Gospel was also spred among the Gentiles the Apostles were so careful to make Collections in all the Churches for the relief of the poor Saints at Ierusalem even those who at the first had disfurnished themselves of all and at whose charges as may be supposed the Gospel was at the beginning preached among the Gentiles Rom. 15. 26 27. 1 Cor. 16. 1. 2 Cor. ch 8 and ch 9. And seeing I have entred thus far into the question of Monkery I will take leave to examine two more Examples which they bring to that purpose though not so near to the matter of my Text as the former Thirdly therefore The Patrons of Monkery alledge the Example of the Rechabites of whom we read Ier. 35. 6 7. that according to an Ordinance wherewith their Father Ionadab bound them they drank no wine built no houses sowed no seed neither planted nor possessed vineyards or fields but lived in tents all their days Which singularity of life seems not only to resemble but to warrant that of Monkery in those two main points of forsaking possessions and abstaining from meats seeing God himself in that place commended those Rechabites for observing this Ordinance of Ionadab their Father But I answer This of the Rechabites was no matter of Religion as that of Monks is but a mere civil Ordinance grounded upon a National custome For the Rechabites were of the race of the Family of Hobab the Kenite Moses's Father-in-law as you may read 1 Chron. 2. 55. Now the Kenites were Midiâ—nites and the Midianites were dwellers in Tents from the beginning This I prove 1. Becauâ—e the Arabiâ—ns of those parts were such both then and still are at this day 2. The Ishmaelites and Midianites dwelt together insomuch that their names are consounded in Scripture or interchangeably used the one for the other For Gen. 37. 25 28. those Merchants to whom Ioseph was sold are promiscuously called sometimes Ishmaelites sometimes Midianites as if they were both one people as indeed they both descended of Abraham the one by his handmaid Hagar the other by his second wife Keturah So Iudg. 8. 24. the Midianites which Gideon vanquished are called Ishmaelites They had saith the Text golden ear-rings for they were Ishmaelites Now it is apparent in Scripture that the Ishmaelites or Hagarens used to dwell in Tents whence 1 Chron. 5. 10. it is said the Reubenites in the daies of Saul made war with the Hagarites who fell by their hand and they dwelt in their tents throughout all the East-land of Cilead Besides of the Ishmaelites were those famous Scenite-Arabians mentioned in Scripture so oft under the name of the Tents of Kedar Such therefore as the Ishmaelites were may we deem the Midianites also to have been who dwelt with them and to put it quite out of doubt we have so much told us in Scripture in the prayer of Habakkuk cha 3. 7. I saw saith he the Tents of Cushan or Arabia in affliction and the curtains of the land of Midian did tremble This custome of their Nation and Countrey did that Midian Tribe of the Kenites of which was the Father-in-law of Moses still observe after they came to live in Canaan with the Israelites So we read Iud. 4. 11. that Hober the Kenite which was of the children of Hobab the Father-in-law of Moses severed himself from the Kenites and pitched his tent unto the plain of Zaanaim which is by Kedesh See 1 Chron. 2. 55. according to Hierome And this manner of living they seem to have retained partly for to be a Badge and Cognizance of the Nation whence they were descended and partly to live the more securely in the land where they were strangers either from the envie of the Iews at home or danger of enemies abroad to whom by this means they should be the less subject as having neither houses to fire nor lands to be taken from them but only cattel wherewith they lived and tentsâ— which they removed hither and thither as opportunity served for pasture to feed them Even as Abraham lived while he sojourned as a stranger in the land of Canaan and in imitation of whom being their Ancestor perhaps this custome was derived to the Midianites his children Howsoever at length it seems these Kenites allured by the more pleasant living of the Israelites began to change this custome of their Ancestors which occasioned Ionadab the son of Rechab a famous Kenite to renew it again and bind his posterity to observe it and to that end he forbad them altogether to drink any Wine lest desire thereof might occasion them to plant Vineyards and so to build Houses as the Iews did and so to forsake the custome of their Nation as perhaps licorousness of Wine before had caused many of them to do For certain it is that Ionadeb renewed but that which their Ancestors had observed long before he was born And thus you see it was no order of Religion which they bound themselves unto but a maintenance of a Civil custome And therefore the wild Arabians and Tartars who at this day live in like manner are as good a Pattern to warrant Monkery by as they But there is another Example yet wherein they put great confidence as being established by God himself and that is of the Nazarites in the Law who bound themselves by a solemn vow to a singularity of life not much unlike that of Monks especially those of the ancient form as to separate themselves unto the Lord to drink neither wine nor strong drink nor suffer a razor to come upon their heads and to be accounted in a special manner holy unto God above other men I answer If this be the sample from which Monkery is derived there needs no other Argument utterly to overthrow it and therefore it is as ill chosen as could be For this Law of Nazarism is one of the things expresly named which the Apostles decreed at the Council of Ierusalem should not be imposed upon the Gentiles who believed in Christ. Look Acts 21. where S. Paul having made a Nazarite's Vow at Cenchrea for a certain time according to the manner Iames and the Elders of the Church at Ierusalem advised him to joyn himself with four others who had the like Vow upon them and the time thereof also as Paul's was then to be fulfilled for they were seldom perpetual and to take and purifie himself according to the Law with them that the Iews might take notice he was conformable to the Laws and Orders of his own Nation till God should dissolve the same But as touching the Gentiles saith Iames verse 25. we have written and concluded that they observe no such thing Is not this plain enough If therfore Law of Nazarites be the Pattern of Monkish Orders the Apostles decreed the Gentiles should observe no such thing And for the Iews God hath now also dissolved their Temple and all their Legal Worship THUS much for the first Observation
Apostles And so I leave my first Argument My next Argument why may I not take from that singular Character given to some one above other in the Apostles Salutations as their peculiar Salute such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church at his house As Colos. 4. 15. of Nymphas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salute Nymphas and the Church at his house To Philemon also ver 1 2. To Philemon our dear brother and fellow-labourer to Apphia our beloved and Archippus our fellow-souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Church at thy house See he forgets it not after a Parenthesis neither attributes it to Archippus but as proper to Philemon alone The like he hath of Aquila and Priscilla two several times once sending salutation to them Rom. 16. 3 5. Salute Priscilla and Aquila and the Church at their house again sending salutation from them 1 Cor. 16. 19. Aquila and Priscilla salute you much in the Lord with the Church at their house Which I understand not to be spoken of their Families as it is commonly expounded but of the Congregation of the Saints there wont to assemble for the performance of Divine duties that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence if it be granted it will follow First that the Churches then used to assemble not in mutable and promiscuous but in definite and appropriate places Secondly That those who are here saluted with that Appendix were such as in their several Cities had bestowed and dedicated some part or some place within their dwellings to be an Oratory for the Church to assemble in for the performance of Divine duties according to the rule of the Gospel Nymphas at Colosse Philemon at Laodicea for there Archippus who is saluted with him was Bishop saith Author Constit. Apost as Philemon himself was afterwards of the neighbouring City Colosse Aquila and Priscilla first at Rome till Claudius banished them with the rest of the Iews from thence Acts 18. 2. afterwards at Ephesus ver 19. whence S. Paul wrote that first Epistle to the Corinthians I am not the first I think who have taken these words in such a sense Cecumenius in two or three of these places if I understand him goes the same way though he mention the other Exposition also As to that of Aquila and Priscilla Rom. 16. his note is Adeò virtute spectati erant ut suam etiam domum Ecclesiam fecerint Vel dicitur hoc Quia omnes domestici fideles erant ut jam Domus esset Ecclesia He mentions as I said both Interpretations So upon that of Nymphas Col. 4. his words are Magni nominis hic vir erat nam domum suam fecerat Ecclesiam And unless this be the meaning why should this appendant be so singularly mentioned in the Salutations of some and not of others and that not once but again if the same names be again remembred as of Aquila and Priscilla Had none in those Catalogues of Salutation Christian families but some one only who is thus remembred It is very improbable nay if we peruse them well we shall find they had but otherwise expressed as in that prolix Catalogue Rom. 16. we find Aristobulus and Narcissus saluted with their houshold v. 10 11. Asyncritus Phlegon c. with the brethren which are with them v. 14. others with the Saints which are with them v. 15. 2 Tim. 4. 19. The houshold of Onesiphorus This therefore so singular an Appendix must mean some singular thing not common to them with the rest but peculiar to them alone And what should this be but what I have shewed Now because this Exposition concludes chiefly for a Coenaculum devoted to be an House of Prayer let us see if out of a Pagan writer who lived about the end of this Centurie we can learn what manner of ones they were For Lucian in his Dialogue Philopatris by way of derision sed ridentem dicere verum quid vetat brings in one Critias telling how some Christians went about to perswade him to be of their Religion and that they brought him to the place of their assembly being at Hyperôon which he describes thus Pertransivimus saith he ferreas portas aerea limina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multisque jam superatis scalis in Domum aurato fastigio insignem ascendimus qualem Homerus Menelai fingit esse atque ipse quidem omnia contemplabar video autem non Helenam sed mehercle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viros in faciem inclinatos pallescentes So he My third proof is from a Tradition the Church hath had of the Houses of some devout and pious Christians as afterwards so even in the Apostles time converted into Churches or Oratories as the house of Theophilus a potent man in Antioch the same as is supposed to whom S. Luke who was also an Antiochian inscribes both his Gospel and Acts of the Apostles who being converted unto the Faith by S. Peter converted his house into a Church where S. Peter had his first See or Episcopal Residence This Tradition is derived out of the Recognitions of Clemens where it is first found Which though it be an Apocryphal writing yet is of no small antiquity and this passage is of such a nature as it cannot be well imagined to what end it should be devised or feigned The like is reported of the house of Pudens a Roman Senator and Martyr in the Acta Pudentis That it was turned into a Church after his Martyrdom This is that Pudens mentioned by the Apostle in the 2 Epist. to Timothy 4. 21. and coupled with Linus Pudens and Linus saith he salute you All this comes not of nothing but surely argues some such custom to have been in those times I will seal up all my proofs for this Centurie of the Apostles with one passage of Clemens a man of the Apostolical Age in his genuine Epistle ad Corinthios Debemus omnia ritè ordine facere quaecunque nos Dominus peragere jussit praestitutis temporibus oblationes liturgias obire Neque enim temerè vel inordinatè voluit ista fieri sed statutis temporibus horis VBI etiam A QVIBVS peragi vult ipse excelsissimâ suâ voluntate definivit ut religiosè omnia secundùm beneplacitum ejus adimpleta voluntati ipsius accepta essent Here Clemens saith expresly That the Lord had ordained even now in the Gospel as well appropriate Places WHERE as appropriate Times and Persons that is Priests When and WHEREBY he would be solemnly served that so all things might be done religiously and in order Who then can believe that in the Apostles times when this Clemens lived the Places were not distinct for holy Services as well as the Times and Persons were or that Clemens would have spoken in this manner unless he had known it so to have been The Corinthians it seems in that their notorious sedition and discord had violated
even Publicans and Sinners those of the worst note in the world do perform who love those that love them and do good to those who do good to them But the Charity which is extended to All even to Enemies to those who are contrary to us in either Iudgment or Affection is the more noble Godâ—like unordinary and such was our Author's for were men of different perswasions from him and at as great a distance from one another as from Rome to Geneva or Amsterdam c. yet even all these might more or less upon occasion be influenc'd upon by his Charity 36. As his Charity was thus largely Extensive and Vniversal so was it likewise accompanied with the greatest Chearfulness He so shew'd mercy as one that indeed loved mercy and by giving chearfully he made it appear that he well remembred that of the Apostle God loveth a chearful giver not forgetting that of Siracides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He so gave as one possessed with the grand importance of that noble Maxime of our Saviour not recorded in the Gospels but preserved from oblivion by S. Luke in the Acts Chap. 20. IT IS MORE BLESSED TO GIVE THAN TO RECEIVE He gave with a chearful heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a chearful eye as if he sensibly and feelingly knew the Deliciousness of that inward Ioy and Satisfaction which arises from the conscience of doing good so as to rescue others by a seasonable Charity from sorrow and misery For besides the great Gains and rich Advantages that come in by Charity in this life as well as the Promise of a great Reward and an unspeakable and glorious Ioy hereafter there is an incomparable Pleasure that attends it here and renders the very work and labour of Love it s own Reward and upon this score does that Prince of Divine Poets Mr. G. Herbert not impertinently in his Church-porch a piece enrich'd with most Divine Morality perswade to a chearful and frank Beneficence All worldly Ioys go less To the one Ioy of doing kindnesses 37. His Charity was large as well for the Measure and Proportion thereof as for its Extensiveness It was not wrung or squeez'd out of him by slow and small drops for he gave neither grudgingly nor sparingly but freely and bountifully flow'd from him who was as the Prophet speaks of the Merciful man like a Spring of water whose watersfail not He remembred and followed the Apostle's advice for sowing bountifully and was not for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cheap and easie and saving Religion affected by most men a Saving Religion indeed but how of their Purses only not of their Souls and yet not Saving neither as they imagine for very often is verified that of Solomon in Prov. 11. There is that withholdeth more than is meet but it tendeth to poverty But from such Illiberal and in the end Improvident and disadvantageous courses our Author was far removed With him it went for a great Imperfection and Blemish in a Christian to be attentior ad rem quà m sat est and the more of that Worldly spirit and Earthy temper in a man the less a Christian the less a Wise man for Covetousness betrays men to many Indecencies to ignoble and unbecoming practices and withal blinds their eyes that they see not those Indecencies in themselves which are easily espied by others In his account it was unworthy and dishonourable for a Christian to express his Charity in a parsimonious and scant measure whenas the promised Reward is set forth by our Lord so fully and significantly under the similitude of Good measure pressed down and shaken together and running over And therefore our Author leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of the earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the world such as do only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relish and mind earthly things to their penurious scantlings their low and weak degrees of Charity beyond which their Niggardise will not suffer them to move and leaving also the more common and ordinary measure and proportions of Beneficence wherein the better sort think they quit themselves like Christians and come off fairly and creditably he chose the more Excellent way and to the Glory of God and the Honour of the Author's memory be it here remembred He devoted unto God and set apart the Tenth of his yearly incomes for charitable and pious uses To this his Vowing unto God so large a Free-will-offering not any vain-glorious humour but the Love of Christ constrain'd him and a deep sense of Gratitude to Almighty God for his many and undeserved favours Nay so far he was from that poor design of gaining hereby a thin reward of Aiery applause from the world that he studied as much to keep it secret as the Pharisaick Hypocrites contrived to do their Alms with noise and all the pomp and observation imaginable for they did all to be seen and to receive glory of men and so were no less Beggars than those they gave to Praise and Applause was the Alms they begg'd of men while they were solemnly and publickly after their sounding the Trumpet giving Alms to others 38. The same noble proportion of Charity is recorded though too briefly of that Religious young Lord the Lord Harington in the Sermon preached at his Funerals by Mr. Stock where this is said for a Memorial of him That besides his Occasional Charities he gave the Tenth of his yearly revenue to the poor The same is particularly remembred of the Learned and Pious Dr. Hammond among several other Excellencies worthy of celebration in his Life The like is also recorded though but briefly mentioned in the Life of that Practical Preacher Mr. W. Whately one of the same Colledge and Contemporary with Mr. Mede And herein these Israelites indeed the spiritual seed of Iacob followed that high Pattern which of old that holy Patriarch Iacob had set the world who devoted the Tenth part of his estate to God Gen. 28. Nor did he lose by it for God bless'd him exceedingly And those that have been followers of Iacob as in his Plainness and Singleness of heart so likewise in the Largeness of his Charity have found it true and upon their experience have deliver'd it for a most certain Aphorism That such Giving is the surest way of Getting and That thus to scatter is the safest means of increasing And for a yet more particular and pregnant proof hereof it is worthy here to be remembred what the Reverend Mr. Gataker delivered in his Sermon preached at the Funeral of Mr. Iohn Parker Merchant and Citizen of London a person eminent for his exemplary Beneficence as also for all other Christian Vertues and therefore worthy to be added to those other Charitable Heroes mentioned by us In short thus At his first effectual Call this among other things he then resolved upon was one To set apart every
manage of so holy and glorious a work seeing the experience of all ages sufficiently witnesseth how prone the nature of man is in flying one extreme to run too far towards the other Why then should we think it unlikely or rather not think it very likely that we also may have miscarried in the same manner unless we will arrogate unto our selves that priviledge of infallibility and freedom from error which we condemn as intolerable presumption in our Adversaries Besides it is to be taken notice of because of the prejudicate misprision of many to the contrary That the measure of Truth and Falshood Best and Worst is not the greater or lesser distance from Popery forasmuch as Popery also containeth much of Christianity nor that which is most destructive of the Man of Sin always most warrantable and safe to be embraced If it were there be some in the world whose religion we would be loth to admit of that would be found more orthodox and better reformed Christians than any of us all Nay give me leave without offence for the better awakening of some out of their deafness to whatsoever else may be said to this purpose to propound such a Demand as this Who knoweth whether this transgression I speak of be not a main and principal ingredient of that guilt which the Divine Majesty admonisheth us to take notice of in this his so long and so severe visitation of our neighbours and brethren whether he doth not visibly or if some passages be considered almost vocally upbraid them Thou that hatest Idols dost thou commit Sacriledge I know right well that rashly to assign the particular causes of God's judgments without rule or precedent of Scripture is a sin of presumption and a bold intrusion into God's secrets and therefore I affirm not but demand only whether there be not here some cause which may minister such a suspicion But whatsoever it be the compassion of their woful affliction calls upon me rather to pray for them than to follow this harsh and unpleasant passage any further Only thus much If that which the Apostle saith in particular of the things which befel the Israelites God's first people in the Wilderness These things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come if this be to be extended also unto those punishments and their analogy which besel them afterwards then may perhaps two things further not unseasonably be enquired into First For what other sins it is remembred in Scripture that God gave his people during that his first Covenant especially after they came to dwell in their own Land under the sword of an external enemy or his worship thereby at any time to be troden under foot besides these two Idolatry and Prophanation of that which was holy or Sacriledge Examples of the first who knows not Of the second see the Story of Achan Iosh. 7. of Eli'sons 1 Sam. 2. the punishment of the Sacriledge of the seventh or Sabbatical year 2 Chron. 36. and the parallel places for by the Law every seventh year not only the whole Land but all servants and debts were holy unto the Lord and therefore to be released Lev. 25. 2 4. Deut. 15. Exod. 21. Secondly What was that Transgression after the return from Babylon mentioned in that Prophesie of Antiochus Epiphanes Dan. 8. 12. for which it is there foretold that An host should be given him against the daily Sacrifice and that it should cast down the truth unto the ground and practise and prosper Perhaps the Story in the 2 3 and 4. Chap. of the second Book of Maccabees will tell us To that which is commonly alledged That such distinction and reverent regard of things Sacred as we contend for opens a way for Idolatry I answer No otherwise than the eschewing of Idolatry may also through the preverseness of men be made a bridge to prophaneness that is by accident not from its own towardness but our distemper Otherwise this Discrimination or Distinction if we would understand or heed the ground thereof prompts the clean contrary For we should reason thus If the things which are God's eo nomine in that name and because they are His are therefore to be held segregate in their use then surely God himself who is the Fountain of Holiness ought to have a prerogative of segregation in the most eminent and absolute manner namely such an one as that the worship due unto him must not be communicated with any thing else besides him And indeed unless both be done God's Name is neither fully nor rightly sanctified AND here I should now make an end but that there is one thing yet behind of principal consequence which I have deferred hitherto because I could not elsewhere bring it in conveniently without somewhat disturbing the coherence of my Discourse There is an eminent species or kind of Sanctification which I may seem all this while to have neglected forasmuch as it seemeth not to be comprehended under this notion of discretion and separation wherein I place the nature of Holiness and that is Sanctification or Holiness of life To which I answer That all notions of Sanctity and Sanctification in Scripture are derived from discretion and separation and that this now mentioned is likewise derived thence For it is to be reduced to the Sanctification of Persons Sacred and set apart unto God By which though in the strict and proper sense are intended only Priests and such as minister about Holy things yet in a larger sense and as it were by way of resemblance the whole body of the People of God are a Royal Priesthood and Holy Nation which the Almighty hath selected unto himself out of the rest of the world and set apart to serve him in a peculiar and different manner from the rest of men For you have heard it is a requisite of that which is Holy to be used in a peculiar and singular manner and not as things common Hence it is that the observation of that peculiar and different form of life which God hath commanded those whom he hath called and set apart from the world unto himself in Scripture carries the name of Holiness or Sanctity especially in the New Testament that is of such as becometh those that are Holy according to that Be ye Holy as I am Holy And here I might have a large field of discourse to shew how the Name of God is sanctified by the lives of his Children when they conform not themselves to the fashions of the world but as the Apostle speaks are crucified theretoâ— and keep themselves unspotted from the pollutions and vanities thereof But this I leave to be supplied by your meditations according to the general intimation given thereof DISCOURSE III. Acts 17. 4. There associated themselves to Paul and Silas of the worshipping Greeks a great multitude PAVL and Silas preaching in the Iewish Synagogue
〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselyti Portae or Proselyti inquilini of which sort there were many in all Cities and places of the Gentiles where the Iewes had Synagogues and used to frequent the Synagogues with them though in a distinct place to hear the Law and the Prophets read and expounded But in the New Testament they are found called by another name to wit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshippers so often mentioned though not observed in the Acts of the Apostles For first these are those meant in that of Acts 17. 4. alledged at my entrance into this Discourse where it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great number of the worshipping â—reeks believed and adhered to Paul and Silas which the Vulgar rightly translateth de colentibus Gentilibus multitudo magna a great multitude of the worshipping Gentiles taking the name of Greeks here as elsewhere in the New Testament to be put for Gentiles in general And this place will admit of no evasion For that they were Gentiles the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth expresly being given them by way of distinction from the Iews then and there present also That they were worshippers of the true God the God of Israel their coming into the Synagogue their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their capableness of S. Pauls discourse which was to prove out of the Scriptures that Messiah was to suffer death and that Iesus was he argue sufficiently yea abundantly For who could have profited by such a Sermon as this but those who already had knowledge of the true God and believed the reward of the life to come This place therefore may serve as a Key to all the rest of the places in this Book where these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are mentioned To that in the same Chapter ver 17. where it is said that S. Paul in the Synagogue at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— discoursed to the Iews and the worshippers To that in Acts 16. 14. where S. Paul preaching the Gospel in the Iews Proseuchae or Oratory at Philippi a woman named Lydia a seller of purple of the City Thyatira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proselyte-worshipper was converted unto the faith and baptized with all her houshold In like manner to that in Acts 18. 4. when S. Paul is said at Corinth to have reason'd in the Synagogue every Sabbath and to have perswaded the Iews and the Greeks For these Greeks were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what did they in the Synagogue else so regularly every Sabbath-day True the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here wanting but it presently follows when the Iews opposed Paul there testifying Iesus to be the Christ and blasphemed that he shook his raiment and said Your bloud be on your own heads from henceforth I will go to the Gentiles And he departed thence saith the Text and entred into the house of one Iustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gentile-worshipper whose house joyned hard to the Synagogue But above all that narration Acts 13. deserves our consideration and attention There vers 43. it is said that S. Paul having preached the Gospel in the Iews Synagogue at Antioch of Pisidia there followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of the Iewes and worshipping Proselytes and v. 42. that when the Iews were gone out of the Synagogue the Gentiles that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—esought the Apostles that the same things might be preached unto them the next Sabbath which being accordingly done and many of the other Gentiles who were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the same of such a new Doctrine unwontedly assembling with them it is said that the Iews when they saw the multitude were filled with envy contradicted and blasphemed v. 45. that then Paul and Barnabas waxed bold and said it was necessary that the word of God should first be spoken unto you but seeing you put it from you and judg your selves unworthy of eternal life lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee to be a light to the Gentiles c. v. 46 47. that when the Gentiles heard this they were glad and glorified the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there believed as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eternal life v. 48. that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were already in procinctu and in the posture to eternal Life The Iews blasphemed the rest of the Gentiles were uncapable only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were already Candidati vitae aeternae having been instructed in the worship of the true God and hoping for the reward to come they believed Yet perhaps not all of them neither the words require not so much but that none but such And it follows v. 50. that the Iews found out some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping women such as were of fashion who yet perhaps had not been at the Apostles Sermon by whose mean they stirred up the chief men in the City and raised persecution against Paul and Barnabas This I take to be the true and genuine meaning of this passage upon which no charge of Pelagianisme can be fastned nor needeth it any spinous Criticisms for its explication The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de acie collocatione militum de ascriptione in ordinem vel classem as it relates to an army the disposing or marshalling of souldiers the being listed or enrolled into such a rank or company in which signification the Passive is most frequent is well enough known According to which sense and notion the words might be rendred Crediderunt quotquot nomina sua dederant vitae aeternae or per Ellipsin Participii qui de agmine classe fuerant sperantium vel contendentium ad vitam aeternam otherwise qui in procinctu stabant ad vitam aeternam or most fitly sensu modò militari non destinationis quotquot ordinati fuerant ad vitam aeternam The sense whereof is in brief this There believed as many as had listed themselves or were of the company of those that did hope or earnestly labour for eternal life or were in a ready posture and disposed to or for eternal life De re tota judicent viri docti à studio partium alieni Besides it will not be impertinent as a Mantissa to these quotations for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note That the same persons are otherwise namely twice characterised by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fear God As first of Cornelius concerning whom there is no question but he was a Gentile-worshipper the Text saith There was a man in Gaesarea called Cornelius a Centurion of the Italian Band. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pious man and one that feared God i. the God of Israel Again in that 13. of the Acts whereon we have dwelt so
Acts 2. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in breaking of Bread and in Prayers As for bodily expressions by gestures and postures as standing kneeling bowing and the like our Blessed Saviour himself lift up his sacred eyes to heaven when he prayed for Lazarus fell on his face when he prayed in his agony S. Paul as himself saith bowed his knees to the Father of our Lord Iesus Christ He and S. Peter and the rest of the Believers do the like more than once in the Acts of the Apostles What was Imposition of hands but an external gesture in an act of invocation for conferring a blessing and that perhaps sometimes without any vocal expression joyned therewith Besides I cannot conceive any reason why in this point of Evangelical worship Gesture should be more scrupled at than Voice Is not confessing praising praying and glorifying God by Voice an external and bodily worship as well as that of Gesture why should then the one derogate from the worship of the Father in Spirit and Truth and not the other To conclude There was never any society of men in the world that worshipped the Father in such a manner as this interpretation would imply and therefore cannot this be our Saviour's meaning but some other Let us see if we can find out what it is There may be two senses given of these words both of them agreeable to Reason and the analogy of Scripture let us take our choice The one is That to worship God in Spirit and Truth is to worship him not with Types and shadows of things to come as in the Old Testament but according to the verity of the things exhibited in Christ according to that The Law was given by Moses but Grace and Truth came by Iesus Christ. Whence the Mystery of the Gospel is elsewhere by our Saviour in this Evangelist termed Truth as Chap. 17. ver 17. and the Doctrine thereof by S. Paul the word of Truth See Ephes. Chap. 1. ver 13. Rom. 15. 8. The time therefore is now at hand said our Saviour when the true worshippers shall worship the Father no longer with bloudy Sacrifices and the Rites and Ordinances depending thereon but in and according to the verity of that which these Ordinances figured For all these were Types of Christ in whom being now exhibited the true worshippers shall henceforth worship the Father This sense hath good warrant from the state of the Question between the Iews and Samaritans to which our Saviour here makes answer which was not about worship in general but about the kind of worship in special which was confessed by both sides to be tied to one certain place only that is of worship by Sacrifice and the appendages in a word of the Typical worship proper to the first Covenant of which see a description Heb. 9. This Iosephus expresly testifies Lib. 12. Antiq. cap. 1. speaking of the Iews and Samaritans which dwelt together at Alexandria They lived saith he in perpetual discord one with the other whilst each laboured to maintain their Country customs those of Ierusalem affirming their Temple to be the sacred place whither sacrifices were to be sent the Samaritans on the other side contending they ought to be sent to Mount Garizim For otherwise who knows not that both Iews and Samaritans had other places of worship besides either of these namely their Proseucha's and Synagogues wherein they worshipped God not with internal only but external worship though not with Sacrifice which might be offered but in one place only And this also may seem to have been a Type of Christ as well as the rest namely that he was to be that one and only Mediator of the Church in the Temple of whose sacred body we have access unto the Father and in whom he accepts our service and devotions according to that Destroy this Temple and I will rear it up again in three days He spake saith the Text of the Temple of his Body This sense divers of the Ancients hit upon Eusebius Demon. Evang. Lib. 1. Cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not by Symbols and Types but as our Saviour saith in Spirit and Truth Not that in the New Testament men should worship God without all external services For the New Testament was to have external and visible services as well as the Old but such as should imply the verity of the promises already exhibited not be Types and shadows of them yet to come We know the Holy Ghost is wont to call the figured Face of the Law the Letter and the Verity thereby signified the Spirit As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Spirit and Truth both together they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once found in holy Writ to wit only in this place and so no light can be borrowed by comparing of the like expression any where else to expound them Besides nothing hinders but they may be here taken one for the exposition of the other namely that to worship the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with to worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But howsoever this exposition be fair and plausible yet methinks the reason which our Saviour gives in the words following should argue another meaning God saith he is a Spirit therefore they that worship him must worship in Spirit and Truth But God was a Spirit from the beginning If therefore for this reason he must be worshipped in Spirit and Truth he was so to be worshipped in the Old Testament as well as in the New Let us therefore seek another meaning For the finding whereof let us take notice that the Samaritans at whom our Saviour here aimeth were the off-spring of those Nations which the King of Assyria placed in the Cities of Samaria when he had carried away the Ten Tribes captive These as we may read in the second Book of the Kings at their first coming thither worshipped not the God of Israel but the gods of the Nations from whence they came wherefore he sent Lions amongst them which slew them Which they apprehending either from the information of some Israelite or otherwise to be because they knew not the worship of the God of the Country they informed the King of Assyria thereof desiring that some of the captiv'd Priests might be sent unto them to teach them the manner and rites of his worship which being accordingly done they thenceforth as the Text tells us worshipped the Lord yet feared their own Gods too and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome speaks mingle things not to be mingled In this medley they continued about three hundred years till toward the end of the Persian Monarchy At what time it chanced that Manasse brother to Iaddo the High Priest of the returned Iews married the daughter of Sanballat then Governour of Samaria for which being expelled from Ierusalem by Nehemiah he fled to Sanballat his Father in Law and after his
native signification thereof being to answer is also used for to sing as in Psalm 147. 7. where we translate Sing unto the Lord with thanksgiving sing praise upon the Harp unto our God in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer unto the Lord in thanksgiving sing praise upon the Harp unto our God And Esay 27. 2. In that day sing ye unto her a vineyard of red wine in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer ye unto her And Numbers 21. 17. in Israel's song of the Well Spring up O Well sing unto it in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer unto it And Moses speaking of those that were worshipping the golden Calf Exodus 32. 18. It is not the voice of them that shout for mastery nor the voice of them that cry for being overcome but the noise of them that sing do I hear In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of them that answer one another And so in other places But to put all out of doubt look Ezra 3. 11. where it is expresly said The Levites the sons of Asaph sung together by course in praising and giving thanks unto the Lord Because he is good for his mercy endureth for ever Hence was derived the manner of Praying and Praising God in the Christian Service alternis in a Musical way and as it were by way of prophesying and versifying even though we do but speak it only as you know the Poet sayes Amant alterna Camâ—enâ—â— Thus I have taken occasion somewhat to enlarge upon this particular that we our selves might the better understand the reason of what we do and what precedents and whose example we follow therein And thus much of Prophesying I COME now to the Second thing I propounded to speak of namely What was that Fault among the Corinthians which the Apostle here taxeth For the right understanding whereof I say two things First For the Offenders that they were the women and not the men That which the Apostle speaketh concerning men being by way of supposition only and to illustrate his Argument against the uncomely guise of the women à pari This appears because his Conclusion speaks of women only and nothing at all of men Secondly For the quality of the Fault it was this That the women at the time of praying and prophesying were unveiled in the Church notwithstanding it was then accounted an unseemly and immodest guise for women to appear open and bare-faced in publick How then will you say should it come to pass that Christian women should so much forget themselves as to transgress this Decorum in God's House and Service which they observed otherwhere I answer From a phantastical imitation of the manner of the She-Priests and Prophetesses of the Gentiles when they served their Idols as their Pythiae Bacchae or Maenades and the like who used when they uttered their Oracles or celebrated rites and sacrifices to their Gods to put themselves into a wild and extatical guise having their faces discovered their hair disshevelled and hanging about their ears This these Corinthian women conceiting themselves when they prayed or prophesied in the Church to be acting the parts of She-Priests uttering Oracles like the Pythiae or Sibyllae or celebrating sacrifice as the Maenades or Bacchae were so fond as to imitate as that sex is prone to follow the fashion and accordingly cast off their veils and discovered their faces immodestly in the congregation and thereby as the Apostle speaks dishonoured their heads that is were unseemly accoutred and dressed on their head Which he proveth by three Arguments Partly from Nature which having given women their Hair for a covering taught them to be covered as a Sign of subjection the manner of this covering being to be measured by the custome of the Nation Partly by an Argument à pari from men for whom even themselves being Iudges it would be an uncomely thing to wear a veil that is a womans habit so by the like reason was it as uncomely and absurd for a woman to be without a veil that is in the guise and dress of a man And howsoever the Devils of the Gentiles sometimes took pleasure in uncomeliness and absurd garbs and gestures yet the God whom they worshipped and his holy Angels who were present at their devotions loved a comely accomodation agreeable to Nature and Custome in such as worshipped him For this cause therefore saith he ought a woman to have a covering on her Head because of the Angels Lastly he concludes it from the Example and Custome both of the Iewish and Christian Churches neither of which had any such use for their women to be unveiled in their sacred assemblies If any man saith he be contentious that is will not be satisfied with these reasons let him know that we that is we of the Circumcision have no such custome nor the Churches of God For so with S. Ambrose Anselme and some of the Ancients I take the meaning of the Apostle to be in those words Thus you have heard briefly What was the Fault of these Corinthian Dames which the Apostle here taxeth From which we our selves may learn thus much That God requires a decent and comely accommodation in his House in the act of his worship and service For if in their habit and dress surely much more in their gestures and deportment he loves nothing that is unseemly in the one or in the other Which I doubt some of us at least of the younger sort are not so observant of in this place as we should and therefore with those whom it concerns would amend it And thus I conclude my Discourse DISCOURSE XVII TITUS 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the washing of Regeneration and renewing of the Holy Ghost THESE words as it is easie to conceive upon the first hearing are spoken of Baptism of which I intend not by this choice to make any full or accurate Tractation but only to acquaint you as I am wont with my Thoughts concerning two Particulars therein both of them mentioned in the words of my Text One from what propriety analogy or use of Water the washing therewith was instituted for a Sign of new Birth according as it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of regeneration The other What is the proper Counter-type or thing which the Water figureth in this Sacrament I will begin with the last first because the knowledg thereof must be supposed for the explication and more distinct understanding of the other In every Sacrament as ye well know there is the outward Symbole or Sign Res terrena and the Signatum figured and represented thereby Res coelestis In this of Baptism the Sign or Res terrena is Washing with water The Question is what is the Signatum the invisible and celestial thing which answers thereunto In our Catechetical explications of this Mystery it was wont to be affirmed to be the
glorified Seeing therefore we are most fit to glorifie God in the time of our affliction Let this be a Motive unto us both of Comfort in the depth of sorrow and of Patience in the midst of pain always when the hand of God is upon us confessing with David Psal. 119. 71. Bonum est Domine quòd humiliasti me It is good Lord that thou hast humbled me AND thus I come to the Persons to whom this Proclamation is to be made intimated in the word Them Thus shall ye say unto them what Them even your Lords and Masters even your Lordly Masters your Rulers your proud Conquerors Sins therefore against the Person of God are to be reproved without all respect of Persons Such sins are sins of Idolatry or sins of the first and second Commandment For when false Gods are worshipped whether mediately or immediately the Person of God is dishonoured In these sins therefore the Cautions concerning persons who should reprove and persons who are to be reproved which in other sins Wisdom makes considerable have no place at all Be the person reproving or the person to be reproved publick or private greater or lesser it skilleth not for in case of Idolatry the poorest begger on the earth may admonish the greatest Emperor in the world Indeed the quality or condition of persons may be opposed to all other respects whatsoever and so make some time and some place unfit for reproof or admonition nay the quality of the persons of men may be such as doth exclude some persons from reproving them But when the case concerns the Person of God himself then to spare or regard the persons of men is Idolatry it self for this is to honour men more than God himself this is to suffer God to be dishonoured lest the honour of men should be impeached I confess the danger is great in regard of the flesh but we must know what our Saviour saith He that loveth father or mother yea his own life better than me is not worthy of me Thus the glorious Martyr Ignatius reproved Trajan the Emperor whilest he was sacrificing to his Gods even at the very Altar and in the face of his whole Army being at Antioch And for the same sin we see here the poor captive Iew was to reprove his great Babylonian Lord the miserable and contemptible slave the conqueror of the world the miry foot the head of gold For thus shall ye say even to them The Gods which made not the heavens and the earth c. AND so I will leave the Persons both Ye and Them and come to the third and last circumstance I considered in this act of protesting or proclaiming against the Gods of the heathen and that is The manner how it should be done intimated in the word Thus Thus shall ye say unto them that is in plain Chaldee not in Hebrew how holy a tongue soever but in the vulgar tongue of Babylon Thus shall ye say unto them Here we see That God will have his Church to utter his Oracles in the vulgar tongues of the Nations When ye inform the Gentiles of any part of the knowledge of me Thus shall ye say unto them Surely our Prophet's sudden changing of his Dialect here was a Praeludium to that great publishing of God's name to the Gentiles in their vulgar tongues after the Messias should come which Theodoret avoucheth to have been when he saith that the words of the Apostles and Prophets were turned into the languages of the Romans Egyptians Persians Indians Armenians Scythians Sauromatans and all the languages which any Nation used Certainly to keep the Scriptures in an unknown tongue is of all other the most unreasonable madness but to teach Pagans the Articles of their Creed at their first conversion in the Latine tongue as the Spaniards have done with the Indians is a most ridiculous folly It not the Word of God his revealed will unto his whole Church But how is it revealed in an unknown tongue Or is the Word of God a revealed will unto those only who are learned and hidden to others But if the Scriptures were in vulgar Tongues they might be occasions of many heresies by the mistakes of the vulgar if they might read them This is strange Can every Frier in a Pulpit when he preacheth warrant his words from being mistaken or perverted to heresie and are the words and sayings of God himself so obnoxious that they may not be read Nay if God himself may not speak in a vulgar tongue I see far less reason why a Frier should And so should the people know nothing at all concerning God if a good may not therefore be done because some will abuse it to evil NOW I come to the second main part of my Text The Summe of the Proclamation containing in it two things First A description of false Gods The Gods which made not the heavens and the earth Secondly Their doom They shall perish from the earth and from under these heavens To begin with the first The Gods which made not c. He saith not Those who were not Abraham's Gods or Iacob's Gods nor the Gods which brought not Israel out of Egypt or such like but The Gods which made not the heavens and the earth Whence note That men are to be dealt with and perswaded out of the Principles they acknowledge and are addicted to Ethnicks out of the Principles of Reason and Nature or the like Iews out of Moses and the Prophets Christians out of the Gospel In summe All sorts of men from that they are addicted to This is a Maxime of wisdom which God himself hath approved So the Iews acknowledging Prophetical doctrine are dealt with out of the Prophets A Virgin shall bear a Son But the Magi of the East being addicted to Astrology are drawn to Christ by the apparition of a Star and therefore the Star appeared not in Iudaea because the Iews used not to heed such things they had the Oracles of God but it appeared in the East that is was seen by them only who dwelt in the East which made the wise men wonder and joy so much when afterward it went before them going to Bethlehem So S. Paul being to preach a God the Athenians knew not avouched and defended his fact by an Altar of their own inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God whence they might be convinced that a God whom their fathers knew not might yet be a God to be worshipped The same Apostle teacheth Tilus to convince the Cretians out of their own Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the contrary S. Peter having to deal with the Iews and Proselytes Acts 2. useth no other grounds but the Prophecies of Ioel and David Again S. Paul being to enter with the Ethnicks of Lystra Acts 14. 15. who would needs have sacrificed to him as to a God insinuateth with an Argument from Nature and from
of Psal. 8. 6. Thou hast put all things in subjection under his feet and then adds For in that he put all in subjection under him he left nothing that is not put under him But now mark it we see not yet all things put under him If any say that the Apostle speaks here of the Kingdom of Glory in heaven and not of the Kingdom of Grace on earth I reply 1. out of the former place That he speaks of such a subjection whereof the rising of the dead shall be the last act of all and which shall be before he yields up the Kingdom to his Father But neither of these can be affirmed of the Kingdom of Glory but the contrary viz. The rising of the dead is at the beginning and not at the end of the Kingdom of Glory and so is also the yielding up of his kingdom unto his Father 2. I reply out of this place That the Apostle speaks of that Kingdom and subjection of the Earth or state of the Earth which was to come For so he speaks ver 5. Vnto the Angels he hath not put in subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Earth or state of the Earth which shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we speak Here he affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of whose subjection he meaneth If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie only the Earth and the Earth's inhabitants and is no where in the whole Scripture otherwise used I cannot see how this place can well bear any other exposition First then to confirm this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint render it whose use of speaking I doubt not but the Apostle follows But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most constantly signifies the habitable earth or the earth with the things that live and dwell thereon whence the Septuagint though they commonly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The earth sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is under heaven Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The earth and That which is under the heavens If this suffice not we may yet consider That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of the feminine gender and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth which is inhabited Lastly Wheresoever elsewhere this word is found in the New Testament it is most expresly used of the earth and inhabitants thereof In the beginning of this Epistle we read Thou Lord in the beginning hast laid the foundations of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens are the works of thine hands Matth. 24. 14. This Gospel of the kingdom shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth and then shall the end come Luke 2. 1. Then went a decree from Augustus that all the world should be taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behind are far more express but I leave them to your own leisure and will only add this one thing That our English rendring in this place of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come makes it not only ambiguous but seeming to mean The Kingdom of Glory But we shall find that The world in that sense is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I leave this with submission to the judgement of others My next Reason shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragon's fury is said to escape into the wilderness that is into a state though of safety peace and security yet of hardship misery and scarcity For it seems to be an allusion to the Israelites escaping the tyranny of Pharaoh by going into the wilderness In this wilderness or place of hardship scarcity misery and much affliction the Church must remain saith S. Iohn a time times and half a time or as he elsewhere speaketh a thousand two hundred and threescore days that is a year years and half a year and when this time shall be expired that is as learned Divines think when so many years shall be ended as those days are taking the beginning of our reckoning from Michael's Trophee then saith our Apostle shall the kingdoms of the world become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever Rev. 11. 15. Whereby it should seem that the Church is yet in the Wilderness and that the promised happiness of the ample and flourishing glory thereof before the end of the world is yet to come My last Reason shall be from Rom. 11. where S. Paul speaking of the future restoring and calling of the Iews saith it shall be when the fulness of the Gentiles is come in I would not saith he that ye should be ignorant of this mystery c. v. 25. Now because the Iews are not yet called it followeth that the fulness of the Gentiles is yet to come and what should then this Fulness be but the Fulness of the Gospel's extent over all the nations of the world which our Apostle ver 15. of the same chapter calls life from the dead For if the casting away of the Iews be the reconciling of the world what shall the receiving of them be but life from the dead As if the Church of the Gentiles were as yet half dead if it be compared with that glorious vigour and accession which shall come unto it when the Iews shall be again received into favour In brief The Fulness here spoken of is either a Fulness of grace a Fulness of extent or a Fulness of time A Fulness of time only it cannot be because our Apostle saith this Fulness shall enter in namely shall enter into the Church of Christ but this I see not how it can be spoken of a period of time As for a Fulness of grace and spiritual gifts that was greater when S. Paul spake than ever it was since and therefore if it be meant it must be yet to come And for the Fulness of extent it was as large for the number of Nations in the Apostles times as it is now in ours For as for the American Christians they are only so in name being forced only to seem so by the Spaniards Whatsoever Fulness then the Apostle here meaneth is yet to come I will add only one thing more and so end this point Some think that S. Paul in this place hath reference unto that speech of Christ Luke 21. 24. where he foretells That the Iews should fall by the edge of the sword and be led captive into all nations and Ierusalem should be trodden down of the Gentiles until the times of the Gentiles should be
one and the other were Spiritual or Sacramental namely in being Signs resembling and assuring Christ with the Spiritual Blessings through him 3. In what sense these Sacraments are said to be the same with ours to wit not in the Signs but in the Spiritual thing signified which is the Soul and Essence of a Sacrament We come now to such Observations as these Words and Explications will afford us The first whereof is That if the Seals and Sacraments under the Law were the same with ours then must they also have the same Covenant of Grace with us for the Sacraments are Seals of the Covenant If the Seals then were the same as our Apostle affirmeth how should not the Covenant also be the same and seeing their Sacraments were differing in the Signs from ours how could they be any way the same with ours but only in what they sealed and signified The Fathers therefore were saved by Grace and through Christ as well as we So true is that the Apostle says Acts 4. 12. There is no other name under Heaven given amongst men whereby we must be saved For Iesus Christ as it is Heb. 13. 8. is the same yesterday and to day and for ever that is He was a Saviour of old is still and shall be for ever hereafter This is that which S. Peter yet more expresly affirmeth Acts 3. 25. saying Ye are the children of the Prophets and of the Covenant which God made with our Fathers saying to Abraham And in thy seed shall all the Nations of the earth be blessed Yea not only from Abraham but even from that time when God said The seed of the Woman shall break the Serpent's head was this Covenant made with men and at length diversly shadowed in the Types and Sacrifices of the Law until Christ himself was revealed in the flesh For the better understanding of this we must know what a Covenant is and what are the kinds thereof A Covenant is as it were a Bargain between God and man wherein God promises some Spiritual good to us so we perform some duty unto him if not then to incur everlasting punishment This Covenant is of two sorts the one is called The Covenant of Works the other The Covenant of Grace The Covenant of Works is wherein God on his part makes us a promise of Eternal life if we on our part shall perform exact obedience unto his Law otherwise to be everlastingly condemned if we fail The Covenant of Grace or of the Gospel is wherein God on his part promises us sinners Christ to be our Saviour and Redeemer if we on our part shall believe on him with a lively and obedient faith otherwise to be condemned The Covenant of Works God made with man at his Creation when he was able to have kept the conditions he required but he through his disobedience broke it and so became liable to death doth Corporal and Spiritual And though the Covenant of Grace then took place as we have said yet was the former Covenant of Works still in force until Christ who was promised should come in the flesh And therefore was this Covenant renewed under Moses with the Israelites when the Law was given in Horeb as Moses sayes Deut. 5. 2. The Lord God made a Covenant with us in Horeb. For all the time under the Law the open and apparent Covenant was the Covenant of Works to make them the more to see their own misery and condemnation and so to long after Christ who was yet to come and at whose coming this obligation should be quite cancelled Yet nevertheless together with this open Covenant there was a secret and hidden Covenant which was the Covenant of Grace that they might not be altogether without the means of Salvation whilst Christ yet tarried This truth is plain Gal. 3. 17 c. where the Apostle affirms That the Covenant of Grace in Christ was four hundred and thirty years afore the Law was given and that therefore the Law could not disannul it or make it of none effect but that the Law so he calls the Covenant of Works was only added to it because of transgressions until the blessed Seed should come v. 19. and that it might be a Schoolmaster to bring us unto Christ v. 24. For in the Moral Law of God under whose curse they stood bound they might as in a Glass see their sin their guilt their want of Righteousness and in their Ceremonies and Sacrifices they might again as in Shadows of Heavenly things behold the means of their Reconciliation through his bloud who was to be slain and offered to God for them Now though this Covenant of Grace afore Christ be the same for substance with that under which we are now since his coming yet the circumstances and outward fashion thereof are so varied that the Scripture for this regard makes of this one Covenant two Covenants calling one the Old Covenant for the old manner thereof under the Law and the other a New Covenant for the new manner thereof now the Gospel is revealed Having therefore already seen the agreement and onâ—ness of them for the inward part let us now behold their differences for the outward fashion and so we shall see that as the Fathers ate the same Spiritual meat and drank the same Spiritual drink and yet there was some difference in them so the Fathers were under the same Covenant of Grace with us and yet after a different fashion This difference S. Paul Gal. 4. 1. c. setteth forth thus by a similitude The heir as long as he is a child c. i. e. The difference of the condition of those afore Christ and since is but as the condition of Heirs when they are under age and when they come to full years They are Heirs and Lords of all in both conditions as well in one as the other only the difference is that in the one condition they are in the state of Servants under Tutors and Governors in the other they enjoy the freedom of Sons So the faithful in the Law enjoyed the same Covenant of Grace with us but under the bondage of worldly Elements but we now have the same in a state of freedom as not held under such burthensome Elements and Pedagogies as they were But elsewhere he shews this difference more expresly both on God's part and our part First On our part Heb. 8. and elsewhere thus The Old Covenant which required so many external services is called a carnal Covenant the New wherein no such are required but works of the Spirit only is a Spiritual Covenant whereof God means when he saith v. 10. I will put my Laws into their mind and write them in their hearts and so he will be their God and they shall be his people For in the Old Covenant he wrote a Law as it were upon their hands and fleshly members in that he required so many fleshly washings and sprinklings and
cause they were whensoever that happy time of the year should come to rejoyce before the Lord their God and to hallow it after the manner aforementioned And thus you have the first End The memorial and remembrance of benefits past The second End was for a Type and Figure of things to come namely of our deliverance from the bondage of Sin and Satan by that immaculate Lamb Christ Iesus who in the same month and day was foreordained of God to be slain upon the Cross for the sins of the whole world whose Bloud upon whatsoever Soul God shall espy applied by a lively Faith he would spare and not destroy it Thus much of the first Feast The second The Feast of Weeks or Pentecost was for a Remembrance of the Law at that time given upon Mount Sinai with thundring and lightning and the sound of a Trumpet from Heaven And secondly for a Type of the Doctrine of the Gospel which was published at the self-same time when with a sound from Heaven cloven tongues of fire fell upon the Apostles and they all were filled with the Holy Ghost as we read Acts 2. 2 3 4. Now for The Feast of Tabernacles the first End is plain that it was a memorial namely of their long dwelling in Tabernacles in the Wilderness Lev. 23. 42 43. Ye shall dwell in booths seven days saith the Lord all that are Israelites born shall dwell in booths That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the Land of Egypt But of what thing concerning Christ to come it was a Type it is not so express as in the former But by that which S. Iohn saith Chap. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word was made flesh and Tabernacled in us for so signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this I say S. Iohn should seem to intimate That as the Passeover was a Type of his Passion Pentecost a Figure of the sending the Holy Ghost so should the Feast of Tabernacles be for a Type of his Incarnation when the Divine Nature tabernacled in our flesh and the Word of God became Emmanuel God with us For it is incredible that this principal Feast should not be for a Type of some principal thing concerning Christ as well as the rest it being as solemn as any of the former two nay rather the chiefest of the three as having a more extraordinary course of Sacrifices than either of the other yea of one day's more continuance this having eight festival days the other two but seven And there is nothing but his Incarnation and Nativity which can be applied thereunto and it may be therefore was the eighth day added thereunto as figuring the time of his Circumcision Another custom used at this Feast may confirm this For while they gathered and carried the Boughs whereof they made their Tabernacles there used a kind of Litany to be sung in which the people continually cried Hosanna Hosanna that is save now which was so usual that in time the Feast and Boughs and all came to be called Hosanna's Whence came the cry of the people in the Gospel when they cut down boughs to honour our Saviour's riding upon an Asse Hosanna to the Son of David Hosanna in the Highest For though it were at another time of year than the Feast of Tabernacles yet the carrying of Boughs put them in mind of the accustomed acclamation at that Feast All which seems of purpose so to be ordered by the providence of the Almighty to shew First what this ceremony of Tabernacles aimed at namely the mystery of our Redemption by God in the Tabernacle of our flesh or the Incarnation of Christ which is that which made him Iesus a Saviour and us to cry unto him by Faith Hosanna Save now And Secondly that it might be known who this Tabernacle was the people by a secret providence cried unto our Saviour even at another time Hosanna to the Son of David ascribing in their so speaking the whole ceremony of Boughs and Tabernacles unto him But it will be objected That the Birth of Christ was in December but the Feast of Tabernacles was kept the fifteenth day of the seventh month which answered in a manner to our September and therefore had the Feast of Tabernacles been a sign of his Incarnation the time should as well have agreed here as it did in the Passeover and his Passion the giving of the Law and the sending of the Holy Ghost But between the Feast of Tabernacles and the Birth of our Saviour is three months difference For this Objection give me leave to relate not mine own nor as my own but the opinion of the most learned Chronologers the summe and conclusion whereof is That the Birth of our Saviour was in September at the time of the Feast of Tabernacles and not in December as the memory thereof is now celebrated For first it is apparent that in the primitive Church there was neither certainty nor agreement about the time of the Nativity as Clemens Alexandrinus witnesseth and himself saith That those who enquire more exactly of the time do assign the five and twentieth of the month Pachon which is our twentieth of May. Others assigned other and divers times as Epiphanius witnesseth four hundred years almost after Christ so long therefore there was no certainty agreed upon And it was after the time of Constantine that the day we now observe was chosen and first in the Latine Church but not in the Greek till the days of Chrysostome who made an Oration yet extant upon the first observing of this day which he says they now received from the Roman Church If any would know how after so much uncertainty of opinions they came at last to resolve upon this day they will tell you that it was upon a false supposal and a mistaken ground For finding in the Law that the High Priest was once every year to enter the most Holy place and there to offer incense at the Feast of Expiation and reading in S. Luke's Gospel that the Angel Gabriel appeared to Zachary as he went to offer incense in the Temple they supposed that he was the High Priest and reasoned thus The time of the High Priest's offering incense in the most Holy was about the middle of September namely the tenth day of the seventh month Now as soon as Zachary had fulfilled the Week of his Ministration Iohn Baptist was conceived which must therefore be about the end of September Now when the Angel saluted Mary he told her That her Cousin Elizabeth had been with Child six months If Iohn Baptist then were conceived about the end of September our Saviour must be conceived six months after which falls about the end of March which if true his Birth will fall at the end of December nine months after his conception This was the ground whereupon the Feast of
the Fathers be true then were there Places called Ecclesiae or Churches and consequently Places appointed and set apart for Christian assemblies to perform their solemn Service to God in even in the Apostles times Or suppose they be not true or but doubtful and not necessary yet thus much will follow howsoever That these Fathers who were nearer to those Primitive times by above one thousand one hundred years than we are and so had better means to know what they had or had not than we supposed there were such Places even in the Apostles times If in the Apostles times then no doubt in the Ages next after them And thus we shall gain something by this Text whether we accept this notion of the word Ecclesia or not HAVING therefore gotten so good an entrance we will now further enquire What manner of places they were or may be supposed to have been which were appropriated to such use and that done proceed to shew by such Testimonies or footsteps of Antiquity as Time hath left unto us That there were such Places through every Age respectively from the days of the Apostles unto the reign of Constantine that is in every of the first three hundred years For the first It is not to be imagined they were such goodly and stately Structures as the Church had after the Empire became Christian and we now by God's blessing enjoy but such as the state and condition of the times would permit at the first some capable and convenient Room within the walls or dwelling of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room such as the Latines call Coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired and freest from disturbance and next to Heaven as having no other room above it For such uppermost places we find they were wont then to make choice of even for private devotions as may be gathered from what we read of S. Peter Acts 10. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he went up to the house-top to pray for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ex usu Hellenistarum and is accordingly here rendred by the vulgar Latine in superiora Such an Hyperôon as we speak of was that remembred by the name of Coenaculum Sion where after our Saviour was descended the Apostles and Disciples as we read in Acts 10. 13 c. assembled together daily for prayer and supplication and where being thus assembled the Holy Ghost came down upon them in Cloven tongues of fire at the Feast of Pentecost Concerning which there hath been a Tradition in the Church That this was the same room wherein our Blessed Saviour the night before his Passion celebrated the Pasâ—eover with his Disciples and instituted the Mystical Supper of his Body and Bloud for the Sacred Rite of the Gospel The same place where on the day of his Resurrection he came and stood in the midst of his Disciples the doors being shut and having shewed them his hands and his feet said Peace be unto you As my Father hath sent me so I send you c. Iohn 20. 21. The place where eight days or the Sunday after he appeared in the same manner again unto them being together to satisfie the incredulity of Thomas who the first time was not with the rest The place where Iames the Brother of our Lord was created by the Apostles Bishop of Ierusalem The place where the seven Deacons whereof S. Stephen was one were elected and ordained The place where the Apostles and Elders of the Church at Ierusalem held that Council and pattern of all Councils for decision of that Question Whether the Gentiles which believed were to be circumcised or not And for certain the place of this Coenaculum was afterwards enclosed with a goodly Church known by the name of the Church of Sion upon the top whereof it stood Insomuch that S. Hierome in his Epitaphio Paulae made bold to apply that of the Psalm unto it Fundamenta ejus in montibus sanctis diligit Dominus porâ—as Sion super omnia tabernacula Iacob How soon this Erection was made I know not but I believe it was much more ancient than those other Churches erected in other places of that City by Constantine and his Mother because neither Eusebius Socrates Theodoret nor Sozomen make any mention of the foundation thereof as they do of the rest It is called by S. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper Church of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost descended upon the Apostles in the likeness of fiery tongues here in Ierusalem in the VPPER CHVRCH OF THE APOSTLES Cyril Hierosol Cat. 16. If this Tradition be true it should seem by it that this Coenaculum from the time our Blessed Saviour first hallowed it by the institution and celebration of his Mystical Supper was thenceforth devoted to be a Place of prayer and holy assemblies And surely no Ceremonies of dedication no not of Solomon's Temple it self are comparable to those sacred guests whereby this place was sanctified This is the more easie to be believed if the House were the possession of some Disciple at least if not of kindred also to our Saviour according to the flesh which both Reason perswades and Tradition likewise confirmeth it to have been And when we read of those first Believers that such as had houses and lands sold them and brought the prices and laid them down at the Apostles feet it is nothing unlikely but some likewise might give their house unto the Apostles for the use of the Church to perform Sacred duties in And thus perhaps should that Tradition whereof Venerable Bede tells us be understood viz. That this Church of Sion was founded by the Apostles Not that they erected that Structure but that the Place from the time it was a Coenaculum was by them dedicated to be an House of Prayer His words are these De locis sanctis cap. 3. in Tom. 3. In superiori Monâ—is Sion planitie monachorum cellulae Ecclesiam magnam circundant illic ut perhibent ab Apostolis fundatam eò quòd ibi Spiritum Sanctum acceperint In quaetiam Locus Coenae Domini venerabilis ostenditur And if this were so why may not I think that this Coenaculum Sion or upper room of Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we read concerning the first Christian society at Ierusalem Acts 2. 46. That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the House ate their meat with gladness and singleness of heart the meaning being That when they had performed their devotions daily in the Temple at the
first Council of Nice took Sacrificium purum as appears Can. 5. where they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure Gift or Oblation to be that which is offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni simultate depositâ all malice and hypocrisie and the like instances of an unworthy and ignoble spirit being laid aside But according to this Exposition the Purity of the Christian Sacrifice will not be opposite to the pollution of the Iewish in the same kind as it would if more generally taken but in another kind and so the sense stands thus You will not offer me a pure offering but the Gentiles one day shall and that with a purity of another manner of stamp than that my Law requires of you And thus I have told you the two ways according to which the Ancients understood this Purity and I prefer the latter as I think they did 3. But there is a third Interpretation were it back'd by their Authority which I confess it is not which I would prefer before them both and I think you will wonder with me they should be so silent therein namely that this title of Purity is given to the Christian Mincha in respect of Christ whom it signifies and represents who is a Sacrifice without all spot blemish and imperfection This the Antithesis of this Sacrifice to that of the Iews might seem to imply For the Iews are charged with offering polluted Bread upon God's Altar whereby what is meant the words following tell us If you offer the blind for sacrifice is it not evil and if you offer the lame and sick is it not evil and in the end of the Chapter Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth to the Lord a corrupt thing Now if the Sacrifice of the Gentiles be called Pure in opposition to this is it not so called in respect of that most perfect unblemisht and unvaluable Sacrifice it represents Iesus Christ the Lamb of God I leave it to your consideration CHAP. IV. Six Particulars contained in the Definition of the Christian Sacrifice The First viz. That this Christian Service is an Oblation proved out of Antiquity How long the Apostles Age lasted or when it ended Proofs out of the Epistles of Clemens and Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how distinguished in Ignatius The Christian Service is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the strict and prime sense of the word THUS having absolved the Two first things I propounded given you a Definition of the Christian Sacrifice and explained the words of my Text I come now to the Third and longest part of my task To prove each particular contained in my Definition by the Testimonies and Authorities of the ancient Fathers and Writers of the first and purest Ages of the Church The Particulars I am to prove are in number Six 1. That this Christian Service is an Oblation and expressed under that Notion by the utmost Antiquity 2. That it is an Oblation of Thanksgiving and Prayer 3. An Oblation through Iesus Christ commemorated in the creatures of Bread and Wine 4. That this Commemoration of Christ according to the style of the ancient Church is also a Sacrifice 5. That the Body and Bloud of Christ in this Mystical Service was made of Bread and Wine which had first been offered unto God to agnize him the Lord of the Creature 6. That this Sacrifice was placed in Commemoration only of Christ's sacrifice upon the Cross and not in a real offering of his Body and Bloud anew When I shall have proved all these by sufficient Authority I hope you will give me leave to conclude my Definition for true That the Christian Sacrifice ex mente antiquae Ecclesiae according to the meaning of the ancient Church was An Oblation of Thanksgiving and Prayer to God the Father through the Sacrifice of Iesus Christ commemorated in the Creatures of Bread and Wine wherewith God had first been agnized Let us begin then with the first That this Christian Service is an Oblation and under that notion expressed by all Antiquity The names whereby the Ancient Church called this Service are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblation Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucharist a word if rightly understood of equipollent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Praise a reasonable and unbloudy Sacrifice Sacrificium Mediatoris Sacrificium Altaris Sacrificium pretii nostri Sacrificium Corporis Sanguinis Christi the Sacrifice of our Mediator the Sacrifice of the Altar the Sacrifice of our Ransome the Sacrifice of the Body and Bloud of Christ. It would be infinite to note all the Places and Authors where and by whom it is thus called The four last are S. Augustine's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be found with Iustin Martyr and Irenaeus whose antiquity is the Age next the Apostles But you will say the Fathers even so early had swerved from the style of the Apostolick Age during which these kind of terms were not used as appears by that we find them not any where in their Epistles and Writings But what if the contrary may be evinced That this language was used even while the Apostles yet lived For grant they are neither found in the Acts of the Apostles nor in S. Paul's and S. Peter's Writings yet this proves not they were not used in the Apostles times no more than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not whose case in this point is the same with the other But know that to confine the Apostles Age within the limits of S. Paul's and S. Peter's lives is a general mistake For the Apostles Age ended not till S. Iohn's death Anno Christi 99. and so lasted as long within a year or thereabouts after S. Paul's and S. Peter's suffering as it was from our Saviour's Ascension to their Deaths that is one and thirty years And this too for the most part was after the Excidium or Destruction of Ierusalem in which time it is likely the Church received no little improvement in Ecclesiastical Rites and Expressions both because it was the time of her greatest increase and because whilest the Iews Polity stood her Polity for its full establishment stood in some sort suspended This appears by S. Iohn's Writings which are the only Scripture written after that time and in which we find two Ecclesiastick terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word for the Deity of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord's day for the first day of the week neither of both seeming to have been in use in S. Paul's and S. Peter's times and why may we not believe the like happened in others and by name in these now questioned Which that I may not seem only to guess I think I can prove by two witnesses which then lived the one Clemens he whose name S.
perswasible if you consider that this is one of the most methodical Books in Scripture But if the Beginning of the Inner Court be coincident and no higher than that of the Outward Court it must then follow even by that little you yield me That the Vision of the twelfth Chapter fetches his Beginning higher than it For the Woman 's Child-bearing her Travail her Delivery with the Seven-headed Dragon's Attempt and the Battel of Michael you grant and the Text evinceth to be elder and before the Woman's abode in the Wilderness But the Woman's abode in the Wilderness the XLII months of the Beast and the XLII months of the Outer Court begin altogether and at the same time Therefore that which is elder to any one of them is elder to every one of them Why therefore should not the Book-prophecy have begun rather with this of the eldest beginning unless that that wherewith it begun did fetch its Beginning as high as it All this notwithstanding I confess ingenuously that your exceptions do so far weaken my Argument that it appears not to be of so sufficient strength as may force assent But that which is enough to stagger a man in his own Tenet is not alone sufficient to cause him to embrace the contrary unless the Arguments shewn for that part do appear of more force and probability than himself grounded upon Otherwise a man may reply as he is Terence did to the Lawyers Probè fecistis multò sum incertior quà m dudum Besides a Probability stands in place of a Demonstration till a greater Probability can be brought to shoulder it out Let me therefore acquaint you a little what scruples arise in me when I consider your Argument for the contrary You say S. Iohn surveyed both the Courts together For the measuring of the one and leaving the other unmeasured were at one time Ergo the things signified by them both fall also under one time Resp. 1. Here I consider first when a Representation is made not by Motion or Action but by a standing Type or Picture such as is the Fabrick of the Temple though the parts may be viewed all at one time yet may the thing signified by them be of differing times for in this case Order of place useth to signifie succession of time For example The Scheme I sent you may be comprehended at one view and yet the parts according to their order of place do represent priority and posteriority of times The Monarchical Image in Daniel was not by piece-meal but all at once presented to Nebuchadnezzar's view and yet the four metalled parts thereof were Types of four not coincident but successive Kingdoms So the seven Heads of the Whore-ridden Beast in this Prophecy though seen at once signified nevertheless Things not at once but some past some present some to come five Kings fallen the sixth present and seventh to come In the Temple it self the First Tabernacle or Holy Place was a Type of the Oeconomy of Redemption in the Church Militant and the Second Tabernacle or the Holy of Holies of the Church Triumphant in the Heavens So S. Paul to the Hebrews makes the first Tabernacle the Type of the Body of Christ wherein being incarnate he suffered here below and through which as through a First Tabernacle he entred within the Veil the Holiest Heavens there to make intercession for us Was there not here a priority and posteriority of times Why may not then the two Courts of the Temple be Types also of successive times though S. Iohn viewed them at one time Indeed where the Representation consists in Motion and Action I grant the case is otherwise for here things done together in Vision are to be expounded of things to be performed together in signification But the example we have in hand is not of that sort For the essence of the Type here consists not in what S. Iohn himself did but in that which was presented to S. Iohn in Vision namely the Frame of the Temple with his two Courts the First such as might be measured with divine measure the Second such as could not be measured therewith being possessed and troden down by the Gentiles As for S. Iohn's acts hereabouts they are no other than such as whereby he was to inform himself concerning that which was shewed unto himâ— Neither is this the only place where S. Iohn is bidden do something for his information and survey of the Vision shewed him Vide cap. 7. v. 13 14. cap. 10. v. 4. cap. 14. v. 13. cap. 19. v. 9. Resp. 2. Secondly Neither were the Acts whereby the Apostle surveyed the two Courts either one Act or two Acts at one and the same time but several Acts several and successive times For first the Text expresseth no more but what the Angel bade S. Iohn do and not what S. Iohn did Now it will not follow that that which was comprehended in one bidding was therefore done at one time For that may be bidden with one Act of bidding which will require a two or three acts in performing and those too such as cannot be done at one time But perhaps you suppose there was but one only Act commanded to wit to measure the Inner and not the Outer Indeed if it were so then it must needs be of one time For if there be nothing here but the Doing of a thing in one place and not doing it in another it cannot possibly be of diverse times because every positive implies his negative and goes together with it But if the words of the Text be considered there will be sound more in them than so howsoever our Translation obscures it For first I conceive not S. Iohn's survey of the two Courts to be an Act of mere Separation but rather of Examination as the nature of measuring importeth Again there is more to be done to the Second Court than only Not measuring it that were but doing nothing to it For the words of the Text are not Leave out if thereby you understand a preâ—ermission only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cast it out the Vulgar hath Ejice forà s and Beza though himself translates Exclude yet confesseth it is ad verbum Ejice forás So that here we see a positive act commanded and not a pretermission only and our Translators when they turned it Leave out expressed rather what themselves conceived than what the words signified This considered I understand it thus That in this survey S. Iohn was first to examine the Inner Court which by its conformity to the Divine measure which he was to apply thereto he should find to be Sacred That done he was then in the next place to survey the Outer Court which because he should find possessed by the Gentiles and therefore not capable of the Divine measure he was to cast out that is excommunicate and pronounce unsacred and polluted See Ezek. 44. 6 7 8. The summe of all this discourse is in
Their sound is gone into all lands There were at Pentecost devout men of all nations under heaven who the Spirit enabling them extraordinarily might carry the Gospel into all parts The Mysterie you speak of I conceive not I am sure of this That the Stone Ch. 2. which became a Mountain is the same with Christ and his Kingdom Ch. 7. Nor do I conceive how Nebuchadnezzar is a Type of the Gentiles or Daniel of the Iews But I am sure that the Iews in good measure had part in Regno Lapidis as you call it For the Apostles and many other Christians were Iews and Paul is told that not many Thousands only as some Translations have it but many myriads of Iews believed Act. 21. 20. Therefore you hold amiss that the Iews had not part in Regno Lapidis The Vniversal Kingdom of Christ say you is the same in Daniel and the Apocalyps This is most true Further I say this was begun by Christ when he saith All power is given to me c. go teach and baptize all nations and so Christ wills that out of all nations subjects should be gathered to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if in nations where the Gospel was preached many assented not Christ told us that also Many be called few chosen So then that which you hold will follow doth not follow seeing that the ground-work of it is not sound especially seeing the Vniversal Kingdom of a Thousand years by Iustin Martyr held but then contradicted as he saith and had he seen what the length of time since hath given us to see he would I am perswaded have been of another mind and the Arguments for it though brought in scores will prove but light if they come to examination To the Appendix The First coming of Christ say you was while the Fourth Kingdom in Daniel was yet in being because the Stone was hewen out of the mountain before it smote the Image on the feet But I say the whole Image was standing in the Vision while the Stone was cut out So by the same reason the first coming of Christ and the raising of his Kingdom should be during the times of the Kingdoms of the whole Image for the Stone as it fell on the feet so it brake all to pieces the iron brass clay silver gold The truth is that Christ's coming and Kingdom was at the end of the Image and ruin of the four Beasts yet did the Stone that is Christ so Iust. Mart. and others take it as he was God destroy them all by his Instruments that is Babel by the Medes and Persians and those by the Greeks the Greeks by their own discords and by judgment given to the Saints in the Maccabees times and the Romans interposing as friends and associates not as chief parties And for any sound reason that I know we have to the contrary we may say that the Stone was cut out of the mountain after the ruine of the whole Image in the fulfilling of the Vision though not in Daniel's sight of it For you will grant that it was cut out after the fall of the three former kingdoms and yet did break the gold silver and brass by his instruments and so might also break the iron and clay though it rose after the fall of the Fourth Kingdom The reason is alike of both for as it is said to fall on the toes of the one so also it is said to break the rest In the days of those kings or kingdoms Dan. 2. This is the great argument against me To it I answer That if the words be taken in their strict force they intimate the days of Babel Persians and Greeks also and not of the Fourth Kingdom only which you will not grant And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie after the daies of some of those Kingdoms as you cannot but grant why not of the rest also Besides you know the Hebrew particles be exceeding various in their signification and hardly any particle more than this Again the force of it must be sometimes after See Exod. 2. 11. and v. 23. especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after many days or in process of time But in many daies the king died cannot stand good Let it not then seem strange that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie after The Iews expected aright in the time of Christ's preaching the Kingdom promised in Daniel because the 70 weeks were within two or three years at an end and the Greeks ruinated but their error was that they expected that Christ should have a Terrene kingdom And if any conceived that Christ in his own person should overthrow outwardly the Fourth Kingdom therein they erred For Christ tells them plainly that his Kingdom is not of this world which Solomon found a map of vanity that the Kingdom of God is within them A Kingdom far beyond all Promises in phrases of an outward Kingdom If they had known as much as we thanks be to God doubtless they would have thought the time long that Christ should then be come and 1629. years after tâ—e Beast not yet destroyed nor the Kingdom restored and that the Fourth Beast should have thrice as much time as the other three Beasts according to your Tenet Not the Pharisees only Luke 17. 20. but the Apostles Acts 1. 6. enquire about the restoring of the Kingdom to Israel This was because they saw the fourth Beast slain and destroyed namely the Greeks for the Romans now flourished It may be that the not conceiving how the Saints could have a kingdom and the Romans not be subdued might make some of them stagger and be in doubt whether the Romans were not the Fourth Christ's answers laid together might have made them see the Spiritual Kingdom and lay hold of that and not expect a Terrene Octob. 8. 1629. EPISTLE X. Mr. Mede's Answer to Mr. Hayn's Third Letter about several passages in Daniel and the Revelation SIR I Received yours not till yesterday whereby I perceive you have more confidence to convince me by this kind of discoursing than I have you For I confess freely I find you so well setled in your opinion that I have no hope to alter you and yet nevertheless am as strongly perswaded of the truth of my own Tenet notwithstanding all you have said as ever I was before we began and for all this am as willing to embrace Truth where I see evidence for it as most men so far as I can judge of my self by experience of my alteration in some points formerly embraced Thus much I answer to the close of your Letter where you say you hope that by the perusal of your Reply I will be more inclinable to a different judgment from my former Tenets Mr. Hayn though I can reasonably well perswade my self of many things I believe yet had I never so much confidence in me as to be able to perswade another of a contrary judgment if he
whole Orthodox Christian Church in the Age immediately following the Apostles 771. a passage out of Iustin Martyr to this purpose vindicated which had been corrupted as other passages to the like purpose were expunged out of Sulpitius Severus Victorinus Petav. and others of the same judgment 533 534. nor was it anciently denied but by Hereticks and such as denied the Apocalyps 534 602. Other Testimonies for it as out of the Council of Nice 813. and a Carechism set forth in K. Edward the sixth his Reign 813 815. That this Millennium follows upon the expiring of Antichrist's reign 603. this clearly proved by the Synchronisms 429. That the 1000 years of Satans being bound began not at Constantine 427 880. S. Hierome's misrepresentation of the sense of the more ancient Fathers detected 899. Doubtful whether Cerinthus held any part of this Opinion though in a wrong sense 900 Mincha what 357 826. in marg The Purity of the Christian Mincha explained in three particulars 358 359 Minister how the word is sometimes used improperly 27 517. Four Solecisms from the improper use thereof ibid Ministers are not the peoples Ministers but God's 26. and are maintained out of Gods revenue 77 78 120. their maintenance is not of the nature of Alms 73. To make provision for God's Ministers and Worship a work highly pleasing to God 174 Miracles No noise of Miracles done by Reliques of Martyrs in the first 300 years after Christ 679 680. The design of the pretended Miracles in after-ages 681 c. Monks and Friers the chief promoters of Saint-worship 690 691. and of Image-worship 691. The two characters of Monastick professors 688. a third character 689. Monkisn poverty no point of Piety 126 c. Months The 42 Months in Apocal. 11. 2. the same with 1260 Days in vers 3. are to be taken for Months of years and are more than three single years and an half 598. their beginning and ending 600. why the profaning of the holy City by the Gentiles and the continuing of the Beast is number'd by Months Apocal. 11. 2. ch 13. 5. but the Prophesying of the Witnesses and the Woman's abode in the Wilderness by Days ch 11. 3. ch 12. 6. 481 492 Moses the Rites and Ordinances of Moses observed for some time after Christs ascension by the Apostles and believing Iews 841 Mountains and Hills what they signifie in the Prophetick style 135 462 Mountains and Islands 450 N NAme written in their foreheads in Apocal. 14. 1. what meant thereby 511 Name of God Hereby is meant 1 God himself 2. what is his by a peculiar right 4 5. Gods Name to be called upon a thing what is imports 5. Gods Name how it is sanctified or hallowed 9. how it is prophaned or polluted 14 Names of men in Apocal. 11. 13. what 489 490 Nations or Gentiles put in the Apocalyps for the Apostate or false Christians 574 908 Nazarites their Vow and Law abrogated by the Apostles and therefore no ground for Monkish orders 128 Nebuchadnezzar's Vision of an Image of Gold Silver Brass and Iron explained 104 105 743 744 New Heavens and New Earth what meant thereby 613 New Ierusalem what meant thereby 772 877 914 Nicene Council See Council Noah The seven Precepts of the sons of Noah 19. these Precepts were briefly included in the Apostles decision at the Council in Ierusalem Acts 15. 165. whether the observation of the Sabbath-day was included in any of these Precepts 20. The division of the Earth by Noah's Sons was not confused but orderly 274 Number of the Beast 666 why he differs from Monsieur Testara's conjecture about it 795. Mr. Potter's Discourse upon it highly approved by him 877 Numbers of Times when Definite and Indefinite 597 656 Numbers Distributive or Divisive wanting in the Hebrew Text and how supplied 700 O OBedience to Gods Commands the best protection against dangers 262. a more necessary and acceptable duty than Sacrifice 351 c. Three qualifications of true Obedience 1 Cordial 2 Resolved 3 Vniversal 310 Offerings were either Eucharistical or Euctical and Vâ—tal 285. a description of these 289. They are due to God naturally and perpetually 286. That they were not Typical and Ceremonial but Moral in their end and nature proved by four arguments 288 289. That they are required of Christians 291. the three degrees or parts thereof 290 Offerings and Sacrifices wherein they differ 369 The two Olive-branches in Zech. 4. explained 833 Oracles The Heathen Oracles began to cease at the birth of Christ. 193 194 Oratories See Proseucha's P. PAlestine See Canaan Passions 4 Rules for the governing of them 227 S. Paul's Conversion a Type of the calling of the Iews 891 Peace on Earth Luke 2. what is meant thereby 93 94 Peace-offerings and other Sacrifices were to be eaten before the third day and why 51 Penitents 5 degrees of them according to the discipline of the ancient Church 331 Pentecost why called the Feast of Weeks 265. and of harvest 269. why the Gospel was first published and in such a miraculous way at Pentecost 76. That those First Converts to the Christian Faith at Pentecost were not Gentiles but Iews 74 75 Perfect Heart See Heart Perjury upon Theft a more dangerous Sin in the Iewish State 133 Persecutions Which were the greatest and longest of the 10 Persecutions 334 S. Peter his Second Epistle why and by whom questioned 612 Pillars and Images why at first erected 632 The Pontifical Stole and Title first refused by the Emperour Gratian. 601 Poverty its dangers and evils 132 133 Prayer why God requires it of us 170. why not always heard 168. how God often hears our Prayers when we think he doth not 169. A set Form of Prayer proved to be lawful 2. Objections against set Forms answered 3 4. To be prayed to in Heaven and to present our Prayers to God is a Right and Privilege proper to Christ 639. and that Christ purchased it by his death 640 Presents The Oriental Custome to bring Presents to their Kings 115 Priesthood why confined to one Tribe only under the Law 178 179 Prophecies so foretel things to come as yet to instruct the present Church 285 Prophesying hath a fourfold sense in Scripture 58. in what sense it is attributed to Women 58 59 A Prophet's Reward is a special and eminent Reward 87 Prophetical Schemes familiar and usual to the Eastern Nations 616 759 Proselytes two sorts of them 1 Proselytes of the Covenant or Righteousness 2. Proselytes of the Gate 19 20. these are called in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshippers and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fear God 20 21. why there were more of this sort of Proselytes 21 22. how these became so ready for the Gospel and Faith of Christ. 22 Proseuchae or Places of Prayer their use among the Iews and how they differed from Synagogues 66 67. where they are mentioned in Scripture 67. their Antiquities 68 69 Prosperity is apt to make men