Principles of those Ages which will both explain and prove the Solidity of the Reasonings which were grounded on them 1. Then Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was indeed grounded on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commerce and Communication of Mystical Benefits did necessarily suppose a Union with those from whom the Benefits were expected as the Communication in vital influences supposes a vital Union of Members in the natural Body Whence the Reasoning will follow both ways That they who are united will have a Title to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Living Members must needs partake of the influences of the Head and negatively That they who are by any means whatsoever cut off from Union must also be cut off from Communion with the Father as whatever Member is cut off from the Body natural cannot any longer lay any claim to the influences of the Head PLAINLY the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13 seems to be taken immediately from the Sacrifices For thus the Apostle reasons from Notions and Principles which must have been received among the Heathens because in truth the aggravation of the Sin he disputes against must have been derived from their sense and understanding of the Fact he speaks of especially considering that he does professedly deny any intrinsick evil in the Fact abstracting from the Opinions of others and the scandal taken from their interpretation of it Rom. XIV 14 According therefore to those received opinions they who did eat the Sacrifices of the Altar are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Altar 1 Cor. X. 18 And they who did eat of the things offered to Devils were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 20. From hence in the way of Mystical Interpretation the mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a participation in the Mystical Sacrifice offered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as High Priest to the Father For so the Father being the Deity to whom those Mystical Sacrifices were immediately designed and addressed the communicating in those Sacrifices must be interpreted to be a Communion with the Father as communicating in the external Sacrifices was communicating both with the Father and the Son because both of them were worshiped in those external Sacrifices From thence results a further notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Philosophy of that Age as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a participation in a Society for an Interessedness in the Wellfare of it and a Right to the Privileges and the other Benefits consequential to it And thus I have shewn that the Popular Sacrifices were designed for the confederation of Nations and a consequent intitling to the Deity of those Nations and the Protection and Favor expected from him Answerably hereunto the Invisible Mystical Sacrifices were also supposed to confederate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heavenly Jerusalem under a Mystical Priesthood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Government and Protection of the Supreme Being And as the Rights of a Nation did most appear in a Right in their Panegyres a Right of partaking in their Suffrages and their Sacrifices so there were also supposed the General Assemblies of the First born who were with God the Judge of all to judge the Earth in allusion to the like Judicatories of the Cities of that Age which were generally Democratical where every free born Citizen had a Vote in their General Assemblies as among the Romans they had in their Comitia Centuriata and Tributa and it was counted one of the Rights of Citizenship to admit them to it and a Diminutio Capitis an Infringement of the same Right of Citizenship to deprive them of it in the same sense as the Capite censi are they whose Estates would not reach to any of the Classes and who were therefore only polled as free Citizens and as the Fees payed on this account of admitting into the City are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. XXII 28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as a known Term of Mystical Privilege in the Egyptian Philosophy intitled to Hermes from whence the Hellenists borrowed most of their Notions and in a sense very agreeable to that of the Apostle where he speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Father and the Son 1 Joh. I. 3 The Passage is remarkable and not that I know of taken notice of to this purpose and therefore worthy the more particular Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WHETHERSOEVER of these Sect. 14 ways this Term be understood this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will be grounded on the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as antecedent to it
to which these Copies are to correspond and without knowing that it is impossible to know when it does indeed correspond and when it ceases to do so especially for any Creature to do so without Actual Revelation which is not here pretended without the Scriptures If they consider it as the Great Seal of Heaven so tho it be communicable to such Subjects whose Office it is to use it yet either totally to lay it by or to frame a New Broad Seal without express Authority from the Prince whose Seal it is is counted Treason even in those very Subjects who are otherwise entrusted with the Power of administring it But considering it further as a Bond of Union so there can be less pretence to this Power of antiquating it in any Office that is purely Ecclesiastical For this Union of the Multitude of Believers as grounded on the external Administration of these Symbols as confined to a certain Order of Men is in Truth the Foundation of Ecclesiastical Authority in those Persons who are entrusted with the Power of administring them Because it is by this means put in their Power to admit to or exclude from this Society therefore it also consequently follows that it must be also in their Power to impose what Terms they please of such Admission And therefore there being no human Authority imaginable but what is thus built on it the Authority thus consequent to it cannot extend to what is antecedent to it self cannot subvert its own Foundations IT remains therefore that they prove Sect. 7 them antiquated from the design of the New Testament it self But yet neither will they I believe pretend to this when they thoroughly consider it For will they can they think that there is any future Dispensation to be expected to succeed the Gospel and to which the Gospel must give way or that any such Dispensation is in the least foretold by the Gospel it self as the Primitive Christians proved that the Gospel was predicted by the Law it self as that by which it should in course be antiquated and abolished Can they shew that the Institutions of the Gospel are Shadows and Resemblances of the Institutions of any such future Dispensation that so they may in reason be obliged to yield to the Substance represented by them when that shall appear as the Christians proved this true concerning the Legal Ceremonies from the Letter of the Law it self Can they prove in particular that there is or ever shall be any nearer Draught of that Archetypal Visible Sacrifice of our Saviour upon the Cross than this of the Eucharist as the Primitive Christians did prove that their Eucharist was a nearer draught of that same Sacrifice on the Cross than the Sacrifices of the Mosaick Law When they can prove any of these things they will indeed say something But if they can prove none of them how can they pretend to prove the antiquating of this Sacrament How much less can they pretend to do it by any Parity of Reasoning with those of the Primitive Christians Thus it appears how little reason we have even at present to depend on any Courtesie of our Adversaries in this particular IF therefore the Blessed Sacrament Sect. 8 be of a perpetual use and perpetually useful for the same designs as formerly it will then follow that it must be a Symbol of Unity And then it must still be understood not only as a Ceremony of Admission into the Society of the Church but as a Title to the Privileges of the Society into which men are so admitted By partaking of this visible Sacrifice they must be intitled to an Interest in the Invisible Sacrifice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven and by consequence to all the Benefits obtained and all the Evils expiated in that Sacrifice And on the contrary Exclusion from it must be a Forfeiture of all the Benefits so obtained and an exposing of the Person defenceless to all those Evils of which that Heavenly Sacrifice is an Expiation And if it still must have the same efficacy it ever has had in its Mystical Capacity it must not only unite or disunite to the Sacrifice but to all the Company which have here a Right of Communicating and not only to the Visible Company but to those Invisible Societies in Heaven represented by those in Earth By this Reasoning the partaking of this visible Sacrifice will unite us to all that do or may partake with us in it here on Earth that is to the whole Visible Church by an Act of External Communion because all who are by the Governors of any Communion taken to belong to the Catholick Church in what part soever of the World are for that reason granted to have a Right to their own Communion if they had been present and desired it And by the same Mystical Reasoning it must also unite us to the Invisible Society of Saints and Angels in Heaven not only as these are also confessed to make up that Mystical Body of which Christ is the Head who is the Head of Angels and Principalities and Powers and of every Creature but also as they make up the Invisible Church communicating in the Invisible Archetypal Sacrifice in Heaven For as in this Mystical way of Interpretation our communicating at the Visible Altar which represents the Invisible Altar is accounted a Communion with the Invisible Altar so represented by it so by the same Rule of Interpretation our Communicating with the Visible Assistants at this Visible Altar must be accounted a communicating with those Invisible Communicants in Heaven who are also represented by our Visible Communicants on Earth Besides the same thing will also follow from the other Supposition that our communicating with the Visible Altar is accounted as a communicating with that which is Invisible For if by this means we and they are accounted as Communicants at the same Invisible Altar we must on that account be the same way made One with them in Heaven as all who communicate at the same Visible Altar are made One on Earth BUT S. John makes communicating Sect. 9 with the Church to be a communicating with the Father and the Son But this particular cannot be understood in this Mystical Way of understanding things so conveniently of any thing as of Communion with the Bishop I have shewn how in the Mysteries the Hierophanta was to personate the God who was concerned in those Mysteries and that it was on account of this Personation that he who communicated with the Hierophanta was accounted to communicate with the Deity represented by him I have shewn that the Bishop alone answered the Hierophanta as the Supreme of all those Officers that were concerned in the Mysteries nay that he answered him in this very particular of personating the Father and the Son as the Comparisons were then made by those earliest Christians If therefore Communion with the Archetype was to be maintained by Communion with the Ectypal Representative then
own WORD Accordingly he calls the man breathed into the face of Adam the Image and Resemblance of God And elsewhere more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Image is the Pattern of the other things as he Moses implies in the very beginning of the Law when he says And God made Man after the Image of God As if the Image indeed were Copyed from God but man was only made according to that Image which received the Power of its Copy They further made this Unity of Intellectual Beings to be by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conversion of the inferior Intellects to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ideas which because they were supposed to be in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused by them must be supposed to be to him also And this indeed was the proper way of restoring and uniting lapsed Intellects of which I am now discoursing Thus therefore the procuring and effecting all this Mystical Union and Communion was supposed to depend on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT remains now that I shew further Sect. 17 2. That Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to depend on External Communion with the High Priest as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of Mystically signifying and causing this external Unity It was to depend on the external Communion on the same account as the benefit of all Mysteries was supposed to depend on their external Representations being every where understood to effect what they represented as indeed all Covenanting Symbols were constantly supposed to do The partaking therefore at the visible Altar as it signified so it conferred a Right to Communion with that which was invisible as it signified their belonging to the Community confederated by the External Sacrifices so it also conferred a Right to that invisible Society which was confederated by those Mystical Sacrifices to which they could have no Right but by their Right to the Society confederated by them Their communicating with the High Priest who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in effigie implyed and gave a Real Right to Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself especially considering it as a Symbol used by the consent and Institution of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself in a Covenant wherein himself was a Party and a Mediator The High Priest in this Office personated more than a Human Nature So Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law will have him to partake of a more than Human Nature approaching near to that of God because he was to be if we may say it with reverence a common bound of both that both men may by a Mediator appease the Deity and God may use him as a Minister in reaching out and communicating his Graces unto men What this more than Human Nature was appears from what he elsewhere tells us in the same Discourse that the High Priest in his Vestments bore the Image of the Universe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the Universe or World here spoken of included also the Intellectual World which with him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also manifest from what follows concerning the Intercession wherein he conceives that World to joyn with the High Priest which cannot be understood of any but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he gives the reason why his Vestments were to represent the whole World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the whole World might assist him in the performance of his Sacred Offices It being indeed most becoming that he who was himself consecrated to the Father of the World should also come accompanied with the Son to the Worship of him who had begotten him This Son of God can be no other than that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Christians also called the Son of God and to whom they also ascribed the same Office of Mediating with the Father which is here ascribed to him by Philo. And this is the way by which Iamblichus endeavours to account for those Imperative Forms so frequently made use of by the Priests in their Mystical Commerce with Beings so much more excellent than themselves that they herein personated a Being to whom the Duty was indeed due which they challenged in his name The High Priest therefore in this Action being designed to represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Principle of external Unity must by the same Reasoning give a Right to that Internal Mystical Union which none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself can give but yet he must be supposed obliged to give having given already a Right to it by this Legal way of Covenanting for it And indeed in this particular matter concerning Unity none could pretend so fairly for the Unitive Office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the High Priest For considering as I said that all that the visible Priesthood can contribute to the Mystical Union is by the Obligation his Act may lay upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whose immediate Power it was conceived to be and considering that the Obligation was to be gathered from the signification of the Symbols instituted by him that what was signified by those Symbols that he was understood to have obliged himself to perform and therefore having instituted Symbols of Unity he was understood to have obliged himself to perform that Unity Mystically which he had shadowed externally it thence follows that this external signification was as to us the ground from whence we could conclude the Obligation And therefore if the signification of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Principle of Unity was most proper to the Office of the High Priest it will follow that the effecting the Mystical Unity answerable to the visible Unity by which it was represented must have been most proper to him also And that this was so will appear if we consider whence it was that this Unity was derived according to the Hellenistical Hypothesis And the Apostle who seems frequently to allude to it makes it to consist in the Unity of a Head Thus Marriage makes a Mystical Union because the Head of the Woman is the Man and Christ and the Soul are One because the Head of every Man is Christ and Christ and God are One because the Head of Christ is God and Christ and the Church are One because he is the Head of the Church and accordingly he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the Head of all Intellectual as well as Sensible Beings But in this Office of being a Head no Priesthood can pretend to represent him but the High Priesthood And therefore none can in this way of Reasoning pretend so properly as that to be a Principle of this Mystical Unity CHAP. IX The Christian Bishops were answerable to the Jewish High Priests The CONTENTS The Solidity
Damas Bishop of the Magnesians was a young man This might make his Clergy and People too bold with him But he warns them to have a care of abusing his Age but rather to shew him all respect as other holy Presbyters had done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accordingly he adds that for the honor of him who had required this at their hands they ought to pay their duty without dissimulation If they should do otherwise he shews who would resent and punish it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reasoning is no other than what I have elsewhere shewn was ordinarily used in that Age on the like occasions The deceit used by Ananias and Sapphira to the Apostles in not bringing the whole price of the Land they pretended to sell for charitable uses is called a lying to the Holy Ghost nay even as to the negative expression of Ignatius a lying not unto men but unto God As the like expression had been also used in the case of the Israelites murmuring against Moses and Aaron Thus therefore it appears that the Bishop was understood and designed to represent a Sacred Person after the custom of the Mysteries received in those times AND now the Comparisons of the Sect. 6 Bishops in Ignatius cannot seem so strange these things being considered as they did to Blondell who had considered none of them They are generally designed to express the Sacredness and excellency of the Persons which the Clergy bore in these Mystical Performances Nor is there any thing in them that is really affected or strained much less blasphemous no nor any extravagant flights of fancy as they who have read them without a kindness for them and much more who have read them without this Clew have hitherto conceived them When he was to express the correspondence between the Coelestial and Ecclesiastical Hierarchy as I have shewn that the virtue of all Mystical Performances was to be derived from this correspondence it was very proper sometimes to make the comparison sometimes with the Invisible Originals as I have shewn that the Jewish Sacrifices did not only answer the Invisible Sacrifice offered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven but also the visible one offered by the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as incarnate on the Cross and that the virtue of those visible Sacrifices was to be judged by the nearness of their approach not only to that invisible one but also to that first of those which were visible If he was to compare them with the first invisible Archetypes of Unity as that is indeed his great design in those Epistles in opposition to the SCHISMS then rising then it was very proper for him to take notice only of the two Orders which were then immediately concerned in the Office of Ministration and then to compare them with God the Father and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as this Unity consists in the Unity of the Head and the Scripture tells us that the Head of every Man is Christ so also the same Scripture tells us that the Head of Christ is God Besides that the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftentimes ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hypothesis of that Age not with any design of signifying any Inferiority of Nature but only of Office and Subordination If therefore by his Office he was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who could be more fit than he to personate the Archetypal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was here Archetypal to that of the seven Angels themselves already mentioned And who fitter than the Father to represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Nor can it be thought strange that there should be several gradual intellectual Archetypes as there were among those which were sensible But when his design is to compare the Ecclesiastical Judicatory to the first which was sensible Deacons were not as yet instituted and therefore the only comparison remaining was between Christ and his Apostles and the Bishops with their Presbyteries And then who sees not how aptly the Bishops will answer Christ himself as presiding over their own Presbyteries the same way as Christ did over his Apostles In each of these comparisons one Order is omitted the Deacons in the later and the Presbyters in the former Why the Deacons are omitted the Reason is already given Why the Presbyters are the reason may be that they are sometimes reckoned as one Order with the Bishop by those who never thought of any Parity therein that is by such who do as expresly reckon three Orders upon other occasions Thus many of the most ancient Fathers as their Testimonies are produced by Blondell himself And thus Philo before them sometimes reckons the High Priest in the same Order with the common Priests sometimes he makes him a distinct Order by himself So that notwithstanding the Bishops being of the same Order with Presbyters he might however have as great a pre-eminence above them on account of his place as the High Priest had above the Ordinary Priests which is as much as they do or need desire However in the same Order the Bishop only as a Head is concerned as a Representative of the Mystical Unity which is the main thing designed in these Comparisons Which is a reason not agreeing to the common Presbyter HOWEVER because on other Sect. 7 occasions they reckoned them as distinct Orders therefore there are not wanting such Mystical Representations of the Heavenly Hierarchy as make it exactly answerable to the Ecclesiastical even in this paricular also Thus S. John in the Sixth Chapter of his Revelations represents him who sate upon the Throne the very expression used concerning the Bishops even in those Primitive Times Then as the Presbyters used to sit and to sit on Seats ordered in a Hemicycle about the Bishop within the Chancel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here are represented twenty four Elders sitting likewise on Thrones about the the Throne of the Lamb. That they were designed for Priests appears from the circumstances of their Representation They are cloathed in White Raiment answering the Linnen Ephod among the Jews Verse 4. They have also Vials full of Odors which are interpreted to be the Prayers of the Saints and Harps to sing the Hymns which were usually joyned with the Sacrifices Chap. V. 8 What is this else but exactly the Office of ordinary Priests in those Times That therefore they had also Crowns Chap. IV. 4 c. is only to intimate their being a Royal Priesthood which was one of the Glories pretended to by the Literal Israel and therefore by the Reasoning then used more justly claimable by that which was mystically so And it is thus expounded by those Elders themselves Chap. V. 10 that the Lamb had made them Kings and Priests to their God That the number is
Communion with the Bishop must be the only Means of maintaining a Communion with the Father and the Son because he only represents them And that he only could represent them as Principles of Unity appears from the Foundation of this Unity because it is grounded on Headship Christ is a Principle of Unity to Mankind because he is the Head of the Man and God is a Principle of Unity even to Christ himself because he is the Head of Christ. And because none that has Interest in the visible Government of the Church can represent God and Christ in this particular regard of Headship but the Bishop therefore none but he can represent them as Principles of Unity And therefore in this Mystical Way of Reasoning from Representations to Things none but the Bishop can unite us to the Father and the Son Whence it will further follow that whoever are disunited from the Visible Communion of the Church on Earth and particularly from that Visible Communion of the Bishop must consequently be disunited from the whole visible Catholick Church on Earth and not only so but from the Invisible Communion of the Holy Angels and Saints in Heaven and which is yet more from Christ and God himself and all the Benefits consequent to all these Unities whether Visible or Invisible which cannot in reason be thought communicable to him who is disunited from the Original from whence they flow THIS was good Reasoning in S. Sect. 10 Cyprian's time And what can our Adversaries pretend why it should not still be allowed for good Reasoning now and for ever Were these Instituted Representations understood then as Covenants on God's part obliging him to ratifie the things so Represented by his own Appointment and were they understood so by the most solid ways of judging that those Ages were capable of and can they yet think it possible that those very Ancients to whose Capacities these Institutions were originally fitted could be mistaken concerning God's mind when they used the most likely means for finding it that they were capable of Or if they cannot deny but it was solid then what can they say why it should not be so still Is not the Bishop as apt as ever to signifie a Principle of Unity and to represent God and Christ under the Notion of a Head Nay does not his Monarchical Presidency over his Brethren of the Clergy peculiarly fit him for such a Signification And does he not the more naturally represent God and Christ in the Notion of a Head by how much he is more like in their Monarchy I mean over that particular Body over which Bishops were at at first placed by Divine Institution Or do they think them less of Divine Institution now than formerly This would indeed weaken the Obligation on God's part For even in the use of Covenanting Symbols none is obliged by them but he that uses them and therefore neither would God be obliged to ratifie what is here represented in his name if the Representation had not been of his own Appointment He would not then be obliged to make them partakers of the Invisible Unity who are united to the Bishop nor to exclude them from that same Invisible Unity who are disunited from him But what can be requisite for deriving this appointment at a distance but an uninterrupted Succession from them who had it immediately What more had those earlyer Ages themselves to pretend for it What more can our Adversaries themselves pretend at least what more can they rationally account for without Enthusiastick Pretences to new Revelation And do not our Bishops plead the same Argument of Succession Nor is it any matter in Law for weakening the Claim at what distance this Succession be deduced so that it be still deduced through unquestionable hands No matter how long the Chain be so the Links be entire and equal to the burden supported by it IF those Symbolical Representations Sect. 11 were of Divine Institution and were withal to be interpreted according to the way of Interpretation of that Age I cannot see how they can avoid but that God will be obliged to ratifie a Union or Disunion with the Bishop on Earth by the like Union or Disunion in Heaven Will they therefore to avoid it say that we are not now to follow that way of Interpretation in expounding it particularly that we are not now to regard what were the received Notions concerning Mysteries in those Ages nor what Interpretations were inevitably consequent from these Notions and must therefore have been infallibly thought just and solid with them among whom these Notions were so received but that God intended the Scriptures intelligible in all Ages and therefore could not make the true sense of such Scriptures to depend on Notions antiquated so long agone and so little observed and known in our Modern Ages this may indeed seem more plausible at the first prospect than it will be found solid on a thorough and impartial Examination For can they indeed think that all those several and contradictory senses which may easily be raised of the several Terms and Expressions from the Usages of different times both of Words and Things and Notions to which those Words have relation could ever have been designed by God Could they think that the Sacred Writers themselves could possibly mean them in senses unknown to them and with Relation to Things and Notions not as yet in being Was not Providence at least as much concerned for Them as for Us And was it not as necessary that they should understand those Writings which were primarily designed for their Use as that we should understand them And was it not as harsh that they should be remitted to Senses and Notions not yet existent as that we should be obliged in order to the same design of understanding them to have recourse to those Senses and Notions then used and notoriously alluded to however since discontinued and antiquated in the many Changes and Revolutions that were in course to be expected in such a distance If so great a Variety of Senses be allowed of as may be gathered from the same Letter understood according to the Sentiments of different Ages it cannot be avoided but that every new Age may under pretence of New Expositions introduce a whole new Scheme of Christian Doctrines If to avoid this all must be confined to one certain Sense and way of expounding the Scriptures there can be nothing thought on more convenient than that this one Sense be that Sense in which it was understood by the Primitive Christians to whose Capacities it was peculiarly fitted by the Holy Ghost and the way of expounding the Scriptures be the very same which was and must have been made use of by the Inspired Writers themselves in expounding their own Prophesies which were not expounded to them by a Second Revelation Our Brethren themselves will easily grant that the Scripture was always clear in matters necessary to Salvation And certainly all
Duties and Duties of so great importance as these of preserving Peace and Government and so universal Use in all Ages of the Church must be necessary if any thing And therefore those Senses of the Scriptures relating to such matters must have been clear to them then however they may seem to our Brethren now either because the Monuments to which they then notoriously alluded are lost or because our Brethren take the wrong way to understand them whilst they neglect a prudent recourse to those remaining Monuments by which they might have been informed THUS impossible it is for our Adversaries Sect. 12 to prove their Title to the One Priesthood and One Altar if the same Scriptures be still to be expounded the same way as formerly in matters of Duty which still remain and are like to do so for ever the same as formerly And as impossible it will be to make good any challenge of Benefit from Sacraments so administred in their separate Condition whether we consider their Altar or their Priesthood If we consider their Altar They cannot pretend to represent the Invisible Altar in Heaven at least not so to represent it as Legal Symbols which may infer a Legal Obligation We see the way of making the Jewish Altar such a resemblance was first by fashioning it after the Archetypal Altar in Heaven revealed by God himself to Moses in the Mount Then by framing all other Sensible Altars after the resemblance of that which was first Copyed from the Heavenly Original What was the meaning of this but to oblige all other Altars to as strict a dependence on the first Archetypal of Sensibles as that had on the Heavenly Archetype it self But this our separating Brethren cannot pretend to Their Sacrifices do not so much as unite them to one another according to the Latitudinarians Much less do they unite them to that Archetypal Sensible Altar of the Bishop with which they were at first united and from which they have since departed How can they then pretend to represent and apply the Sacrifice of the Heavenly Altar when withal they do not so much as pretend to any new Revelation like that to Moses by which they might Copy it immediately from the Heavenly Archetype What portion then can they pretend to in the Heavenly Altar and Sacrifice which are only designed for an United People on Earth and united in a Visible Altar and Sacrifice and united with the first of those that are Visible How can they hope such Altars can apply the Benefits of the Heavenly Altar when they cannot so much as pretend to represent it being neither Copyed from it nor from any others that were so How can they be taken for Sealing Representations that may oblige God to convey those Benefits when they are neither appointed by him immediately nor by any Succession of Men impowered to act in his Name AND as little Comfort can they Sect. 13 hope for from their Priesthood in the State of Separation on this very account that it is not an One Priesthood I do not only mean that it is not the One Priesthood which alone had the lawful Original Right to that Title of the One Priesthood None of our Adversaries have any that can so much as pretend however injuriously to such a Title as was requisite on this occasion I have shewn that the One Priest was not to answer the Jewish Ordinary Priests whom none ever pretended to be Principles of Unity nor was it ever disputed with the Samaritans whether there ought to be any more than one of such nor could any such pretend to be a Head to his Brethren which as has been shewn was the only way of making them fit Representatives of God and Christ as the Principles of the Mystical Unity The High Priest was he alone who could challenge these things to himself and when all were agreed that he ought to be only One. And therefore our Brethren ought to shew some single person answerable to him if they will by these Principles so much as pretend to any Principle of Unity This none of our Modern Sects except the Presbyterians can so much as offer at None of them have any single Minister who by their Principles can pretend to Superiority over his Brethren And all that they can pretend is a Moderator over their Classes either for a certain time or at the utmost for Term of Life Yet even that is not sufficient for a Principle of Unity Seeing the Sacrifices are they which are the Cement of this Unity it must be a Presidency not in their Assemblies only but their Sacrifices which can intitle to a Principle of it But there is no one person of their Classes that pretends to any Interest more than others in their Eucharistical Sacrifices none to whom the Union is principally designed that is made to them all in common Hence it will follow by the tenor of our present Argument that they can pretend to no Signification of God and Christ in their Sacraments as Principles of Unity and consequently to no Stipulation in God's part for a share in the Invisible Celestial Unity nor indeed to any of that Union whereby Christians on account of their being so are supposed united to Chirst who have no other way of procuring such a Union but by their Sacraments so that still they must be supposed as much disunited from Christ as the best of those are who have not yet undertaken the Profession of Christianity And then for all the consequential Benefits which plainly suppose a Union they must needs have as weak and ill grounded a Title as they have to the Unity it self to which they are consequential WHAT a sad consideration must Sect. 14 this be to any serious hearty lover of Human Souls to think what Multitudes of those immortal Beings whom the Son of God has been pleased to ransom with his dearest Blood are notwithstanding so sadly and so deeply concerned in the consequence of this Discourse That still they are Aliens from God and Christ and Strangers to the Covenant of Promise and the Commonwealth of Israel It is one of the most dreadful aggravations of the condition of the damned that they are banished from the Presence of the Lord and from the Glory of his Power The same is their condition also who are disunited from Christ by being disunited from his Visible Representative Whatever Enthusiastick Raptures they may feel which are oftentimes the effects of an Enthusiastick Temper influenced by false Principles of a deluded Conscience yet by these Principles they must certainly be deprived of all those real Enjoyments and holy Relishes which devout Souls experience even in this Life in the Communion with their best beloved They can have no true solid Comfort of Conscience who stand on these Terms with their Judge who is withal the Lord of their Consciences None of that Peace which passeth all understanding who are no Subjects of the Prince of Peace no