New the Christian Clergy or Clerus so called from the beginning of Christian Antiquity either because they are the Lord 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Portion which the Church dedicateth unto him out of her self namely as the Levites were an offering of the Children of Israel which they offered unto him out of their Tribes or because their inheritance and livelihood is the Lord's portion I prefer the first yet either of both will give their Order the title of Holiness as doth also more especially their descent which they derive from the Apostles that is from those for whom their Lord and Master prayed unto his Father saying Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctisie them unto or for thy Truth thy Word is Truth that is Separate them unto the Ministery of thy Truth the word of thy Gospel which is the truth and verification of the promises of God It follows As thou hast sent me into the world so have I also sent them into the world this is the key which unlocks the meaning of that before and after And for them I sanctifie my self that they might be sanctified for thy Truth that is And forasmuch as they cannot be consecrated to such an Office without some sacrifice to atone and purifie them therefore for their consecration to this holy function of ministration of the new Covenant I offer my self a Sacrifice unto thee for them in lieu of those legal and typical ones wherewith Aaron and his sons first and then the whole Tribe of Levi were consecrated unto thy service in the old An Ellipsis of the first Substantive in Scripture is frequent So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth for the Ministery of Truth Now that the Christian Church for of the Iewish I shall need say nothing hath alwayes taken it for granted that those of her Clergy ought according to the separation and sanctity of their Order to be distinguished and differenced from other Christians both passively in their usance from others but especially actively by a restrained conversation and peculiarness in their manner of life is manifest by her ancient Canons and Discipline Yea so deeply hath it been rooted in the minds of men that the Order of Church-men binds them to some differing kind of conversation and form of life from the Laity that even those who are not willing to admit of the like discrimination due in other things have still in their opinions some relick thereof remaining in this though perhaps not altogether to be acquitted of that imputation which Tertullian charged upon some in his time to wit Quum excellimur inflamur adversùs Clerum tunc unum omnes sumus tunc omnes Sacerdotes quia Sacerdotes nos Deo Patri fecit Quum ad peraequationem Disciplinae Sacerdotalis provocamur deponimus insulas impares sumus When we vaunt and are puffed up against the Clergie then we are all one then we are all Priests for he made us Priests to God and his Father But when we are called upon to equal in our lives the example of Priestly Discipline then down go our Miâ—res and we are another sort of men Another sort of things Sacred which I named was Sacred Places to wit Churches and Oratories as the Christian name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth them to be that is the Lord's A third Sacred Times that is dedicated and appointed for the solemn celebration of the worship of God and Divine duties such are with us for those of the Iews concern us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord's dayes with other our Christian Festivals and Holy-dayes Of the manner of the discrimination from common or sanctifying both the one and the other by actions some commanded others interdicted to be done in them the Canons and Constitutions of our Church will both inform and direct us For holy Times and holy Places are Twins Time and Place being as I may so speak pair-circumstances of action and therefore Lev. 19. 30. and again 26. 2. they are joyned together tanquam ejusdem rationis Keep my Sabbaths and reverence my Sanctuary The fourth sort of Sacred things is of such as are neither Persons Times nor Places but Things in a special sense by way of distinction from them And this sort containeth under it many particulars which may be specified after this manner 1. Sacred Revenues of what kind soever which in regard of the dedication thereof as they must not be prophaned by sacrilegious alienation so ought they to be sanctified by a different use and imployment from other Goods namely such a one as becometh that which is the Lord's and not man's For that Primitive Christian Antiquity so esteemed them appears by their calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did their Place of Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Holy day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of the Lord as it were Christening the old notion of Sacred by a new name So Can. Apostol XL. Manifestae sint Episcopi res propriae si quidem res habet proprias manifesta sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. res Dominicae Let it be manifest what things are the Bishop's own if he have any things of his own and let it be manifest what things are the Lord 's Author constitut Apost Lib. 2. c. 28. al. 24. Episcopus ne utatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominicis rebus tanquam alienis aut communibus sed moderatè Let not the Bishop use the things that are the Lord's as if they were another's or as if they were common but moderately and soberly See also Balsamon in Can. 15. Concilii Ancyrani and the Canon it self 2. Sacred Vtensils as the Lord's Table Vessels of ministration the Books of God or Holy Scripture and the like Which that the Church even in her better times respected with an holy and discriminative usance may be learned from the story of that calumnious crimination devised by the Arrian Faction against Athanasius as a charge of no small impiety namely that in his Visitation of the Tract of Marcotis Macarius one of his Presbyters by his command or instinct had entered into a Church of the Miletian Schismaticks and there broken the Chalice or Communion-Cup thrown down the Table and burnt some of the Holy Books All which argues that in the general opinion of Christians of that time such acts were esteemed prophane and impious otherwise they could never have hoped as they did to have blasâ—ed the reputation of the holy Bishop by such a slander Touching the Books of God or Holy Scripture which I referred to this Title especially those which are for the publick service of God in the Church I adde this further That under that name I would have comprehended the senses words and phrases appropriated to the expression of Divine and Sacred things which a Religious ear cannot endure to
redeemed us from our Spiritual thraldom by raising Iesus Christ our Lord from the dead begetting us in stead of an earthly Canaan to an inheritance incorruptible in the Heavens In a word the Christian by the day he hallows professes himself a Christian that is as S. Paul speaks To believe on him that raised up Iesus from the dead So that the Iew and Christian both though they fall not upon the same day yet make their designation of their day upon the like ground the Iews the memorial-day of their deliverance from the temporal Egypt and temporal Pharaoh the Christians the memorial-day of their deliverance from the spiritual Egypt and spiritual Pharaoh But might not will you say the Christian as well have observed the Iewish for his seventh day as the day he doth I answer No he might not For in so doing he should seem not to acknowledge his Redemption to be already performed but still expected For the deliverance of Israel out of Egypt by the Ministery of Moses was intended for a Type and pledge of the Spiritual deliverance which was to come by Christ their Canaan also to which they marched being a Type of that Heavenly inheritance which the redeemed by Christ do look for Since therefore the Shadow is now made void by the coming of the Substance the Relation is changed and God is no longer to be worshipped and believed in as a God fore-shewing and assuring by Types but as a God who hath performed the Substance of what he promised And this is that which S. Paul means Colossians 2. 16 17. when he saith Let no man judge you henceforth in respect of a Feast-day New-moon or Sabbath-dayes Which were a shadow of things to come but the body is of Christ. DISCOURSE XVI 1 COR. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every woman praying or prophesying with her head uncovered dishonoureth her head I HAVE chosen this of the woman rather than that of the man going before it for the Theme of my Discourse First Because I conceive the Fault at the reformation whereof the Apostle here aimeth in the Church of Corinth was the womens only not the mens That which the Apostle speaks of a man praying or prophesying being by way of supposition and for illustration of the unseemliness of that guise which the women used Secondly Because the condition of the Sex in the words read makes something for the better understanding of that which is spoken of both as we shall see presently The Discourse I intend to make upon the Text shall consist of these two parts First of an Enquiry What is here meant by Prophesying a thing attributed to women and therefore undoubtedly some such thing as they were capable of Secondly What was this Fault for matter and manner of the women of the Church of Corinth which the Apostle here reproveth To begin with the First and which I am like to dwell longest upon Some take Prophesying here in the stricter sense to be foretelling of things to come as that which in those Primitive times both men and women did by the pouring out of the Holy Ghost upon them according to that of the Prophet Ioel applied by S. Peter to the sending of the Holy Ghost at the first promulgation of the Gospel I will pour out my Spirit upon all flesh and your sons and daughters shall prophesie and your young men shall see visions And that such Prophetesses as these were those four Daughters of Philip the Evangelist whereof we read Acts 21. 9. Others take Prophesying here in a more large notion namely for the gift of interpreting and opening Divine mysteries contained in Holy Scripture for the instruction and edification of the Hearers especially as it was then inspired and suggested in extraordinary manner by the Holy Spirit as Prophecy was given of old according to that of S. Peter Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost So because many in the beginning of the Gospel were guided by a like instinct in the interpretation and application of Scripture they were said to Prophesie Thus the Apostle useth it in the fourteenth Chapter of this Epistle where he discourses of spiritual Gifts and before all prefers that of Prophecy because he that Prophesieth saith he speaketh unto men to edification and exhortation and comfort But neither of these kinds of Prophecy sutes with the person in my Text which is a woman For it is certain the Apostle speaks here of Prophesying in the Church or Congregation but in the Church a woman might not speak no not so much as ask a question for her better instruction much less teach and instruct others and those men This the Apostle teacheth us in this very Epistle Chapter the fourteenth even there where he discourseth so largely of those kinds of Prophecy Let your women saith he keep silence in the Churches For it is not permitted unto them to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to be subject And if they will learn let them ask their husbands at home Again in 1 Tim. 2. 11 12. Let the woman learn in silence with all subjection But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Note here that to speak in a Church-Assembly by way of teaching or instructing others is an act of superiority which therefore a woman might not do because her sex was to be in subjection and so to appear before God in garb and posture which consisted therewith that is she might not speak to instruct men in the Church but to God she might To avoid this difficulty some would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text to be taken passively namely for to hear or be present at Prophecy which is an acception without example either in Scripture or any where else It is true the Congregation is said to pray when the Priest only speaks but that they should be said to preach who are present only at the hearing of a Sermon is a Trope without example For the reason is not alike In prayer the Priest is the mouth of the Congregation and does what he does in their names and they assent to it by saying Amen But he that preaches or prophesies is not the mouth of the Church to speak ought in their names that so they might be said to speak too but he is the mouth of God speaking to them It is not likely therefore that those who only hear another speaking or prophesying to them should be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesy no more as I said than that all they should be said to preach who were at the hearing of a Sermon What shall we do then Is there any other acception of the word Prophesying left us which may sit our turn Yes there is a Fourth acception which if it can be made good will
the Serpent and what the Heel of the Woman's seed Those who understand The seed of the woman singularly of the person of Christ only make his Head to be the Godhead against which the Serpent could prevail nothing but his heel to be the Manhood which the Serpent so bruised at his Passion that the grave became his bed for three days together This indeed is true and no marvel for the Head is as it were the whole Bodie 's Epitome But we who have expounded The seed of the woman collectively of Christ and his Members must also in this mystical Body find a mystical Head and a mystical Heel and so in like manner for the Serpent and his seed The Head therefore or if you had rather Headship is nothing else but Soveraignty The Serpent's head is the Devil's Soveraignty which is called Principatus mortis the Soveraignty of death namely both objectivè and effectivè that is such a Soveraignty as under which are only such as are liable to Death both temporal and eternal and such a Soveraignty whose power consists not in saving and giving of life but in destroying and bringing unto Death both of body and soul. Under the name also of Death understand as the Scripture doth all other miseries of mankind which are the companions of this double Death I speak of This is that damnable Head of the Serpent the Devillish Soveraignty of Satan Now the Sword whereby this Soveraignty was obtained the Sceptre whereby it is maintained or as S. Paul speaks the Sting of this Serpent's head is Sin This is that which got him this Kingdom at the first and this is still the right whereby he holds the greatest part thereof Imperium iisdem artibus conservaâ—ur quibus acquiritur By the same arts and methods is an Empire conserved by the which it was at first obtained This Soveraignty of the Devil which once overwhelmed â—igh all the world the Woman's seed should break in pieces and destroy which according to this Prophecy we see already performed in a great measure and the grounds laid long ago for the destruction of all that remaineth As saith S. Iohn Ep. 1. c. 3. v. 8. The Son of God was manifested for this purpose that he might destroy the works of the Devil And Christ himself said that the time was come that the Prince of this world should be cast out and bade his Disciples be of good chear for he had overcome the world If you would see what a wonderful victory he hath long ago gotten of the Serpent when after a terrible battel he overcame and destroyed the Soveraignty of the Serpent in the Roman Empire see it described in the 12. of the Revelation v. 7 8. where Michael that is Christ and his Angels fought against the great Dragon and his Angels till the Dragon with all his Army was discomfited and their place found no more in heaven that is he utterly lost his Soveraignty in that state whence there was a voice in heaven v. 10. Now is come salvation strength and the Kingdom of our God and the power of his Christ. And what he will at the length do with the remainder yet of the Devil's Soveraignty you may find in the 19. and 20. chapters of the Revelation For he must reign as S. Paul saith until he hath put all his enemies under his feet until he hath destroyed all power rule and authority adverse unto him And then last of all destroying Death by giving immortality to our raised bodies shall surrender up his Kingdom unto his Father as it is 1 Cor. 15. 25 c. But Satan saith my Text shall prevail something against him for the Serpent shall bruise his heel What is this Heel Those who understood the seed of the woman singularly as I told you made it Christ's Manhood But now we expound the seed Christ's Mystical Body what shall we make the Heel thereof I could say that by it were only meant a light wound or the Devil 's assaulting the Body of Christ ex insidiis at unawares for that is his fashion since the great overthrow which our Michael gave him to work his feats underhand and to undermine our Lord in his members But this though true is not full enough It may seem therefore the fittest to make hypocritical Christians who profess Christ outwardly but inwardly are not his to make these the heel of his Mystical Body for against such the Devil we know prevaileth somewhat and by them annoyeth the rest of the Body with his venome though he be far enough yet from impeaching our Lord's Headship and Soveraignty But will you give me leave to utter another conceit If the Blessed souls in heaven be the upper part of Christ's mystical Body the Saints on earth the lower part of the same may not the Bodies of the Saints deceased which lye in the earth be accounted for the heel For I cannot believe but they have relation to this mystical Body though their Souls be severed from them and yet must that relation be as of the lowest and most postick members of all If you will admit this then it will appear presently what was this hurt upon the heel when Christ had once mauled the Devil's head for the Text seems to intimate that the Devil should give this wound after his head was broken I will hold you in suspence no longer Read the 13. of the Revelation and see what follows upon Michael's Victory over the Dragon what the Devil did when he was down He forms a new Instrument of the wounded Roman Empire by whose means under a pretence of the Honour given to the precious Reliques of the Saints and Martyrs he conveyed the poyson of Saint-worship and Saint-invocation into the Kingdom of Christ with which wound of the heel the Devil coming on the blind side the true Church had been long annoyed and limpeth still DISCOURSE XLIII 2 PETER 2. 1. But there were false Prophets also among the people even as there shall be false Teachers among you who privily shall bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift destruction MANY are the Prophesies in Scripture wherein the Holy Ghost forewarns us of a great and solemn Defection and Corruption of Faith which should one day overspread the visible Face of the Catholick Church of Christ and eclipse the light of Christian Verity and Belief S. Paul 2 Thes. 2. 3. foretels us that there should be an Apostasie or Falling away of Christians and the Man of sin be revealed before the coming of the day of the Lord. The same Apostle 1 Tim. 4. 1. tells us that though the great Mystery of Godliness spoken of chap. 3. 16. were then preached among the Gentiles and believed on in the world yet the Spirit spake expresly that in the latter times some should depart from the Faith giving heed to seducing Spirits and doctrines of Devils or Daemons S. Iohn tells
Hail thou highly favoured the Lord is with thee blessed art thou amongst Women where God chuses the womb of Mary wherein to erect that pure Altar and Temple whereof the Legal were but shadows Thus these two circumstances seem no ways to bind us But the first That there should be select places for holy Assemblies and the publick worship of God this is that which was before the Law was given and yet remains in force now the Law is ended As long as it is required of the Church to appear before the Lord in publick Assemblies so long is it also required to have chosen and select places for that purpose Adam and his Sons had places whither to bring their Sacrifices the Patriarchs used Altars Mountains and Groves to the self-same purpose from the very beginning of Christianity Christians have had their select Oratories 1 Cor. 11. 22. S. Paul speaking of the Assemblies of the Church and some abuses therein as eating and drinking Have ye not saith he Houses to eat and drink in or despise ye the Church of God Here it appears that the place of holy Assemblies was not an ordinary place where men eat and drink but a place select and set apart for holier purposes which he yet more confirms when he addeth v. 34. If any man hunger let him eat at home It follows hence That the place of Holy Assemblies was no man's home but a place hallowed unto God for the common use of the Church howsoever these in the times of persecution so secret as not to be discovered by the Gentiles What hath been the practice since in all Ages he hath no eyes that sees not and if there be any who cannot behold them without a desire to have them levelled it were better their eyes were plucked out than so many monuments of our Forefathers piety should be thrown down and ruined and God so unseemly and disorderly served as he should be if as Beggers do for lodging so his Assemblies were every week or month to seek a place of entertainment We are therefore as well as the Israelites to appear before the Lord in a chosen place But here is the difference that they were to have but one we have liberty to have many there God chose a place for himself but we in the Gospel have liberty to chuse a place for God where we will Nevertheless it is to be observed that the Leaders of the Primitive Church howsoever they acknowledged this liberty yet they used to select for their Assemblies such Places as God had any way dignified or honoured either by some work of mercy or the glorious sufferings of his Martyrs whereupon the most ancient Monuments of the Christian Churches do mention the Assemblies of Christians In Coemeteriis Martyrum at the Coemeteries and Monuments of their Martyrs For howsoever God did not immediately select the place of his worship then as he did in the time of the Law yet they thought he had made these places of a choicer fitness than other though none of necessary obligation which I for my part would be loth to condemn as an error seeing to follow the order of the Church of Israel byâ— way of direction and not obligation is no abridgment to Christian liberty so it be only so far and in those things only whereof Christianity is capable as I think this we speak of was though I know it was afterward an occasion of damnable Idolatry use of erecting Temples unto Saints and Angels But what is there which the corrupt nature of man will not make an occasion of sin Even as an unclean body of the best nourishment will breed evil humors So out of the most wholsome ordinances our wicked hearts will contrive superstition DISCOURSE XLVIII DEUTERONOMY 16. 16 17. In the Feast of Vnleavened bread and in the Feast of Weeks and in the Feast of Tabernacles and they shall not appear before the Lord empty Every man shall give as he is able according to the blessing of the Lord thy God which he hath given thee IN these words being a commandment for the observation of the three solemn and principal Feasts of the Law were Four things considerable 1. The Work or action To appear before the Lord 2. The Persons who All Males 3. The Place where In the place the Lord shall chuse 4. The Time when Thrice in the Year In the Feast of unleavened bread In the Feast of Weeks and in the Feast of Tabernacles Of the three first the Action the Persons and Place I have spoken Now therefore I come to speak of the Time The Feast of unleavened bread c. The Feast of unleavened Bread is that which is otherwise called The Feast of the Passeover consisting of seven days from the fifteenth of March until the twenty first On the Even before this solemn Feast the fourteenth day of the first month was killed and eaten the Paschal Lamb on the seven days following were offered the Paschal Sacrifices and no other Bread but unleavened eaten the first and last days being days of holy Assemblies or Convocations The Feast of Weeks was a Feast kept at the end of seven Weeks or a Week of Weeks after the second day of the Passeover or fifty days after the first day of the Feast of unleavened bread and therefore called The Feast of Weeks that is a Feast to be kept a Week of Weeks after the Passeover and Pentecost because the first day thereof was the fiftieth day after the first of the Passeover as now our Whitsunâ—ide is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth day after Easter This Feast was likewise of seven days continuance all spent in multitude of Sacrifices but the first and last specially in keeping of holy Assemblies The Feast of Tabernacles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Feast of eight days continuance in the seventh month or September from the fifteenth day thereof to the two and twentieth all whereof had their proper Sacrifices and the first seven days they dwelt in Booths or Tabernacles made of Willow Palm Myrtle and Citron boughs whence it hath the name of the Feast of Tabernacles The first and the last or eighth day were here also days of an holy Convocation wherein no servile work might be done Thus having in brief described the Time Continuance and Service of these Three solemn Feasts now let us also see what was the End of their institution The End of these Feasts was partly for Remembrance of things past and partly for Types and Figures of things to come which I will shew in them severally The Feast of the Passeover was for a thankful Remembrance of their great deliverance out of Egypt when for hast they were forced to carry their dough unleavened upon their shoulders and the evening before the Lord having slain all the first-born of Egypt yet passed by them because of the bloud of the Paschal Lamb which he saw upon the door-posts of their houses For this
Paul says was written in the Book of life and the other Ignatius Clemens in his undoubted Epistle ad Corinthios a long time missing but now of late come again to light In this Epistle the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is three times used of the Christian Service Pag. 52. All those duties saith he which the Lord hath commanded us to do we ought to do them regularly and orderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Oblations and divine Services to celebrate them on set and appointed times And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They therefore that perform their Oblations on set and appointed times are acceptable to God and blessed for observing the Commandments of the Lord they offend not The other Ignatius in his Epistle ad Smyrnenses hath both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non licet saith he absque Episcopo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful without the Bishop either to baptize or to celebrate the Sacrifice or to communicate Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls in a stricter sense the first part of this sacred and mystical Service to wit the Thanksgiving wherein the Bread and the Wine as I told you were offered unto God to agnize his Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the mystical Commemoration of Christ's Body and Bloud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiving and participation of the same For know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes used for the whole Action and sometimes thus distinguished Of the genuineness of this Epistle the learned doubt not but if any one do I suppose they will grant that Theodoret had his genuine Epistles Let them hear then a passage which he in his third Dialogue cites out of the Epistles of Ignatius against some Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not admit or allow of Eucharists and Oblations because they do not acknowledge the Eucharist to be the flesh of our Saviour Iesus Christ which suffered for our sins Here you see Oblations and Eucharists exegetically joyned together And so I think I have proved these terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been in use in the Church in the latter part of the Apostles Age. But what if one of them namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were used sooner even in S. Paul's and S. Peter's time In the first Epistle of Peter chap. 2. 5. You are saith he speaking to the Body of the Church an holy Priesthood to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual Sacrifices to God by Iesus Christ. In the Epistle to the Heb. 13. 15. By him that is through Christ our Altar let us offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrifice of praise to God continually Why should I not think S. Paul and S. Peter speak here of the solemn and publick Service of Christians wherein the Passion of Christ was commemorated I am sure the Fathers frequently call this sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrifice of Praise And in some ancient Liturgies immediately before the Consecration the Church gives thanks unto God for chufing them to be an holy Priesthood to offer sacrifices unto him as it were alluding to S. Peter Thus you see first or last or both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were no strangers to the Apostles Age. I will now make but one Quaere and answer it and so conclude this point Whether these words or names were used seeing they were used properly or improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the subject we speak of I answer briefly This Christian Service as we have defined it is an Oblation properly For wheresoever any thing is tendred or presented unto God there is truly and properly an Oblation be it spiritual or visible it matters not for Oblatio is the Genus and Irenaeus tells me here Non genus oblationum reprobatum est oblationes enim illic oblationes autem hîc sacrificia in populo sacrificia in Ecclesia sed species immutata est tantúm For Offerings in the general are not reprobated there were Offerings there viz. in the Old Testament there are also Offerings here viz. in the New Testament there were Sacrifices among the people that is the Iews there are Sacrifices also in the Church but the Specification only is changed But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifice according to its prime signification it signifies a Slaughter-offering as in Hebrew so in Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 macto to slay as the Angel Acts 10. 13. says to S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter kill and eat Now we in our Christian Service slay no offering but commemorate him only that was slain and offered upon the Cross Therefore our Service is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly and Metaphorically But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Synecdochically taken for an Offering in general as it is both in the New Testament and elsewhere then the Christian Sacrifice is as truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. V. The Second Particular That the Christian Sacrifice is an Oblation of Thanksgiving and Prayer proved from Iustin Martyr Tertullian Clemens Alexand c. The Altar or Holy Table anciently the place of the publick Prayers of the Church Prayer Oblation and Sacrifice promiscuously used by the Fathers when they speak of the Christian Sacrifice The Conjunction of Prayer and the Eucharist argued from Acts 2. 42. and from Ignatius ad Ephes. The three parts of which the Christian Synaxis consisted NOW I come to the Second particular contained in my Definition To prove that the Christian Sacrifice according to the meaning of the ancient Church is an Oblation of Thanksgiving and Prayer My first Author shall be Iustin Martyr in his Dialogue with Tryphon the Iew where to the Evasion of the Iews labouring to bereave the Christians of this Text by saying it was meant of the Prayers which the dispersed Iews at that time offered unto God in all places where they lived among the Gentiles which Sacrifices though they wanted the material Rite yet were more acceptable unto God in regard of their sincerity than those prophaned ones at Ierusalem and not that here was meant any Sacrifice which the Gentiles should offer to the God of Israel to this Evasion Iustin replies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Prayers and Thanksgivings made by those that are worthy are the only Sacrifices that are perfect and acceptable unto God I do also affirm for these are the only Sacrifices which Christians have been taught they should perform If you ask where and how he tells you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that thankful remembrance of their food both dry and liquid wherein also is commemorated the Passion which the Son of God suffered by
a word That howsoever I conceive the Object of this Vision to consist indeed in the Representation of the Temple with his Courts and not in the Acts of S. Iohn informing himself about them yet will neither of them both infer a Coincidence of time but rather a Succession of the things signified by them III. The mystery of both Courts explained Now what material and profitable consequent for the Interpretation would ensue upon this Order which you say you see not if you will promise not to object it to me as a breach of mine own Tenet as you threaten at the very mention I will if I can tell you Not to make it the ground of my Order for which you see I bring other Arguments but to counterpoise your affection if it be any to that other exposition which may otherwise though unperceived secretly make the balance of assent to propend one way more than another If therefore the foresaid Order may be granted the Interpretation will be as followeth 1. The Inner Court measured by the Divine Reed is the Visible Church in its primitive purity whenas yet Christian worship was unprophaned and answerable to the Divine rule revealed from above which state contains the whole time of Persecution under the Ethnick Emperors the Altar in this Court most fitly insinuating the continual Sacrifice of Martyrdom during the most part thereof 2. The Second or Outer Court represents the state of Apostasie under the Man of sin when the Visible Church being possessed by Idolaters became in the publick worship so inconformable and unapt for Divine measure that it was to be cast out and accounted not as Christian and Sacred but prophane and polluted 3. By the Time expressed for the prophanation of the Outer Court we may gather the Time implied for the lasting of the purity of the Inner Court and that in this manner 4. It is demonstrated by Villalpandus out of Ezekiel's measures That the largeness of the Outer Court was such that it contained the Inner Court three times and a half in quantity Ergò the Time of XLII months which the Holy Ghost allots to the Outer Court should likewise contain the Times of the Inner Court thrice and a half But if this be so then the Time allotted to the Inner Court is XII months because the XLII months of the Outer contains it thrice and a half Or thus The Time allotted to the prophanation of the Outer Court is three years and a half Ergò the Time implied for the measured Purity of the Inner or First Court must be One year if the Times hold the same proportion each to other which the largeness of the Courts did 5. Now a year or twelve months is 360 days according to the Chaldean count of months and if you add the 5 dies Embolismales which they added always to the end of their year though they were reckoned in no month it will be 365 days which days Prophetically taken will inform us That the Visible Church continued in the Primitive Purity of Christian Worship answerable to the Divine measure the space of 360 or 365 years And is it not a matter of consequent to know as well how long the Church continued pure and regular in Christian Worship as how long it was to be prophaned afterward by Gentilizing Idolatry Nay shall I tell you a stranger conceit Was it not this which the Devil harped upon when as S. Austin reports he made his Oracles to give out That the Christian Religion should last but 365 years for so long forsooth Peter had inchanted the world to adore Iesus of Nazareth but after this time once finished it should be extirpated by the Gentiles How think you doth not some body else study Prophecies as well as we But I hope we shall understand them better For the Devil was deceived in expecting a Total ruine of Christian Religion and his malice made him forget what Christ said to Peter That the Gates of Hell should not prevail against his Church And yet S. Austin tells us that he gained so much by this device that many of the Gentiles would not be gotten to turn Christians till this time were expired and that they saw their hopes frustrate IV. From what Epocha are the 360 or 365 years of the Church's Primitive purity to be reckoned But from what Epocha of time should this 360 or 365 years be reckoned Resp. There can be but four Epocha's viz. 1. Christ's Birth 2. Christ's Passion Anno 33. 3. The Destruction of Ierusalem An. 70. 4. The Time of the Revelation of this Prophecy to S. Iohn Anno 94. Let us try from them all and see how it will succeed By the First we have the time when the Christian worship began first to swerve from his wonted correspondency to the Divine measure viz. An. Christi 360 All our Divines confess that about this time and not till this began the Idolatry of Reliques and Saint-worship first to enter By the two next Periods An. 393 and 430 you have the degrees how Apostasie palpably increased By the last Period from the time this Prophecy was given Anno 454 you shall see the Time when the measured Church together with the Western Empire quite expired and from that time forward was to be reckoned as prophane and polluted Observe one thing more That according to this reckoning the Oecumenical Council of Nice will fall within the compass of the first Period before the Church yet swerved the Council of Constantinople within the second the Council of Ephesus in the end of the third the Council of Chalcedon in the end of the fourth and last Period Thus far we profess our subscription to the decisions of Oecumenical Councils but after this time Ejice foràs Cast it out it is no longer measured therefore take heed of measuring by it And all this is as evident in Story as any exposition of this Book whatsoever I do but briefly point out what I have thought much more of and could perhaps set forth more accurately but that I account all this and the rest as vain if the Order I ground upon appear not well founded upon the Text it self Thus have I dilated somewhat largely upon this point because I desired fully at once to represent my conceit unto you and will not hereafter say any more of it pro or contra but leave that which hath been communicated by us both to be at leisure considered by both till God shall to either of us reveal what we may resolve to be his Truth In the Author's Manuscript here follows the Ichnography of the Temple and its Courts the same with that in his Comment Apocal. cap. 11. verse 2 3. which the Reader may there view You see the Ichnography and Platform of the Temple's Fabrick The whole building Courts and all is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple it self which was not open
so often all his Prophets continually baiting thee with that so foul and odious a name of abominable Harlot Why did he scatter thee and even cart thee naked among the Nations afore his jealousie would be satisfied For it seems he is far more indulgent to his Second wife the Church of the Gentiles For she worships her God in Images and Crucifixes yea calls a piece of Bread her Lord and her God and yet saith he is no whit jealous of her but well pleased She though espoused to Christ Iesus the Son of the living God as her sole Mediator and Intercessor in the presence of God his Father yet thinks she may fall down to Saints and Angels yea to as many Images of them as ever the Iews had of their Baalims or the Gentiles of their Daemons And yet forsooth because she makes her Lord the chiefest still in the honour of her affection and uses the rest of her Lovers no farther than she may still yield the first and chief place to him she verily supposes he is no whit offended wite her whereas Israel should have been called a Whore a thousand times over for as little as this yea and like enough to have been carted too and her nose slit Ezek. 23. 25. long before this time Nay but she wipes her mouth and asks why her Lord should be angry for she calls him still her Lord and acknowledges and professeth him still to be her Husband If he hath a mind to be angry with any let him go to the Turks Tartars and other Mahumetans or to the Paynims who will not acknowledge him at all to be their Lord though he hath offered himself and perhaps wooed some of them but they would none of him but have married themselves to other husbands here if he will be jealous is matter for his jealousie But thou Christ-apostatical Strumpet knowest thou not the first Commandment of thy Christian Decalogue to be Thou shalt have no other Christs but me What doest thou then with so many Christ-lings Knowest thou not that an Husband is more grieved and dishonoured by his Wife's adultery than if any other women whatsoever yea suppose his kinswomen and daughters should play the harlots What are Turks Tartars or any other unbelieving Nation under Heaven unto thy Lord and Saviour are they not all as Strangers to him and he to them But as for thee he had chosen thee out of many Nations to espouse thee to himself so that thou mayest say with Israel Isa. 63. 19. We are thine but as for them thou never barest rule over them they were not called by thy Name But to thee to use the words of Ezechiel ch 16. v. 8. c. He sware an oâ—th and entered into a covenant with thee and thou becamest his and wert called and wilt still be called by his name Thee he washed with water yea throughly washed thee from the pollution of thy birth and anointed thee with oyl Thou wast decked with gold and silver and thy raiment was of fine linnen and silk and broidered work thou didst eat fine flour and honey and oyl and wast exceeding beautiful and didst prosper into a Kingdom And thy renown went forth among the Heathen for thy beauty for it was perfect through the comeliness which the Lord thy God had put upon thee But thou didst trust in thine own beauty and playedst the Harlot because of thy renown and pouredst out thy fornications upon every one that passed by And of thy garments thou didst take and deckest thy high places with divers colours and playedst the Harlot thereupon Thou hast also taken thy fair jewels of thy Lord's gold and of thy Lord's silver which he had given thee and madest to thy self Images of men and didst commit whoredom with them And tookest thy broidered garments and coveredst them and thou hast set the Lord's oyl and his incense before them c. Iudge now between the Lord and his people ye that have Wives give sentence ye Husbands whether of the two in question hath most dishonoured our Lord and Saviour which of the two is most like to fret him and kindle the coals of fury and jealousie Those who never were in covenant with him nor yet are called by his name or whether his Spouse his darling and beloved one to whom he was betrothed and married Iudge according to the manner of Wedlock and the notorious precedent of Israel He that is a Father we say is best able to understand the love of a Father and therefore God's love to his children For the like reason he that is an Husband is sensible of the jealousie of an Husband and so of the case of Christ with his unfaithful and treacherous Spouse the Christian Iezabel The decision and sum of all is this That the Whoredom of the Church of God is a Spiritual Adultery and therefore between the Idolatry of Christians and that of Infidels and Paynims is as much difference in God's esteem as is between Adultery and simple Fornication The one as equal to Murther was in the Law punished with death the other with a much lighter punishment Whence in Ezechiel in those words I have been so long Chapter 16. verse 38. God saith to Ierusalem for their Idolatry that he would judge her as women that break wedlock and shed bloud are judged he would give her bloud in fury and jealousie And this was the resolution of God himself against Israel Amos 3. 1 2. Hear this word that the LORD hath spoken against you O children of Israel saying You only have I known of all the families of the earth therefore will I punish you for all your iniquities And the same will be the judgment of the Christian Iezabel howsoever Paynims and Infidels speed when Great Babylon shall come in remembrance before God to give unto her the cup of the wine of the fierceness â—f his wrath This I would have well considered and weighed by those whom the Mahumetan blasphemy hath dazeled that they can hardly believe that so hated and execrable a name as that of Babylon should belong unto any other unless there be yet to come some otherlike barbarous Tyrant and seducer after them The cause of which errour is That men have fancied another manner of Antichrist than the Holy Ghost meant of and placed their eyes far wide of the ground of God's hatred and of the nature of that Mystery of Abomination But Israel's Apostasie God's jealousie and their unparallel'd Punishment therefore such as no Nation in the World how Idolatrous soever endured besides themselves are in this case the only Pole-star to direct us But even this mistake which is and hath been of the Mystery of iniquity is it self a kind of Mystery or not without one For Antichrist is a Counter-Christ and therefore his Coming to be a Counter-resemblance of the Coming of Christ. Christ was both to come and accordingly looked for in the Last times that is in the
directed to God alone and such places only chosen for the stirring up of zeal and fervor by the memory of those blessed and glorious Champions of Christ. But whiles the world stood in admiration and the most esteemed of these Wonders as of the glorious beams of the triumph of Christ they were soon perswaded to call upon them as Patrons and Mediators whose power with God and notice of things done upon earth they thought that these Signs and Miracles approved Thus the Reliques of Martyrs beginning to be esteemed above the richest Iewels for the supposed virtue even of the very aire of them were wonderfully sought after as some divine Elixir sovereign both to Body and Soul Whereupon another Scene of Wonders entred namely of Visions and Revelations wonderful and admirable for the discovery of the Sepulchres and ashes of Martyrs which were quite forgotten yea of some whose names and memories till then no man had ever heard of as S. Ambrose's Gervasius and Protasius Thus in every corner of the Christian world were new Martyrs bones ever and anon discovered whose verity again miraculous effects and cures seemed to approve and therefore were diversly dispersed and gloriously templed and enshrined All these things hapned in that one Age and were come to this height in less than a 100 years But here is the wonder most of all to be wondred at That none of these miraculous Signs were ever heard of in the Church for the first 300 years after Christ until about the year 360 after that the Empire under Constantine and his sons having publickly embraced the Christian Faith the Church had peace and the Bodies of the despised Martyrs such as could be found were now bestowed in most magnificent Temples and there gloriously enshrined And yet had the Christians long before used to keep their Assemblies at the Coemeteries and Monuments of their Martyrs How came it to pass that no such virtue of their bones and ashes no such testimonies of their power after death were discovered until now Babylas his bones were the first that all my search can find which charmed the Devil of Daphne Apollo Daphnaeus when Iulian the Apostate offered so many sacrifices to make him speak and being asked why he was so mute forsooth the corps of Babylas the Martyr buried near the Temple in Daphne stopped his wind-pipe I fear I fear here was some Hypocrisie in this business and the Devil had some feat to play the very name of Babylas is enough to breed jealousie it is an ominous name the name Babylas yea and this happened too at Antioch where Babylas was Bishop and Martyr in the persecution of Decius Would it not do the Devil good there to begin his Mystery where the Christian name was first given to the followers of Christ Howsoever this was then far otherwise construed and a conceit quickly taken that other Martyrs bones might upon trial be found as terrible to the Devil as those of Babylas which was no sooner tried but experience presently verified it with improvement as you heard before So that all the world rung so with Wonders done by Martyrs that even holy men who at the first suspected were at length surprised and carried away with the power of delusion Besides the silence of all undoubted Antiquity of any such Sepulchral wonders to have happened in the former Ages the very manner of speech which the Fathers living in this miraculous age used when they spake of these things will argue they were then accounted novelties and not as continued from the Apostles times Chrysostome in his Oration contra Gentiles of the business of Babylas speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man believes not those things which are said to be done by the Apostles let him now beholding the present desist from his impudency Ambros. Epist. ad sororem Marcellinam relating of a piece of the Speech he made upon the translation of the Bodies of Gervasius and Protasius and the miracles then shewed Reparata saith he vetusti temporis miracula cernitis You see the miracles of ancient times he means the times of Christ and his Apostles renewed S. August Lib. de civ Dei 22. cap. 8. in a discourse of the Miracles of that time saith We made an order to have Bills given out of such Miracles as were done when we saw the wonders of ancient times renewed in ours Id namque fieri voluimus cùm videremus antiquis similia divinarum signa virtutum etiam nostris temporibus frequentari ea non debere multorum notitiae deperire But alas I now began the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Latter times this was the fatal time and thus the Christian Apostasie was to be ushered If they had known this it would have turned their joyous shoutings and triumphs at these things into mourning The End which these Signs and Wonders aimed at and at length brought to pass should have made them remember that warning which was given the ancient people of God Deut. 13. If there arise among you a Prophet or a Dreamer of dreams and giveth thee a sign or a wonder And the sign or wonder come to pass whereof he spake unto thee saying Let us go after other Gods and serve them Thou shalt not hearken unto the words of that Prophet or that dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul. But why should I go any further before I tell you that even in this also the Idolatry of Saint-worship was a true counterfeit of the Gentiles Idolatry of Daemons Did not Daemon-worship enter after the same manner was it not first insinuated and at length established by signs and wonders of the very self-same kind and fashion Listen what Eusebius will tell us in his fifth book de Praeparat Evangel chap. 2. according to the Greek edition of Rob. Stephen When saith he those wicked spirits as he proved them to be which were worshipped under the names of Daemons saw mankind brought off to a Deifying of the Dead he means by erecting Statues and ordaining Ceremonies and Sacrifices for their memorials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they insinuated themselves and helped forward their error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by certain motions of the Statues which anciently were consecrated to the honour of the deceased as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ostentation of Oracles and cures of diseases whereby they drave the superstitious headlong sometimes to take them to be some heavenly Powers and Gods indeed and sometimes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Souls of their deified worthies And so saith he the earth-neighbouring Daemons which are those Princes of the Air those Spiritualities of wickedness and Ringleaders of all evil were on all hands accounted for great Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the memory of the Ancients deceased was thought worthy to be celebrated
which I shall dispatch quickly but with it may be laid to heart often He that goeth astray from the way of understanding that is He that wandreth from the Law and Discipline of God for that indeed is the true Wisdom Timor Domini principium sapientiae The fear of God is the prime Wisdom that 's the meaning or to speak after our Academical notion the chief Philosophy whence through all this Book of the Proverbs the wicked man who hath no skill in this Divine Philosophy or Discipline of God goeth for a Fool and so is called must one day go even to his Fellow-giants who as Baruch says in his third Chapter v. 28. were destroyed because they had no wisdom and perished through their own foolishness Vir qui erraverit à via Doctrinae in Coetu Gigantum commorabitur Are there then any of these Fools amongst us who profess the study of wisdom but who shake off the yoke of Discipline giving themselves to debauched courses and neglecting the fear of the Lord Here they may see whither they must one day go even to those Rephaims of the old World whose true sons they are that is unto the place of everlasting punishment From which God deliver us DISCOURSE VIII GENESIS 49. 10. The Scepter shall not depart from Iudah nor a Law-giver from between his feet until SHILOH come and unto him shall the gathering of the People be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT is a Prophesie of the coming of Christ and the time thereof namely when the Scepter should depart from Iudah then should the coming reign and Scepter of Messiah begin and not till then the end of the one should be the beginning of the other Whence ariseth our Demonstration against the Iew If the Scepter be already departed from Iudah as we know it is many hundred years since then must Christ needs be come For the Scepter was not to depart from Iudah nor a Law-giver from between his feet until Shiloh came For that Shiloh here is the name of Messiah appears by the subjunction annexed that the People or Nations for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number should be gathered or be obedient unto him Ergo He is to be a King of the Nations and who should this be but Christ That the ancient Iews so understood it appears by all the three Targums or Chaldee l'araphrasts The Targum called of Ierusalem renders expresly Vntil the time when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Messiah shall come Ionathan Vntil the time when Messiah shall come a little one of his sons that is of Iudah's sons which one of the late Rabbies saith Buxtorf expounds Rex Messiah qui venit ex David c. The King Messiah who came of David who was the least among the sons of Iesse his father Onkelos Vntil Messiah come whose is the Kingdom Likewise in their Talmud Shiloh is reckoned among the names of Messiah Thus we and the ancient Iews agree about the aim and purport of this Scripture But we Christians believe further that it is long since fulfilled howsoever for the very Point of Time when this Scepter departed from Iudah we vary in our opinions Some will have it to have been when Pompey first brought the Iewish State under the Roman subjection Others a little after when Herod an Idumaean stranger yet formerly incorporated into the Iewish State and bloud was by the Romans invested to be their King and the Hasmonaean or Maccabaean race which till then had born the chief rule by him extinguished Others not till the destruction and final dissolution of the Iewish State by Titus These are principal moments of time to be pitched upon But against the first the subjecting of the Iewish State to the Romans is objected First That it anticipates the time of Christ's birth too much being sixty years before it Secondly That it mâ—ght as well be affirmed that the Scepter departed from Iudah when Nebuchadnezzar carried them captive to Babylon or when they were subject to the Persian and Greek Monarchies as when they were made subject to the Romans Against the second of Herod lies the same exception that did against the former That it was too early being thirty years and more before the birth of Christ and more than twice as much more before his Passion and Ascension at what time he began his Kingdom Secondly That under the reign of Herod the Scepter of Iudah might seem rather to be advanced than departed forasmuch as they had then a King of their own reigning over them and though not of Iewish original yet a Proselyte and so one of their own body And if the Scepter were departed from Iudah because one not of their own Tribe had the soveraign rule over them why was it not departed all the time the Hasmonaean or Maccabaean families who were Levites reigned No man would say that the Scepter were departed from Poland though the Polanders should chuse a Swede a German or a Frenchman for their King So neither from Iudah though a Levite or Idumaean Proselyte were their Prince Against the last point of time the dissolution of the Iewish Sate by Titus is excepted That it is as much too long after either the Nativity or the Passion of Christ as the other two were before it to wit seventy years after the one and near forty after the other I mean not to enlarge my self any further in acquainting you with each particular passage agitated concerning these differing opinions or alledged in the disputing of them lest I should confound rather than instruct the yonger sort who I desire might have some smack of these speculations betimes lest all their life-time after they neglect them as many do I have therefore selected only so much as I thought requisite for the understanding of what I aim at which is to shew you such a construction of these words with but a little alteration of the common translating as being admitted will leave no more place for those difficulties wherewith this Question is entangled FOR the handling whereof I will divide the remainder of my Discourse into these two parts First I will unfold the words of my Text which seem to have any difficulty or obscurity in them secondly I will apply them to the time wherein they were fulfilled For the first I begin with the word Scepter which is not to be restrained to Kingly Dominion only but signifies any Power or Majesty of Government under what form or name soever whereof a Rod or Staffe was anciently the ensign whence every Tribe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word here used as being united together under one staffe or power of Government The meaning therefore is not that Iudah should never cease from having a King or being a Kingdom but that it should not cease from being a State a body Politick or Common-wealth having a power of Government and Iurisdiction within it self until Messiah came wherefore the
downfall was to be wrought by the Stone viz. the Kingdom of Christ who should first demolish the Gods and Idols thereof and then the State it self The time therefore when our Saviour spake was fulfilled and the Kingdom of God was at hand Thus you see how the Time was pointed out at large now hear the precise and punctual Time whereby they might know not only that the Kingdom of Messiah should be set up in the Roman Monarchy but also in what time thereof The Angel tells Daniel ch 9. 24. That when the Temple City and Commonwealth of the Iews which then lay wast by the Babylonish captivity should be restored and set up again it should continue 490 years or 70 times 7 years and no more and that before that term ended Messiah should come and be anointed and make atonement for sin His words are these Seventy weeks are determined upon thy people and upon thy holy city to finish transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophecy and to anoint the most Holy For understanding this reckoning you must know that the Iews according to the Law counted their time and years by Sevens every Seventh year being a year of rest for the Land and freeing of Servants and so called a Sabbatical year according to which account the Angel tells Daniel that Seventy of those weeks of years were allotted for the standing of their Temple and Commonwealth when both should be restored again after the Captivity which make in all 490 years Now if Messiah were to appear before these 490 years were ended it could not in likelihood be much later than this time when our Saviour published his Gospel because within 40 years after the Temple and State of the Iews was utterly destroyed whereby it was apparent that the 490 years were ended and therefore the Time of Messiah's appearing past But Daniel yet points out the Time more nearly and punctually For he tells us moreover that from the Edict for restoring the State of the Iews and re-building Ierusalem which was some years after the re-building of the Temple should be unto Messiah the Prince 62 of those weeks or sevens of years and after those 62 seven years Messiah should be cut off Now if we reckon this number of weeks of years from that week wherein Ezra received commission from Artaxerxes King of Persia to restore and settle the Church and State of the Iews and Nehemiah soon after to build the walls of Ierusalem we shall find the Time when our Saviour began this publication of his Gospel to fall out in the last week of those 62 weeks As a woman therefore with child when her tenth and last moneth is come may truly say Her reckoning is fulfilled and her travail is at hand so might our Saviour when the last week of Messiah's weeks was begun say The time is fulfilled and the Kingdom of heaven is at hand The Lesson to be learned hence is for confirmation of our Faith against the blindness and obstinacy of the Iews who will not believe that Iesus of Nazareth who came at the time appointed was their King Messiah but look for another yet to come O blind Miscreants If the time of Messiah's coming were then fulfilled when our Saviour preached unto them how are they so besotted as to look for that his coming still Shall he come 1600 years after the time of his coming was fulfilled Their Fathers looked for the coming of Messiah at that time when our Saviour preached amongst them yea had filled all the East with the fame of their expectation which thâ—y would never have done had they not seen the time appointed for his coming and kingdom was to come out in that Age. Why did their Fathers never alledge against the Apostles That the time was not yet come Had not this been the readiest way to stop their mouths when they told them They had crucified their Messiah Nay when our Saviour made this fulfilling of the time to be the ground of his doctrine why did not their great Doctors their Scribes and Pharisees oppose and gainsay it unless they had known it to be so indeed Nay at his blessed Birth when the wise men came from the East to Ierusalem saying Where is he that is born King of the Iews when Herod and all Ierusalem was troubled when he assembled all the chief Priests and Scribes of the people about it why did they not tell him the Time was not yet come unless they had known it had been come But of the Time there was no question only the Place was inquired of In a word All the exception the Iews could find against our Saviour was the meanness of his Person because he came not like a King and the Place of his education because he was a Galilaean But against the Time of his coming they took no exception Nay which is an invincible confession the most of them at this day have no other shift but to say That Messiah was born then namely before their Temple was destroyed and lies hid all this time somewhere for their sins but at length shall shew himself unto them Let us pray unto Almighty God that he would at length open their eyes to see him to be their King whom they have pierced and that there is no other to be looked for And let us continually magnifie his goodness unto us unto whom being Gentiles and Aliens from the Common-wealth of Israel a people without God in the world he hath nevertheless vouchsafed this great light and made known that Mysterie which is hidden from his own people to whom appertained the adoption and the glory and the Covenants and the giving of the Law and the service of God and the Promises Whose were the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever What are we that it should please the great and mighty God to look upon such dead dogs as we are DISCOURSE XXVI S. MARK 1. 15. Repent ye and believe the Gospel WHilest our Blessed Saviour preached here on earth what else in likelihood could the argument of his preaching be but the Mystery of Christian Religion or way of attaining Salvation through himself Accordingly this Brief of his Sermons recorded by our Evangelist contains no less than the Sum of all Christian Divinity For the Knowledg of the Kingdom of God and the means how to attain to be a member and so to have interest in the benefits and priviledges of the same which is Salvation containeth the Sum of all a Christian is either to know or do The first of which The knowledg of the Kingdom of God is in the first words The time is fulfilled and the Kingdom of God is at hand of which I have spoken already The second is contained in the next words Repent ye
Adversaries to far less purpose For were not Ioseph's dreams and visions true that the Sun Moon and twelve Stars should worship him and all his brothers sheaves should bow to his sheas was not this true I say though his brothers first sold him though he became afterward a slave and long a prisoner in a strange Land before he was so suddenly exalted to be the great Viceroy under Pharaoh King of Egypt Or would you have an Example of a glory afterwards eclipsed and almost extinguished Were not God's first Promises made to the Israelitish Nation That he would make them a renowned Kingdom fully performed in the days of Solomon when there was no kingdom upon the earth like unto it for glory and magnificence though this so great glory lasted not long but began a little to be obscure in the end of Solomon's days and afterwards was quite eclipsed and clouded the Sun but now and then as it were shewing it self through a cloud And what is the Church of the Gentiles or what priviledge have they above the Church of the Iews that the like should not befall it which we are sure besel them and yet nevertheless God always made good his Promises unto them and no word of his mouth failed When we therefore talk of the Churche's Visibility and glory we must distinguish of Times and know that there are Times when the Church is indeed visible but not glorious secondly Times when it is neither visible nor glorious thirdly Times when it is to be both visible and glorious In the Times immediately after Christ's passion or if you will at his Passion I think any man will grant that it was then neither visible nor glorious In the Times of the persecuting Emperors when the Church had taken foot among the Gentiles and the Nations began flow unto it it was a society indeed visible but not glorious I am sure it was not in the tops of the Mountains but the Imperial Mountain of Rome not only overtopped it but ever trampled it under their feet For we must know here that we speak all this time of the external glory for that is the thing whereabout the quarrel is In the Times of Constiantine and thereabouts after three hundred years cruel persecution the Sun seemed as it were to break forth of a cloud and the Christian society became for a while both visible and glorious but presently after even as it was in the end of Solomon's reign this glory of the Church was not only eclipsed but even the visibility thereof in a manner covered and altogether darkned with that thick and universally-overspreading cloud of Arianism And thus far our Adversaries will go with us But we require they should grant us something more namely That this Arian cloud was no sooner blown over but another great cloud of that fore-prophesied Apostasic of the Church began to arise whereby the Churche's glory was not only eclipsed but at length again the Visibility thereof wholly overshadowed with the thick darkness of Idolatrous Antichristianism until that after a long day of darkness and a black night it pleased God even of late somewhat to dispel the cloud whereby the Society of true Believers became again outwardly visible and conspicuous unto the world And we hope when the cloud shall be wholly consumed by the beams of the Sun of the Gospel it shall become not only more visible than yet it is but far more glorious than ever hitherto it hath been when the fulness of the Gentiles as S. Paul speaks shall come in But of this more hereafter In the mean time that you may the better understand what is already discoursed concerning the Visibility of the Church as likewise know what was the State of true Believers when this Visibility was overshadowed take this which followeth viz. That there hath been in all Ages since Christ without interruption a Company or Society of Christian men agreeing or joyned together in the inward and invisible communion of the Faith concerning such Divine Truths as we profess needful to Salvation And for so much of this Faith as was not acknowledged by the rest of erring men called Christians in that respect this Society was a distinct Society from them yet nevertheless for so much of this their true Faith as was still acknowledged by those erring ones we speak of they were a part of the same Society with them For the Apostasie of the Church was not total and therefore in all the sound parts of their Faith our true-believing Society neither was nor is divided from them But if the Question be asked of a Visible Christian Society professing the same Essential Faith with us Whether such a one hath always been First we must know that by Visible Society in this question is meant A society of Christian Believers joyned together in one external Communion of the same publick profession use of Sacraments and Ecclesiastical Iurisdiction or Government For these make the outward Form whereby this Society is discernible from other Societies of men and a Society by this out-side severed and distinguished from other Societies is a Society visible and conspicuous to other Societies of men The Question therefore is Whether that Society of men agreeing together in the Points of our Christian Belief hath been in all Ages in this kind and sort joyned and distinguished from other companies not only of the world but even of Christian men or in shorter terms thus Whether the Society of men of our Christian Belief hath in all Ages been for the out-side a distinct Corporation from all other Societies and States of men My Answer is That for divers of the First Ages as before was shewed it was in that manner visibly distinguished but after an Apostasie had overspread and deformed the beautiful Spouse of Christ then was the Society or Belief as it were covered and involved with the same external mantle with them and as it were hidden in that dark cloud and so not a distinct external Society from the rest But though in the inward communion of the sincerer Faith it was diverse and distinguished yet it still for the most part continued a member of the same external I say external body with them being begotten by the same Sacrament of Baptism taught in some part by the same Word and Pastors still continuing amongst them and submitting to the same Iurisdiction and Regiment so far forth as these or any of these had yet some soundness remaining in them But for the rest whether in Doctrine or Practice that was not compatible with their sincerer Faith either wisely avoiding all Communion with it or if they could not then patiently suffering for their Conscience sake under the hands of Tyrants termed Christians For understanding this take this Simile When good Gold is mixed with a greater quantity of counterfeit metal so that of both becomes one mass or lump though each metal still retains and keeps his nature diverse from the
its own nature As it is with the Fire of Nature so must it be with the Fire of Grace it is as possible for the Sun to want light and the Fire to be without heat as the Fire of Grace to be kindled in their hearts who endeavour not to inflame others with the same heavenly fire Do we not see every Citizen every member of any Company or Society how eagerly they desire and how forward they are to further the enlargement of that Commonwealth and Society whereof they are members What one nobly descended but desireth the enlargement of his house and kindred continually What true English-man but desireth the encrease of our King's subjects the amplifying of his dominions and the Revenues of his Crown We would account them monsters who should be otherwise affected nay unworthy to live any longer as members or enjoy the rights of Subjects How canst thou then be a member of God's kingdom and not labour the encrease of God's Subjects or how darest thou usurp the name of a Christian or think thy self a child of Grace who endeavourest not the propagation of that heavenly Hierarchy whereof thou callest thy self a member The woman of Samaria had no sooner found the Messias but she runs and calls the whole City to be partakers of her happiness Iohn 4. 29. Christ bids Peter Luke 22. 32. When thou art converted strengthen thy brethren S. Paul in nothing more expressed the Character of a Christian than in this In the presence of Agrippa so servent was his wish that all who heard him that day were even as he was so great was his zeal Rom. 9. 3. that so his loss might have been recompensed with the gaining of the whole Iewish Nation unto Christ he could have been willing to be taken out of the Roll himself I could wish saith he that my self were accursed from Christ for my brethren my kinsmen according to the flesh The Devil was no sooner fallen but he presently laboured to bring Man to the same ruine nay the restless compasser still goeth about like a roaring Lion seeking continually whom he may devour His Instruments are like him The sons of Belial how busie are they in debauching others and making them like themselves The Pharisees ran over sea and land and spared no labour to bring numbers to their Sect though but to make them as Christ speaks filii Gehennae sons of Hell The Iesuits how run they up and down into all corners of the world from the Sun rising unto the going down thereof to propagate their Heresies Nay the very Mahumetans run about the world to gain Profelytes for their beastly Prophet Mahomet And shall the children of the Kingdom of Heaven only want this desire this zeal this endeavour Impossible And if any such seem to be who do it not surely they are but bastards and such as God will never own to be his Some report of Mules and other such like creatures of Mongrel and mixt generation that they beget not again Even such Mongrels are those Christians who beget not unto God who labour not the conversion and drawing of others unto Christ. We pray unto God every day Let thy Kingdom come Let that which is our daily prayer be also our daily endeavour even of all that say to God Our Father else he will be no Father of ours Indeed the Kingdom of God shall come in despight of the Devil and all his Regiment but happy are those who further it For those that turn many unto righteousness shall shine as the stars in the firmament for evermore Thus much shall suffice for the first Observation One thing more I have yet to observe from the condition of the persons to whom this word Ye hath relation Ye shall say namely Ye captives Ye whom the Lord your God hath given into the hands of your enemies and made you as the off-scouring and refuse in the midst of the people Ye whose City the glory of the whole earth is consumed with fire whose Priests and Princes are all slain with the sword and the remnant of your people carried into a strange land Ye a people overwhelmed with the flouds of affliction and as far as the eye of flesh can see forsaken of the God whom ye worshipped Ye even ye shall say unto them The Gods that made not the Heavens and the Earth c. Hence observe No men so fit to glorifie God whether by confession of the mouth or devotion of the heart as his servants when they are humbled by affliction The Reasons are plain For 1. It is the Love of the World which quencheth our love toward God So long as the World pleaseth us so long our Love to God is weak and feeble but if once we are weaned from our delight and content in worldly things then if ever we cleave firmly unto God then are our hearts inflamed and our whole spirit fixt in Heaven which before stuck fast in earth Even as the Fire in coldest weather scorcheth most so doth the zeal of God's servants burn most in the midst of affliction The righteous are like the Palm-tree which then riseth highest when the burthen laid thereon weigheth heaviest So it is with them the weight of their affliction makes them rise up to Heaven 2. In affliction only it will appear whether men feared and loved God for his own sake or no or whether for some worldly respect only It is the property of a true Christian not to disclaim God in affliction as hypocrites do but then to confess him most when the world sees least cause why they should at all Until the storms and winds came the house built upon the sand seemed to stand as strong as that upon the rock This trial was it that Satan would have God put Iob unto Doth Iob saith he fear God for nought Hast thou not made a hedge about him and about all he hath c. But put forth thy hand now and touch all that he hath and he will curse thee unto thy face As if he had said While all things prosper in his hand who knows whether he be a man that truly feareth thee but strike and afflict him and then it will soon appear what he is And indeed the Devil saw soon what Iob was unto his little liking when the weight of his afflictions pressed these words out of his mouth Though he kill me I will trust in him For this cause That it might appear the Church was reared upon no earthly foundation the Wisdom of God would have it planted in Martyrdom and watered with the bloud of his Saints For the same cause also was the glorious name of Confessors in the Primitive Church given unto those who had held their Faith in the time of trial and persecution and for this cause would God have his people here to avouch him in the land of their captivity that the more the world wondred the more he might be
the clean contrary we fear man more than God those that can but kill the body above him that hath power to cast both body and soul into hell-fire Who would not be loth to break a King's laws in a King's sight and yet for God's Laws who fears though our most secret thoughts be always in his sight In the outward work which men see we are careful to restrain our hands and tongues from slipping lest man's Law might take hold of us but the thoughts of our heart we with all security let run at random and never once curb them What is this but to account the Laws of God as cobwebs the Laws of men as chains of Iron or openly to profess that of men we have some little fear where they command with God but where God commands alone no fear at all Even as those wicked ones whereof David speaks in the 94. Psalm v. 7. who say The Lord shall not see neither shall the God of Iacob regard it But he that planted the ear saith David v. 9 10 11. shall he not hear he that formed the eye shall he not see He that teacheth man knowledg shall he not know yes The Lord knoweth the thoughts of man c. Who then art thou to use the words of Esay that art afraid of man who shall die and of the son of man who shall be as the grass and forgettest the Lord who made thee who stretched out the heavens and laid the foundations of the earth The last thing I mean to observe from these two first degrees of a sinner's conversion is Wherein the life of a true Convert doth exceed the works both of the heathen and the hypocrite Glorious things are spoken of Aristides of Scipio of Socrates But their best works are but like unto counterfeit coin the outside glistering with gold but the inside lead or worse metall their hands their feet their walk like the Gate of an Israelite but their heart was uncircumcised like the heart of a Philistine for they wanted the purity of the heart seasoned with the love of God they wanted these cleansed thoughts these holy affections and therefore were their best works no better than glorious sins Even as statues and puppets do move their eyes their hands their feet like unto living men and yet they are not living actions because they come not from an inward soul the Fountain of life but from the artificial poise of weights and wheels set by the workman Even such were the vertues of the heathens very puppet-plays like unto the actions of Christian men but not Christian actions because they came not from a pure heart which gives life unto a Christian but from the poise of vain-glory from the wheels of corrupt affections from a rotten heart which wrought not for the love of God but for the praise of men â— And no better are the works of Hypocrites â—ay worse for they knew not that the heart was to be cleansed or how it should be cleansed but these know that God requires the heart and yet their works are nothing but shews unto men Such were the Pharisees of whom Christ saith Matth. 23. 27 28. Wo unto you Scribes and Pharisees hypocrites for ye are like unto whited sepulchres which indeed appear beautiful outward but are within full of dead mens bones and of all uncleanness Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity and v. 25. ye make clean the outside of the Cup and platter but within ye are full of extortion and excess But if we are loth as who would not to share our portion with the Gentiles or to have our lot fall with the Hypocrites let our righteousness then exceed the righteousness of the Scribes and Pharisees let us remember that God challenges the heart and inward man as his peculiar due Let us not therefore only forsake the walk and external gate of wickedness but even bad thoughts and evil motions with all the occasions of them Let us I say with Solomon Prov. 4. 23. Keep our heart above all keeping for out of it are the issues of life But the joy of the hypocrite saith Zophar Iob 20. 5. is but for a moment v. 6. Though his excellency mount up unto the heavens and his head reach unto the clouds v. 7. Yet shall he perish for ever like his own dung Having spoken of the two first degrees of Repentance I come now to the third which is Returning unto God It is not enough to forsake the works of wickedness or the heart to forgoe the thoughts of unrighteousness but this is more required of a sinner than he should return unto the Lord. He that hath gone out of his way and knows it will not only make a stop and go no farther in the wrong way but if he means to arrive at the place he desireth will seek the new and right way and follow it for he that standeth still will never come at his journies end Even so must every sinner do in his journey of Repentance The putting off the old man we heard before now come we to the putting on of the new In the two former steps we had eschewing of evil in this we have doing of good and without this the other is altogether vain That tree is not called a good tree which bringeth forth no ill fruit but that is a good Tree which bringeth forth good fruit and Every Tree that bringeth forth no fruit shall be hewn down and cast into the fire But for the better understanding of this we will consider two things proper to a man that returneth 1. To go away clean contrary to the way he went before 2. To out-tread and obliterate his former steps Both of these every one must perform who truly returns unto God by Repentance First I say He must go a way clean contrary to his former way Many men think that the way to Hell is but a little out of the way to Heaven so that a man in a small time with small ado may cross out of the one into the other but they are much deceived For as Sin is more than a stepping aside viz. a plain and direct going away from God so is Repentance or the forsaking of sin more than a little coasting out of one way into another crossing will not serve there is no way in the world to come to the place we seek but to go quite back again the way we came The way of pleasure in sin must be changed for as extreme a sorrow for the same He that hath superstitiously worshipped false Gods must now as devoutly serve the true the tongue that hath uttered swearings and spoken blasphemies must as plentifully sound forth the name of God in prayer and thanksgiving the covetous man must become liberal the oppressor of the poor as charitable in relieving them the calumniator of his brother a tender guarder of his
of Menander cited by Iustin Martyr in his De Monarchia Dei hath reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No God pleaseth me that gads abroad None that leaves his house shall come in my Book A just and good God ought To tarry at home to save those that placed him According to this notion of a Temple these Authors alledged grant that Christians neither had any Temples no nor ought to have forasmuch as the God whom they worshipped was such a one as filled the Heaven and the Earth and dwelt not in Temples made with hands And because the Gentiles appropriated the name of a Temple to this notion of encloistering a Deity by an Idol therefore the Christians of those first Ages for the most part abstained therefrom especially when they had to deal with Gentiles calling their Houses of worship Ecclesiae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is the Dutch and our English Kurk and Church in Latine Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Oratories or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like seldom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Emperor before alledged in his Epistle to the Senate De Libris Sibyllinis inspiciendis Miror vos Patres sancti tamdiu de aperiendis Sibyllinis dubitâsse libris perinde quasi in Christianorum ECCLESIA non in TEMPLO Deorum omnium tractaretis And that of Zeno Veronensis in his Sermon de Continentia Proponamus itaque ut saepe contingit in unum sibi convenire diversae religionis diem quo tibi ECCLESIA illi adeunda sint TEMPLA He speaks of a Christian woman married to a Gentile That also of S. Hierom in in his Epistle ad Riparium saying of Iulian the Apostate Quòd Sanctorum BASILICAS aut destruxerit aut in TEMPLA converterit Thus they spake when they would distinguish Otherwise now and then the Christian Fathers use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Emperors Galienus and Aurelian and a controversie about one of them referred unto the latter when also the Emperor's Edicts flew about in every City for demolishing them Why therefore do they object in this manner 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 and Celsus it is supposed by both that the Persians and Iews were as concerning this matter in like condition with the Christians neither of both enduring to worship their Gods in Temples Hear Origen speak Lib. 7. p. 385 386. Licet Scythae AfrÃque Numidae impii Seres ut Celsus ait aliaeque gentes atque etiam Persae aversentur TEMPLA ARAS STATVAS non candem aversandi causam esse illis nobis and a little after Inter abhorrentes ab ARARVM TEMPLORVM STATVARVM ceremoniis Scythae Numidae impiÃque Seres Persae aliis moventur rationibus quà m Christiani Iudaei quibus religio est sic numen colere Illarum enim gentium nemo ab his alienus est quòd intelligat Daemonas DEVINCTOS haerere CERTIS LOCIS STATVIS sive incantatos quibusdam magicis carminibus sive alià s incubantes locis semel praeoccupatis ubi lurconum more se oblectant victimarum nidoribus Caeterùm Christiani homines Iudaei sibi temperant ab his propter illud Legis Dominum Deum tuum timebis ipsi soli servies item propter illud Non erunt tibi alieni Dii praeter me Non facies tibiipsi simulacrum c. Lo here it is all one with Origen to have Templa as to worship other Gods as it was a little before with Minutius Felix his Octavius if you mark it to have Delnbra Simulacra Yet certainly 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 and also formerly their Synagogues and Proseuchae in the places and Countries where they were dispersed and once a most glorious and magnificent Temple or Sanctuary Ergo by Temples they understand not Houses of prayer and religious rites in the general but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Places where Demons were incloistered by the position of an Idol or consecrated Statue And here let me add because it is not impertinent what I have observed in reading the Itinerarium of Benjamin Tudelensis the Iew namely that he expresses constantly after this manner the Oratories of Iews Turks and Christians by differing names those of the Iews he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BAMOTH the name of the Idol-Temples in the Old Testament which we translate High-places This I note for an example of that proneness 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 Christian Oratories by the name of CONVENTICULA or Meeting-places by that name endeavouring I suppose to express the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place is about the end of his fourth Book adversùs Gentes Quòd si haberet vos saith he aliqua vestris pro religionibus indignatio has potiùs literas he means the Poets absurd and blasphemous fictions and tales of their Gods hos exurere debuistis olim libros demoliri dissolvere Theatra haec potiùs in quibus infamiae numinum propudiosis quotidie publicantur in fabulis of this their scurrilous dishonouring of their Gods upon the Stage he had spoken much before Nam nostra quidem scripta cur ignibus meruerint
unto Him as this Of the practice of Antiquity THAT the ancient Christians worshipped towards the East that is the same way they did their first homage to God in their Baptism is manifest to all that have but looked into Antiquity That their Altars also were usually placed toward the same in their Churches is a Truth that can hardly be questioned It follows therefore that when they worshipped they turned themselves or looked toward the Altar also If it be asked Which of the two they respected in this their posture I answer they respected both and therefore placed the Altar accordingly to the Eastward that both might be observed even as the Iews placed their Altars both of Incense and Burnt-offering toward the West because they worshipped that way But if they could not observe both then they preferred the Altar as in that Church at Antioch where if Socrates say true the Altar or place thereof the Chancel for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies stood toward the West contrary as he there acknowledgeth to the manner of other Churches Now he that considers well the Custome of Antiquity and remembers that which Gregory Nazianzen testifies of his mother Nonna will not think it credible they should either turn their backs upon the Altar or their faces from the Priest whilest he officiated thereat as then he always did which yet they must needs do if notwithstanding that situation of the Altar they had worshipped toward the East Howsoever if the nature of the things be considered there can be no difference given for the point of lawfulness between the one and the other nor why this should more intrench upon impiety and Superstition than that Thus much we find of the Christians posture in general when they worshipped God But what reverential Guise Ceremony or Worship they used at their ingress into God's House in the Ages next to the Apostles and some I believe they did is buried in silence and oblivion The Iews before them from whom the Christian Religion sprang used as I have already shewn to bow themselves down with their faces toward the Testimony or Mercy-Seat The Christians after them in the Greek and Oriental Churches have time out of mind and without any known beginning thereof used to bow in like manner with their posture toward the Altar or Holy Table saying that of the Publican in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be merciful to me a sinner as appears by the Liturgies of S. Chrysostome and S. Basil and as they are still known both Laitie and Clergie to do at this day Which custome of theirs not being found to have been ordained or established by the Decree or Canon of any Council and being â—o agreeable to the use of God's people of the Old Testament may therefore seem to have been derived unto them from very remote and ancient Tradition Nothing therefore can be known of the use of those first Ages of the Church farther than it shall seem probable they might imitate the Iews God's people before them or have given beginning to the custome of the Churches after them And if kneeling bowing or inclination of the head could be proved or for want of testimony may be supposed to have been their gesture at their ingress surely there were no reason why we should not believe they bowed kneeled or inclined their heads the same way then which they used to pray and worship at other times In the Latin Church this gesture of bowing towards the Altar may seem to have been proper to the Clergy in their approaches to it and recess from it at least to such as came into the Quire the Laity at their first entrance into the Church kneeling only Card. Bessarion a Greek in his Epistle to the Tutor of the Sons of Thomas Palaeologus instructing them how to carry and behave themselves among the Latines In Ecclesiam Latinorum saith he cùm ingredientur in genua procumbentes preces dicant ut Latinis mos est When they shall enter into any Church of the Latines let them kneel down and say their prayers as the manner of the Latines is For in Greece as is aforesaid their manner was to bow Yet whether they used not some other gesture in Spain would be enquired because of those words of Isidorus Hispalensis De Ecclesiasticis officiis lib. 1. c. 10. concerning those that came into the Church after the Service or Lessons were begun Si superveniat quisque saith he cùm Lectio celebratur adoret tantum Deum praesignatâ fronte aurem solicitè accommodet If any shall come into the Church when the Lesson is a reading let him only adore God and crossing his forehead attend diligently to what is read I will add here two the most ancient Testimonies I think extant of a Reverential respect used to be given to the Holy Table or Altar and that as I conceive if not both of them one at least of a more direct nature than that wherewith the same is honoured by being made the term only of our posture when we worship God One is out of Dionysius called Areopagita or whosoever were the Author for sure ancient he is Ecclesiast Hierarch cap. 2. De mysterio Baptismi where he saith That after the Hymn accustomed was sung the Priest or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having saluted or kissed for either way may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred the Holy Table he goes thence and questions the party to be baptized c. The other is of S. Athanasius in fine Sermonis adversùs eos qui Humanae in Christo Domino Naturae confessores spem suam in Homine defigere dicunt Edit Commel tom 2. pag. 255. in these words Quid quòd nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ad sanctum Altare accedunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illúdque amplectuntur cum timore laetitia salutant velosculantur non in lapidibus aut lignis sed in Gratiâ per lapides aut ligna piis commemoratâ animo insistunt Understand here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or GRATIA the holy EVCHARIST for so the Fathers are wont to call it See Casaubon Exercit. 16. § 46. The meaning therefore is That those who when they approach the holy Altar do with fear and joy embrace and kiss it as the manner then was attend it not as wood and stones but as that whereby the Body and Bloud of Christ is commemorated to his holy Ones CONCIO AD CLERVM DE SANCTUARIO DEI SEU DE SANCTITATE RELATIVA LEVITICI 19. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctuarium meum reveremini QUALEM Philosophi Virtuti sedem posuerunt ab Extremis utrinque remotam talem quoque Sacrae Scripturae stylus Pietatis laudat semitam Viam nempe mediam quâ neque dextrorsum iter neque sinistrorsum Hanc qui tenent viam rectam insistere perfectè coram Deo ambulare qui
a Daemon â— yet spake not of and yet a Daemon to sit as God in the Temple and Throne of Christ with the keys of Hades and death to deliver them What stronger presumption can there be of this than the Event and that the errour of Purgatory had so long been working before the Devil seemed to know how to make this use of it which at length he spied out and plied lustily with Signs and Wonders If all this be true then it follows still that it is Spiritual Fornication which the Holy Ghost in Scripture intendeth and the Event hath marked out for the Soul of Antichristian abomination and impiety But of the matter of Miracles and lying wonders more in the Second part of my Text which is the proper place thereof 3. And lastly The Great Apostasie is a thing proper to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latter times which I will shew when I come at it to be the last times of the Fourth Kingdom of Daniel Dan. 7. 25. alibi But amongst all other Corruptions only the Spiritual fornication of the Church and Spouse of Christ will be found proper to these times CHAP. IX Two Exceptions against the foregoing Assertion Except I. That Idolatry should rather be laid upon the Pagans This answered and proved That Pagan Idolatry is not here meant nor can the Saracen or Turk be the Antichrist meant in Scripture Except II. That Antichristianism cannot be charged upon those that acknowledge the true God and Christ. The Answer to this wherein is interwoven the Author's serious and pathetical Expostulation with the Church of Rome That Antichrist is a Counter-Christ and his Coming a Counter-resemblance of the Coming of Christ shew'd in several particulars BUT you will say if Idolatry and Spiritual fornication be the matter why should not this rather be laid upon Paynims and Turks and Saracens who acknowledge not Christ rather than upon Christians who do I answer S. Paul and S. Iohn prophesied of a thing to come not of that which was in being when they prophesied But Ethnical and Paynim Idolatry at that time overwhelmed the whole earth yea and persecuted and made war with the Saints and no time hath yet been when this Idolatry was not to be found It must needs be then some other Whoredom for Whoredom it was to be which was prophesied of to come Again neither Saraâ—en nor Turk the greatest unchristian States since Christ neither of these I say can be the Antichrist we speak of nor their Blasphemy that Mystery of iniquity foretold by the Apostles and Prophets For there are two unquestionable Characters of that Mystery which will neither of them without doubt not both of them agree to Turk or Saracen namely First That it should sit in the Great City which in S. Iohn's time reigned over the nations of the earth Secondly That it should be an Apostasie from the Christian faith once embraced But the Turk whatsoever he be is no Apostate being of a Nation which never was Christian Nor was the seat of the Saracen Empire whilest it stood either in the Old or New Rome or near unto either For I would seem to yield for this time that New Rome or Constantinople would serve the turn though I am far enough from believing it Nor will I allege that Mahumet himself and his Nation were both Paynims when they began their blasphemie for you would tell me that Sergius the Monk taught him to make the Alcoran Nor will I question now whether the Christian or the Mahumetan be the greater Idolater though the doubt might soon be resolved seeing it is well known that the Mahumetans worship no Images But I have alleged nothing but what is without exception That both these Characters I speak of cannot be applied either to Turk or Saracen though I believe that neither can be When I spake of Paynims and Mahumetans I would have you remember that there were some blasphemous Sects in the first Ages of the Church which are no more to be accounted of as Christians than Mahumetans and Paynims are nay Mahumetanism is nearer Christianity than many of them were For amongst whom the Christians Deity is not received and worshipped those though they spring up in imitation of Christianity I account but new Paynim-blasphemies and not Christian Heresies Such were the Cerinthians Marcionites Saturnians Valentinians and Manichees c. Which neither professed the same Deity nor acknowledged that Divine Word which we Christians do whereas yet the Mahumetans worship the same God with Iews and Christians God the Creator of Heaven and Earth the God of Abraham Isaac and Iacob howsoever they conceive otherwise of his Nature and Properties than Christians do But this by the way lest it might put a rub in our discourse of Spiritual fornication But you will still allege for her behalf who seems all this while to be charged That Antichrist and the Man of sin is set forth in Scripture as the most hateful and execrable thing that can be in the eyes of God Almighty But how can such a thing be said and comparatively to be where the true God with Christ his Son God and man are in any sort acknowledged and worshipped Lord that the whole strain of Scripture in the Prophets especially and the example of the Church of Israel should not cure this web and take this filme from the eyes of men Doth not the Lord say of Israel that he had chosen them to be a special people to himself above all people that are upon the face of the earth Deut. 7. 6. You only have I known saith he of all the families of the earth Amos 3. 2. And is not Christ the Lord of Christians and is not the Church his Spouse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Paul Ephes. 5. 32. This is a great Mystery No marvel then where this Mystery is not considered if the Mystery of iniquity be not understood Alas poor Church of Israel thy case it seems should have been a very hard one For what Nation in the world ever suffered so much rebuke so many plagues so much wrath as thou hast done Yet couldst thou say for thy self thou never forsookest the true God altogether but wast still called by his Name only thou wouldst fain worship him in Calves and Images as other Nations thy neighbours did their Gods thou wouldst needs follow the fashion and this was thine errour Thou never meantest to cast off thy Iehovah altogether but still wouldst have him to be thy God and thy self to be his people yet thou tookest this liberty to have other Gods besides the Lord thy God viz. thy Baalims and Daemon-Gods of other Nations about thee and yet hopedst that Iehovah the God of heaven thy only Sovereign God would not be offended thereat since thou retainedst him still in chief place and honour with thee Why was thy God then so unkind and cruel unto thee to call thee Whore and Prostitute Whore
Christian belief hath in all ages been for the out-side a distinct Ecclesiastical Corporation from other Societies of men My Answer is That for the First Ages it was so not only thus Visible but easily discernable from all other Societies of men whatsoever But afterward when the Great Apostasie we speak of surprized and deformed the beautiful Spouse of Christ then was not that Virgin-Company of Saints our Mother a distinct external Society from the rest of Christendom but a Part yea and the only sound Part of that External and Visible Body whereof our Adversaries boast their predecessors to have been members For howsoever this our Virgin-Mother for the inward and invisible communion of her sincere and unstained Faith were a distinct and severed Company from the rest with whom she lived yet for the Common Principles of the Christian Faith still acknowledged in that corrupt body of Christendom she retained communion with them and for the most part of that time of darkness continued an External part of the same Visible Body with the rest in gross call'd Christians as being begotten by the same Sacrament of Baptism as the Israelites in the like case of Circumcision taught in some part by the same Word and Pastours still continued amongst them and submitting to the same Iurisdiction and Government so far as these or any of these had yet some soundness remaining in them But for the rest which was not compatible with her sincere and unstained Faith and which annihilated in those it surprised even those Common Grounds of Christianity otherwise outwardly professed she with her children either wisely avoided all communion with it or if they could not then patiently suffered for their conscience sake under the hands of Tyrants called Christians until that Tyranny growing insupportable and that mortal contagion unavoidable it pleased God lest we might have been as Sodom and Gomorrah to begin to call us thence at the time appointed unto a greater Liberty as we see this day As therefore when a little Gold is mixed with a great quantity of base and counterfeit metal so that of both is made but one mass or lump each metal we know still retains its nature diverse from the other and yet outwardly and visibly is not to be discerned the one from the other but both are seen together as they are outwardly one but cannot be distinguished by the eye as they are diverse and several the Gold is Visible as it is one mass and under the same outside and figure with the rest yet it is truly Invisible as it is diverse from the rest but when the Refiner comes and severs them then will each metal appear in his own colours and put on his own outside and so become Visible apart from the rest Such is the case here and such was the State and Condition of the Church in the prevailing and great Apostasie The purer metal of the Visible Christian Body was not outwardly discernable from the base and counterfeit while one outside covered them and so much the rather because the Apostate part in a great proportion exceeding the sound made it imperceptible but when the time of Refining came then was our Church not first founded in the true Faith God forbid but a Part of the Christian Body newly refined from such Corruptions as time had gathered even as Gold refined begins not then first to be Gold though it begin but then to be refined Gold WHATSOEVER we have hitherto spoken of the State of the true Believers under the Apostasie of Antichrist is the same which befell the true Israelites in the Apostasie of Israel And doth not S. Peter intimate that the Apostasie which should beâ—ide Christians should be like to that which we read to have befallen Israel 2 Pet. 2. 1 Therewere saith he False Prophets also among the people i.e. Israelites even as there shall be False teachers among you who privily shall bring in damnable Heresies even denying the Lord that bought them If the Apostasie of Christians were to be of the same stamp with that of Israel and the Heresies brought into Christendom by the false Doctors of Babylon like unto those wherewith the false Prophets of Israel infected and poisoned the ancient people of God surely we cannot find a better Pattern whereby to know what was the state and condition of the unstained Christian Believers under the Apostasie of the Man of sin than that which was of the true Israelites under the Apostasie of Israel For the right understanding whereof we must always remember that the Israelitish Church did at no time altogether renounce the true and living God not in their worst times but in their own conceit and profession they acknowledged him still and were called his people and he their God though they worshipped others beside him So Christians in their Apostasie neither did nor were to make an absolute Apostasie from God the Father and Christ their Redeemer but in an outward profession still to acknowledge him and to be called Christians though by their Idolatry and spiritual whoredoms they indeed denied the Lord that bought them i.e. whom they profest to be their Redeemer just as Israel for the like is said to have forsaken the Lord their God that brought them out of the Land of AEgypt Here therefore the case of both is alike let us also see the rest You ask Where was the true Church we speak of in Antichrist's time I ask likewise Where was the Company of true worshippers in Ahab's time was it not so covered and scattered under the Apostate Israelites that Elias himself who was one of it could scarce find it I have been very jealous saith he for the Lord God of hosts because the children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the sword and I even I alone am left and they seek my life to take it away 1 Kings 19. 14. Yet the Lord tells him verse 18. I have yet left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him Yet I trow these seven thousand were not outwardly severed from the rest of Israel but remained still external members of the same Visible body with them But you will except that the true and unstained Church in Iudah was still visible and apparent I ask you then Where was the Company of the true worshippers of Iehovah in Manasses time the worst time of all other when the ten Tribes were carried captive and but Iudah and Benjamin only left and they as far as the eye of man can see wholly and generally fallen from the Lord their God to all manner of Idols and Idolatries like unto the abominations of the heathen whom the Lord had cast out before the children of Israel when in the Temple it self the only place where the true God was legally to be worshipt were Idolatrous Altars erected even in the House
passage Chap. 2. verse 2. CHRIST IESUS is the propitiation for our sins and not for ours only but for the sins of the whole world that is not for the sins of us only who are Iews but for the sins of the Gentiles also And doth not the name of General or Catholick Epistle given unto this as well as to those of S. Iames and Peter imply thus much For it cannot be thus called because written to all Christians indefinitely and generally since the contrary expresly appears in the former but because this as well as the rest was written to those of the Circumcision who were not a people confined to any one certain City or Region but dispersed through every Nation as we read in the Acts Chap. 2. verse 5 c. that at the Feast of Pentecost when the Holy Ghost came down upon the Apostles There were sojourning at Ierusalem Iews devout men out of every Nation under Heaven Parthians Medes Elamites and the dwellers in Mesopotamia Iudaea and Cappadocia Pontes and Asia and strangers of Rome Iews and Proselytes that is Iews by race and Iews by Religion c. For we must not mistake those here numbred to be Gentiles but Israelites both of the Ten Tribes captivated by Shalmaneser and the other Two some of whom never returned from Babylon but lived still in Mesopotamia but of those who returned great multitudes were dispersed afterwards in Egypt Libya and many other Provinces before the time of our Saviour's appearing in the flesh So that the Apostles of the Circumcision had their Province for largeness not much inferiour to those of the Gentiles But I come to note the places I spake of And first out of the forenamed Epistle of S. Iohn where from that prediction of our Saviour's in the Gospel that the arising of false Prophets should Be one of the near signs of the nigh-approaching End of the Iewish State the Apostle thus refers unto it Chap. 2. verse 18. Little children this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Last hour and as ye have heard that Antichrist shall come even now there are many Antichrists whereby we know that it is the Last time Here by the Last time I suppose no other thing to be meant but the near expiring of Daniel's 70 weeks and with it the approaching End of the Iewish Commonwealth and why might not this Epistle be written in the Last week at the beginning whereof Iesus Ananiae began that woful cry Wo unto Ierusalem and the Temple Ioseph l. 7. Belli Iudaici By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Antichrists are meant no other but false Prophets or Counter-prophets to the Great Prophet pretending an Unction and Commission from Heaven as he had to teach the world some new revelation and doctrine For the name Christ implies the Unction of Prophecy as well as the Unction of a Kingdom and accordingly the name Antichrist and therefore the Syriack here turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Christs that is such as should falsely pretend some extraordinary Unction of Prophecy like unto him And the coming of such as these our Saviour in S. Matthew's Gospel a Gospel for the Hebrews makes one of the Last signs ushering the destruction of Ierusalem And if the harmony of this Prophecy in the three Evangelists be well considered there was no more to come but the compassing Ierusalem with armies Well therefore might S. Iohn when he saw so many Anti-prophets spring up say Hereby we know that it is the last time Again because the Desolation of the Iewish State and Temple would be a great confirmation of the Christian Faith therefore the believing Iews whom nothing could so much stagger as the standing glory of that Temple and Religion are encouraged by the nearness of that time of expectation when so great a confirmation of their Faith of the Messias already come should appear Hebrews 10. 23 25 Let us hold fast the profession of our Faith without wavering and so much the more as ye see the Day approaching namely that day when you shall be sufficiently confirmed So I take the 35 and 37 Verses of the same Chapter â—asi not away your confidence which hath great recompence of reward For ye have need of patience For yet a little while and he that shall come will come and will not tarry What He is this but even He whom Daniel says The people of the Prince that shall come shall destroy the City and the Sanctuary Dan. 9. 26. For even as the destruction of Papal Rome would be a great confirmation of the Reformed Christian who hath forsaken the Communion of that Religion the continuance and supposed stability of the glory thereof being that wherewith their Proctors endeavour most to shake and stagger us So was the destruction of the Iewish State and Temple to be unto those Iews who had withdrawn themselves from that Body and Religion whereof they once had been to embrace the new Faith of the Messiah preached by the Apostles For if at the end of the 70 weeks approaching the Legal Sanctuary were rased and the Iewish State dissolved then would it be apparent indeed That Messiah was already come and slain for sin because this was infallibly to come to pass within the compass and before the expiration of those 70 weeks or 490 years allotted for the last continuance of that City and Sanctuary when it should be restored after the captivity of Babylon Not without cause therefore doth S. Peter in his second Epistle say to the Christian Iews We have a more sure word of Prophecy whereunto ye do well that ye take heed as unto a light shining in a dark place until the day dawn and the day-star arise in your hearts Yea and besides Because Iesus as well as Daniel had prophesied of the approaching desolation of that City and Temple mentioning all the Sign that were to usher it if the Event when time came should fall out accordingly then must Iesus of Nazareth who foretold the foregoing Signs thereof be approved as a true Prophet by whom of a truth the Lord had spoken Now for the last place that I mean to alledge Because the fall and shock of that State might shake the whole Nation wheresoever dispersed unless God spared the Christians and made them alone happy in that woful day or rather because Christ had foretold that one of the next fore-runners thereof should be a general persecution of Christians as it happened under Nero therefore the remembrance of the End of these 70 weeks so near the expiring was a good caution to all the Christian Iews to watch and pray To this sense therefore I take that of Peter 1 Pet. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The End of all approacheth be ye therefore sober and watch unto prayer that is The End of all your Commonwealth Legal worship Temple and Service is now within a few years Be ye therefore sober and watch unto prayer that ye may
where the Holy Ghost expresly placeth the end of that Kingdom much less will admit Cleopatra to prolong it and and that too after the Romans had subdued Iudaea You mistake my Answer That the Roman or Fourth Kingdom was revealed to Daniel in imagine confusa For I meant it neither absolutely as if it had no distinction in its description nor in comparison with the former Three than which in that place it is more particular and distinct But I meant it was in imagine confusa in respect of those distinct States and times thereof which were revealed unto S. Iohn and not unto Daniel that it was confused in comparison of that which was more particular of the same subject As is Daniel's description of the second and third Beast in the seventh Chapter compared with that more particular description of the same in the eighth and eleventh Chapters Whereas you say The Iews since Christ brought in this opinion of the Roman to be the Fourth Kingdom that so they might the better maintain their expectation of Messiah yet to come because that Kingdom was yet in being I say it was affirmed by whosoever first affirmed it without all ground authority or probability the contrary also being easie to be proved viz. That the Iews were of this opinion before our Saviour came as appears in Ionathan Ben Vziel the Chaldee Paraphrast and by the fourth Book of Esdras which whatsoever the authority thereof be is sufficient to prove this being written by a Iew for it is saith Picus the first of their seventy Books of Cabbalâ— and before our Saviour's coming as appears by many passages of Messiah expected and yet to appear within four hundred years after that supposed time of Esdras Certainly he that wrote it meant no hurt to Christians as will easily appear to him that that reads it and finds the Name Iesus and so often mention of the Son of God Which I note in case you should rather think it written after Christ. If it were it was certainly by a Christian. The ancient mention thereof is by Clemens Alexandrinus Anno 200. though I know some body affirms the first mention thereof is by S. Ambrose two hundred years after sed fallitur Yet I take not the Book to be Canonical Scripture As for the Christian Doctors it is well known that both Iustin Martyr within 30 years of S. Iohn's death and Irenaeus were of this opinion and knew no other amongst Christians and yet they both lived and conversed with the Apostles immediate Disciples and the latter of them brought up at Polycarpus's feet who was S. Iohn's Disciple and could relate to Irenaeus as himself saith what S. Iohn was wont to do and speak Therefore Eusebius was not worth the naming as caught with this trap seeing it cannot be proved that ever any Christian before him or after him till after S. Hierome's time held the contrary and then too was soon checked and not heard of again till the last Seculum But as for the opinion you would perswade to it was first broached by Porphyrie an enemy of Christ to the end he might prove the Prophecy of Daniel counterfeit and written about the time of the Maccabes soon after the death of Antiochus Epiphanes and so prophesied nothing but ab eventu as meaning by the Fourth Kingdom the Seleucidae c. not the Roman See S. Hierome upon those Chapters of Daniel 7. 11. and you will admire the Expositions and Evasions of Porphyrie should be the same almost yea in circumstances with those of Iunius c. But S. Hierome in his time knew no Christian that had been of that opinion Let any man shew as much for what you affirm of the Iews as insinuators of this opinion in praejudicium fidei Christianae The Purport of the Four Kingdoms in DANIEL or The A. B. C. of Prophecie THE FOUR KINGDOMS in Daniel are twice revealed First to Nebuchadnezzar in a glorious Image of Four sundry Metals secondly to Daniel himself in a Vision of Four diverse Beasts arising out of the Sea The intent of both is by that succession of Kingdoms to point out the time of the Kingdom of Christ which no other Kingdom should succeed or destroy Nebuchadnezzar's Image Daniel 2. Nebuchadnezzar's Image points out Two States of the Kingdom of Christ. The First to be while those times of the Kingdoms of the Gentiles yet lasted typified by a Stone hewen out of a Mountain without hands the Monarchical Statue yet standing upon his feet The Second not to be until the utter destruction and dissipation of the Image when the Stone having smote it upon the feet should grow into a great Mountain which should fill the whole earth The First may be called for distinction sake Regnum Lapidis the Kingdom of the Stone which is the State of Christ's Kingdom which hitherto hath been The other Regnum Montis the Kingdom of the Mountain that is of the Stone grown into a Mountain c. which is the State of his Kingdom which hereafter shall be The Intervallum between these two from the time the Stone was first hewen out that is the Kingdom of Christ was first advanced until the time it becomes a Mountain that is when the Mystery of God shall be finished is the Subject of the Apocalyptical Visions Note here first That the Stone is expounded by Daniel to be that lasting Kingdom which the God of Heaven should set up Secondly That the Stone was hewen out of the Mountain before it smote the Image upon the feet and consequently before the Image was dissipated and therefore that the Kingdom typified by the Stone while it remained a Stone must needs be within the times of those Monarchies that is before the last of them viz. the Roman should expire Wherefore Daniel interprets Ver. 44. That in the dayes of these Kingdoms not after them but while some of them were yet in being the God of heaven should set up a Kingdom which should never be destroyed nor left as they were to another people but should break in pieces and consume all those Kingdoms and it self should stand for ever And all this he speaks as the Interpretation of the Stone Forasmuch saith he as thou sawest that a Stone was cut out of a Mountain without hands and that it brake in pieces the iron the brass the clay the silver and the gold Here make the full point For these words belong not to that which follows as our Bibles by mis-distinguishing seem to refer them but to that which went before of their Interpretation But the Stone 's becoming a Mountain he expounds not but leaves to be gathered by what he had already expounded Daniel's Vision of Four Beasts Dan. 7. The same Kingdoms of the Gentiles are typified here which were in the former of Nebuchadnezzar's Image namely the Babylonian Persian Greek and Roman Only Nebuchadnezzar's Image pointed out both States of Christ's Kingdom first Lapidis then Montis But
discern in S. Malthew the Hebrew Evangelist Chap. 24. v. 30. two such Appearances intimated The one in the words Then shall appear the sign of the Son of man in heaven and all the Tribes of the earth shall mourn out of Zach. 12. v. 10 11 12. The other in the words following And they shall see the Son of man coming in the clouds of heaven with power and great glory out of Dan. 7. But here I find a rub which I cannot yet get over For this appearing of the sign of the Son of man in heaven as well as his coming in the clouds with great glory is said to be immediately after the tribulation of those days that is as I am wont to expound it soon after the long tribulation of the Iewish Nation shall be ended But their tribulation shall not end till they be converted Ergo their Conversion must needs precede the sign of the Son of man in heaven there mentioned Here I stick But your Objections I think I could answer thus As first to that of the Iews Conversion to be wrought by the taking away the veil from their hearts 2 Cor. 3. I could answer That that is the Internal cause of their Conversion or if you will the act of the Spirit of God illuminating and converting them as he that takes away the film from the eyes of him that sees not or the hood from him that is hood-winkt does by that act make him see But I speak of the External cause or means of the Iews Conversion such as in the ordinary administration of God is the preaching of the Word but extraordinarily may be by Miracle as was in the Conversion of Paul who nevertheless had the Mosaical veil taken from his heart as well as the rest of his Nation when they are converted shall have But by the way because you mention that place Luk. 7. 47. give me leave to add That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Scripture not only Quia or quoniam but also the redditive thereto which is Ideo propterea because namely the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers signifies both as appears Psal. 116. v. 10. compared with 2 Cor. 4. 13. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebraeo à Paulo exponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gen. 22. 17. item Eccles. 8. 6. See our English In both which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both the causal Quoniam and the redditive thereto Ideo Now the Scripture is wont to extend the Greek words it useth unto the full notion of the Hebrew or Chaldee to which they answer as may be proved by many Examples though in the Greeks use they signified not so This Dialect is called Lingua Hellenistica spoken by the Hellenists or Greekish Iews which lived dispersed under the Greek Empire whose property is to accommodate verba Graeca notioni Orientis But no such ground can be shewn I think for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quando to signifie the redditive tunc To your other Objection How such a Vision could be manifested to the Iews dispersed in several parts of the world I could answer That a Vision or Apparition in Heaven may be seen to the greatest part of the world at the same time as Stars and Comets are how else shall the Appearing of our Saviour in the clouds of Heaven at his coming to Iudgment be seen at once to so many Nations of the world But here is one thing more considerable from the miraculous Conversion of S. Paul upon supposal that that of the Iews may be like it viz. That though many were present with S. Paul at that time yet none saw the apparition of Christ nor heard him speak but Paul alone for whose sake he appeared The rest saw indeed a strange light and heard the voice of Paul replying and answering but they heard not the voice nor saw any that spake unto him which therefore made them astonished Compare Acts 9. 7. where it is said They heard Paul's voice with Acts 22. 9. where it is said They heard not the voice of him that spake unto him And take heed here of some of our English Bibles which have put in a not where it should not be as they have done the like in other places Fie upon such careless Printers But to the matter What if the like be at the Iews Conversion to wit that they alone shall see and hear the voice of Christ but none of the Gentiles amongst whom they dwell though perhaps some strange light for a testimony may at that instant surprise the whole world to the astonishment of the Nations therein Consider that of Matt. 24. 27. and the places of the other Evangelists answering thereto And what if the Iews upon such an apparition may have as S. Paul had an Ananias too or as they expect an Elias to instruct them So you know the ancient Christian Church believed from Mal. 4. 5. Mat. 17. 11. Ecclus. 48. 10. For though the Fathers as well as the Iews might erre concerning the person and circumstances of this Elias yet it follows not presently but the substance of the opinion might be true But I will not discover all my roving Speculations unless I had better ground for them lest perhaps I should make you more than wonder at me Howsoever it be I suppose it is no sin to conceive magnificè and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of so great a work of God towards a people for whom he hath formerly shewed so many wonders especially this being to be the greatest work of mercy and wonder that ever he did for them far beyond the bringing them forth of AEgypt and leading them in the wilderness c. Consider it Besides it may be there is a precedent already extant Sure I am when I had entertained this conceit into my meditation I was led by I know not what providence as I was searching some other matter to find an History of the greatest multitude of Iews that ever I think were converted since the Apostles times to have been convinced by such a miraculous apparition in every respect as I had apprehended The Story if it be true happened about some 570 years after Christ in the daies of Iustinus the Greek Emperor though Bigneus puts it a hundred years before in the kingdom of the Omerites some write Homerites in Arabia Felix where the Iews in those parts being a strong party had challenged to a publick Disputation a Christian City and Kingdom in that Tract upon condition that if they could not convince the Christians by strength of Reason and Scripture they would become Christians if they could they required the Christians should turn Iews The Disputation was performed for three days together sub dio in a full assembly of the King his Peers and people between Gregentius Bishop of Tephra and Herbanus champion for the Iews who were there assembled with him
then to pronounce the Sentence of Condemnation upon such as are to be condemned Now I suppose the Sentence of Absolution shall continue all the time of the First Resurrection that is all the Thousand years long that that once ended and finished and not before he shall then proceed to pronounce the Sentence of Condemnation upon such as are to be condemned For so the Text saith that he shall in the first place pronounce the Sentence of bliss and Absolution upon those who are to be absolved and that done then come to the Sentence of Condemnation upon those who shall be in statu ordine damnandorum that is successively and not at one and the same time though the Scripture here mentions not the Intervallum which shall be between the beginning of the one and the other Thus you see although my plough stand still unless sometimes it joggs me yet then I am not unwilling to listen unto it 7. To that in the end of Esay 66. of Festivities in the Kingdom of Christ I answer I see no reason why the Lord's-day should not be a celebrious Day when the Lord reigneth Yet I think the expression there is accommodated to the condition and Diurnial of the Church under the Old Testament ad capium Auditorum and no more thereby to be understood but that in that New world not the Iews alone as then did but all the Nations should come before the Lord to worship him in the frequent Festivities then to be whatsoever they should be Thus I have as well as I could answered your Sabbatical number of Quaeres if not so largely and fully as you desired it is because there were too many of them for the narrowness of my mind to intend at one time Thus therefore with my Prayers to the Almighty for the continuance of his blessing and favour to you and yours I rest Christ's College April 18. 1636. Your respectful and true Friend Ios. Mede EPISTLE LXVII Mr. Mede's Second Letter to Mr. Estwick touching the Gothick Liturgy and the time when the Goths became Christians SIR THE Cothick Missal is that which the Goths in Spain used till they received the Roman which though as all other Liturgies it be to be supposed to have received many alterations and additions in time yet no doubt may retain some ancient passages whereof these Prayers pro defunctis may be some either received from the Spanish or African Christians or from the beginning of their Christianity which was before Chiliasm was condemned by Damasus or they plundered the Roman Empire For Theophilus Gothorum Episcopus was at the Council of Nice Anno 360. Vlphilus their Bishop at a Council at Constantinople assented to the Formula Ariminensis from whence the Goths became first infected with Arrianism S. Augustine de Civitate Dei useth this argument of the Goths Christianity against the Gentiles calumny That the Ruine of the Empire was for their rejecting their ancient Gods and receiving the Christian Religion For they were Christians that took and sacked Rome saith he and not Gentiles Vide Thus with my wonted affection and prayers I rest Christ's Coll. Nov. 9. 1636. Your assured Friend Ioseph Mede EPISTLE LXVIII Mr. Mede's Third Letter to Mr. Estwick more fully treating of the Gothick Liturgy and a Clause therein of Praying for the Dead to have part in the First Resurrection with a Passage in Methodius touching the Millennium Mr. Estwick THE body of the Gothish Nation or of one part thereof had received the Christian Faith before they plundered the Roman Empire as appeared by Alaricus himself who with his Army solemnly observed the Christian Rites Yet seems this to have been between the days of Constantine and Iulian and not elder Howsoever there is no question but there were many Churches among them before as was in other Nations long before the Faith was publickly received by them If so then without doubt when the Nation publickly received the Faith they received likewise that Form of Liturgy which had formerly been used in their Countrey by those of the Christian Rite amongst them And thence might remain those passages of Praying for the Dead to have part in Resurrectione Prima Irenaeus Lib. 1. cap. 3. edit Fevardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tertullian Lib. adv Iudaeos where he tells us that Brittannorum inaccessa Romanis loca were Christo subdita says moreover that In Sarmatarum Dacorum Germanorum Scytharum abditarum multarum Gentium Insularum nobis ignotraum locis Christi Nomen qui jam venit regnat c. Why may not the Goths be comprehended under some of these As for the Vandals and the rest of those Northern Nations I find not that they brought any Signs of Christianity with them when they first invaded and seated in the Empire but were altogether Pagans As for that Form of Prayer for the Dead Vt partem haberent in Resurrectione Prima I believe it was usual in those Formulae for the Dead till Chiliasm was cried down and then expunged namely that it followed those words which appear yet in most of those Forms Vt collocet eâ—orum animas Deus in sinu â—brahae unde abest doler suspirium as it does in this Gothish Missal Whence it is that now in those Forms there appears no Prayer at all for their Resurrection or Consummation then notwithstanding that in the Protasis they compellate God with Qui hominem mundi civem mortalem in constitutione sua fecisti promisisti ei Resurrectionem Who can believe that in such Prayers they should not at all pray for the Resurrection But that passage being it seems anciently specificated to Resurrectio Prima they thought it sufficient in after-times to omit it without substitution of any other for it And hence comes that silence of the Resurrection But that you may yet see my thoughts still now and then reflect upon that Speculation which you thought I had forgotten I will give you a passage of Methodius Olympi Lyciae deinde Tyri Episcopus and a Martyr sub Decio alii sub Valeriano which passage with a good part of his Dialogue de Resurrectione contra Originem is preserved by Epiphanius Haeres 74. There Proclus cui tribuit lonquendi partes speaks in this manner Et verò conturbatam iri Creaturam velut in conflagratione ista morituram ut restauretur non tamen extinctum iri exspectandum Vt in instaurato Mundo ipsimet instaurati ac doloris expertes habitemus juxta illud Psal. 103. Emittes spiritum tuum creabuntur renovabis faciem terrae Quòd nimirum ambientem Aerem temperatissimum deinceps facturus sit Deus Cum enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra adhuc perseveratura sit habitatores in ea futuros omnino necesse est qui nec morituri sunt ampliùs neque copulandi nuptiis aut procreandae soboli operam deturi sed Angelorum more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in immortalitatis
the Sea there are Islands to be met with which are commodious for habitation fruitful and well watered and accommodated with convenient harbors and ports for those who are distrestat Sea to repair to for their safety so is it in the world which is a very troubled Sea tempestuous and tossed by reason of sin God hath here providâ—d Synagogues or Holy Churches as we call them wherein the Truth is diligently taught and whither they repair who are lovers of the Truth and desire in good earnest to be saved and to escape the judgment and wrath of God * Clâ—m Alex. in Opere Quis fit ille dives qui salvetur apud Euseb. Hist Eccl. lib. 3. â— 17. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also in this Century undoubtedly were extant those Fabricks in the Cemeteries of S. Peter in the Vaticane and of S. Paul in via Ostâ—nsi which could be no other thaâ— some Christian Oratories whereof Gains speaks in â—usib and calls Throphaea Apostolorum lib. 2. cap. 24. Ab Anno 200. ad 300. a All the day long shall the zeal of Faith speak to this point bewailing that a Christian should come from Idols into the CHURCH that he should come into the HOUSE OF GOD from the shop of his enemy that he should lift up to God the Father those hands which were the mothers and makers of Idols and adore God with those very hands which namely in respect of the Idols made by them are adored without the Church viz. in the Heathens Temples in opposition to God and that he should presume to reach forth those hands to receive the Body of our Lord which are imploy'd in making Bodies that is Images for the Demons That according to the Gentiles Theology Images were as Bodies to be informed with Demons as with Souls see the Treatise of the Apostasie of the latter Times chap. 5. in Book III. b The house of our Dove that is of our Dove-like Religion or the Catholick flock of Christ figured by the Dove c In short The Dove is wont to point out Christ. d Plain without such a multiplicity of doors and curtains e In high and open places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hier. * Luke 1. 78. * Lib. 2. c. 57. al. 61. a Let the House be long and built Eastward * Apol. c. 16. * De Spect. â— 25. ad Vxoâ— l. 2. c. 9. De coâ—on miâ—t cap. 3. De velandiâ— virginiâ—us c. 3 13. b Coming to the Water to be baptized not only there but also somewhat asore in the CHURCH under the hand of the Bishop or Priest we take witneâ—s that we renounce the Devil and his Pomp and Angels and afterwards we are drenched thrice in the Water c The Temples of God shall be as common and ordinary Houses Churches shall be utterly demolished every where the Scriptures shall be despised d The Sacred Edifices of Churches shall become heaps and as a desolate lodge in an Orchard there shall be no more Communion of the precious Body and Bloud of Christ Liturgy shall be extinguished Singing of Psalms shall cease Reading of the Scriptures shall no more be heard * Ex Psal. 79. 2. caelesis similibus â—uâ—ta LXX IIebr in â—cervâ—â— seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolationes Cap. 49. e The Christians being in possession of a certain publick place and challenging it for theirs and on the other side the Taverners alledging that it belong'd of right to them the Emperor's Rescript in favour of the Christians was this That it was better that God should be worshipt there after what way soever than that it should be delivered and given up to the Taverners a 1. Weeping the first degree of Penance was without the Porch of the Oratorie where the mournful sinners stood and beg'd of all the Faithful as they went in to pray for them 2. Hearing the second degree was within the Porch in the place called Narthex the place where these penitent Sinners being now under the Ferula or censure of the Church might stand near to the Catechumens and hear the Scripture read and expounded but were to go out before them 3. Prostration or Lying along on the Church-pavement These Prostrate ones were admitted somewhat further into the Church and went out with the Catechumens 4. Standing or Staying with the people or Congregation These Consistentes did not go out with the Catechumenes but after they and the other Penitents were gone out stay'd and joyn'd in prayer with the Faithful 5. Participation of the Sacraments b How that by becoming all things to all men he had in a short time gained a great number of Converts through the assistance of the Divine Spirit and that hereupon he had a strong desire to set upon the building of a Temple or Place for Sacred assemblies wherein he was the more encouraged by the general forwardness he observed among the Converts to contribute both their moneys and their best assistances to so good a work This is that Temple which is to be seen even at this day This is that Temple the erection whereof this Great person being resolved to undertake without any delay he laid the foundation thereof and therewithal of his Sacerdotal i.e. Episcopal Prefecture in the most conspicuous place of all the City c Whereas all other Houses whether Publick or private were overthrown by that Earthquake this Gregorian Temple alone stood firm without any the least hurt He was made Bishop Anno 249. lived until 260. d The Lord's House e The Church f Thinkest thou O Matron which art rich and wealthy in the Church of Christ that thou dost celebrate or commemorate the Lord's Sacrifice that is that thou dost participate the Lord's Supper worthily as thou oughtest who dost not at all respect but art regardless of the Corban who comest into the Lord's House without a Sacrifice or Offering nay who takest part of the poor mans Sacrifice feedest on what he brought for his Offering and bringest none thy self Script â—n 253. a What then remains but that the Church should yield to the Capitol and that the Priests withdrawing themselves and taking away the Altar of our Lord Images and Idol-Gods together with their Altars should succeed and take possession of the Sacrary or place proper to the sacred and venerable Bench of our Clergy b The Altar of our Lord and the place for the sacred and venerable Bench of the Clergy c Idol-Gods and Images together with the Altars of the Devil d might enter into the House of God e The Emperour C. P. L. Galienus to Dionysius Pinnas Demetrius and the rest of the Bishops Greeting What I have been pleased graciously to do for the Christians I have caused to be published throughout the world viz. That all men should quit the Worshipping-places for the Christians use And therefore you may make use of the Copy of my Letters to the end ye may be secured from any future attempts to disturb you
the Events in Scripture 889. Iehoiakim not carried captive into Babylon Pag. 890 Ieremy's Prophesies not digested in order 834 Iews had a Second tender of Christ and upon their refusing it were cast off 164 though some of them believed yet the Body or Nation of the Iews rejected Christ and was therefore rejected 750. the manner and external means of their Conversion to be by Vision and Voice from Heaven 761. This argued from the manner of S. Paul's Conversion 761 891. and from the story of a miraculous conversion of many Iews as a Praeludium to their General Conversion 767. why God gave the Iews peculiar Rites and Observations 181 Ignatius his Epistles 327 Images were at first made for Daemoâ—s to dwell in c. 632 Image-worship brought in and promoted by lying stories 687. the great Opposition in the Greek and Eastern Churches against it for the space of 120 years 683 c. Impotency pretended doth not excuse us from our duty 308 Iohn Baptist a forerunner of Christ in his Nativity Preaching and Suffering 97 Isaac a Type of Christ. 50 51 Islands not taken always in Scripture for Countries encompassed by the Sea 272. Countries divided from the Iews by Sea were called Islands ibid. c. what they signifie in the Apocalyps according to the Prophetick style 450 Iudgment The description of the Great Iudgment when Christ shall sit on his Throne 841. a farther description of the Great Day of Iudgment 762 c. whence Christ and his Apostles received that term 754. the precise time thereof not to be known 895. K. KEri and Kerif See Hebrew Text King or Kingdom sometimes in Scripture put for any State or Polity 667 711 911. Kings of the East in Apocal. 16. 12. who are meant thereby 529 Kingdom of God or Heaven sometimes in Scripture signifies the Kingdom of Messiah 103. why it is so called 104. whence the Iews gave this term to the Kingdom of Messiah 103. a twofold state of Christ's Kingdom 104 the first state thereof called Regnum Lapidis the second Regnum Montis 743. the Time designed and prefixed for the coming and beginning of Christs Kingdom 104. it was to be set up in the Times of the Fourth Kingdom 745 754 c. That the Kingdom of Christ and the Saints in Dan. 7. is the same with that of 1000 years in Apocal. 20. 763. a twofold Kingdom one whereby Christ reigns in his Saints the other whereby they reign with him 573 Kingdoms 4 Kingdoms represented by Nebuchaduezzars Image of 4 sundry metals Dan. 2. and by 4 Beasts Dan. 7. the purport of them 743 c. why these 4 are singled out 712 713. That the Fourth is the Roman proved by 3 Arguments from p. 712 to 716. That these 4 Kingdoms are a Prophetical Chronology and the Great Kalendar of Times 654 The Kiss of Peace why so called 96 Kissing of the Pax whatâ— ibid. L. LActantius vindicated from the Antichiliasts 812 836 Lake of Fire and Brimstone why Hell so described 33 Lamps That the 7 Lamps in the Temple signified the 7 Archangels 833 Larvati why Mad-men so called 29 Last hour or time the End of all are meant of the End of the Iewish State and Service and not of the End of the World 664 Last times a twofold acception of them in Scripture 652. That the times of the Fourth Beast or Roman Kingdom are the Last times 654 c. their Epocha or beginning 656. their duration and length 655 Latter times of the Last times are the times of the Apostasie under Antichrist 653 655 Law may be considered either 1 as a Rule or 2 as a Covenant of works how Believers are not under the Law 114 In what respects the Law is dissolved or not dissolved by Christ 12 How Gods Law alone binds the conscience 208 209 Lawenus his Stricturâ— in Clavem Apocal. 541. the occasion of his writing them 783. his way of interpreting the Apocalyps 754 782. a full answer to his Stricturâ— 550 Law-giver why Christ so called in Genes 49. and what is meant by that phrase Law-giver from between his feet 35 Lay-Elders See Elders Legends Fabulous Legends their grosseness and the design of them 678 681 c. Levi what the name signifies 178. why Levi was chosen for the Priesthood 179 180. why called Gods Holy one 180 181. his Favoured one 181 Locusts what they signifie in the Prophetick style 467 c. Lords-day why observed by Christians 57. a Testimony for it out of Euseâ—ius 851 Lords-prayer twice delivered by Christ 2. intended not only for a Pattern but a Form of Prayer ibid. Lords-supper See Christian Sacrifice Lying unto the Holy Ghost what is meant thereby 118 M. MAgog See Gog. Mahuzzim in Dan. 11. the word signifies Fortresses Bulwarks Protectors Guardians c. That Saints and their Reliques were so called at the beginning of Saint-worship 673 c. Manna why so called 245. how it differed from the Apothecaries or the Arabian Manna 245 246. how it was Spiritual meat and a Type of Christ. 247 Mark To have the Mark of the Beast in the right hand or in the forehead Apocal. 〈◊〉 what it means 509 511 Marriage the Roman laws for it discountenanced by Constantine 672. Prohibition of Marriage a character of Monastick profession 688 Martyrs their privilege to riâ—e first 604 771 775. their Reign misinterpreted to an Idolatrous sense 759 why Christians anciently kept their assemblies at their Monuments 679. Martyrium Omeritarum 768 Mass Reasons against the lurching Sacrifice of the Mass wherein the Priest receives alone 253 254. In the Mass the ancient Offering of Praise is turned into an Offering of Expiation 293. How the Oblation of the ancient Church differed from that in the Mass 295. The Blasphemous Oblation in the Mass justly taken away 376. That the ancient Church never intended any Hypostatical oblation of Christ. 376 c. Meat put in Scripture for all necessaries of life 689. Abstinence from meats a character of Monastick profession 688 Meekness in the Scripture-use is of a larger signification than in Ethicks 161 Melancholia and Mania how they differ 29 Memorial why that which was burned upon the Altar was so called 342 Memorial of Gods Name what 341 Merit the word abused and in what sense tolerable 176 Messiah the Prince in Dan. 9 meant only of Christ. 700 Methodius Bishop of Tyre a passage out of him touching the Millennium 843 Michael in Apocal. 12. who 495 Middle estate or a Competency the best and safest condition 129 Millennium or the 1000 years Reign of Christ not to be understood in any gross carnal sense 603 836 837. to be asserted modestly and warily so as not to clash with any Catholick Tenet of the Christian Faith 603. to be propounded generally not particulatim seu modatim 571. a General description of it 603. no necessity of asserting Christs visible converse upon Earth Ibid. this Opinion of Regnum Christi Sanctorum was universally held by the
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