a Prince in the plural number but himself In the holy Bible others speak of God in that number 2. The plurality intimated in these expressions is determined to Three in other places of Scripture There are three which bear record in heaven 1 Joh. 5.7 They are represented under the name of The Father the Son the Holy Ghost Mat. 28.19 This was not so clearly revealed in the Old Testament but reserved for a more mature state The Jews being under strong propensions to Idolatry this Doctrine was not then set in the fullest light that no occasion might be from thence taken to confirm them in their errour 3. These Three are not three manifestations only of God If they did import nothing more no reason can be given why the number should be thus confined Since the Creation there have been many signal Manifestations of the Deity far exceeding this number A manifestation supposeth some discovery of that which was secret before and by consequence must be made in time but the holy Scripture attributes Eternity to the Father the Son and the blessed Spirit 4. These Three are not three names only of the same God under divers inadequate conceptions For then when it is said that Christ was baptized the Holy Ghost descended a voice came from the Father the meaning would be that one name of God was baptized another descended in the form of a Dove a third uttered a voice than which nothing can be more incongruous Nay when a command is given to baptised in the name of the Father the Son and the Holy Ghost the sence will amount to no more than this go and baptise in the name of three Names This explication of the Trinity is not reconcileable with the scope of S. John when he asserts that there are three which bear record in heaven For the reason why he mentions three is to evidence that there is a sufficient number of witnesses to testifie that Jesus is the Christ Now if by the Three are meant only three names of the same person the Apostle fails of his end and is represented as guilty of a manifest collusion He does as if a man should undertake to prove Oratory an excellent Art by three witnesses and produce only the three names of the Orator Marcus Tullius Cicero 5. All things required to the constitution of a person belong to them A Person is an intelligent Being which has a peculiar subsistence This definition agrees to the Father the Son and Holy Spirit They have all Intelligence and Knowledge The Father is said to know the Son and the Son the Father The Holy Ghost is stiled a Spirit of Wisdom and Understanding They have peculiar subsistence The Father is without communication from another The Son is from the Father The Spirit proceeds from the Father and the Son His procession from the Father is asserted in express words John 15.26 From the Son supposed in the Mission of the Comforter in the same Verse For as the Father is sent of none because he is of himself the Son is sent of the Father because he is of the Father so the Spirit is represented as sent by the Father and the Son because he proceeds from both Now he who is begotten or proceeds must necessarily be distinct from him by whom he is begotten and from whom he proceeds and by consequence have a peculiar mode of subsistence The Father 's being in the Son and the Son in the Father doth not destroy this distinction God is in every man and every man in God In him we live and move and have our Being and yet the discrimination remains betwixt the divine and humane subsistence 6. Such Actions are attributed to these three as belong to none but a person It will be superfluous to instance in those which are ascribed to the Father and the Son All the doubt is about the Spirit and yet the Scripture is very clear in this particular He is said to know will 1 Cor. 2.10 11. 1 Cor. 12.11 Job 33.4 Psal 104.30 create preserve These actions are undoubted indications of a person Actions are attributed to things either properly or improperly Whensoever they are attributed to them in the first sence they are infallible Arguments of suppositality Actiones sunt suppositorum And it is apparent that when they are attributed to the Spirit it is not always in an improper and figurative sence He is said to make intercession Rom. 8. v. If this action be assigned to the Spirit improperly or tropically then it may be properly attributed to the Father who according to the Socinian notion useth the Spirit as a power or virtue to produce what he designs even as those operations which are ascribed to Charity in a tropical sence 1 Cor. 13. properly belong to the Man which is indued with it and makes use of it as a moral power or virtue But Intertercession betwixt the Father and us cannot with any congruity be said to be made by the Father himself The Father is one party and we the other Where there are two parties Intercession supposes the interposition of a third person All this makes it manifest why the Father Son and Holy Ghost are represented in Scripture as Three Persons The personality of the Father is mentioned Heb. 1.3 The Son is said to be his express Image which can import no less than that he is a person like unto his Father The Holy Spirit is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Comforter like unto the Son He is set forth by the demonstrative Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted note of personality If in any humane Writing the matter of which was never drawn into controversie by the pride or prejudice of a Party such expressions as these should occur He shall teach you He shal bring all things to your remembrance He shall testifie of me He will reprove the World He will guide you into all Truth He shall glorifie me and that He who is to do all this proceeds from the Father and is sent by the Son We should account him a very absurd Interpreter that should say that the He so often repeated is not a person nor personally distinct from him by whom he is sent and from whom he proceeds All this is asserted in the Scripture of the Holy Ghost The Socinians willingly grant an eternal personality to the Father but deny it to the Son and the Spirit They say that the Son is a Person but not eternal that the Holy Ghost is neither a Person nor eternal but a Power and Virtue from God or an effect produced by that Power and yet the personality of the Son must be as early as his Filiation and his Filiation or Sonship is undoubtedly eternal The Prophet Micha saies His goings forth have been from old from everlasting c. 5. v. 2. The Spirit cannot always signifie Power or an effect produced by the Power The Spirit and Power are plainly distinguished
Jesus is said to return in the power of the Spirit Luk. 14. S. Paul prays that the Romans may abound in hope thro' the power of the Holy Ghost Rom. 15 14. Mighty signs and wonders are said to be done by the power of the Spirit of God If the Spirit in these places did signifie no more than a divine power the meaning would be that Christ returned the Romans abounded miracles were wrought thro' the power of a Power The Spirit is likewise evidently distinguished from effects or gifts The Apostle saies that There are diversity of gifts but the same Spirit 1 Cor. 12.4 To one is given by the Spirit the word of Wisdom to another the word of Knowledge by the same Spirit v. 8. And that all these worketh this one and the same Spirit So that there can be nothing left in these Texts for the Spirit to signifie but a Person He being manifestly distinguished from the Divine Power and the gifts and products of that Power Now I have finished the second Proposition In the Godhead there are Three Persons 3. These Three are One God Unity is essential to the Deity Plurality proceeds from the fecundity and fruitfulness of Causes but God is of himself without dependence upon any Cause If there be more Gods there must be more Infinites in the same kind which implies a contradiction for one infinite Being contains all perfection not only as considered in the general notion but actually and therefore there is none for any other Deity to be invested with and possessed of in the same manner If there be more Gods they must be distinct one from another This distinction must arise from some diversity in Nature to attribute such diversity to the Divine Nature is to make a dishonourable reflection upon the simplicity of it The Father Son and Holy Ghost are this One God 1. The Scripture plainly asserts that they are one 1 John 5.7 Tho' these words are not found in some Copies yet they are extant in more than they are wanting in and in that which is dubious the decision is according to the suffrage of the major part If such an addition has been made to the Text it must be done before or after the two first General Councils If before it was either accidental or intentional Not Accidental thro' the inadvertency of the Scribe For tho' a Scribe may mistake and leave out letters and words yet it cannot be imagined that he should casually without any design add a whole sentence and not presently upon a review which may be justly presumed in a Writing of such importance discover and correct his errour Not Intentional no good reason can be given why any should industriously make such a spurious insertion before the controversie concerning the Deity of Christ and the Holy Ghost did commence Neither was the addition which is pretended made after the two first General Councils Because the words we speak of are found in those Copies which the Fathers who lived before those Councils made use of S. Cyprian asserts de Patre Filio c. Of the Father Son and Holy Ghost it is written and these Three are One. This gives us just reason to believe that the Copies in which these words are wanting fell into the hands of the Arrians and that a rasure was made by them 2. As the words of S. John assure us that The Father the Son and the Spirit are One so we are assured by other texts of Sacred Writ that this Unity is in the Divine Essence They have all one and the same infinite Nature This is evident by the attribution of the Name Properties and peculiar Operations of the most High God to them None doubt of this relation to the Father The matter is likewise clear concerning the Son and the Spirit Christ is called the mighty God Isa 9.6 God blessed for evermore Rom. 9.5 The true God 1 Joh. 5.20 The most high God Psal 58.17 56. The most High which the Israelites tempted and provoked in the wilderness is expresly called Christ 1 Cor. 10.9 The name of God is never attributed in the sacred Oracles with such emphatical Epithets to any finite Being They are intentionally inserted to signifie that Jesus is stiled God not upon the account of his Embassy from his Father or a deification in the state of Glory but his infinite Nature He who is made God and is not so essentially cannot be said to be the true mighty most High God blessed for evermore As the Name of God so the Properties of the Divine Nature are attributed to him Omniscience Joh. 21.17 Immutability Heb. 1.11 Omnipotence Rev. 1.8 Eternity He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is which was which is to come v. 4. Eternity comprehends all differences of time Was he but a meer Creature such perfections could not reside in him A finite Being under the greatest Elevation has not a capacity large enough to entertain and receive such boundless excellencies The peculiar Operations of God are likewise attributed to him as Creation Joh. 1.2 Coloss 1.16 God is said to create all things by Jesus Christ Eph. 3.9 The Son did concur with the Father and the Spirit in this great Work as a co-ordinate cause The Nature of Creation will not admit the interposals of an instrument There being no matter to prepare a physical instrument has nothing to do in the case And Christ is represented as more than a Moral The infinite power whereby all things are made is often ascribed to him which is never done to a meer moral instrument such as the Apostles were in the production of Miracles Conservation is likewise ascribed to him He is said to uphold all things with the word of his power Heb. 1.3 It was usual for the Jews to express the Deity by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here inserted to assure them that Christ sustains the World and prevents its relapse into its primitive Abyss by virtue of his Deity Lastly He is said to work Miracles He made the blind to see the lame to walk the dead to revive This he did not bring to pass by any mutuatitious power When he healed the multitude it is said Virtue went out of him Luk. 6.19 The power whereby he did it was not adventitious but innate When S. Peter wrought a miracle that Christ by whose power it was effected might not be deprived of the glory of it he names him as the principal cause His name thro' faith in his name hath made this man whole Act. 3.16 As the name properties and operations of the Divine Nature are attributed to the Son of God So likewise to the Holy Ghost The Spirit of the Lord 2 Sam. 23.2 is stiled the God of Israel Ananias who lied unto the Spirit Act. 5.3 is said to lie unto God v. 4. The body which is the Temple of the holy Ghost 1 Cor. 6.19 is stiled
the Temple of God 1 Cor. 3.16 He is Eternal Heb. 9.7 Omniscient 1 Cor. 2.10 Omnipresent Psal 139.7 The whole Creation is represented as the effect of his power The host of Heaven Psal 33.6 Man the principal Work of God upon the Earth Job 33.4 The Fish in the Sea Psal 104.3 are all of his formation Before there was any Wind Immeasusque Deus super aequora vasia meabat which is peculiar to the Firmament a work of the second day the Spirit of the Lord is said to move upon the Waters The Chaos by his incubation was digested into Order and brought to a state of Maturation Certainly God who composed the Scripture and declares in it that he will not give his Glory to another would never have assigned his name nature and peculiar operations to the Spirit had he not been of the same Essence with himself To assert that all this is attributed to the Spirit because God makes use of him as an instrument to effect his Work will not remove the difficulty For there is some work attributed to the Spirit to which no instrument can concur as Creation There are other operations in doing of which God cannot be said to use the Spirit according to the sentiments of the Socinians as to know and search his deep things For the Spirit in their apprehensions signifies a Divine Power and it is very incongruous to say that God knows and searches things by his Power This Truth concerning the Trinity in Unity hath been so fully discovered that all sorts of men have taken notice of it The Mind of the Christians before Constantine may be very well known by Athanasuis Orat. 1.121 Ad Serapio tom 1. p. 366. de Spi. Sanâ—â—o Apol. 2. who wanted no opportunity to be acquainted with their Writings He expresly asserts that there was nothing established by the Nicene Synod but what was agreeable to them S. Basil cites several Authorities of the first Centuries for the same purpose In those Writings which are come to our hands there are many evident expressions of this doctrin Justin Martyr speaking of the Father of righteousness saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. him and the Son coming from him and the prophetick Spirit we receive and adore Athenagoras in vindication of the Christians whom the Heathens accounted Atheists saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who would not admire to hear them called Atheists who own God the Father God the Son God the Holy Ghost Clemens Alexandrinus ends his Paedagogus with very lively expressions of this Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the only Father Son c. with the Holy Ghost all in one c. There are Testimonies of the same importance in Tertullian Cyprian Lactantius All these with many others agree that there is but one God and that there are Three which participate of the Deity and that one of them is the fountain of the rest from whence it inevitably follows that they must be personally distinct The fountain and the streams are always different one from the other Indeed there are some things spoken in the explication of this Mystery which are liable to an ambiguous construction as is manifest in the discourse of Justin Martyr with the Jew Tâ—â—â—h and the Treatise of Tertullian against Praxeas This Truth being not then encountred with so direct an opposition as it was in the time of Arrius some degrees of caution in point of expression are wanting and too great a condescension made to the Sentiments of the Philosophers by blending their notions with the ineffable Mystery that it might gain a more ready entertainment among them Such prudential accommodations must not be construed in such a sence as to prejudice the Truth which in other places of the same Authors is clearly acknowledged The clear must not be expounded by that which is obscure but the obscure by that which is clear The Jews have not been without some knowledge of this Mystery Pugio fidei p. 397. Raimundus Martini says that he scarcely ever conferred with any of them who were in any estimation for Wisdom who would not grant that God was Trinus Vnus They have a Tradition that when the Benediction Num. 6.26 was pronounced by the Priest he used when he came to the word Jehova to lift three fingers higher than the rest to denote the Trinity It was their manner to call the Father Son Voisin in Pug. fidei p. 400. and Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistences and to assert the unity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinite God Those words The Lord our God is one God are in Zohar applied to the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added with a great letter in the Hebrew Text to denote their Unity The Hebrew Scholiast says that the repetition of the name of God three times Psal 50.1 2. is to denote the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which created the World These are stiled inward persons It is observed that all the names of God have a plural termination Voisin p. 406. p. 400. except Jehova his essential name to import the plurality of Persons and unity of Essence It is a saying among the Cabalists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Father is God the Son is God the Holy Ghost is God Three in One and One in Three By the Abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son They say they are put together to express their Unity and that the three Letters do signifie the three Hypostases in one Essence Tho' this Doctrine is very much disguised in the Writings of the Heathens yet there is so much of it left unmask'd as it may be plainly discerned they were not totally strangers to it The chief God among the Persians was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threefold with relation to this Sacred Mystery The first Hypostasis they called Oramasâ—les the second Mithras the third Arimanes Plato likewise mentions Three 〈◊〉 5. l. 1. l. 3. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These by Plotinus are represented as the three Hypostases which are Principles or first causes in the Universe When Thulis King of Aegypt went to the Oracle of Serapis to inquire Saidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who before him could do such exploits as he had done and who would be after him The Answer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First God after him the Word and then the Spirit concurring with both Bâ—rnier's Mâ—moirs â—â—m 3. p. 130. The Indians own Three in the Deity known by the names of Brahma Bischen and Mehaâ—denâ— Dervis â—rsielebi a Mahometan acknowledged to a Christian who was disputing with him about Religion that at the commencement of all their Negotiations Epito
personal favours of his Prince to pay the Rights which belong to the Crown yet the formal object and reason of his so doing is the Sovereignty and dominion which the Prince is invested with As the Son so likewise the Spirit is the Object of Adoration He is placed in the same rank with the Father and the Son Mat. 28. v. 19. Jo. 1.5 7. and honoured with the attribution of the peculiarities of the Deity as Eternity Immensity Omniscience The dishonour done to him by Blasphemy has as black a character in the Scripture as the dishonour of the Father or Son It is represented as a delinquency of the first magnitude and excluded the benefit of pardon He who is thus dignified and secured by the most severe commination against dishonour must necessarily of right challenge the same degree of Honour and Worship which is due to the Father and the Son The Adoration given to them all must be so directed that we may worship the Trinity in Unity and Unity in Trinity The ground of divine Veneration is the unlimited and peerless perfection of God The motives conducing to it are the benefits which none but so transcendent a Being can conferr The same internal eminency is common to the Three Persons Every external benefit is the product of their joint concurrence They having all an equal interest in the foundation of Religion and the motives conducing to it it is very reasonable when we direct an act of Worship to one that we should not exclude the other When we name the Son only the Father and holy Spirit are to be understood or the Father only the Son and the Spirit or the Spirit only the Father and the Son Consonant to this doctrine are the words of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us Worship in Three one Deity and the practice of the universal Church which is apparent by the Latin and Greek Liturgies Now I have done with the fourth Proposition This One God is to be Worshipped 5. This God is only to be Worshiped This is the express assertion of the Holy Scripture the dictate of Reason the sence of the Ancient Church 1. The assertion of Holy Scripture It is the first of the moral Laws Thou shalt have no other Gods but me and placed in the front of the Gospel Him only shalt thou serve In a sense of this appropriate allegiance to Jehovah the Angel did forbid S. John and S. Paul and Barnabas the people of Lycaonia to pay them any Divine Veneration Daniel's refusal of the portion of meat which was first consecrated to an Idol will easily induce us to believe that he had an equal disgust of the Idolatrous worship which was given to him If Abraham's deportment when the Angels appeared had more than a moral or civil respect The Son of God his being in the company will excuse him from Idolatry one of them is expresly dignified with the incommunicable name of the Deity 2. The dictate of reason Worship is either internal or external Internal includes a deep and reverential esteem as an ingredient essential to its nature This esteem must be of an elevation agreeable to the excellency of the Object it is terminated upon There being no object that can be a Rival with the Supreme Being in point of perfection it is not possible that the same esteem which his transcendent dignity challengeth from us should with justice be given to any other External imports a declaration of inward esteem by some outward acts As the Veneration terminated upon God is peculiar and appropriate So must the Acts be which are designed for the signification of it Betwixt the sign and the thing signified there ought to be such a similitude that the one may be known by the other This cannot be done in the present case except there be such an appropriation as we speak of The nature of Divine Supremacy requires in outward as well as inward Worship a discrimination from that which is given to the Creature Earthly Monarchs expect an agnition of their Sovereignty to be made by the payment of an appropriate homage They have some Jewels in their Crown which they will not permit any of their Subjects to wear Tho' Moral and Civil regards may be tendred to a Creature yet if they rise so high as to have any mixtures of those peculiarities which are devoted by nature or institution to signifie Divine Veneration they are as distasteful to God as it would be to a Prince to stand by and see the Allegiance which is due only to himself given to another This Truth is warranted with so much clear reason that those who have had no other advantage but the light of Nature have taken notice of it Among those instructions which Orpheus left with Musaeus Lib. de Monarch Det p. 104 108. This is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore him alone who is the King of the World It was the advice of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour him alone who is Lord of all Ad Antolycum p. 122. The Verses of the Sibyl in Theophilus Antiochenus are of the same importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laâ—t de â—â—lsa Relig. p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the World alone adore Who ever was and shall be ever more 3. The Sence of the Ancient Church Among those Truths which are owned by the most early Writers this is of the first magnitude that God only is to be Worshipped They never mention the worshipping any thing else as the Sacrament the Cross the Relicks of Saints When they delineate the rites appertaining to the Eucharist there is not the least intimation of that Veneration which the Romanist say is due to the Sacrament They were far from asserting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae debetur vero Deo is to be given to it Circumstances purely accidental as the time when the Institution was made the place where the mingling Water with Wine are recorded Those who had leisure to preserve the memory of these circumstances would not have omitted a point so material in case any such thing had been known to be agreeable to the mind of God As for the individual Cross upon which our blessed Lord suffered there could be no Adoration directed to it for the first three hundred years It is confessed that it lay concealed under ground till the time of Helena mother to Constantine the Great Neither is there the least signification of any religious addresses made to artificial imitations of it When the Veneration of the Cross is objected by the Heathens against the Christians Mirâ—â— Fâ—l it is answered by them Cruces etiam nec colimus nec optamus We neither Worship Crosses nor wish for them Bellarmine indeed infers that the objection implies that some such practice was then in use but he may by the same reason perswade us that the Christians Worshipped the Head of an Ass because their
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
of Worship we may add Hearing Reading receiving the Sacraments The Liturgy joyns together the setting forth the Praise of God and the hearing his Word when we with holy reverence hearken to it we set forth the Praise of his Wisdom and Goodness which by our devout and serious attention we acknowledge to be sufficient and ready to instruct us He who reads the Scripture as the Word of the living God with an intention to be made wise unto Salvation by it doth thereby manifest his deep sence of the incomprehensible and profound understanding of the Author of it When Proselytes are admitted into the Church by Baptism and have the remission of their sins sealed unto them upon the terms of the new Covenant it is an evident indication of their humble resentments of the infinite goodness of God in granting an act of Amnesty and pardon after the violation of the first Covenant Their being baptised in the name of the Father Son and Holy Ghost is an expression of a reverential acknowledgment of and an entire devotion to the sacred and blessed Trinity The receiving the Symbols of the body and blood of our Lord imports a laudatory agnition of him It is not an empty remembrance which is intended but a solemn commemoration attended with the most emphatical expressions of Praise and Gratitude It is stiled a shewing forth in allusion to the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a declaration made in praise of the benignity of Heaven in procuring redemption from the Aegyptian servitude The Wine is stiled by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing and the Bread by Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of Thanksgiving These two Sacraments were not designed for the primitive times only but to continue to the last period of the World The reason of their continuance is common to all Ages we have now as much need to renounce our ghostly enemy profess our repentance promote sanctification be received into the Church commemorate the death of Christ renew our covenant gain a fuller Communion as they which lived in the first age And it is not now inexpedient that we should be taught by some visible signs our intellectual powers are in as much dependence upon sence as formerly Were the attainments of the present Age equal to the state of Paradise this way of instruction would not be disagreeable Eden was not without Two Sacramental Trees Their permanency is likewise ascertained to us by a Divine Revelation In the Commission to Baptise it is said I will be with you to the end of the world To interpret baptising nothing else but an initiating by Doctrine without Water and the end of the world the end of the age in which the Apostles lived is to offer too much violence to the Text. The proper Notion of Baptism includes Water We are not to depart from the proper signification of words and comply with a Metaphorical without a peremptory necessity The Context is so far from obliging us to this departure that on the contrary it holds forth a manifest discrimination betwixt baptising and initiating by Doctrine v. 19. v. 20. The first is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. v. 40. and there without controversie it signifies the last period of the world when the Angels shall sever the wicked from the just If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import the Age it must be remembred that the Jews divided the time from the Creation to the dissolution of all things into two Ages the first expiring at the coming of the Messias the second at the final period of the Universe and so I will be with you to the end of the age is as much as I will be with you to the end of the world The Age before the coming of the Messias cannot be understood he being in our nature when he spake these words therefore the age after must When the Apostle says as often as ye eat this bread and drink this cup ye shew forth the Lord's death till he come He evidently declares that the institution of the Supper is to continue till the last appearing of Jesus Christ There are but four comings of his usually spoken of The First in the Flesh when he assumed our nature the Second in the Spirit to sanctifie and rule his Church the Third in his vindicative Justice to destroy Jerusalem the Fourth in the last day to Judge the World The two first cannot be understood They were past when the Apostle wrote his Epistle The Messias was then come in the Flesh to all mankind In the Spirit at the solemn feast of Pentecost and in particular to the Corinthians they were sanctified in Christ Jesus 1 Ep. 1.2 But the coming which the Apostle aims at is future until I come Neither can we understand his coming to destroy Jerusalem For these words are inserted with a design to awake the Corinthians to a greater degree of circumspection in their preparations for the holy Communion intimating that it shall continue till Christ come to summon them before his Tribunal and judge them for their unworthy Approaches There was no summons of the Corinthians at the overthrow of Jerusalem and therefore the last coming must be understood These Acts which have been enumerated some in savour of the Mass would perswade us that sacrificing is to be added as a part of Divine Worship under the Gospel If this be so it must be warranted by some Divine Law and this must be either natural or positive Natural it is not as will be evident by the following considerations 1. A Sacrifice is an Oblation of some material thing unto God and in the offering destroyed The essential difference whereby it is distinguished from other Oblations is the destructive mutation This change cannot reasonably be esteemed an act of Worship but so far as it is an acknowledgment of some excellency appertaining to the Divine Nature as Sovereignty Wisdom Goodness c. In its self before it has an institution enstamped upon it it imports no such agnition Were we left to the conduct of natural light it would rather induce us to believe that the Godhead is dishonoured than worshipped by a dissolution of the creature in whose composure divine Power and Wisdom are eminently conspicuous 2. If the light of nature leads us to this practice it must be because it conduceth to the Honour of God and if so we being under an obligation to honour him in the superlative and most exalted degree the same reason will dictate that mankind the most excellent part of the visible Creation is to be singled out for this sacred purpose Nay that Abraham wanted not the warranty of a revelation for the offering up of Isaac but was sufficiently instructed by the light of Nature in that concernment
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
Greek Interpreters expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession The Works whereby he is glorified are either his own or ours The Heavens declare his Glory All the productions of his hands set forth his Power Wisdom and Goodness The Ark with a Propitiatory a lively Emblem of reconciling Mercy is stiled the Glory His blessed Son in whom shines forth the whole constellation of divine perfections The Brightness of his Glory We glorifie him in our Works When we are ingaged in such as are Holy and Good Their similitude to the Divine Will and Nature may without any incongruity be called External Glory They set forth what he is and what he is most pleased and delighted with In the number of such actions we cannot deny a place to Religious Worship it being an humble acknowledgment of those boundless perfections which reside in him Praise is an ingredient diffused thro' all the parts of Worship In Prayer Receiving the Sacraments Reading Hearing his Holy Word we set forth his most worthy Praise and Whoso offereth praise glorifieth God Ps 50.23 It likewise has a propitious aspect upon The eternal Salvation of the Soul The enjoyment of this felicity is to be expected only in Heaven and God has appointed That none shall enter into that blessed place but those who Worship him in this present state The way into the Holy of Holiest by his unchangeable appointment lies thro' the Temple where all the parts of Religious Worship are to be performed The gate which opens into the Celestial Mansions is not only strait but so low that none can enter into it but those who stoop and are ingaged here in humble and submissive agnitions of the Divine Excellency The grand work in Heaven being to perform the most signal acts of Adoration He that is not in some measure inur'd to them in this World is destitute of an aptitude and fitness for that blessed imployment It would be as great a surprisal to any who are totally strangers here to the Hallelujahs and Praises which are due to the most high God to be placed in a moment in the midst of the Heavenly Quire as it was to the Syrian host to be unawares in the midst of Samaria Heaven instead of being a place of rest would be a real disquiet to such unqualified persons Lastly Divine Worship has a tendency to promote The Preservation of the Community It excellently disposeth Princes to govern Their honorary addresses to him who is higher than the highest influence them with a due temper of mind towards their Subjects They cannot but desire to comport with the pleasure of him whom they in sincerity adore and they must necessarily know That it is his pleasure that they should imitate him in the acts of his Clemency and Goodness And such acts are the Cement which unites the Hearts of the Prince and People together and secures the most lasting conjunction to all the parts of the Community It likewise disposeth Subjects to obey They who in the integrity of their hearts Worship the Supreme Being can do no less than pay their acknowledgments to his Vice-gerent Infinite Sovereignty being the object of their Veneration wheresoever they meet with the Type and resemblance of it they cannot pass by it without an expression of their due regards for the proto-types sake We may add to all this That Worship rightly performed draws a perpetuating blessing upon the Community Such Princes as have been most careful to advance the due celebration of it have been attended in their Government with signal Felicities David who made it his first and last work to settle Religion did thereby settle his Kingdom His Subjects were united his enemies dissipated his friends increased But Solomon who divided Divine Worship betwixt Jehova and other Gods had his Kingdom divided Then parts were given to his Servant and but Two to his Son These three particulars The Glory of God The Salvation of the Soul The Preservation of the Community Religious Worship having a tendency to promote it must be our duty when we are ingaged in it so to direct our intentions as to cast our eye upon them But that which challengeth the first place in our thoughts is The Glory of God The reason of this order will be very conspicuous if we consider 1. The Obligations which we lie under to the Supreme Being His favours are so constant and superlative that they admit of no delay but require in the first place in every address to him something to be returned in point of gratitude It is an undervaluing of the kindness we every moment receive to prefer any other duty before it Now by reason God is infinite in Perfection and by consequence uncapable of receiving any thing from us but a decent and becoming acknowledgment and setting forth of his intrinsick Glory this must necessarily take the upper hand of all other ends in our Intentions 2. The glorifying God is the first of those duties which are morally Good It is the Form which constitutes and makes them to be what they are All Good whatsoever is either such as God Wills because it is so or else so because God Wills it The Essence of the first lies in a similitude to the immutable perfection of the Divine Nature of the Second to the sacred determinations of his Blessed Will This similitude in the Creature to God is that which we mean by his External Glory The whole Creation contributes to this purpose so long as it retains such a composure as lively represents his Goodness Wisdom and Power When any part degenerates into a frame dislike to the Idea in the Supreme Being according to which it was made then his Glory is eclipsed 3. The glorifying God is the primary duty which Christian Religion devolves upon us Whatsoever ye do do all to the glory of God 1 Cor. 10.31 Christ the Institutor of our holy Profession was ushered into the World by the Heavenly Host with this Hymn Glory be to God in the highest when he was about to leave it He prayed in these words Father glorifie thy Name The design of his whole Life was to annihilate all these imaginary excellencies which impede the shining of the Divine Glory The People which he has redeemed 1 Pet. 2.9 are said to be A chosen generation That they may shew forth the Praises of him who hath called them out of darkness into his marvellous light His Church is represented with the Moon under her feet to signifie her disgust of all selfish interposals which eclipse the Glory of the Sun of Righteousness He hath made all things for himself Prov. 16.4 that is with a purpose and design to set forth his intrinsick Glory His Glory primarily consists in his peerless and transcendent Goodness He has made his Creatures as so many vessels to entertain the overflowings of it The earth is full of the goodness of the Lord. Psal 33.5 The brightness and splendour of it is visible
others which represent the Lives of the Popes will see That I have done them no injustice By all this it is visible of what elevation Holiness has been at Rome and what little reason there is to make it a motive of Credibility The last is the glory of Miracles By Miracles we must understand Works which are above the power and energy of finite Nature and are plain and evident to the Sence None but God can effect them and when he doth them they are produced openly and all circumstances are so perspicuous that there cannot be any reasonable suspicion of collusion Such were the works of Jesus Christ They are confessed by all to be above the energy of finite Nature whether Angelical or Humane All the Angelical Powers had they conspired together could not by the speaking a word have raised Lazarus from the dead after he had been four days in the grave or in a moment cured Chronical diseases which had been upon the distempered persons some Twelve some Eighteen some Thirty Eight Years These effects were produced in the clearest light The Sun of righteousness did not light a candle to operate by They were done not only before friends who might be byassed with inclinations to use their Microscopes and magnifie every thing beyond its just dimensions but in the presence of the most implacable enemies who were under the strongest propensities to eclipse the glory of them Now we cannot learn That such Miracles as these are done by the Romanists Many which are pretended to are discovered to be meer collusions Those that they still continue to glory in have not much evidence as is necessary to the nature of a Miracle They tell of wonders done by the remains of S. James at Compostella in Spain by the Virgin Mary at Loretto in Italy in her Santa Casa by the Sacred Vial of S. Mary Magdalen in S. Maximine's Church in France But when we come to inquire not only into the Truth of what is pretended to be done but likewise for the evidence which they have That the Vial in the Church of S. Maximine's was Mary Magdalen's and the blood boiling in it upon the Passion-day the blood of our Saviour or That the Santa Casa at Loretto is the Chamber where the Virgin Mary was born and saluted by the Angel or That the Reliques at Compostella are the real remains of S. James Their account is so defective That all Wise Men of their own party are ashamed of it The best Testimonies they have are either dreams or visions and fables devised by Men wholly devoted to the advancement of their own designs There is a Table in the Church at Loretto in no less than Thirteen Languages for the edification of all Nations in which is given an account of the Transportation of the Santa Casa by Angels The whole certainly resolves it self at last into a dream a vision and the talk of two old Men. The best Evidence for the Miracles of Xaverius are some posthumous relations framed after his death He himself in several Letters in which he makes a Narrative of his transactions amongst that People speaks no such matter Franciscus de Victoria says That he could hear of no Miracles which were done in those parts by the Emissaries of Rome Fabulous inventions serve to buoy up the devotion of the common people Their Zeal for such publick Tales is usually of the same elevation with that of Demetrius for his gainful Manufactures If it should be granted That Miracles have been done in the Church of Rome there is no assurance That the design of them is to confirm the Infallibility which that Community pretends unto Miracles in the Gospel are like Fines in the Common Law they have Deeds to lead them and declare their proper use There is no authentick declaration from Heaven concerning this matter We have more reason to think if any such Miracles have been done That God by them did intend the confirmation of the Truth in which Protestants and Papists do agree and not the corrupt Additions about which they differ When a Miscellaneous People planted in Samaria by the King of Assyria did not Worship Jehova according to his own order and God in a miraculous manner sent Lyons amongst them to destroy them it would have been very unreasonable in the Israelites to have asserted That this Miracle was done to confirm the Idolatrous Worship of Dan and Bethel Whereas God had his eye not upon the justification of the corruptions which the Israelites were stained with but so much of the Truth as was retained by them When the Papists have made the utmost of what they can of their pretended Miracles they will find every jot as good amongst those whom they will be very unwilling to grant to be infallible False Christs shew great signs Matt. 24.24 The coming of the man of sin is with all power 2 Thess 2.9 The Beast which cometh out of the earth doth great wonders Rev. Socrat. l. 7.17 13.13 When a Jew who counterfeited Christianity was brought by Paulus a Novatian Bishop to the Font to be baptised the water vanished Tac. l. 4. Vespatian restored strength to a Lame and sight to a Blind man Aust de Civ l. 10 16. One born blind received sight by touching the dead body of Adrian The Images which Aeneas brought from Troy did locally move Lact. l. 2. p. 105. A vestal Virgin took up a Sieve out of Tyber full of Water Accius Naevlus cut a whetstone in two with a Razor These Wonders deserve as much consideration as any which the Romanists pretend to This may be sufficient to evidence That the glory of Miracles can be no motive to induce us to believe That the Church of Rome is infallible in her conduct in the concerns of Religion Before I leave this particular concerning the motives of Credibility I will lay down several on the other side which may justly incline us to think That no such guide was ever intended 1. It is no where revealed by Jesus Christ If he had committed his Universal Church to the guidance of any one visible and infallible Head certainly it would have been expressed in the holy Bible It is a matter of great importance not to be setled in doubtful expressions No Prince who appoints another in his absence to govern his Subjects does it in ambiguous terms but gives him a commission in such clear words That no man can have any just reason to dispute his Authority The Texts usually pretended to countenance such a Guide as is contended for have been already examined and found insufficient There is more in that expression relating to S. Paul That which cometh upon me daily the care of all the Churches than in any thing which is spoken of S. Peter and yet no man pretends to collect from thence That S. Paul was exclusively an Oecumenical Bishop and the final decision of all points in Religion did belong only to
Teachers among you who shall privily bring in damnable Heresies 2 Pet. 2.1 If any of you do err from the truth and one convert him let him know that he which converteth a sinner from the errour of his way shall save a soul from death 1 Pet. 5.19 20. If conversion from errour procures Salvation perseverance in errour must inevitably infer damnation Heresies are reckoned amongst those things which shut men out of the kingdom of Heaven All sins whatsoever spring from errour in the understanding This is expressed in the names which the Scripture gives to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an aberration from the mark Sinners are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable 2 Thess 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding Tit. 3.3 Fools Act. 26.11 A deceived heart is represented as the root of all miscarriages Is 44.19 20. If the fruit be damnable it is no uncharitableness to think the root is so 4. The reason why a just Catalogue of errours damnable to all men cannot be made is because that errour may be damnable to one which is not so to another Obligations to believe spring out of those advantages which Men have to know the mind of God therefore all not enjoying the same advantages cannot lie under an equal obligation Tho' this makes it difficult to give the number of errours yet it is no impediment to the discretion of their quality Number and quality are different modes and fall under distinct perceptions That kind of Locusts which destroyed the fruits of Aegypt were easily distinguish'd from others of the same denomination and yet it was impossible to make a Catalogue of them 5. The fault may be known by the guilty if they please to look back after they have made that which they call a mature search and observe how often they have given their assent before there has been such a degree of clarity in the object as could with justice lay a claim to it Extrinsecal respects and not the merit of the Cause do usually prevail with Men to take up an Opinion and when they have espoused it the often repetition of that which at first they knew to be an uncertainty makes them at last to give credit to it in good earnest Tho' they were Lyars at the beginning yet in the end became believers The best way to discover the deception is to make a review and to consider the first motives which did introduce their credence They are usually some excentrical regards to the persons of some which are under the same perswasion The fallibility of such inducements will give us just reason to look back withdraw our assent and not to terminate it upon any thing for the future but that which doth manifest its truth by undeniable evidence 6. God hath not put us into a state of probability Truths of peremptory necessity are delivered to us in demonstrations If they be hid it is only to those whose eyes are blinded by the God of this World The light of the glorious Gospel is plain and conspicuous enough in it self If every thing must be esteemed probable only against which some luxuriant wits may devise objections the clearest propositions will not arrive at the honour of being accounted certain but must be contented to take their place amongst probabilities It is as easie for a sceptical fancy to raise scruples as for Travellers in dry weather to raise dust in the high way It is reported of Car. Vedel p. 27. Perronius when he had made an Oration before Henry the third of France to prove the existence of the Deity with the great applause of the Auditory he made a tender to speak as much on the contrary side There is nothing more visible to us than local motion and yet the certainty of it has not been exempt from being encountred with opposition Objections are like clouds not all of them obscure the Sun and render his light dubious but those only which lye in a direct line betwixt that Luminary and the visive faculty Many objections may be started on either side but if the splendour of the object be so efficacious as not to permit them to come in a direct line betwixt it and the perceptive faculty they ought not to make any abatement and degrade the object from a state of certainty to a state of probability 7. An erroneous Conscience is no more the true Vicegerent of God than the Pseudo-Smerdis was the Brother of Cambyses or Perkin Warbeck the Son of Edward the fourth An erroneous Conscience is but a Counterfeit and no more to be obeyed than those pretenders If nothing falls under condemnation which is done according to Conscience S. Paul before his conversion was as unblameable as he believed himself to be when he expressed the highest degree of enmity to the Church The Jews also by the same way of arguing will be discharged from all guilt who thought it an acceptable service to God to shed the blood of his Servants Joh. 16.3 Errour in the Conscience is to be resolved into the Will as the spring of it and therefore cannot sanctisie those bad effects which it doth naturally produce Conscience is nothing but the Judgment for the right information of which a sufficient provision is made We then err when we neglect to make use of this provision and acquiesce in sudden dictates grounded upon something which is extrinsecal to the Cause and do not persevere in our scrutiny till matters be brought to such a degree of perspicuity as duely qualifies them for assent I have now finished the first particular Our Light to direct us in the Worship of God is to be directed from the Holy Scripture I will proceed to the next 2. Our strength to perform what we are directed unto we must expect from the Holy Spirit His assistance is either General or Special General Where the Gospel is preached it is accompanied with a Divine Power whereby the hearers are put into a capacity of complying with the demands of it Upon this account it is stiled the Administration of the Spirit the Law of the Spirit of Life the Power of God unto Salvation And Christ is represented as waiting to see what improvement will be made of it Behold I stand at the door and knock And those who frustrate the Divine Call are said to resist the Holy Ghost And those who are obedient to be begotten again by the Word which is a work appropriated to the Spirit as the principal Agent Such persons have a power to know That there is a Supreme Being which governs the World to discern their own iniquity in breaking those Laws by which he governs to be filled with consternation upon the account of the eternal pains which the Gospel threatens to the disobedient to have some hope of Amnesty and forgiveness in consideration of the Evangelical Promises and under these dispositions to
third and fourth generation That one may be punished for another was not accounted unjust amongst those who were governed by the light of Nature as is evident by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sureties in capital matters which did engage life for life There can be no pretence of injury where the person suffering freely consents and has a dominion over his own life he having power to dispose of himself in his submission to the greatest passion he does no injury to any other and he consenting upon the clearest considerations no injury is done to himself When the understanding is weak and not a competent guide an injury may be done altho' the party concerned be willing But the case before us is quite otherwise Our Blessed Lord upon the clearest dictate of reason became willing to bear our sins He did in this comply with the propensities of his own benignity serve the necessities of Mankind justifie publick Order and assert the Majesty of the Law against all that contempt which our Sins had exposed it unto The Premises being well considered will make it manifest That Christ suffered the punishment of our Sins 2. What He suffered was in our stead This will be evident if we consider his blood which he shed either as a Sacrifice or a ransom as a Sacrifice The offering which he made to God was expiatory a Sacrifice for sin Heb. 10.20 This oblation must necessarily have the nature which is common to all offerings under the Old Testament of the same kind They were figures of this great Oblation and there must be an agreement betwixt the Type and the thing typified in that which is essential to the nature of the Type Now it is manifest That all the expiatory offerings in the Old Testament were in lieu of those persons for whom they were offered The Law did require death of every one that did not remain in the obedience of it The offences against it were of two sorts either such as were punished with the death of the offender as Murder and Idolatry c. without the benefit of Sacrifice Or else such for the expiation of which a Sacrifice was appointed and slain in the room of the Transgressour The blood of the beast in which the life consists was given upon the Altar to make atonement for the Souls of Men Lev. 17.11 As the Law was satisfied by the death of the offender in the first case So likewise by the death of the Sacrifice in the second The sin of the Delinquent was symbolically derived upon the Piacular Sacrifice and therefore he which carried the skin and flesh without the Camp to be burnt did by touching of them contract pollution and might not be admitted into the Camp again before he had washed his cloaths and bathed his flesh in water Lev. 16.28 This was the cause why he for whom the offering was made was obliged to lay his hand upon the head of it Theodoret says That the hand did import action and signifie That the actions of the Transgressour were laid upon the Sacrifice This was the apprehension of the ancient Jews as is evident by the form of words used when a sin-offering was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec sit expiatio mea which they expound thus The evil which I have deserved let it fall upon the head of the Sacrifice Now If the expiatory offerings under the Mosaical Oeconomy were Types of the offering of Jesus Christ and it was essential to them to be slain in the room of the Transgressour we have just reason from hence to infer That our blessed Lord suffered not only for our good and advantage but in our stead and place In order to the disappointing the force of this argument Crellius says That Christ was not a Priest till he came into Heaven and that those Sacrifices only which were offered for the whole Congregation and at some stated times especially That upon the day of expiation were Types of his oblation and that those which were designed for this use did not represent him in his mactation but in that one action only whereby their blood was carried into the holy place and sprinkled before the Lord. To all which I will reply in order 1. Christ did execute the office of a Priest here upon the earth The Apostle says he gave himself as an Offering and Sacrifice unto God Eph. 5.2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a Sacrifice as is put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 10. v. 10. Reconciliation the proper effect of a Sacrifice is attributed to the blood of the Cross Col. 1.20 His purging our sins did precede his sitting down on the right hand of the Majesty on high Heb. 1.3 His having obtained eternal redemption is antecedent to his entring into the holy place Heb. 9.12 He is said to be once offered up Heb. 9.28 And after this to sit down at the right hand of God Heb. 10.12 If this offering has been in Heaven it would not have been said to have been once done The representation of this oblation there is every day He continually makes intercession The offering upon which the Apostles words have an aspect imports passion For he says in case it was to be repeated then Christ must have often suffered since the foundation of the World but the Passion of Christ was over before he entred into Heaven Those words If he were on earth he should not be a Priest Heb. 8.4 do not imply That he did not execute his Sacerdotal Function when he was upon the earth All that can be collected from them is That if after he had made an offering upon the Cross he had remained upon the earth he could not have been our High-Priest Because He who was to bear this office was not only to die for us upon the Earth but to appear in Heaven and there by presenting the merit of that oblation which was made here below procure those aids which we stand in need of 2. Those Sacrifices which were offered for the whole Congregation at some set times were not the only Types of the offering of the Messias The Apostle when he tells us That the Sacrifice of Christ was substituted in the room of the Legal Offerings and that the first was taken away that the second might be established Heb. 10.9 He must necessarily have his eye upon such oblations which as if they were shadows which when the body came did disappear and vanish Now it is plain That the Apostle there has his eye upon more Sacrifices than those which were offered for the whole Congregation He useth so many words as can comprehend no less than all the Mosaical Oblations as Sacrifice Offering Burnt-offerings Offering for sin 3. It is not true That those Sacrifice which typified Christ did represent him only in that action whereby the blood was carried into the holy place and sprinkled before the Lord. The
kindling of fire it is manifest That the Text commonly alledged Exod. 35.3 must undergo some restriction for the Priests were bound to bake the Shew-bread and set it hot upon the Table every Sabbath Lev. 24.5 8. 1 Sam. 21.6 And to offer up the Sacrifice of the Sabbath which could not be done without the kindling of fire Altho' the fire which came down from heaven was constantly upon the Altar and so continued till it came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of eternity or Temple where it was renewed yet it is plain That it was daily maintained by a supply of new fewel The Priest was to lay wood every morning on it Lev. 6.12 And so soon as the old fire had disjoyned the particles and put them into motion new fire must necessarily be kindled This is taken notice of by Munster upon the Text Judaei hoc praeceptum c. The Jews think this Precept is to be observed in the Letter and therefore they hire Christians to kindle their fire on the Sabbath not considering it was lawful for the Priests to make a fire on the Sabbath for the daily Sacrifice All this doth manifest that the Text which is under consideration must not be taken in that latitude which it seems to have at the first view and if it must have some limitation it cannot be better restrained than to what is expressed in the Context The thing treated of is the work of the Tabernacle tho' many cautions had been given concerning the forbearance of servile work on the Sabbath upon any private account yet some might be apt to think That work tending to the preparing of materials for the composing that Sacred Tent was lawful For the prevention of such thoughts before the description of what was requisite is entered upon this Precept is laid down That in order to any such work whether the melting of Silver Gold or any other metal which might be necessary about the Sanctuary not so much as a fire should be kindled And now I have finished the second branch of the Proposition That the Sabbath of the Fourth Command One in Seven is perpetual and not to continue only during the Jewish Oeconomy I will proceed to the Third This proportion One in Seven is by the Command to be devoted to Divine Worship and not only to corporal rest Besides Bodily rest there is mention likewise of a Sanctification of the Sabbath as a thing distinct from it Sanctification is represented as the end Remember the Sabbath day to keep it holy The rest as a means to advance this work In it thou shalt do no work Corporal labour being an impediment to the exercise of Religion If the end and the means are always distinct then Sanctification must import something different from the rest of the day and this can be nothing but the devoting of it to the Solemn Worship of God This we may collect first From the order of the Commands in the First is prescribed who we must Worship Thou shalt have no other Gods but me In the Second How we must not Worship him Thou shalt not make any graven image of him In the Third How we must with holy reverence Thou shalt not take the name of the Lord thy God in vain In the Fourth We have the solemn time when this Service must be performed Remember the Sabbath to sanctifie or set it a-part for this Sacred Work Upon the account of the relation which this Command has to the other Three Precepts of the first Table The keeping of it is put for the observation of them all Isa 56.2 And the Jews have a saying That the Sabbath is equivalent to all Commands Secondly The Blessing of the Sabbath God blessed the Sabbath-day Here is something contained in these words which imports a special benediction It is no such Emphatical Blessing for a day to be devoted meerly to idleness That day is most blessed on which God is most honoured But God has more honour by the honest actions of Men in those vocations in which he has placed them than he can have by meer sloth and a total cessation from labour without any respect to his Sacred Worship Thirdly The practice of the Israelites upon the Sabbath They had a holy Convocation Lev. 23. Reading and Preaching out of Moses and the Prophets Act. 15.21 Luk. 4.16 17. Solemn places to resort unto for the performance of these sacred duties Leo Modena p. 114. Ps 74.8 To this the practice of the modern Jews is very agreeable and believed by them to be grounded upon the Fourth Command as is manifest by the words of Manasse Ben Israel Concil p. 149. in his Comment upon that Precept Notabilis error est putare otii ergo Sabbatum institutum esse c. It is a remarkable error to think That the Sabbath was instituted for rest For idleness being the mother of all vice upon this supposition more hurt than good will come from the Sabbath Quare statuere omnino opertet c. Wherefore it is necessary to assert That the Sabbath was instituted that man might readily all worldly cares being laid aside apply himself to the study of the Law have recourse to Synagogues and Academies consult his Teachers about weighty portions of Scripture and hard Questions which he is ignorant of Maimonides says Huls p. 240 Five Precepts are necessary to be complied with in order to a due observation of the Sabbath The first is to rest on the Seventh the Second to Sanctifie the day So that in his thoughts to rest from bodily labour and to sanctifie or keep holy the Sabbath are two distinct things Philo Judaeus says That the Fourth Command enjoyns that the Seventh day be spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words import more than a sitting still The Rabbins generally believe that Divine Worship is contained in it L. 4. c. 30. Hist l. 1. c. 4. Irenaeus and Eusebius are of the same mind So that I cannot see what reason there is for that conclusion which we meet with in the Epilogue I conclude therefore that which will seem strange to unskilful people L. 3. c. 21. p. 192. That the only thing commanded by the Letter of the Fourth Command is to rest from bodily labour upon the seventh day of the week in which God rested from whence it is called a Sabbath The grounds of this perswasion are these The Precept extends to Cattle which are in no capacity to do any thing appertaining to a Sabbath but rest from their labour and likewise to strangers that is such as were not circumcised but Converts from Idols and Proselytes of the Gate As the Israelites were bound to see their Cattle they did not work so likewise to these strangers They of themselves were under no obligation being tyed only to the Seven Precepts which the Sons of Noah received from him of which number the Sabbath was none To keep holy the Sabbath signifies only
power over the Sabbath is to the same purpose with that power over those things whatsoever they be The things mentioned in the former Verses are the Shew-bread and Sacrifices which he put a period to and did erect other constitutions in the room of them We have already proved That the old day is annulled by him The First of the Week is stiled the Lord's day what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but an effect of that power which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was invested with Pray That your flight be not on the Sabbath-day Mat. 24.20 It appears from hence That a Sabbath would be observed about Forty Years after these words were spoken for the flight mentioned in them was upon the account of the Roman Army stiled the abomination of desolation which about that time besieged and took Jerusalem called the holy place It is not said Pray that you be not put upon this extremity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath then in use but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general word which may be applyed to the first as well as the last of the Week This Sabbath is to be celebrated by the Disciples for he treats them privately v. 3. and we cannot think he would use such an emphatical expression which has a tendency to beget an awful regard to the Sabbath here mentioned in case they had not been concerned in the observation of it about the time which Christ had his Eye upon no other Sabbath was observed by the Disciples but the First of the Week About Two and Twenty Years after his Death we find it kept in a very full Assembly Act. 20.7 After which there is not the least mention of the celebration of the Jewish day in the New Testament but on the contrary S. Paul condemns the observation of it Coloss 2.16 This Epistle was written not long before his Martyrdom when he was in his bonds at Rome c. 4. v. 18. Therefore we have reason to believe That our Blessed Saviour had his Eye upon the First of the Week when he exhorted the Disciples to pray That their flight might not be on the Sabbath day As a Winter-flight would have been prejudicial to their bodies So likewise to fly upon the Sabbath when they were to be ingaged in the most solemn addresses to the Divine Majesty would be really disadvantageous to their Souls Indeed it is pretended That our Saviour's words were occasioned either by the foresight of some trouble to the Disciples from the superstitious Jews who would certainly hinder them in their flight upon their Sabbath or else of some molestation in their own Consciences arising from their being not fully weaned from the observation of the Ceremonial Rites To which I reply That no such thing could in reason be feared as the being hindred by the Jews because before the time which is spoken of they had laid aside their Superstitious conceits about sitting still or the going only a Sabbath-days journey when they were in capital dangers and received it as a Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That when life is exposed to hazard the rest of the Sabbath may be dispensed with Tho' the Essenes refused to submit to this rule yet they being a very inconsiderable party in respect of the Pharisees and Sadducees and without any power of inflicting penalties they could be no impediment to the Christians in their flight As for the trouble arising from their own Consciences That cannot be supposed because they had full instructions before this time about the abolition of the Ceremonial Appointments All S. Paul's Epistles in which there are clear expressions about this matter were written before the destruction of Jerusalem If his Doctrine was not prevalent with them yet it cannot be imagined that they should be more superstitious in this particular than the Jews which were not converted and they made no scruple before this time either to fight or fly upon the Sabbath in case of danger as I have already intimated I pass from the words of Christ to his Actions as his Resurrection his appearing after his Resurrection the particular Acts done by him at his appearance The old Sabbath being discharged and the Fourth Command still for One in Seven as is evident by the premises we have a fair indication from the Resurrection of our duty to put a peculiar honour upon the First of the Week above all other days and account it the Christian Sabbath All days in themselves are equal That which alters this equality and advanceth one day above another is the eminence of the work which is done upon it The Resurrection of Christ being the consummation of the new Creation and of our redemption from the direful effects of the primitive Apostasie is the most eminent performance the World has been acquainted with Were we left to our own conduct what day could we make choice of to be the day of our Solemn Worship and rest from those labours which are not reconcileable with it Euseb de laud. Const Euseb vit Const 628. Vales l. 4. c. 18. Nazian 〈◊〉 43. Basil Hexam Hom. 2. but this which is ennobled with so transcendent a work Upon this account the antient Christians stiled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really the first the highest of all the first-fruits of days Samuel made it an argument That Saul was chosen King because there was none like him a man higher than the people from the shoulders upwards The First of the Week being advanced by the Resurrection and made much taller than any other of the Seven we may truly say Behold the Day which the Lord hath chosen to be the Queen of Days as Ignatius stiles it As the rising of Christ from the dead upon the First of the Week promotes our belief that it is the day which God has appointed in the room of the old Sabbath So likewise his appearing upon it after the Resurrection no less than five times upon the self-same day once to Mary Magdalen Mat. 28.9 10 11. Luk. 24.33 34. Jo. 2.19 v. 26. then to the Women the third time to the Two Disciples the fourth to Peter the last to the Eleven Eight days after taken inclusively he appeared again when the Disciples were met which was punctually upon the First of the Week This day was singled out by him for the first and last most eminent manifestation of himself by his Spirit The first to the Disciples at Pentecost when the Holy Ghost descended upon them in cloven Tongues Rev. 1.10 The last to S. John to whom the future state of the Church was revealed For what end were all these appearances but to inform future ages That the First of the Week is a day most acceptable to him and to assure them of his special presence when they convene upon it for his solemn Worship To all this I might add the particular acts which he did at his appearance He invested his Disciples with power to