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A07381 Churches, that is, appropriate places for Christian vvorship both in, and ever since the Apostles times. A discourse at first more briefly delivered in a colledge chappell, and since enlarged. By Joseph Mede, B.D. and fellow of Christs Colledge in Cambridge. Mede, Joseph, 1586-1638. 1638 (1638) STC 17765; ESTC S122056 29,733 80

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whence is the Dutch and our English Kurk and Church in Latine Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Oratories or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like seldome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Templa that appellation being grown by the use of both sides into a name of distinction of the houses of Gentile superstition from those of Christian Worship Which that I affirm not upon bare conjecture these examples will make manifest First that of Aurelian the Emperour before alledged in his Epistle to the Senate De libris Sibyllinis inspiciendis Miror vos Patres sancti tamdiu de aperiendis Sibyllinis dubitasse libris perinde quasi in Christianorum ECCLESIA non in TEMPLO Deorum omnium tractaretis And that of Zeno Veronensis in his Sermon de Continentia Proponimus itaque ut saepe contingit in unum sibi convenire diversae religionis diem quo tibi ECCLESIA illis adeunda sint TEMPLA He speaks of a Christian woman maried to a Gentile That also of S. Hierom in his Epistle ad Riparium saying of Iulian the Apostate Quod sanctorum BASILICAS aut de struxerit aut in TEMPLA converterit Thus they spake when they would distinguish Otherwise now and then the Christian Fathers use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Templum for Ecclesia but respecting the Temple of the true God at Ierusalem not the notion of the Gentiles That this answer is true and genuine I prove first because the Gentiles themselves who objected this want to the Christians neither were nor could be ignorant that they had Oratories where they performed their Christian service when they were so notoriously known as we saw before to the Emperours Galienus and Aurelian and a controversie about one of them referred unto the latter when also the Emperours Edicts flew about in every City for demolishing them Why therefore do they object in this maner but because for the defect of something they thought thereto necessary they esteemed not those Oratories for Temples Secondly because in that dispute between Origen Celsus it is supposed by both that the Persians and Iews were as concerning this matter in like cōdition with the Christians neither of both induring to worship their Gods in Temples Heare Origen speak Lib. 7. p. 385 386. Licet Scythae Afrique Numidae impii Seres aliaeque gentes ut Celsus ait .... atque etiam Persae aversentur TEMPLA ARAS STATVAS non eandem aversandi causam esse illis nobis and a little after Inter abhorrentes à statuarum templorum ararum ceremoniis Scythae Numidae impiique Seres Persae aliis moventur rationibus quàm Christiani Iudaei quibus religio est sic numen colere Illarum enim gentium nemo ab his alienus est .... quod intelligat Daemonas DEVINCTOS haerere CERTIS LOCIS STATVIS sive incantatos quibusdā magicis carminibus sive aliàs incubantes locis semel praeoccupatis ubi lurconum more se oblectant victimarum nidoribus ..... Caeterum Christiani homines Iudaei sibi temperant ab his propter illud legis Dominum Deum tuum timebis ipsi soli servies item propter illud Non erunt tibi alieni Diipraeter me Non facies tibi ipsi simulacrum c. Loe here it is all one with Origen to have Templa as it was to worship other gods as it was a little before with Minutius Felix his Octavius if you mark it to have Delubra Simulacra Yet certain neither Celsus nor Origen whatsoever they here say of the Persians and Iews were ignorant that the Persians had their Pyraea or Pyrathaea Houses where the Fire was worshipped though without Images or Statues also that the Iews had both then also formerly their Synagogues and Proseuchae in the places and Countries where they were dispersed and once a most glorious magnificent Tēple or Sanctuary Ergo by Temples they understand not houses of prayer religious rites in the generall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places where Daemons were incloistered by the position of an Idol or cōsecrated Statue And here let me adde because it is not impertinent what I have observed in reading the Itinerarium of Benjamin Tudelensis the Iew namely that he expresses cōstantly after this maner the Oratories of Iews Turks Christians by differing names those of the Iews he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. Houses of assembly or Synagogues The Turkish Mosquees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Houses of prayer but the Christian Churches because of Images yea that renowned Church of S. Sophie it self he called alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BAMOTH the name of the Idol-Temples in the old Testament which we translate High Places This I note for an example of that pronenesse in Religions of a contrary Rite thus to distinguish as other things so their Places of worship by diversity of names though they communicate in the same common nature and use Thirdly that the answer I have given to these objected passages is genuine I prove because some of these Authors acknowledge elsewhere that Christians had houses of sacred worship in their time As namely Arnobius whose words were as pressing as any of the rest yet in the self same Books acknowledges the Christians Oratories by the name of CONVENTICULA or Meeting places by that name indeavouring I suppose to expresse the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place is about the end of his 4. Book adversùs Gentes Quòd si haberet vos saith he aliqua vestris pro religionibus indignatio has potiùs literas he meanes the Poets absurd blasphemous fictions tales of their gods hos exurere debuistis olim libros istos demoliri dissolvere Theatra haec potiùs in quibus infamiae numinū propudiosis quotidie publicātur in fabulis of this their scurrilous dishonouring of their gods upō the Stage he had spoken much before Nam nostra quidē scripta cur ignibus meruerint dari cur immaniter CONVENTICVLA dirui in quibus summus Orator Deus pax cunctis venia postulatur magistratibus exercitibus Regibus familiaribus inimicis adhuc vitam degentibus resolutis corporum vinctione c. He alludes unto the burning of the Books of Scripture and demolition of the Christians Oratories by Diocletian of which see Eusebius Lib. 8. cap. 3. And know from hence when Arnobius wrote Nay Origen himself one of the first brought to depose against us if Rufinus his Translator deserve any credit will in his Homily upon the 9. chap. of Iosua testifie both for Churches and Altars among Christians in his time For thus he allegorizeth there the story of the Gibeonites whose lives Iosua the flders spared but gave them no better entertainmēt than to be hewers of wood and drawers of water for the Congregation and for the Altar of the Lord. Sunt quidam in Ecclesia