are led by the context This do in remembrance of me When he pronounces the demonstrative This he points at that which he took and had in his hand and this is called Bread and therefore in the Latin Translation of the Aethiopick Version these words occur Hic panis Corpus meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must import his dead body as it is in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc cadaver meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a dead body 1 Sam. 17.46 Isa 14.19 These we have reason to believe were the words of our blessed Lord who at the institution of the Sacrament did undoubtedly use that language which was then familiar to the Jews and that was the Syriack which by reason of its affinity with the Hebrew is sometimes called by the same name Joh. 19.13 17. Act. 21.20 Now it is evident that what Christ gave at his last Supper could not be his dead body in a literal sence and therefore it must be so in a figurative which will amount to this This is a memorial of my Body as crucified for you Christ's body in the Sacrament is not given as living but dead upon our account and his blood not as contained in his veins but shed for our sins We have not only the Words to justifie our interpretation but the scope aimed at by him that spoke them It is agreed on all sides that God did design by them the institution of a Sacrament It is as unanimously asserted that in every Sacrament there must be a visible Sign and a Thing signified There is nothing here to import the outward Sign but the Demonstrative This or the Thing signified but that which is predicated of it my Body Now the sign is never essentially but always figuratively the thing which is signified by it As when we say of the formal sign or picture of Augustus or Tiberius This is Augustus This is Tiberius we do not mean their persons really but representations of them In the other part of the Sacrament it is said This Cup is the New Testament This cannot be true essentially as tho' the Cup was changed into the nature of the New Testament but figuratively only We have just reason to believe the same concerning the Words under debate that the Bread is no otherwise the Body of Christ than the Cup is the New Testament When this manner of Speech is used in relation to other Sacraments as Circumcision and the Passover Circumcision is my Covenant the Lamb is the Lord 's Passover it constantly bears this sence Neither Circumcision or the Lamb were really and essentially the things which are predicated of them but signs and memorials only The admitting a Trope in the Words is not contrary to the design of Christ in his last Will which undoubtedly was to deliver his mind clearly We may speak as plainly when we use a Trope or Figure as when our speech is without it If we walk in a Gallery adorned with Pictures and say this is Julius Caesar this is Constantine the Great we are as well understood as if we had said this is the Picture of such a Person That is not obscure whether figuratively or literally spoken which is expressed according to the manner which is familiar to those to whom the words are directed The known custom at the time when these words This is my Body were used was to speak after the like manner about the Passover into whose place the Sacrament of the Supper came It was the usual language of the Jews to call the Lamb the Body of the Passover The Lamb being a Figure of Christ our Passover and he putting a period to the old Institution and substituting Bread in the room of it to be a memorial and Type of himself under the Gospel he calls it by the same name As the Paschal Lamb had been his Typical Body under the Old Testament So now he declares that the Bread shall be his figurative Body under the New If a Trope makes the Words obscure and unfit to be a branch of the last Will of Jesus Christ then the interpretation of the Church of Rome is condemned by her own acknowledgment For she believes that when it is said This is my Body a living Body is meant and therefore Body by a Synecdoche is put for the Body and Soul The other part of the Sacrament is contained in his last Will as well as this and yet in the words which set it forth there is no less than two Tropes This Cup is the New Testament in my Blood The Cup is put for the Wine contained in it and the New Testament for the Sacrament of the New Covenant As the scope of our Saviour confirms the sence which we have given So likewise do the antecedents and consequences Before these words This is my Body were spoken it is said Jesus took Bread and blessed and brake it c. what can he mean by This but that which he took into his hand and blessed and brake and that is expresly called Bread After Consecration as that which is termed his Blood is stiled the Fruit of the Vine so that which he named his Body is by his Spirit in the holy Apostle said to be Bread As often as ye eat this bread 1 Cor. 11.26 Whosoever shall eat of this bread v. 27. Let a man examine himself and so let him eat of this bread v. 28. If before and after Consecration that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This doth import is called Bread then no such mutation is made as is contended for and the words must be interpreted in a Sacramental and Figurative Sence We have not only the Antecedents and Consequences to favour our interpretation but likewise the Analogy of Faith This says that Christ as man was made like unto his Brethren Heb. 2.17 This car not be true if he be corporally in the Sacrament The bodies of his Brethren are naturally confined to a certain place But according to this apprehension his Body may be in a thousand places at once even upon all the Altars in the World Wheresoever the Host is consecrated it is wholly in the whole and wholly in every part of it The Analogy of Faith asserts that Christ it gone to heaven in his bodily presence I am no more in the world Jo. 17.11 The interpretation which the Church of Rome gives of the words under debate makes him to be more in the World than when he conversed with his Disciples upon the Earth For then he was but in one place at a time but now according to the Creed of the Romanists he is the same moment in Millions of places The Analogy of Faith assures us that the body or flash of Christ shall see no corruption Act. 2.27 31. But if it be in the Sacrament then it is corporally eaten turned into Chyle and Nutriment and subject to all the corruption
which our holy Religion requires must be made in Faith Faith must be grounded upon a Divine Testimony There is no Testimony of this nature to assure us that our Prayers made upon the Earth are known to glorified Spirits in Heaven If there be any way whereby they come to be acquainted with them yet God has hid it from us as he did the body of Moses from the Israelites to prevent the occasion of an abuse 2. It is the prerogative of Jesus Christ to be the only Mediator for us in Heaven to whom we are to make our applications He is entered into the Holy of Holiest and there alone offers to God our Incense as the High Priest did here upon the Earth Upon this account it is said There is one God and one Mediator betwixt God and man the man Jesus Christ 1 Tim. 2.5 The Mediator is here represented to be one as the Deity is one As there is but one God so there is but one Mediator for us to address unto in the state of Glory When he was about to leave the World and enter into this Blessed State he gave his Disciples instructions to pray in his name only Joh. 14.13.16.23 He does not mention the name of any of the Saints As he was alone in the Work of his Meritorious Satisfaction So He is alone in the application of it by his Gracious Intercession Therefore the Apostle says Among the Gentiles there be Gods many and Lords many They had their Sovereign Deities and likewise their Baalims or Lords which they accounted as Mediators betwixt them and those Supreme Powers but to us who embrace the Christian Faith There is but one God and one Lord Jesus Christ is the only Mediator for us in Heaven This dignity he has purchased with the inestimable price of his blood He humbled himself and became obedient to the death of the Cross Wherefore God also hath highly exalted him Phil. 2.8 He sits at his right hand appears in his presence for us and lives for ever to make intercession As the price which he gave for this dignity could not be paid by any but himself so the office procured by it must be incommunicable and peculiar to him And therefore for any to set up other Mediators whether of Redemption or Intercession without a command from Heaven is an inexcusable injury to his prerogative The Romanists do not only Invocate Saints that they may make a charitable Interecession for them but that by their Merits they would procure the favours they are Petitioners for This Truth concerning one Mediator is so evident that the primitive Christians were unanimous in the reception of it For three Hundred years no instance can be produced out of any Authentick Record that the Mediation of any in Heaven beside our blessed Lord was made use of Two are chiefly pretended to the contrary and in both the Virgin Mary is concerned In the first She is represented as the Advocate of Eve in the second as invocated by Justina the Martyr Irenaeus mentions the first lib. 5. c. 19. Where he compares the obedience of Eve to the word of the Evil Angel with the obedience of Mary to the word of the Good He asserts that Eve was seduced that she might fall from God Mary obedient that she might be the mother of our Lord. And adds this moreover as a further design of her obedience Vt Virginis Evae virgo Maria steret Advocata All this comes very short of what is designed to be proved by it Advocata here is no more than Consolatrix Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek in which language it is believed Irenaeus wrote signifies both an Advocate and Comforter therefore advocare in the Latin Version is used for consolari as appears L. 5. c. 15. Ego vos advocabo in Hierusalem advocabimini I will comfort you and ye shall be comforted in Jerusalem So that his meaning will amount to no more than this As Eve by being seduced by the Evil Angel fell from God and brought sorrow dishonour and death upon her Sex So the Virgin Mary by being obedient to the word which was spoken by the Good Angel did make a full compensation and restore the Honour that Eve and all her Sex were impaired in This is the Consolation which she is said to receive from the Virgin Mary If this had been considered by Feuardentius he would not have drawn so peremptory a conclusion as he has done Ann. in Iren. Hinc evidentissimum est c. From hence it is most evident That the antient Fathers and Martyrs from the very times of the Apostles did Invocate the Virgin Mary The other instance concerning Justina is in Gregory Nazianzen The story is this S. Cyprian before his conversion was inamoured with the beauty of Justina In order to the obtaining his unchast desires he made use of Magick She having a deep resentment of her danger prayed to the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which I answer Pontius the Deacon of S. Cyprian who wrote his Life at large speaks no such matter but on the contrary That Cyprian before his Conversion was studied in all good Arts which tend to the utility of the Age amongst which Infernal Magick can have no place Indeed there was a Book extant in Nazianzen's time stiled Poenitentia Cypriani and now to be seen in the Oxford Edition of Cyprian in which Justina is mentioned but it is accounted a fabulous relation and was condemned under that notion by Gelasius Nazianzen from thence probably did borrow the sum of what he has expressed He using the freedom of an Orator and not the exactness of an Historian might be induced to make use of that which he found made ready to his hand without any strict examination and set it off with some Rhetorical Flourishes amongst which we may reckon the application of the Virgin Justina to the Virgin Mary In this he did accommodate himself to the inclination of the Age in which he lived which by frequent Apostrophe's made to Martyr's by some great Men in their Panegyricks was disposed to think favourably of such Addresses It is usual for Writers when they relate what was done in former Ages to dress it up in language and circumstances suitable to their own times Of this we have an evident instance in Nazianzen himself in his 22. Orat. Where he describes the Martyrdom of the seven Brethren and the deportment of their mother 2 Macc. 7. He says She snatched the drops of blood took the fragments of their members worshipped the remains If we consult the Author of the Maccabees and the History of Josephus where their sufferings are described at large no such thing is recorded It cannot reasonably be believed That a Woman who incouraged her children to die rather than to violate the Law of God should at the same time openly break it by touching the Dead contrary to the Masaical Institution So that the words
IMPRIMATUR C. Alston R. P. D. Hen. Episc Lond. Ã Sacris Julii 13. 1693. A TREATISE relating to the Worship of GOD Divided into SIX SECTIONS CONCERNING I. The Nature of Divine Worship II. The peculiar Object of Worship III. The True Worshippers of God IV. Assistance requisite to Worship V. The Place of Worship VI. The Solemn Time of Worship By John Templer D.D. LONDON Printed by R.N. for Walter Kettilby at the Bishop's Head in S. Paul's Church-Yard 1694. TO THE READER THE late Author of This Treatise having sufficiently recommended himself to the World when Living by his indefatigable Labours in his Priestly Function and by the Works he has already Printed there will need the less to be said in behalf of this Posthumous piece For whosoever had the happiness of being acquainted with the Author will presently be apt to think that nothing that is mean or unworthy of the Publick could proceed from a person of that True Worth and accomplish'd Learning one whose excellent knowledge in all Church-Controversies rendered him fit to write of any and the soundness of whose Judgment and the sincerity of whose Life were sufficient demonstrations to all that throughly knew him That he would Write of none but what were most useful to the producing in the Minds of others a true love to Virtue and a firm adherence to Truth And altho' his long continuance in the Countrey and constant residence at his Living where he had not such frequent opportunities of conversing with the Learned in his own Profession may give occasion to some to think that his Parts and Genius must slag proportionably and his Writings be tinctured with the rudeness of a Country Abode and by consequence render him the less able to please and gratifie the humours of this nice and critical Age yet I hope whoever will impartially consider and read over this small Treatise will be abundantly satisfied of the contrary As a proof of which I appeal to the Treatise it self where if the Judgment of Men of known Abilities may be trusted there is solid Learning shewn without any vain Ostentation of it Truth vindicated with a native Simplicity that becomes it and the Religious Duties of Christianity press'd with that Zeal and warmth that so adorned the first Professors of it and rendered the Author whilest living the Joy and Admiration of his whole Flock Nor had the Publication of it been thus long deferred it being composed long before the Author's death but that the native and uncommon kind of Modesty which gave a Lustre to all his Actions would not permit it in his Life time to see the light He tho' fraught with so much admirable Knowledge strength of Parts and solidity of Judgment in the opinion of all others yet always was so diffident of any thing of his own composure that nothing but the strict Command of his Superiours or the passionate importunity of his Friends could force him to appear in Print So great an esteem had he of the censures of other Men and so little and low Thoughts of his own Worth And altho ' this is not altogether so commendable where there is just reason to be satisfied with as well as conscious of a Man 's own true Merit in respect of others many on this account having deprived the World of many advantageous Books yet if it be a fault it is such an one as none but the best of Men have been or can be guilty of and for which likewise their deserts when made known have become the more illustrious Humility and Lowliness of Mind being Virtues of as great Excellency as they are rare and as apt to beget a due esteem of those that are endued with them as Pride and self conceit are to produce hatred and contempt But lest I should hinder the Reader by too long an Epistle from the pleasure and advantage he may reap from the Author himself or seem to allure his favour by a too tedious bespeaking of him I shall wholly submit this Treatise it having no other Patron to his unbyassed Judgment and hope tho' it had not the Author's last hand yet it may meet with so kind a reception as to conduce something to the spiritual welfare and happiness of Mankind And then I am sure it will answer to all the ends and purposes the Pious Author designed it and be so far the more probable to shew who its Composer was in that it will be always imployed in doing good THE CONTENTS SECT I. Concerning the Nature of Divine Worship THE Introduction from the importance of Divine Worship Mens proneness to mistake about it and the Devil's readiness to cherish this proneness pag. 1. The notion of Worship in geneneral p. 5 its Objects and Kinds p. 6. The acts of Divine Worship either mediate p. 7. or immediate p. 10 these either internal p. 11 or external p. 13 And these again either natural as Praying Praising Swearing Vowing ib. or instituted as Preaching Hearing Reading the Scriptures and receiving the Sacraments p. 17. The perpetuity of the Sacraments p. 20. Sacrifice no part of Divine Worship under the Gospel p. 22. SECT II. Concerning the Object of Divine Worship THE Introduction from the great and early mistakes of mankind about it and consequently the great circumspection we should use in our enquiries concerning it p. 29. To this purpose Five Propositions are laid down 1. Proposition There is a God who made the World This proved First from the World in general p. 35. Secondly from the particular parts of it as the Heavens p. 39. the Earth p. 41. the Body 44. the Soul of Man 47. They who say they still want sufficient evidence of this Truth should consider First there is as much evidence for it as for those things we doubt not of 54. Secondly as much as for the clearest axiom in Philosophy nay Thirdly in some respects more 55. And then Lastly the familiar dictates of our Vnderstanding will lead us to the acknowledgment of this truth 57. The Objection that there must be some pre-existent matter to frame the World out of answered ib. 2. Proposition In the Godhead are Three Persons For First when God is spoken of in Scripture sometimes the plural number is used 59. Secondly This Plurality is determined to Three in other places ib. Thirdly These three are not three manifestations only of God 60. Nor Fourthly three names only of the same God under divers inadequate conceptions ib. For Fifthly All things belonging to the nature of a person belong to each of them 61. And then Sixthly Such actions are attributed to each as belong to none but a person 62. The Spirit and Power and the Spirit and the effects or gifts of it are distinguished 64. 3. Proposition These Three Persons are One God For Vnity is essential to the Deity 64. And the Scriptures say they are One 65. as also that they have Vnity of Essence inasmuch as it attributes to each the Name
them It is natural for matter to persevere in the state in which it is till it meet with such an agent If they were in motion this motion must be regulated by Laws or else be casual and fortuitous If by Laws there must be an Intelligent Being to form and impress them upon the several particles and this can be nothing but a God If casual and fortuitous it is not imaginable they having no Commander over them how they should fall into their several ranks and produce as beautiful an order as the most accurate wisdom could have contrived We may with less force to our understandings conceive how millions of blind deaf and dumb men in a vast desert without any General over them may fall into a military Order march in their distinct ranks keep to their proper colours charge their enemies fall back without the least confusion as how an innumerable company of material Particles ranging in an infinite space without any intelligence to regulate their motion should produce all the curious appearances with which the Universe is adorned He must be exalted in his own fancy who can perswade himself how after all the dances which these particles have had from eternity they should at last come to embrace and clasp together some in the shape of Dogs snarling and barking some in the shape of Horses neighing and prancing others in the shape of Men talking and laughing together How is it possible that the rational Soul which has no matter in it should be made by a combination of such material ingredients That faculty which has a perception of the habitudes respects and similitudes betwixt things which make no impression upon matter must necessarily have a spiritual and immaterial constitution If the matter and form of the World did emerg and begin in time they must either of their own accord start out of the Abyss of nothing or else be fetched from thence by the energy of some superiour power The first must not be asserted Nothing can be the cause of it self for then it would be before it was in Being and by consequence be and not be at the same time If the second then that Superior Power must be lodged in some intelligent Being This Being must have an Aseity and be entirely from himself without dependence upon any other and therefore infinite in all perfection there being nothing higher to limit and set bounds unto him And this is that which we mean by a God As from the World in general it appears there is a Deity so likewise from the several parts of which it consists the Heavens the Earth the Body the Soul of Man There is not a Star in the Firmament but it shews forth the glory of this Being When we behold the heavenly Luminaries sailing in the fluid body of the Air we must necessarily conclude that there is a skilful Pilot at the stern If one born and educated within the caverns of the earth should be suddenly set upon the supersicies of it in a clear night to take a prospect he would be inclined to ask the same question which he did who saw the first ship arrive at Colchos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who can perswade himself that all these glorious Lights came there fortuitously without the contrivance of an intelligent Being may with as much ease believe that passing through a City in a dark night all the Candles which he meets with at every door came there by chance Indeed there are attempts made to salve the Celestial appearances with Matter Figure and Motion We are told that Matter in distinct pieces being moved circularly will by grinding one against the other weare off the angular protuberances and become perfectly circular and that the angulose parts which are broken off will be of two sorts the lesser which are fit for motion the greater and more course which by reason of their unevenness are apt to entangle one within another and not to make their rounds with the same degree of celerity as the lesser do The finer sort is called the first Element The globular pieces the second The course rubbish the third The first is supposed to constitute the Sun and fixed Stars The second with some irregular particles to fill up the triangular spaces betwixt them the Heavens The third the Planets and Comets It being natural to all matter in motion to move in a right line there will be an endeavour in every part of it to recede from the Center and therefore that which is most solid and able to persevere in motion will be at the greatest distance from the middle point Yet all this doth not represent such a composition of the Heavens as to exclude the interposals of an infinite Being The Matter of which they consist the Laws whereby the motion of the matter is regulated have notwithstanding a dependence upon some intelligent Agent Matter cannot be of it self when it is made it has no more motion than what is communicated to it The motion imparted could not produce so beautiful an Order as is visible in the World were it not for some Laws which the Creator has impressed agreeable to his own nature This Hypothesis doth not only suppose a Deity as necessary upon the account of these particulars but likewise in order to the preservation of the several Vortices within their due bounds and limits For it represents the Heavens in a perfect state of War one Vortex discharging its Globuli shooting the thinner irregular Particles out of the Ecclypticks into the Poles and constantly thrusting one against another If this be true it cannot be imagined how the Heavens above five thousand years together should continue with so few alterations as Astronomers have observed in case there be no God to limit every Vortex and hinder the encroachment of the greater upon the less No doubt by this time had not there been a Moderator to keep the ballance equal the greater would have swallowed up the rest and the Star in the middle obtained an universal Monarchy We have the more reason to believe that a divine hand is interested in this affair because when the Vortex we live in has suck'd in any other the Star which belongs to it degenerating into a Comet is always believed to be ominous and prophetical of some great thing which the supreme Being is about to bring to pass As the Heavens so likewise the Earth declares the existence of a Deity When we consider so vast a body encompassed with nothing which is visible but a fluid mass of Air the curiosities of Nature lock'd up in the bowels of it the various sorts of Plants which beautifie the superficies it is natural to conceive that some invisible Power is concerned in these effects Indeed it is said that there are three Principles known by the names of Sal Sulphur and Mercury which are form'd in the interior Region of the Earth The Mercury rarified by motion being impatient of so
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
call the Bread and Wine in the Sacrament the Body and Blood of Christ 2. They say that they are not so essentially but figuratively and therefore stile them signs Symbols Figures Antitypes Memorials It is usual to call the sign and the thing signified by the same name 3. They affirm that after Consecration the substance of the Bread and Wine remains and the change made is only in respect of Use Office and Dignity 4. They say That they nourish our flesh and blood and have the same effect that other food has and therefore they use to give the remains of the Euchariscical Bread to boyes and to abstain from the Communion upon Fasting days 5. They assert that wicked men do not eat and drink the Body and Blood of Christ but interpret the eating of his flesh Jo. 6. the receiving of him in a spiritual manner namely by Faith 6. When they deny the Eucharist to be a figure or sign they mean a bare sign The Sacrament is more than so It feals and exhibits It is a means whereby we receive the Body and Blood of Christ not only the benefits of them but Christ himself in a spiritual manner as crucified for us and is a real pledge to assure us thereof Tho' the crucified body of Christ is in Heaven yet that spirit which dwells in it being communicated to a worthy Receiver in the Sacramental action we are made to drink into one Spirit it produceth such a union betwixt us and Christ Jesus as laies a clear foundation of Communion with and participation of him 7. When they say there is a mutation in the nature of the Bread they mean by nature the use and property only as is manifest by their own explications Before Consecration it was appropriated to the nourishment of the body but now by Consecration it is exalted to a higher purpose A new dignity is put upon it It becomes a means whereby a worthy Communicant gains Communion with our blessed Lord. 8. When it 's said That the Senses are deceived and no competent judges of the mutation this may be very true altho' the change be Sacramental only The change is not the proper object of sense but of faith The knowledge of it with its effects is conveyed to us by a Divine Testimony extant in the holy Scriptures 9. When it is affirmed That under the species of Bread is given the Body and under the species of Wine the Blood by Species we must not understand the Accidents without their proper subjects This apprehension never entred into the thoughts of the antient Fathers They were perfect strangers to this kind of Philosophy S. Aust l. 4. cal â—â— Tâ—in Serm. de Temp. 38. S. Ambr. l. 4. de Init. By species they understand the specifical nature of a thing and by the species of Bread and Wine True Bread and True Wine as is manifest to any who consult their discourses 10. Where it is said That the Lord who changed Water into Wine could change in the Eucharist Wine into Blood the intention of Cyril is not to make these two conversions in every thing parallel Jerus as is manifest by the words that follow he presently asserts That the eating of Christ's flesh must be understood spiritually and calls the Table mystical and intellectual And therefore all that his words can import is this He who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed Water into Wine by a corporal mutation changed at his mystical Table Wine into Blood not corporally but spiritually and mystically Lastly It must be acknowledged that there are many Hyperbolical expressions in the Fathers Hom 23. in Mat Par. 〈◊〉 as S. Chrysostome and others in relation to the Sacrament The design of them is to secure it from contempt and to elevate and raise the devotion of Communicants They being improper Speeches must not be expounded in such a sence as is inconsistent with what is elsewhere expressed by the same Authors in plain words without any figure They all agree in this in as clear expressions as can be desired That the substance of the Bread and Wine remain in the Eucharist Their Rhetorical flourishes cannot be interpreted to the prejudice of that which is plain and manifest When S. Chrysostome says That Christ mingles himself with us and not by Faith only but indeed makes us to be his Body His meaning is not That there is any corporal mixture or immediate contact betwixt us and his body but that when we receive the figure of his body which is in Heaven the Spirit which dwells in it is communicated to the worthy Receiver and produceth a union betwixt them and therefore what we receive â— 870. he presently calls the Grace of the Spirit Damascen who lived in the eighth Century was one of the first who deserted the Orthodox doctrin of the Fathers He being concerned in the controversie concerning Images and the opposers of them asserting that the Bread and Wine in the Sacrament were the only Image and representation which Christ allowed of himself he was transported with an intemperate zeal and affirmed they were no image or figure at all L. 4. c. sid Oâ—t ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho' in these words he did not design any real conversion of the Elements but rather a corporal presence or consubstantiation yet he gave occasion to some in the ninth Age to dispute for a substantial mutation Paschasius Ratbertus was the first who writ seriously and copiously about it as Bellarmine asserts His sentiments about this argument were received with a warm opposition Rabanus Maurus Bertram Joannes Scotus Erigena did strongly assert the contrary doctrin In the tenth Age which was a night of ignorance all things fell asleep controversies were laid aside Darkness did reconcile them as the want of light does various colours In the eleventh Age Berengarius was awakened and did with great perspicuity assert the Truth Tho' the violence of his enemies and infirmity of his nature induced him to submit to a recantation The controversie all this while was managed with so much ambiguity that Joannes Duns Scotus asserts That it was not necessary for any to believe a substantial conversion or Transubstantiation till the Lateran Council held under Innocent the Third in the year 1215. and therefore the master of the Sentences who flourished in the Century before about the year 1145. useth these words What kind of conversion it is 〈…〉 illa 〈…〉 whether formal or substantial I am not able to determine The truth is that Transubstantiation was brought forth by Paschasius confirmed by Innocent the Third and at last so firmly married to the See of Rome by the Council of Trent that there was no possibility of a divorce tho' there is just reason to believe that the most Learned of that Community could heartily desire it The issue produced by this unhappy conjunction is the mutilation of the Sacrament the Adoration of the Host the Sacrince of
intelligunt nedum populus imperitus Those who defend that Images are to be worshipped with Latria are compelled to use most subtle distinctions which they themselves scarcely understand much less the unskilful people And now if we look back and consider that those who use Images in Divine Worship as memorials only and instruments to excite devotion do that which has a tendency to impress upon the mind Ideas very disagreeable and injurious to the nature of the Deity that Those who give an inferiour Religious Worship to them designing by so doing to honour and worship God give too much to them and too little to God that Those who profess to give equal worship by what name soever disguised whether terminative or relative absolute or respective put the highest affront upon the Deity whose infinite nature will not permit a finite Being to be joyned with him in the same act of Worship we must be convinced from the reason of the thing that the using Images in the Worship of God is undeniably prejudicial to the Honour of Heaven We have not only the reason of the thing but the express command of God to guide us in this concernment which prohibits the worshipping of him by Images Let our intentions be never so sincere and our devotion screwed up to the highest degree yet we must necessarily dishonour God when we are doing that which is contrary to his precept If Subjects set up a person to represent their King in contradiction to his express injunction and pay to him the honour due to a real Representative The King will not think himself honoured by their act on it being blended with an apparent disrespect to his Authority Alexander the Great gave a command that none but Apelles should draw his Picture If any other had done it with the greatest exactness and an unfeigned desire to honour him the respect would not have redounded upon him being utterly blasted by an act of disobedience to his order That God has forbidden us to Worship him by Images is manifest by the Second Command Where we are injoyned not to make any Images whether carved or plain either of any thing in Heaven above or that is in the Earth beneath or that is in the Water under the Earth in order to the bowing down to them and to the worshipping and serving him by them The First obligeth us to Worship no other God but Jehova The Second not to worship him as the Heathens use to do their Deities by addressing our Veneration to external Symbols and Representations This is plain from the explication of this Precept Deut. 4.15 16. Take ye therefore good heed to your selves for ye saw no manner of similitude on the day the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven image the similitude of any figure the likeness of male or female No graven Image or similitude in relation to the True God appeared in Horeb. Therefore it is inferred that none ought to be erected in order to the worshipping and giving honour to him It is no prejudice to this Interpretation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this word doth not always import an Image or similitude of a False God The golden Calf which was a Symbol of the True is stiled by this name Act. 7.41 Any resemblance to which Religious Worship is given whether of the True or a False God may without any incongruity be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images either relating to the Worship of Jehova or the Heathen Deities must be here prohibited in the Second Command The last cannot be because this is sufficiently done in the First Thou shalt have no other Gods before me For if we may not serve the Heathen Deities much less pay to their Images those reverential regards which the nature of a Deity doth challenge These Images comprehend not only the Images of God but of any creature whether in Heaven above or in the Earth beneath formed with a design to Worship God by them The scope of the Precept is to interdict the Worshipping the True God after the manner in which the Heathens use to worship their Deities They had two sorts of Numens Sovereign and Inferiour They thinking it a presumption to make an immediate access to the First made use of the mediation of the Second to procure their acceptance The Images of these Mediators they worshipped conceiving that Honour and Worship by their so doing would accrue to the Sovereign Numens whose Ministers they were believed to be So that the Command forbidding the Worship of the True God after that mode which the Heathens used in the Worship of their Deities must comprehend the interdiction of all Images whether of God himself or any Mediators which are supposed to intercede betwixt God and Men provided that they be set up with an intention to be bowed down unto and worshipped that thereby God may be Worshipped and Honoured God likes not that the Worship which is peculiar to him should be strained thro' an Image before it comes to him but declares that he is jealous in that case and will not â—â—â—fer the appearance of an alienation of the Honour which is appropriated to him whatsoever the intention of the Worshipper may be What is usually pretended concerning the Cherubims in the holy of holiest and the Command of God to Worship his footstool is not sufficient to justifie the worshipping External Representations of him The Cherubims over the Ark were not designed for objects of Worship A Veil was interposed betwixt them and those who came into the Temple They were not so much as permitted the sight of them When the High Priest once a year went into the Sanctum Sanctorum we never read he gave them any adoration God promised to commune with him from betwixt the Cherubims Exod. 25. Which intimates that his adoration was not terminated upon them but the Supreme Being who promised his special presence in the space betwixt them There is no Command to worship his footstool in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 99.5 which the Chaldee Paraphrast rightly interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the House of the Sanctuary The like expression is used in the same Psalm v. 9. Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his holy Mountain No man is so defective in his apprehensions as to believe the Divine Worship was to be given to the Mountain As the Second Command condemns the Worshipping God by Images so likewise do all those who enjoyed the best advantages to understand it The Ages next to the Apostles were perfect strangers to this practice as is evident by the silence of their Adversaries in their contests with them The Jews who professed an enmity to this kind of Worship ever since the captivity and were careful to publish any thing which tended to the defamation of Christianity
cast themselves down before the throne of the divine benignity and with all humility implore the communication of a higher assistance That they may be inabled to serve God with a Spirit of love and delight and with an Eye entirely fixed upon his Glory Those who have made by the help of this general grace so near an approach to the Kingdom of Heaven and have so far wrought out their Salvation with fear and trembling It is the usual method of the Divine Spirit to communicate unto them a more special aid to work in them to will and to do Whereas the proud who refuse to improve this talent are rejected these humble persons find acceptance and have a greater measure of grace communicated to them Jam. 4.6 1 Pet. 5.5 Is 57.15 They are in the ready way to be impregnated with a principle which is stiled a new heart Ezek. 36.26 the new creature 2 Cor. 5.17 the new man Eph. 4.24 the hidden man of the heart 1 Pet. 3.4 the divine nature 2 Pet. 1.4 the unction 1 Jo. 2.27 And likewise to be excited by a supernal influence to act according to this principle Tho' the habitual gift is perfect as it descends from the Father of Lights yet as it stands in relation to the Recipient out of which it does not expel all the remains of the Primitive Apostasy it being but imperfect it has need of fresh influences to quicken it Upon this account God is pleased not only to enkindle the sparks of grace but to prevent their decay by enlivening them with the breath of his Holy Spirit He not only enstamps a new bias upon the Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with his own hand puts it forward toward the mark This influence is that which David so importunately petitions for shew me thy ways teach me thy paths lead me in thy truth Ps 25.4 5. Open mine eyes Ps 119.18 make me to understand the way of thy precepts v. 27. Teach me the way of thy statutes v. 33. Incline my heart unto thy testimonies v. 26. Make me to go in the way of thy commandments v. 35. order my steps in thy word v. 133. This holy Man in these applications must aim at the obtaining of some thing which he was sensible of the want of At the time of this address he was invested with a Religious Principle and therefore must have his Eye upon a Divine Influence whereby his heart might be excited and drawn forth to action To this is consonant what is expressed in Ezekiel 36.26 27. I will put my Spirit within you and cause you to walk in my ways The stony heart is not only removed and a tractable temper placed in the room which is stiled a heart of flesh but the Spirit is to be put into them in order to the stirring them up to walk in the ways of God The same thing is asserted in the Ep. to the Hebrews c. 13.20 21. The God of peace make you perfect in every good work to do his will working in you that which is well-pleasing in his sight thro' Jesus Christ That which is most pleasing is the Act of Religion it having a nearer affinity to the Divine Nature which is a pure act than the Power has The working of this by a Celestial influence is petitioned for Faith which is the spring of Religious Worship is represented in the very act to be the gift of God Bhil 1. v. 29. To you it is given not only to believe but to suffer as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports actual suffering So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actual belief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes the Act of Worship is expressed as the effect of the Divine Donation Luke 1. v. 73 74. Parallel to all this are the words of the Apostle Phil. 2.13 It is God that worketh in you to will and to do It is not only the power to will and to do which is represented as the product of Divine Grace but the volition and action The influence is so efficacious That the acts which are freely exerted by Men are attributed to him from whom it proceeds as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie him that is able to work but him who worketh so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not import only a power to do but the doing or action it self Those who are thus dealt with are said to be drawn by the Father Jo. 6.44 After they have gone thro' the preparatory work by the help of his general grace This special effectually pulls their hearts and brings them over to Christ This is the usual method of God's proceeding with those who live under the Gospel He puts a Talent into the hand of every one and if it be rightly used he secures to the improver by promise the communication of a more powerful assistance So that if any want it none are blameable for the defect but themselves He who is unfaithful in the discharge of an inferior trust cannot expect to be imployed in a greater He who hath a stock of a hundred pounds and imbezleth it may thank his own folly That a greater sum is not committed to him It is no prejudice to what has been asserted That God deals sometimes otherwise with Men. S. Paul before his Conversion was so far from being under any preparatory disposition That he was employing his strength to destroy the Faith of Christ at that time when he was effectually called by him There is no rule but may admit of some exception God has his chosen vessels of Mercy The Captain General of our Salvation has besides his other Regiments Artic. 17. one peculiar to himself God hath chosen in Christ some out of Mankind Helps are vouchsafed to many which exceed the ordinary measures In the family in Heaven and Earth every Child's portion tho' it be sufficient yet is not equal S. Paul was a special object of Divine dignation and had extraordinary communications to secure his permanency amidst all the disanimating circumstances he was cast into He stiles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one suddenly and not regularly brought forth as Abortives use to be The breathings of the Holy Spirit are like to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Winds which by Geographers are divided into two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are common to all places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are proper to some God having established Christ as a King for ever he doth ascertain to him a people to rule over by the most efficacious motions of his holy Spirit whereby their reluctancies are conquered and minds bowed into a resignation and submission to the will of Heaven As for those who have not the Gospel preached unto them the divine procedure with them is more concealed As the Scripture doth industriously give an account of the Holy Seed and but occasionally touch upon those generations which are out of that line So it gives a most distinct representation
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
others in dignity there mast be a kind of infinity in that penalty which was laid upon him Now what can be more efficacious than this to remove all contempt from the Laws and put a check upon that aptitude which is in Men to take encouragement from a bad example to violate them Who dare lightly think of that the vindication of which cost no less than the Death of the Lord of Life That Authority will not easily be disvalued when it is manifest That the crime in neglecting of it was expiated upon no easier terms than the Passion of the Son of God Who will not be afraid to affront that Order which the Divine Wisdom has established when he considers the drops of Blood which fell from the face of our Blessed Lord the wounds which were made in the most nervous parts of his Body the greatness of the Agony which he suffered As the damage done by Sin to the Laws is repaired by the Passion of Christ so likewise the mind of the Supreme Rector is fully appeased and reconciled A Reconciliation is attributed to his sufferings in the Holy Scriptures This reconciliation must import a reconciliation of God unto us The Apostle in his Epist to the Romans speaks of our receiving the atonement c. 5. v. 11. We then receive it when we lay aside our enmity and are converted unto God and therefore this atonement must be made before our enmity be deposited The thing received is always antecedent to the act of receiving and by consequence it can import nothing but God's reconciliation to us by the Blood of Christ provided we comply with the terms of that Covenant of which he is the Mediator For this reason mention is made of a reconciliation thro' the blood of the Cross Col. 1.20 And then after follows another reconciliation when we cease to be enemies in our minds to God v. 21. parallel to this is what is expressed 2 Cor. 5.19 God was in Christ reconciling the world to himself And then v. 20. We pray you in Christ's stead be ye reconciled unto God Here are evidently Two Reconciliations One of God unto us in case we perform the conditions of the New Covenant The Other of us unto God when we are converted Then that Reconciliation which was before conditional becomes absolute and we fully stated in the possession of the Divine favour Now this reconciliation of God unto us can import no less than that his mind is fully satisfied and his displeasure appeased in consideration of the Sufferings of Christ Upon this account our Blessed Lord is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. He is a cover to the Law and prevents the Penal part of it from being executed upon us He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation for our sins God is made by his precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hilaris or chearful in his countenance when he looks upon a sinner He who before was angry is now propitious His righteousness being declared and the authority of his Law as fully vindicated by the Passion of Christ as if we had suffered He is satisfied and contented upon the terms of the Gospel to make us the objects of his favour Crellius in opposition to what has been asserted affirms 1. That the Apostle in his Ep. to the Romans speaks of Conversion and because Conversion expresseth only the amicable temper of our minds towards God he useth the word Reconciliation to import That if there be a friendship wanting on God's part by reason of our hostility to him in an unconverted state it is then when we are converted fully completed 2. The Apostle in his Epistle to the Celossians cannot speak of a reconciliation of God unto us in a proper sence because in the reconciliation there mentioned things in Heaven are concerned namely Good Angels who were never in a state of enmity to God 3. When the Apostle says in his Epistle to the Corinthians That God was in Christ reconciling the world to himself 2 Ep. 5.18 19. the meaning is That God did promote Conversion by the preaching of Jesus Christ as afterwards he did by the Preaching of the Apostles 4. When Christ is said to be a Propitiation the word cannot import any placation of the Divine Anger The love of God in sending Christ evidently demonstrates a reconciliation antecedent to the mission and coming of Christ into the world To all which I reply in order 1. The granting That the word Reconciliation is used with a design to express That if there be any friendship wanting on God's part it is completed at our Conversion is a concession of the whole cause The Spirit of God doth not use to speak conjecturally He has a full comprehension of all the Mystery of Godliness Had he not known That there is a reconciliation of God unto us as well as of us unto God he would not have used a word with a design to express so much Now this reconciliation is not imputed to conversion but the Death of the Son of God as the procuring cause and therefore to receive the atonement can be nothing but to receive the reconciliation and friendship of God which is merited by the sufferings of Jesus Christ 2. By Things in Heaven there is no necessity to understand Angels There were Men in Heaven as well as Angels who had been in a state of enmity to God These God was reconciled unto by the Blood of his Son when they were upon the earth and now they were in a state of fruition reaping the advantages of his atonement 3. When the Apostle says God was in Christ reconciling the world to himself something more must be meant than the promoting Conversion by the preaching Christ Our Blessed Lord did not preach unto the World but to the lost sheep of the house of Israel If the reconciling by Christ did import no more than the converting of Men by his Preaching then it might have been as well said That God was in the Apostles reconciling the world unto himself It will be difficult to prevail with any to believe That there is not something peculiar in this expression which cannot with justice to the honour of our Redeemer be attributed to any other 4. The Love of God in sending Christ is no argument of a reconciliation in God antecedent to the sufferings of Christ When so much love was expressed to Eliphaz and his two friends as to appoint Job to be an Intercessour for them and to direct them to offer up Seven Bullocks and Seven Rams at that very time the wrath of God was kindled against them The Plague an undoubted testimony of divine displeasure was at that time upon Israel when God sent his Prophet to instruct David how to stop the spreading of the Contagion All which can be reasonably deduced from the mission of Christ is a design or purpose to be reconciled and not an actual reconciliation And now if we look back
and better information about this great concern he was pleased to work Six Days and rest One and set it apart for his Worship and Service This peculiar right he challengeth to himself in the Fourth Precept of the Decalogue Six Days shalt thou labour but the Seventh is the Sabbath of the Lord thy God That is a Day of his own designation and appointment In the New Testament our Blessed Saviour is declared to be Lord of the Sabbath which can import no less than that he has an absolute power to determine it and that none have authority to alter what he is pleased to do It is an evident injury to attempt to meddle with that of which another is the Lord without his leave and privity God created Man He best knows his strength and ability He has a clear prospect of the molestations and necessities this sublunary state will expose him to He fully understands what time is fit to be spent in worldly business and what in the concerns of Religion Men have no certain rule to determine by for all People and Nations If it had been left to them the result of such a concession would have been nothing but ataxy and confusion Their secular imployments are very various some are more incumbred than others Some live in plenty and ease some are exposed to penury and severe labour It cannot be expected That they shall all agree about this time being their condition is so different God who is only able to encrease supplies and give more strength where more work is required must necessarily be the most convenient Arbitrator in this case to set out how much time is ordinarily to be allowed to Men for their terrestrial affairs and what proportion is to be reserved for their celestial VII This Time which reason tells us ought to be left to the Divine designation is determined in the Fourth Command to one in Seven as a proportion perpetually to be devoted to Religious Worship Here Three Things are to be proved 1. That it is one in Seven and not the last of the Seven which is enjoyned by the Fourth Command 2. That the Sabbath of the Fourth Command one in Seven is perpetual and not to continue only during the Jewish Oeconomy 3. This proportion is by the Command to be devoted to Worship and not only to corporal rest 1. It is one in Seven and not the Seventh from the Creation which is enjoyned by the Fourth Command If we fully ponder the words nothing else can be concluded from them Remember the Sabbath-day to keep it holy It is not said Remember the Seventh day from the Creation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of rest All that the expression signifies is That a whole day must be set apart and devoted to the honour of the Supreme Being And lest we should be at a loss how often it must be done the quotum is set out Six days shalt thou labour and do all that thou hast to do but the seventh is the Sabbath of the Lord thy God The Seventh not the seventh from the Creation but the Seventh with relation to the Six days of labour and as the Six do not signifie those precise days on which the World was made but such a proportion of time as is fit for the dispatch of secular concerns so the Seventh which follows must be taken in the same sence not for the Seventh precisely from the formation of the World but for one in seven whether the first or the last as God shall please to appoint Even as the fifth part of the encrease of Aegypt which Pharaoh was to have Gen. 47. v. 24. doth not signifie the Fifth in order but the Fifth in proportion that is one of five the fruits being equally divided into so many portions After the proportion is thus set forth the reason is expressed For in six days the Lord made heaven and earth and rested the seventh The force of this reason lies not in the priority or order of these days God in the first six days created the World and rested the seventh but in the quotum or number God took six days neither more nor less for the production of the Universe and rested one Therefore thou shalt work six days and observe one as a day of rest unto the Lord. Thus the harmony betwixt the reason and the concession of six days for labour is very plain For if the World was created within six days then the same allowance of time is sufficient with the Divine Benediction upon mens endeavours to preserve it and make a provision of all things necessary for life This is not so conspicuous if we lay the Emphasis upon the first six days and as they are taken so must the Seventh be So that altho' it was the Seventh pricisely from the creation on which God rested yet the Seventh here is not intended to signifie that precise day but the quantity and proportion of time only which is contained in it The rule of S. Austin is applicable to the present case propter illa Bellarm. tom 2. p. 683. quae aliquid significant illa quae nihil significant adferuntur The conclusion deduced from these premises gives us a further evidence Wherefore the Lord blessed the Sabbath day and hallowed it Here is no mention of the seventh but a Sabbath day a general word which may be applied as well to the first as the last of the week This makes a clear discovery That the particular day on which God rested is not intended in the reason of the Command For if that had been the design of it no place had been more convenient to express it in than the conclusion which is nothing but the result of what went before In other places the Seventh is mentioned but here only a Sabbath-day Why the Spirit of God who is not obnoxious to any defect of memory should change the phrase cannot be imagined except he intended by using this general word to give a greater latitude and not to confine the Sabbath to the particular Seventh from the Creation Nothing can be drawn from the words to discountenance this interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put without an article whereas Exod. 16. v. 26. where the particular day is set forth the article is prefixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days for labour are expressed without any Emphatical character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the six days are taken so must the seventh be What is objected That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember intimates That the Precept enjoyns that Sabbath which was given before and that was the last of the week and that the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determine them to the signification of that day only doth not merit any great consideration One in Seven was enjoyned long before It bears the same date with the last of the Seven Now the
to sit still on the Seventh day There is as much holiness in this as in offering a brute beast unto God being stamped with a divine Command and the Rest of the Body signifying the Rest of the Soul from sin as the Sacrifice did the holiness of Christ This is the substance of what is asserted by the learned Author of the Epilogue To which I reply 1. It is no good consequence because the Precept extends to Cattle which are in no capacity to do any thing appertaining to the Sabbath but only cease from bodily labour That therefore nothing but bodily rest is enjoyned in it The Decree of the King of Niniveh concerning the Fast did reach to Cattle yet it is not true That nothing was commanded the Inhabitants of the City but what might be performed by Cattle We must take notice That a part only of the Command extends to Cattle It is required of the Masters of them That they shall not be imployed in that usual work they are designed for in the week-time but not that they keep holy the Sabbath-day To assert That Cattle are concerned in the whole Precept because they are in one part is as if we should affirm That Jacob's sons Cattle had all Aegypt for their pasture because they had Goshen which was a part of it As for Strangers they were capable both of resting and sanctifying the Sabbath If we suppose they were tyed only to the Seven Precepts of the Sons of Noah how doth it appear That the Sabbath of the Fourth Command was not contained under one of them It is believed to belong to the Second Mede Diat p. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster upon Jos 9.7 useth these words nec poterant Israelitae cum Gibeonitis inire foedus nisi hac conditione ut observarent septem praecepta filiis Noae data hoc est Eliminarent Idololatriam observarent Sabbatum abstinerent ab incestu execrarentur homicidium c. The Israelites could not enter in covenant with the Gibeonites but upon this condition That they would observe the Seven Precepts given to the Sons of Noah that is cast out Idolatry observe the Sabbath abstain from Incest execrate Murther c. Here the observation of the Sabbath is reckoned amongst the Seven Precepts of the Sons of Noah If the Sabbath was none of them yet it must be remembred That the Tye was made not by a divine but a humane appointment Tho' the Precepts materially considered are in the Scripture yet they are not in that form and order in which they are delivered by the Talmudists Nor is there any intimation given that it was the Will of God That Proselytes or Converts from Idols should be obliged to these and no other I doubt not but this was a decree of the Jewish Church and that it might have the greater reverence paid to it the Rabbins generally ascribe it to God If Proselytes or strangers were tied only to these Seven Precepts by the will of Men yet they might be obliged to the observation of others in particular the Sabbath of the Fourth Command by the Will of God A Stranger for the sin of ignorance was bound to offer up a she-goat of the first year Num. 15.27 29. which injunction is no part of the Seven Precepts of the Sons of Noah 2. It is not true That to keep holy the Sabbath signifies no more than sitting still upon the Seventh Day Besides the figurative holiness there is something discernable in a Sacrifice which is not to be found in such a slothful posture The earth being the Lord's and he granting the use of it to Men for a supply of their necessities the giving back some part of it by way of oblation was accounted a piece of Homage and an expression of their agnitions of his Soveraignty over the whole Judith c. 2. v. 7. Herodotus To this end the Persians use to present their Kings with Earth and Water to signifie and acknowledge That they were Lords of Land and Sea Aquinas was so well pleased with this reason 22. Q. 55. art 1. That he asserts sacrificing in general to be of the Law of Nature Tho' the determination of it to this or that species of things be variable and grounded only upon positive institution All this cannot be asserted of sitting still which gives nothing to God but implies the withholding and suppression of those actions whereby the Body is in any capacity to honour him If there had been nothing in Sacrifice but a figurative holiness no account can be given why it should meet with so general and ready entertainment among the Heathens who were strangers to the figure Porphyry De Abstin l. 2. p. 70. who applies himself to condemn the Sacrifice of Beasts yet acknowledgeth the universality of the custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inhabitants of Lystra are no sooner possessed with a belief of the divinity of S. Paul and Barnabas but they make an attempt to Sacrifice Oxen to them Act. 14.13 Whereas sitting still could never gain the least approbation among them The Jews who were grown into a very superstitious practice in this particular were rather made the object of their derision They represent them as persons who spent the Seventh part of their time in idleness Tho' I am far from believing That the oblation of material things unto God accompanied with a destruction of them is warranted by the Law of Nature as I have expressed in the first Section Yet it is manifest from what has been spoken That more reason may be alledged in savour of it than for sitting still 3. Sitting still on the Seventh day was never stamped with the authority of Heaven If this was the meaning of the Fourth Precept then God repeated it so soon as it was enacted by him in these particular Laws in which he appointed That upon the Sabbath there should be a holy Convocation and the offering up of Sacrifice The People could not convene nor the Priests Sacrifice without bodily motion When it is said Let no man go out of his place on the Seventh day Exod. 16.29 It must be understood with relation to the gathering of Manna and the doing such unnecessary work as might have been dispatched in the week-time 4. It doth not appear That the Rest of the Body enjoyned in the Fourth Command is designed as a figure to signifie the Rest of the Soul from sin There is no Text of Scripture which imports any such matter And if fancy be permitted to make Types and figures as it pleaseth where there is no direction from Heaven to steer our apprehensions by there will be no end of them a figure being the effect of a positive institution cannot be discovered without the knowledge of the cause of it If the Rest of the Body is a Type of the Rest of the Soul from sin then it signifies Rest from some or from all sins Not from some only The Bible gives no
as a prediction concerning the Kingdom of the Messias It appears likewise That this day of power must be celebrated as a Sabbath Upon it the people shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus devotionum a people wholly devoted to the Lord then they shall offer to him their solemn Services and voluntary oblations stiled by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have likewise the place where this devotion shall be in the beauties of holiness So the Sanctuary is stiled Psal 29.2 This day of devotion must be the Resurrection-day and by consequence the First of the Week It is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of thy power which intimates such a day as in the time of Messias is most eminent for the manifestation of a Divine Power there is no day equal in this respect to the day of Resurrection In the raising Christ from the dead was put forth the exceeding greatness of his power the operation of the might of his strength Eph. 1.19 20. When he was raised All power was given to him both in heaven and earth Mat. 28.18 Tho' these words were not spoken upon the Resurrection-day yet the power mentioned in them was then conferred At the conclusion of that day we read of the effects of it in giving a Commission to the Disciples To teach all nations and preach the Gospel to every creature Mark 16.15 It is not strange that the day of Solemn Worship should be stiled a day of Power and Strength The Seventh Month which answers to our September is called Ethanim mensis fortium 1 Kings 8.2 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur The Jews give the reason because in that Month the Solemn Worship of God which is the safeguard of the Community was more frequent than in any other On the First Day was the Feast of Trumpets on the Tenth the Feast of Expiation on the Fifteenth the Feast of Tabernacles on the Three and Twentieth Festum retentionis The Hebrews did account their Sabbath as a day of Power They say Circumcision was deferred to the Eighth day That the Child might have the advantage of a Sabbath to strengthen it against that Time As the Title so the action appropriated to this day argues it to be the First of the Week namely The generation of the Son of God It is said of the Resurrection-day This day have I begotten thee Acts 13.33 Then was he declared to be The Son of God with power Rom. 1.3 The same thing in a Poetical manner is affirmed to be done upon the Morning of this day of Power From the womb of the morning thou hast the dew of thy Youth This Morning must be related to some day and to what day better than the day of Power These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast the dew of thy youth the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I have begotten thee This exposition being Literal has some encouragement from the common rule That in the expounding of Scripture we are not to let go the proper and adhere to an improper sence except we are compelled to it from some other Text. Other Scriptures are so far from putting this necessity upon us That they conspire to cast a favourable aspect upon the interpretation which is given The next Prophetical Testimony is in the 118. Psal v. 24. This is the day which the Lord hath made we will rejoyce and be glad in it Here is mention of the Resurrection-day For upon the day here spoken of The stone which the builders refused became the head of the corner v. 22. The same thing is said to be done on the day on which Christ rose from the dead Act. 4.10 11. The stamp of divine Authority is impressed upon this day This is the Day which the Lord hath made not by Creation so he has made every day but by a special Institution Here is the end for which it is made That we may joy and be glad in it The Worship of God is always to be performed with Spiritual rejoycing at this time for the Mercies of the Messias Gangren Syn. Can. 18. The ancient Church did never appoint a Fast upon the Lord's-day mourning being not reconcileable with the reason of its Institution Lastly Here is the place where this day is to be observed the Sanctuary Open to me the gates of righteousness into which the righteous shall enter v. 19 20. The gates of righteousness import as under the Law the doors of Tabernacle Temple Synagogue so under the Gospel the doors of Churches into which the Righteous are to enter upon the First of the Week to Worship God and express their grateful acknowledgments of the love of Christ in the work of Redemption To this we may add the prediction of Isaiah From one new moon to another and from one sabbath to another shall all flesh come to worship before me saith the Lord Is 66.23 This Prophecy has an evident aspect upon the times of the Gospel God promiseth the bringing in a People to Christ They shall bring all your brethren for an offering to the Lord saith the Lord v. 20. He promiseth Ministers to instruct this People under the name of Priests and Levites v. 21. Evangelical Ordinances under the name of new heavens and new earth v. 22. The time is foretold when this People are to attend upon these Ordinances From one new moon unto another and from one Sabbath to another As there will be Festivals confined to certain months So likewise a solemn day every week under the Gospel when all flesh shall come to Worship What can this be but the Lord's day which all Christians whether formerly Jews or Gentiles did devote to the acts of Religious Veneration If the words may be read as they are in the Margin of our Bibles from Sabbath to his Sabbath which is very agreeable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great advantage will accrue to the Cause we maintain For as the People here spoken of are the People of Christ the Ministers the Ministers of Christ the Ordinances the Ordinances of Christ So by his Sabbath we must understand the Sabbath of Christ According to this interpretation it is predicted That all would depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the old Sabbath and come together upon a new one called his Sabbath to Worship God 3. Our Blessed Lord. For the Son of man is Lord even of the Sabbath day Matt. 12.8 Our Saviour here assumes unto himself a title of Power He calls himself Lord of the Sabbath This power was communicated unto him He had it as he was Son of Man This Communication was not made without a design and some ponderous reason The only design visible to us is That he might make some alteration about the Sabbath He is said not only to be Lord but Lord even or also which imports That he has a power over something else in this place besides the Sabbath and that his
〈◊〉 〈◊〉 in Eusebius They are the same which the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sahbatharii Lastly The First of the Week is represented as a day instituted by Christ in the place of the Jewish Sabbath For this we have the plain words of Athanasius Hom. de Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath translated the day of the Sabbath to the Lord's day In the Homily of the Place and Time of Prayer Sunday is Three times called the Sabbath and it is plainly asserted That there is both the Example and Commandment of God for the celebration of this day That this Example and Commandment the godly Christians began to follow immediately after the Ascension of our Lord Christ That we are bound to keep the same day not only for that it is God's express Commandment but also to declare our selves to be loving children in following the example of our gracious Lord and Father And now if we look back and consider what has been represented from the Law Prophets our Blessed Lord the Holy Apostles the Christians which lived in the following Ages we may find just reason to believe That when the Old Sabbath was abrogated the First of the Week was substituted in the room of it FINIS BOOKS Printed at the Theatre in Oxford and Sold by Walter Kettilby at the Bishop's Head in S. Paul's Church-yard 1. INstitutiones Grammaticae Anglo-Saxonicae Maeso-Gothicae Auctore G. Hickesio Ecclesiae Anglicanae Presbytero Quarto 2. Chr. Wasii Senarius sive de Legibus Licentia veterum Poëtarum Quarto 3. Misnae Pars Ordinis primi Zeraim Titul septem Latinè verrit Commentario illustravit Guiliel Guisius Accedit Mosis Maimonidis Praefatio in Misnam Edv. Pocockio Interprete Quar. 4. A Reply to two Discourses lately printed at Oxford concerning the Adoration of our B. Saviour in the Holy Eucharist Quar. 5. Some Reflections upon a Treatise call'd Pietas Romana Parisiensis lately printed at Oxford To which are added I. A vindication of Protestant Charity in Answer to some Passages in Mr. E. M's Remarks on a late Conference II. A Defence of the Oxford Reply to two Discourses there printed A.D. 1687. quar 6. Animadversions on the Eight Theses laid down and the Inferences deduced from them in a Discourse Entitled Church-Government Part V. lately printed at Oxford Quar. 7. Reflections on the Historical part of Church-Government Part V. Quar. 8. An Answer to some Considerations on the Spirit of Martin Luther and the Original of the Reformation lately printed at Ox. quar 9. Of the Unity of the Church a Discourse written 1430 years since in the time of Decius the Persecuting Emperor By Cyprian Bishop of Carthage and Martin Most useful for allaying the present Heats and reconciling the Differences among us 10. The Judgment and Decree of the University of Oxford past in their Convocation July 21.1683 against certain pernicious Books and damnable Doctrines destructive to the Sacred Persons of Princes their State and Government and of all Humane Society rendred into English and published by Command Fol. 11. Diadascaloeophus or the Deaf and Dumb Man's Tutor To which is added A Discourse of the Nature and Number of double Consonants Both which Tracts being the first for what the Author knows that have been published upon either of the Subjects By G. Dalgarno Oct. 12. The Depth and Mystery of the Roman Mass laid open and explained for the use of reformed and unreformed Christians By Dan. Brevint D. D. Twelves There are lately Printed for Walter Kettilby these following Books Dr. Burnet's Theory of the Earth the two last Books concerning the Conflagration of the World and the new Heavens and the new Earth Fol. Answer to Mr. Warren's Exceptions against the first Part. Consideration of Mr. Warren's Defence Relation of the Proceedings at Charter-House upon occasion of K. James II. his presenting a Papist to be admitted into that Hospital in virtue of his Letters Dispensatory Fol. Telluris Theoria Sacra Libri duo posteriores de Conflagratione Mundi de futuro rerum statu Quarto Archaeologiae Philosophicae Sive Doctrina antiqua de Rerum Originibus Libri Duo Bishop Overal's Convocation Book 1606. concerning the Government of God's Catholick Church and the Kingdoms of the whole World Quarto Mr. Nicholl's Answer to an Heretical Book call'd The Naked Gospel Quarto Turner de Lapsu Angelorum Hominum Mr. Lamb's Dialogues about the Lord's Supper Octavo Mr. Raymond's Pattern of pure and undefiled Religion Octavo Exposition on the Church Catechism Oct. Animadversions on Mr. Johnson's Answer to Jovian in Three Letters Octavo Mr. Dodwell's Two Letters of Advice about Susception of Holy Orders c. Mr. Milbourn's Mysteries in Religion Vindicated Or Filiation Deity and Satisfaction of our Saviour asserted against Socinians and others with occasional Reflections on several late Pamphlets Octavo Bishop of Rath and Well's Reflections on a French Testament printed at Bourdeaux Quar. Dr. Sharp's now A. B. of York Sermon before the Queen April 11. 1690. on Gal. 15.13 Fast Sermon before the House of Commons May 21. 1690. on Deut. 5.21 Farewel Sermon at S. Giles's June 28. 1691. on Phil. 4.8 Sermon before the House of Lords November 5. 1691. on Rom. 10.2 Sermon before the King and Queen on Christmas-day 1691. on Heb. 19.26 Sermon on Easter-day 1692. on Ph. 3.10 Sermon of the Things that make for Peace before the Lord Mayor Aug. 23. 1674. on Rom. 14.19 Sermon before the L. Mayor Jan. 1675. on 1 Tim. 4.8 both new Printed Archbishop of York's Thanksgiving Sermon before the King and Queen Novem. 12. 1693. Dr. Grove's now L. Bishop of Chichester Sermon before the King and Q. June 1. 1690. Dr. Pelling's Sermon before the King and Queen Dec. 8. 1689. Vindication of those that have taken the Oaths Quarto Dr. Hooper's Sermon before the Queen Jan. 24. 1690. Kelsey Concio de Aeterno Christi Sacerdotio Sermon of Christ crucified Aug. 23. 1691. Dr. Hickman's Thanksgiving Sermon before the House of Commons Octob. 19. 1690. Sermon before the Queen Oct. 26. 1690. Mr. Lamb's Sermon before the King and Queen Jan. 19. 1689. Sermon before the Queen Jan. 24. 1690. Dr. Worthington of Christian Love Octavo Faith and Practice of a Church of England Man Twelves Fourth Edition Mr. Jeffery's Religion the Perfection of Man Octav. Dr. Scot's Sermon before the Q. May 22. 1692. Mr. Marriot's Sermon before the L. Mayor on Easter-day 1689. Sermon of Union at the Election of the L. Mayor Mich. 1689. Mr. Stainforth's Serm. Jan. 30. 1688. at York Dr. Lynford's before the Lord Mayor Feb. 24. 1688. Mr. Young's Sermon of Union May 20. 1688. The Protestant and Popish Way of interpreting Scripture in Answer to Pax vobis Dr. Resbury's before the Lord Mayor Oct. 21. 1688. Amiraldus of Divine Dreams Discourse of the Nature of Man both in his Natural and Political Capacity both as he is a Rational Creature and member of a Civil Society with an Examination of some of Mr. Hobbs's opinions relating hereunto both by J. Lowde Rector of Vttrington in Yorkshire sometime Fellow of Clare-Hall in Cambridge True Conduct of Persons of Quality Translated out of French The Interest of England considered in an Essay upon Wool our Woolen Manufactures and the Improvement of Trade with some Remarks upon the Conceptions of Sir Josiah Child Mr. Young's Sermon concerning the Wisdom of Fearing God Preached at Salisbury Sunday July 30. being the time of the Assizes Printed at the request of the Lawyers A Sermon Preached before the Right Honourable the Lord Mayor of the City of London and the Court of Aldermen at Guild-Hall Chapel on Sunday Aug. 20. 1693. By Jonas Warly M. A. Vicar of Witham in Essex A Sermon Preached before the Right Honourable the Lord Mayor Aldermen and Livery-men of the City of London in the Parish Church of S. Lawrence-Jewry on the Feast of S. Michael 1693. at the Election of the Lord Mayor for the year ensuing by William Strengfellow M. A. Lecturer of S. Dunstan's East FINIS
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