and therefore very unlikely this should be spared But if any have so strong a Faith to believe what is reported of this great Wonder-worker Gregory he may possibly think that he had sufficient power to restrain Dioclesian's Agents and defend the Church he built For Baronius at the Year 253. num 135 136 137. relates what power he had over Devils to cast them out of their Temples and drive them out of any place whither he pleased and restore them also at his pleasure which he did to shew his power to one in writing under his hand saith Baronius in these words Gregorius Satanae ingredere Gregory to Satan enter in that was into his Temple again And Bellarmine relates another Miracle of him upon this very Argument c. 4. de cultu Sanct. saying That when he would have built a Church and wanted room by reason of a Rock that border'd on the place where he would build it he by his prayers removed it away Mr Mede was wiser than to mention this for Gregory's building of Churches And indeed none can imagine how much prejudice such fabulous Miracles and lying Legends decryed and detested even by many sober and Learned Papists hath done to Christianity Let but any one read a Pamphlet Printed this very Year of a Conference between a Jew and a Jesuite at Amsterdam concerning Christ being the true Messiah which this undertaking to prove by his Miracles was replied upon by the other with a Number as great out of many Popish Authors insomuch that the Jew quite confounded the Jesuite And wheras Mr. Mede notes that a litle before the persecution of Decius which was A. D. 252. the Christians erected Oratories in the Name of Christ I desire Baronius may be consulted and then let any one judge how improbable it is that Christians had publick Churches with such distinction of places as is mentioned or built such Publick Oratories as our Adversaries say For Decius gave express order to forbid all Christian assemblies upon pain of Death threatning accurate observing them because many Heathens were converted thereby to Christianity As appears by Aemilianus his writing to Dionysius Bishop of Alexandria in Euseb l. 7. c. 9. vel 10. and Baronius ad A. D. 260. Num. 17. who further relates how their very Coemateria or burying places which were Vaults under ground called cryptae as Baronius shews A. D. 259 num 16. usually a Mile or more from their Cities which were often after some time discovered and then how dangerous it was to meet there he shews A 255 were now strictly forbidden them in particular as well as in the general all other places whatsoever Cyprian contemporary with Gregory is next alledged for Christian Oratories 1 In his book de Opere and Eleemosynis by the Name of Dominicum brought also by Bellarm. c. 4 de cultu Sanct. 2 In 55 Epistle by the Title of Ecclesia We never doubted but Christians had from the first Oratories or places of Meeting And that in this Century some publick which as the Church increased were inlarged But that even in Cyprian's time their assembling were in subterraneous Vaults both at Alexandria as we have shewn and Rome as is clear by Pope Cornelius's Letter to the Bishop of Vienna as Baronius testifies A. 255. n. 47. and here at Carthage in Africa A. 260. n. 37. Where the Proconsul urged Cyprian himself with the Emperors Edict ne in aliquibus locis conciliabula fiant nee caemeteria ingrediantur that the Christians should not meet in any places nor enter into their Coemeteries In which they usually celebrated the holy Mysteries which Pameltus calls the Sacrifice but Goulartius the Word Sacraments and Prayers performed only when the Church assembled Nor is the opposition mentioned of any force as we shew'd on 1 Cor. 11.22 Another Contemporary cited is Dionysius Alexandrinus in 's Epistle to Basilides declaring his Opinion That Women during the time of their Separation ought not to enter into the Church which he calls the House of God By which we learn saith Mede not only the Christians had their Houses of Worship but a religious respect also to difference them from common places To this we say as formerly That Christians had always places for meeting in but still whether in private Houses or in publick lies the question And if but a Chamber in a private House where they worshipped God it was sufficient to denominate it the House of God as well as a Cathedral And that their Assemblies then were very private appears in that they were forbidden on pain of death as we have shewn and yet where this is related by Eusebius Dionysius testifies that nevertheless they kept them But surely not in the usual places where they had easily been discovered to the loss of their lives but in all likelihood often changed the places for their security And whether every such was thereby so sanctified that it was unlawful for a menstruous Woman to enter thereinto let any one judge Nor was this a Canon as Mede calls it Baronius hath made apparent against Balsamon and by the equity of a contrary course taken by Pope Gregory in regard that legalia or ceremonials are now abdicated And if it were in force it relates not to the Place simply but the Offices there performed and the time thereof which suppose the Congregation present from which such an one was to be excluded whether the meeting was on a Mountain or in an House or under Ground in Caves and Dens of the Earth Nor need Mr. Mede tell us such places were known to the Gentiles and called worshipping places For when the Christians were grown so numerous before this time of A D. 260. as Tertullian thinks near to equalize the Heathens their Assemblies could not possibly be concealed whether above or under the Ground especially when they enjoyed any tollerable freedom from Persecution as appears by two Rescripts of Gallienus in Euseb Hist l. 7. c. 12. one for restoring all places in general to the Christians and the other their Coemiteries in particular Nor doth Aurelian's Speech in Vopiscus evince a publick place nor the opposition between the Capitol and Church imply the place but the Congregation rather that stands in congruous opposition to the Sibyls Oracles For they might be Masters of the Christian Oratories when they pleased and there consult of what they list even of setting forth the Books of the Sibyls But Mr. Mede thinks his cause is supported by that of Eusebius l. 7. relating how Paulus Samosatenus being deposed by the Council Aurelian decreed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of the Church should be taken from him c. This Bellarmine c. 4. de cultu sanctorum and also our Fuller alledge to the like purpose Yet both ours confess that some interpret it of domum Epifcopalem the Bishops House Belike Christopherson tho a Popish Bishop in Queen Maries days and zealous for the Opinion of our Opponents So Baronius
both acknowledge them though but in some Places it being improbable that Christians in all Places had them Lactan. l. 4. mentions a Conventicle pull'd down and l. 5. c. 21. Of one burnt in Phrygia with all the People therein and l. 5. c. 2. Of a Temple of God demolished For about his Time in the Fâ—urth Century begun the Christians to use the Word Temple for the Place of Christian Assemblies Which formerly to distinguish them from the Gentiles Temples they called Oratories Assemblies Congregations Collects or gatherings together Churches and sometimes also Stations as Bellarmin and Vedelius formerly mention'd and Bauldrus in 's Notes on Lactantius de mortibus Persecutorum and Spanhem have shewn Nor say we that Lactantius taxed the Heathens barely for their Buildings but for their Error in thinking God was better served in Temples than without And that the more glorious they were their Service was more grateful to God Whereas the Christian Religion tota in animo colentis est is all in the mind of the Worshipper And this appears all along in his Book l. 2. c. 6. l. 5. c. 19. and l. 6. c. 1. and 25. Also Chrysostom Homil. 36. on 1 Corinth saith That in the Apostle's Days Houses were Churches meaning Private Houses no doubt And Isidore Pelusiota his Schollar is very plain and positive l. 2. Epist 246. That in the Time of the Apostles when the Church abounded with the Graces of the Spirit and Holiness of Life there were no Temples though ours now are adorned more than is meet And having distinguished between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church and the Place as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrifice and Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and Place of their Convention concludes that in the Apostle's Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were no Artificial Churches These with other of the Ancients are followed by many of the Learned in after Ages Gerhard the Glory of the Lutherans for Learning c. 2. § 9. de Ecclesia saith Ex Actis Apostolicis Seriptoribus vetustioribus constat quod Christiani Apostolorum tempore nondum habuerunt Publica Templa sed in Privatis Domibus convenerunt That 't is manifest from the Acts of the Apostles and Ancient Writers that the Christians had no Publick Temples in the Apostles Time but met in Private Houses The Learned Jesuit Justinian in 's excellent Comments on the Epistles on 1 Cor. 11.18 saith The Christian Assemblies were first in Privatis Domibus in Private Houses afterwards in Oratoriis Ecclesiis in Oratories and Churches Plainly distinguishing Oratories from Private Houses and shews by Reason of Persecution they met very often in Vaults and Burying-places Our renowned Bishop Pearson in 's Comment on the Creed p. 337. having said Acts 11.26 and 1 Cor. 11.18 seem to take the Church for the Place in the following Page saith it s not certain the Apostle uses them in that Sense nor that there were any Houses set apart for the Worship of God in the Apostles Times which then could be called by the Name of Churches And that the Primitive Christians thus continued without Publick Oratories or Churches is concluded by Vedelius in Ignat. Vltra ducentissimum annum nullum Oratoriorum Publicorum vestigium apparet That there 's no footsteps in Antiquity of any Publick Places of Worship for above the first Two Hundred Years after Christ And upon the same grounds Spanhemius in Hist Saeculo 2d o. That Templa adhuc Christianis nulla ex silentio veterum conditione temporum liquet c. That the Christians had no Temples in the Second Century is apparent from the Ancient Writers making no mention of any and the Condition of those Times by Reason of Persecution So also Cuperus in 's Ep. ad P. Voet. amongst the Notes on Lactantius de mortibus Persecutorum I shall add no more Testimonies for this that the Christians had not any Publick Places to assemble in from the Times of the Apostles and ever after as our Adversaries affirm having shewn the Opinions of Clem. Alexandrinus Eusebius and others concerning Temples in my first Dissertation But proceed to the Third Thing proposed which will further clear this Controversie In shewing what Time and in what kind of Places they assembled during their Persecution under the Heathens SECT 14. First How careful the Primitive Christians were of keeping their Assemblies for the Worship of God as Private as possible appears by their holding them frequently in the Night of which we have unquestionable Witnesses Pliny in 's Ep. to Trajan writes Se de sacris corum nihil aliud comperisse quam caetus antelucanos c. That he found nothing concerning their Religious Worship but that they held their Meetings in the Night before Day-light wherein they sung Hymns to Christ as God c. The same is Recorded in Tertullian's Apol. c. 2. Euseb Hist l. 3. c. 32. And Hiecrom in Chron. Euseb Gerh. Vossius in 's Comment on the foremention'd Epistle saith It was necessary for them so to assemble in the Night because of the continual Persecution they were under Persecutio totis saeâ—â—lis duravit ut passim necesse fuerit conveniri noctu Tertullian l. 2. ad Vxorem disswading her from Marrying an Infidel brings this as one Argument that He would not willingly suffer her to leave him in Bed to frequent the Nocturnal Assemblies of Christians if it were needful Quis Nocturnis Convocationibus si ita oportuerit à latere suo eximi libenter feret And the Learned Heraldus in 's Notes on Tertullian de Corona Militis saith That the Christians often assembled in the Night saepius Noctu Congregatos And so do several others Whence the Learned derive that Ceremony of Burning Wax Candles before the Shrines of Saints even in the Day Time as is usual in all the Popish Countries to retain that Custom of the Primitive Christians who in Times of Persecution met in the Night and usually in the Burying Places of the Deceased Christians Secondly Let us consider what kind of Places the Primitive Christians held their Assemblies in for Worship And we shall find them the privatest possible that they might not be discovered So that Celsus p. 4 and 5. in Origen makes this his very first Objection against the Christians in general and not of that time only that they held their Meetings in Private and obscure Places The which none ever doubted of or denied that are not strangers in Ecclesiastical History or Antiquity wherein this is so frequently mentioned Alexander Hales Writes of the whole Time in general related by G. Biel on the Canon of the Mass Lect. 13. Ab Episcopatu Petri Apostoli usque ad Tempus Sylvestri c. That from Peter to Sylvester Persecution raging the Episcopal Station of the Bishop of Rome was uncertain But wheresoever the present Necessity
were appointed and in the heat of Persecution such as were most secret and secure And will never find the Church therein taken for a Place It being the general Opinion of Protestants which the Learned Lutheran Gerrard de Eccles c. 2. relates In S. literis significatio Ecclesiae pro loco non occurrit sed progressu temporis factum ut à Scriptoribus Ecclesiasticis tandem reciperetur Sed quilibet videt hanc appellationem esse impropriam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Holy Scriptures the Church is no where taken for a Place tho in process of time it came to be so used in Ecclesiastical Writers But every one sees the taking of it in this sense is improper and catachrestical Camero likewise a Learned Calvinist in 's Tract de Ecclesia and generally all of both Professions So that we may conclude as to the Scriptures that however the grand Tyrant Custom prevailed in after Ages to call the Place by the name of Church yet from the beginning it was not so And for human Testimonies for the first Ages succeeding the Apostles we might here produce very many to prove the Primitive Christians had no such publick Churches or Temples But in regard we sustain the negative part and our Opponents the affirmative to whom the Proof most properly belongs according to the Maxim affirmanti incumbit probatio And those that favour our Adversaries Opinion will be apt to say we do but beg the Question for that they have both Scripture and good Humane Testimonies for them We shall therefore first examine what they alledge and afterwards produce such Witnesses against them as we shall willingly submit to the judgment of all impartial Men on which side the Truth lies For if they can either by Scripture or approved Authors mantain their cause we shall yield it notwithstanding the improbability therof from the Persecutions the Christians were under in the first Ages But here we must profess that this being matter of fact we are not to be put off nor shall we acquiesce with conjectures or probabilities such as Platina Polid. Virgil c. urge from the Apostles and Primitive Christians zeal to promote Religion as if there could be none without such appropriate and consecrated Places as they call Churches But there must be authentick Records from approved Authors that there were such in the Apostles days and the two first Ages after our Saviour otherwise we can have no certainty of what was done at such a distance from us so many Ages agone SECT 4. We shall therefore now enter the Lists with our Adversaries and not decline any of their Weapons being well secur'd by the shield of Truth Tho we take no notice of several flourishes they make that being needless in regard of the several Editions of the Authors wherein they may be seen and especially of Mede our principal Adversary From Scripture especially 1 Cor. 11.18 20 22. which Bellarmine c. 4. de cultu sanctorum and Baronius produce for Churches and Oratories distinct from private Houses in the Apostles days Answered at large by Vedelius in his Exercitation upon Ignatius's Epistle to the Magnesians Mr. Fuller likewise who argues that from that the Apostle having said v. 18. when you come together in the Church forthwith expounds it by v. 20. when you come together in the same place shewing by the Church he denotes the Place But here he supposeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come together in the same place which is denied For men cannot come or meet together but in some place either natural or artificial Beza renders it in unum others simul or conjuncti I should ad idem For the expression is Hellenistical and signifies not only a Concourse in the same place but agreement in condition and concurrence in the same action tho in different places according to the Septuagint Even as in Acts 2.44 and other Texts it must be understood for both the diversity of Tongues and multitude of Christians as five thousand c. 4. v. 4. manifest it could not be in the same place Camero in his Myrothecium shews the Phrase is taken from the Septuagints Version of Psalm 2.2 where the Princes assemble together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in reference to the same place but to their conjunction in heart and counsel about the same thing Which sence Dr. Hammond follows on Acts 1.15 If any object if the Church be not the place but the People 't is as much as to say when you meet together in a Meeting But this is also denied for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only the general Notion of coming together or assembling as Acts 11.26 but the Church a special viz. a holy Meeting So that 't is not the place but the imployment that gives the denomination For as it is not in every place where the Senators or Parliament-men meet that there is a Senate or Parliament Nor in every place where the Pastors of the Church meet is there forthwith a Synod Seeing both sorts may come together at Fasts or Feasts or other occasions But there and then only where and when they meet to deliberate about affairs Civil or Ecclesiastical So wheresoever the Members of a Church come together they are not for that said to come together in the Church but only then and there when and where they come together for the exercise of Religion But the chief Argument all our Opponents make use of is from v. 22. where they assert an Antithesis or Opposition between private Houses proper to each and the Church which is common to all Let us therefore duly consider it And 1. That tho the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be used above 100 times in the New Testament yet this is the only place our Protestants insist on for their Opinion Altho Bellarmine alledgeth also 1 Cor. 14.25 which yet clearly proves the contrary 2. We deny as Camero in his Answer to Fuller Tract de Eccles c. 1. that the opposition here is made between the doing of any thing in this or that place but in the presence of others or not in their presence As when one doth that in publick which should be done at home we rate him saying Hast thou not an House of thy own Dost thou despise the City understanding not the Structures or Streets but the faces of the Citizens who are there And that this is the Apostles meaning appears both by the following words and shame them that have not that is the poor Brethren that had neither Money to buy nor Provisions to bring for their Feasts of Charity then in use at the Sacrament of the Lords Supper So that 't is not despising the Place but the Persons putting the poor who are a great part of the Church to blush and be ashamed And also by a parallel Place in this Epistle c. 14. v. 34 35. where the Apostle forbids their Women to speak in the Churches And if they
that they were set apart from all other uses for Christian Worship Neither doth he or any other Opponent prove this Places of meeting the Ancients suppose but separate Places they suppose not It was 200 Years and more e'er they had Publick Oratories And when the Heathen objected they had no Temples Altars nor Images they freely confess as much Having vindicated this Text in the Corinths we shall briefly mention some others alledged for separate and publick Churches Tho some are so far-fetch'd they deserve not mentioning As Mr. Fuller from 1 Cor. 14.40 That all things be done decently and in order inferring that publick Offices be done in publick Places as much as may be And what I pray is more publick than the open Air Mountains and Fields where our Saviour instructed his Followers Likewise from Acts 19.9 Paul separated the Disciples disputing daily in the School of one Tyrannus As if this School was one of the Temples of Christians which he confesseth was but borrowed or hired for the urgent necessity His next place is Acts 15.21 whence he argues the Israelites from the beginning of their Commonwealth had Synagogues so the Christians from the day of Pentecost Churches But that is very dubious for tho I judge Synagogues much Ancienter than till after the Captivity whence many Learned Men date them yet that they were so Ancient as he makes them cannot be proved Nor will Ps 74.8 serve admitting various Translations The 70 They have put down the Feasts Hierome Tabernacula Montanus Conventicula Junius Synagogas which denotes all kinds of Assemblies Civil and Ecclesiastical in their places as Gerhard de Eccles c. 1. § 4. shews at large Nor that of Ps 83.12 of which Sir H. Spelman hath a Discourse at the end of his Tract de non temerandis Ecclesiis And who sees not a vast difference the Israelites were a free State of themselves and had Governours Civil and Ecclesiastical supream and subordinate in the Land of Canaan of their own Whereas the condition of Christians was quite otherwise till Constantine's time as all know His last Scripture is James 2.2 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue is much more pregnant to denote a Place than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church for of above 100 Texts where this is used no one except that in 1 Cor. 11.22 is with any colour alledged for a Place whereas Synagogue is frequently so taken both in the 70 and in the New Testament when applied to the Jews as Acts 13.14 14.1 c. tho sometimes for an Assembly and most usually so when applied to Christians As the Syriac here renders it and Beza coetum the vulgar Latine which some say is the Vetus Italica and make great account of it as our Bishop Andrews c. conventum as our last Version Assembly and the former company declining the Word Synagogue for no other reason that I can conceive but because they judged that Christians had no separate Places in those days as the Jews had James we know wrote to the Twelve Tribes dispersed with whom the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in use as Hellenistical so that after they became Christians they might well call their Metting of what condition soever it were by that name For the Word signifies all kinds of Assemblies Civil and Sacred as Dr. Hammond shews on Matth. 6.2 from many Texts and here in James Consistories for Judicature by 5 reasons And the Apostles having used the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church to distinguish the Christians meetings from the Jewish and as more proper c. which Gerhard in the Chap. above cited notes the Name of Synagogue was soon given over among Christians and such places called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but whether before they became separate places or after and about what time such were built for Prayer is the question SECT 5. Mr. Mede from Scripture proceeds to enquire what manner of Places these appropriate were before he produceth the testimonies of Antiquity for such Where first he acknowledges as Baronius had before him that they were not so goodly and stately as after the Empire became Christian and we now enjoy But some capable and convenient room within the Walls or Dwelling of some pious Disciple dedicated by him to the use of the Church usually an Upper-Room such as that called Caenaculum Sionis where the Apostles and Disciples after our Saviour's Ascension usually assembled and the Holy Ghost fell upon them on the day of Pentecost Concerning which place he brings a long Train of Traditions from Nicephorus a most fabulous Author in the judgment of all Learned Men not worthy to be mentioned Here let me observe the Difference amongst our Opponents 1. As to the Place Bellarmine and Baronius as also our Fuller conclude from that Text in the Corinths for appropriate Houses or Churches but Mede only for one Room usually an upper in an House 2. Bellarmine would have these Houses to be holy Temples from the Christian Sacrifices therein meaning the Mass which he thinks is alone sufficient for the denomination of a Temple For c. 4. de cultu sanctorum he saith Templum nihil aliud est quam locus Altaris A Temple is no other thing than the place of an Altar called also basilica saith he as erected at some Saints Sepulcher Baronius and Fuller content themselves with the distinction of Oratories which tho poor and mean amongst Christians in comparison of the Heathens Temples yet were those Temples as well as these But Mede will have his rooms by reason of the Owners Dedication to be Oratories and Churches Tho Justinian distinguishes these on 1 Cor. 11. saying Christians had their meetings first in private Houses afterwards in Oratories and Churches And whereas Mr. Mede discourseth of a room and House in the singular number as best suiting his Opinion of appropriate places even in the Apostles days meaning without doubt wheresoever there was a Church as he instanceth in the coenaculum Sionis in Jerusalem All this is nothing better than building upon the Sand. For considering the several circumstances in Acts c. 1. 2. its far more probable that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper Room was in the Temple than any private House As appears from several Authors and Arguments gathered together in Pool's Synopsis on Acts 1 13. to which I refer being unwilling to transcribe such Authors as are common and easily come at Then what room could contain such numbers as 3000 Acts 2.41 which soon increased as some think to 5000 or more probably as others gather from the Text Acts 4.4 were so many more The ingenious Potter on 666. ch 36. from the multitude of Believers in Jerusalem computes that each of the Twelve Apostles might have about 500 under his care Besides the Gift of so many Tongues implies their several meetings accordingly for we must not fancy as Salmasius and some others that
II. DISSERTATION CONCERNING THE ANTIQUITY OF CHURCHES Wherein is shewn That the CHRISTIANS In the Two First CENTURIES Had no such Publick Separate Places for Worship as the Papists generally and some Protestants also Presume and Plead for LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1698. NOBILISSIMO DOMINO D o. ROBERTO SOUTHWEL Equiti aurato Summis virtutibus perinde ac eruditione ornatissimo Longo rerum usu Prudentia civili celeberrimo Magnis merito Officiis Honoribus decorato Sub Carolo II. Ad Aulam Portugalliae semel atque iterum Ad Bruxellensem quoque Brandeburgicam Legato Necnon Sanctiori Concilio a Secretis Gulielmo III. In Regno Hiberniae ab Epistolis Itemque Regalis Societatis Praesidi Hanc qualemcunque Dissertationem Quam humillime D. D. C. JOSEPHUS HILL THE CONTENTS SECT 1. THE Question stated SECT 2. The first Argument that the Apostles and Primitive Christians had no Publick separate Places for Worship taken from their Persecution vindicated and inforced SECT 3. A second Argument from the defect of Proof for Churches so early SECT 4. Our Adversaries Proofs from Scripture Considered and Answered SECT 5. What kind of Places were used for Worship SECT 6. Testimonies for our Opponents in the first Century answered SECT 7. Testimonies in second Century answered SECT 8. As also in the third Century SECT 9. Their Reasons answered and of Churches standing and worshipping towards the East SECT 10. Several Considerations for corroborating our Assertion SECT 11. Testimonies of the Persecution of Christians and how continued in the first Ages SECT 12. Concerning the number of Martyrs SECT 13. Testimonies that the Christians had no Churches in the two first Centuries SECT 14. And that they assembled frequently in the Night and always in the most Private Places during their Persecution under the Heathens DISSERTATION II. Of the Antiquity of Artificial Churches under the Gospel SECTION I. HAVING Discoursed in a former Dissertation Of the Antiquity of Temples in the times of the Old Testament I proceed in this with the Consideration Of the Antiquity of Churches in Gospel times under the New Wherein the common Opinion of Protestants is maintained not only against Bellarmine and Baronius but some Protestants also as Fuller in his Miscellanea Sac. l. 2. c. 9. who undertakes to prove that Christians had their Churches or Temples built even in the days of the Apostles And more especially Mede who hath largely handled this Subject in 's Treatise Of Appropriate Places for Christian Worship both in and ever since the Apostles time Both these state and maintain the Question as they do and light their Candles at their Torches In this Controversie our Adversaries take the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render when taken for a Religious Assembly by the word Church from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Saxon Cyric and the German Kyrk and we by adding a double Aspiration Chyrch or Church as it was in after Ages not in the beginning taken for a Publick Place for Worship Concerning which here let me premise That although we have no particular command for building of Churches as of Old for the Tabernacle which was a moveable Temple or the Temples which were standing Tabernacles their Names being frequently interchanged nor do they recommend our Services to God as those that were Typical of our Saviour did Yet are Edifices very convenient for the Worshippers and are so far necessary for the advancing Gods Service as appears by the Light of Nature and the use of Synagogues amongst the Jews That by such Structures we are better defended against the injuries of Wind and Weather as also the Voice of the Minister is in them more Audible than in the open Air and that thereby we have greater conveniency of excluding such as ought not to Communicate with us Besides that after the spreading of the Gospel they were more necessary for the containing a greater number of Christians than could meet together in private Houses or Places which occasioned afterwards as liberty was granted or encouragement given by Christian Magistrates the building of Oratories and Churches So that tho we grant the Primitive Christians had always Places for Publick Worship yet we deny they built any Edifices publickly for the exercise of their Religion or had any such appropriate places as our Opponents call Temples or Churches but worshipp'd God in such numbers as could conveniently meet together only in private Houses or such places as were obscure for above 200 Years after our Blessed Saviour's Ascension Altho in the Third Century they had some Oratories or Conventicles here and there even in the Roman Empire as well as in Persia and other Nations where the Gospel was spread For Arnobius who flourished about 285 mentions l. 4. the Christian Conventicles And Lactantius his Schollar Justit l. 5. c. 2. a Temple destroyed in Bithynia Who being Schoolmaster to Crispus the Son of Constantine it 's probable the publick Places granted the Christians by Galienus were then enlarged which were before called Conventicles as he saith One in Phrygia set a Conventicle on Fire and burnt all assembled therein cap. 11. SECT 2. The Reasons for this our Assertion are 1. The great Persecutions the Christians lived under for the most part all that time Which is so apparent from all Histories Sacred and Civil that I wonder Fuller should say That Persecutions in the beginning were more rare and for the most part private Both which are notoriously false as appears from the Acts. For no sooner had the Apostles begun to preach the Gospel c. 2. 3. but they were by the Rulers imprisoned beaten and charged to desist c. 4 5. Stephen taken and stoned c. 6 7. And thereupon the Church of Jerusalem by a great Persecution scattered c. 8. 11. v. 19. After we have Herods persecuting the Christians killing James and imprisoning Peter with intention to put him to Death c. 12. The Rulers persecute Paul and Barnabas at Antioch c. 13. and at Iconium and at Lystra Paul is stoned c. 14. He and Silas whip'd and imprison'd by the Roman Magistrates c. 16. Persecuted at Thessalonica c. 17. A Tumult against Paul c. c. 19. He saith bonds and afflictions wait for him in every City and that grievous Wolves should enter among them not sparing the Flock c. 20. And what Persecutions he suffered at Jerusalem not only from the Rabble but the Chief both of the Jews and Romans may be seen in the following Chapters Most of his Epistles were written in Bonds And it s generally said that he suffered at Rome under Nero as Peter many say did also And St. John's Banishment into the Isle of Patmos is certain as 't is said by the Emperour Domitian And Hospinian hath observed that from the Apostles time till Bishop Sylvester and the Emperour Constantine's for above 300 Years not one of all those 30 Bishops of Rome
whoever spake in any Language was understood by all because this makes the Miracle to be in the Hearers and not the Speakers who were inspired for preaching the Gospel abroad in the Nations whose Languages they were ignorant of before Consider also that hot Persecution that presently followed the year after in the 8th of the Acts and whether this did not necessitate them often to change the places of their assembling it being neither safe to meet in great multitudes nor always in the same place It 's probable also from v. 3. by Saul's entring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their several Houses was either when or where they assembled for into every House as we render it of so many Christians as were in Jerusalem seems to me improbable I pass over the fabulous Traditions and fictitious Glosses on Acts 10.9 and 18.22 especially as unworthy the Author and the least consideration And can grant him that which follows of some giving whole Houses for sacred Assemblies as the multitude of Believers increased tho this cannot be proved in the two first Centuries As also that at length they built Structures in the Coemeteries of Martyrs which yet Platina and Polid. Virgil say were but Sacella Chappels and those in secret and unknown places SECT 6. We shall now proceed to examine their Testimonies which Mr. Mede having most fully gathered and regularly of all our Opponents ranked throughout the 3 first Centuries We shall therefore follow his order and paticularly consider them as he represents them Altho we think it not necessary to express all his words his Works by many Editions being in most Scholars hands He begins with Eusebius's relating a passage out of Philo the Jew concerning the Essenes whose manner of Life and Worship Philo describes p. 376. c. and more fully in his following Book de vita contemplativa p. 893. c. of last Edition 1691. Which place in Eusebius l. 2. c. 17. Hist Bellarmine before him had alledged c. 4. de cultu sanctorum tho they both knew Eusebius's being generally censured for his accommodating it to the Christians For its plain to any that peruses Philo that he speaks of a Sect of Jews who were Monks and had each their proper place for Worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common wherein they assembled for Worship every 7th day Whereas the Christians neither withdrew into Cells nor observed the 7th but the first day of the Week from Christ's Resurrection and the day of Pentecost which fell on the first and after as appears by Scripture And however confident Mede is of Eusebius being of his Opinion the contrary appears in 's Book de prepar Evangel l. 7. c. 6. l. 13. c. 13. and Philo's Book of the Cherubims shews he was not of Mede's mind His next Argument is from the Apostles Salutations of several Persons and the Church in his or their House Which he understands not of Families as he grants 't is commonly taken but the Congregation of Saints Whence he infers appropriate Places and their Dedication by their Owners to be Oratories for the Church in their several Cities And he cites Lucian's Philopatris for their Description To which we reply 1. That this proves no more than that Christians had meetings in private Houses which none denies which yet were often interrupted not only in Dioclesian's time when they were examined if they kept their meetings in their Houses as appears in the Acts of Martyrs but in Tertullian's time also 2. The Place in their Houses was but a caenaculum or Dining-Room as Mede grants which as it was incapable of salutation so of containing the whole Church in most of those Cities For who can think their Houses much less one room so large seeing Aquila was but a Tent-maker banished from Rome by Claudius after whose Death he returned before St. Paul's Epistle to the Church there wherein c. 16. v. 5 he salutes the Church in their House And not only at Rome but at Philippi or Ephesus also the Church that was in his House as 1 Cor. 16.19 And what the rest were that had Churches in their Houses we read not 3. The Church in their Houses is considered as distinct from themselves that were Masters and Owners and thus it is fairly applied to their Families But if to the whole Congregation the Persons whose Houses they were being Members thereof as well as any others it were very improper For so when St. Paul bids the Church of Rome Salute the Church in Aquila and Priscilla's House Rom. 16.5 his meaning is that the Romans should salute themselves So in wishing the Colossians 4.15 to salute the Church in Nymphas's House he desires them to salute themselves And so of the rest Now to say these Masters of Houses bestowed some part or place thereof to the Churches use needs no proof for none can lawfully enter into another man's House without his allowance but that they Dedicated them doth For if Dedication was then used of which hereafter yet surely not by a private person And whereas some singular thing must be meant saith Mede he concludes this of the whole Church in their House must be it Which is inconsequent And tho it be unreasonable to demand a reason of anothers actions which himself conceals yet something may be gathered for this from the Apostle As for Aquila and Priscilla from Rom. 16.3 4. and Acts 18.26 And as they were his helpers in Christ Jesus that is in reference to the promoting the Gospel so were Nymphas also and Philemon whom Paul calls his fellow labourer As for Lucian cited also by Baronius for proof of Houses separate Vedelius answers 1. That the Dialogue Philopatris is none of Lucian's sed alterius alicujus scioli and 2. That the place may as well be understood of a private as a publick House His 3d proof is from Tradition That Theophilus to whom St. Luke inscribes his Gospel and Acts converted his House into a Church derived from the Traditions of Clemens As Indens likewise mentioned 2 Tim. 4.21 a Roman Senator and Martyr from the Acta Pudentis This of Theophilus mentioned by Bellarmine c. 4. de cultu sanct from Clements Recognit l. 10. and Baronius A. D. 58. num 32. that had not found who he was but in Clements Recognitions Vedelius answers in Epist Ign. ad Magnes scriptis quae citat Baronius tantum deferendum est quantum citanti To the Writings cited by Baronius we are to give as much credit as to the Citer See the judgment of Papists concerning these Recognitions in Coci censura Scriptorum p. 20. of Pererius Sixtus Senensis Driedo yea Baronius himself A. D. 51. num 53. who saith That out of these Books as out of a dirty Sink are taken such prodigious Lies and mad Dotages as are not only to be reproved but extreamly rejected by the Learned c. His last Testimony is from Clemens's Epistola
comfortable calm Aurelian's Edict made for Persecution being never signed by him God having terrified him with Lightning as Eutropius and Vopiscus affirm and so stopt his wicked Tyranny But alas instead of being better'd they extreamly degenerated So that Eusebius saith God sent that direful storm of Persecution on them under Dioclesian for the corruptness of their lives and manners Maximè vero Ecclesiasticorum in quorum vultu simulationem in corde dolum verbis fallaciam cernere licuit livore superbia inimicitiis inter se certantes tyrannidem potius quam sacerdotium sapere videbantur Christianae pietatis omnino obliti divina mysteria profanabant potius quam celebrabant Which I forbear to English Those that please may read more in Fox's Martyrology in the 9th Primitive Persecution tho he misreckon it there having been no general Persecution in Aurelian's Reign who as he himself saith rather intended than moved Persecution But for their wickedness followed the 10th When their Churches were demolished their Bibles burnt their Persons punished with all kinds of cruelty neither Courtiers nor Friends not the Empress Prisca nor Daughter Valeria spared his Decree was aut Deos Gentilium aut mortem eligerent That the Christians should choose either the Heathen Gods or Death Of this Tenth and greatest Persecution Eusebius in his 8th Book of History Lactantius de mortibus Persecutorum from 7 to 49 Chap. with the Notes in Latin of 1693 which are 10 times larger than the Text. And Fox in his first book of Martyrology from Eusebius and several others have written largely which I shall not transcribe but dismiss with this short remark That of all the 10 general Persecutions this last which was the forest and continued above Ten Years only reached England wherein Albanus first and very many after sealed their Faith in Christ with their blood so that Christianity was almost with the Scriptures and Churches destroyed throughout the whole Kingdom tho shortly after revived by the blessed Constantine Having now examined all our Adversaries Witnesses we leave the Impartial Reader to judge of their validity and whether they prove the Christians to have had any publick appropriate places for Worship in the two first Centuries Which tho undoubtedly most sit and convenient always yet in times of Persecution men must do as they may and meet as secretly as they can and be constrained often to change their meeting places and when private Houses will not serve for secresie to seek out Vaults under ground where they may worship God And yet not even in the most secret and retired places without fear of their enemies and danger of their lives which shews our happiness in this regard above theirs who were much better than we There is but one scruple that I can imagine remaining and that is tho these places were private yet they might be as Mede terms them appropriate To which I answer that his first Argument for his Opinion which immediatly follows from their worshipping towards the East implies that he takes them for Publick and purposely built accordingly for that end And 2 who ever diligently peruses his Treatise will see that he founds their appropriation as also their holiness of which in the next Dissertation on their Consecration or as he sometimes calls it Dedication Now if we consider when this begun Platina in vitis Pontif. tells us That Telesphorus having suffer'd Martyrdom in the first year of Antomus Pius which was about the year of our Lord 142. Hyginus an Athenian succeeded him Who ordained these two things First the use of those Witnesses we commonly call Godfathers and Godmothers in the Administration of the Sacrament of Baptism Which was then I confess more necessary by reason the generallity of those amongst whom the Christians lived were Heathens And therefore in case the Parents on whom it is incumbent to see thei Children educated in the Christian Religion came to die they that were Sponsors might take care to see them brought up therein Which Institution as likewise Confirmation is now degenerated into a meer Formality few regarding their solemn Engagements made for that end And 2. he ordained also Templorum consecrationes the Consecration of Temples that or Churches being the usual Names given to all places for Gods Worship in after Ages So that Consecration being but introduced in the second Century if Mede takes it in the usual sense his Opinion that There were appropriate Places for Christian Worship both in the Apostles days and ever since falls to the Ground except it can be proved that some of them at least lived so long But if he takes it for a private House or some room therein where the Church met together as he seems in the beginning and by the expressions of the Church in their House then whensoever any Owners thereof gave leave for the Christians to assemble therein their permission was a Consecration thereof whereby they appropriated the same to the Churches use and so according to his Tenets employed them no more for their own Civil use being appropriate to a Sacred Or else some pious Christians gave their Houses as he thinks and dedicated them to the Church for a Meeting Place by which Dedication it was appropriated But neither of these can be reasonably imagined Considering 1. That we read of several that sold their Possessions for the Maintenance of the Poor but we read of none that gave their Houses to the Church for meeting in 2. The multitude of Christians increasing many Houses were requisite to contain them as we have formerly observed 3. How often in those bloody Persecutious they were forced to shift their Meeting-Places to shun the loss of their Estates Liberties and Lives we may easily conclude And lastly Had any either granted or given any House or certain place for such an use as therein constantly to assemble they had thereby without all doubt been quickly discovered certainly dispersed and often times most severely punish'd So that tho we are not to question the readiness of many that were able nor their pious liberality so we must also consider their Prudence the times wherein they lived and what was most conducible to their preservation that they might not run themselves on the rocks of destruction SECT 9. Our Opponents besides the Authorities mentioned produce several Arguments for their Opinion whereof 3 are made use of by Mede which we shall now consider First It 's certain saith he That in their Sacred Assemblies Christians used then to Worship and Pray towards the East Which how it could be done with any order and conveniency is not easie to be conceived unless we suppose the places wherein they worshipped to have been situated and accommodated accordingly that is chosen and appointed to that end This he had touched on before from Tertullian in the beginning of the 3d Century for which no authority is vouched but that only of the forged Apstolical Constitutions falsly ascribed to Clemens Here
summarily mentioned in Spencer's Annotations on the First Book of Origen So that the Christians for their Impiety were accounted the Cause of all those publick Calamities that befel the Empire If there was a Famine Pestilence c. the People cryed out Christianos ad Leones cast the Christians to the Lions as Tertul. Apol. c. 40. Cypr. Ep. 75. and others So when Rome was taken by Alaricus it was imputed to the Anger of the Gods for the contempt of their Religion which occasioned S. Austin to write that excellent Book de civitate Dei and Orosius his Orchestra for the Refutation of their Heathenish Folly which was so great that they still thought to appease the Anger of their Gods with the Blood of the Christians Nor were they less traduced for being Enemies to the State and such as turned the World upside down notwithstanding all their peaceable Demeanour under the Civil Government because they would not Pray to their Idols though they did to Almighty God nor offer Sacrifices to them for the Prosperity thereof In like manner also were they Accused for being Rebels to their Emperors because they refused to frequent their Solemn Feasts and Spectacles for their Victories nor would Swear as others did by their Genius nor give them Divine Honours by offering Sacrifices to them together with their Idol Gods For as Julius Caesar as Suetonius tells us in his Life c. 76. Decerni sibi passus est Templa Aras simulachra juxta Deos Suffered Temples Altars and Images to be Decreed for him near the Gods So his Heathen Successors in the Empire continued the same as may be seen in Pliny's Epistle to Trajan Hence they were called Sacrilgi Sacriligious and Lawless because this Worship of the Gods and Caesar was by Law Established Yea the Enemies of Mankind because by their Contempt of the Gods they brought Miseries upon the World So that being accounted by the Heathens Enemies of their Gods and Religion their State Emperors Laws Manners and all Mankind No wonder if they became the object of publick Hatred according to that of Tertul. l. Scorp c. 11. Odio habemur ab omnibus hominibus nominis causa We are hated of all Men for the Name of Christians and his and Athenagoras and Justin likewise in their Apologies as our Saviour had foretold Matth. 10.22 So 24.9 and Luke 21.12 And it had been happy for after Ages since the World turn'd Christian if these Calumnies had not been used to represent the best sort of Men as Enemies to Princes and States who could not in Conscience comply to worship the Image they set up How have not only Papists under such Pretexts all along Persecuted all that would not submit to their impious Impositions but even Protestants also frequently for small Matters all such as refused to Dance after the Fidle of the Times 7. Let us further consider the Temporal Interest of most which carries all before it with those that regard not their Spiritual and Eternal The whole World turning continually upon the Hinge of Self-Interest And herein the vast number of those ingaged thereby against the Christians some for preserving the Dignities and Revenues they had and others for Augmenting them Of the former sort were the several Religious Orders of Priests or Flamines and Augurs or Prognosticators with the whole Rabble that depended on them Which must needs be many considering the multitude of Places and People as also of Idols and Temples they were to serve by performing their Religious Functions in Sacrifices Lustrations and Supplications All which had great Credit as in all Religions such have especially amongst an Ignorant and Superstitious People And understood very well that Christianity would ruine at once all their Offices Honours and Profit Knowing that thereby their Gods would be derided their Worship neglected their Oracles remaining contemned and proved often false many of them being already silenced which the learned Plutarch both confest and wondred at in 's Book de defectu Oraculorum amongst his Works and with Camararius's Notes alone Which Consideration stopt two of the Heathen Emperours which had most kindness for Christ if we may believe Lampridius in the Life of Alexander Severus who writes thus Christo Alexander Templum facere voluit eumque inter Deos recipere Quod et Adrianus cogitasse fertur qui Templa in omnibus Civitatibus sine simulachris jusser at fieri Quoe hodie idcirco quia non habent numina dicuntur Adriani quae ille ad hoc parasse diccbatur Sed prohibitus est ab iis qui consulentes sacra repererant omnes Christianos futuros si id optata evenisset Templa Reliqua deserenda Alexander Severus would have made a Temple for Christ and receive him amongst the Gods Which Adrian also is said to have determined who had commanded Temples to be made in all Cities without Images which therefore still because they have no Gods are called Adrian's which He was said to have prepared for this but was prohibited by those who consulting the Oracles found all would turn Christians if that had happened well and all other Temples would be forsaken Of the latter Sort that were for augmenting their Estates were especially the Magistrates both Supream and Subordinate For knowing they might gain by the Execution of the Laws Those especially that were Superstitious Covetous and Cruel were thereby induced to fly upon the Spoil by confiscating the Estates of Christians who indured a great fight of Afflictions were made a gazing Stock both by Reproaches and Afflictions and were Companions of them that were so used and took joyfully the spoiling of their Goods Heb. 10.32 33 34. and elsewhere their Sufferings are set forth comprizing their Losses Yea even Felix the Governour hoped to have got Mony from poor Paul for his Freedom and communed with him oftner for this End thinking belike that his Friends would contribute thereto Acts 24.26 So that Temporal Interest ingaged all Officers Sacred and Civil to prevent and suppress Christianity and the Professors thereof 8. To all the former Considerations which suggest sufficient Reasons for the Christians to keep themselves as private as possible we may add several other Particulars As the vast Multitude of their Enemies whose extream prejudice against Christianity and inveterate hatred of the Christians stirr'd them up frequently to raise Popular Tumults against their Persons Families and Societies as we read in the Acts of the Apostles and other Authors And if the People were supprest by the Magistrates from exorbitant Violence they had always Liberty to accuse them and bring them to Tryal And such was their Malice and Rage that sometimes they hurried them by Violence before their Rulers and sometimes exhibited Multitudes in the same Libel or Accusation Then were they strictly examined and put to purge themselves upon Oath And if they denied were commanded for further Proof thereof not only to Worship and Sacrifice to the Idol Gods and Emperours but also to
his burning the City falsly accused and exquisitely tormented those odious for their wickedness which the common People called Christians The Author of that Name is Christ who in the Reign of Tiberius was executed by his Proconsul Pontius Pilate And this Pestilent Superstition having been repressed for a Time broke out again not only in Judea the Original of that evil but also in the City of Rome whither all heinous and shameful things from all parts flow together and are had in Estimation First therefore they were apprehended who confessed then a great multitude of them being discovered were convicted in Judgment not so much for the crime of burning the City as the hatred of Mankind And mockeries added to their Deaths they were covered with the Skins of wild Beasts that they might be torn in Pieces by Dogs or Crucified or Burnt and when the Day was spent they were used for Lights in the Night Nero had offered his Gardens for this Spectacle Here we have the Heathens Opinion of Christianity and Christians An Attestation to that great Article of our Faith Christs Suffering under Pontius Pilate And the Sufferings of his Servants for which I alledge the Place especially These caused that Defection of many the Historian briefly touches in saying this Pernicious Superstition meaning Christianity was for a Time represt That is by those former Persecutions we have frequently mentioned in Paul's Epistles and also those of James and Peter Whereby some forsook the Christian Assemblies others apostatized from the Faith of Christ against which the Apostle warns the rest Hebrews 10.23 to the end of the Chapter Others mixt Christianity with Judaism which was tollerated lest they should suffer Persecution for the Cross of Christ Gal. 6.12 Altho those Sanguinary Laws and Bloody Persecutions that followed had not as yet fallen on them as Heb. 12.4 shews where the Apostle saith Ye have not yet resisted unto Blood For these were begun by Nero about the seventh or eighth Year of his Reign I suppose before the Conflagration at Rome usually reckoned the tenth but for these see the several Notes on c. 2. of Lactantius de mortibus Persecutorum Domitian about thirteen Years after Nero is made Emperor who in Cruelty surpast him Taking Pleasure in beholding those in Torments nor sparing some of his nearest Relations Confirmatissimam toto orbe Christi Ecclesiam datis ubique crudelissimae Persecutionis Edictis convellere ausus est universali Persecutione Saith Orosius l. 7. c. 7. That is He adventured to pluck up by the Roots the Church of Christ that was most firmly settled in the whole World by universal Persecution Edicts for most cruel Persecutions every where being given out by him So that how privately soever the Christians kept their Assemblies most of their Pastors were forced to fly according to the Verse of that Time Vrbibus antiqui Patres fugêre relictis The ancient Fathers leaving the Cities fled Trajan about a Year and four Months after Domitian follows in the Empire under whom the Third General Persecution is reckoned For that many Christians suffer'd under him by his Governours executing the Laws against them is manifest For Suidas saith Tyberianus the President of Syria writ him Word Se non esse parem Christianis occidendis eo quod ultro illi se neci offerrent That he was not able or sufficient for killing the Christians because of their own Accord they offered themselves to Death And Pliny his Proconsul in Bithynia after he had put many to Death affrighted with their Multitude consulted the Emperor what was to be done with them in that excellent Epistle to Trajan l. 10. Epist 98. mentioned by Tertul. in Apol. Eusebius and others which I shall not transcribe being in most Mens hands Only let me observe that so severe was the Persecution that many for fear denied they were Christians tho' they had been they confest but had forsaken it some of them ante plures Annos many Years before and that after he had forbidden their Societies according to the Emperors command they had forborn them and having faithfully declared their Manner of Worship and Innocency of Life yet Trajan answers him They should not be sought after but Connived at except they were Accused and Convicted and then if they persisted they should be punished Conquirendi non sunt Si deferantur arguantur puniendi sunt by which occasion saith Eusebius l. 3. Hist c. 33. Plurimi ex fidelibus multiplicis Martyrii certamen subjerunt Many of the Christian suffered manifold Martyrdom And thus I have gone through the first Age and the Times of all the Apostles St. John who out-lived all the rest till the third Year of Trajan as Iraeneus and Hierom affirm and dyed 100. or more Years of old Age. From what 's said let any impartial Man judge If in the Apostles Times as well as ever since the Christians had such Places for Worship as our Adversaries contend for I design not a History and therefore shall not proceed to the General Persecutions that follows in the Second and Third Century which together with the former are generally counted Ten tho' differently reckoned that they may answer the Ten Plagues of Egypt but by some Twelve in Number In regard 't is needless so many having related them at large Eusebius especially at whose Torch most after him Light their Candles And in our own Language Fox in the beginning of his Martyrology I shall only request the considering the History of those general Persecutions in the Roman Empire and it will appear that tho' they were not continual yet the Christians in the first Ages had not any long time of Repose tho' some lucid Intervals sometimes when the Affairs of the Empire were disturbed and turbulent as is usual we know by Modern Examples especially from Commodus to Severus and from Severus to Decius So that it was the wonderful Work of God and Power of his Grace that carried on the Work of the Gospel against all Opposition and let the World see how vain the Attempts of Men were against what Gods Hand and Counsel determined before should come to pass As Tertul in c. 5. Apolog. Cruciate torquete damnate atterite nos Plures efficimur quoties metimur à vobis Semen est Sanguis Christianorum Torment torture condemn break us to Pieces The oftner we are Mowen down by you the more we are made The Blood of Christians is the Seed of the Church And because some pretend the good Nature of some of the Emperors and their peaceable Reigns It is not denied that some were far better comparatively than others as Nerva Domitians Successor who recalled those he had Banished as John the Evangelist with many others and acquitted the Christians from the Rigour of the Laws But Alas this was but a short Breathing Time he having Reigned but four Months and nine Days above a Year so that it 's scarce accounted nor some that were longer no nor