of the Church of Rome and to believe them as true and uncorrupt as are the Copies of the Holy Scripture But saith Mr. M. § 16 Pag. 399. When we believe that the Copies which we have now of these Books be not forged nor corrupted Copies but truly agree with the Originals given out by the Apostles we trust to the Tradition of all the after Churches that have been in every Age from the Apostles to this very present Church for it is as much in the Power of the Church in any one of these Ages to have thrust a false Copy into their Hand instead of a true one as to thrust a false Tradition into the Mouth of every Catholick every where in place of a true one This Argument in the mouth of a Jew Reply First pleading for those Traditions which were rejected by our Lord and his Apostles runs to this effect It was as much in the power of the Jewish Church to have thrust a false Copy into the Hands of the Jews instead of a true one as to thrust a false Tradition into the Mouth of every Jew every where instead of a true one if therefore their received Traditions actually were false as your Christ and his Apostles taught you can have no assurance of the Copies on which you depend for proving your Jesus to be the true Messiah are not false We say it is not in the power of any of the latter Ages Secondly to corrupt the Originals without corrupting not only all the written Manuscripts but also all the Writings of that Christian Church in which those Scriptures have been cited and all the Commentaries on them and all the Translations of them into all Languages 'T is therefore evidently false That it is as much in the Power of the Church in any one Age to have thrust a false Copy into the Hand of all Christians instead of a true one as to deceive them with a false Tradition instead of a true one No Protestant ever asserted or imagined that the whole Church was either willing or able Thirdly in any point of Doctrine to change at once and in one Age the true Tradition for a false No they unanimously say These Tares were sown by the Enemy whilst Men slept that they came in by degrees and insensibly got Ground by little and little in one Age the Dispute was raised the Opinion broached by some Man of Vogue and Credit in the next it passed for probable in the following Age for an Ecclesiastical Doctrine and in the next advanced into an Article of Faith. Thus for Example Images for the first Three Centuries were disregarded by all Christians the first thing they taught their Proselytes was to contemn them In the Fourth and Fifth Centuries they crept into some few Churches by way of Ornament and symbolical Representation In the Sixth and Seventh Centuries they begun to be received for Instruction and historical Commemoration In the Eighth Century in Italy and in the East they advanced to the Veneration of them though this Novelty met with great opposition in the East till the Tenth Century and in the West till the Thirteenth Century Communion in one Kind came in among some Monks in the Eleventh Century by reason of their negligence and rudeness which made their Governors not trust them with the Cup least they should spill it In the Twelfth Century it began to take place in minoribus Ecclesiis in lesser Churches The Approbation of Thomas Aquinas made it still more prevail in the Thirteenth Century and in the beginning of the Fifteenth Century it was established for a Law. FINIS A TREATISE OF TRADITIONS PART II. Imprimatur Liber cui Titulus A Treatise of Traditions Part II. July 12. 1688. Guil. Needham RR. in Christo P. ac D.D. Wilhelmo Archiep. Cant. a Sacr. Domest A TREATISE OF TRADITIONS PART II. Shewing the Novelty of the pretended Traditions of the Church of ROME as being I. Not mentioned by the Ancients of their Discourses of Traditions Apostolical truly so called or so esteemed by them Nor II. In their avowed Rule or Symbol of Faith. Nor III. In the Instructions given to the Clergy concerning all those things they were to teach the People Nor IV. In the Examination of a Bishop at his Ordination Nor V. In the Ancient Treatises designed to instruct Christians in all the Articles of their Faith. VI. From the Confessions of Romish Doctors WITH AN ANSWER to the Arguments of Mr. Mumford for Traditions And a Demonstration That the Heathens made the same Plea from Tradition as the Romanists do and that the Answer of the Fathers to it doth fully justifie the Protestants Jam primo quod in nos generali accusatione dirigitis divortium ab institutis majorum considerate etiam atque etiam ne vobiscum communicemus crimen istud ecce enim per omnia vitae ac disciplinae corruptam immo deletam in vobis antiquitatem recognosco Exclusa ubique antiquitas in negotiis in officiis totam auctoritatem majorum vestra auctoritas dejecti◠Tertullianus ad Nationes lib. 1. Cap. 10. LONDON Printed by J. Leake for Awnsham Churchill at the Black Swan in Ave-Mary Lane MDCLXXXIX THE PREFACE The Contents Shewing First That the Lord's Day is mentioned in Scripture as a known Festival Day a Day which bore Christ's Name and on which Christians did assemble for Religious Worship 1. From those words Rev. 1.10 I was in the Spirit on the Lord's Day § 1. 2. From 1 Cor. xvi 2. § 2. 3. From Act. xx 7. § 3. 4. From the unanimous and uncontroulled Testimony of the Fathers from the first and purest Ages of the Church § 4. And shewing Secondly That the Apostles were commissionated from the Lord Christ or were directed by his Spirit to appoint this a day of publick Worship in Honour of our Lord and in remembrance of his Resurrection § 5. The Romanists can shew no such Tradition for any of the contested Doctrines § 6. Mr. M's Argument retorted against the sufficiency of Tradition to establish this Doctrine by shewing that there is no Tradition for abstaining wholly from servile Work upon that Day but rather the contrary § 7. The not observing of this Day through ignorance of our Obligation so to do is not destructive of Salvation § 8. The Command for remembring the Seventh Day from the Creation to rest upon it from all manner of Work was Ceremonial and not Moral this proved 1st From Reason § 9. 2dly From the Words and Actions of our Saviour § 10. 3dly From Gal. iv 10 11. § 11. 4thly From Col. ij 14 16 17. § 12. 5thly From the unanimous assertion of the Fathers § 13. Mr. M's first Objection from God's Blessing and Hallowing this Day Answered § 14. His second Objection from those Words of Christ If thou wilt enter into Life keep the Commandments Answered § 15. His third Objection That Saint Paul frequented Synagogues on
de Resurrect Tom. 2 p. 277. Ambros Ep. 83. Psalm 118.24 the Fathers generally apply that Passage of the Psalmist This is the Day which the Lord hath made let us be glad and rejoice in it to the Lord's day as made or Instituted by the Lord and Consecrated or Sanctified by his Resurrection Others of them say That the Observation of the Lord's Day was an Apostolical Tradition and that they kept it as an Holy Day Hesuch in Levit c. 9. Leo. Ep. 11. Ed. Quesnel p. 436. Apostolorum sequentes traditionem following the Tradition of the Apostles The Apostles and Apostolical Men having decreed Dominicum diem religiosâ solennitate habendum That the Lord's day was Religiously to be celebrated And surely it is enough to satisfie all Conscientious Christians in the Observation of this Day that it was consecrated to the Service of our Lord either by Christ himself or his Apostles and as such hath been celebrated ever since by the perpetual practice of the whole Church Catholick especially if we consider what excellent Names these ancient Observers of it have ascribed unto it and what great Dignities they have put upon it calling it the Queen of Days the Princess and the Principal of Days a Royal Day higher than the highest the first Fruits of the Days whereas had they conceived it only an humane Ordinance it could not have deserved these Titles above other Daies ordained by the Church In fine how dangerous it is to say That the publick Exercise of Christian Religion should depend upon so weak a Foundation as humane Authority which may alter its own Constitutions and is subject to manifold Errors I leave to the prudent and judicious Reader to consider Let then the Romanists shew three Texts of Scripture expounded constantly in that sence by the whole Church § 6 which confirms any of their Doctrines let them shew us the Names of any of those Practices of theirs which we condemn in Scripture and the Fathers of the first Centuries let them give clear evidence from their Writings that such Practices were received in the Apostles daies throughout the Christian World no Church no Christian Writer ever excepting against them or mentioning them as newly introduced Customs let them shew us plain Expressions from them declaring that they were instituted either by Christ or his Apostles and that they practised them Illorum sequentes traditionem in compliance with their Tradition and then we shall no longer question or condemn them Having thus Answered Mr. M ' s. Argument against the sufficiency of the Scripture from this Head I retort it thus That is necessary to be done to Salvation § 7 which left undone Pag. 204. causeth Damnation but the observation of the Sunday commanding the abstaining from all servile Works if neglected or left undone brings Damnation therefore to observe in this manner the Sunday is a thing necessary to Salvation and yet this point is so far from being clearly put down in Tradition that standing meerly to the sole judgment of it we can clearly shew more Declarations for the lawfulness of working on the Sunday than for the unlawfulness thereof The Canon of the Council of Laodicea only saith Can. 29. That Christians shall rest on the Lord's Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can well knowing that it was not possible for many of them so to do some of them being Servants to Pagan Masters some condemned to labour in the Mines and toil in Gallies when their Lords required them and yet we find not in all Ecclesiastical History those Christians ever then refused to labour upon this account and therefore Balsamon upon this Canon saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not enjoin this as a thing necessary but added If they could let them do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if any one work on the Lord's day out of Poverty or any other necessity he will not be condemned And Zonaras on the same Canon adds That the Civil Law commands all without excuse to rest upon the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting Husbandmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it permits them to work on the Lord's day provided that they find no other day so fit foâ— their work That which he saith touching the Civil Law Cod. Just l. 2. Cod. de feriis is evident from that Law of Constantine where commanding all men to rest on the Lord's day he excepts Rural Labours in which delay may be very prejudicial to them Enchirid Tit. 4. which Law Hermenopulus gives us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Lord's day and other Festivals let the Judges and others rest excepting only Husbandmen and none of the Fathers of the Church living in those daies or in the following Centuries reproved these Laws or spake any thing to signifie that they esteemed them Prophane Epitaph Paulae ad Eustoch f. 64. On the contrary Saint Jerom tells us That Paula with all the Virgins and Widows that lived at Bethlehem in a Cloyster with her repaired to the Church on the Lord's Day Aâ—que inde pariter revertentes instabant operi distributo and returning thence they all fell to their work and made Clothes for themselves or others And lastly § 8 let it be observed that though I verily believe this day to be of Divine Institution and jure positivo to be observed yet am I far from thinking that it is necessary to Salvation so to do and much less to abstain wholly from working that day or that if any Church should rather think it fit to keep another day in Honour of our Lord or that if any Christians should think as some of the Ancient Fathers seem to have done that under the Gospel Dispensation there was no difference of daies but that the Christian should observe every day as a Spiritual Sabbath they should be damned or even Unchurched for that Opinion And therefore this is like unto most other Instances urged by Mr. M. impertinent and such as reacheth not unto the Question viz. Whether the Scripture be deficient in any thing that 's necessary to be believed or practised to Salvation To proceed to the Second Question touching our Freedom from any Obligation to observe the Sabbath injoined in the Fourth Commandment I say that though Tradition seems not sufficiently to do it Scripture affords sufficient Evidence that the Observation of the Seventh day from the Creation was only a ceremonial Precept and therefore not obliging to the Christian that is the Observation of the Seventh day from the Creation as a day wholly to be set apart for rest from bodily Labour according to the Fourth Commandment was not enjoined by a Moral Law or by a Law commanding what is naturally good antecedently to the Command of the Lawgiver or which can be resolved into any Principle or Dictates of the Law of Nature imprinted in Mens Hearts at the Creation but that it was a Law which only
did oblige the Jews and Jewish Proselytes to rest from Labour on that day laying no Obligation on the Christian so to do And First § 9 That this Command to observe the Seventh day from the Creation could be no Moral Precept obliging all Mankind is evident 1. From the Reasons there assigned of it Because God having made the World in six days rested the seventh and that therefore the Lord blessed the seventh day and hallowed it Now evident it is that no Man by the Light of Nature could discern that God imployed six days in the Creation of the World or that he rested on the seventh day only from his Labour no humane Reason could with any certainty inferr That because he rested from his Labour on this day we should rest also on it and so no Man without a Revelation could be acquainted with these Grounds for Observation of this day Moreover no Man by the Light of Nature could know that Time ought rather to be computed by Weeks or by the Number Seven than any other Number and much less that one day in seven precisely rather than in ten should be dedicated to God's Service this being neither a principle evident in it self nor derivable from any thing that is so and much less that the last of seven days should be kept holy rather than the first or any other of the seven no day being more holy than another by inherent Sanctity but only by God's free and arbitrary injunction to apply it or consecrate it to Religious Vses And sure God notwithstanding the Creation of the World in six days had he so pleased might have designed any of those days for his Religious Worship 4thly Such Precepts as are purely Moral and are injunctions of things good antecedently to the command can in no time or case be violated or transgressed whereas our Lord expresly hath declared That this Law touching the Sabbath in many cases might be violated And therefore Chrysostom observes That of those natural Laws Thou shalt not Kill or commit Adultery c. God gave no Reason because the Light of Nature taught them but when it pleased him to prescribe the Observation of the Sabbath day according to the Fourth Commandment he adds these Reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stat. Orat. 12. Tom. 6. Ed. Savil. p. 542. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. in Ez. 30. because he rested on the seventh day from all his Work and because thou wast a Bondman in the Land of Aegypt as knowing this Commandment was not primogeneal nor made known to us by the dictate of our Consciences but was temporary and particular i. e. given only to the Jewish Nation according to those Words of Moses I have given you the Sabbath Exod. xvi 19. Secondly § 10 This clearly doth appear from that Defence our Saviour made of his Disciples when they were censured by the Pharisees for violating the Sabbath by plucking Ears of Corn Matth. xij and rubbing them for our Lord justifies their Action 1. by the Example of David and his Men vers 3. Who being hungry ate the shew Bread which by the Law of Moses was to be eaten only by the Priest Now in all Arguments à pari or taken from Example the Ground or the Foundation of them must be this In paribus par ratio the Reason is the same where the Case is so And so in Arguments drawn from such Actions the Cases must be still alike in all considerable Circumstances and so it will be in the Example here produced provided that the rest enjoined in the Fourth Commandment be Ceremonial for then the Case runs thus I and my Men and David and his Men being both hungry did that which was forbidden by a Ceremonial Law of Moses if therefore David and his Men were blameless I and my Disciples must be so But if the Rest enjoined by the Fourth Commandment had been Moral 't is evident the Cases could not be alike since David and his Men did only violate a Ceremonial Precept but Christ's Disciples did transgress a Moral Precept So that we stand obliged to confess the Rest enjoined by the Fourth Commandment was Ceremonial or that our Saviour 's Argument was unconcluding and unsound which it is Blasphemy to assert Again our Saviour Argues That his Disciples were not to be accused of doing evil Vers 7 though they did not observe the Rest required on the Sabbath day because God had declared he will have mercy and not Sacrifice that is he will have works of Mercy which are Moral Duties to be preferred before Sacrifices which are but Ceremonials the feeding of the hungry Body must therefore be compared to works of Mercy the violating the Rest prescribed by the Fourth Commandment is that which is compared to Offering Sacrifice Since then the Law concerning Sacrifices most certainly was Ceremonial the Law concerning the Sabbatick Rest must be so also Secondly § 11 This may be fairly gathered from these Words of the Apostle Paul to the Galatians Argum. 2 Gal. 4.10 11. You observe days and months and times and years I am afraid of you least I may have laboured among you in vain Whereobserve First That the days and months the times and years here mentioned are only Jewish days and times as will appear first from the scope of the Apostles which is to shew the Christian Gentiles were exempt from any Obligation to observe the Law of Moses for this being the chief design of that Epistle the days forbidden here must be the days and times commanded by the Law of Moses 2dly By Observation of those days and times c. they are here said to be willing to return again to the service of weak and beggarly Elements Now these Elements to which they are said to have been in Bondage are the Mosaick Ceremonies v. 3 and 4. For we saith he when we were Children were in Bondage to the Elements of the World but when the fulness of time was come God sent to redeem those that were under the Law from any farther Bondage to it Secondly Observe That the Months Times and Years here mentioned do comprehend all other Jewish Festivals besides the Sabbath for the Months signifie their New Noons the Times the set times of going up to Jerusalem the Years their solemn Anniversary Feasts which constantly returned at such a time of Year or after such a period of Years and therefore the Days here mentioned can only signifie the Sabbath Days observed by the Jews and so Saint Jerom and Saint Chrysostom interpret the Place Thirdly Observe That the Jewish Sabbath or the Day of Rest appointed by the Fourth Commandment is certainly the seventh day from the Creation as is evident 1. From the Reason there assigned You shall keep the Sabbath for in six days the Lord made Heaven and Earth and rested the seventh day 2. That was the day which the Lord Blessed and Sanctified if therefore that be abrogated and not to
its Observance viz. The owning the Creator of Heaven and Earth as their peculiar God in opposition to all Heathen Deities that upon this depended the performance of all the other Duties which belong to the First Table For 't was this Institution which continually brought this Fundamental Article to their Remembrance that the God they Worshipped was the Creator of the World they could not ask themselves why they thus rested but this must come into their Minds this could not come into their Minds but they must be inclined to despise all the old Heathen Deities the Sun Moon and Stars and the whole Earth as being all the Creatures of their Great Jehovah Wherefore this Precept having such strict Affinity with the other Three which were unquestionably intended to remove the Kinds the Objects the Signs and Instruments of Idolatry and keep them close to the sole Worship of the True Jehovah might very well find place among the Precepts of the Decalogue 2. Hence also may we see sufficient Reason for the strict Charge God gave for Observation of the Sabbath for the severest Punishments which he inflicted on the Violaters of it and for the Promises he made of signal Blessings to the Observers of it viz. Because the Observation of this day tended so fully to establish the great Foundation of the Law of Moses That Jehovah the Creator of the World was their God in Covenant and because it was a most effectual Bar against the Old Idolatry of the World which chiefly did consist in Worshipping the whole or else some parts of Heaven and Earth on which account we find God often mentioning these things together the keeping of the Sabbath and the fleeing from Idolatry Levit. 19.3 4. as in these words Ye shall keep my Sabbath I am the Lord your God turn you not to Idols nor make to your selves molten Gods Levit. 26.1 2. I am the Lord your God. And in these following You shall make no Idols nor graven Images nor shall you set up an Image of Stone in the Land to bow down unto it for I am the Lord your God ye shall keep my Sabbaths Lastly Because the Violation of this Law was a virtual denial of the Creation of the World and consequently of that God who made it and gave them this Temptation to Worship the Heavenly Beings that they were eternal Accordingly we find the Jews usually committing both these Sins at once Idolatry to wit and violation of the Sabbath as in those Words They polluted my Sabbaths Ezek. 20.16 for their Hearts went after their Idols and in those of the Author of the Book of Maccabees Many of the Israelites consented to the Religion of Antiochus 1 Mac. 1.43 and sacrified unto Idols and prophaned the Sabbath Since then the Observation of this Day was of so great moment for preservation of them from that Idolatry to which they were so prone and the neglect of it put them in so great danger of returning to it Surely we may discern sufficient Reason of the Severities and Promises forenamed and of the frequent Charges given for the strict Observance of it 3. Hence also may we see the plainest Reason for the non-Obligation of the seventh day Sabbath now Because that Reason of the Institution of it which concerned their Freedom from Aegyptian Bondage was peculiar to the Jews and therefore never could concern the Christian The other Reason Assigned by God that it might be a Sign between God and them that they were his peculiar People and that he was the Lord that sanctified them must also cease upon their ceasing to be his peculiar People and to have any more Relation to him as their God in Covenant Yea seeing God hath now cast off that very People to whom he gave the Sabbath for a Sign and as Josephus truly saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law peculiar to that Nation and that dispensation it seems to be a kind of Judaism and as it were a virtual revolting to the Mosaick Dispensation to be still out of Conscience Observers of the Rest which was peculiar to that Law and Nation If it be here enquired Object whether the Reason of the Observation of the Seventh day assigned in the Fourth Commandment viz. Because God rested on that day doth not remain and equally concern all Christians I Answer No. For 1. Answ it seems a vulgar Error to conceive that God did chiefly and primarily command the Jews to rest upon the Seventh day in imitation of his Rest there being nothing moral or nothing in the Light of Nature which could induce them to imitate him in this matter any more than in the Work of the Six days preceeding in which God worked which was so far from laying any necessary Obligation on them to work upon those days that God himself established many other Festivals as a perpetual Ordinance in which they were obliged to cease from Labour on those Days on which he Worked Wherefore the great design of God in requiring them to Rest upon that day as he did was this that by so doing they might acknowledge as by a Sign and Pledge That they did Worship and own him as their God in Covenant who was the sole Creator of the World according to these Words of God to Moses Speak thou unto the Children of Israel saying Ex. 31.13.14 Verily my Sabbaths ye shall keep for it is a sign betwixt me and you throughout your Generations that you may know that I am the Lord that doth sanctifie you You shall keep the Sabbath therefore for it is Holy unto you Wherefore the Children of Israel shall keep the Sabbath to observe the Sabbath throughout their Generations for a perpetual Covenant It is a sign between me and the Children of Israel for ever for in six days the Lord made Heaven and Earth and on the seventh day he Rested Now hence it follows That God neither did nor could agreeably to his Design Command the Gentiles then or before to observe the seventh day in imitation of his Resting for then the doing this by his own Nation could be no sign betwixt him and the Jews that they were his peculiar People because it was according to this Supposition the common duty of all other Nations The Gentile Christians therefore never were obliged to observe this rest by virtue of the fourth Commandment and being also not obliged to it by any Precept Evangelical it cannot be in them any act of Christian Obedience but rather must be deemed the Fruit of Jewish Superstition so to do Secondly Answ 2 I add that the injunction of this Rest upon a reason which remains and which doth in the General concern all Christians will not inferr the Obligation of the Christian to observe the Rest commanded for that Reason it being very common in the Law of Moses to require the Observation of Ceremonial Precepts for Reasons which remain and which do equally concern all Christians Lev.
〈◊〉 〈◊〉 〈◊〉 laying the first Foundations of Christianity and so they needed Miracles to prove what they pretended to receive from God but as for us now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We introduce nothing of our selves but only speak those things which we received from them and we go not about to perswade Men by our own Reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Holy Scriptures and afford Men assurance of the things that we say from the Miracles that were then done by those who did indite the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for this Cause Miracles are not now done Now this is the very Answer of the Protestants when by the Romanists they are called upon to shew their Miracles and it strikes Confusion upon this Pretence of that Church accusing them of new Doctrines if they have any which are now to be confirmed by Miracles 2ly The Fathers add that Miracles having thus ceased the Devil was to set up by them to draw Men off from the true Faith to Infidelity or to corrupt that Truth God had already stablished by sufficient Miracles Hom. in Matth. ad Huet p. 265. 266. Thus Origen declareth of the Man of Sin That he was to appear for the Deception of those that should perish with all Power Signs and lying Wonders and all deceivableness of Unrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immitating all the Miracles done for the confirmation of the Truth The Author of the imperfect Commentary on St. Matthew saith That at the beginning of Christianity true Prophets were known from false by this That the Signs done by the First were profitable those done by the other were unprofitable but seeing now the time will come ut etiam ex parte bona faciendorum Signorum Diabolo detur potestas Hom. 19 p. 75. That the Power of working good Signs shall be given to the Devil we must enquire whether the Sign be necessary or unnecessary as to the time for if Christ did his Miracles propter confirmationem infidelium for Confirmation of Unbelievers manifestum est quia modo cum nullus sit infidelis faciendorum miraculorum necessitas non est it is manifest that now that there is no Unbeliever amongst us there is no Necessity of doing Miracles And again Formerly saith he Christians did Miracles full not of Admiration only but Advantage and by these true Christians were known from false Hom. 49 p. 173. nunc autem signorum operatio omnino levata est magis autem apud eos invenitur qui falsi sunt Christiani fieri ficta But now the working of Miracles is wholly minished and the doing of feigned ones is chiefly found amongst false Christians as St. Peter in Clement saith Antichristo enim plena signorum faciendorum est danda potestas for the full Power of doing Miracles is to be given to Antichrist And a third time upon those Words False Christs and Prophets shall arise and work great Signs he Comments thus P. 178. They shall work not vain and unprofitable Signs as the Ministers of Satan were wont to do but great full and profitable Signs quae sancti facere solent which the Saints used to do for whilst saith he there was a calling Men from Infidelity to Faith the Servants of Christ did Miracles because these Testimonies were a sign of their divine Vocation that the Truth of their Doctrine might be commended by Miracles but this Calling ceasing the Seduction calling Men back from Faith to Infidelity will begin and then saith he tradenda sunt Seductionis adjutoria Diabolo id est potestas faciendorum signorum the Instruments of Seduction that is the Power of working Signs is to be given up to the Devil that by Signs and Prodigies he may commend his Lyes for Truth And therefore now we must not take notice of Mens Miracles but their Fruits a good Conversation Hom. 19. p. 74 77. and a true Confession and enquire si confessio ejus conveniat cum Scripturis if his Confession agree with the Scriptures for if so he is a good Christian otherwise he is a false one In Deut. q. 12. Quaecunquetalia fiunt ideo sunt approbanda quia in Catholica fiunt non ideo ipsa manifestatur Catholica quia haec in ea fiunt de Vnit Eccl. c. 16. And in like manner Theodoret instructs us Not to regard the Miracles of Men when they teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things contrary to Godliness And St. Austin frequently appeals from them to the Scripture for finding out the true Church saying These Wonders do not manifest the Church is Catholick wherein they are performed but the Holy Scriptures let then the Donatists shew us their Scriptures for these are the Strength and Firmness of our Cause 3ly They teach that therefore God had forewarned us not to regard and not to be deceived by them or to look upon them as sufficient to establish any new Doctrine For saith St. Austin if some Miracles be wrought by Hereticks magis cavere debemus we ought to be the more cautious because our Lord Christ having said that there should come Deceivers who should work such Miracles as to deceive if it were possible Lib. de Vnit Eccl. c. 16. the very Elect he adds by way of vehement Commendation this Behold I have foretold you whence the Apostle admonishing us saith now the Spirit manifestly teacheth that in the later times some shall depart from the Faith giving heed to seducing Spirits doctrinis Daemoniorum and to Doctrines of Daemons The same St. Austin in his Thirteenth Treatise upon the Gospel of St. John brings in the Donatists objecting thus Pontius wrought a Miracle Donatus prayed and God answered him from Heaven And his Reply to it is this Contra istos To. 9. p. 122. ut sic loquar mirabilarios cautum me fecit Deus meus My God hath cautioned me against those Miracle-Mongers by saying in the later times false Prophets shall arise doing Signs and Wonders Behold I have foretold you therefore our Bridegroom hath warned us quia Miraculis decipi non debemus that we ought not to be deceived by Miracles And in his Second Book on the Sermon of our Lord upon the Mount he saith Our Lord hath admonished us not to be deceived with such things conceiving the invisible Wisdom to be there where we see a visible Miracle saying many shall say in that Day Lord have we not in thy Name cast out Devils and done many wondrous Works Let such a one read what the Magicians of Aegypt did against Moses To. 4. p. 1172 1173. or what our Lord saith of the false Prophets If any one shall say unto you here is Christ believe him not for many false Christs and false Prophets shall arise and do mighty Signs And yet that Miracles pretended to be done after these times are urged to countenance and have been used to introduce and promote Romish Doctrines and Practices is
the Greek And that their Versions of the New Testament where they vary Graecis cedere oportere non dubium est must yield to the Greek Copies is without doubt St. Jerom in his Epistle to Lucinius saith Ep. Tom. 1. f. 69. b. That he had Translated most of the Old Testament according to the Hebrew and that he had Translated the New according to the Authority of the Greek Ut enim veterum librorum fides de Hebraeis voluminibus examinanda est ita novorum Graeci sermonis normam desiderat For as the Truth of the Books of the Old Testament is to be examined by the Hebrew so is the Truth of the Books of the New Testament to be examined by the Rule of the Greek In his Epistle to Sunia and Fretela he tells them Tom. 3. f. 28. a. That as in the New Testament if at any time a Question arise among the Latins and there is a diversity among the Copies recurrimus ad fontem Graeci sermonis we recurr to the Greek the Original Language in which the New Testament was writ so in the Old Testament if there be a diversity between the Greek and Latin Copies ad Hebraicam recurrimus veritatem Ep. Tom. 3. f. 10. b. we recurr to the Hebrew Verity In his Epistle to Damasus he saith That he had at his command Translated the Four Evangelists codicum Graecorum emendatâ collatione mending the former Versions by the Collation of the Greek Copies it being the desire of Damasus that because the Latin Copies differed he would shew quae sunt illa quae cum Graeca consentiunt veritate which best agreed with the true Copies of the Greek and indeed saith he If we must trust to the Latin Copies let them who think so say to which for they are almost all different one from the other surely the Scripture of the New Testament being writ in Greek when that differs in the Latin Tongue uno de fonte quaerendum we must have recourse to the Fountain Now by the way they who speak so expresly of the Hebrew and the Greek Verity by which the truth of the Latin Copies is to be examined shew that the Decree of Trent that the vulgar Latin Sess 4. pro Authentica haberetur should in all Readings Disputations Preachings and Expositions be received as authentick and that no Man should dare under any pretence to reject it agrees with Antiquity after their usual manner by way of Opposition and flat Contradiction to it though in this matter I confess they are the more excusable seeing as Espenceus saith In 1 Tim. c. 3. it rendred any of the Latins suspicious to know Greek and it was almost Heretical to know the Hebrew Tongue And as Melchior Chanus doth inform us The School-men for Four hundred Years Loc. Com. l. 2. c. 12. p. 108. retained only the Latin Edition quippe linguae Graecae Hebraicae non habuerunt peritiam because they had no skill in Greek or Hebrew Thirdly § 10 That the Books of the New Testament have been handed down unto us uncorrupted in the necessaries and substantials of Christian Faith and Manners we conclude from Reason grounded upon matter of Fact delivered and testified by the Doctors of the Vniversal Church and we receive them as such from the rational Evidence which Tradition affords in this Case Whence we collect 1. That the Apostles and Holy Spirit which did assist them in inditing of this Canon for the Church's use could not be wanting in causing them to be transmitted to those Christians for whose use they were indited because they could not be wanting to pursue the end for which they were endited Besides that they were actually thus committed to them is the Tradition of the whole Christian World which owned and cited read and received them for such from the Apostles Days as is apparent from the Epistles of Clement Polycarp Ignatius and others who were contemporary with the Apostles and from the works of Justin M. Irenaeus and many others of the Second Century They were read also by the Jews as Trypho doth confess and by the very Heathens at the invitation of the Christians For our Doctrines and Writings saith Justin M. Apol. 1. p. 52. Apol. 2. p. 7. are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Men are permitted to read and if you will vouchsafe to look into them you may learn these things for we do not only read them our selves Ibid. p. 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we bring them to you to peruse knowing that they will be acceptable to all that read them Apol. c. 31. We our selves do not suppress them saith Tertullian and many Accidents do put them into the Hands of Strangers They were attested to by the Sufferings of the Primitive Christians who rather chose to suffer Death than to deliver up these Books which Sufferings they could have no Temptation to endure besides their full Conviction that they were as they always stiled them Passio S. Felicis saepius Deifici libri Scripturae deificae Books which instructed them to lead a Divine Life and which their Persecutors could have had no Temptation to suppress and burn had they not known them to have been the Records of the Christian Faith with which their Faith must live or perish Moreover they contained things of the highest moment and which it was their chiefest interest to be well assured of they being the sole Ground and matter of their support under their sharpest Trials and of their future Hopes and therefore Writings they were concerned to get and hear and read and keep Add to this that they very early were translated into other Languages into the Syriack by apostolical Men saith the Tradition of the Eastern Churches by Men of great Antiquity who lived before the Canon was established as is apparent from their neglecting to translate the controverted Books of the New Testament into the Latin and other Languages Praeleg in Bibl. polyglott 13. p. 91. saith Bishop Walton From the Beginning as we may rationally conjecture seeing the Church of Rome and other Churches which understood not Greek were founded in the Apostles Days or quickly after nor could it rationally be supposed that they were without the Scriptures long Especially if we consider That it was part of their Lord's day Exercise saith Justin Martyr Apol. 2. p. 98. to read the Writings of the Apostles As for the Books themselves we find them mostly written to whole Churches Nations 1 Cor. i. 1. 2 Pet. i. 1. or the whole World of Christians To all that called upon the Name of our Lord Jesus Christ in every place who could not easily have received them had the Apostles by whom they were at first converted given no sufficient indication of them They were Books which could not have been spread abroad as they were in the Apostles Names whilst they were living unless the Apostles had endited them
corbonam omnino non respicis De opere eleemos p. 203. as their Wants require Saint Cyprian also taxeth the Omission of this Duty on the Lord's day as a Fault in Rich and able Persons saying Thou art Wealthy and Rich and thinkest thou that thou observest the Lord's day who dost not at all respect the poor Man's Box Thirdly All the Ancient Commentators on this Place both Greek and Latin unanimously interpret this of the Lord 's day Ambrose and Primasius among the Latins Chrysostom Theodoret Oecumenius and Theophylact among the Greeks Secondly Observe that no good Reason can be given why the Apostle should limit the Collections of the Churches of Corinth and Galatia to the first day of the week but this That this day was appointed for the Worship of our Lord and so more fit for the performance of those Duties which concerned his distressed Members in those Times for as the works of Charity and Mercy are proper Duties of this day so doth this day contain a special motive in it to enlarge their Charley it being the day in which they were begotten to a lively Hope through the Resurrection of our Saviour and in which they constantly in those times participated of his precious Body and Blood and therefore having then received spiritual Things so plentifully from Christ must be more ready to impart of their temporals to his needy Servants Thirdly Observe that should the Text be rendered thus Let every one lay up against the first day of the week there would be some good reason for that Precept provided that it were a day appointed for the Service of Christ and the Assemblies of all Christian People for meeting thus together on that day they might then bring to the Assembly what they had treasured up against that time and then put it into the publick Bank as the Custom was in the first Ages of the Church and that they did so here at Corinth seems highly probable from the design of the Apostles Precept for he exhorts them to have their Charity ready that there might be no need of a Collection when he came whereas if they had kept their Charity in their own hands and not put it into the publick Stock there would still have been need of a Collection at his coming 2dly The Apostle might command to lay it up against that day to be then offered to the Lord because our Charity to his distressed Members is an Odor of a sweet smelling Savour Philip. 4.18 Act. 10.4 a Sacrifice well-pleasing to God a Duty fitly joined with our Prayers that so they may come up together as a memorial before God. Since therefore whether we translate the word 's upon the first day of the week or against the first day of the week no reason doth appear why Saint Paul should pitch upon that day had it not been the day of their assembling together the day on which they met to serve the Lord Christ we ought in reason to conclude it was so And if for the performance of this Work of Charity on the Lord's day Saint Paul thought fit to give his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special Order can we suppose the day it self should be observed without appointment of the said Apostle or others of like power with him especially if we consider that Clemens the Contemporary of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Cor. §. 40. doth inform us That our Lord commanded our Oblations and Liturgies should be performed at times appointed and not disorderly but at those very times and seasons which he had ordained and thence concludes That they who offer their Oblations in those appointed Seasons are blessed and acceptable to God and that because they act agreeably to the Commandments of their Lord for if Christ himself gave Laws for the time when and the persons by whom he would have divine Offices performed as Clemens here doth plainly teach there is little doubt to be made but the Lord's day was his own Ordinance and if as he there adds These things were defined by his Sovereign Counsel that all things being done religiously according to his good Pleasure might be acceptable in his sight it follows that this time could not Religiously have been set apart for his Service or have been acceptable to him had it not been appointed by the Counsel of his Will so that although this Text doth not expresly command that the first Day of the Week should be observed as the Christians weekly Festival yet if we join with it the uniform Practice of the Primitive Church then and ever since they jointly prove that the first day of the Week was the weekly Festival of Christians at that time and strongly do imply or suppose that before this Apostolical Ordinance for these Collections on this Day there was another for the observation of the day it self for how could it have happened that all the Apostolical Churches throughout the World should from the beginning have accorded to make this day a weekly Festival unless they had been directed thus to do by the Apostles themselves by whom they were at first converted to the Christian Faith and with that Faith received this Institution 3dly We have another Scripture Act. xx 7. § 3 which fairly seemeth to conclude that the Apostles and the Christian Church did then observe this day and meet for the performance of Religious Worship on it for there it is expresly said That upon the first day of the Week when the Disciples came together to break Bread Paul preached unto them Where Note 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the week was certainly the Lord's day as hath already been made manifest 2. Observe That on this day the Disciples were not summoned extraordinarily to come together that Saint Paul did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them together as he did the Assembly of the Elders of the Church v. 17. but the Disciples were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 met in their Synaxis or Assembly the Text informs us That Saint Paul carried with them seven days and in none of them have we any mention of an Assembly to this purpose but only on the first day of the week 3. Observe That they then met together to break Bread which Phrase doth signifie the sacred Action performed in celebration of the Holy Sacrament which 't was the Custom of the Primitive Christians to receive in all their Church Assemblies on the Lord's day 1 Cor. xi this the Apostle intimates when he complains of his Corinthians That they came together for the worse because when they came together in the Church there were Divisions among them so that they did not eat together of the Table of the Lord. Now thus to come together in one place saith he is not to eat the Lord's Supper i. e. it is not so to do it as the sacred Action ought to be performed this therefore when they came
Sabbath who gives us Rest from our Sins Catech 4. p. 38. Saint Cyril of Jerusalem tells his Catechist That all Observation of Sabbaths is to be rejected It would be endless to recite all that the Fathers say upon this Subject but if we do consider how constantly the Fathers teach That the Patriarchs and pious Men before the promulgation of the Law of Moses observed not the Sabbath how generally they teach that it was a shadow of good things to come by Christ and that our Saviour both by his Miracles performed upon that day and by his Contests with the â—harisees designed to insinuate the dissolution of it we can no longer doubt the Judgment of the Ancients in this Matter To proceed then to Answer the Objections of the Sabbatarians § 14 First Mr. M. Objects Object 1 That God Blessed the Seventh day and Sanctified it because in that and not in any other §. 9. p. 205. he had rested from all his Work Gen. 2. And then enquires How comes this Blessing given to no other day among the Seven but given to the Seventh day only to be lost who took away the Sanctification of it given by God himself and given for a Reason which is as obliging now as ever To this I Answer Answ That to Bless and Sanctifie the Seventh day doth only signifie to set apart that day for his peculiar Worship or as the Badge and Sign by which the People who owned Jehovah for their God should be distinguished from all other People and by which He should also be disting uished from all other Gods by a Work peculiar to himself for it being the Custom of all Nations and of all Religions to set apart some day or time as Sacred for the Worship of their Gods and in that time to Solemnize their Worship by the Commemoration or the imitation of some peculiar Actions for which they were Honoured God would have this to be the Sign of His peenliar People the Resting on the Sabbath day in Token that they owned him as the Creator of the World by imitation of the Rest he took when he had made it This God himself declares by saying Exod. 31.15 16. The Children of Israel shall keep the Sabbath to observe it through their Generations for a perpetual Covenant It is a sign betwixt me and the Children of Israel for ever for in six days the Lord made Heaven and Earth and on the seventh day he Rested that is Now that the Seed of Abraham are come to be my People in Covenant they shall keep the Seventh day as a Sign that they are Consecrated to the Service of the Creator of the World and that they own him as their God. Ezek. 20.12 Hence are these Sabbaths said to be given to be a sign betwixt God and them that they might know he was the Lord that sanctified them and God commands them to observe them Exod. 31.13 that they might know he was the Lord that sanctified them that is did consecrate and separate them from all other Nations to be his own peculiar People Hence also was it that till God had made of Abraham a great Nation till he had freed this Nation from that Bondage they were under to the Aegyptians who would not let them rest from Work and chosen them to be his own peculiar People He laid not this injunction on them for even the very Sabbath day before that mentioned by Moses to be observed by them as a day of Rest Exod. 16.1 Neh. 9.14 they marched a wearisom Journey and came at Night to the Wilderness of Sin and therefore Nehemiah saith That God made known to them his Holy Sabbath by the hand of Moses his Servant that is then did he set a part that day to be a day to be observed by them in Honour of him Accordingly the Christian Fathers generally teach That none of the Patriarchs did keep the Sabbath nor do we find from Adam to Joseph the least mention of the Observation of it though we find frequent mention of all other Acts and Requisits of their Religious Worship of their Groves and Oratories their Priests and Altars their Sacrifices and Oblations Prayers Vows Thanksgivings and after Abraham of their Circumcision the Book of Genesis is partly spent in giving an account of the Travels of these Patriarchs from one place to another and yet it addeth not one word of their resting any where because it was the Sabbath day Now doth it not seem strange that such a solemn Command should have been given to Adam and all Mankind as some conceive it was and not the least Print or Token of the Observation of it to be found for Two thousand Years And whereas some Object those Words of Moses Object This is that which the Lord hath said Exod. 16.23 To morrow is the Rest of the Holy Sabbath to the Lord and thence Collect that God had before Moses given a Command touching the Observation of that day It may be Answered That the word is is wanting in the Hebrew and so the Words may thus be rendred This is that which the Lord hath said To morrow shall be the Rest of the Holy Sabbath to the Lord and so they will accord exactly with those other Scriptures which tell us That the Sabbath was made known to the Jews not by Abraham or Joseph but by the Hands of Moses Ezek. 20.10 12. that God caused them to go forth out of the Land of Aegypt and then gave them his Sabbaths to be a sign between him and them whereas the Sign of the Covenant between him and Abraham was only that of Circumcision Now from all these Considerations it seems evident that the import of those Words of Moses in Genesis the Second Wherefore the Lord blessed the seventh day and hallowed it is only this God made the World in Six days and rested the Seventh which was the Reason that when he chose to himself a peculiar People he made that the day they were to set apart for his Service that so they might acknowledge him whom they served to be the Creator of the World. And Because on the same Day God overthrew Pharaoh and his Host in the Red Sea See Mr. Mede Disc 15. p. 56. and by that Action compleated his Deliverance of his People from Aegyptian Bondage therefore he gives that as a farther Reason of the Observance of that Day Deut. 5.15 saying Remember that thou wast a Servant in the Land of Aegypt and that the Lord thy God brought thee out thence with a mighty hand and with a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath day Hence therefore 1. We see sufficient cause why this Command should be inserted into the Decalogue with as much Ceremony and Solemnity as the others were although it were not Moral as to the Nature of it it being so far Moral with respect unto the end of
19.10 vers 30. vers 37. v. g. Thou shalt not glean thy Vineyard neither shalt thou gather every Grape of thy Vineyard but thou shalt leave them for the Poor I am the Lord thou shalt Reverence my Sanctuary I am the Lord. You shall observe all my Statutes and all my Judgments and do them I am the Lord. Now God is still the Lord of Christians but hence it will not follow that they are obliged to observe these Ceremonial Precepts enjoined for Reasons still remaining and equally concerning Christians it therefore cannot rationally be concluded that Christians are obliged to observe the Rest enjoined in the Fourth Commandment because it is commanded for a Reason that doth still remain 4. Hence we may easily discern the Reason why the Christians still observed one day in Seven and also why they chose to observe the first day of the Week and not the last For when Christianity began it had two sorts of Adversaries to encounter viz. The unbelieving Jews and the Idolatrous Gentiles and therefore as a Testimony against the Heathens who worshipped false Gods that is the Gods who made not Heaven and Earth they chose one day in seven to signifie they worshipped the true God and the Creator of all things But then they chose the first of these seven days to testifie against the Jews that they worshipped this God not now as one in Covenant with the Jews or as their Redeemer out of Egypt but as the Father of our Lord Jesus Christ and through him our most loving Father and to own themselves the Servants of that God who on the morning of that day vanquished Satan the Spiritual Pharaoh and redeemed us from our Spiritual thraldom by raising Jesus Christ our Lord from the dead begetting us instead of an Earthly Canaan to an Inheritance incorruptible in the Heavens Dr. Spencer de Legibus Hebr. Mr. Mede Disc 15. this account of this change of the day I have borrowed from two very Learned and Ingenious men and for the further illustration and confirmation of it lot it be observed 1. That the Jews never worshipped God or put up their addresses to him under the name of Father as we Christians by our Lord are taught and commanded to do in these words When you pray say Our Father this being as the Apostle hath observed the peculiar privilege of Christians above the Jews Rom. 8.15 that we have not received as they the spirit of bondage unto fear but the spirit of adoption whereby we cry Abba Father They were it is confessed Children also Gal. 4.1 4. but nothing differing from servants as being Children in their Minority and so in bondage to the Rudiments of the world whereas we having received through faith in Christ Jesus the Adoption of Sons God hath sent forth the Spirit of his Son into our hearts crying Abba Father It is the saying of the Jews that a servant cannot say unto his Lord Abba this being a word proper to a Son and only used by natural or adopted Sons we being therefore all the Children of God and his adopted Sons through faith in Christ Jesus Joh. 1.12 Gal. 3.26 we have through him received this privilege to address our selves unto him by the name of Abba or our Father and yet more certainly is it peculiar to the Christian to own him as the Father of our Lord Jesus Christ which is his usual name in the New Testament and to address unto him in and by that Name 2ly Observe that the Resurrection of our Lord Christ is generally ascribed in the New Testament to God the Father and when our Lord declares that he had power to lay down his life Joh. 10.18 and take it up again he adds immediately This Commandment have I received of my Father Hence doth the Holy Ghost assure us that God the Father said unto him Thou art my Son Act. 13.33 this day have I begotten thee for this as well as other reasons that he had raised him from the dead and that He was declared to be the Son of God with power Rom. 1.4 by his raising him from the dead 3ly Observe that our Lord's Resurrection is represented as the Great foundation of all the mercies derived to us from our Saviour as being that by which they were compleated or confirmed to us 1 Pet. 3 21. Our Baptism doth save us saith St. Peter through the Refurrection of Christ Jesus Our freedom from condemnation is ascribed rather unto his Resurrection than his death as in that question Rom. 8.34 Who is he that condemns us it is Christ that died yea rather that is risen again Our Justification is ascribed to it Rom. 4.25 For Christ was delivered for our offences and rose again for our justification From it derives our hope of Glory 1 Pet. 1.3 for we are begotten to a lively hope through the Resurrection of our Lord Jesus from the dead of an inheritance incorruptible and undefiled reserved in the Heavens for us In a word 't is the foundation of our whole faith 1 Cor. 15.14 for if Christ be not risen then our faith is vain Since then these blessings so far exceeding those of the Creation or of the Jews deliverance from Egypt were procured to us by the Resurrection of our Lord Ephes 1.19 which was effected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the operation of the strength of the power of God the Father since he became the Father of our Lord Jesus Christ and through him our Father by raising him from the Dead there seems great reason why this day should be appointed as the day in which the Christian should acknowledge himself a Worshipper of God his Father through our Lord Jesus Christ Moreover this day being peculiarly stiled the Lords-day it is highly probable it was observed by Christians primarily in honour of our Lord Jesus Christ and through him to the Glory of God the Father to whom our prayers our praises and spiritual sacrifices are offer'd on that day through Christ And for Illustration of this matter let it be observed 1. That the times of the Messiah were still represented by the Jews under the Notion of Holam Habba or the world to come and the work of the Messiah as a new Creation or a Creation of new Heavens and a new Earth The Lord God shall slay ye and call his servants by another name Isa 65.15 17. Isa 66.22 For behold I create new Heavens and a new Earth and the former shall not be remembred nor come into my mind Accordingly Heb. 2.5 the Author to the Hebrews stiles this new Dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come and they who then enjoy'd the Gift of Miracles or other extraordinary operations are said to have tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world to come Heb. 6.5 And the Renovation of Christians by this Dispensation is represented as a new Creation wrought
they should teach the People in which they profess that they comprized the whole Faith and all things necessary to be believed taught and done and yet make not the least mention of the Romish Doctrines § 1. Secondly From the Examination of a Bishop at his Ordination who though he was not examined touching one of the Roman Articles yet was he upon his belief of other Articles approved as one fully instructed in the Documents of Christian Faith § 2. The full agreement of the Eastern Churches with the West in this Matter § 3. Thirdly From the Ancient way of confuting Hereticks by producing the Apostles and the Nicene Creed and declaring touching other Doctrines not contained in them that they are of Curiosity not of Faith § 4. Fourthly From the ancient Treatises written on purpose to instruct Christians in the Articles of Christian Faith which contain none of these New Articles § 5. A Farther Demonstration that the pretended Traditions of the Church of Rome were not received anciently as Articles of Christian Faith or as things necessary to be believed or practised by all Christians may be taken from the instructions given to the Clergy concerning what they were to teach the People committed to their Charge For amongst these things we find all the positive Articles of the Faith of Protestants the whole Symbol of the ancient Church our whole Duty towards God and to our Neighbour all that we are to believe and pray and hope for but not one tittle of Romish Faith. In their Instructions quid sit a Presbyteris praedicandum what the Priests are to teach the People The a L. 1. c. 82. Capitular of Charles the Great b De Discipl Eccl. l 1. c. 102. Regino and c Decret part 6. 155. 161. Ivo tell us from the Councils of Rouën and Challon 1. That they are to preach to all in General § 1 That they believe in the Father Son and Holy Ghost one God Omnipotent who made all things and that the Deity Essence and Majesty of the Three Persons the Father Son and Holy Ghost is one 2. That the Son of God was incarnate by the Holy Ghost of the Virgin Mary for the Salvation of Mankind that he suffered was buried rose again the Third Day ascended into Heaven and is to come in the end of the World to judge all Men according to their Works that the Wicked with the Devil shall be sent into eternal Fire and the Just with Christ shall possess everlasting Life 3. That all Men shall rise again in their own Flesh 4. He is to teach them for what Crimes Men shall be deputed with the Devil Gal. v. 19 20 21. which the Apostle thus Enumerates Fornication Vncleanness Lasciviousness Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murthers Drunkenness Revellings and such like They who do such things shall not inherit the Kingdom of God and therefore let all these things with all care be prohibited 5. He is to teach of the Love of God and our Neighbour of Faith and Hope in God of Humility Patience Chastity Kindness Mercy of Alms Confession and Forgiving our Brethren from the Heart for he that doth these and the like things shall inherit the Kingdom of God. Moreover they tell us from the Councils of Gangra Reims and Challon that every Priest must teach all his Parochians Symbolum orationem Dominicam the Creed and the Lord's Prayer and cause them to repeat them when they come to Confession at Lent and not administer the Sacrament to them till they can rehearse them because none can be saved without the knowledge of them in uno enim sides credulitas Christiana continetur for in the one is contained the Faith of Christians Ivo Ibid. c. 158. in the other is expressed what we are to ask of God and these things are so great that he who can fully understand them sufficere sibi credatur ad salutem aeternam understands what is believed sufficient to eternal Salvation And secondly Because in the Lord's Prayer are comprized all things necessary for humane Life and in the Apostles Symbol Cap. 159. sides ex integro comprehenditur the Catholick Faith is entirely contained and by learning it they would rightly learn sidem Catholicam the Catholick Faith. Hence then the Argument runs thus If the Faith of Christians was equally contained in many other Doctrines why did not the Church equally require her Clergy to teach them also to the People Why do these Councils say That her Eaith her Catholick Faith is entirely contained in this Creed of the Apostles and that the belief of these things is sufficient for the Salvation of him who fully understands them Sure there is some great Reason of that signal difference betwixt the Church of those Ages which say the Apostles Creed alone is that Faith without which nemo salvus esse potest no man can be saved and the present R. Church which saith of all her new Articles added to the Creed Haec est vera fides Catholica extra quam nemo salvus esse potest Ab illis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me erit curaturum Bull. Pij 4 ti This is the true Catholick Faith without which no Man can be saved betwixt that Church which only instructs her Priests to teach the Apostles Creed and that which maketh all her Clergy swear to hold all the Articles contained in the Creed of Pius the Fourth And also to take care that they be held taught and preached by all who do belong to their Care. 3dly § 2 That none of the Doctrines contained in the New Creed of Pius the Fourth and added to the Nicene Creed are ancient Articles of Faith will farther be made evident from the Examination which the ancient Canons of the Church required of him who was to be ordained Bishop Can. 1. Concil Tom. 2. p. 1199. For by the Canon of the Fourth Council of Carthage he was first to be examined si fidei documenta verbis simplicibus asserat Whether in plain words he asserted the Doctrines of Faith that is Whether he held the Father Son and Holy Ghost to be one God and the whole Trinity to be Co-essential Consubstantial Co-eternal and Co-omnipotent whether he held that every Person in the Trinity was perfect God and that neither the Father nor the Holy Ghost but the Son only was incarnate as being as to his Divinity the Son of the Father and as to his Humanity the Son of an humane Mother true God of his Father and true Man of his Mother receiving true Flesh from his Mother and having an humane rational Soul so that both Natures were in him that is he was God and Man one Person one Son one Christ one Lord Creator of all things which are and with the Father and the Holy Ghost the Author Lord and Ruler of