living with Saint Iohn might speake that plainly which Saint Iohn expressed mystically yet by his allusion to the Church of the Iewes might let us see our surrogation into their place and cast the forme after that fashion then the which there could not be a better setting apart the types which were fulfilled in Christ for besides them we might serve God upon our holy dayes as they did upon theirs in our holy places as they did in â—heirs Saint John resembled our place of Majestie by theirs our place of Ministery by theirs our place of Auditory by theirs They kept one day in a week so do we they kept Feasts and Festivals so doe we as Easter Pentecost the Nativitie of Christ c. We are Christians in that wherin they were Iews and shew that their shadows are converted into perfect light Revel 12.1 we have that under our feet which was the crown of their head and that upon our whole bodie which they looked for The Sun the Embleme of our Church and the measure of our time and service Their Feasts were all lunary ours solarie and moneths in Saint Iohn are apposed to days and yeers Revel 11.23 12.6.14 13.5 and makes the distinction betweene a true and false company of Christians I say the Sunne is a great ceremony in the Christian Church and so is the East where it riseth as may be seen in the solemnitie of Baptisme which Saint Peter mentioneth 1 Pet. 3.21 Baptisme is the interrogation of a good conscience and saveth the Church from the floud of Apostacie as Noahs Arke did eight persons from drowning Revel 7.1 The foure Winds that shake the foure corners of the earth are barbarous wars sometimes compared to great and mighty waters sometimes to terrible and tempestuous windes these cast downe Kingdomes and cause confusion and there is nothing that can stand these blasts but the sealed societie and Baptisme well understood will reach the meaning as being both the seale of our service and safety with God if we keepe it it will keepe us and bind as well God to us for safetie as it binds us to him in a service as a master The making of our vow in Baptisme is wonderfull solemne if wee search out the ceremonies of speaking and standing at the Font or Fountaine to be baptized The interrogation is Saint Peters expression and it was made to the conscience of the believer abrenuncias abrenuncio Credis Credo more largely thus in the answere of the party to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I disband my selfe from thee O Satan and from all thy Angels Autors of Idolatry I do bid a farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to all thy mediators for me to thee as a deceitfull God and I utterly abhorre all thy pomps and vaine services c. Hereby the way understand how our Ancients made Pagan Playes the renunciation of Baptisme and most damnable to all Christians because they were services to the dead and hellish honours to the infernall fiends foes to Christ Iesus and furtherers of all Idolatry against him The Christians abrenunciation should be remembred as the feale of his service and safety if hee returne againe to false Mediatours hee loseth the benefit of his Baptisme and becomes as it were another mans servant and seeks safety from another master Having made his renunciation he begins again and sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I binde my selfe and binde my selfe for ever to thee ô Christ as my sole Redeemer and Mediatour and will gaine God or go to God by no other but thy selfe and I believe c. reade but the Churches Catechisme and the Churches Baptisme and wee shall finde Saint Peters interrogation and the answere of a good conscience made by the party to be baptized The standing will stirre more the coals of contention but I cannot helpe it to relate to a reasonable man what may well be received In the abrenunciation of the Devill the partie was to look the Devill in the face and set it Westward towards the Devils throne or his Idoll and Altar and testifie his defiance and departure from him and to spit at him in token of great detestation Fie get thee hence what have I to do with Idols pomps and vanities of Satan This ceremonie ended he turns his back upon the enemy and looks into the East and earnestly vowes himselfe to Christ and from hence followes the ceremonie of prayer into the East and placing the house of Prayer ordinarily that way and also placing the holy Table in the East end and making that the Sanctuary The whole Tabernacle and Temple stood in the miâ—â—st of the people of Israel But when they entred the Courts the Court of Majestie in both places was in the West The Church is Gods throne in generall as was the Temple Tabernacâ— and Gods peopled well about it as Israel did both in the Wildernesse and the Land of Canaan But the speciall throne in the Church is the holy Table where we have our perfectest communion with God It begins in Baptisme ends in the Lords Supper and they are the best Saints that are admitted unto it some reason there is of all that is said from the distinction of times The Iewes and Gentiles before Christ by their looking into the West professed the darknesse of their dayes we by looking into the East professe our times to be light It s small wisdom to multiply needlesse questions and as great wisdome to answer them that be profitable To satisfie the weak the wise alike is impossible whiles one man cryes one thing and some another the greater part know not what they doe or wherefore they come together It hath often beene checked in Preachers to speake of needlesse matters but shall that be needlesse which the times make necessary let them aske no questions raise no quarrels with our Church and wee shall count it needlesse to contend with them that are convicted both of our faith and order the only two things in Saint Pauls greatest joy Colos 2.5 we should be glad to preach nothing but faith and the fruits of faith working by charity for salvation but there is a necessitie to preach for order when they that professe to be children of our Church neverthelesse appose her holy Orders This my addition is not to pursue but pacifie the quarrell It s my dutie to stand for the Church and perswade with all the members to be of one minde and mouth He that sayes to mee why is one place more holy then another I may say to him and why is one day more holy then another Shall Saint Paul resolve us in one word upon one ground for one end Rom. 14.5 6. Estimation makes the distinction fulnesse of knowledge must warrant it and the glory of the Lord Iesus must be the end of it In Religion every day is alike to a Christian that will not be a Iew and one day is
above another to a Christian that will not be prophane Hee that keeps no day to the Lord gives him thanks that hee is not bound to keepe it either as a Iew in yearely monethly or weekly dayes for the Apostle absolves a Christian from all dayes Colos 2.16 and makes the observation of them to frustrate the Gospel Gal. 4.10 11. I say further or to keepe it as a Christian Iew that is to except as some doe the weekly Sabbath and say by Sabbath dayes Col. 2.16 is meant yearly but not of the weekly Sabbath this is prejudice to Christian Religion that brings full freedome first to make all dayes alike before a Christian can make his choice of any day There must in this point be a full abrogation of the law of days before a Christian be able to observe any other day to the Lord. Estimation of dayes with fulnesse of knowledge to the glory of Christ is first to keep no day against him and then to keep any with thankfulnesse for him that hath redeemed us from the bondage of the Law Our dutie is to serve him and our freedome to make choice of such dayes as may be esteemed to his glory not only the Lords day in every weeke but all other dayes esteemed by Christians above others to the honour of him whose servants they professed themselves He that esteemeth one day above another may be a Iew and obstinate in his ignorance yet a good Christian that holds all dayes alike in the fulnesse of perswasion may likewise in the same hold one day above another and give God glory in both yea greater then hee that is intangled either to prophane a day that is lawfully commanded or to be superstitious in keeping one of his owne will and say it is commanded when he cannot prove it but upon the ground of his own imagination The fourth Commandement once commanded the seventh day in expresse words but never the first in the like termes it alwayes commandeth the duty of a holy day and when all dayes are alike it ceaseth not to command the duties of a holiday which are to be observed according to the determination which God hath left to the Christian Church which hath made the first day of the week above all other dayes what advise he gave the Apostles to begin it we read not their example is warrantable upon two grounds First because Christ made all dayes alike and therefore they had libertie to choose Secondly because he made it lawfull to esteeme one day above another and the assignment hath been to the first day and it were a sinne either to denie the first as a Iew or neglect the second as a prophane person I will conclude with the Apostle Who Gal 4.10 in a full enumeration confirmes our point in hand and takes away time as our Saviour takes away place Iohn 4.21 22. for they are holy alike and common alike so that a man would admire what they meane that plead holinesse of time and implead holinesse of place If God be no where to be worshipped hee is to be worshipped at no time for the solemitie of the one inferres the solemnity of the other and the nullitie of the one the nullitie of the other Time and place are but elements of Religion and in themselves weake and beggarly and commonly the weakest desire them and see not their bondage God knowes how to begin the A B C but hee likes not men should learn no further He compares time with time and tels the Galathâ—ans that once they knew not God but did as it were kindle their owne fires and compasse themselves about with their owne sparkles walke in the light of this fire warmed themselves by these speaks and for reward of their bad service might have lyen downe in sorrow Esay 50.11 But God in mercie altered their condition to know God and that which is more to be knowne of God in obeying the voice of Christ to receive light in him to trust in his Name and stay upon him as their God To this all other things are darknesse and yet as Philosophere teach us non dantur purae tenebrae there is no pâ—â—e darknesse without some mixture of light Their service and their seasons wanted signification Their service unto them which by nature were no gods testified of a duty done to an undue object him whom you ignorantly worship saith Saâ—â—â— Paul I declare unâ—o you Acts 17.23 Their seasons were now out of reason and especially to mix themselves with the Iews and to observe their days that is their weekly Sabbath Monthâ— that is every new Moon Times that is their three Feasts of Easter Pentecost and Tabeâ—macles Yeares that is every seventh yeare and the Iubile And here Saint Augustine must be a guide unto us lest wee take hold of time and turn it quite from God Contra Adamant Manich. cap. 15. Nos quoque dienâ— Dominis um â—n Pascha soleuniter â—e lebitamâ—â— quasliâ— alias Ghristicanas dierum festâ—◠〈◊〉 se◠〈…〉 quo pertioneant non temporae observamus sed quaeillis significantur temâ— poribus Wee keepe the Lords day and his Passeover solemnely and all other Christian Festivals but yet â—ee observe not times but the things signified iâ— them because we understand the ends to which they are appointed Christians having libertie use their time to his glory to whom they owe themselves and as the Apostleâ— kept the Iewish Saboath to gaine them by the opportunitâ— râ—â—tie of the day They kept also the â— ordaiday in marvelous equitie to remember him that had redeemed them and no man will deny that it is most equall that Iesus Christ should have such a part of our time 〈◊〉 Creation move us to yeeld him the last day in the 〈◊〉 Redemption will much move force 〈◊〉 finde him 〈…〉 thy of the first Wednesday and Friday are kept fests and the one is in memory of the treason of Iudas which must be thought of as ours to humble us for Iudaâ— could never have betrayed Christ it our fins had not done it and we cannot remember this but with detestation of ourselves and grieve that wee have done wrong to the most innocent as well as the most holy God Aperpetâ—all fast would never expiate the evill yet to remember it alwayes wayes and by the day to keepe it in memory is a duty no godly man will deny and his service that day may well be the Letanie as very fit in many passages to excite the humble soule to lamentation Friday is the memory of the curse for our treason no malediction had been upon our blessed Saviour if wee had not laid it upon him and sinne and Gods curse and all the causes of our lamentation which as we must never forgeâ— so there will be reason found why the Church chooseth dayes to remember them It is true that Saint Augustine tels us wee observe not times as Iewes and put Religion and confidence in a day
as iâ— we had done a great worke and deeply meritorious with God But we know there significations as the Lords day to remember his Refurrection Festivall dayes to rejoyce in the triumphs of his servants and set their examples before us as pat ternes of pietie Fasts to humble our selves for our sinnes and Gods curses vpon us to feeke some speciall blessing upon our selves and such Ministers as the Church ordaineth for us as the quatuor jejunia c. Indeed wee make Ceremonies of substance and substance of Ceremonies Some stand for a day as if it were all their religion Others abhorre their signification as superstition and little use is made of any thing to give God due glory I wish Saint Augustines words were well remembred that Christians observe not times but their godly signification and holy use and so I end for time The same libertie that is purchased for dayes is also obtained for places All places are alike to a Christian that is not a Iew and one place is above another to a Christian that is not a profane person and dare say the Church Table are common when Gods people are not in them The Temple is a type of Christ and therfore but one Temple Christ is come and hath made all places alike and he were a Iew that would defend either the Tabernacle of Moses or Temple of Salomon to take away his comming Iohn 4.21 Wee believe that the houre is come that neither in Mount Gerizim nor Mount Sion but every where God is to be served yet what place soever serves to record his name is above all other common places and holds the Ancient distinction of places in respect of the persons meeting to wit the throne of Majestie the place of Ministery and the place of auditory Neither let it seeme strange that wee speake of the East or of the Altar for both are warrantable by better authoritie then can be brought by him that is set to appose Solomons Temple as the Tabernacle before it had all the honour in the West so had the most ancient Temples of the Gentiles and both are worldly and beggerly rudiments of the times of darknesse in comparison of our times of light A thing I could shew at large but now I will limit my selfe to a few testimonies to declare I speak not without my betters Clemens Alexandrinus l. 7. p. 724. sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ancient Temples looked into the West and that a Christian turning from such Temples and their service did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. stand opposite to Idols that is with his face into the East Hee first renounced the Idoll with his face into the West and then to signifie his conversion looked into the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. was taught to turn into the East It is plain that confession of Faith and the prayers of Faith were with faces into the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As light shines out of darknesse c. A Pagan looked into the West the place of darknesse so did the Iew upon the same reason though not with the same Religion The one is an Idolater and confesseth blindnesse the other a true worshipper yet looking Westward for want of the Sunnes appearance Satan is Gods Ape and seeks in the Ceremony to abuse God yet may the Iew no more forsake the West then the Christian the East because the Devill will be doing with both Saint Hier. ad c. 6. Antor in mysteriis primum renunciamus eum qui in occideus â—st nobisque moritur cum peccatis sic versi ad erà eutem pactuâ—â— inimus cum Sole justitiae ei nos servituros esse permittimus In the mysteries first we renounce him that is in the West and dies to us with sinne and so turning to the East we enter a covenant with the Sunne of righteousnesse and promise that will we serve him Dyonis l. de Eecles Hier. c. 2. ad occasuminversus Satanam abjurabis rursusque ad ortum te converteris Deum confiteberis being turned to the West thou shalt abjure Satan and againe converted to the East thou shalâ— acknowledge God Ambr. cap. 2. De iis qui mysteriis initiantur ad Orientem converteris qui enim renunciaâ— diabolum ad Christum convertitur illum directa ceruit obtuitu c. Thou art turned to the East for hee who renounceth the Devill is converted to Christ and beholds him withdirect looke Saint Iohn seemes to me to allude to this custome Revel 7.2 The Angell asconds from the East to meet and embrace them that looke towards him and seale them with the safe tie of the Sacrament by which Christians seale their service unto him Saint Chrysostome calls Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word used by Saint Iohn Saint August calls it regium characterem Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Basil explains it to the sense of Saint Iohn Nisi signatus sit super te vultus Domini nisi characterem in te agnoscat Angelus quomodo pro te pugnabit aut ab inimic is vindicabit Nicet as â—choliastes quin per eum consignuti cujusnam Domini simâ—s agnoscimin at que aâ—â—sidiâ—s tuti conservamur Baptisme is the â—eale and the Angell brings it from the East and at 〈◊〉 day the custome is observed in the Church of 〈◊〉 by the witnesses for children that first looke in to the West and then into the East For an Altar foure arguments perswade me in the Apostles words to take it for the holy Table Heb 13.10 First it is that which Christians have for their communion in opposidon to Iewer Secondly it is such an Altar as we may be partakers of Thirdly this para king must be by earing in opposition to their eating Fourthly this eating is sacramentall and a signe of Christ exhibited as theirâ— was of Christ still to be exhibited and so the sence is the same with partakers of a Table 1. Cor. 10.21 in opposition to a Pagan Altar for the Apostle compares Table with Table and Altar with Altar and is indifferent in the appellation as the Holy Ghost is elswhere Ezek. 41.22 Mal. 17. This because it is the signe of our greatest communion with Christ is also the chiefe signe of his presence and serves to set forth the place of Majestie All men have communion with Christ in the rest of his Ordinances All may come to the word be prayed for but in this only the faithfull are admitted novices to be instructed Penitents to be absolved and Petitioners not yet admitted must all be gone when there comes the celebration of the Sacrament and only the faithfull distinguished from all the rest must draw neere to the holy Table and take from it the holy Sacrament Say not why be not the Pulpit Font Deske c. as holy as the Table you may receive a reason if you will from Gods
A TREATISE OF THE HONOR OF GODS HOVSE OR THE TRVE PATERNE Of the Church shewed in the parts And pietie of it With a Discovery of the true Cause and Cure Of our present Contentions And an answer of such Objections as may Offend the weake CANT 6.12 Returne returne O Shulamite returne returne that we may behold thee what shall you see in the Shulamite but as the company of an Army LONDON Printed by T. C. for William Cooke and are to be sold at his Shop neere Furnivalls Inne Gate in Holbourne 1637. Perlegi hunc tractatum cui titulus est A Treatise of the honour of God House c in quo nihil reperio sanae doctrinae aut bonis moribut contrarium quo minus imprimatur Ex Aedibus Lambeth Jun. 15. 1637. IOHN OLIVER Reveren in Ch. Patri Dom. Dom. Ar. Câ—ant Sacell Dom. TO THE RIGHT WORSHIPFVLL CLERE TALBOT Dr. of Law Comissary to the Reverend Father in God the L. Bishop of Norwich one of his MAIESTIES Iustices of Peace Worthy Sir I Am forced to set forth my selfe as well as my Sermon and to satisfie some I must tell them as well what I am as what I have said A short Sermon is often the occasion of much discourse and many like the Athenians delight in nothing but to heare and tell newes and some like the devill are not so idle as ill occupied in slandering of others The biting of mad dogges admits of medicine to helpe it but there is no Physitian that knowes a remedy against a slander All the comfort is that Mala opinio benè parta delectat a mans owne conscience may be his cordiall Vnus mihi pro populo erit one understanding man is better than a multitude whose very wisedome as the Wiseman saith is to be despised Omnis honestae reimalus judex est vulgus the common people are corrupt judges Eadem probamus eadem reprehendimus hic est exitus omnis judicij in quo lis secundum plures datur in number of voyces there is no certaintie of truth satis est unus satis est nullus one or none may be sufficient to satisfie in a good cause which as I am perswaded I have undertaken I am not ashamed to passe it from the Pulpit to the Presse and to Print what I preached In both I have your request and it is some part of a requitall to say Hoc ego non multis sed tibi I owe as much as you have desired and will not be dainty by your hands to deliver it to others That you have found the approbation you sought for is to mee a second confirmation it may doe more good than I expected I shall be glad to helpe the weakest and not to receive him for controversies of disputations I have not stirred the stone they stumble upon nor moved their mindes with noveltie Qui intempestivè monet ille nocet a monition must be as a medicine seasonably applied When there is no motion of humours in a body their very agitation is dangerous and no pacification to be expected by their purgation but the Aphorisme is true when they move remove them least they doe mischiefe Si quid movendum move humores qui turgent purgentur Me thinkes our diseases are discovered by Saint Paul in the right method Tit. 1.10 Many are unruly vaine talkers deceivers Authoritie is disobeyed Secondly disobedience is defended Thirdly the defence deceives others These diseases are apparent in many whose malady is contention with their Superiours which they defend by bookes and by the same poyson most of the people who looke not so much into the cause as the complaint and complying in affection with the Authors lose the apprehension of the truth which whosoever shall reveale it to them shall not be heard for the prejudice they have conceived Prava dogmata wicked doctrines make Heretickes and poison their mindes but diversa studia small differences will make Schismatickes and set them out of good thoughts withall they cannot affect Saint Paul disputes the case charitably 1 Cor. 11.10.19 he beleeves it in part and passeth not the same sentence upon all and mitigates the matter further by an effectuall gradation from Schisme to heresie as from the lesse to the greater No marvell you are divided in Rites and Ceremonies and contrary Customes wherein wee for our parts contend not neither the Churches of God but study peace and quiet as counting them no matters of moment to cause contention Such contentious spirits make Gods people come together not for the better but for the worse where is the fault not in the Church but the bad humours of it in such as are in the Church but not of it in such as have least to doe with it yet make worke enough for them which have most to doe and set all into a combustion I say the holy Apostle helpes the staggering Christian and labours to make him stand upright First I beleeve it to be in your company and onely of those that will not be of you Secondly it is from a bad cause to a good end The devill moves it but God will have the glory of it and you shall have the good in being approved to him Secondly in being made manifest to others and that first that you are not the Schismatickes secondly that you are such as the Church approves thirdly you neede not wonder at Schismes when Satan can raise heresies That 's a happy Church that is without weedes and a thousand separations are not to be trusted that seek safety where Satan shall not find them America is no more the place than Rome Satan is to be feared hath found and will finde their societies but I will not accuse them so much as defend my selfe and tell all men what I am sure I should be if I be righâ— I am unus in corpore as well as unus in capite one that strives as much for one Church as for one Christ and as it is my duty to name my selfe a Christian from my communion with Christ so shall it ever be the same to sirname my selfe a Catholike from my communion with his body Seeing you have drawne me out to say some thing I say it for the Church and seeke pacification of that which is now in agitation and because the Altar breedes the greatest quarrell I will first labour to take away the offence in the name secondly I will examine whether every Altar induceth a sacrifice thirdly whether the sacrifice superinduceth the sinne of Idolatry fourthly I will set before you severall instances of the excellencies of Gods House to bring us in love with it fiftly give directions to avoid danger and this I am forced to fixe before my Sermon to make it more acceptable in the reading I know it is not all one to Preach in a Pulpit and speake out of a Presse my desire is to make way by a Preface that no prejudice may remaine in a short Sermon
Lords Supper and breake their Sacramentall bread with holy prayers and services meet for such a Mystery where this was done the same Text teacheth that it was κατ ' ὀῖκον Secundùm domum which phrase well understood will helpe much to know what holy places Christians held beside the Temple Rom. 16.5 1. Cor. 16.19 Colos 4.15 Philem. ver 2. Ἐκκλησία κατ ' ὀῖκον it s the locall description of the Church and all laid together makes us understand the reason why bread must be broken out of the Temple when the Christians were dayly in it serving God No man needs to doubt of it that it was because the Temple received no such sacrifice as Christians were bound to offer nor such an Altar or Table as served for that use And here we must inquire whether the place were common or consecrate Saint Paul resolves us 1. Cor. 11.20 21 22. When ye come together therefore into one place this is not to eate the Lords Supper c. Have yee not houses for common eating and drinking c. Despise yee the Church of God A man may despise the place as well as the people and by irreverence shame himselfe as well as others in his behaviour Women when they worship must remember that where they worship the Angels give their attendance and for prefencesake must present themselves in a seemely manner Seeing it must be κατ ' ὀῖκον that cannot be â—ν Ï„á¿· ἱεÏῶ I would demand whether in so holy a service as receiving the holy Sacrament that which is κατ ' ὀῖκον ought not to be ῶ̔ς â—ν Ï„á¿· ἱεÏῶ that what is done at any house in this kind ought it not to be done as in a sacred place My resolution is it must and that Board where wee receiue so holy a Sacrament and that place where so holy a Board doth stand ought to have no other imployment The first Christian Church amongst the Gentiles was in Cesarea and began in Cornelius the Captaines house and had that good successe that when St. Paul landed there Acts 18.22 hee found the Church assembled in an upper roome not as Beza makes bold to interprete Hoâ— came downe to Cesarea and went up to Ierusalem c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is He ascended and saluted the Church in Cesarâ—a When Iudea was the Inquisition-house to persecute Christians Cesarea was their Sanctuary to deliver them A good Cornelius converted is a Captaine to Christians and commands them peace where he hath power to rule At Ephesus St. Paul procures the Schoole of Tyrannus Acts 19.9 10. and for the space of two yeeres makes it his chaire of Doctrine and place of Gods service Tyranuus to me is no Schoole-master to teach prophane Arts where St. Paul teacheth Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrannus was the Doner or giver of the place which being void is peaceably possessed of Christians for holy uses Acts 28.20.30 31. St. Pauls hired house was an holy place for the Word and Sacraments Rom. 16.5 Aquila and Priscilla at Rome hire their house and fit the fairest roome for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being banished from Rome Acts 18.2 they are left of St. Paul at Ephesus where they doe the like 1. Cor. 16.19 Nymphas does the like at Laodicea Colos 4.15 and so does Philemon ver 2. For the Colossians and Archippus their Pastor lives in his house It is said of Gaius Rom. 16.23 that he was Hospes sancti Pauli totius Ecclesiae That hee found St. Paul and the whole Church house and hatbour I hope all this will yeeld some helpe to explaine what is meant by meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy convention of the Saints to celebrate the holy Sacrament and set a part both place and Table for so holy an use Our Saviour Mar. 14.15 Luk. 22.12 shewes foure things in the place where he supped before his death First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place elevated from the earth and it is Saint Naâ—ianzâ—ns note that the very place teacheth us with what thoughts we ought to come to the holy Sacrament Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and spacious for use and service Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trimmed and beautified Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished and prepared with all necessary Vtensils c. Such places had Christians and as they neglected not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles they might enjoy it so it pleased God in the end to give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stately Temples to serve God in and therein Constantine like another Salomon was appointed of God to enlarge the straitned limits of poore persecuted Christians I will adde to their breaking of bread that which also went with it their breaking of bread to the brethren 1. Cor. 16.1 2. Phil. 4.18 Hebr. 13.16 Thus did Christians converse and come together in the primative times and did all things with gladnesse and singlenesse of heart Would God their patterne of piety might passe in our dayes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in the Temple God were worshipped of us But alas we must doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when nothing foreeth us thereunto Our Temples are open Tables prepared and we fling away and fly to Conventicles where I hope to shew nothing can be done lawfully by those that leave us 1. Cor. 10.18.21 Our second proofe is the New Testament and it lyes in comparing Altar with Altar and Table with Table for so the Apostle compares them to the Corinthians As for example the Altar of the Iewes with the Table of Christians and the Table of Christians with the Table or Altar of Pagans Israel after the flesh eates the Sacrifices of flesh and are partakers of the Altar that receives them so are Christians that eate one bread partakers of that Altar where they receive it And so he expresseth it ver 21. Partakers of the Lords Table but you will say the phrases are not equipollent because the Apostle doth not so use them I answer they are for the Table of Damons or dead men is an Altar as all know and if I may expound a Pagan Table an Altar why not a Christian Table an Altar Will you have it yet more full and plaine Iewes and Pagans have Tables and Altars so have Christians they are partakers of their Altars so are Christians their participation is by eating so is theirs their eating is Sacramentall or fedorall in the Rites of their Religion so is that of Christians and in this sence wee are allowed to make our Covenant Psal 50.5 Call my Saints that have made a Covenant with me by sacrifices which is the fedorall Rite of all Nations and such is the Sacrament 1. Cor. 11.25 The Cup is the New Testament in my blood that is a fedorall Rite of my Covenant with you Sacrifice or Sacrament Table or Altar is all one to the Apostle so our communion be corresponâ—ent thereunto The place to the Hebrews is of the same stampe
faire and fast binding our selves to give them intertainement in their best demonstrations It pleaseth the Holy Ghost as farre as I can apprehend it to call the place of Majestie the Sanctuary in Gods House or the place where Gods Table or Altar standeth for this purpose I have produced both Beza a moderne Divine and Saint Chrysostome a more antient Writer and will now proceede to say more from Theodoret lib. 4. cap. 4. lib. 5.13 Zorrat Hist lib. cap. 25. Zozom lib. 2. cap. 28. from Eusebius in his Panegyrick Oration at the dedication of the Temple of Tyre from the Council of Laeodicia Can. 44. sixt Councill in Trullo Can. 69. Concil Arcl. Can. 15. Concil Constant 5. and 6. Can. 69 Saint Cypr. lib. 1. Epist 9. and from Saint Ignatius I shall leave my Reader to enlarge himselfe and onely set before his eyes what I have searched for my owne satisfaction I will beginne with Theodosius the Emperour and Saint Ambrose a Bishop the Emperour enters the Church at Millaine to act his solemne reverence and his first reverence is the prostration of his whole body using the words of the Psalme 119.25 adhesit 〈…〉 men c. my foule eâ—eaveth to the pavement in humility of soule and body hee kisseth the very dust and stones wherewith the Church was paved and powred forth his teares abundantly and preparing himselfe to receive the Sacrament which is enough to stricke dead the point in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with equall 〈◊〉 he went up the steppings of the Altar I may have 〈◊〉 amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— palatium in gonere Gods house in specâ—â— called Basilica but that 's not enough here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number signifies the degrees or steppings to the Altar 〈…〉 5. when he came to the Royall stayâ—â—â— be wâ—â—â— againe as abundantly as when he first entred the Church Then according to his custome at Constantinople he went within the raile but S. Ambrose by a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee taught him that places were to be distinguished in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was for Priests and not for Princes to come within the rayle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come forth and communicate with thine owne ranke and remember in Gods House to hold the perfect paterne of the difference and distinction Purple makes Kings not Priests of a Prince and a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes robes and Priests ornaments are not alike so neither are their places At the Councill in Trullo Can. 69. Non licet ulli corum omnium qui in laicorum numero sunt ingredi intra sanctuâ— Altare nequaquam tamen ab eo prohibita potestate authoritate imperiali quandocunque volâ—er iâ—â—â—catori dona offerre ex antiquissima traditione It is not lawfull for any that be in the number of Laicks to enter within the raile of the holy Altar yet the Imperiall Majestie and Authoritie is not thereby prohibited ingresse when 〈…〉 he hath a will to offer any gifts to the Creatour by a most antient tradition for the most antient use of the Church was that lay Christians might have accesse to the Altar to present there their especiall devotions or receive Priestly absolution c. otherwise they were not to enter but receive the blessed Eucharist and place themselves without the raile as the Councill of Laodicia is expresse for women Saint Ignatius who lived in the Apostles dayes Epist ad Trallens Qui extra Altare est est 〈◊〉 qui five Episcopâ— presbiteâ—is Dioconis ali 〈◊〉 and 〈◊〉 Qui est extra Altare ille pollutuâ— est 〈◊〉 est inâ—idels deterior He which is without the Altar is hee who does ought without the Bishop 〈◊〉 Deaconâ— and againe hee who is without the Altar he is polluted in conscience and worse than an Inâ—â—â—â—â—â— where he is said to be without the Altar not who may not come within the raile but who may not participate of the holy Table for so theÌ„ Church Canons exclude him and in such case are all our Conventicle keepers that both without and against lawfull Bishops and Priests walke their owne bywayes As Christ was knowne to his two disciples in breaking of bread so were the Primitive Priests knowne to their people by breaking the Sacramentall bread and it was held the symbole of Christian Communion to be partakers of the Altar and to receive from it the holy Sacraments Ignat. ad Tralleuss qui intra Altare est purus est igitur obedit Episcopâ— Presbyteris he who is within the Altar is pure therefore also he obeyeth the Bishop and Priests He is within the Altar that may receive the Sacrament and he onely may receive the Sacrament that is in obedience or due order subject to the Bishop and Priests Sine his Ecclesia electa non est non caetus sanctorum non congregatiâ— sanctorum without these there is no elect Church no observation of holy things no congregation of Saints ad Ephes Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is not within the Altar is deprived of the Bread of God that is he that hath no Communion with his Pastor at the Altar is to be denied the Sacrament still the Altar hangs upon the Priest and fellowship with him proves fellowship with the other The Apostles Doctrine fellowship prayers and breaking of bread are all closely comprised together by this Father Epist ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and concord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidente Episâ—â—pâ— Dei lotâ— the Bishop being president over them in the place of God the Bishop succeede the Apostles in plenarie power the Presbitere the seventie whom our Saviour adjoyned to his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Senate might meete to consider of mattâ—â—â— of peace and truth Act. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all might 〈◊〉 in one place to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runne to the Temple of God as to one place of Majestie or one Altar and one Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as one for the whole Church is Gods Palace especially the place of his Altar where the people are made partakers of Chist himselfe Temple must be taken away sayes Vedelius as a corruption contrary to those times that professed they had no Temples and so must Altars too for they professed against them and then nothing is left but Iesus Christ who must be found out of Temples and Altars too may be in the Desert and secret chambers where there is neither the Apostles Doctrine fellowship breaking of bread or prayers but a confused rabble without all order or observation of Gods Ordinances as hee hath appointed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged by Saint Iohn Rev. 14.17 18. in such a sense as they ought to be where God Angells and men meete and as the whole place may