he blaspemes that God who brings that punishment upon them Eusebius lib. 4. Hist. Cap. 17. cites the same out of both with approbation So doth Oecumenius upon the last Chapter of the first of S. Peter Epiphanius against Heresie 39. gives the same as his own assertion almost in the same words with Iustin and Irenaeus though not naming them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before the coming of Christ the Devil did not dare to speak a blasphemous word against his Lord for being in expectation of the coming of Christ he imagined he should obtain some mercy I will not enquire how true this Tenet of theirs is but only gather this that they could not think the Devils were cast into Hell before the coming of Christ For then how could they but have known they should be damned if the execution had already been done upon them Saint Augustine as may seem intending to reconcile these places of Peter and Iude with the rest of Scripture is alledged to affirm that the Devils suffering some Hell-like torment in their Aiery Mansion the Air may in that respect in an improper sense be called Hell But that the Devils were locally or Actually in Hell or should be before the Day of Iudgment it is plain he held not and that will appear by these two passages in his Book de Civitate Dei First where he saith Daemones in hoc quidem aere habitant quia de Coeli superioris sublimitate dejecti merito irregressibilis transgressionis in hoc sibi congruo velut carcere praedamnati sunt Lib. 8. Cap. 22. The Devils indeed have their habitation in this Air for they being cast out of the highest heaven through the due desert of their unrecoverable apostasie and transgression are fore-condemned and adjudged to be kept in this Aiery region as in a prison very congruous and fit for such transgressors The other in the same Book chap. 23. where he expounds that of the Devils Matth. 8. Art thou come to torment us before the time that is saith he ante tempus Iudicii quo aeternâ damnatione puniendi sunt cum omnibus etiam hominibus qui eorum societate detinentur before the time of the last Iudgment when they are to be eternally punished together with all those men who are entangled in their society The Divines of latter times the School-men and others to reconcile the supposed Contrariety in Scripture divide the matter holding some Devils to be in the Air as S. Paul and the History of Scripture tell us some to be already in Hell as they thought S. Peter and S. Iude affirm'd which opinion seems to be occasioned by a Quaere of S. Hierom's upon the sixth of the Ephesians though he speaks but obscurely and defines nothing But what ground of Scripture or Reason can be given why all the Devils which sinned should not be in the same Condition especially that Satan the worst and chief of them should not be in the worst estate but enjoy the greatest liberty It follows therefore that these places of S. Peter and S. Iude are to be construed according to the sense I have given of them namely That the evil Spirits which sinned being adjudged to Hellish torments were cast out of Heaven into this lower Region there to be reserved as in a prison for chains of darkness at the Day of Iudgment DISCOURSE V. 1 COR. 4. 1. Let a man so account of us as of the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ and Stewards of the Mysteries of God A Man would think at first sight that this Scripture did exceedingly warrant our use of the word Minister in stead of that of Priest and leave no plea for them who had rather speak otherwise Howsoever I intend at this time to shew the contrary and even out of this Text that we have very much swerved herein from the Apostles language and abuse that word to such a sense as they never intended nor is any where found in Scripture I favour neither superstition nor superstitious men yet truth is truth and needful to be known especially when ignorance thereof breedeth errour and uncharitableness My Discourse therefore shall be of the use of the words Priest and Minister wherein shall appear how truly we are all Ministers in our Apostle's sense and yet how abusively and improperly so called in the ordinary and prevailing use of that word I will begin thus All Ecclesiastical persons or Clergy-men may be considered in a Threefold relation First to God secondly to the People thirdly one toward another In respect to God all are Ministers of what degree soever they be because they do what they do by commission from him either more or less immediate for a Minister is he qui operam suam alicui ut superiori aut domino praebet who serves another as his Superior or Master In respect of the People all are Bishops that is Inspectores or Overseers as having charge to look unto them But lastly compared one to another he whom we usually call Bishop is only Overseer of the rest Inspector totius Cleri Deacons are only Ministers to the rest Ministri Presbyterorum Episcoporum and in that respect have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are properly but two Orders Ecclesiastical Presbyteri Diaconi the one the Masters Priests the other the Ministers Deacons The rest are but diverse degrees of these Two As Bishops are a degree of Presbyters of divine ordinance to be as Heads Chiefs and Presidents of their Brethren So Subâ—deacons Lectors and indeed any other kind of Ecclesiastical Ministers whether in Ecclesia or Foro Ecclesiastico I mean whether they attend divine Duties in the Church or Iurisdiction in Ecclesiastical Courts are all a kind of Deacons being to the Presbyters either single or Episcopal as the Levites were to the Sacerdotes in the Old Testament namely to minister unto or for them Thus when we say Bishops Presbyters and Deacons we name but two Orders yet three Degrees These grounds being forelaid and understood I affirm first That Presbyters are by us unnaturally and improperly called Ministers either of the Church or of such or such a Parish we should call them as my Text doth Ministers of God or Ministers of Christ not Ministers of men First Because they are only God's Ministers who sends them but the People's Magistri to teach instruct and oversee them Were it not absurd to call the Shepherd the Sheeps Minister If he be their Minister they surely are his Masters And so indeed the People by occasion of this misappellation think they are ours and use us accordingly Indeed we are called Ministers but never their Ministers but as you see here God's Ministers Christ's Ministers who imployeth us to dispense his Mysteries unto his Church There are Three words in the New Testament translated Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—the first is most frequent but not one of them is given to the Apostles
Levites meaning the chief in both sorts This honourable name the Apostles gave as a name of distinction to the Evangelical Pastors whereby they dignified them above those of the Law whose name in the Hebrew as I said before is but a denomination of Ministry And we have rejected the name of Dignity of Fathership of Eldership and assumed in stead thereof a name of under-service of subjection of Ministery to distinguish our Order by I say to distinguish our Order for in a general sense and with reference to God we are all his Ministers and it is an honour unto us so to be more than to be other mens Masters as our Apostle in my Text intimates Fourthly In the Reformed Churches beyond the Seas there is a worse Solecism by reason of this misapplied speech They have a kind of Officers who are the Pastors assistants in Discipline much like to our Church-wardens these they call Elders we style them Lay-Elders These are but a kind of Deacons at the most and of a new erection too and yet these are dignified by the name of Elders and Presbyters who are indeed but Deacons or Ministers and the Pastor himself is called a Minister who in the Apostles style is the only Presbyter or Elder For so they speak The Minister and his Presbyters or Elders To conclude it had been to be wished that those whom the term of Priest displeased as that which gave occasion by the long abuse thereof to fancy a Sacrifice had rather restored the Apostolical name of Presbyter in the full sound which would have been as soon and as easily learned and understood as Minister and was no way subject to that supposed inconvenience But the mis-application of the word Presbyter in some Churches to an Order the Apostles called not by that name deprived those thereof to whom it was properly due Howsoever when they call us Ministers let them account of us as the Ministers of Christ and not of men not as deputed by the Congregation to execute a power originally in them but as Stewards of the Mysteries of God DISCOURSE VI. S. IOHN 10. 20. He hath a Devil and is mad IT is a matter of greater moment than perhaps every man thinks of under what notions Things are conceived and from what property or Character the Names we call them by are derived For hereby not seldom it comes to pass that the same things presented to us under different notions and names derived therefrom are not taken to be the same they are Even as he that meets a man well known unto him in an exotick disguise or antick habit takes him to be some other though he knew him never so well before For example a man would wonder that a Comet as we call it being so remarkable and principal a work of the Divine power and which draws the eyes of all men with admiration towards it should no where be found mentioned in the Old Testament neither there where the works of God are so often recounted to magnifie him whenas Hail Snow Rain and Ice works of far less admiration are not pretermitted neither by way of allusion and figured expression in the Prophets predictions of great calamities and changes whereof they were taken to be presages especially when we see them borrow so many other allusions both from heaven and earth to paint their descriptions with Should a man therefore think there never appeared any of them in those times or to those Countries It is incredible Or that the Iews were so dull and heedless as not to observe them That is not like neither What should we say then Surely they conceived of them under some other notions than we do and accordingly expressed them some other way As what if by a Pillar of fire such a one perhaps as went before the Israelites in the Wilderness Or by a Pillar of fire and smoke as in that of Ieel 2. 30. I will shew wonders in the heavens and in the earth Bloud and Fire and Pillars of smoke Or by the name of an Angel of the Lord whereby no doubt they are guided according as it is said of that Pillar of Fire which went before thâ—â—â— raclites that the Angel of God when they were to pass the Red Seaâ— came and â—â—ood between them and the AEgyptians when that Pillar did so And who knows whether that in the 104. Psalm v. 4. may not have some meaning this way He maketh his Angels Spirits or winds and his Ministers a Flame of fire to wit because they are wont to appear in both It comes in in the Psalm among other Works of God in a sit place for such a sense both in regard of what goes before and follows after These I say or some of these may be descriptions of those we call Comets which because they are disguised under another notion and not denominated from Stellâ— or Coma hence we know them not Now to come toward my Text alike instance to this I take to be that of the Daemoniacks so often mentioned in the Gospel For I make no question but that now and then the same befals other men whereof I have experience my self to wit to marvel how these Daemoniacks should so abound in and about that Nation which was the People of God whereas in other Nations and their writings we hear of no such and that too as it should seem about the time of our Saviour's being on earth only because in the time before we find no mention of them in Scripture The wonder is yet the greater because it seems notwithstanding all this by the Story of the Gospel not to have been accounted then by the people of the Iews any strange or extraordinary thing but as a matter usual nor besides is taken notice of by any forein Story To meet with all these difficulties which I see not how otherwise can be easily satisfied I am perswaded till I shall hear better reason to the contrary that these Daemoniacks were no other than such as we call Mad-men and Lunaticks at least that we comprehend them under those names and that therefore they both still are and in all times and places have been much more frequent than we imagine The cause of which our mistake is that disguise of another name and notion than we conceive them by which makes us take them to be diverse which are the same That you may rightly understand this my Assertion before I acquaint you with the Reasons which induce me thereunto you must know That the Masters of Physick tell us of two kinds of Deliration or aliâ—nation of the Understanding One ex vi morbi that namely which is from or with a Fever called Delirium or Phrenitis the latter being a higher degree than the former Another kind sine Febre when a man having no other disease is crased and disturbed in his wits And this they say is either simple dotage proceeding from some weakness of the Brain or Intellective
which are no more to be accounted Legal places than bare and simple Prayer was a Legal duty Lastly we may gather from this Description of Proseucha's which were as Courts encompassed only with a wall or other like enclosure and open above in what manner to conceive of the accommodation of those Altars we read to have been erected by the Patriarchs Abraham Isaac and Iacob in the Book of Genesis namely That the ground whereon they stood was fenced and bounded with some such enclosure and shaded with Trees after the manner of Proseucha's as we may read expresly of one of them at Beersheba That Abraham there planted a Grove and called upon the Name of the Lord the everlasting God Yea when the Tabernacle and Temple were the Altar of God stood still in an open Court and who can believe that the place of those Altars of the Patriarchs was not bounded and separated from common ground And from these patterns in likelihood after the Altar for Sacrifice was restrained to one only place was continued still the use of such open places or Courts for Prayer garnished with Trees as I have shewed Proseucha's to have been DISCOURSE XIX 1 TIM 5. 17. Let the Elders that rule well be counted worthy of double Honour especially they that labour in the Word and Doctrine THERE are two things in these words to be explicated First What is meant here by Elders Secondly What is this double Honour due unto them For the first Who are meant by Elders there is no question but the Priests or Ministers of the Gospel of Christ were contained under this name for so the New Testament useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter for the Ministers of the Word and Sacraments in the Gospel whence cometh the Saxon word Priester and our now English word Priest And the Ancient Fathers thought these only to be here meant and never dreamed of any others But in our time those who obtrude a new Discipline and Government upon the Church altogether unknown and unheard of in the ancient will needs have two sorts of Elders or Presbyters here understood one of such as preach the Word and Doctrine whom they call Pastors another of Lay-men who were neither Priests nor Deacons but joyned as Assistants to them in the exercise of Ecclesiastical Discipline in admonitions and censures of manners and in a word in the execution of the whole power of the Keys These our Church-men call Lay-Elders and the Authors of this new device Presbyterians These Presbyters or Elders they will have meant in the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders that rule or govern well whom therefore they call Ruling Elders the other whom they call Pastors to be described in the latter words they who labour in the Word and Doctrine whom therefore they distinguish by the name of Teaching Elders This is their Exposition and this Exposition the ground and foundation of their new Discipline but none of the Fathers which have commented upon this Place neither Chrysostome Hierome Ambrose Theodoret Primasius Oecumenius or Theophylact as they had no such so ever thought of any such Lay-Elders to be here meant but Priests only which administred the Word and Sacraments But how will you say then is this Place to be understood which may seem as they alledge to intimate two sorts of Elders some that ruled only others that laboured also in the Word and Doctrine The Divines of our Church who had cause when time was to be better versed in this question than any others have given divers Expositions of these words none of which give place to any such new-found Elders as these Fautors of the Presbyterian Discipline upon the sole Authority of this one place have set up in divers forein Churches and would have brought into ours I will relate Four of the chief of these Expositions to which the rest are reducible The First is grounded upon the use of the Participle in the Greek tongue which is often wont to note the reason or condition of a thing and accordingly to be resolved by a causal or conditional Conjunction According whereunto this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplici honore digni habeantur or dignentur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be resolved thus Elders or Presbyters that rule or govern their Flocks well let them be accounted worthy of double honour and that chiefly in respect or because of their labour in the Word and Doctrine And so this manner of speech will imply two duties but not two sorts or Orders of Elders and that though this double Honour be due unto them for both yet chiefly and more principally for the second their labour in the Word and Doctrine And this way goes S. Chrysostome and other Greek Writers A Second Exposition is taken from the force and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour but to labour with much travel and toil for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vexor laboribus molestiis premor and so properly signifies molestiam fatigationem ex labore wearisom and painful labour Thus the meaning will be Let Elders that do bene praesidere that is govern and instruct their Flock well be counted worthy of double Honour especially such of them as take more than ordinary pains in the Word and Doctrine Or thus Let the Elders that discharge their office well be c. especially by how much the more their painfulness and travel shall exceed in preaching the Word and Doctrine c. Thus we have seen two Expositions of these words neither of them implying two sorts or Orders of Presbyters but only distinguishing several offices and duties of the same Order or implying a differing merit in the discharge of them But if they will by no means be perswaded but that two sorts of Elders are here intimated let it be so two other Expositions will yield them it but so as will not be for their turn for their Lay-Elders will be none of them The first is this That the Apostle should speak here of Priests and Deacons considering both as Members of the Ecclesiastical Consistory or Senate which consisted of both Orders and in that respect might well include them both under the name of Elders it being a common notion in Scripture to call the Associates of a Court of Iudicature by that name Senatus in Latin hath its name à senibus i. senioribus of Eldership and is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this supposal the Apostle's words may have this construction Let the Elders which rule well whether Priests or Deacons be counted worthy of double Honour but more especially the Priests who besides their government labour also in the Word and Doctrine Now what can be opposed against such an Exposition I see not For it is not improbable but the Apostle should make provision
as well for the maintenance of Deacons as of Priests seeing he omits it not of Widows in the verse going next before this But unless he includes them under the name of Elders he makes no provision for them at all Besides this is not the only place some think where Deacons are comprehended under the name of Elders For the Council of Hierusalem Acts 15. 23. where they inscribe their Synodical Epistle thus The Apostles and Elders and Brethren to the Brethren which are of the Gentiles in Antioch c. may seem to comprehend the Deacons under the name of Elders or Presbyters otherwise they should omit them which without doubt were part of the Council There is another Exposition which allows also of two sorts of Elders to be here implied but makes them both Priests namely That Presbyters or Priests in the Apostle's time were of two sorts One of Residentiaries and such as were affixed to certain Churches and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidere Gregi govern and instruct their Flock Another of such as had no fixed station or charge over any certain place but travelled up and down to preach the Gospel where it was not or to confirm the Churches where it was already preached such namely as are elsewhere known by the names of Evangelists and Doctors or Prophets That these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that labour'd in the Word and Doctrine spoken of here by the Apostle That both these sorts of Presbyters were to be counted worthy of double Honour as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that ruled well as those that travelled up and down to preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially these latter because their pains were more than the others This is confirmed from the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Scripture signifies not only corporal labour as may appear in many places but seems to be used by S. Paul even in this very sense we have now given as 1 Cor. 15. 10. where he says comparing himself with the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have travelled up and down more than they all as is manifest he did These are the principal Expositions given by the Writers of our Church upon this passage of Scripture which is the foundation and only place whereon they build this new Consistory and are so much in love with it But this being capable as you see of such variety of Exposition how much too weak and insufficient it is to establish any such new Order of Elders never heard of in the Church from the times of the Apostles until this last age any man may judge But give me leave to propound a Fifth Exposition which shall be more liberal to them than any of those yet given For it shall yield them all they so eagerly contend for to be implied in this Text namely That there are not only two sorts of Elders here implied but also that the one of them are Lay-Elders such as have nothing to do with the administration of the Word and Sacraments What would they have more Yet they will be never the nearer for this concession For the Lay-Elders we grant here to be implied may be no Church-Officers but the Civil Magistrates which in Scripture-language we know are called Elders as when we read of the Elders of Israel of the Elders of Iudah of the Elders of the Priests and Elders of the People of Priests and Elders and the like According to such a notion the words may be construed by way of Transit us à thest ad hypothesin as Rhetoricians call it to wit in this manner Cum omnes Seniores sive Reipublicae sive Ecclesiae or Cum omnes Seniores etiam Reipublicae i. Civiles qui bene praesident duplici honore dignandi sunt tum maximè Seniores Ecclesiastici qui laborant in verbo Doctrina As all Elders whether of the Common-wealth or of the Church that rule well are to be accounted worthy of double Honour so especially the Elders of the Church that labour in the Word and Doctrine or thus Let all Elders that govern well of what sort soever be counted worthy of double Honour especially the Elders of the Church which labour in the Word and Doctrine Is not this good senâ—e and doth not the Apostle in the beginning of this very Chapter use the name Elder in the larger and more general sense when he says Rebuke not an Elder but exhort him as a Father and the younger men as Brethren the Elder women as Mothers the younger as Sisters why may he not then do so here And doth not S. Iames in his last Chapter v. 14. call the Ministers of the Word and Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church as it were in distinction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Commonwealth But it will be objected that this Exposition is too ambitious because it makes the Apostle to prefer the Elders of the Church before the Elders of the Commonwealth that is the Priest before the Civil Magistrate when he says that as all Elders whether of Church or Commonwealth are to be accounted worthy of double Honour so especially those Elders which labour in the Word and Doctrine which are the Presbyters of the Church But here know that the name of Elder is never given in Scripture to the Supreme Magistrate but to the Subordinate only and why the Ministers of the Word and Doctrine should not be accounted as worthy of double Honour as they or more worthy I know not especially if S. Paul here says it Sure I am this Objection is not sufficient to refute my Interpretation Thus I thought good to acquaint you how many ways this place may be expounded without importing any such new Elders neither Priests nor Deacons as they would impose upon us for Church-Officers by the sole authority thereof For though this Disciplinarian controversie of our Church stirred up by the admirers of the Genevian platform were in the heat before our time yet the Sect is not yet dead but ready upon every occasion to surprise such as they find unarmed or not fore-warned AND thus having informed our selves who they are which are here termed Elders come we now to see also What is that Honour which is due unto them which was the Second thing I propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be accounted saith the Apostle worthy of or Let them be deign'd double Honour That by Honour here is meant honorarium stipendium or a tribute of maintenance is manifest by the following words which the Apostle brings to inforce it For the Scripture saith Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn and The labourer is worthy of his hire Who sees not what these proofs infer The first of them he alledges also in the same argument 1 Cor. 9. 9. where he adds Doth God take care for Oxen V. 10. Or saith he it
the Fathers be true then were there Places called Ecclesiae or Churches and consequently Places appointed and set apart for Christian assemblies to perform their solemn Service to God in even in the Apostles times Or suppose they be not true or but doubtful and not necessary yet thus much will follow howsoever That these Fathers who were nearer to those Primitive times by above one thousand one hundred years than we are and so had better means to know what they had or had not than we supposed there were such Places even in the Apostles times If in the Apostles times then no doubt in the Ages next after them And thus we shall gain something by this Text whether we accept this notion of the word Ecclesia or not HAVING therefore gotten so good an entrance we will now further enquire What manner of places they were or may be supposed to have been which were appropriated to such use and that done proceed to shew by such Testimonies or footsteps of Antiquity as Time hath left unto us That there were such Places through every Age respectively from the days of the Apostles unto the reign of Constantine that is in every of the first three hundred years For the first It is not to be imagined they were such goodly and stately Structures as the Church had after the Empire became Christian and we now by God's blessing enjoy but such as the state and condition of the times would permit at the first some capable and convenient Room within the walls or dwelling of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room such as the Latines call Coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired and freest from disturbance and next to Heaven as having no other room above it For such uppermost places we find they were wont then to make choice of even for private devotions as may be gathered from what we read of S. Peter Acts 10. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he went up to the house-top to pray for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ex usu Hellenistarum and is accordingly here rendred by the vulgar Latine in superiora Such an Hyperôon as we speak of was that remembred by the name of Coenaculum Sion where after our Saviour was descended the Apostles and Disciples as we read in Acts 10. 13 c. assembled together daily for prayer and supplication and where being thus assembled the Holy Ghost came down upon them in Cloven tongues of fire at the Feast of Pentecost Concerning which there hath been a Tradition in the Church That this was the same room wherein our Blessed Saviour the night before his Passion celebrated the Pasâ—eover with his Disciples and instituted the Mystical Supper of his Body and Bloud for the Sacred Rite of the Gospel The same place where on the day of his Resurrection he came and stood in the midst of his Disciples the doors being shut and having shewed them his hands and his feet said Peace be unto you As my Father hath sent me so I send you c. Iohn 20. 21. The place where eight days or the Sunday after he appeared in the same manner again unto them being together to satisfie the incredulity of Thomas who the first time was not with the rest The place where Iames the Brother of our Lord was created by the Apostles Bishop of Ierusalem The place where the seven Deacons whereof S. Stephen was one were elected and ordained The place where the Apostles and Elders of the Church at Ierusalem held that Council and pattern of all Councils for decision of that Question Whether the Gentiles which believed were to be circumcised or not And for certain the place of this Coenaculum was afterwards enclosed with a goodly Church known by the name of the Church of Sion upon the top whereof it stood Insomuch that S. Hierome in his Epitaphio Paulae made bold to apply that of the Psalm unto it Fundamenta ejus in montibus sanctis diligit Dominus porâ—as Sion super omnia tabernacula Iacob How soon this Erection was made I know not but I believe it was much more ancient than those other Churches erected in other places of that City by Constantine and his Mother because neither Eusebius Socrates Theodoret nor Sozomen make any mention of the foundation thereof as they do of the rest It is called by S. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper Church of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost descended upon the Apostles in the likeness of fiery tongues here in Ierusalem in the VPPER CHVRCH OF THE APOSTLES Cyril Hierosol Cat. 16. If this Tradition be true it should seem by it that this Coenaculum from the time our Blessed Saviour first hallowed it by the institution and celebration of his Mystical Supper was thenceforth devoted to be a Place of prayer and holy assemblies And surely no Ceremonies of dedication no not of Solomon's Temple it self are comparable to those sacred guests whereby this place was sanctified This is the more easie to be believed if the House were the possession of some Disciple at least if not of kindred also to our Saviour according to the flesh which both Reason perswades and Tradition likewise confirmeth it to have been And when we read of those first Believers that such as had houses and lands sold them and brought the prices and laid them down at the Apostles feet it is nothing unlikely but some likewise might give their house unto the Apostles for the use of the Church to perform Sacred duties in And thus perhaps should that Tradition whereof Venerable Bede tells us be understood viz. That this Church of Sion was founded by the Apostles Not that they erected that Structure but that the Place from the time it was a Coenaculum was by them dedicated to be an House of Prayer His words are these De locis sanctis cap. 3. in Tom. 3. In superiori Monâ—is Sion planitie monachorum cellulae Ecclesiam magnam circundant illic ut perhibent ab Apostolis fundatam eò quòd ibi Spiritum Sanctum acceperint In quaetiam Locus Coenae Domini venerabilis ostenditur And if this were so why may not I think that this Coenaculum Sion or upper room of Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we read concerning the first Christian society at Ierusalem Acts 2. 46. That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the House ate their meat with gladness and singleness of heart the meaning being That when they had performed their devotions daily in the Temple at the
Seven Seals But God heard his Prayers and Tears and upon the Lambs opening the Book he is bid Come and see Thus God made the place of his banishment Patmos an Island in the Archipelago to be to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Valley of Vision another Peniel and Gate of Heaven and for the Oracles of Divine wisdom he there received infinitely more illustrious than Delos a neighbouring Island the middlemost and chief of the Cyclades so much famed for the birth and Oracle of Apollo In this Solitude the holy Angels and Christ Iesus the Sovereign over Men and Angels visited him and blest this Eagle-eyed Apostle with the discoveries of the particular Fates of the Church till the End of the World and Christs Second coming to Iudgement Agreeable to such holy Counsels and these great Examples was Mr. Mede's practice particularly when he entered upon the Apocalyps Accordingly in a Letter of his to Mr. W. his ancient Friend he tells him That it was his daily Desire and Prayer to God that he might not be led away with delusions as some unskilful and unstable souls had been in their attempts upon so abstruse a Book as the Apocalyps and that therefore his Hope was in God that he would not suffer him to fall as they had wretchedly miscarried but be merciful to him a sinner and withal he earnestly desires that others would pray for him as he would not cease to pray for them engaged in the like difficult labours In this humble strain does he express himself in that private Letter which needed not to be printed it treating upon what he hath more fully and clearly discoursed of in other Tracts published in this Edition Besides out of his printed Works upon the Apocalyps the Reader may observe the same For those two humble Addresses of his to God in the beginning of both his Clavis and Commentary upon the Apocalyps Tu qui Throno insides and Christe Dei Sapientia are pregnant proofs how sensible he was of the availableness of continued Prayer for the safe understanding of such Mysteries So far was he from leaning to his own Understanding and glorying in his own Wisdom just as Ioseph the Patriarch speaks of his interpreting Pharaoh's Dream Gen. 41. 16. It is not in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ex sapientia mea says the Targum II. His Ingenuous Gratitude and Thankfull acknowledgements for any measure of Light received For Praise as it is in it self most comely a singular piece of the Beauty of Holiness the Souls best dress and most graceful deportment so likewise it is an effectual instrument and one of the most compendious means to the obtaining of greater Favours and Blessings Thus Daniel out of a due sense of Gods Goodness in revealing to him that Secret and Mystery of Nebuchadnezzar's Vision repeats and doubles his affectionate Praises in Chap. 2. 20 22 23. And he that was thus becomingly thankful for this First Favour had many other Mysteries imparted to him Mysteries of the greatest magnitude and importance as that of the LXX Weeks Chap. 9. containing besides other Secrets of Providence relating the Iewish State the highest Mysteries of the Gospel the Coming of Messiah into the World his Death the Time and the End or Intent thereof his Anointing Inauguration and being instated in his Sovereign Dignity and Regal Power over all and also that in Chap. 7. of the Second Coming of Christ in the Clouds of Heaven together with the Description of the Great Day of Iudgement and the Kingdom of Christ which should not pass away nor be destroyed as were those Four Kingdoms represented in this Chapter by the Four Beasts diverse one from another verse 3. and to name no more that Mystery of the Reign of Antichrist for so the Ancients understood it both in Chapter 7. 8 20. and Chapter 11. 36 c. together with the Time of his Discovery Chapter 12. 11 12. Nor was Mr. Mede's Practice less observable in this than in the foregoing Particular of which it were easie to produce many Instances This for one out of that above-mentioned Letter to Mr. W. to whom he had sent the First Draught of his Notions upon part of the Apocalyps As for me saith he I am conscious of my weakness and unworthiness being when these kind of thoughts first possess'd me looking another way with a prejudice incompatible with this But if it be found the least means of farther light to the Father of Lights be the Glory His Epistles are full of the like thankful acknowledgements When some admiring his rare Sagacity in the Mysteries of the Apocalyps and other Prophecies wrote to him in a strain full of respect and praise he was not forward to take Glory to himself but gave it as he ought to God telling them if there were any thing in his Meditations worthy of approbation he must ascribe it to Gods goodness towards him that had in any sort enabled him to endeavour ought whereby he might not live in the world altogether unprofitably and withal adds concerning his Clavis If this one thing be my Talent though but a single one I have sufficient wherefore continually to thank the Almighty and to beseech him that my husbanding thereof may be by his gracious instinct such as may be some occasion of farther light to others Agreeable to which expressions is that most Grateful acknowledgment with which he concludes his Clavis Apocal. Id extremum te volo Lector ut si mihi assidenti quid forte revelatum esse perspexeris aut tibi ipsi aut aliis ad haec mysteria profuturum id tot um Dei in me misericordiae acceptum referas cui ego ob tantillum Sapientiae ejus radiolum grates persolvere nunquam desinam The like humble and hearty praises for that portion of knowledge God had given him in these Mysteries and the Opportunity he had vouchsafed him to make it known to others so far as he had done either of which Favours he professes he deserved not the Reader may observe elsewhere in his Epistles And indeed a Soul so Humble and Meek and Thankful as his was is in the fittest disposition and has the fairest advantages for Divine light So true is that of Siracides Mysteries are revealed unto the meek He with whom God spake face to face as a man speaketh to his friend was the meekest man upon earth one whom that rare conjunction and Constellation of so great Accomplishments and Excellencies as his being learned in all the wisedom of the Egyptians his being mighty in words and deeds his forty days converse with God in the Mount his Greatness Power and Dignity together with the incomparable goodliness of his person did not swell into an haughty arrogant and imperious humour as it would have been apt to have made some the proudest men upon earth To conclude To return all Thankful
though never so carefully and exactly written could possibly scape at such a a rate of judging as this But to speak yet more closely to the present Exception Thoughâ— here was a mistake in applying the Fourth Viol to that Northern King yet that mistake in the particular is no real prejudice to the general and main scope of his Interpretation of that part much less of the other parts of the Vision And considering the abstruseness of the matter it may be held very laudable not toto coelo errare in the explication of some part of a Vision especially when other Learned men are deprehended to do so not only in some one whole Vision but in a manner universally in the whole Apocalyps and that not only in those Visions which relate to things unfulfill'd and future Events about which if a careful Interpreter be at a loss sometimes and chance to misconjecture it is more pardonable but in such Visions and Prophecies as are already fulfill'd wherein to mistake is the less excusable because Prophecies are suppos'd to clear up when accomplish'd according to that of Irenaeus which is sometimes quoted to an ill purpose viz. to damp all modest Enquiries into Prophetical Scriptures Cùm evenit quod propheratum est tunc Prophetiae liquidam habent certam expositionem And here if it were not an over-tedioâ—â— Digression it would be no hard task to bring in a large Catalogue of gross Parachronisms manifest misapplications and mistakes of another nature than this single one they urge against our Author and these not a few nor thinly scatter'd in their Comments but to be met with in every page The reason of which Misfortune in which the Interpreters that go the new way are as much concern'd as any is plainly this Their want of attending to that only safe Rule and Ground-work of Interpretation the Apocalyptical Synchronisms the usefulness and necessity of attending to which is fully made out by Mr. Mede to omit other places in his Corollary at the end of his Clavis Apocalyptica Without this Clue Interpreters will miserably lose themselves in this Sacred Labyrinth without this Card to guide them in this Mystical Sea they must needs like distressed Mariners reel to and fro and often be at their wit's end Lastly Let it be considered that this short passage concerning the Application of the Fourth Vial excepted against is not any part of the Author 's large and more throughly-concocted Commentary upon the Apocalyps for that ends with Chap. XIV And as for the following Chapters what he has briefly observed upon some passages therein as in Chap. XVI which treats of the Vials he calls only Specimina his Essays and First adventures intending if he had health and free leisure to go over them again and then to perfect his thoughts and as fully to enlarge himself upon them as he had done upon the foregoing Chapters This he expresly advertises the Reader of at the end of his Commentary upon Chap. XIV in the mean while commending these Specimina which at the sollicitation of some Friends he permitted to go along with his Commentary to the Reader 's Candour and Benignity persuading himself as the best natures at least apt to suspect any unkindness that what he thus offer'd with his right hand others would not take with their left This is enough to wash away the supposed stain of this Exception and perhaps more than was needful but that some devoid of Charity and therefore but tinkling Cymbals made such a noise about it such as childishly affect excitare fluctus in simpulo and love to make ex musca elephantem ex festuca trabem in the mean while through fond self-love and partiality not minding the more than motes the great beams in their own eyes or in the eyes of those whose persons they have in admiration But to such our Saviour's Counsel is not unseasonable Why beholdest thou the mote that is in thy brother's eye but considerest not the beam that is in thine own eye Thou hypocrite first cast out the beam out of thine own eye 21. Proceed we now cum bonâ— Deo to the Vindication of our Author from the other Exception which in short is this That he may seem to have afforded too much countenance to the Opinion of the Chiliasts This Exception though not the former is taken notice of by that Reverend person who was familiarly acquainted with Mr. Mede and wrote that short View of his Life published at the end of his Epistles And the Sum of the Answer he there returns to this Exception is this That what Mr. Mede did herein cannot be justly counted any blemish to his name and honour For grant that Opinion were an Error yet saith he it hath very much to plead its toleration and their pardon that hold it Whatever it be it past for a precious Truth even in the purest and most untainted Ages of the Church those next the Apostles for the space of above 300. years and had the suffrages of the most eminent Doctors that lived in those times viz. Iustin Martyr who lived within 30 years of S. Iohn's death Irenaeus who was brought up at the feet of Polycarpus who was S. Iohn's Disciple they both lived and conversed with the Apostles immediate Disciples as also Tertullian the most ancient of the Latin Fathers now extant Cyprian Bishop of Carthage and Lactantius besides several others of whose Writings we have only some small Fragments all these within 300. years after Christ. Nor was it ever discountenanced till the Church recovering breath from her Persecutions began perhaps a little too much to prize her peace and disvaluing her expectations to set up her rest in her enjoyed tranquillity And certainly not to argue its verisimilitude from the consonancy it seems to have with the many glorious Prophecies of Christ's Kingdom in the Old Testament which otherwise find many cold interpretations among Expositors a man can hardly without admitting it make good sense of those places in the 20 and 21 Chapters of the Revelation which tell us of a First and Second Resurrection and of a Ierusalem descending out of Heaven from God Which last I have often heard our Author say seemed to him extremely harsh to expound of the State of Bliss in Heaven and to make descending out of Heaven to signify ascending up thither was more absurd than that of the Canonist who expounded Constituimus by Abrogamus So that he was compelled by that and many other places against his inclination to allow so much of Chiliasm as might make sense of those Prophecies yet alway keeping himself from falling into those dotages which some of that opinion fansied or at least were charged with neither denying any necessary Catholick Verity nor admitting any thing inconsistent with the analogy of Faith and submitting his Opinion to the judgment of the Church And within these limits I never yet learned why he or any
evil eye and rapacious hands than what is given to any other use or service whatsoever yea though it were to the service of Vanity Luxury or any other Lust he could not but heartily with that some of the Protestant Churches would seriously lay it to heart and approve themselves more and more Reformed in the cleansing and purifying themselves from any the least stain of Sacriledge from which yet so tempting is this Sin with the seeming advantages it presents they that call themselves Catholicks are not free neither yea even he that is peculiarly styl'd Rex Catholicus is wont to be accursed and excommunicated at Rome on Maundy-Thursday for detaining part of S. Peter's Patrimony as they are pleas'd to call it And it is as well known how much he abhorr'd any kind of Sacrilegious profanation of what is Relatively holy whether Times Places or Things Sacred as Bona Ecclesiastica the Sacred Revenues and the like and that in more than a few Discourses he hath largely asserted the Distinction between Things Sacred and Common and that therefore what is Sacred and consequently is become God's by a peculiar right should be used appropriately and with a different respect from things Common such an appropriation and discriminative usance of Holy things being a just testimony and expression of the respect and honour due unto Almighty God whose Name is called upon them The like Zeal he had particularly for Gods House his Worship and Service therein that all things might be done there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently for the honour of God and to edification for the benefit of our Neighbour Which two Rules of the Apostle excellently score out the way and exactly contain even in external and indifferent things what course is to be taken as the Religious and Prudent Mr. G. Herbert hath stated the case who hath also in his Poem The British Church elegantly and fully express'd the very same Sentiments that our Author had touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods House the keeping the mean between Superstition and Slovenliness between the painted looks lascivious gaudiness of the Church upon the Hills and the careless neglected dress of some Churches in the Valley Both our Author and this Good man were after Davids heart the man after Gods heart who thus breath'd forth his affection Domine dilexi decorem Domûs tuae and thought it unworthy that the Ark of God should dwell within curtains when as he himself dwelt in an house of Cedar nor was he of so ungenerous a disposition in Religion as to serve the Lord his God of that which did cost him nothing So agreeable is it to a Soul that is established with a religious and free spirit as well as it is agreeable to the Light of Nature That God the Best of Beings should be served and honoured with the Best Which was shadowed out of old in the Sacrifices and Drink-offerings In the Peace-offerings wherein God did feast with the people the Fat upon the inwards c. was Gods Mess his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Food All the Fat is the Lords and was therefore to be burnt upon the Altar and offer'd unto the Lord. Nor were the Drink-offerings to be of any sort of Wine but of Shecar the best Wine Num. 28. Nor had our Author herein any ambitious design to please men and thereby to advantage himself in the world as some that less knew him were apt rashly to impute unto him Time-serving for this just right was done to him in print by one better acquainted with him though of a different perswasion That he had many years before the Times did relish those Notions declar'd himself to the same purpose instancing in his Concio ad Clerum which particularly treated De Sanctitate Relativa Veneratione Sacra and to the same effect he had express'd himself in an early Specimen or first Draught of his Thoughts which he presented to the R. R. Bishop Andrews after he was newly made Fellow of Christ's Colledge 44. With his zeal for God's honour and Church decorum we may not unfitly joyn his mindful observance of the Apostle's Precepts Honour the King and Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give account and herein he shew'd himself a true Son of peace as we observ'd before and shall now farther add That he had so great a value and so hearty an affection for the Peace of our Ierusalem and in order thereunto for submitting to every ordinance of man for the Lords sake whether to be King as Supream or unto Governours as those that were sent by him that when he received notice of the evil that was then breaking forth out of the North to apply that of Ieremy chap. 1. who elsewhere complains in the same note Behold the noise of the bruit is come and a great commotion out of the North-country upon this intelligence of wars and rumours of wars his righteous and meek Soul was grieved within him and in a Letter of his written to a Friend within less than three months before his death he thus express'd his resentments concluding in a strain almost Prophetical If the Scotish business be no better than you write I pray God both they and others have not cause to curse the time at length when such courses were first resolved upon and that in the event the cause of Religion pretended be not advanced thereby as it is in Germany and no better I am firmly perswaded there will never come good of it God avert his judgments and make them wiser His reverential regard to the establish'd Government and Discipline of the Church was well known to them that knew him and they that knew not his Person may know it from his Writings these testifie of him how great a Lover he was of Unity Peace all good and decent Order and whatsoever might make for the beauty and strength the honour and safety of the Protestant Reformation both here at home and abroad as considering that those Characters of a Carnal and Unspiritual temper Envying and Strife and Divisions and the consequents thereof Confusion and Disorder would at once both weaken and dishonour the Protestant Cause and occasion the Grand Enemy to triumph who seeing much of his work done for him by those who would seem to be most averse from him while they bite and devour one another claps his hands saying Aha Aha Our eye hath seen it So would we have it But our Author thought it his becoming duty to study Obedience for peace and good order's sake and not to expose the Protestant Interest to danger and ruine 'T is true There were not wanting even in his days some who breaking themselves off from the Great Congregation were apt to say Lo here is Christ Behold he is in the secret chambers as if
one Christian may not be limited or regulated by the spirit of another especially the spirit of a particular man in the publick worship by the Spirit of the Church whereof he is a member For doth not the Apostle tell us 1 Cor. 14. 29 30. that even that extraordinary Spirit of prophecy usual in his time might be limited by the spirit of another Prophet Let the Prophets saith he speak two or three and let the other judge If any thing be revealed to another that sitteth by let the first hold his peace Is not this a limiting He gives a reason v. 32. For the spirits of the Prophets saith he are subject to the Prophets Besides are not the spirits of the people as well limited and determined by a voluntary Prayer when they joyn therein with their Minister as they are by a set Form True the spirit of the Minister is then free but theirs is not so but tied and led by the spirit of the Minister as much as if he used a set Form But to elude this they tell us that the Question is not of limiting the spirit of the people but of the Minister only For as for the people no more is required of them but to joyn with their Minister and to testifie it by saying Amen but the spirit of the Minister ought to be left free and not to be limited But where is this written that the one may not be limited as well as the other We heard the Apostle say even now The spirit of the Prophets is subject to the Prophets If in prophesying why not in praying And what shew of Reason can be given why the spirit of a particular Minister in the publick worship of the Church may not yea ought not to be limited and regulated by the spirit of the Church Representative as well as the spirit of a whole Congregation by the spirit of a particular Minister For every particular Minister is as much subordinate to the spirit of the Church Representative as the spirit of the Congregation is to his So much for this Objection There remaineth yet a third which may be answered in two or three words No set Form of Prayer say they can serve for all occasions What then yet why may it not be used for all such occasions as it serves for If any sudden and unexpected occasion happen for which the Church cannot provide the spirit of her Ministers is free Who will forbid them to supply in such a case that by a voluntary and arbitrary form which the Church could not provide for in a set Form And this is what I intended to say of this Argument DISCOURSE II. MATTHEW 6. 9. LUKE 11. 2. Sanctificetur Nomen tuum Sanctified or Hallowed be thy Name ALthough I make no question but that which we so often repeat unto Almighty God in our daily prayers is for the general meaning thereof by the most of us in some competent measure understood yet because by a morefull and distinct explication the knowledge of some may be improved and the meditations of others occasioned to a further search I hope I shall not do amiss nor be thought to have chosen a Theme either needless or not so fit for this Auditory If I shall enquire What that is we pray for in this first Petition of the Prayer our Lord hath taught us when we desire that God's Name may be sanctified For perhaps we shall find more contained therein than is commonly taken notice of The words are few and therefore shall need no other Analyse than what their very number presents unto us viz. God's Name and the sanctifying thereof Sanctificetur Nomen tuum I will begin first with the last in order but first in nature Nomen tuum God's Name By which according to the style of Holy Scripture we are to understand in this place First of all God himself or His sacred Deity to wit abstractly expressed according to the style of eminency and dignity that is Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Majesty as we are wont for the King to say His Majesty or the King's Majesty and of other persons of honour and eminency their Highness their Honour his Excellency and the like so of God His Name and sometimes with the self-same meaning His Glory as Ier. 2. 11. Hath any nation changed their Gods which yet are no Gods but my people have changed their Glory that is their God for that which is good for nought So Psalm 106. 20. of the Calf made in the wilderness They changed their Glory into the similitude of an Oxe that eateth grass And S. Paul Rom. 1. 23. They changed the Glory that is the Majesty of the incorruptible God into an Image made like to corruptible man c. Such is the notion but much more frequent of God's Name In a word Nomen Dei in this kind of use is nothing else but Divinum Numen Whence it is that in Scripture to call upon the Name of God to blaspheme the Name of God to love his Name to swear by his Name to build a Temple to his Name for his Name to dwell there and in the New Testament to believe in the Name of the Lord Iesus to call upon the Name of the Lord Iesus these I say and the like expressions have no other meaning than to do these things to the Divine Majesty to the Lord Iesus whose is that Name above every name whereat every knee must bow Accordingly here Sanctisicetur Nomen tuum Hallowed be thy Name is as much as to say Sanctificetur Numen tuum Sanctified be thy Divine Majesty Secondly Under the Name of God here to be sanctified or hallowed understand besides the Majesty of his Godhead that also super quod invocatum est Nomen ejus whereupon his Name is called or that which is called by his Name as we in our Bibles commonly express this phrase of Scripture that is all whatsoever is God's or God is the Lord and owner of by a peculiar right such as are Things sacred whether they be Persons or whether Things by distinction so called or Times or Places which have upon them a relation of peculiarness towards God For such as these are said in Scripture to have the Name of God called upon them or to be called by his Name that is to be His. Thus we read in Scripture of an House which had the Name of God upon it or which was called by his Name that is God's House 1 Kings 8. 43. Ier. 7. 10 c. Of a City upon which the Name of God was called or named to wit the Holy City Ierusalem the City of the great King the Lord of hosts Ier. 25. 29. Dan. 9. 18. Of an Ark upon which the Name of God the Lord was called 1 Chron. 13. 6. 2 Sam. 6. 2. that is the Lord's Ark or the Ark of his Covenant as it is elsewhere named Of a People upon which the Name of the Lord was
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
long S. Paul speaking at first to that mixt multitude assembled in the Synagogue consisting partly of Iews and partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the worshipping Proselytes he compellates them both distinctly in these words v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye men of Israel and ye that fear God give audience By the former meaning the Iews by the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gentile-worshippers Of this kind of Converts as I have in part already intimated were in our Saviour and his Apostles time very many in every Nation and Citie where the Iews lived and had their Synagogues yea far more in number than of that other sort of Proselytes which were circumcised The reason being because it was the more easie condition and not so prejudicial to their outward liberty as the other inasmuch as they might notwithstanding still live and converse with their friends kindred and Countrey-men bear office and enjoy honours among them as Naaman the Syrian did who was of this kind which the other might not do These impediments being out of the way The hope of the Resurrection from the dead and the Reward of the life to come were powerful Inducements to draw many to the worship of that God who only among the Gods at that time promised this reward to such as worshipped and served him and no other which was the bait wherewith the Iews allured them and that to their own no small emolument this kind as it were to recompence their want of Circumcision seeming to have been very bountiful towards their Nation as may be gathered both from Cornelius who is said to have given much alms to the people namely of the Iews and from the Story of that Centurion Luke 7. 4 5. whom the Iews besought our Saviour so instantly for alledging that he loved their Nation and had built them a Synagogue and therefore deserved that favour they sued for on his behalf NOW out of this Discourse besides the clearing of the passages afore-mentioned we may learn two things One How so many of the Gentiles by the preaching of the Apostles could so soon and so readily be converted to the Faith of Christ It was because they had already embraced the Principles which led thereunto For we are to take notice that the foundation of the Church among the Gentiles was laid of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had already embraced the worship of the true God had knowledge of his Promises believed and hoped for the life to come For was not S. Peter to whom the Instructions for this Embassage were first given sent first to Cornelius a Centurion a Gentile of this order wherefore but that this might be for a pattern for them with what kind of men they were first to deal in this great work namely with such as were idonei Auditores Evangelii fit and capable hearers of the Gospel those which were puri puâ—i Gentiles mere Gentiles being not so as who knew nothing of the Principles requisite thereto This will appear if we consider well the tenour of the Apostles Sermons to such Gentiles as they converted which we shall observe to presuppose that they already knew the true God and the promise of Eternal life to such as worshipped him and so had no more to learn but the way and means now revealed by God for attainment thereof which was by the Gospel of Iesus Christ. The other thing we may learn is What was the true state of the Question which the Apostles met to decide in the Council at Ierusalem Whether the Gentiles which believed in Christ were to be circumcised or not and so bound to keep the whole Law It was this to resolve that whereas all such as embraced the worship of the God of Israel conformed to one of these two kinds of Proselytes to whether of them the Gentiles which had or should receive the Gospel of Christ were to conform themselves whether to the Proselytes of the Covenant or to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Proselytes of the Gate S. Peter standing up in the Council demonstrates it to be the will of God that they should conform to the latter and not to the first and that upon this ground Because that Cornelius the first Christianed Gentile unto whom himself was sent by Divine Commission was no circumcised Proselyte but a Proselyte of the Gate or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worshipper only yet received he no Commission to circumcise him yea the Holy Ghost as he was Preaching fell upon him and his houshold being uncircumcised as it did upon those of the Circumcision whereby it appeared that God would have the rest of the Gentiles which embraced the Faith to be after the pattern of Cornelius and to have no more imposed upon them than He had And accordingly the Council defines That no other burden should be laid upon them but only to abstain from pollutions of Idols from bloud from things strangled and from fornication and as some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to do that to others which they would not should be done to themselves that is they should as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe the Precepts of the sons of Noaâ— which here by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are briefly reckoned up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DISCOURSE IV. 2 PETER 2. 4. For if God spared not the Angels which sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cast them down to Hell and delivered them into chains of darkness to be reserved unto Iudgment c. so we translate it To which of S. Peter answers that of S. Iude as almost that whole Epistle doth to this verse 6. And the Angels which kept not their first estate or principality but left their own habitation he hath reserved in everlasting chains under darkness unto the Iudgment of the great Day THese two places are brought to prove That the Devils or Evil spirits are now in Hell before the Day of Iudgment Which I cannot see how it can possibly stand with the rest of the Scripture which testifies every where that they have yet their mansion in the Air and here about the Earth where they tempt seduce and do all the mischief they can to mankind hence their Chiestain Satan is styled The Prince of the power of the Air that is of the Aiery Dominion or Princedom Therefore hither they were with their Prince exiled from Heaven and no further nor shall be until the Day of Iudgment And of this I shall speak at this time First to clear these Texts which seem to make for the contrary secondly to enquire what was the opinion of the Ancients about this point As for this place of S. Peter and that imitation thereof in the Epistle of S. Iude I can believe the translation of neither Piscator not conceiving how that of S. Iude especially because of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal could be reconciled with other Scripture and
in the whole Scripture with relation to the Church or People you shall never find them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers of the Church which is so frequent with us but Ministers of God 2 Cor. 6. 4. 1 Thess. 3. 2. Ministers of Christ as in my Text and 2 Cor. 11. 23. Col. 1. 7. Ministers of Iesus Christ 1 Tim. 4. 6. or Ministers of that which they minister as Ministers of the New Testament 2 Cor. 3. 6. Ministers of the Gospel Ephes. 3. 7. Coloss. 1. 23. But not Ministers of them to whose behoof they minister Yet might this speech Minister of the Church if rightly construed be admitted namely if it be spoken by an Ellipsis for Minister of God for and over the Church so the Apostle Coloss. 1. 7. A faithful Minister of Christ for you that is Christ's Minister not theirs yet not for Christ but for them But those who use this speech commonly mean otherwise Secondly Angels are called ministring spirits but not our Ministers but God's Ministers to us-ward or for our behalf So Ministers of the Gospel not the People's or Congregation's Ministers but God's Ministers for their behoof Thirdly This speech Minister of the Church or of this or that Church is so much the more incommodious because it hath begotten as incommodious and unapt speeches do an erroneous conceit not only among the vulgar but some of better understanding namely That a Minister is not lawfully called unless he be chosen by the People because he is their Minister and so to be deputed by them And indeed if he be their Minister in proper relation they are his Masters and so it is good reason they should appoint him as Masters do those who are to serve them But if in proper relation they are God's Ministers and not theirs though for them then God is to appoint them or such as he hath put in place to do it It is an erroneous conceit that some maintain That the power of Sacred Order and of the Keys is given by God immediately to the Body of the Congregation and that they depute him who is their Minister to execute the power which is originally in them That power is conferred by God immediately to those who are Bishops and Pastors and by and through them belongs to the whole Body and no otherwise Sed tantum potuit incommodi sermonis usus Some perhaps will object against my whole Assertion that of S. Paul 2 Cor. 4. 5. We preach not our selves but Christ Iesus the Lord and our selves your servants for Iesus sake If the Apostles were the Churches Servants why not their Ministers I answer the Apostle says not they were the Corinthians servants but that he had made himself so in his Preaching to them So he says expresly 1 Cor. 9. 19. For though I be free from all men yet I have made my self a servant to all that I might gain the more Yet he confesses the Corinthians began to vilifie him for this condescent 2 Cor. 11. 7. Have I committed an offence in abasing my self that you might be exalted because I have preached unto you the Gospel of God freely This was that wherein he carried himself toward the Corinthians as a Servant but to other Churches he did not so It would be a strange assertion to say the Apostle were the Corinthians Servant in a proper relation we know he says Gal. 1. 10. If I pleased men I should not be the servant of Christ and Rom. 6. 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey I come now to a second Assertion which is That howsoever any Ecclesiastical person may be rightly called a Minister so it be in a proper relation to God-ward yet the word Minister is again most unfitly used by us for a name of distinction of one Ecclesiastical Order from another as when we call those which are Presbyters Ministers by way of distinction from Deacons for so we speak Ministers and Deacons in stead of Priests and Deacons The reason we thus speak is to avoid the name Priest which we conceive to signifie Sacerdos that is one that sacrificeth such as were those in the Law But our Curates of holy things in the Gospel are not to offer Sacrifice and therefore ought not to be called Sacerdotes and consequently not Priests This is the reason But if it be well examined Priest is the English of Presbyter and not of Sacerdos there being in our Tongue no word in use for Sacerdos Priest which we use for both being improperly used for a Sacrificer but naturally expressing a Presbyter the name whereby the Apostles call both themselves and those which succeed them in their charge For who can deny that our word Priest is corrupted of Presbyter Our Ancestors the Saxons first used Preoster whence by a farther contraction came Preste and Priest The high and low Dutch have Priester the French Prestre the Italian Prete but the Spaniard only speaks full Presbytero But to come more near the point our men in using the word Minister for a distinctive name in stead of Priest incur four Solecisms I mean when we use the word Minister not at large but for a distinction from the Order of Deacons saying Ministers and Deacons First We run into that we sought to avoid For we would avoid to call the Presbyters of the Gospel by the name of the Sacrificers of the Law and yet run into it in such sort that we style those of the Gospel by the Legal name and those of the Law by the Evangelical name The Hebrew calls them of the Law Cohanim of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to minister and thence comes the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we call those of the Gospel Cohanim when we style them Ministers On the contrary the Apostles style those of the Gospel Presbyteri but we transfer that name to those of the Law when we call them Priests This is counterchange Incidit in Scyllam qui vult vitare Charybdim Secondly It is a confusion or Tautology to say Ministers and Deacons that is Ministers and Ministers for Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greek a Minister the one is Minister in Latin the other in Greek as if one should say Homo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dilâ—vium and Cataclysmus and think so to distinguish things of several natures or conditions Thirdly We impose upon that Order a name of a direct contrary notion to what the Apostles gave them The Apostles gave them a name of Eldership and Superiority in calling them Presbyteri we of Inferiority and Subordination in calling them Ministri The Iews had no name more honourable than that of Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they called their Magistrates so we read of Elders of the people and Elders of the Priests and
Seventy here for Sceptrum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall not fail a Ruler from Iudah For it is certain that Iudah was so far from being a continued Kingdom until Messiah should come that there was no Kingly Royalty in that Tribe for more than two third parts of that time namely not till David nor after Zedekiah saving that of the Maccabees who were Levites and of Herod by original an Edomite which both put together will not make eighty years yet were they never without some Ruler or Rulers of their own all that time The next word I consider is Law-giver which it will not be hard to understand if we mark well what is implied by Scepter for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here translated Law-giver signifies not only a maker of Laws but qui jus dicit he that exerciseth Iurisdiction and so differs not much from the former if they be not altogether Synonyma's As for the phrase from between his feet it means nothing else but of his posierity for so the Scripture modestly expresseth the place of generation as it doth also by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠the thigh For where we read in Genesis 46. 26. and again in Exodus 1. 5. All the souls that came out of the loins of Iacob were seventy souls in the Hebrew it is All the souls that came out of his thigh whence by the way you may observe the occasion of that Fable that Bacchus or Dionysius was bornex femore Iovis out of Iupiter's thigh which according to the Oriental expression whence that whole story of Bacchus came implied no more than that he was Iupiter's son but the Greeks not understanding the meaning converted it into that Fable which you all know Now for the word Shiloh if we derive it as I think we should it will signifie a Peace-maker◠or Saviour of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠which signifies Tranquillus Pacificus or Salvus fuit And if the Masorites had so pleas'd they might have pointed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the name of the eldest son of Iudah that surviv'd in the Hebrew Etymology can signifie nothing else but Peaceable or Peace-maker And whether the Patriarch Iacob or the holy Ghost directing him might not chuse this name before any other to design Messiah in this Prophecy in respect of the allusion it had to one of Iudah's sons I will not affirm but leave to your better consideration Others following the Iewish Rabbies go farther about to bring the word Shiloh to signifie Filius ejus his Son that is Iudah's construing the Prophecy thus The Scepter shall not depart from Iudah till his son namely Messiah come For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will have put for the affix Vau as sometimes it is elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundina that wherein the Infant is wrapped in the womb and so by a Metonymie to signifie here the Child it self In a word they will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundina ejus and that to mean Filius ejus But this methinks is somewhat too ambiguous and therefore less probable but let every one follow his own judgment AND now I am come to the Application to shew at what Point of Time this Prediction was fulfilled To make the way plain whereunto I must first alter a little the construction of the remaining words namely And unto him shall the gathering of the People or the Nations be For here the word shall or shall be is not in the Hebrew but added in translating and so may be left out the words in the Original being only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ei aggregatio or obedientia populorum And to him the gathering or the obedience of the people I construe therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vntil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as common to this with the former sentence namely thus The Scepter shall not depart from Iudah c. until Shiloh come and the gathering of the people be to him that is Until Messiah come and the People or Nations be gathered unto him the Scepter shall not depart from Iudah c. Where note that two things are specified to come to pass before the Scepter depart from Iudah or Iudah ceases from being a Commonwealth First The coming of Christ or Shiloh into the world Secondly The gathering of the Nations or Gentiles unto him For I construe the word Vntil as I told you as common to both sentences Vntil Shiloh come and Vntil the Nations be gathered unto him And now methinks your thoughts might almost prevent me in designing the Time when this Prediction was fulfilled Namely neither when the Iews came first under the Roman subjection for then Shiloh was not yet come nor under Herod or as some will seven years after him when his son Archelaus being banished Iudaea was reduced into a Province for though Christ was then born to wit in the end of Herod's reign yet were not the Nations or Gentiles yet gathered unto him But at the destruction of the Iewish State by Titus when both these things were come to pass Christ being come and the Gentiles converted unto his obedience then did the Scepter depart from Iudah and they cease from being any more a Commonwealth That this is the true Application of this Prediction besides the evidence of the Event appears by our Saviour's Prophecy of this Destruction of the Iewish State in the Gospel of S. Matthew where after he had named some other things to precede it he adds this for the last Sign And this Gospel of the Kingdom saith he shall be preached in all the world for a witness unto all Nations and then shall the End come that is the end of the Iewish State When the Gentiles by the preaching of the Apostles should be gathered unto Christ then should the Iewish Church and Commonwealth be utterly dissolved which till then had continued united under some Polity and form of Government from its first beginning For so it pleased the wisdom of Almighty God when he would reject the Iews not to dissolve their State till he had crected him anew among the Gentiles DISCOURSE IX PSALM 8. 2. Out of the mouth of Babes and Sucklings thou hast ordained strength because of thine Enemies that thou mightest quell the Enemy and the Avenger THESE words are alledged by our Blessed Saviour Matth. 21. 16. and three more of the verses following this by S. Paul to prove that Christ must reign till he had subdued all his enemies under his feet As Heb. 2. 6. c. fully v. 4. What is man that thou art mindful of him or the son of man that thou visitest him 5. For thou hast made him little lower
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
inhabited are Romans Except some of you hope for help from beyond Euphrates thinking that your Countrymen in Adiabene will help you He goes on But they are more wise than to engage themselves rashly in so dangerous a war Nor would the Parthians suffer it if they should be so unwise as to appear in such a quarrel Mark then that they were under the dominion of the Parthians Iosephus himself testifieth as much in his Prologue to his De Bello Iudaico where he informs us that that History of his he had first penned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Country language for the use of those of his Nation in the East which he thought good also to publish in Greek for the better information of the Greeks and Romans concerning the true gests of that war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I could not saith he but judge it to be very unbecoming and no way commendable for me to take all that pains only for the Parthians Babylonians and the remotest Arabians as also those of our Nation inhabiting beyond Euphrates together with those of Adiabene that these through my writings should be made acquainted with the true account of both the rise and end as also the main occurrences and chief events of that War and to take no care at all to inform and undeceive the Grecians and such of the Romans as were not in the War who being abused by the false reports or the flatteries of others know very little of the true story of these affairs Observe here the rehearsal of his Nation Parthians Babylonians Arabians the Mesopotamian Iews or those beyond Euphrates and those oâ— Adiabene Besides he tells us in the same place That the Iews believed that all those of their Nation even those who dwelt beyond Euphrates would have joyn'd with them in their rebellion against the Romans Besides these two Captivities by Salmanassar and Nebuchadnezzar the first whereof never returned again into their own Land and the second but in part there happened a third Captivity and Dispersion in the days of Ptolemaeus Lagi one of the Greek Kings reigning in Egypt who surprising the City of Ierusalem carried many of the People of the Country of the off-spring of those who returned from Babylon Captives into Egypt planting them at Alexandria and the places thereabouts whom many others followed of their own accord partly allured by the King's favour who gave them equal priviledges with those of Alexandria and partly by the fertility of the Country so that this Colony became a very great one These were called Hellenists because they spake the Greek tongue and used the Translation of the Septuagint which was made in Egypt in their Synagogues Of these three principal Dispersions came those lesser scatterings in all parts of the Roman Empire and elsewhere From that of Babylon and Mesopotamia was spread that of Pontus Gallatia Cappadocia Asia and Bithynia to which S. Peter as an Apostle of the Circumcision writes his two Epistles which may be gathered because in his first Epistle he salutes them from Babylon which was their Metropolis The Church saith he at Babylon elâ—cted together with you saluteth you that is the Church of the Circumcision there From those of Alexandria and Egypt were derived those plantations in Libya and Cyrene and all other Hellenists whatsoever in several parts of the Roman Empire Add to these that many of those of Iudaea it self that could not live well at home upon some occasion or other either alluring them or constraining them seated themselves abroad among the Gentiles and in their Cities being together with themselves under the same Dominion of the Romane Empire Insomuch that King Agrippa in that fore-mentioned Oration of his before that last siege disswading them of Iudaea from rebelling against the Romans in regard of the evil they might bring thereby not upon themselves only but upon their whole Nation wheresoever living among the Gentiles sticks not to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no people in the whole world which hath not some part of ours dwelling amongst them Marvel not therefore that S. Luke says in my Text Iews of every Nation under Heaven All this is confirmed out of the New Testament it self forasmuch as before the last Captivity by Titus which was not till almost forty years after our Saviour's Ascension and whilst their Commonwealth in the holy Land was yet standing we read that almost in every City of the Gentiles whither the Apostles came to preach the Gospel they found Iews with their Synagogues in them To which add that S. Iames directs his Epistle To the twelve Tribes scattered abroad or as the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— as I have also before noted that S. Peter doth his unto the Dispersion of Asia This is that I had to speak for the illustration of this Story and Text out of which besides the right understanding of Scripture whereto it conduceth you may observe these four things First The wisdom and providence of Almighty God in so ordering the first publication of the Gospel that the same thereof and of that convincing Miracle which gave authority thereunto might be carried unto all Nations by so many both ear and eye-witnesses of the same as those Iews were Secondly A probable reason why the Apostles were so ignorant at the first as they seem to have been that the Gospel was to be preached unto the Gentiles notwithstanding our Saviour's Commission unto them Go preach this Gospel unto all Nations For it may be they thought this Command might be satisfied in preaching the Gospel to those of the Circumcision only which were of every Nation under Heaven Thirdly The Elogium here given to those who made conscience as we speak or Religion to come unto the House of God to worship they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith my Text There were sojourning in Ierusalem Iews devout men c. For there appears no other respect why they are so called but because they came so long a journey to worship God in his House or Temple at Ierusalem Fourthly The blessed opportunities and means for Salvation which they meet with which come thither to worship For had those Iews staid at home as the rest of their brethren did they had not been partakers of such a blessing nor witnesses of so wonderful a Miracle for confirmation of their faith as now they were DISCOURSE XXI I COR. 9. 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MY purpose in chusing this Text is not to make the maintenance of the Ministery under the Gospel the direct aim of my Discourse but only to enquire what is meant by the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which that we may the more readily and certainly find let us examine and consider a little of the Protasis whereof the words I have now read
and believe the Gospel of which I am to speak now None can be Members or Citizens of the Kingdom of God but only those who are the Sons of God The means to become the Sons or Children of God is by Regeneration or New-birth This is the Mystery our Saviour told Nicodemus of when he came to him by night Except a man saith our Saviour be born again he cannot enter into the Kingdom of God Iohn 3. 3. Now Regeneration or New birth consists of these two parts Repentance towards God and Faith towards Christ according to that which the Apostle Paul told the Elders of the Church of Ephesus Acts 20. 21. that he had testified both to Iews and Greeks Repentance towards God and Faith towards our Lord Iesus Christ that is the whole mystery of Regeneration whereby a man becomes the Child of God and a member of his Kingdom Where we are to note and it will serve us to understand these things the better that Repentance properly and distinctly taken looks towards God the Father and Faith unto Christ our Mediatour The one is our returning unto God from whom we are gone astray by sin the other the means or way of our return unto him by Christ without whom we can neither be reconciled to our heavenly Father nor perform any service acceptable unto him These two therefore our Saviour distinguisheth when he saith Repent and believe the Gospel the one looking to his Father the other to himself Both joyned together make the New birth or a new man even as in natural generation the Soul being united with the Body makes a natural man Repentance here being as the Body or Matter which Faith in the Gospel of Christ inlivens and informs as a Soul Those therefore who make Faith a part of Repentance understand by Repentance the whole Regeneration of a sinner Otherwise if Repentance be taken precisely and distinctly as it is here by our Saviour then is not Faith a part but a necessary concurrent of Repentance as the Soul is no part of the Body but concurs therewith to the making of a Man And thus much I held needful to speak of Repentance and Faith in general to make my way the more straight and easie to the handling of them severally and apart which now I come unto And first to begin with that which is first Repentance REPENTANCE is A turning of the whole heart from Satan and Sin to serve God in newness of life I say from Satan and Sin because he that lives in Sin serves the Devil and belongs to his jurisdiction And therefore in our Baptism which is the Seal of our New birth we profess our Repentance by renouncing the Devil and all his works that is the works of Sin wherewith he is served and then we swear fealty to God saying I believe in God the Father Almighty maker of Heaven and Earth c. The Definition I have given you shall find full and whole in our Saviour's words to S. Paul when he appeared to him going to Damascus Acts 26. 18. as S. Paul himself reporteth them namely that he would send him to the Gentiles To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they might receive forgiveness of sins and inheritance among them that are sanctified Which voice S. Paul there saith V. 19. he was obedient unto and thereupon went and shewed first to the Iews and then to the Gentiles that they should repent and turn to God and do works meet for repentance V. 20. The Commission therefore given him in the words aforesaid was To preach Repentance And howsoever the name of Repentance be by a custome of speech restrained only to that Sorrow and Remorse for sin which is but the beginning of our Turning yet if we will speak according to Scripture as we must do when we expound it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Repentance is of a larger extent signifying not only those pangs of Contrition wherewith Repentance begins but the whole change and journey as I may so speak of the Soul of a sinner leaving the service of the Devil and turning to the service of God For this word in the New Testament answers to that of Turning and Returning so frequent in the Old as appears not only by the Syriack which so renders it but by those places in the New Testament where the one is put to explain the other as in that of S. Paul now quoted And that the word Turning is of as large sense as I speak of I shall need go no further for proof than to the words of our Saviour to S. Paul even now mentioned But this will appear better by the ensuing Discourse of the Parts of Repentance Repentance as any one almost may gather by the Definition given thereof hath two parts according to the two terms à quo ad quem An aversion or turning away and A conversion or turning unto An aversion or turning away from Satan and Sin that is the first part then A conversion or turning unto God by newness of life that is the second part The one is a falling off from the Creature the other a betaking to the Creator The first some call Mortification from that phrase in Scripture of Dying to sin Rom. 6. 11. Col. 3. 3. that is of ceasing to be the servants of sin The second Vivification from that Scripture-phrase of Living to God Rom. 6. 11. Gal. 2. 19. that is of beginning to be to God-ward the first receiving virtue from Christ's death the other from his resurrection For to live in the Scripture notion is as much as to be to die as not to be Because therefore to turn away from Satan and Sin is to renounce them and to be no more their 's under them it is called Dying to sin and because to turn unto God by newness of life is to become his and be that to him which before we were not it is called Living unto God But the more usual name of the first part of Repentance or the act of aversion and turning away is Contrition a term borrowed from the Old Testament The other part is simply called Conversion unto God or by some Reformation or Newness of Life I shall use some of these terms so as not to neglect the rest And the first part of Repentance I will call Contrition or Dying to sin as the most easie expression of which I shall now begin to speak Contrition or Dying unto sin hath sometimes the whole name of Repentance and Turning given to it namely as often as the thing to be turned from is solely mentioned As Heb. 6. 1. we have repentance from dead works S. Peter saith to Simon Magus Act. 8. 22. Repent of thy wickedness S. Paul 2 Cor. 12. 21. speaks of repenting of uncleanness and sornication and lasciviousness In all which and the like places Repentance
in regard of Nature If Agur be a Master of a Family then that is his Competency which is convenient to maintain his wife children and houshold If Agur be a Publick person a Prince or a Ruler of the people then that is Agur's Sufficiency which will conveniently maintain him in that condition For the Competency which Agur prays for is that which if he want he is in poverty if he exceed he is rich Now our own Reason will inform us that those means which would make a private man rich a King may have a Peer may have and more too and yet be exceeding poor In a word therefore as Zeba and Zalmunna said to Gideon Iud. 8. 21. As is the man so is his strength the like may I say here As is the man so is his Competency And in whatsoever condition God hath placed thee thou mayest yea thou oughtest to pray for a convenient Food to maintain the same but to ask more thou hast no pattern neither in this nor in the Prayer which Christ himself hath taught thee HAVING thus fully explicated as I think these first words of Agur's Prayer let us now see what Observations they will afford us before we come to the Reason in the words following where indeed is the marrow of the Text. First therefore If we ought with Agur to pray against Poverty Then is that Monkish affecting of Poverty no point of Piety their voluntary and vowed Poverty as they would make us believe neither a State of Perfection nor a Religion acceptable to God We know well enough what the Poverty of Monks and Friers hath been for many hundred years not a State of Perfection God knows but a State of Hypocrisie For what Poverty is that I pray you where a man is said to be poor and to have forsaken all because he hath nothing in proper and yet hath a rich and plentiful share in the common But suppose it were as they say it is and as amongst the ancient Monks it was indeed and perhaps still among some of their begging Friers yet I say such a wilful Poverty is neither a State of Perfection nor a Religion acceptable to God For if it were it could not be lawfully prayed against nor a competent sufficiency prayed for But Give me not poverty saith Agur but seed me with food sufficient for me But they alledge the Counsel of our Saviour to the young man in the Gospel Matth. 19. 21. If thou wilt be perfect go sell that thou hast and give it to the poor and thou shalt have treasure in heaven Doth not Christ prescribe Poverty here as the way to eternal life A Ship in a storm is sometimes in that danger as there is no way to save her but to throw her lading into the Sea The Body sometime cannot be saved unless an arm or a leg be cut off If this young man's Soul were in danger of some such spiritual Gangrene through his great possessions then was this counsel of our Saviour a personal and particular advice unto him but extraordinary cases are not to be made an ordinary practice But I think this was not this young man's case for the Text saith Our Saviour loved him when he heard his replies c. And therefore I answer that our Saviour spake this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trial-wise as he did to the woman of Canaan when to prove her constant Faith he told her He was not sent but to the lost sheep of Israel and as he did to Moses Numb 14. 12. when to prove or stir up his zeal in praying he threatned utterly to destroy his people Israel I will saith he smite them with pestilence and disiâ—herit them and will make of thee a greater Nation than they So our Saviour spake here to the young man by way of Trial to prove him and to make him see and acknowledge how much he was deceived how far short he was of that Perfectness of heart he deemed to be in himself who thought he could have been willing and ready to do any thing for the attainment of everlasting life Master saith he what shall I do that I may inherit everlasting life I have done all I know command me any thing else what thou wilt I am ready to undertake it Our Saviour answers By this shalt thou approve thy perfectness with God if thou canst be willing for his sake to sell all that thou hast and give it unto the poor And this was a Touchstone indeed for the Text says He went away sorrowful And I make no doubt but if many among us who think themselves some-body would examine themselves upon this point they would find their hearts deceive them egregiously and that they were not the men they took themselves to be Art thou rich and yet couldst thou be willing to forsake all thou hast to follow Christ This is a scouring Trial indeed And yet should every true Christian be thus affected to forsake all in the purpose and estimation of his heart that he may be one of Christ's For He that loveth father and mother houses and lands better than him he that hath not forsaken them in his estimation and resolution is not worthy of him And this is that forsaking of the world in purpose and affection to prefer Christ before the world whereof S. Peter chiefly spake Luke 18. 28. Loe we have left all and followed thee that is we have set all at nought to follow thee and yet Peter kept his house still at Capernaum I leave it to be considered whether such as these be not the poor in spirit Matth. 5. 3. that is who in spirit and affection have renounced the world and esteem of Christ above all riches For these words are but once found in Scripture and S. Luke seems to imply as much as I say when he relateth the words as spoken to and of the Apostles only Blessed be ye poor for yours is the Kingdom of God But I will not contend for it Secondly The Patrons of Monkery alledge the Practice of the Primitive Church Acts 2. 45. chap. 4. 34 35. who sold their lands and possessions and laid down the money at the Apostles feet I answer They were Iews that did so and none but Iews that did so Shew me the like done among the Gentiles when the Gospel came amongst them Which of all S. Paul's Epistles give any such Precept or intimate any such thing But as for the Iews those who once believed in Christ believed also the woful destruction of their own Nation to be within a few years after and therefore they thought good while there was yet time to improve their Lands and Possessions to the best use which they should not many years enjoy And the occasion was now fit at the first preaching of the Gospel and gathering of a Church to Christ to furnish the Apostles and others for this service and employment And therefore when the
Gospel was also spred among the Gentiles the Apostles were so careful to make Collections in all the Churches for the relief of the poor Saints at Ierusalem even those who at the first had disfurnished themselves of all and at whose charges as may be supposed the Gospel was at the beginning preached among the Gentiles Rom. 15. 26 27. 1 Cor. 16. 1. 2 Cor. ch 8 and ch 9. And seeing I have entred thus far into the question of Monkery I will take leave to examine two more Examples which they bring to that purpose though not so near to the matter of my Text as the former Thirdly therefore The Patrons of Monkery alledge the Example of the Rechabites of whom we read Ier. 35. 6 7. that according to an Ordinance wherewith their Father Ionadab bound them they drank no wine built no houses sowed no seed neither planted nor possessed vineyards or fields but lived in tents all their days Which singularity of life seems not only to resemble but to warrant that of Monkery in those two main points of forsaking possessions and abstaining from meats seeing God himself in that place commended those Rechabites for observing this Ordinance of Ionadab their Father But I answer This of the Rechabites was no matter of Religion as that of Monks is but a mere civil Ordinance grounded upon a National custome For the Rechabites were of the race of the Family of Hobab the Kenite Moses's Father-in-law as you may read 1 Chron. 2. 55. Now the Kenites were Midiâ—nites and the Midianites were dwellers in Tents from the beginning This I prove 1. Becauâ—e the Arabiâ—ns of those parts were such both then and still are at this day 2. The Ishmaelites and Midianites dwelt together insomuch that their names are consounded in Scripture or interchangeably used the one for the other For Gen. 37. 25 28. those Merchants to whom Ioseph was sold are promiscuously called sometimes Ishmaelites sometimes Midianites as if they were both one people as indeed they both descended of Abraham the one by his handmaid Hagar the other by his second wife Keturah So Iudg. 8. 24. the Midianites which Gideon vanquished are called Ishmaelites They had saith the Text golden ear-rings for they were Ishmaelites Now it is apparent in Scripture that the Ishmaelites or Hagarens used to dwell in Tents whence 1 Chron. 5. 10. it is said the Reubenites in the daies of Saul made war with the Hagarites who fell by their hand and they dwelt in their tents throughout all the East-land of Cilead Besides of the Ishmaelites were those famous Scenite-Arabians mentioned in Scripture so oft under the name of the Tents of Kedar Such therefore as the Ishmaelites were may we deem the Midianites also to have been who dwelt with them and to put it quite out of doubt we have so much told us in Scripture in the prayer of Habakkuk cha 3. 7. I saw saith he the Tents of Cushan or Arabia in affliction and the curtains of the land of Midian did tremble This custome of their Nation and Countrey did that Midian Tribe of the Kenites of which was the Father-in-law of Moses still observe after they came to live in Canaan with the Israelites So we read Iud. 4. 11. that Hober the Kenite which was of the children of Hobab the Father-in-law of Moses severed himself from the Kenites and pitched his tent unto the plain of Zaanaim which is by Kedesh See 1 Chron. 2. 55. according to Hierome And this manner of living they seem to have retained partly for to be a Badge and Cognizance of the Nation whence they were descended and partly to live the more securely in the land where they were strangers either from the envie of the Iews at home or danger of enemies abroad to whom by this means they should be the less subject as having neither houses to fire nor lands to be taken from them but only cattel wherewith they lived and tentsâ— which they removed hither and thither as opportunity served for pasture to feed them Even as Abraham lived while he sojourned as a stranger in the land of Canaan and in imitation of whom being their Ancestor perhaps this custome was derived to the Midianites his children Howsoever at length it seems these Kenites allured by the more pleasant living of the Israelites began to change this custome of their Ancestors which occasioned Ionadab the son of Rechab a famous Kenite to renew it again and bind his posterity to observe it and to that end he forbad them altogether to drink any Wine lest desire thereof might occasion them to plant Vineyards and so to build Houses as the Iews did and so to forsake the custome of their Nation as perhaps licorousness of Wine before had caused many of them to do For certain it is that Ionadeb renewed but that which their Ancestors had observed long before he was born And thus you see it was no order of Religion which they bound themselves unto but a maintenance of a Civil custome And therefore the wild Arabians and Tartars who at this day live in like manner are as good a Pattern to warrant Monkery by as they But there is another Example yet wherein they put great confidence as being established by God himself and that is of the Nazarites in the Law who bound themselves by a solemn vow to a singularity of life not much unlike that of Monks especially those of the ancient form as to separate themselves unto the Lord to drink neither wine nor strong drink nor suffer a razor to come upon their heads and to be accounted in a special manner holy unto God above other men I answer If this be the sample from which Monkery is derived there needs no other Argument utterly to overthrow it and therefore it is as ill chosen as could be For this Law of Nazarism is one of the things expresly named which the Apostles decreed at the Council of Ierusalem should not be imposed upon the Gentiles who believed in Christ. Look Acts 21. where S. Paul having made a Nazarite's Vow at Cenchrea for a certain time according to the manner Iames and the Elders of the Church at Ierusalem advised him to joyn himself with four others who had the like Vow upon them and the time thereof also as Paul's was then to be fulfilled for they were seldom perpetual and to take and purifie himself according to the Law with them that the Iews might take notice he was conformable to the Laws and Orders of his own Nation till God should dissolve the same But as touching the Gentiles saith Iames verse 25. we have written and concluded that they observe no such thing Is not this plain enough If therfore Law of Nazarites be the Pattern of Monkish Orders the Apostles decreed the Gentiles should observe no such thing And for the Iews God hath now also dissolved their Temple and all their Legal Worship THUS much for the first Observation
in becoming Christians and so needed not to be expresly mentioned For that enumeration in the Apostles Decree is to be understood with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Et caetera a Scheme usual in the allegation not only of Texts of Scripture but of pastages commonly and vulgarly known We may find an Example of it Hebr. 12. 27. in the citation of that Text of Haggai Yet once more and I will shake not the earth only but the heavens which the Apostle there repeats with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Yet once more saith he signifies the removing of things that are shaken that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Hebrews speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Yet once more and the rest signifies so much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet once more alone signifies it not but that whole Sentence Now that I may not have held your ears all this time with so long a story without some matter of Instruction let us obâ—erve by the example of this Cornelius How great a favour and blessing of God it is to live and dwell within the pale of his Church where opportunity and means of Salvation is to be had If Cornelius had still dwelt among his Countrymen the Italians where he was bred and born or in any other Province of that Empire he had in all likelihood never come to this saving and blesâ—ed knowledge of the true God but died a Pagan as he was born But by this occasion of living at Caesarea within the confines of the land of Israel where the Oracles and Worship of the most High God were daily resounded and professed he became such an one as ye have heard a blessed Convert unto the true God whom with all his house he served and worshipped with acceptation If this be so Then should we our selves learn to be more thankful to God than most of us use to be for that condition wherein by his Providence we are born For we might if it had pleased him have been born and had our dwelling among Pagans and Gentiles who had no knowledge of his Word or Promise and such our Nation once was But behold his goodness and mercy we are born of Christian Parents and dwell in a Christian Country and so made partakers of the name and livery of Christ as soon as we were born How great should our thankfulness be for his mercy Nay we might have been born and bred in a Christian Nation too and yet such an one where Idolatry false worship and Popery so reigned as there had been little hopes or means either to be saved But behold we are born bred and dwell in a Reformed Christian State where the Worship of God in Christ is truly taught and practâ—â—ed where no God is worshipped but the Father and in no other Mediator but his Son Iesus Christ. How should we then magnifie our good God for his so great and abundant mercy towards us Luther or some other tells a story of a poor German peasant who on a time beholding an ugly Toad fell into a most bitter lamentation and weeping that he had been so unthankful to Almighty God who had made him a Man and not such an ugly creature as that was O that we could in like manner bewail our Ingratitude towards him who hath made us to have our birth and habitation not among Pagans and barbarous Indians a people without God in the World but in a believing and Christian Nation where the true God is known and the means of Salvation is to be had Thankfulness for a less benefit is the way to obtain a greater To acknowledge and prize God's favour towards us in the means is the way to obtain his grace to use them to our eternal advantage Whereas our neglect of Thankfulness in the one may cause God in his just judgment to deprive us of his Blessing in the other Consider it AND thus much concerning the Person to whom the Angel spake Cornelius And he said unto him Now I come to the Message it self Thy Prayers and thine Alms are come up into remembrance before God Where before I make any further entrance there is an Objection requires to be answered namely How Cornelius his service could be accepted of God as here it is said to be whenas he had no knowledge of Christ without whom no man can please God I answer Cornelius pleased God through his Faith in the Promise of Christ to come as all just men under the Law did which Faith God did so long accept after Christ was come till his Coming and the mystery of Redemption wrought by him were fully and clearly made known and preached which had not been to Cornelius until this time For though he had heard of his preaching in Galilee and Iudaea and that he was crucified by the Iews yet hâ— had not heard of his Resurrection from the dead and Ascension into glory or was not assured of it till it was now confirm'd unto him by one sent from God himself And it is like that having heard somewhat of the Apostles preaching and of the Iews opposing their testimony and so knowing not what to believe he had earnestly besought God in his Devotions to lead him in the way of Truth and make known unto him what to do This being premised I return again unto the Angel's words wherein I will consider Three things 1. The conjunction or joyning of Almsdeeds with Prayer Thy Prayers and thine Alms. 2. The efficacy and power they have with God Thy Prayers and thine Alms are come up into remembrance before God 3. I will add the Reasons why God so much accepteth them which are also so many Motives why we should be careful and diligent to practise them For the first The joyning of Almsdeeds with Prayer Cornelius we see joyn'd them and he is therefore in the verses before-going commended for a devout man and one that feared God And by the Angel's report from God himself we hear how graciously he accepted them giving us to understand that a Devotion thus arm'd was of all others the most powerful to pierce into his dwelling-place and fetch a blessing from him Therefore our Saviour likewise Matth. 6. 1 5. joyns the Precepts of Alms and Prayer together teaching us how to give Alms and how to Pray in one Sermon as things that ought to go hand in hand and not to be separated asunder It was also the Ordinance of the Church in the Apostles times that the First day of the week which was the time of publick Prayer should be the time also of Alms. So saith S. Paul 1 Cor. 16. 1. Now concerning the collection for the Saints saith he as I have given order to the Churches of Galatia even so do ye 2. Vpon the first day of the week that is upon the Lord's day let every one of you lay by himself in store as God hath prospered him that there
be no gatherings when I come Which Institution seems to be derived from the Commandment of God in the Law twice repeated Let no man appear before the Lord empty For the words annexed to that Law Deut. 16. where it is applied to the three great Feasts when all Israel was to assemble to pray before the Lord in his Tabernacle the words I say there annexed sound altogether like unto these of S. Paul concerning the Lord's day Three times a year saith the Text there shall all the males appear before the Lord and they shall not appear before the Lord empty Every one shall give as he is able according to the blessing of the Lord thy God which he hath given thee Is not this the same in sense with S. Paul's Let every one lay by himself in store as God hath prospered him The Primitive Church after the Apostles followed the same precedent and our own Reformed Church hath ordained the same in her Service-book were it accordingly practised as was intended For after the Epistle and Gospel she appoints divers choice Sentences of Scripture to be read which exhort us to Alms and other Offerings to the honour of Almighty God and then as supposing it to be done in the Prayer for the whole estate of Christ's Church We humbly beseech him most mercifully to accept our Alms and receive our Prayers which we offer unto his Divine Majesty Shall I now need to exhort you Brethren thus to furnish and strengthen your Prayers which you daily offer unto God to couple them with Almsdeeds to come before God with a present and not empty-handed Whom neither God's Commandment the Practice of his Church the Example of his Saints nor the Acceptance of such Prayers as the hand which dealeth Alms lifteth up to him whom these will not move no words of mine will do it But some may say Would you have us always give Alms when we pray No I say not so but I would not have you appear before the Lord empty that is such as are not wont to give them nor mean to do For you may give them before or second your Prayers with them after you may have set and appointed times for the one as you have for the other Or when the Law of man injoyns you any thing in this kind do it heartily faithfully and with a willing mind without grudging that so God may accept it as a service done to him Or lastly Thou mayest do as the holy men in Scripture were wont vow and promise unto God if thy Prayer be heard to offer something unto him either for relief of the poor the Widow the Orphan aâ—d distressed one or the maintenance of his Service and Worship If God will be with me saith Iacob Gen. 28. 20 c. and keep me in this way that I go and will give me bread to eat and raiment to put on c. Then shall the Lord be my God and this stone which I have set for a pillar shall be God's house and of all that thou shalt give me I will surely give the tenth unto thee See the use of vowing by such as came to pray in God's House Eccles. 5. 4. If thou comest before God in any of these ways thou shalt not come empty-handed But send not thy Prayer single and alone The Prayer with Alms is the Prayer God loveth Hear what himself saith Psal. 50. 14 15. Offer unto God thanksgiving Alms is an Offering of Thanksgiving and pay thy vows unto the most High So call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me NOW I come to the second thing I propounded The power and efficacy which Prayer and Alms have with God Thy Prayers and thine Alms saith the Angel are come up for a memorial or are had in remembrance in the sight of God God is said to remember our Prayers when he grants them our Alms and good deeds when he rewards them or in a word when he answers either of them with a blessing as on the contrary he is said to remember iniquity when he sends some judgment for it So God is said to remember Hannah when he heard her prayer for a Son 1 Sam. 1. 19. and Nehemiah speaking of his deeds of mercy and bounty shewed unto his poor brethren returned from captivity says Think upon me or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember me O my God for good according to all that I have done for this people Thus were Cornelius his Prayers and Alms remembred Prayers therefore and Alms be they performed as they should be are powerful and approved means to obtain a blessing at the hands of God To speak first of Prayer What is it that Prayer hath not obtain'd It hath shut and opened Heaven see the story of Elijah It hath made the Sun and Moon to stand still read the Book of Ioshna It is the Key that openeth all God's Treasures of blessings both spiritual and corporal For spiritual blessings Cornelius we see obtained thereby Illumination and Instruction in God's saving Truth And S. Iames saith If any man lack wisdom let him ask of God who giveth to all men liberally and it shall be given him Ephraim in Ieremy 31. 18. prays for converting grace Turn thou me O Lord and I shall be turned To whom God presently replies ver 20. Is Ephraim my dear Son is he a pleasant Child for since I spake against him I do earnestly remember him still Therefore my bowels are troubled for him I will surely have mercy on him saith the Lord. Prayer obtains remission of sins I said saith David Psal. 32. 5 6. I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin For this shall every one that is godly pray unto thee in a time when thou mayest be found Prayer also obtaineth corporal blessings When Heaven was shut and it rained not Elijah prayed for rain and it rained Hannah prayed for a Son and she conceived If we be sick saith S. Iames chap. 5. 15. The prayer of faith shall heal the sick Nehemiah prayed that he might find favour in the sight of King Artaxerxes Chap. 1. 11. and found it Chap. 2. 4. But some man will say If Prayer have such power and efficacy how comes it to pass that many even godly men oft pray and yet speed not I answer There are divers causes thereof Either 1. we pray not as we ought or 2. we are not disposed as we ought to be when we pray 1. We pray not as we ought either 1. when we pray not heartily or not constantly For God regards not formal and superficial prayer but prayer that comes from the Heart and loves to be importuned before he grant as our Saviour tells us in the Parable of the woman and the unjust Iudge whom though at first he would not hear yet importunity made him do her justice Or 2.
which is given for the relief of the poor the Orphan and the Widow which is called Alms. For not only our Tithes but our Alms are an Offering unto Almighty God So Prov. 15. 17. He that hath pity on the poor lendeth to the Lord and Chap. 14. 31. He that hath mercy on the poor honoureth his Maker And our Saviour will tell us at the day of Iudgment that what was done unto them was done unto him This then is the Reason why we must give Alms because they are the Tribute of our Thanksgiving whereby we acknowledge we are God's Tenants and hold all we have of him that is of the Mannor of Heaven without which duty and service we have not the lawful use of what we possess Whence our Saviour tells the Pharisees who stood so much upon the washing of the Cup and Platter left their meat and drink should be unclean Give alms saith he of such things as you have and behold all things are clean unto you Luke 11. 41. Now that this Acknowledgment of God's Dominion was the End of the Offerings of the Law both those wherewith the Priests and Levites were maintained and those wherewith the poor the Orphan and the Widow were relieved appears by the solemn profession those who pay'd them were to make Deut. 26. where he that brought a basket of first-fruits to the house of God was to say I profess this day unto the Lord that I am come unto the Country which the Lord sware unto our Fathers for to give us And when the Priest had taken the basket he was to say thus verse 5 c. A Syrian ready to perish was my Father and he went down into Egypt and sojourned there with a few and became there a Nation great mighty and populous And the Egyptians evil intreated us c. And the Lord brought us forth out of Egypt with a mighty hand and out-stretched arm c. And brought us into this place and hath given us this land even a land that floweth with milk and honey And now behold I have brought the first-fruits of the land which thou O Lord hast given me And thou shalt set it saith the Text before the Lord thy God and worship before the Lord thy God This was to be done every year But for Tithes the profession was made every third year because then the course of all manner of Tithing came about For two years they pay'd the Levite's Tithe and the Festival Tithe the third year they pay'd the Levite's Tithe and the poor man's Tithe So that year the course of Tithing being finished the party was to make a solemn profession When thou hast made an end saith the Lord of Tithing all the Tithes of thine increase the third year which is the year of Tithing that is when the Tithing course finisheth and hast given it to the Levite the Stranger the Fatherless and the Widow that they may eat within thy Gates and be filled Then thou shalt say before the Lord thy God I have brought away the hallowed thing out of mine house and also have given it to the Levite and to the Stranger to the Fatherless and to the Widow according to all the Commandments which thou hast commanded me Look down from thy holy habitation from heaven and bless thy people Israel and the land which thou hast given us as thou swarest to our Fathers a land that floweth with milk and honey What we have seen in these two sorts is to be supposed to be the End of all other Offerings for pious uses which were not Sacrifices namely To acknowledge God to be the Lord and Giver of all As we see in that royal Offering which David with the Princes and Chieâ—tains of Israel made for the building of the Temple 1 Chron. 29. 11 c. where David acknowledgeth thus Thine O Lord is the Kingdom and thou art exalted as Head over all Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thine hand it is to make great and to give strength unto all Now therefore our God we thank thee and praise thy glorious Name For all things come of thee and of thine own have we given thee For this Reason there was never time since God first gave the Earth to the sons of men wherein this Acknowledgment was not made by setting apart something of that he had given them to that purpose In the state of Paradise among all the Trees in the garden which God gave man freely to enjoy one Tree was Noli me tangere and reserved to God as holy in token that he was Lord of the garden So that the First sin of Mankind for the species of the fact was Sacriledge in prosaning that which was holy For which he was cast out of Paradise and the Earth cursed for his sake â—ecause he had violated the sign of his Fealty unto the great Landlord of the whole Earth Might I not say that many a man unto this day is cast out of his Paradise and the labours of his hands cursed for the same sin But to go on After man's ejection out of Paradise the first service that ever we read was erformed unto God was of this kind Abel bringing the best of his flock and Cain of the fruit of his ground for an Offering or Present unto the Lord. The first spoils that ever we read gotten from an Enemy in war paid Tithes to Melchisedâ—k the Priest of the most High God as an Acknowledgment that he had given Abraham the Victory Melâ—hisedck blessing God in his name to be the possessor of heaven and earth and to have delivered his enemies into his hand To which Abraham said Amen by paying him Tithes of all Iacob promiseth God that if he would give him any thing for at that time he had nothing he would give him the Tenth of what he should give him which is as much to say as he would acknowledge and profess him to be the Giver after the accustomed manner For the Time of the Law I may skip over that it is well enough known no man will deny it But let us come to the Time of the Gospel which though it hath freed us from the bondage of Typical Elements yet hath it not freed us from the profession of our Pealty unto God as Lord of the whole Earth 'T were strange methinks to affirm it I am sure the ancient Church next the Apostles thought otherwise I will quote for a witness Irenaeus who tells us that our Saviour when he took part of the Viands of his last Supper and giving thanks with them consecrated them into a Sacrament of his body and bloud set his Church an example of dedicating part of the creature in Dominicos usus Dominus saith he dans discipulis suis consilium Primitias Deo offerre ex suis creaturis non quasi indigenti
these heavens As the War was long so the Victory was not gotten all at once but by certain degrees as it were beginning with Constantine Anno 300. and ending in Theodosius about as I said the year 390. And though it be hard to pitch the time of this Trophee exactly yet I doubt not but it falleth in some part of the time included in the foresaid limits Thus then have we seen the Truth and Power of God in fulfilling of this Prophecy for so much as is already past and may say with David Psal. 48. 8. As we have heard so have we seen in the city of the Lord of hosts in the city of our God God will establish it for ever But who would have believed this at the time when the words were spoken when the worshippers of the most high God were at so low an ebbe Hence therefore must we learn to believe the Promises of God be they never so unlikely to humane Reason For he it is that says Esay 46. 11. I have spoken and I will bring it to pass It is he that says Ier. 32. 27. I am the God of all flesh and there is nothing too hard for me Though Abraham be never so old and Sarah's womb be dead yet if the Lord says it he shall be Father of many Though Nations Gideon be the least of the house of Manasses yet if the Lord says it by him shall Israel be delivered from the Midianites Though David follow the sheep yet if God promise he shall be King of Israel Be the famine in Samaria never so extreme that women eat their own children yet if God say it within twenty four hours shall corn be so cheap that a measure of fine flour shall be sold for a shekel and two measures of barley for a shekel in the gates of Samaria Let us take heed therefore we say not with him on whose hand the King leaned If God would make windows in heaven it could not be nor with the Israelites when the spies brought them news of the strength of the Inhabitants of Canaan of chariots of iron and the giant-like sons of Anak let us not say with them we shall not enter For that Lord who set humane reason against the Word and Promise of God never eat of the abundance of Samaria and the Iews which distrusted God never entred the land of Canaan But let us know for a conclusion that God is faithful and true and his Promises yea and amen HITHER TO we have spoken of the accomplishment of this Prophecy for so much as is already past now let us see What that is which we expect as yet to come For though in regard of former times when Ethnicisme was so large and the worshippers of the living God so small a scantling the Extent of the Church be now at this day a goodly and large portion of the world yet if we consider the numbers of nations yet Pagans or not Christians it will seem to scant as yet to be the accomplishment of this and other Prophecies concerning the Largeness of Christ's Kingdom before the end of the world For one hath well observed That Christianity at this day is not above the sixth part of the known world whereas the Mahumetans have a fifth and all the rest are Ethnicks and Pagans So that if we divide the World into thirty parts Christianity is but as five in thirty Mahumetanism as six and Ethnicism as nineteen and so is Christianity the least part of all and plain Heathenism hath far above the one half of the known world and the better part of the other is also Mahumetans And though Christianity hath been embraced in former times where now it is not yet it is now spred in those places where in those times it was not And therefore all laid together we may account Christianity at this day as large I think as ever it was since the Apostles time But that this is not that Vniversal Kingdom of Christ that flourishing and glorious estate of the Church which yet we expect and hope for my Reasons are these First Those frequent places of Scripture which intimate that the Lord should subdue all people all kingdoms all nations and all the ends of the earth unto himself and that all these should one day worship and acknowledge him Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before him for the Kingdom is the Lord's and he is governour among the nations And Psal. 47. 1. 2 3. Clap your hands all ye people for the Lord is a great King over all the earth He shall subdue the people under us and the nations under our feet And again v. 7 8. God is King of all the earth and reigneth over the Heathen Psal. â—6 1 c. Make a joyful noise unto God all ye lands Through the greatness of thy power shall thine enemies submit themselves unto thee All the earth shall worship thee and sing of thee they shall sing unto thy Name The whole 67. Psalm which we read every day is as it were a Prophecy and Prayer for this great Kingdom That the may of God may be known upon earth and his saving health among all nations Let the people praise thee O God let all the people praise thee Then shall the earth yield her increase c. God shall bless us and all the ends of the earth shall fear him And Psal. 86. 9 10. All nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name For thou art great and dost wondrous things Thou art God alone And Esay 2. 18. which is a Prophecy of Christ's kingdom it is said that the Idols the Lord shall utterly abolish or as some read the Idols shall utterly pass away So Esay 54. 5. speaking of the Amplitude of the Church of the Gentiles Thy Redeemer saith the Prophet the holy One of Israel the God of the whole earth shall he be called Certainly this constant style of Vniversality implies more than this scantling which yet is it being but one of the least parts of the whole earth Secondly The same conclusion may be gathered from 1 Cor. 15. 25 26. compared with Heb. 2. 8. Christ must reign saith S. Paul in the first place quoted till he hath put all his enemies under his feet The last enemy which shall be destroyed is death Hence it follows that Christ shall subdue all his enemies whereof the Prince of this world is the chief before the last rising of the dead For the subduing of death that is the rising of the dead shall not be afore the rest shall be done the vanquishing of death being the last act of Christ's reigning which done he shall yield up the Kingdom unto his Father In the other place Heb. 2. 8. the Apostle speaking of the same thing alledgeth that
of Psal. 8. 6. Thou hast put all things in subjection under his feet and then adds For in that he put all in subjection under him he left nothing that is not put under him But now mark it we see not yet all things put under him If any say that the Apostle speaks here of the Kingdom of Glory in heaven and not of the Kingdom of Grace on earth I reply 1. out of the former place That he speaks of such a subjection whereof the rising of the dead shall be the last act of all and which shall be before he yields up the Kingdom to his Father But neither of these can be affirmed of the Kingdom of Glory but the contrary viz. The rising of the dead is at the beginning and not at the end of the Kingdom of Glory and so is also the yielding up of his kingdom unto his Father 2. I reply out of this place That the Apostle speaks of that Kingdom and subjection of the Earth or state of the Earth which was to come For so he speaks ver 5. Vnto the Angels he hath not put in subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Earth or state of the Earth which shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we speak Here he affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of whose subjection he meaneth If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie only the Earth and the Earth's inhabitants and is no where in the whole Scripture otherwise used I cannot see how this place can well bear any other exposition First then to confirm this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint render it whose use of speaking I doubt not but the Apostle follows But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most constantly signifies the habitable earth or the earth with the things that live and dwell thereon whence the Septuagint though they commonly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The earth sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is under heaven Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The earth and That which is under the heavens If this suffice not we may yet consider That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of the feminine gender and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth which is inhabited Lastly Wheresoever elsewhere this word is found in the New Testament it is most expresly used of the earth and inhabitants thereof In the beginning of this Epistle we read Thou Lord in the beginning hast laid the foundations of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens are the works of thine hands Matth. 24. 14. This Gospel of the kingdom shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth and then shall the end come Luke 2. 1. Then went a decree from Augustus that all the world should be taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behind are far more express but I leave them to your own leisure and will only add this one thing That our English rendring in this place of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come makes it not only ambiguous but seeming to mean The Kingdom of Glory But we shall find that The world in that sense is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I leave this with submission to the judgement of others My next Reason shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragon's fury is said to escape into the wilderness that is into a state though of safety peace and security yet of hardship misery and scarcity For it seems to be an allusion to the Israelites escaping the tyranny of Pharaoh by going into the wilderness In this wilderness or place of hardship scarcity misery and much affliction the Church must remain saith S. Iohn a time times and half a time or as he elsewhere speaketh a thousand two hundred and threescore days that is a year years and half a year and when this time shall be expired that is as learned Divines think when so many years shall be ended as those days are taking the beginning of our reckoning from Michael's Trophee then saith our Apostle shall the kingdoms of the world become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever Rev. 11. 15. Whereby it should seem that the Church is yet in the Wilderness and that the promised happiness of the ample and flourishing glory thereof before the end of the world is yet to come My last Reason shall be from Rom. 11. where S. Paul speaking of the future restoring and calling of the Iews saith it shall be when the fulness of the Gentiles is come in I would not saith he that ye should be ignorant of this mystery c. v. 25. Now because the Iews are not yet called it followeth that the fulness of the Gentiles is yet to come and what should then this Fulness be but the Fulness of the Gospel's extent over all the nations of the world which our Apostle ver 15. of the same chapter calls life from the dead For if the casting away of the Iews be the reconciling of the world what shall the receiving of them be but life from the dead As if the Church of the Gentiles were as yet half dead if it be compared with that glorious vigour and accession which shall come unto it when the Iews shall be again received into favour In brief The Fulness here spoken of is either a Fulness of grace a Fulness of extent or a Fulness of time A Fulness of time only it cannot be because our Apostle saith this Fulness shall enter in namely shall enter into the Church of Christ but this I see not how it can be spoken of a period of time As for a Fulness of grace and spiritual gifts that was greater when S. Paul spake than ever it was since and therefore if it be meant it must be yet to come And for the Fulness of extent it was as large for the number of Nations in the Apostles times as it is now in ours For as for the American Christians they are only so in name being forced only to seem so by the Spaniards Whatsoever Fulness then the Apostle here meaneth is yet to come I will add only one thing more and so end this point Some think that S. Paul in this place hath reference unto that speech of Christ Luke 21. 24. where he foretells That the Iews should fall by the edge of the sword and be led captive into all nations and Ierusalem should be trodden down of the Gentiles until the times of the Gentiles should be
us Rev. 17. 5. that the Christian Rome of the Spouse of Christ should become a Babylonish strumpet and the Mother of the fornications and abominations of the Earth At the same mark aimeth this Prophecy of my Text though perhaps less taken notice of than the rest The evidence whereof I hope you will confess with me when I have unfolded the same Understand therefore that the Words I have read are A prediction of a Corruption of Faith which should one day surprise and overcloud the visible Church or that company of men upon whom the name of Christ was called and who outwardly professed him to be their Lord and Redeemer This Corruption is here set First generally both for the matter and the manner For the matter There shall be false Teachers among you who shall bring in damnable Heresies For the manner it should be done privily Who privily shall bring in damnable Heresies Secondly The Apostle also specially informs us of what kind and sort these damnable Heresies should be that so we might not only know that Heresies should be but be forewarned also what they should be and that by a double mark and description For first They should be like unto those which we read have befallen the people and Church of Israel There were false Prophets also among the people i.e. the Iews even as there shall be false Teachers among you The second mark is That these Heresies should be of such a kind as men who openly professed themselves Christians and servants of Christ should yet deny Christ to be their Lord and Master for saith our Apostle They shall deny the Lord that bought them that is professing themselves to be of that number of men whom Christ had purchased with his bloud or the bought servants of Christ they should nevertheless deny their Lord who bought them The last thing he tells us is the Doom which should befall such as had interest in these Heresies They should bring upon themselves swift destruction To begin with the general description of the matter There shall be false Teachers among you which shall bring in damnable Heresies The time should be when the Doctors of the Church should teach falsly and the people with them believe damnably For we must understand that these false Teachers should not be a few only here and there one nor these Heresies scattered only in some few places but that this Corruption was to be such a one as should cover and overwhelm the face of the visible Church For the Great Defection was to be a general and solemn one such a one as should stain the whole body with the soul name of Whore of Babylon Rev. 17. 5. Such a one as whereby the Court of the Temple of God should not only be prophaned but even troden down by Gentilism Rev. 11. 2. Such a one as the World is said to wonder after the Beast and worship him Rev. 13. 3 4. Such a one as should not only make War with the true Saints but overcome them Rev. 13. 7. Otherwise if S. Iohn and S. Paul should mean no more but the errors of particular men and their trouble from the Church they should make no Prophecy at all or a needless one For who knows not that in S. Paul's S. Iohn's and the Apostles own times were divers Heresies and Hereticks here and there dispersed and grown up as Weeds in the wheat-field of Christ but the wheat yet overtopped them and the known body of the visible Church disclaimed them Of such as these therefore they could not mean when they foretell of a corruption to come in after-times or as Paul speaks 1 Tim. 4. 1. in the latter times for no man uses to foretell of things which are already as if they were to come Nor would the Apostles foretell of Heresies as it were special to the after and latter times if they were but such and in such manner as was but usual and no novelty in their own time The corruption and desection therefore so much prophesied of was another manner of one such a kind of one as before neither had been in the Church nor was to be namely such a one as should not be disclaimed by the body of the Church but should surprise eclipse and overwhelm and as it were overcloud the visible Church it self which should be as when the Heavens are overcast so as the bright Firmament with the stars and lights therein can no more be seen If this be so then may we hence observe how vain and idle that challenge of our Adversaries is when they bid us shew our Church to have been always visiâ—â—e and to give them the names of those who have been of our Belief in all Ages since Christ and his Apostles times What may they not have been although we cannot name them This is as unreasonable a demand as to require a man to shew him and point him where the Sun is when the whole face of Heaven is overcast with Clouds would you not believe the Sun were in the Firmament and risen in a cloudy day though no man could point and shew you with his finger where she is yes I am sure you would and say too that there may be other signs thereof though a man cannot see her as namely Day-light which never is without the Sun yea and now and then we may have a glimpse of her through a thinner cloud which assures us thereof Even so when the great Defection as a Cloud overspread the face of the Christian Firmament the visible Church of Christ for divers Ages together though the Cloud be for a great part so thick as it will not suffer us to discern the company of those who still kept intire the true and unstained Faith of the Gospel yet we rest assured that it was under the Cloud because some Day-light of Christianity still appeared which argued the Sun was in the Firmament though the great Cloud overshadowed her yea and now and then we can shew and spy some glimpse of her as often as any breach happened in the Cloud which overcast her I might also make use of that Parable of our Saviour where the Church or Kingdom of God for both is one is compared to a Field where the Master sowed good seed but while men slept the Enemy that wicked one came and sowed tares among the Wheat If the tares once grow so many and so high that they quite overshadow the wheat whereof there is but little left can a man who stands a good way off shew the wheat from the tares with his finger I think not though if the wheat overmasters the tares he easily might This is the very case of the true Church so long as the Apostasie prevailed And we who live now are something far off if we had been nearer as those were who lived then we might have discerned the wheat a great deal better But if you would yet be more fully informed how
so ordering their journeys of purpose And as for their buying water of the Edomites presently upon the smiting of the second Rock at Kadesh it may be said that this Rock was not like the former and so our Apostle by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did imply he spake of the first only or howsoever those words of buying water of the Edomites are spoken in case they passed through the Edomites land where it was not like the Miracle should have followed them it being a watred Countrey Thus much I thought good to speak in defence of that Exposition which our Translation seems to approve by adding the word them unto which you see we may without difficulty yield our assent Otherwise it were easie yet to add among such a variety a fourth Exposition diverse from all the former namely That by leaving out the word them the word Following should be expounded not of following in regard of place but of time and story and that with relation unto Manna because in order of time the smiting of the Rock followed presently upon the raining of Manna and so the Apostle's sense saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spiritual Rock following should be understood as following upon the raining of Manna the mysterie of drink following the Miracle of heavenly bread as the giving of the Cup is to follow the breaking of Bread in the Lord's Supper But this you may esteem as you please NOW I come to the second thing I propounded wherein this Manna and this Rock were Spiritual that is Sacramental and this was in regard they were Signs signifying Christ and Pledges assuring the faithful Receivers of their enjoying him with all his Benefits For a Sacrament is not a naked or a single Sign but a Sign assuring that is a Seal or a Pledge of the thing signified a signifying Pledge or an assuring Sign Now these Seals do always suppose and are in some sort grounded upon a resemblance which the Sign hath with the thing signified For as Plato in Cratylus sayes That the wisdom of the first imposers and inventers of the names of things was such in their choise that they made the letters and syllables to agree with and to express the qualities of the things called by them expressing soft things with soft sounds harsh with harsh c. and so forth So God in the Sacraments which are as visible words hath chosen such Signs as carry in them the Character and very Image of the things they are Pledges of For a warrant therefore that this Manna and this Rock were such Sacraments and such Spiritual things as our Apostle speaketh of let us consider a while how they carried in them the marks of Christ whom they signified 1. Then to begin with Manna As Manna was a meat provided of God without the labour and industry of the Israelites So is Christ given unto men not out of any work or merits of theirs but of the free gift and goodness of God 2. As Manna came from Heaven besides the ordinary course of nature So Christ's birth was wonderful and not as the birth of other men For his Divine nature he fetcht from above and his Humane body was not begotten of mortal seed but by the influence of the Holy Ghost from Heaven 3. Manna was distributed unto all alike one had not more and another less but all an equal share Even so Christ communicates himself unto all alike without acception of persons For in him is neither male nor female bond nor free the Beggar hath as great a part in Christ as he who sits upon the Throne 4. Manna when it came first was an unknown thing for the Israelites saith the Text knew not what it was no they knew not whence it came nor that it was the food the Lord had sent them So Christ when he came into the world was unknown For if they had known saith S. Paul they would not have crucified the Lord of Glory 5. Manna was Food and a plentiful Food there was enough for every body So is Christ the Food and Bread of our Souls and sufficient to feed many yea even the whole World 6. Manna was of a most sweet and pleasing taste And so is Christ unto that Soul which can truly relish him My yoke saith he is most sweet and easie and my burthen light And most true of him is that which the Psalmist writes O taste and see for the Lord is sweet 7. Manna was of a white colour even as our Saviour also was white and pure as being free from all stain of sin for as it is 1 Pet. 2. 22. He did no sin neither was there any guile found in his mouth 8. Also Manna before it was eaten was brayed in a Mortar or broken in a Mill So was Christ our heavenly Manna broken upon the Cross that he might become the Spiritual Food wherewith our Souls are fed unto everlasting life 9. As Manna was given only in the Wilderness and ceased as soon as they came into the land of Promise So is Christ our Spiritual Food in the Eucharist so long as we travel in the Wilderness of this world but when we shall arrive in the heavenly Canaan we shall have no more need of Sacraments for there we shall have Christ present with us and shall no longer understand in part as now we do but we shall see God as he is Thus much shall suffice to have spoken of Manna and so we come unto the Rock which our Apostle affirms to have been Christ that is a Sign of him Neither is this the only place where he is so called but it was a name given him in the days of old In the 32. of Deut. he is four several times called by that name ver 15. Ieshurun forsook the God which made him and lightly esteemed the Rock of his Salvation and v. 18. Of the Rock that begat thee thou art unmindful and hast forgotten God that formed thee and v. 30 31. Again in Dan. 2. 34 35. he is expressed by a Stone cut out without hands which became a great Mountain and filled the whole earth Let us therefore see what resemblance of Christ is in a Rock first generally and then specially in This Rock whereof our Apostle treateth First then As a Rock is the surest Foundation to build upon so is Christ the immovable Foundation whereupon his Church is reared whatsoever is built upon him no storms no flouds no winds can shake or move And that in this very respect Christ is called a Rock it appears out of Esay 28. 16. quoted in part by S. Paul Rom. 9. 33. S. Pet. 1 Ep. 2. 6. Behold I lay in Sion a foundation a stone a tried stone a precious corner-stone a sure foundation he that believeth on him shall not be confounded nor ashamed 2. A Rock is a strong Fortress against the assaults of an Enemy and so is our Saviour an
name of Islands of the Gentiles and no other were called by this name but these The truth of this may be seen in many places of the Bible whereof I will quote the most pregnant Esay 11. 10 11. The Prophet shewing the Calling of the Gentiles by an allusion of the restoring of the Iews from the places where they were dispersed maketh an Induction of those places and countries wherein they were scattered saying The Lord shall recover the remnant of his people from Assyria Egypt Pathros Cush Elam Shinar Hamath and from the Islands of the Gentiles Here by the Islands of the Gentiles are meant distinct places from those before named and places too where the Iews were scattered but these can be no other but the countries of Armenia the less which together with the rest that he names were under the Empire of the Assyrians Medes and Persians And because this Prophecy is to be understood of the Calling of the Gentiles the Prophet in his Induction would not omit those places where he only laboured who was surnamed The Apostle of the Gentiles and which were from the beginning and are at this day the principal seat of Christian Churches So that at this day there is no part of the world called by the name of Christendome but that which is divided from the Iews by Sea even the blessed Iaphet and the happy Islands of the Gentiles And this was foreshewed by the Prophets in that they never spake of the Calling of the Gentiles but they harped upon the Islands of the Gentiles The same Prophet Esay ch 40. 15. to shew God's Omnipotency and great power speaketh after this manner Behold the Nations are as a drop of a bucket and are counted as the small dust of the balance behold he taketh up the Isles as a very little thing Where if by Isles we mean those which we call Islands the comparison of disparity will not hang together because those which we call Islands are indeed very little things It remains therefore that by Islands here are meant those huge Countries which were beyond the Sea in regard of Egypt and Palaestine Again in ch 42. he saith The Isles shall wait for the Law of God What is here meant by Isles you may easily guess by that I said before and that which followeth in the same Chapter will help you Sing unto the Lord a new song ye that go down to the Sea that is ye which dwell low to the Sea-ward and if ye ask who these are the very next words will tell you namely the Isles and the inhabitants thereof Where is plainly expounded who are meant by the inhabitants of the Isles namely those that dwell downward to the Sea-ward Moreover Ieremy 2. 10. we find Pass over to the Isles of Chittim but the Island of Chittim was no Island or place encircled by the Sea unless Macedonia be an Island for Alexander is said in 1 Maccab. 1. 1. to have come forth of the land of Chettim and in Ch. 8. 5. Perseus King of Macedonia is called King of the Citims In Ezek. 27. 3. Tyrus is called a merchant of people for many Islands because unto Tyrus came many people from beyond the Sea for merchandise And lastly in 1 Maccab. 14. 5. which I hope will be a sufficient testimony to shew what the Iews called by the name of Isles of the Gentiles among the Commendations of Simon one of the worthy Maccabees it is said That he took Ioppa for an haven and for an entrance to the Isles of the Sea where it is more than manifest that by the Isles of the Sea the Iews meant those Nations which came to them by Sea Now if this be so That the Iews called those Countries the Isles of the Gentiles which were divided from them by Sea we may see how true that opinion is though commonly received which affirmeth that the posterity of Madai one of the Sons of Iaphet are those Medes who were compartners with the Persians in the Second Monarchy For he that hath any skill in Geography knows that this Media is not divided from the Iews by Sea and therefore cannot be one of the Islands of the Gentiles unless Mesopotamia and Assyria be also Islands of the Gentiles And yet my Text says That Of these namely of the seven Sons of Iaphet whereof Madai is one were divided the Islands of the Gentiles The occasion of this Errour for so I take it to be was the mistaking of Iosephus who says that of Madai came those people which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first I doubt whether the Greeks called those Medes so famous in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosephus means those Medes which had title in the Second Monarchy he can no ways agree with himself for a little before he said that the posterity of Iaphet had their seat from the mountain Amanus Westward but these Medes lie above the Persians from the mountain Amanus Eastward But if any man ask where then was the original seat of the Sons of Madai I will defer mine answer till I come to assign to the several Sons of Iaphet their several habitations HAVING found out that part of the Earth which was divided among the posterity of our Father Iaphet I come now to the Second part of my General consideration to make another search Concerning the manner of this Division and the Order of their dwelling and neighbourhood one with another And here my Text answers That they were sorted every one according to his Language according to his Family and according to his Nation Whence before we come to particular examination of every word we may observe That this great Division of the Earth was performed orderly and that they are much deceived who dream of a confused and irregular Dispersion wherein every one went whither he listed and seated himself where he liked best For besides that these latter words of my Text imply the clean contrary the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which we translate divided will bear the force of an Argument to this purpose in that it signifies not a scattering or a confusion but a most distinct partition Or if there were no such insinuation in my Text yet there may be many Reasons drawn from the Circumstances of this Division which will enforce the same Verity 1. As first The Custome and as it were the property of Almighty God in all those Actions wherein he hath a special hand and directs by a special providence according to that saying God is not the Author of Confusion but of Order And if in any other surely in this God's Providence was seen most especially it being so principal an action and as it were the ground and foundation of the Second propagation of Mankind 2. Another Argument lieth in the End why God multiplied the Languages of these builders
most High THE Book of Psalms is a Book of Prophecies witness the frequent citing of them by our Lord and his Apostles witness the Surname of King David who being the penman of no other but this Book is styled the Prophet David I say the Psalms are Prophecies and that both Concerning Christ himself and also the Church which should be after him Concerning Christ himself it needs must be Saith he in the Gospel Luke 24. 24. These are the words which I spake unto you while I was yet with you That all things must be fulfilled which were written of me in the Law of Moses and in the Prophets and in the PSALMS and more especially concerning his Beginning S. Paul quotes the words of the Psalm speaking in the Person of God Thou art my Son this day have I begotten thee and again concerning his Office Thou art a Priest for ever after the order of Melchisedek Now for the Church of the Gospel and calling of the Gentiles as many parts of many Psalms do foretel thereof so is this whole Psalm a description of the same 1. What manner of one it should be 2. What worship God would establish therein For the first it should be Catholick and gathered out of all Nations The God of Gods saith the beginning of the Psalm v. 1 2. even the Lord hath spoken and called the Earth from the rising of the Sun to the going down thereof Out of Sion the perfection of beauty hath God shined Agreeable to the words of the Gospel it self That it behooved Christ to suffer and to rise from the dead the third day And that repentance and remission of sins should be preached in his Name among all Nations beginning at Ierusalem and that it did begin at Ierusalem where Christ himself began where the Holy Ghost came down in cloven tongues So out of Sion God shined our God came and kept not silence for a fire came before him and a tempest moved round about him Now for the Worship and service which Christ would establish in his new reformed Church it concerns either the First or the Second Table For the First Table it tells us What Offerings God would abolish namely all Typical Offerings or all the Offerings of fire and then What Offerings he would accept to wit the Offerings of Praise and Prayer Offer unto God Praise and pay thy Vows unto the most High For the Second Table it commands a right and upright conversation from the 16. verse unto the last and the last is the Summe or a brief summary of both Tables He that offereth Praise shall glorifie me and to him that disposeth his way aright will I shew the Salvation of the Lord. But to return again to the reformation of the First Table whereof my Text is the Affirmative part where as I said we are told both What Offerings God will not have offered and What Offerings he requireth He will no longer have any Typical Offerings any Offerings of fire or bloudy Sacrifices For I will not saith he reprove thee for thy Sacrifices or thy burnt-offerings I will take no bullock out of thine house nor goats out of thy folds For all the beasts of the forrests are mine and the beasts on a thousand hills If I were hungry I would not tell thee for the world is mine and all that therein is Will I eat the flesh of bulls or drink the bloud of goats Nevertheless he still requireth Offerings of Thanksgiving and a Present when we come to pray unto him so faith my Text Offer unto God Praise c. And so here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul saith in a like case He taketh away the first that he may establish the second But as in Typical Speeches it often comes to pass that the things which are spoken are true both in the Type and Antitype as that in Hosea 11. 1. Out of Egypt have I called my Son was in some sense true both of Christ and Israel and that in Exod. 12. 46. Thou shalt not break a bone thereof was true literally both of Christ and the Paschal lamb and that in Psal. 22. 18. They parted my garments among them was true figuratively in David and literally in Christ Even so it comes to pass in Prophecies and namely in this That it so foretells of things to come that it concerned also the time present it foretells the estate of the Church in the Gospel and yet meant something that concerned the present Church of the Law To which purpose we must frame the sense after this manner That God even then did not so much regard the Offerings of fire and Expiatory sacrifices as he did the Offerings of Praise and Thanksgiving because the first were Ceremonial the other Moral the first their End was changeable the other everlasting So that in respect of the Catholick Church the words of my Text are an Antithesis or Aphaeresis with the former I will in no sort have any Typical and Bloudy Offerings but only Offerings of Praise and Prayer But in respect of the Legal Church or the Church of the Law they are a Protimesis or Estimation I require not so much any Typical offerings as I do that you should offer unto me Praise and pay your Vows unto the most High For so when God saith elsewhere I will have mercy and not sacrifice it is no Antithesis but a Protimesis that I had rather have mercy than sacrifice So again Matth. 6. 19. Lay not up for your selves treasures upon earth but lay up for your selves treasures in heaven this is no Antithesis or Aphaeresis as though Christ would not have us at all provide for things of this life but a Protimesis he would not have us take so much care for this life as for the life to come The Scope therefore of my Text is to shew What kind of Offerings God did chiefly accept under the Law and doth only require in the Gospel to wit two sorts of Offerings Eucharistical and Euctical or Votal Eucharistical Offerings are such whose End is Thanksgiving to God for Benefits received which are here termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offerings of Praise Euctical I call such as are made to God upon occasion of suit we have unto him that is when we come to pray before him that he might accept our supplications and we find favour in his sight And this is performed two manner of ways either by promise if God shall hear us and grant our petition which is called a Vow or by actual exhibition at the time we do pray unto him An example of the first kind is that of Iacob If the Lord shall be with me and bring me back again of all I have the Tenth will I give unto him The second was much used in the first times of the Christian Church and of it in the Law we understand
Liturgies and Fathers The Conclusion containing an elegant description of the Christian Sacrifice out of the History of S. Andrew's Martyrdom pag. 376. EZRA VI. X. That they may offer Sacrifices of sweet savour unto the God of Heaven and pray for the life of the King and of his Sons pag. 379. The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Altare anciently given to the Holy Table pag. 382. We will go into his Tabernacle we will worship towards his Footstool pag. 393. Concio ad Clerum Levit. 19. 30. Sanctuarium meum reveremini pag. 398. CHURCHES THAT IS Appropriate Places FOR CHRISTIAN WORSHIP BOTH IN AND EVER SINCE THE APOSTLES TIMES A Discourse at first more briefly delivered in a Colledge-Chappel and since enlarged BY IOSEPH MEDE B. D. AND Sometime Fellow of Christ's Colledge in CAMBRIDGE Concil Gangrense Anno Christi 325. can 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REVERENDISSIMO IN CHRISTO PATRI DOMINO SUO SUMME HONORANDO DOMINO GUILIELMO DIVINA PROVIDENTIA ARCHIEPISCOPO CANTUARIENSI METROPOLITANOâ— TOTIUSQUE ANGLIAE PRIMATI Hanc suam de Ecclesiarum hoc est Locorum cultui Christiano dicatorum jam inde ab Apostolorum temporibus Antiquitate Dissertationem Antiquitatis Ecclesiasticae propugnatori sublatique inter sacrum profanum discriminis assertori eximio In grati officiosi animi indicium Eâ quâ decet submissione favoris spe DICAT CONSECRATQUE REV ma Paternitatis ipsius Cultor Sacellanus observantissimus I. M. THE SECOND BOOK CONTAINING SEVERAL DISCOURSES and TREATISES CONCERNING CHURCHES AND The Worship of God therein CHURCHES THAT IS APPROPRIATE PLACES For Christian Worship both in and ever since the Apostles times 1 COR. 11. 22. Have ye not houses to eat and drink in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or despise ye the Church of God IT is taken in a manner for granted by the most of our Reformed Writers and affirmed also by some of the other side That in the Apostles times and in the Ages next after them whilest the Church lived under Pagan and persecuting Emperors Christians had no Oratories or Places set apart for Divine worship but that they assembled here and there promisâ—uously and uncertainly as they pleased or the occasion served in places of common use and not otherwise But that this is an error I intend to demonstrate by good evidence taking my rise from this passage of the Apostle who reproving the Corinthians for using prophane banquetings and feastings in a Sacred place Have ye not houses saith he to eat and drink in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or despise ye the Church of God Here I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church to note not the Assembly but the Place appointed for Sacred duties and that from the opposition thereof to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own Houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have ye not Houses to eat and drink in these are places proper for ordinary and common repast and not the Church or House of God which is again repeated in the last verse of that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man hunger let him eat at home Thus most of the Fathers took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this passage namely as most of the words signifying an Assembly or Company are wont to be used also for the Place thereof as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagoga Collegium c. S. Austin is so plain as nothing can be more For concerning expressions where the Continent is called by the name of the Thing contained he instances in this of Ecclesia Sicut Ecclesia saith he dicitur locus quo Ecclesia congregatur Nam Ecclesia homines sunt de quibus dicitur Vt exhiberet sibi gloriosam Ecclesiam Hanc tamen vocari etiam ipsam Domum orationum idem Apostolus testis est ubi ait Numquid domos non habetis ad manducandum bibendum an Ecclesiam Dei contemnitis S. Basil hath the same notion in his Moralia Reg. 30. Quòd non oportet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loca sacra misturâ eorum quae ad communem usum spectant câ—ntumeliâ afficere Which he confirms thus Et intravit Iesus in Templum Dei ejiciebat omnes ementes vendentes in Templo mensas numulariorum cathedras vendentium columbas evertit dicit eis Scriptum est Domus mea domus orationis vocabitur vos autem fecistis eam speluncam latronum Et ad Cor. 1. Numquid domos non habetis ad manducandum bibendum aut Ecclesiam Dei conâ—emnitis Si quis esurit domi manducet ut non in judicium conveniatis Again in his Regulae compendiosiùs explicatae Interrog Respons 310. answering that Question Numquid in communi domo sacra obletio debeat celebrari Quemadmodum saith he verbum non permittit ut vas ullum commune in sancta introferatur eodem modo etiam vetat sancta in domo communi celebrari quum vetus Testamentum nihil isto modo fieri permittat Domino item dicente Plus quam templum est hic Apostolo item Numquid domos non habetis ad manducandum bibendum c. Ex quibus erudimur neque communem coenam in Ecclesia edere bibere neque Dominicam coenam in privata domo contumeliâ afficere extra quam si quis cùm necessitas poscat locum domúmve puriorem delegerit tempore opportuno The Author also of the Commentaries upon the Epistles amongst the works of S. Hierome whosoever he were expounding Ecclesiam Dei contemnitis by Facientes eam Triclinium epularum shews he took Ecclesia here to signifie the Place The self-same words are to be found in the Commentaries of sedulius as many other passages of this Author verbatim which I note by the way S. Chrysostome is of the same mind Ecce quarta accusatio saith he quòd non pauperes tantùm sed Ecclesia laeditur Quemadmodum enim Dominicam coenam privatam facis ita Locum tanquam Domo Ecclesiâ usus Ecclesia therefore here with him is Locus And so it is with Theodoret who paraphraseth the words on this manner Si acceditis ut lautè opiparè epulemini hoc facite in domibus Hoc enim in Ecclesia est contumelia aperta insolentia Quomodo enim non est absurdum intus in Templo Dei praesente Domino qui communem nobis men sam apposuit vos quidem lautè vivere eos autem qui sunt pauperes esurire propter paupertatem erubescere Theophylact and Oecumenius follow the same track as he that looks them shall find I have produced thus largely the Glosses of the Fathers upon this Text that they might be as a preparative so my ensuing Discourse by removing or mitigating at the least that prejudice which some have so deeply swallowed of an utter unlikelihood of any such Places to have been in the Apostles times or the times near them For if these Glosses of
accustomed times of prayer there they used to resort immediately to this Coenaculum and there having celebrated the Mystical banquet of the Holy Eucharist afterwards took their ordinary and necessary repast with gladness and singleness of heart For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not domatim or per domos house by â— use as we translate it and so both the Syriack and Arabick render it and the New Testament as we shall see hereafter elsewhere uses it Moreover we find this Coenaculum called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second verse of the same Chapter And for the phrase of Breaking of bread we know that the same a little before in the 42. verse is wont to be understood of the Communion of the Eucharist and by the Syriack Interpreter is expresly rendred by the Greek word Fractio Eucharistiae both there and again chap. 20. verse 7. according to that of S. Paul The bread which we break c. why should it not then be so taken here If it be then according to the Interpretation we have given this will also follow That that custom of the Church to participate the Eucharist fasting and before dinner had its beginning from the first constitution of the Christian Church A thing not unworthy observation if the Interpretation be maintainable of which let the learned judge It was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coenaculum also where the Disciples at Troas came together upon the First day of the week to break bread or to celebrate the holy Eucharist Acts 20. 7. where S. Paul preached unto them and whence Eutychus being overcome with sleep sitting in a window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third story or lost and was taken up dead Such a one seems also to have been the Place of the Churches assembly at Caesarea Cappadociae by that which is said Acts 18. 22. viz. That S. Paul sailing from Ephesus landed at Caesarea where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having gone up and saluted the Church he went down to Antioch Note he went up to salute whereby it should seem that the place where the Church was assembled was some upper place See Ludovic de Diea upon this place where he tells us that the AEthiopick translator so understood it rendring descendit Caesaream ascendit in Domum Christianorum i. Ecclesiam salutavit eos abiit Antiochiam Such as these I suppose were the Places at first set apart for Holy meetings much like to our private Chappels now in great mens houses though not for so general an use In process of time as the multitude of Believers encreased some wealthy and devout Christian gave his whole House or Mansion-place either whilest he lived if he could spare it or bequeathed it at his death unto the Saints to be set apart and accommodated for Sacred assemblies and Religious uses At length as the multitude of Believers still more encreased and the Church grew more able they built them Structures of purpose partly in the Coemeteries of Martyrs partly in other publick places even as the Iews whose Religion was no more the Empire 's than theirs had nevertheless their Synagogues in all Cities and places where they lived among the Gentiles In the First Century THIS being premised I proceed now as I promised to shew That there were such places as I have described appointed and set apart among Christians for their Religious Assemblies and Solemn address unto the Divine Majesty through every one of the first three Centuries particularly and that therefore they assembled not promiscuously and at hap-hazard but in appropriate places unless Necessity sometimes forced them to do otherwise For the Times of the Apostles therefore or First Century in particular which ends with the death of S. Iohn the Evangelist I prove it first from the Text I premised where is a Place mentioned by the name of Ecclesia not to be despised or prophaned with common banquettings at least from the authority of the Fathers who by their so expounding it give us to understand they thought it not improbable that there were such Places in the Apostles times For the further strengthening of this kind of argument Know also that Eusebius in that Discourse of his where he endeavours to prove that the Essenes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Philo describes were the first Christian Society of the Iewish Nation at Alexandria converted by S. Mark amongst other Characteristical notes as he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or badges of Christianity however he were mistaken in his conclusion or inference alledges this for one of the first That they had sacred Houses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshipping-Places that is Churches His words are these Deinceps ubi eorum domicilia quaenam essent descripserat nempe Philo de Ecclesiis in variis locis exstructis sic loquitur Est in quoque agro aedes sacra quae appellaâ—ur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo illi ab aliis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soli agentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctae religiosaeque vitae mysteria obeunt N. B. nihilque eò vel cibi vel potionis vel aliarum rerum quae ad corporis usum necessariae sunt important sed leges oracula à prophetis divinitus edita hymnos aliáque quibus scientia pietas erga Deum crescat perficiatur Afterwards reciting some other customs and particular observances of their Discipline as their frequent assemblies in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear the Scriptures read and interpreted the distinction of places for men and women Their manner of singing Hymns and Psalms by a Precentor the rest answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extremes of the verses The Degrees of their Hierarchy like those of Deacons and Bishops and some other the like he concludes Quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Philo wrote these things as one having knowledge of the customs at the beginning delivered by the Apostles is manifest to any one But whether that be so manifest or not this I am sure is That Eusebius believed the Antiquity of Churches or Oratories of Christians to have been from the Apostles times yea to have been an Apostolical ordinance or else he mightily forgot himself to bring that for an argument or badge to prove Philo's Essenes to be S. Marks Christians than which otherwise there could not be a stronger argument to evince the contrary to what he intended Now who could know this better than Eusebius who had searched into and perused all the Writings and Monuments of Christian Antiquity then extant for the compiling of his Ecclesiastical History and his Commentaries of the Acts of Martyrs now perished Add to this what â— a little before observed out of Bede De locis sanctis of a Tradition That the Church of Sion was founded by the
Apostles And so I leave my first Argument My next Argument why may I not take from that singular Character given to some one above other in the Apostles Salutations as their peculiar Salute such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church at his house As Colos. 4. 15. of Nymphas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salute Nymphas and the Church at his house To Philemon also ver 1 2. To Philemon our dear brother and fellow-labourer to Apphia our beloved and Archippus our fellow-souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Church at thy house See he forgets it not after a Parenthesis neither attributes it to Archippus but as proper to Philemon alone The like he hath of Aquila and Priscilla two several times once sending salutation to them Rom. 16. 3 5. Salute Priscilla and Aquila and the Church at their house again sending salutation from them 1 Cor. 16. 19. Aquila and Priscilla salute you much in the Lord with the Church at their house Which I understand not to be spoken of their Families as it is commonly expounded but of the Congregation of the Saints there wont to assemble for the performance of Divine duties that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence if it be granted it will follow First that the Churches then used to assemble not in mutable and promiscuous but in definite and appropriate places Secondly That those who are here saluted with that Appendix were such as in their several Cities had bestowed and dedicated some part or some place within their dwellings to be an Oratory for the Church to assemble in for the performance of Divine duties according to the rule of the Gospel Nymphas at Colosse Philemon at Laodicea for there Archippus who is saluted with him was Bishop saith Author Constit. Apost as Philemon himself was afterwards of the neighbouring City Colosse Aquila and Priscilla first at Rome till Claudius banished them with the rest of the Iews from thence Acts 18. 2. afterwards at Ephesus ver 19. whence S. Paul wrote that first Epistle to the Corinthians I am not the first I think who have taken these words in such a sense Cecumenius in two or three of these places if I understand him goes the same way though he mention the other Exposition also As to that of Aquila and Priscilla Rom. 16. his note is Adeò virtute spectati erant ut suam etiam domum Ecclesiam fecerint Vel dicitur hoc Quia omnes domestici fideles erant ut jam Domus esset Ecclesia He mentions as I said both Interpretations So upon that of Nymphas Col. 4. his words are Magni nominis hic vir erat nam domum suam fecerat Ecclesiam And unless this be the meaning why should this appendant be so singularly mentioned in the Salutations of some and not of others and that not once but again if the same names be again remembred as of Aquila and Priscilla Had none in those Catalogues of Salutation Christian families but some one only who is thus remembred It is very improbable nay if we peruse them well we shall find they had but otherwise expressed as in that prolix Catalogue Rom. 16. we find Aristobulus and Narcissus saluted with their houshold v. 10 11. Asyncritus Phlegon c. with the brethren which are with them v. 14. others with the Saints which are with them v. 15. 2 Tim. 4. 19. The houshold of Onesiphorus This therefore so singular an Appendix must mean some singular thing not common to them with the rest but peculiar to them alone And what should this be but what I have shewed Now because this Exposition concludes chiefly for a Coenaculum devoted to be an House of Prayer let us see if out of a Pagan writer who lived about the end of this Centurie we can learn what manner of ones they were For Lucian in his Dialogue Philopatris by way of derision sed ridentem dicere verum quid vetat brings in one Critias telling how some Christians went about to perswade him to be of their Religion and that they brought him to the place of their assembly being at Hyperôon which he describes thus Pertransivimus saith he ferreas portas aerea limina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multisque jam superatis scalis in Domum aurato fastigio insignem ascendimus qualem Homerus Menelai fingit esse atque ipse quidem omnia contemplabar video autem non Helenam sed mehercle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viros in faciem inclinatos pallescentes So he My third proof is from a Tradition the Church hath had of the Houses of some devout and pious Christians as afterwards so even in the Apostles time converted into Churches or Oratories as the house of Theophilus a potent man in Antioch the same as is supposed to whom S. Luke who was also an Antiochian inscribes both his Gospel and Acts of the Apostles who being converted unto the Faith by S. Peter converted his house into a Church where S. Peter had his first See or Episcopal Residence This Tradition is derived out of the Recognitions of Clemens where it is first found Which though it be an Apocryphal writing yet is of no small antiquity and this passage is of such a nature as it cannot be well imagined to what end it should be devised or feigned The like is reported of the house of Pudens a Roman Senator and Martyr in the Acta Pudentis That it was turned into a Church after his Martyrdom This is that Pudens mentioned by the Apostle in the 2 Epist. to Timothy 4. 21. and coupled with Linus Pudens and Linus saith he salute you All this comes not of nothing but surely argues some such custom to have been in those times I will seal up all my proofs for this Centurie of the Apostles with one passage of Clemens a man of the Apostolical Age in his genuine Epistle ad Corinthios Debemus omnia ritè ordine facere quaecunque nos Dominus peragere jussit praestitutis temporibus oblationes liturgias obire Neque enim temerè vel inordinatè voluit ista fieri sed statutis temporibus horis VBI etiam A QVIBVS peragi vult ipse excelsissimâ suâ voluntate definivit ut religiosè omnia secundùm beneplacitum ejus adimpleta voluntati ipsius accepta essent Here Clemens saith expresly That the Lord had ordained even now in the Gospel as well appropriate Places WHERE as appropriate Times and Persons that is Priests When and WHEREBY he would be solemnly served that so all things might be done religiously and in order Who then can believe that in the Apostles times when this Clemens lived the Places were not distinct for holy Services as well as the Times and Persons were or that Clemens would have spoken in this manner unless he had known it so to have been The Corinthians it seems in that their notorious sedition and discord had violated
this order at the correction whereof this passage aimeth This one passage therefore makes all my former Proofs credible and may supply their defect where they are not enough convictive And it is the more precious in regard of the penury of written Monuments by any Disciples of the Apostles remaining unto us of that Primitive Age. If any man shall ask where this Divine Ordinance which Clemens here mentioneth is to be found I answer in the Analogy of the Old Testament whence this Principle is taught us That as the Divine Majesty it self is most Sacred and Incommunicable the reason why the Worship and Service given unto him must be communicated with no other so is it likewise a part of that Honour we owe unto his most Sacred Singular and Incommunicable Eminency that the things wherewith he is served should not be promiscuous and common but appropriate and set apart to that end and purpose And thus I conclude the First Seculum In The Second Century NOW for the Second and that too for the beginning thereof we have a witness not to be rejected the holy Martyr Ignatius who suffered An. 107. and wrote the most of his Epistles in his bonds He in his confessed Epistle ad Magnesios speaks thus Omnes ad orandum in idem loci convenite una sit communis precatio una mens una spes in charitate fide inculpata in Iesum Christum quo nihil praestantius est Omnes velut Vnus ad Templum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concurrite quemadmodum ad UNUM Altare ad UNUM Iesum Christum Pontisicem ingeniti Dei Lo here a Temple with an Altar in it whether the Magnesians are exhorted to gather themselves together to pray To come together in one Place that so they might all joyn together in one common prayer spirited with one intention with one and the same Hope in the Charity and Faith they have to Christ-ward Secondly To come thither as One that is in Vnity of affection and brotherly love one towards another as if all were but One and not many even as the Altar before which they presented themselves was but One and the High-Priest and Mediatour between them and the Father Iesus Christ but One. For it is to be observed that in those primitive times they had but One Altar in a Church as a Symbole both that they worshipped but One God through One Mediatour Iesus Christ and also of the Vnity the Church ought to have in it self whence Ignatius not only here but also in his Epistle to the Philadelphians urges the Vnity of the Altar for a monitive to the Congregation to agree together in one For Vnum Altare saith he omni Ecclesiae unus Episcopus cum Presbyterio Diaconis conservis meis This custom of One Altar is still retained by the Greek Church The contrary use is a transgression of the Latines not only symbolically implying but really introducing as they handle it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or multiplying of Gods and Mediators in stead of that One God and One Mediator between God and men the man Christ Iesus Nay more than this It should seem that in those first times before Dioceses were divided into those lesser and subordinate Churches we now call Parishes and Presbyters assigned to them they had not only one Altar in one Church or Dominicum but one Altar to a Church taking Church for the Company or Corporation of the Faithful united under one Bishop or Pastor and that was in the City and place where the Bishop had his See and Residence like as the Iews had but one Altar and Temple for the whole Nation united under one High Priest And yet as the Iews had their Synagogues so perhaps might they have more Oratories than one though their Altar were but one there namely where the Bishop was Die Solis saith Iustin Martyr in Apol. 2. omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit namely as he there tells us to celebrate and participate the holy Eucharist Why was this but because they had not many places to celebrate in And unless this were so whence came it else that a Schismatical Bishop was said constituere or collocare aliud Altare and that a Bishop and an Altar are made correlatives See S. Cyprian Ep. 40. 72 73. de unitate Ecclesiae And thus perhaps is Ignatius also to be understood in that forequoted passage of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus Episcopus cum Presbyterio Diaconis Howsoever I here determine nothing but refer it to the judgment of those who are better skilled in Antiquity only adding this that if it were so yet now that Parishes are divided into several Presbyteries as their proper Cures every one of them being as it were a little Diocese the reason and signification of Vnity is the same to have but One Altar in a Parish Church To this Testimony of Ignatius of the use in his time I will add another of his in his Epistle ad Antiochenos where in his Salutes he speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I salute the keepers of the Holy Doors the Deaconisses which are in Christ that is the Doors the women entred in at For so we may learn from the Compiler of the Apostolical Constitutions Lib. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. 61. describing a Church assembly Stent ostiarii saith he ad introitus virorum illos custodientes Diaconissae ad introitus foeminarum But if they had in Ignatius his time Holy Doors or as some render it sacra vestibula who can believe also but they had Holy Houses This Epistle indeed is none of the confessed ones The title is excepted against as that Ignatius wrote no Epistle ad Antiochenos because Eusebius and after him S. Hierom when they rehearse his Epistles make no mention of any such Yet were the Antiochians his flock his pastoral charge Who would not then think it unlikely that amongst so many Epistles written to other Churches in his going that long journey from Antioch to Rome to receive the crown of Martyrdom yea to Smirna through which he had passed he should not remember with one farewel Epistle that Church whereof he was Bishop and Pastor as well as the rest Thus much I dare say That this is as strong an Argument every whit to perswade that he wrote such an Epistle especially there being one extant under that Title as Eusebius his silence for S. Hierom did but follow his steps is that he did not For why should it be thought more necessary that Eusebius should have met with all the Epistles of Ignatius in the Library of AElia or Ierusalem whence he professeth to have collected the whole matter of his History then he did with all the Works and Commentaries of some other Ecclesiastical men whom he mentioneth many of those Writings besides those he rehearseth he confesseth
not to have come to his hands or knowledg either what or how many they were See him Hist. Lib. 5. c. 26. Lib. 6. c. 10. This will be yet more considerable if we remember that some Books even of the Canon of the New Testament were not known to some Churches at the sames time with the rest and therefore a while doubted of after they had notice of them Besides it is to be noted that Eusebius in express terms undertakes only to recite those Epistles of Ignatius which he wrote as he passed through Asia but after his coming into Europe whence those Epistles are dated which he mentions not whether any thing were written by him or not he informs us nothing Nay which is yet more Vedelius grants the words and sentences of this Epistle to be the most of them by their style and character the words and sentences of Ignatius but he would have them therefore to be taken out of some of his other Epistles to wit according to a new and a strange conceit of his that the genuine Epistles of Ignatius have been robbed and gelded of much of their contents to make up more Epistles under new Titles He excepts only in this Epistle against the Salutations at the end thereof because there were not so many or no such Church-offices in Ignatius his time as are there mentioned But what is this else but to beg the question Till therefore some body shall not only affirm but prove there were no such no not in the Church of Antioch whence divers ecclesiastical customs had their first beginning which were afterwards imitated by the rest of the Churches I can see no just cause hitherto why I should not believe this passage as well as the rest and so the whole Epistle to have had Ignatius for its Author And so I leave it For the middle of this Seculum or thereabouts there are extant two short Epistles of Pius the first Bishop of Rome to one Iustus Viennensis none of the Decretals for they are indeed counterfeit but others diverse from them which no man hath yet that I know of proved to be supposititious In the first whereof there is mention made of one Euprepia a pious and devout Matron who consigned the Title of her House unto the Church for the use of Sacred assemblies Antequam Româ exiisses saith he soror nostra Euprepia sicut bene recordaris titulum domûs suae pauperibus assignavit ubi nunc cum pauperibus nostris commorantes Missas agimus He seems by pauperes the poor to note the Clergy which in his other Epistle he calls Senatus pauperum Salutat te Senatus pauperum Otherwise the whole Christian flock might be so called according to that in the Gospel Pauperes Evangelizantur The poor have the Gospel preached to them Matt. 11. 5. Luke 7. 22. and that of Esa. ch 61. 1. applied by our Saviour Luke 4. 18. The Lord hath anointed me to preach the Gospel to the poor and according to that in the Parable Luke 14. 21. Introduc pauperes Bring in hither the poor Perhaps in those perillous times they were wont to make their Donations of this kind under such covert names In the second Epistle to the same Iustus he mentions certain Martyrs who had then newly as he there speaks triumphed over the world amongst which he mentions one Pastor by Office a Presbyter who before his death had erected or created a Titulus that is a Church as that name is vulgarly known to signifie Presbyter Pastor saith he Titulum condidit dignè in Domino obiit Why the Roman Church called such places by the name of Tituli whether because of their dedication the the Name of Christ our Lord was as it were inscribed upon them as the manner then was to set the Names or Titles of the Owners upon their Houses and possessions and so it would concurr in notion with those other names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilica The Lord's and The King 's or whether because they gave a Title of Cure or denomination to the Presbyters to whom they were committed for the chief or Episcopal Church I doubt whether it were so called or not let others determine I shall not do amiss I think if I add to this testimony a passage of Theophilus Antiochenus who lived at the same time which though I grant it be indifferent to be otherwise understood yet seems very prone to be construed for our purpose It is to be found in his second Book ad Autolicum where having compared the World to the Sea he follows the Allegory thus Quemadmodum saith he in Mari insulae quaedam prominent habitabiles frugiferae quibus est aqua salubris necnon navalia portus commodi quò se naufragi reciperent sic Deus dedit mundo qui peccatoâ—um tempestatibus naufragiis jactatur Synagogas quas Ecclesias sanct as nominamus Or. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quibus veritatis doctrina fervet ad quas confugiunt veritatis studiosi quotquot salvari Deique judicium iram evit are volunt It is ambiguous what he means here by Ecclesiae Churches but if it were probable that Synagoga were here taken as it is usually in the New Testament for a Place then might we determine that Ecclesia were so taken also and not for a Company or Assembly only Well howsoever Ecclesia be taken in this passage which I reckon not upon yet thus much I am sure of That toward the end of this Century it was used for a Place of Sacred assembly witness Clemens Alexandr who then lived Lib. 7. Strom. where speaking of the Church or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call not now the Place but the congregation of the Elect Ecclesia the Church whereby it appears that in his time Ecclesiae was used for the Place of the assembly of the Elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them that is of the Saints and not for the Congregation only for otherwise this Caution needed not And so himself uses it in that story of the young man whom S. Iohn committed to a Bishop of Asia to be instructed and trained up in the Christian piety and discipline and who afterwards was by ill company withdrawn to lewd and debauched courses and became Captain of a band of robbers in the mountains For there when S. Iohn after a time coming again to visit the Churches demanded of the Bishop an account of the Charge he had committed to him the Bishop answers He is become a villain and a robber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now instead of the Church he hath laid hold of a Mountain with a company like himself To conclude if the Name were in Clemens his time undoubtedly the Thing was And this is my proof for the latter end of this Centurie In the Third Centurie NOW are we arrived at the Third
his bloud that is our Propitiatory or Mercy-seat for so it is called in the Greek both of the Old and New Testament nor is the word I think ever used but in that sense unless in Ezekiel 43. for the Settle of the Altar But you will say This Christian Memorial is not always actually present in our Churches as some one or other at least of those in the Law were in the Temple I answer It is enough it is wont to be as the Chair of State loses not its relation and due respect though the King be not always there And remember that the Ark of the Covenant was not in Ierusalem when Daniel opened his windows and prayed thitherward yea that it was wanting in the Holy Place I mean that sacred Cabinet made by Moses all the time of the second or Zorobabel's Temple and yet the place esteemed notwithstanding as if it had been there You will yet except and say That in the Old Testament those things were appointed by divine Law and Commandment but in the New we find no such thing I answer In things for which we find no new Rule given in the New Testament there we are referred and left to the Analogy of the Old This the Apostle's proof taken from thence for the maintenance of the Ministers of the Gospel 1 Cor. 9. 13 14. viz. Thus were they Ergo So God hath ordained that we will give us to understand likewise the practice of the Church in baptizing Infants derived surely from the Analogie of Circumcision the hallowing of every first day of the week as one in every seven from the Analogie of the Iewish Sabbath and other the like S. Hierome witnesseth the same in that saying of his Vt sciamus traditiones Apostolicas sumptas ex Veteri Testamento quod Aaron filii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri atque Diaconi vendicant in Ecclesia That we may know saith he that the Apostolick traditions were derived from the Old Testament that which Aaron his Sons and the Levites were in the Temple the same do Bishops Priests and Deacons claim in the Church For we are to consider That the end of Christ's coming into the world was not properly to give new Laws unto menâ— but to accomplish the Law already given and to publish the Gospel of Reconciliation through his Name to those who had transgressed it Whence it is that we find not the style of the New Testament to carry a form of enacting Laws almost any where but those which are there mentioned to be brought in occasionally only by way of proof of interpretation exhortation application or the like and not as by way of constitution or re-enacting Meanwhile lest I should be mistaken mark well that I said not the Old Testament was to be our Rule simply in the case mentioned but the Analogie thereof only that is this regulation is to be made according to that proportion which the difference of the two Covenants and the things in them admits and no further the more particular application and limitation of which Analogie is to be referred to the judgment and prudence of the Church There comes here very fitly into my mind a passage of Clemens a man of the Apostolick age he whose name S. Paul saith was written in the Book of life in his genuine Epistle Ad Corinthios lately set forth pag. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is All those duties which the Lord hath commandedus to do we ought to do them regularly and orderly our Oblations and divine Services to celebrate them on set and appointed times For so he hath ordained not that we should do them at hap-hazard and without order but at certain determined days and times WHERE also and BY WHOM he will have them executed himself hath defined according to his supreme will But where hath the Lord defined these things unless he hath left us to the Analogy of the Old Testament It follows in the Text alledged There I will come unto thee and bless thee In the Place where the Lord 's Memorial is where his Colours as I may so speak are displayed and set up there in a special manner he vouchsafes his presence with the sons of men to bless them or to speak rotundè where his Memorial is there His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SHECINAH or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the Hebrew Masters term it that is His GLORY The Gentiles ascribed the presence of their Gods to the places where Images and Statues were erected and consecrated for them But such personal similitudes the God of Israel abhors and forbids to be made unto Him yet promiseth his presence in every place where the Memorial or Record of his Name shall be but of his own appointment not of man's devising For thus I suppose is the Text there to be understood and to be construed by way of Antithesis or opposition You shall not make with me gods of silver nor gods of gold An Altar only of earth or of stone shalt thou make unto me to offer thy Sacrifices upon For in every place where I shall record my Name I will come unto thee and bless thee And here take notice that for this reason the Tabernacle of the Lord was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle of meeting not of mens meeting together as is commonly supposed when we translate it Tabernacle of the Congregation but of God's meeting there with men I have a good author for it for so the Lord himself gives the reason of the name in three several places of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle of meeting â—here I will meet with you See Exod. 29. 42. 30. 36. Num. 17. 4. and Masius in Ios. c. 18. SECTION II. THUS we have seen What is the condition and property of that Place which in my Text is called God's House But before I proceed to speak of the Duty of those who come thither which was the second thing I propounded there is one thing yet to be cleared concerning that which I last mentioned namely How God is said to come unto or to be present with men in one place more than another seeing his Presence fills every place Heaven being his throne and the whole Earth his footstool For although we read often in Holy Scripture of such a SHECINAH or Speciality of the Divine presence and have it often in our mouths yet what it is and wherein the Ratio thereof consisteth is seldom if at all enquired into When we speak of Churches we content our selves to say That God's special presence there is in his Word and Sacraments But though it be true that the Divine Majesty is there specially present where his Word and Sacraments are yet seems not this Speciality of presence to be the same with his Word and Sacraments but a diverse relation from them 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
to Martyrs Who among the faithful while the Priest was standing at the Altar built for the honour and worship of God nay though it were over the holy body of the Martyr I say who ever heard the Priest to say thus in Prayer To thee O Peter or O Paul do I offer Sacrifice Here Sacrificium is expounded by Preces and Preces put for Sacrificium And Lib. 22. cap. 8. concerning one Hesperius a man of quality in the City whereof Austin was Bishop who by the affliction of his cattel and servants perceiving his Country-Grange liable to some malignant power of evil spirits Rogavit nostros saith S. Austin me absente Presbyteros ut aliquis eorum illò pergeret cujus orationibus cederent Perrexit unus obtulit ibi sacrificium corporis Christi orans quantum potuit ut cessaret illa vexatio Deo protinus miserante cessavit He entreated our Presbyters in my absence that some one of them would go to the place through the prevalency of whose Prayers he hoped the evil spirits would be forced away Accordingly one of them went thither and offered there the Sacrifice of Christ's Body praying earnestly with all his might for the ceasing of that fore affliction and it ceased forthwith through God's mercy The Priest was entreated to pray there he went and offered sacrifice and so prayed For this reason the Christian Sacrifice is among the Fathers by way of distinction called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium laudis that is of Confession and Invocation of God namely to difference it from those of Bloud and Incense Augustine Lib. 1. contra Adversarium Legis Prophetarum cap. 20. Ecclesia immolat Deo in corpore Christi sacrificium laudis ex quo Deus Deorum locutus vocavit terram à Solis ortu usque ab occasum The Church offereth to God the Sacrifice of praise ever since the fulfilling of that in Psalm 50. The God of Gods hath spoken and called the earth from the rising of the Sun to the going down thereof Again Epist. 86. Sacrificium laudis ab Ecclesia toto orbe diffusa diebus omnibus immolatur The Sacrifice of Praise is continually offered by the Christian Church dispersed all the world over And elsewhere And amongst the Greek Fathers this term is so frequent as I shall not need to quote any of them Now this joyning of the Prayers of the Church with the mystical commemoration of Christ in the Sacrament of his Body and Bloud was no after-Invention of the Fathers but took its original from the Apostles times and the very beginning of Christianity For so we read of the first believers Acts 2. 42. that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latine turns Erant autem perseverantes in doctrina Apostolorum communicatione fractionis panis orationibus And they persevered in the doctrine of the Apostles and in the communication of the breaking of bread and Prayers but the Syriack Perseverantes erant in doctrina Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicabant in oratione fractione Eucharistiae They persevered in the doctrine of the Apostles and communicated in Prayer and in breaking of the Eucharist that is They were assiduous and constant in hearing the Apostles and in celebrating the Christian Sacrifice Both which Translations teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of Bread and Prayers are to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as the Exegesis thereof namely that this Communion of the Church consisted in the Breaking of Bread and Prayers and so the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Exegetically taken as if the Greek were rendred thus Erant perseverantes in audienda doctrina Apostolorum in communicatione videlicet fractione panis orationibus And who knows not that the Synaxis of the ancient Christians consisted of these three parts Of hearing the Word of God of Prayers and Commemoration of Christ in the Eucharist Our Translation therefore here is not so right which refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translates it The fellowship of the Apostles The Antiquity also of this conjunction we speak of appears out of Ignatius in his Epistle to the Ephesians where speaking of the damage which Schismaticks incur by dividing themselves from the communion of the Church he utters it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man saith he deceive himself unless a man be within the Altar he is deprived of the Bread of God And if the prayer of one or two be of that force as to set Christ in the midst of them how much more shall the joynt-prayer of the Bishop and whole Church sent up unto God prevail with him to grant us all our requests in Christ These words of Ignatius directly imply that the Altar was the place as of the Bread of God so of the Publick Prayers of the Church and that they were so nearly linked together that he that was not within the Altar that is who should be divided therefrom had no benefit of either CHAP. VI. The Third Particular That the Christian Sacrifice is an Oblation of Thanksgiving and Prayer through Iesus Christ Commemorated in the Creatures of Bread and Wine Sacrifices under the Law were Rites to invocate God by That the Eucharist is a Rite to give thanks and invocate God by proved from several Testimonies of the Fathers and the Greek Liturgies A passage out of Mr. Perkins agreeable to this notion What meant by that usual expression of the Ancients speaking of the Eucharist Through Iesus Christ the great High-Priest By Nomen Dei in Mal. 1. Iustin Martyr and Irenaeus understood Christ. Why in the Eucharist Prayers were to be directed to God the Father THE second Particular thus proved the Third comes next in place which is I That this Oblation of Thanksgiving and Prayer was made through Iesus Christ commemorated in the creatures of Bread and Wine Namely they believed that our Blessed Saviour ordained this Sacrament of his Body and Bloud as a Rite to bless and invocate his Father by in stead of the manifold and bloudy Sacrifices of the Law For That those bloudy Sacrifices of the Law were Rites to invocate God by is a Truth though not so vulgarly known yet undeniable and may on the Gentiles behalf be proved out of Homer and other Authors on the Iews by that speech of Saul 1 Sam. 13. 12. when Samuel expostulated with him for having offered a burnt-offering I said saith he The Philistines will come down upon me to Gilgal and I have not made supplication to the Lord I forced my self therefore and offered a burnt-offering upon which place Kimchi notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice was a Rite or Medium whereby Prayer was usually presented unto God The same is likewise true of their Hymns and Doxologies as is to be seen 2 Chron. 29. 27. and by the
shewed That a Sacrifice was nothing else but a Sacred Feast namely Epulum foederale wherein God mystically entertained Man at his own Table in token of amity and friendship with him Which that he might do the Viands of that Feast were first made God's by oblation and so eaten of not as of Man's but God's provision There is nothing then wanting to make this sacred Epulum of which we speak full out a Sacrifice but that we shew That the Viands thereof were in like manner first offered unto God that so being his he might be the Convivator Man the Conviva or the Guest And this the ancient Church was wont to do this they believed our Blessed Saviour himself did when at the institution of this holy Rite he took the Bread and the Cup into his sacred hands and looking up to Heaven gave thanks and blessed And after his example they first offered the Bread and Wine unto God to agnize him the Lord of the Creature and then received them from him again in a Banquer as the Symbols of the Body and Bloud of his Son This is that I am now to prove out of the Testimonies of Antiquity not long after but next unto the Apostles times when it is not likely the Church had altered the form they left her for the celebration of this Mystery I will begin with Irenaeus as the most full and copious in this point He in his fourth Book cap. 32. speaks thus Dominus Discipulis suis dans consilium Primitias Deo offerre ex suis Creaturis non quasi indigenti sed ut ipsi nec infructuosi nec ingrati sint eum qui ex Creatura panis est accepit gratias egit dicens Hoc est curpus meum Calicem similiter qui est ex ea Creatura quae est secundùm nos suum sanguinem confessus est Novi Testamenti novam docuit oblationem quam Ecclesia ab Apostolis accipiens in universo mundo offert Deo ei qui alimenta nobis praestat primitios suorum munerum in Novo Testamento Our Lord counselling his Disciples to offer unto God the First-fruits or a Present of his Creatures not for that God hath any need thereof but that they might shew themselves neither unfruitful nor ungrateful He took that Bread which was made of his Creature and gave Thanks saying This is my Body and he likewise acknowledged the Cup consisting of the Creature which we use to be his Bloud And thus taught the new oblation of the New Testament which the Church receiving from the Apostles offers throughout the world unto God that feeds and nourisheth us being the First-fruits of his own gifts in the New Testament And Cap. 34. Igitur Eâ—clesiae oblatio quam Dominus docuit offerri in universo mundo purum sacrificium reputatum est apud Deum acceptum est ei non quòd indigeat à nobis sacrificium sed quoniam is qui offert glorificatur ipse in co quod offert si acceptetur munus ejus Per munus enim erga Regem honos affectio ostenditur Therefore the Oblation of the Church which our Lord taught and appointed to be offered through all the world is accounted a pure Sacrifice with God and is acceptable unto him not because God stands in need of our Sacrifice but because the offerer is himself honoured in that he offers if his Present be accepted For by the Present it appears what affection and esteem the Giver hath for the King he honoureth therewith He alludes to that in Malachi 1. 14. I am a great King saith the Lord of Hosts Ibid. Oporiet nos oblationem Deo facere in omnibus gratos inveniri Fabricatori Deo Primitias earum quae sunt ejus Creaturarum offerentes hanc oblationem Ecclesia sola puram offert Fabricatori offerens ei cum gratiarum actione ex Creatura ejus It behoveth us to present God with our Oblations and in all things to be found thankful unto God our Maker offering unto him the First-fruits of his Creatures and it is the Church only that offers this Pure Oblation unto the Creator of the world while it offers unto him a Present out of his Creatures with thanksgiving In the same place Offerimus autem ei non quasi indigenti sed gratias agentes Dominationi ejus sanctificantes creaturam But we offer unto him not as if he needed but as giving thanks to his Soveraignty and sanctifying the Creature He alludes again to that in this Chapter of Malachi v. 6. If I be Dominus where is my fear saith the Lord of hosts unto you O Priests that offer polluted Bread ubon mine Altar My next witness shall be Iustin Martyr in time elder than Irenaeus though I reserved him for the second place He in his Dialogue with Tryphon the place before alledged telling the Iew That the Sacrifices of Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplications and giving of Thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that these are the only Sacrifices which Christians have been taught they should perform in that thankful remembrance of their food both dry and liquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein also is commemorated the Passion which the Son of God suffered by himself Here is a twofold commemoration witnessed to be made in the Eucharist The first as he speaks of our food dry and liquid that is of our meat and drink by agnizing God and recording him the Creator and giver thereof the second of the Passion of Christ the Son of God in one and the same food And again in the same Dialogue Panem Eucharistiae in commemorationem passionis suae Christus fieri tradidit Christ hath taught us that the Eucharistical Bread should be consecrated for the Commemoration of his Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that withall we may give thanks to God for having made the world with all things therein for man and for having freed us from that evil and misery wherein we were and having utterly overthrown Principalities and Powers by him that became passible according to his counsel and will To which he immediately subjoyns the Text and applies it to the Eucharist Thus Iustin Martyr My third witness is Origen in his 8. Book Contra Cels. Celsus saith he thinks it seemly we should be thankful to Demons and to offer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we think him to live most comelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that remembers who is the Creator unto whom we Christians are careful not to be unthankful with whose benefits we are filled and whose Creatures we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And we have also a Symbol of our Thanksgiving unto God the Bread which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where note that the Eucharistical Bread is said to be a Symbol not only of the Body and Bloud of Christ but a Symbol of that Thanksgiving which we render to the Creator through him Again in
manner of the Gentiles And thus as Sozomen in l. 2. c. 14. relates Constantine writes to Sapores the Persian King in behalf of the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they did satisfie themselves and acquiesce in offering up Prayers without bloud for the intreating of God's favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that the shedding of bloud was no way acceptable to God whose sole and chief delight was in a purified Soul And that it was the manner in Tertullian's time adhibere Eucharistiam ad preces may be further confirmed by the promiscuous use of the words signifying the one and the other For in his Exhort ad Castitatem Oratio and Offerre Oratio and Sacrificium are interchangeably put the one for the other It was observed before how that Iosephus attributes unto Noah a Prayer when the Scripture mentions only his offering a Sacrifice And for that which is said Acts 6. 6. in the story of the seven Deacons set before the Apostles to be ordained by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they had prayed c. we have in Constit. Apostol l. 8. c. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We having offered according to his appointment a pure and unbloudy Sacrifice ordained Bishops Presbyters and Deacons in number seven What remains in the Manuscript consists of Testimonies quoted out of Iustin Martyr his Dialogue with Trypho and Ignatius his Epistle to the Ephesians and Acts 2. 42. All which Passages are quoted at large in the foregoing Discourse Chap. 5. Of the Name ALTAR OR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anciently given to the HOLY TABLE A Chappel Common-place An. 1635. GENTLE READER ALong Preface would not become a Treatise of so small abulk Only therefore in a word or two thou art desired to take notice That this Discourse was a private Exercise delivered in a Colledge Chappel above two full years since and so before the present Controversie about that Subject whereof it treats was commenced by any publick Writing and therefore not to be suspected to aim at or to have relation to any mans opinion or person since interessed therein That it was never intended for the publick view but as thou mayest easily perceive by the form it still carries unaltered fitted properly to that private Auditory and time wherein it was uttered But when by occasion of the late Polemicks it was copied out to communicate to some friends for their better resolution in the controverted point it chanced to fall into the hands of some who so well liked it as that they thought the time of its composure especially considered which by way of caution was then prefixed in the front it would being made publick conduce to peace and setling of mens minds and judgments in this question The hope of so desirable a good prevailed with the Author otherwise the most unwilling of any man to come abroad to permit it to the Press For whom would it not grieve to see that the very NAME of That the approach whereunto was wont and still should dissolve all differences should now become the occasion of so much quarrel Thus much I thought good to admonish thee and so hoping thou wilt make a favourable and candid construction of what is presented unto thee with no ill meaning I dare assure thee I bid thee Farewel SECTION I. HAVING made so long a Tractation about the Eucharist or Christian Sacrifice I hold it not unfit before I pass to another Theme to speak somewhat of the Seat or raised Fabrick whereon this holy Mystery hath been celebrated as an Appendix to my former Discourses thereof and the rather because some questions and scruples are moved thereabout And though others commonly pronounce of these things according to vulgar opinion and hear-say without further search and enquiry yet it becomes not us who live in the Schools of the Prophets to do so but to give our verdict when we do give it out of judgment and due examination To come then to the matter The Seat or raised Fabrick appointed for the setting and celebration of this holy Mystery was the HOLY TABLE or ALTAR for by both these names hath that sacred Biere as I may call it of the Body and Bloud of Christ been ever promiscuously and indifferently called in the Church Of the name TABLE there is no question it is granted by all But concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ALTAR many will not believe it Let us therefore see what may be alledged for the antiquity of the use of it as well as of that of TABLE And take notice that I speak not here either of the matter or form wherewith men are wont to entangle this question but of the name and notion only whatsoever the form or matter were I will begin with Tertullian the most ancient of the Latine Fathers now extant who flourished about 100. years after the death of S. Iohn are Evangelist and 200. after the birth of Christ. He in his Book De oratione in fine reprehending their scrupulosity who thought it not so lawful to partake the Eucharist upon their station or weekly fast-days lest their Fast thereby should be dissolved expresses himself after this manner Similiter de stationum diebus saith he non putant plerique sacrificiorum orationibus interveniendum quòd statio solvenda sit accepto corpore Domini Ergo devotum Deo obsequium Eucharistia resolvit an magìs Deo obligat Nonne solennior erit statio tua si ad ARAM Dei steteris Accepto corpore Domini reservato utrumque salvum est participatio sacrificii executio officii Again in his De Exhortatione castitatis c. 10. endeavouring to prove though erroneously that a Soul conscious of the act of the marriage-bed could not be fit for the duties of prayer and devotion he speaks thus Si spiritus reus apud se sit conscientia erubescit quomodo audebit orationem dicere ad Altare These two places shew That in Tertullian's time as the name Sacrifice was used for the Eucharist so was that of ALTAR for the HOLY TABLE Besides that the Prayers of the Church used there to be offered up unto God Within 50. years after Tertullian lived S. Cyprian Bishop of the same Church where Tertullian was Presbyter to whom this language was so familiar that I have observed it ten times at least in his Epistles only but whether he ever useth the name TABLE I know not I will recite only five or six of the most pregnant and evident places and not easie to be eluded And first that in his 42. Epist. or 2. ad Cornelium where to shew that he favoured his part against Novatianus at the beginning though he was not fully informed then of the lawfulness of his election he relates That having read his letters in the Church-assembly he refused to publish those Libellous criminations against him which Novatianus had sent by his messengers
in general S. Chrysostome affirms in particular of our British Islands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The British Islands which lie out of this sea and are in the Ocean it self have felt the power of the Word for even there also Churches and ALTARS are erected SECTION II. BUT will some say 'T is true indeed that from two hundred years after Christ and forward the name of ALTAR was much frequented but before that time it cannot be shewed to have been used by the testimony of any Authentick Writer and therefore nothing so ancient as that of TABLE So some of ours affirm indeed but they will be tried by no other Authors and Records of those times than such only as themselves hold for genuine as Iustin Martyr Theophilus Antiochenus Irenaeus or it may be another small Tractator or two with whom this name is not found Of whom the works of the two principal Iustin and Irenaeus the most likely to have informed us are near the one half perished But before I make further Answer to this Exception I would know to what end it is made and what advantage the Authors thereof do hope to gain by it For the reason I think why the name ALTAR is so much scrupled at is because it is thought to imply Sacrifice But Iustin Martyr and Irenaeus are well enough known to call the Eucharist both an Oblation and Sacrifice yea the latter to dwell upon that theme What gain is there then that the name ALTAR is not to be found in those works of theirs which remain if that of Oblation and Sacrifice for which the name of ALTAR is disliked be Besides what likelihood that those who conceived of the Eucharist under the notion of a Sacrifice should not call the place thereof as well as their Successors did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly I would know of the Authors and users of this Exception whether in those Writers and Fathers before the two hundred years after Christ which they acknowledged for genuine the name of TABLE be to be found or not given to that whereon the holy Eucharist was celebrated If it be not then this Exception of two hundred years after Christ which yet is but one hundred after the Apostles makes no more against the one than the other if neither be to be found in the works extant of the Fathers which then lived For by this it will appear they had no occasion to mention this sacred BOARD either by one name or other in those works of theirs which are left unto us Now for my part though I have with diligence sought to inform my self herein yet hitherto it hath never been my hap to find the Name of TABLE in any of them more than of ALTAR I have enquired of others and yet they have not shewed it me And therefore till I see it I will believe it cannot be shewn But perhaps you will say What matters it whether the Fathers we speak of have it or not if the Scripture hath For doth not S. Paul say You cannot be partakers of the Table of the Lord and of the Table of Devils 'T is true There is this only place to be alledged to that purpose I know no other And yet this too if the judgment of some of our own Expositors be taken is not sufficient to prove it neither For Table here might signifie not the instrument or seat but the Epulum or meat it self it being the use of all Languages I am sure of those learned ones to express diet by Table yea whether it be set thereon or not And the matter of the Apostle's discourse seems to require this sense for he speaks of Idolothyta or meats sacrificed to Idols And not to be out-vied with Antiquity I could likewise as some do parallel this place for TABLE with another of a much like nature for the name ALTAR namely that Heb. 13. 10. where the Apostle saith We i.e. we Christians have an ALTAR whereof they have no right to eat which serve at the Tabernacle I know what you would be ready to except namely that by the ALTAR here named is meant Christ which I for my own part should willingly admit so it be understood with this caution Christ as he is to be eaten in the Eucharist For the Apostle speaks here of an ALTAR to be eaten of which is not the material instrument or seat but the Sacrifice used thereon Thus if these two places capable of if not requiring the like interpretation be set the one against the other we have not all this while found one jot more for the Antiquity of the name TABLE than of ALTAR But now to answer more directly to the Question Whether the name of ALTAR were used in the Church before two hundred years after Christ or not I answer It was For proof whereof why may I not alledge the Canons called the Apostles Which though the Apostles compiled not yet are more ancient sure at least many of them than two hundred years after Christ being not improbably to be thought to have been the Codex Canonum whereby the Church in those first ages especially of the Orient was ordered and governed And in Questions of use and custom such as this is not genuineness of Titles only but whatsoever Antiquity though masked under a wrong and untrue name may be admitted I think to give evidence according to the age thereof Besides if it be credible that the Apostles or those to whom they committed the Churches Apostolical men might leave unto the Church some Rules of Order and Discipline besides those mentioned in Scripture and whence otherwise should those Catholick and generally-received Traditions of the Church be derived why may not some of these which bear that name be of that number And if any be then none more likely than those which are first in order namely because Collections of this nature are wont in process of time like snow-balls to receive increase by new additions ever and anon put unto them and yet notwithstanding continue still the name and Title of their first Authors though sometimes not the one half of the contents will be owned by them Upon which supposition we have for the resolving of the present question as much advantage as can be considering that the Canon we are to alledge is the second or at the most according as some others divide them but the third in order from the beginning and so howsoever the Collection hath in time been encreased one of the first and most ancient of them Let us therefore hear how it speaks Canon Apost 2. Si quis Episcopus aut Presbyter praeter Domini de sacrificio ordinationem i. praeter Panem Vinum alia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ALTARE attulerit sive mel sive lac sive vini loco siceram studiosè confectam vel aves vel animalia quaevis praeter ordinationem deponatur Praeter
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
have neither beginning nor ending as Apuleius speaks de Daemonio Socratis Immortales sine ullo vel fine vel exordio sed prorsus à retro aeviterni And because they dwelt in the heavenly Lights as it were Souls in Bodies Plato thinks the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first came quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the everlasting running and uncessant motion of the heavenly bodies Plat. in Cratylo Now these Sovereign and Celestial Gods they supposed so sublime and pure as might not be prophaned with approach of earthly things or with the care and managing of mortal mens businesses and therefore they bring in that Middle sort of Divine Powers which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemons to be as Mediators and Agents between the Sovereign Gods and mortal men Thus saith Plato in his Symposium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not approched by men but all the commerce and intercourse between Gods and men is performed by the Mediations of Daemons Will you see the particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemons are reporters and carriers from men to the Gods and again from the Gods to men of the supplications and prayers of the one and of the injunctions and rewards of devotion from the other And Apuleius in the place fore-quoted describes them Mediae potestates per quas desideria nostra merita ad Deos commeant inter terricolas coelicolásque vectores hinc precum indè donorum qui ultro citróque portant hinc petitiones indè suppetias seu quidem utrinque interpretes salutigeri Daemons are middle Powers by whom both our desires and merits pass unto the Gods they are carriers between men on earth and the Gods in heaven hence of prayers thence of gifts they bring to and fro hence petitions thence supplies or they are certain interpreters on both sides and conveyers of recommendations For saith he Neque enim pro majestate Deûm Coelestium fuerit haec curare It beseems not the majesty of the Sovereign Gods to manage these things of themselves Whence it is that Celsus in Origen terms his Daemons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. l. 8. contra Celsum pag. 940. The Peers Presidents Lieutenants and Officers of the most high God who being neglected can do as much hurt as the Peers and Officers of the Persian or Roman Kings Where note by the way that Celsus as some others did acknowledges but one Sovereign God By reason of this Office of mediation Plutarch in his De desect Orac. calls the Order of Daemons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. agreeable to the doctrine of Plato the Order of Agents and Ministers c. To stay no longer here take the Sum of all in the words of Apuleius in the Book forenamed Cuncta Coelestium voluntate numine authoritate fiunt sed Daemonum obsequio operà ministerio All things are done by the will power and authority of the Celestial Gods but withal by the service and ministery of the Daemons And if I should bring all which I might to this purpose I should be too tedious Porphyrius in Eusebius and Plutarch skilful men in this kind of Philosophy will satisfie them fully to whom this is not sufficient This was the Oecumenical Philosophy of the Apostles times and of the times long before them Thales Pythagoras all the Academicks and Stoicks and not many to be excepted unless the Epicures taught this Divinity He that had rather read a Father of the Church let him but turn over the eighth and ninth Books of S. Austin de Civ Dei the eighteenth Chapter of the former Book having this Title Qualis sit Religio in qua docetur quòd homines ut commendentur Diis bonis Daemonibus uli debeant Advocatis What a Religion is it that teacheth men to use good Daemons for their Advocates to commend them to the Gods the one and twentieth Chapter this An Daemonibus nuntiis interpretibus Dii utantur Whether the Gods do use Daemons for their messengers and Interpreters And of the ninth Chapter of the ninth Book the Title is this An amicitia Coelestium Deorum per intercessionem Daemonum possit homini provideri Whether the friendship and favour of the Celestial Gods may be procured men by the intercession of Daemons and of the seventeenth Chapter this Ad consequendam vitam beatam non tali mediatore indigere hominem qualis est Daemon sed tali qualis est unus Christus To the attaining of blessedness man hath no need of a Daemon for his mediator but of Christ alone The reading of which Titles alone were sufficient to shew what was the supposed Office of the Daemons among the Gentiles This Philosophy therefore so general was that without doubt whereof S. Paul admonisheth the Colossians to take heed lest they were spoiled with the vain deceit thereof as being after the traditions of men and rudiments of the world and not after Christ. For some Christians even then under a pretence of humility of not approaching too nearly and too boldly to God would have brought in the worshipping of Angels in stead of this of Daemons but S. Paul tells them That as in Christ dwelleth the fulness of the Godhead bodily so that he needed no collegues of mediation so also were they compleat in him and needed therefore no Agents besides him Let no man therefore saith he beguile you of your reward through humility and worshipping of Angels intruding into those things which he hath not seen and not holding the head c. Neither is the Holy Scripture ignorant of this distinction of Sovereign Gods and Daemons The first whereof the Celestial and Sovereign Gods whether visible or invisible it calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Host of heaven the other sort it styleth by the name of Baalim that is Domini or Lords And Manasseh that King of Idolaters was compleat for both of them So we read 2 Chron. 33. 3. that he reared up Altars for Baalim and made groves and worshipped all the Host of heaven and served them And 2 Kings 23. 5. that good Iosiah is said to have put down the Idolatrous Priests which burnt incense to Baal to the Sun and to the Moon and to the Planets and to all the Host of Heaven And 2 Kings 17. 16. the Israelites are said to have worshipped all the Host of heaven and to have served Baal Now that these Baalims were no other than Daemon-gods appears by their cutting and launcing themselves who worshipped them 1 Kings 18. 28. For these Tragick ceremonies are counted by those who treat about these mysteries as certain characters of Daemons But this you shall have further confirmed in due place where the arguments may be better understood This distinction also of Sovereign Gods and Daemons I suppose our Apostle alludes to 1 Cor. 8. 5 6. where he
time of the Fourth Kingdom of Daniel So Antichrist and his Mystery of impiety was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter times of those Last times that is as I shall better shew hereafter in the Last times or Last Scene as I may so speak of the Fourth Kingdom of Daniel When Christ came the Sceptre was to depart from Iudah and that Common-wealth to be dissolved So when Antichrist was to come the Roman Empire was to fall and He that hindered was to be taken out of the way 2. Thess. 2. 7. The Iews expected Christ to come when he did come and yet knew him not when he was come because they had fancied the manner and quality of his coming like some temporal Monarch with armed power to subdue the earth before him So the Christians God's second Israel looked the coming of Antichrist should be at that time when he came indeed and yet they knew him not when he was come because they had fancied his coming as of some barbarous Tyrant who should with armed power not only persecute and destroy the Church of Christ but almost the World that is they looked for such an Antichrist as the Iews looked for a Christ. Wherefore as Christ came unto his own and his own received him not so Antichrist came upon those who were not his own and yet they eschewed him not But yet as some Iews though few knew Christ when he came and received him so did some Christians though but few keep themselves from the pollution of Antichrist Lastly as the Iews ere long shall acknowledge and run unto him whom they pierced as not knowing him So hath the Christian Church for a great part discovered that Son of perdition whom a long time they had ignorantly worshipped because they knew him not O the depth of the riches both of the wisdom and knowledge of GOD how unsearchable are his judgment and his ways past finding out But for our part seeing our case is so like unto that of the Iews let their lamentable and woful error in mistaking their Messiah by wrongly fancying him be a warning and caveat unto us that we likewise upon like conceits and prejudice mistake and misdeem not the Man of sin TINE ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SOME CHAP. X. The Second Particular in the Description of the Great Apostasie viz. The Persons Apostatizing exprest by TINE ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SOME The Great Apostasie was to be a General one That the word TINE ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SOME doth not always imply a Few or a Small number proved by several passages in Scripture The true Church of Christ was never wholly extinguish't Wherein we and the Papists differ about the Churche's Visibility In what respects our Church was Visible and in what it was Invisible under the Apostasie and Reign of Antichrist This is further cleared by the parallel state of the Israelitish Church under the Apostasie of Israel NOW I come unto the Second point expressed in this Description of the Great Apostasie namely The Persons Revolters They should not be all but TINE ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SOME 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some shall Apostatize Some that is not as we in our English do often use it a Few but Some that is not All yet Some that is So many as that the whole visible Church should be said thereof to be Apostatized So many as should like a Cloud over-spread the face of the Christian Firmament in such sort as the Stars and Lights therein should not easily be discerned For the Great Defection so much prophesied of was to be a Solemn and General one such a one as wherein the chiefest of the Churches honoured as a Mother in Israel should become a Babylonish Whore a Mother of Harlots and of the abominations of the Earth Revel 17. such a one as whereby the Outmost Court of the Temple of God should not only be prophaned but troden down by Gentilism Revel 11. such a one as the World is said to wonder after the Beast and to worship him and such a one as should not only make war with the Saints but overcome them Rev. 13. Otherwise if our Apostle here and S. Iohn there should mean no more but the Errours of some particular ones and their Revolt from the Faith of the Church they should make either no Prophecy at all or at the best but a needless one For who knows not that in S. Paul's S. Iohn's and the Apostles own times were many Heresies and Hereticks grown up as weeds in the Wheat-field of Christ but as yet the wheat overtopped them and the visible body of the Church disclaimed them If these had been the worst the Church should look for the Apostles should seem to prophesie of things present and not as they do of things to come yea and more than this they should foretell of a thing as proper and peculiar to the Last-times which was no Novelty in their own times We must take notice therefore that the Apostasie and Corruption of Faith so much prophesied of was another manner of one than that which was so frequent in those first times such a kind of one as should not be disclaimed by the Visible body of the Church but should surprise eclipse and overcloud the beautiful face thereof which manner of Desection never had been before nor should the like be after it Now that the word TINE ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or SOME useth in Scripture to imply no small number but only serves to intimate an exception of some particulars though there were but two or three to be excepted I will make manifest by a few examples lest ou◠English use might deceive us First Iohn 6. 60. Many of the Disciples saith the Text when they heard this said This is an hard saying and v. 66. Many of his Disciples from that time went back and walked no more with him Nevertheless concerning these many Christ himself saith v. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there are Some of you which believe not Here we see that Some is a great many So Rom. 11. 17. S. Paul there saith of the rejection of the Iews Some of the branches are broken off Now what a Some this was appears in the same Chapter v. 32. when he saith God hath included them ALL in unbelief that he might have mercy upon ALL. But to seek no further the 1 cor 10. will store us with examples as v. 7. Neither be ye Idolaters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Some of them were this was a great Some for Moses saith of it Exodus 32. 3. And ALL the people brake off their golden Ear-rings and brought them to Aaron In v. 8. Neither let us commit fornication as Some of them which were so many Numb 25. 4. that the Lord said unto Moses Take ALL the heads of the people and hang them up before the Lord that the fierce anger of the Lord may be turned
error as it happened in the Miracles at the Shrines and Sepulchres of the holy Martyrs which were interpreted to be for confirmation of the opinion of their Power Presence and notice of humane affairs after death and to warrant and encourage men to have recourse unto them by prayer and invocation as unto Mediators and to give that honour unto their Reliques which was due unto God alone The like is to be said of the Miracles of Images and of the Host which though they smelt strong of Forgery or Illusion were supposed by a divine disposition to be wrought for the like end and purpose All which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of seduction or strong delusion to make the world believe a Lie as S. Paul speaks 2 Thess. 2. 11. Concerning the Hypocrisie of fabulous Legend-writers of the Acts of Saints and Martyrs you know what it means as also the last which was named Counterfeit Authors under the name of Antiquity as approving those Errors which Latter times devised I shall not need here to use any further explication And thus you see what is comprehended under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypocrisie counterfeiting or feigning of Liers I should now come to display the truth of this particular of this Prophecy in the Event But I will first unfold the next imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypocrisie of those who have their conscience seared which though it might be exemplified in other things yet I mean to instance only in that afore-mentioned and so must give you the story of both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the hypocrisie of those who have seared consciences For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said before is to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the place seared and the mark printed by the searing with an hot iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to sear with an hot iron or cut off with searing as Chirurgions do rotten members now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and a brawny Conscience which hath no feeling in it In the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searring it must signifie those who have no conscience left There is not much difference but I follow the first a hard and unfeeling Conscience And whether those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we spake before to use no other instances were not of such metal for their conscience I think no man can deny Who could have coined or who could have believed such monstrous stuffe as the Legends are stored with but such as were cauterized If they had had any feeling or tenderness not only of Conscience but even of Sense they could never have believed or vented such stuffe as there is As that the Virgin Mary should draw out her breasts and milk in I know not what Clerk's mouth That she played the Mid-wife to an Abbess got with child by her Cater and sent the Bastard by two Angels to a certain Eremite to be brought up Idem ibid. c. 86. That she came and lay the first night in the midst between a certain Bridegroom and his Bride Idem lib. 7. cap. 87. Caesarius in his seventh book chap. 34. reports That the Virgin Mary for twelve whole years together did supply the place of a certain Nun called Beatrice while the Nun lay in the Stews till at length returning she freed the Virgin from standing Sentinel any longer And lib. 7. cap. 33. That she said to a certain Souldier I will be thy wife come and kiss me and made him do so That she took a Monk about the neck and kissed him In an Italian book called The Miracles of the Blessed Virgin printed at Milane 1547. A certain Abbess being great with child the holy Virgin willing to cover her crime did in her stead present her self before the Bishop in form of an Abbess and shewed by ocular demonstration that she was not with child But that which Ioannes de Nicol. in his Reformed Spaniard tells that he read taken out of Trithemius is the more worthy to be remembred as being a principal Motive in his Conversion who was till then extremely addicted to the Idol-worship of the Blessed Virgin which was much cooled when he read That she came into the chamber of Frier Allen a Dominican that made her Rosary made a ring of her own hair wherewith she espoused her self unto him kissed him let him handle her breasts and conversed as familiarly with him as a Bride is wont with her Bridegroom Whether think you not that these fellows were seared in their conscience what block could have been more senseless Melchior Canus speaking of the Golden Legend as they call it a Book fraught with such stuffe as you have heard methinks almost expresses the meaning of a cauterized conscience Hanc homo scripsit saith he ferrei oris plumbei cordis a fellow of an iron mouth and leaden heart as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a brawny and unfeeling conscience CHAP. III. That the Worship of Saints and their Reliques was brought in and promoted by the Hypocrisie of Liers or by Lying Miracles No mention of Miracles done by the Bodies or Reliques of Martyrs in the first 300 years after Christ Nor was the Mediation of Martyrs believed in the first Ages of the Church That the Gentiles Idolatry of Daemons was advanced by Lying Miracles proved out of Eusebius Tertullian and Chrysostom BUT now I come to shew how this Prediction of our Apostle hath been accomplished How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cousenage and feigning of Liers was the Means whereby the Doctrine of Daemons was advanced in the Church I mean the Deifying and worshipping of Saints and Angels the adoring and templing of Reliques the bowing down to Images the worshipping of Crosses as new Idol-columns the worshipping of the breaden God or any other visible thing whatsoever upon supposal of any Divinity therein all which I have proved to be nothing else but the Gentiles Idolatrous Theologie of Daemons revived among Christians The first of these The Deifying and invocating of Saints and adoring Reliques is the most ancient for time of all the rest and began to appear in the Church presently after the death of Iulian the Apostate who was the last Ethnical Emperor The grounds and occasions whereof were most strange reports of Wonders shewed upon those who approached the Shrines of Martyrs and prayed at their Memories and Sepulchres Devils charmed Diseases cured the Blind saw the Lame walked yea the Dead revived and other the like which the Doctors of those times for the most part avouched to be done by the power and prayers of the glorified Martyrs and by the notice they took of mens devotions at their Sepulchres though at the beginning those devotions were
Your very loving Friend Tho. Hayn I. POSIT DAniel shews not the Roman Monarchie's persecution of the Church and the Fall of the same Monarchy Argum. 1. If the Romans persecution of the saints and the Fall of the Romans were not revealed till Christ revealed them to Iohn in the Apocalyps then Daniel revealed them not But the Romans persecution of the Saints and their Fall were not revealed till Christ revealed them to Iohn in the Apocalyps Ergò Daniel revealed them not The Major Proposition is evident The Minor is thus proved The Romans persecution of the Saints and their Fall are revealed in the little Book Apoc. 5. c. by opening seven seals and blowing seven Trumpets all concerning seven-headed Rome and none was able to open the Seals of this Book till Christ opened them to Iohn Ergò the Romans persecution and Fall were revealed to none till Christ revealed them to Iohn The former part of the Antecedent is granted by the general consent of Interpreters on the Apocalyps The latter part is clear in the Text Apocal. 5. None was able to open the Book none in heaven or earth or under the earth Now if Daniel had shewed these persecutions Paul who delivered to his hearers all the counsel of God could have opened these also But Apocal. 5. denies that he could or that any man else could Argum. 2. The persecutions of Christ's eternal Kingdom mentioned in Dan. 2. 44. chap. 7. 26 27. and frequently in the New Testament are not prophesied f in Daniel But the persecutions brought by the Romans on the Church are against Christ's eternal Kingdom to be preached over the world after Christ. Ergò the persecutions brought by the Romans on the Church or eternal Kingdom of Christ are not spoken of in Daniel The Minor Proposition is clear The Major is confirmed by all speeches of that eternal Kingdom in Daniel The Stone which became a Mountain is not battered nor the Mountain any way assailed chap. 2. The eternal Kingdom breaks the former Kingdoms but it self is not broken Chap. 2. 44. When the four Beasts chap. 7. are destroyed then comes the Son of man in the clouds and receives the eternal Kingdom which Iohn Baptist Christ himself and the Apostles preached There also is no persecution of this Kingdom mentioned Chap. 7. 13 14. nor Verse 27 c. The Battel against the Saints Verse 21. and the consuming of them Verse 25. concerns the Saints before the setting up of Christ's Kingdom over all the world as the endeavour to alter Times and Laws plainly shews Antiochus Epiphanes was the man that attempted this II. POSIT The fourth Beast Dan. 7. is not able sufficiently to express the Roman Empire and therefore it expresseth it not Argum. That which is but sufficiently expressed by all the four Beasts or the chief parts of all four cannot be sufficiently expressed by one of the four alone namely the fourth But the Roman Empire is but sufficiently expressed by all the four Beasts Dan. 7. or the chief parts of them Ergò the Roman Empire cannot be sufficiently expressed by the fourth Beast alone The Major is evident The Minor is thus confirmed If the Roman Empire Apoc. 13. be resembled by a Beast which is composed of all Daniel's four Beasts Dan. 7. or the chief parts of the four Beasts then it is but sufficiently expressed by them all But the Roman Empire Apoc. 13. is resembled by a Beast which is composed of all Daniel's four Beasts or their chief parts Ergò the Roman Empire c. The Major is proved thus Either the Major is true or else the Composition taken from the three former Beasts and their chief parts is needless But it is not needless for God hath nothing needless in his Word Ergò the Major is true The Minor is proved thus That the Roman Empire is expressed by a Beast composed of all Daniel's four Beasts Dan. 7. or the chief parts of them all is plain thus 3. It is like a Leopard It hath 7 heads 3. Beast The Leopard 1. 1. It hath a Lion's mouth So had the four Beasts in Dan. 1. The Lion 1. 2. A Bear 's pawes  2. The Bear 1. 4. The 10 horns of the 4. Beast  4. The Last Beast 4.    In all 7 heads It blasphemes hath large authority wars against the Saints overcomes and prospers Therefore it is composed and is extracted out of the 4 Beasts Dan. 7. EPISTLE VI. Mr. Med's Answer to Mr. Hayn's First Letter about several passages in Daniel and the Revelation SIR THE last week I could not get any time to answer your Letter and therefore I thought good to make use of your indulgence that I should answer at my best leisure And though I have not now that leisure I expected yet I will not frustrate you any longer What passages of mine you should have seen upon Daniel's times I cannot imagine for I remember not to have done any thing directly upon that Prophecy but only occasionally in some Discourses upon other places of Scripture whether any body hath extracted those parcels from their body I cannot tell but wish they had not lest I may have wrong by being mistaken For your Two Positions about the Fourth Kingdom in Daniel your Grounds do as much mistake as contradict my Tenets And therefore I shall either answer or decline your Arguments by setting down my own opinion in these following Theses 1. The Roman Empire to be the Fourth Kingdom of Daniel was believed by the Church of Israel both before and in our Saviour's time received by the Disciples of the Apostles and the whole Christian Church for the first 400 years without any known contradiction And I confess having so good ground in Scripture it is with me tantùm non Articulus fidei little less than an Article of faith 2. I acknowledge also the subject of the Apocalyptical Visions to be Fata Imperii Romani post primum Christi adventum usque ad secundum supersuturi The Fates of the Roman Empire which after the first coming of Christ was still to continue in being even till the second And this I affirm the Roman Kingdom was revealed unto Daniel but not according to that distinct succession of things and specification of the Fates thereof which was first made known unto S. Iohn but only in general and in imagine confusa not to be explicated but by Christ himself I say the Roman Kingdom was revealed to Daniel in general but the order of the times thereof and the series rerum gerundarum or course of things to be acted therein not until the Revelation unto S. Iohn 3. Nor is it strange or unwonted that a thing may be revealed in general and yet most of the particulars concerning the same to be unknown and sealed The calling of the Gentiles or the Kingdom of Christ among the Gentiles by way of surrogation to the Iews was revealed unto S. Peter and
also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be paragogical or an ancient slip of the Scribe For the Syriack translates it dedi and in the Hebrew it answer to to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All this to be so the words following evince viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How will it cohere else They gave c. as the Lord commanded me Must it not needs be I gave c. Thirdly the Evangelist for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would as should seem have us read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is adverbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as S. Matthew more freely translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esther chap. 1. v. 8 15 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in that Book If it be considered how aukwardly those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand in that sentence and how disturb'd they make the Syntax it will breed suspicio mendi And if one of the Apostles of our Lord play here the Critick it is no sin to follow him say the Masorites what they will 2. Reg. 20. 12 c. Esay chap. 39. tot are but two Copies of the same history yet are there two or three differences questionless from the hand of the Scribe as  2 Reg. 20. Esay 39  Ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. If it be apparent one letter is changed for another here why may it not be in other places I durst shew no such conceits as these but to so great an Antiquary as your Lordship to whom the possibility of corruption by writing is so well known or rather the impossibility of the contrary Who knows what time will discover cum Elias venerit EPISTLE XXXII Mr. Mede's Answer to Mr. Osbourn's Quaere's touching some passages in Daniel and the Revelation Qu. 1. WHether Daniel and the Revelation are Prophecies transfused into one another or that Daniel reaches no farther than the destruction of Ierusalem Answ. I conceive Daniel to be Apocalypsis contracta and the Apocalyps Daniel explicate in that where both treat about the same subject namely what was revealed to Daniel concerning the Fourth Kingdom but summatim and in gross was shewed to S. Iohn particulatim with the distinction and order of the several Fates and Circumstances which were to betide and accompany the same And that therefore Daniel's Prophecie is not terminated with the First but reacheth to the Second coming of Christ as appears by the description of that glorious coming and the great Iudgment Dan. 7. and his prophecie of the Resurrection Chap. 12. This hath been the constant Tradition of the Church from the Apostles days to this last Seculum and was of the Church of the Iews before and at our Saviour's time And if the Apostles had ever taught the Church otherwise it could never so timely so wholly so generally have been forgotten Quest. 2. How was the Book of Apocalyptical predictions sealed until the Lamb opened it Apoc. 5. if Daniel and the other Prophets wrote any thing of them Answ. Whatsoever the meaning be of that sealing and unsealing the Apocalyptical Book it cannot be so far urged as to infer the Contents thereof were in no wise â—evealed until that unsealing that is until S. Iohn saw his Revelation For the contrary is apparent First of the Day of Iudgment and Resurrection at Christ's glorious coming in the clouds which is the main But and scope of the Apocalyps and yet was foretold by Daniel or some other of the Prophets or else upon what Scripture did the Church of the Iews found their faith concerning both Secondly The Reign of Antichristâ— which should precede that glorious coming is no small part of the argument of the Apocalyps yet was that revealed before S. Iohn saw his Visions if you will not grant to and by Daniel yet you must by S. Paul 2 Thess. 2. which was at least 40 years before the Apocalyps was given But he that considers S. Paul well will find that he borrowed that piece and the ground of his Demonstration from Daniel of which more by and by In a word The Fourth Kingdom and that tyrannical Dominion which should foregoe the Son of mans coming in the clouds of heaven was revealed summatim in genere before S. Iohn's Visions but the series rerum gerendarum therein from the First to that Second and glorious appearing of Christ particulatim in specie was never revealed or unsealed till then Quest. 3. All things go round That which is is that which was and that which shall be What therefore though the expressions in S. Iohn be the same with those in Daniel yet may the times and things prophesied of not be the same Answ. 'T is true all things go round and the course of Divine government runs in a circle or repetition of the lame things So that the Fates and Sequels of things foretold in the Prophets may be again and again repeated and the Prophecies of them as it were often fulfilled namely by way of Analogy but not of Propriety But whither tends this I suppose to make the ruffling Horn in Daniel and S. Iohn's blaspheming Beast to be diverse though the expression and description be the same If this be it I meet with it thus The Vision of the Son of mans coming in the clouds of heaven Dan. 7. is in propriety the Second and Glorious coming of Christ as appears by that coming so often described from thence in the New Testament and our Saviour's using of the title of the Son of man with reference thereto as who though now he appeared in humility yet was the same which one day as Daniel prophesied should appear so gloriously Vid. Matth. 26. 64. Mark 14. 62 c. Adhibe Iohn 12. 34 c. But if this be so then that Dominion which Daniel saw immediately to precede this coming must be in propriety that Tyranny of the wicked one which should precede that Second and Glorious coming of Christ. Ergo not the Tyranny of Antiochus Epiphanes but of Antichrist And upon this ground did S. Paul build that Demonstration of his 2 Thess. 2. That the Day of the Lord could not be at hand to wit because the Kingdom of that wicked one which Daniel had foretold he should abolish at the appearance of his coming was not yet in the world Quest. 4. Whether Nebuchadnezzar's Image contained more Kingdoms than were then in the world or whereof himself was Master Answ. More Kingdoms than were then in the world I see no reason why it might not nay why it should not For it was a Vision of Kingdoms that were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward verse 29 45. and the Kingdom of Christ one amongst them Yet was Rome a
the Camp whither every one that sought the Lord was to go and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of meeting viz. of meeting with God not of Mens meeting together as we mean when we turn it Tabernacle of the Congregation Of which perhaps more hereafter Now for the nature of these Places we can no where learn it better than from that of the Lord to Moses Exod. 20. immediately after he had pronounced the Decalogue from Mount Sinai where premising that they should not make with him whom they had seen talking with them from Heaven Gods of silver and Gods of gold and that they should make his Altar namely whilst they were there in the Wilderness of earth and sacrifice their sacrifices thereon he adds In all places where I record my Name I will come unto thee and will bless thee Here is contained the definition of the Place set apart for Divine Worship 'T is the Place where God records his Name and communicates himself to men to bless them Exod. 20. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every place where the Memorial I appoint of my Name shall be or In every place set apart for the Memorial of my name The Memorial of God's Name is any token or symbol whereby he testifies his Covenant and as it were commerceth with Men. And though the Ark were afterward made for this purpose as the standing Memorial of his Name and therefore called The Testimony and the Ark of the Covenant yet could not that here be specially pointed at as which yet was not in being nor any commandment concerning the making thereof yet heard of And so the words to be taken generally for any such as were the Sacrifices immediately before mentioned and the Seat of them the Altar and therefore may seem to be more particularly referred unto for that these were Federal Rites whereby the Name of God was remembred and his Covenant testified may be easily proved whence that which was burned upon the Altar is so often called The Memorial See Levit. chap. 24. 7. c. 2. c. 5. c. 6. And the Son of Sirach tells us Ecclus. 45. 16. that Aaron was chosen out of all men living to offer Sacrifices to the Lord incense and a sweet savour for a Memorial to make reconciliation for his People Add Esay 66. 3. Qui recordatur thure quasi qui benedicat idolo But I must not stay too long in this Now I ask Did not Christ ordain the Holy Eucharist to be the Memorial of his Name in the New Testament Hoc saith he est corpus meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there be those that will not stick to say That Christ is as much present here as the Lord was upon the Mercy-seat between the Cherubims Why should not then the Places appointed for the Station of this Memorial under the Gospel have some semblable Sanctity to that where the Name of God was recorded in the Law And though we be not now tied to one only Place as under the Law and that God hears the faithful prayers of his Servants wheresoever they are made unto him as also he did then yet should not the Place of his Memorial be promiscuous and common but set apart to that sacred purpose You will say This Christian Memorial is not always there present as at least some one or other of those in the Law were I answer It is enough it is wont to be as the Chair of Estate loseth not its relation and due respect though the King be not always there And remember that the Ark of the Covenant or Testimony was not in Ierusalem when Daniel opened his windows and prayed thitherward and that it was wanting in the Holy place all the time of the Second Temple the Seat thereof being only there You will say In the Old Testament these things were appointed by Divine law and commanded but in the New we find no such thing I answer In things for which we find no new Rule given in the New Testament there we are referred to the analogy of the Old witness the Apostles proofs taken thence for the maintenance of the Ministery 1. Cor. 9. and the like and the practice of the Church ab initio in Baptizing Infants from the analogy of Circumcision in hallowing every First day of the Week as one in Seven from the analogy of the Iewish Sabbath For it is to be seriously considered That the end of Christ's coming into the world was not to give new Laws but to fulfil the Law already given and to preach the Gospel of reconciliation through his Name to those who had transgressed it Whence we see the Style of the New Testament not any where to carry the form of enacting Laws but such as are there mentioned to be mentioned only occasionally by way of allegation of interpretation of proof of exhortation and not by way of re-enacting There comes now very fitly into my mind a passage of Clemens a Man of the Apostolical Age whose name S. Paul says was written in the Book of Life in his genuine Epistle ad Corinthios lately set forth page 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia ritè ordine facere debemus quaecunque Dominus peragere nos jussit What doth he command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. praestitutis temporibus oblationes liturgias obire neque enim temere vel inordinatè voluit ista fieri sed statutis temporibus horis V B I etiam A QVIBVS peragi velit ipse excelsissimâ suâ voluntate definivit But where hath the Lord defined these things unless he hath left us to the analogy of the Old Testament 4. Concerning the Objection of our Saviour's eating the Passeover and first Institution of the Holy Supper in a Common place in an Inne Against the supposed Sanctity or Dignity to be ascribed to the Holy Table or Altar as the place where the Memorial of the Body and Bloud of Christ is represented you object the Table and place of the first Institution which was an ordinary Table and a common Inne whereby it should seem that the Table whereon it was afterwards to be celebrated should no otherwise be accounted of First I answer It follows not and that from the parallel of the Institution of the Passeover which though at first it were killed in a private house and the bloud stricken upon the door-posts yet afterwards it might not be so but was to be offered in the place which the Lord should chuse Deut. 16. 5 6. to place his Name there according to the Law given for all Offerings and Sacrifices in general Deut. 12. à versu 4. ad 14. inclusivè with a triple inculcation in one continued Series of speech This Answer seems to me sufficient for the Objection of the first Institution But there is one thing more yet to be considered That there is not the same reason of the Place where the
in and never of Places wherein to be instructed in his Law But the Scripture is silent I answer If the silence of Scripture be an argument sufficient to conclude against matter of Fact in the times preceding for the use whereof we have testimony enough in the times following without any express intimation of Novelty then must we not think that the Iews paid Tithes from Ioshua's time to Hezekiah's for there is no tittle intimating they did nor that ever they kept the year of Iubilee for where is it mentioned they did and so of other the like 4. For Even-song publick in the Church there is very little to be produced out of the Monuments remaining of those First Ages That the Monks used it in their Monasteries it is granted because affirmed that it was from their example derived into the Church That in their private Devotions devout Christians observed the ninth hour as well as the first third and sixth in those elder times may be proved out of Tertullian de Iejunio cap. 10. and S. Cyprian de Oratione Dominica But for Vespers in ortu Ecclesiae neither of them mentions them Yet Tertullian in his Apology together with Pliny ad Trajanum hath antelucani coetus and in his Lib. 2. ad Vxorem cap. 4. Nocturnae convocationes But as those seem not to have been properly those we call Mattins so neither these our Vespertinae And in this inquisition notice is to be taken that both Mattins and Even-song were distinct from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or solemn address of the Church to God in the holy Eucharist which they termed Sacrificium Christianum Well the most ancient Testimony to be found of Vespertinae in coetu Ecclesiae is with the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it be an Apocryphal writing and of a false inscription yet is the most ancient Record of Ecclesiastical Antiquity by way of purposed Collection that is at this day extant and not younger than 200 years after Christ at the most The Author whosoever he were seeming to have gathered this Rhapsodie out of the Customes and Ceremonies he found then in use in the Churches founded by the Apostles and supposing them to have been derived from their institution accordingly fathered them upon them and where there was any singularity or difference brings in that Apostle whose Church he found it in as speaking in Council c It is put by Eusebius in his Catalogue of Sacred Books amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is often quoted by Epiphanius by the name we give it In this Rhapsody Lib. 8. cap. 35. is not only mention but the Form of Evening Prayer with the solemn dismissing at the beginning thereof of the Catechumeni c. as at the Eucharist ascribed to Iames the Brother of our Lord in particular Whence it may seem according to my former supposition not to have been common at first to all Churches but peculiar to that of Ierusalem whereof this Iames was the first Bishop whence also the Liturgy of that Church though the greatest part thereof as now it is were afterward at several times added bears the name of S. Iames his Liturgy The next Testimony for antiquity is that of the Council of Laodicea which if Baronius his arguments be good was before the first Council of Nice the 17. and 18. Canons whereof are Quòd non oportet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmos contexere sed interjecto inter unumquemque Psalmum spatio Lectionem fieri The next Idem ministerium Precum semper in nonis vesperis fieri debere Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I cite both Canons yet I suppose not the latter to have reference to the former for what had the Evening to do with the Synaxis but the meaning to be that one and the same Form of Prayer should be used both at the ninth hour and at the Vespers 5. Concerning that in Matth. 24. Pray that your flight be not in the Winter nor on the Sabbath-day I conceive thus That the believing and Christian Iews even the Apostles themselves were to observe the Rites and Ordinances of Moses and consequently that of the Sabbath together with the Lord's-day until their Temple and Politie founded and constituted by God himâ—elf should be actually and fully dissolved And do we not find they did so yea even S. Paul himself who was so great a Vindex of the liberty of the believing Gentiles that they should be tied no farther than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proselytes of the Gate were Therefore Acts 21. it is accounted a slander or calumnie which was reported of S. Paul that he should teach the Iews which were among the Gentiles to forsake Moses and that they ought not to circumcise their children nor walk after the customs For neither he nor any other of the Apostles taught that the Iews should do so either abroad among the Gentiles or at home in Iudaea For the Gentiles indeed they did and S. Paul whose charge they were more zealously than the rest that they should have no such imposed upon them according to the decree of the Sâ—nod Acts 15. Consider it with that Story Acts 21. à vers 20. deinceps This therefore being to be the condition of the believing Iews when their City should be compassed with an Army by Cestius Gallus at which time they were admonished to flee to save themselves with all speed into the mountains of Petraea as soon as Cestius by withdrawing a little his Army should give them that liberty our Saviour saith here Pray that your flight be not on the Sabbath-day For he speaks not of any flight to be when the City should be taken or when it should be once besieged by Titus for both would be too late but of a warning beleaguering to precede it 6. Concerning that in Matth. 25. when our Blessed Saviour shall sit upon his Throne of Royalty to judge the world I conceive a Figure to be in that expression of placing the Sheep on his right hand and the Goats on the left borrowed from the custome of the Iews in their Tribunals to place such as were to be absolved on the right hand where stood the Scribe who took the Votes for Absolution and those who were to receive the sentence of Condemnation on the left hand where stood the Scribe which took the Votes for Condemnation Such a custom of theirs Drusius in his Notes upon that place observes out of Moses de Kotsi That therefore nothing else is meant thereby but that our Saviour should distinguish the world of men into two Orders one of such as should receive the Sentence of bliss and Absolution the other of such as should receive the Sentence of Condemnation That he should first pronounce the Sentence of Absolution upon such as are to be absolved and that once finished
of the Council of Ephesus intended to prescribe to any other Council of like Authority not to explicate or improve the Creed of Nice as they did that of the Apostles but that no private Bishop should compose any other Formula Fidei to be a Rule and Symbolum of Communion than that of Nice Thus with my Prayers and best affection I remain Christ's Colledge ult Iuly 1637. Your assured Friend Ioseph Mede EPISTLE LXXXVII Another Letter more fully treating about the defining the Ratio of Fundamental Articles Mr. Hartlib YOU wish I had declared my self more largely But what needed it you had the substance of all I had to say But if you would have it more fully then thus 1. By Fundamental Articles in the inquiry we mean such as are Necessarii cognitu creditu ad Salutem that is Fundamenta Salutis Fundamental to Salvation not Fundamenta Theologicarum Veritatum Principles whence Theological Verities are deduced For these though they may be sometimes coincident are not the same 2. What then though the Term Fundamental be Metaphorical and improper yet we see it may easily if we understand our own meaning be expressed in clear and proper terms And therefore this can be no impediment to the finding or defining the Ratio of such Articles whereby they may be known and distinguished from others 3. And what though the whole Scripture be Fundamentum or Principium Veritatum Theologicarum or Dogmatum Fidei Yet is not every content in Scripture necessary to be known and believed explicitely unto Salvation and therefore this Notion of Fundamentum nothing to the purpose since as I said Principia Theologica or Fundamentalia dogmatum and Fundamentalia Salutis are not the same but differ formally though some of them may be materially coincident 4. But the Definition of such Fundamental Articles would be dangerous inconvenient and subject to much reprehension yea in respect of the diversity of mens judgments is in a manner impossible This methinks is very strange That any who acknowledge there be some Truths necessary to be known and explicitely believed unto Salvation should yet deny there can be any Ratio or Character given whereby to know them yea affirm it to be unsafe to determine any such if it might be found or that any enumeration of such Articles should be made What Cannot or may not those Truths be defined and known without an explicite belief whereof we cannot be saved What will follow upon this Neither when we speak of defining here do we mean any such matter as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exactness of a Logical definition which might entangle us in School-niceties and janglings but any description or designation of that Ratio or distinguishing Character whereby such Truths as are cognitu creditu necessaria ad Salutem might be known from others And this sure might be done without any such engagement in Logical scrupulosity 5. As for the Objection of the Canon of the Oeeumenical Council of Ephesus Certainly that Council never intended to restrain the power of any Council or other publick Ecclesiastical Authority like it self but only private Persons from attempting to make any such Creed Formula or Confession of Faith besides that of Nice This I suppose may be gathered from those words Si Episcopi c. Si Clerici c. Si Laici c. and the Censure to be laid upon them Nor does it seem simply and altogether to forbid them neither to compose any such for private instruction or use but only for a publick intent to be tendered as a Form of Confession of Faith to Pagans or Iews at their Baptism or to Hereticks when they were again received into the Church For why should not the Churches now as well as then have the like power upon the like occasion further to explicate or make more explicite the former Symbols of Faith as the Council of Nice did that of the Apostles yea or any Church or Churches that are or would be of the same Communion to do it for themselves For then we know the Churches were all of one Communion now they are not and therefore may provide for themselves according to their condition Besides how came the Creed of Athanasius to be since publickly received in the Church or the Council of Chalcedon after this of Ephesus to make a new Exposition of Faith unless this Canon were understood as aforesaid since neither of them are the same with that of Nice Or how could the Reformed Churches make such publick Confessions for themselves as they have done Thus I think I have declared my self largely enough now and perhaps more largely than befitted me when I consider to whom it hath reference But my hope is you will conceal the Author's name from any man and not reveal it save to Mr. Dury alone And so with my best affection I remain Your assured Friend without subscription of my name EPISTLE LXXXVIII Mr. Mede's Letter to Mr. Hartlib containing his advice for framing a Fundamental Confession agreeably to the practice of the Ancient Church in composing their Creeds or Symbols of Faith Mr. Hartlib WHen I read over Mr. Dury's Consultation before his Discourse ad Dominum Forbesium came to my hands I perceived he aimed at the self-same ground for the discovery and discerning of Fundamental Verities from not-Fundamental that I had formerly done in mine to you though in a differing way of expression as men that conceive apart are wont to do I made them to be such Truths as have necessary influence upon the Acts and Functions of Christian life or without the explicite knowledge whereof those Acts and Functions cannot be exercised He goes further and specifies wherein this Christian life consisteth namely As Natural life consists in the conjunction of the Soul with the Body so doth Spiritual life in the conjunction of Men with God that is in being in Covenant with him All those Verities therefore the knowledge and belief whereof is necessary to the Acts and Functions requisite to the being and continuation in the Covenant with God in Iesus Christ are Fundamental Verities without the explicite knowledge and belief of which a man cannot be saved But for the framing or composing such a Fundamental Confession as is sought for let me discover my Opinion Fancy or whatsoever it be I observe That the Confessions or Creeds of the Ancient Church which were their Symbols of Communion were always the former Creeds or Confessions enlarged with such further additions or explanations subjoyned to the former Articles respectively as the Heresies of the Times made requisite for the distinction of Orthodox Believers So the Nicene Creed was the Creed of the Apostles enlarged in the Articles of the Father and Son and one or two other The Creed of Constantinople added to the Article of the Holy Ghost in that of Nice those words The Lord and giver of life who proceedeth from the Father and the Son who with the
Father and the Son together is worshipped and glorified against Macedonius This is the Creed we say at the Communion in our Church That of Athanasius yet more enlarges that of Nice as doth that of Chalcedon also the Article of the Son against Eutyches Were it not fit therefore that we should tread in their steps and frame our Confession or Symbolum in like manner to wit not making the Form of our Confession wholly new but taking the former Creeds or some of them for our ground to enlarge their Articles with such further additions and explanations as the state of the Times requires that so our Confession might be the Creeds of the Ancient Church specified only to the present condition of the Churches and no other Thus we should both testifie to the world our communion and agreement with the Ancient Catholick Church a matter of no small moment that we may not seem to have made a new Church or Religion as we are charged and yet withal distinguish our selves from the Sects Heresies and Apostasies of the Times To which end it were fit the words of the Ancient Creeds should be retained as much as could be and for the more easie reception thereof that the additions and insertions should be made in the express words of Scripture as near as the nature of the composure would suffer it and not otherwise As for the meaning of them their application to the several Articles would specifie it as far as were needful to the end aimed at by such a Confession Compare the Creeds of Nice Athanasius and Chalcedon with that of the Apostles and you will understand my meaning And consider that in such a business as this we must not be too much in love with Methods of our own devising though perhaps they seem better but follow that which all the Churches will most easily yield unto and cannot except against I believe our own as may by some passages be already guessed would hardly be brought to subscribe to any other Form than of such a mould Take this also before I conclude That my meaning is not we should do as the Council of Trent hath done by adding Twelve more Articles to the Creed but that our Additions should be inserted into the several Articles of the Ancient Creed as subordinate to them and farther Explanations of them Which those of Trent indeed could not well do those which were added being the most of them incompatible and inconsistent with the former Articles according to the true and original meaning of the same and therefore not to be incorporated with them I send you home the Consultation I will keep the Discursus a while longer For Comenius his Praeludium I thank you but I have not had leisure to consider so much of it as were needful to give a censure I believe such a thing is fecible but for the way Hic labor hoc opus est So with my best affection I rest Christ's Colledge Aug. 14. 1637. Your assured Friend Ios. Mede EPISTLE LXXXIX Mr. Hartlib's Letter to Mr. Mede for a sight of his Papers about the Millennium Worthy Sir I Had occasion to exchange some Letters of late with Dr. Twisse In his last he writes thus unto me As for Regnum Sanctorum Christi in terris Resurrectic prima c. Passages there have been between me and Mr. Mede thereabouts and I am but his Scholar therein and I know full well you are so well acquainted with him that you may have any thing from him who is my Master in this I have yet no liberty to take into consideration the matter of Fundamentals neither have I any affection to it as finding no sure footing in that argument Thus far he I pray let me reap the fruit of his confidence in the enjoying of those Papers which have passed between you on the fore-mentioned Subject Truly I shall count it a great favour if you shall be pleased to communicate them and having perused them I will be careful to return them safely into your hands with my hearty thanks Thus craving pardon for my freedom I take my leave remaining always Worthy Sir London Octob. 19. 1637. Your most assured and willing Friend to serve you S. Hartlib EPISTLE XC Mr. Mede's Answer with his judgment upon a Discourse arguing from some Politick Considerations against the composing a Fundamental Confession Mr. Harlib I Answered not your first Letter because I had not wherewith to satisfie you For that which Dr. Twisse says he had of me concerning the Millenary opinion the grounds and stating thereof was only in Letters between him and me whereof I kept no Copies and now it would be tedious to me to renew what I then wrote In conference I could do it with ease but writing is very tedious to me and my notions and wit too die presently when I intend my mind to express them by writing Concerning the Paper you now send what judgment should I give but that I like it not It favours methinks of too much averseness from that business I believe you think so The Gentleman whosoever he be seems himself to be one of those he speaks of that hath in his eyes to preserve his own opinions from iudemnity But if every man do so what hope of conciliation Besides the matter aimed at in this business is not that either side should presently relinquish their opinions of difference but only take notice that notwithstanding these differences both sides do so far agree in other Points that they may and ought to acknowledge each other as Brethren that so their Affections being united and exasperation abolished they might be the better disposed and fitted to judge of the Points of difference between them And whereas he objects That such Points being declared not Fundamental would lose part of their strength and be shaken this inconvenience would be recompensed in that the Opinions of the opposite party will suffer as much and so what we lose at home we should gain abroad Howsoever it seems to me no very warrantable policy That for the better strengthning and propagating a Truth men should be born in hand that the belief thereof is Fundamental when it is not that is that a Truth should be maintained by a Falshood I cannot believe that Truth can be prejudiced by the discovery of Truth but I fear that the maintenance thereof by Fallacy may not end with a blessing I would know whether the Author of this Letter thinks that the Lutherans and Calvinists agree not in so much as is necessary unto Salvation If they do would not a Confession composed of such things wherein they agree contain all things necessaria cognitu ad Salutem and yet no necessity that this or that particular Tenet should be defined by such Confession to be or not to be Fundamental I would know also whether he thinks it fit that particular Churches should have particular Confessions whereunto their Members should profess their assent
him Ans. I suppose in the last year of his reign and life and that his ill usage at that time was the occasion of his so miserable death before he was yet gone from Ierusalem And yet perhaps those who came to fetch him went not home empty but carried those 3023 mentioned Ier. 52. 28. though I had rather refer them to Iehoiachin's going which was immediately Object The first deportation of the Iews was in the 7. of Nebuchadnezzar Ier. 52. 28. Therefore not the 4 but the 11. of Iehoiakim's reign Ans. Ieremy intended not a rehearsal of all the Captivities nor of the full number of captives as appears by the smalness of the number It may be those numbâ—rs contain men of particular quality and such as were disposed of in one and the same place But here I am resolved I. M. CHAP. II. The Mystery of S. Paul's Conversion or The Type of the Calling of the Iews 1. 1. PAVL among the sons of men the greatest Zelot of the Law and Persecutor of the way of Christ. THE Iews among the Nations most obstinate Zelots of Moses and the most bitter Enemies of the Followers of Christ. 2. 2. Paul in the height of this his zeal and heat of his persecuting fury found mercy and was converted The Iews though persisting unto the last in their extremity of bitterness and mortal hate to Christians yet will God have mercy on them and receive them again to be his People and be their God 3. 3. Paul converted by means extraordinary and for manner strange not as were the rest of the Apostles by the Ministerie of any Teacher upon earth but by visible Revelation of Christ Iesus in his glory from Heaven the light whereof suddenly surprising him he heard the voice of the Lord himself from Heaven saying Saul Saul why persecutest thou me The Iews not to be converted unto Christ by such means as were the rest of the Nations by the Ministerie of Preachers sent unto them but by the Revelation of Christ Iesus in his glory from Heaven when they shall say not as when they saw him in his humiliation Crucifie him but Blessed is he that comes in the Name of the Lord. Whose coming then shall be as a lightning out of the East shining into the West and the sign of the Son of Man shall appear in the clouds of Heaven and every eye shall see him even of those which pierced him and shall lament with the Spirit of grace and supplication for their so long and so shameful unbelief of their so merciful Redeemer 4. 4. Those who accompanied Paul at the time of this Apparition saw the light only and were amazed but Paul alone saw the Lord and heard the voice which he spake unto him This Revelation of Christ from Heaven like to be most apparent to the Iews in all places where they are dispersed but not so perhaps to the Gentiles with whom they live The light of his glorious presence shall be such as the whole world shall take notice of but those only to see him and hear his voice who pierced him 5. 5. Paul no sooner converted but was immediately inspired with the knowledge of the Mysteries of Christ without the instruction of any Apostle or Disciple for he received not the Gospel which he preached of Man neither was he taught it but by the Revelation of Iesus Christ. He consulteth not with the rest of the Apostles but after 14 years preaching communicated to them the Gospel which he preached among the Gentiles who added nothing unto him but gave him the right hand of fellowship The Iews together with their miraculous Calling shall be illuminated also with the knowledge of the Mysteries of the Christian Faith even as it is taught in the Reformed Churches without any Instructers from them or Conference with them and yet when they shall communicate their Faith each to other shall find themselves to be of one communion of true belief and give each other the right hand of fellowship 6. 6. Paul the last called of the Apostles The Iews to be called after all the Nations in orbe Romano or in the circuit of the Apostle's preaching 7. 7. Paul once converted the most zealous and fervent of the Apostles The Iews once converted the most zealous and fervent of the Nations 8. 8. Till Paul was converted the Gospel had small progress amongst the Gentiles but when he became their Apostle it went forward wonderfully Till the Calling of the Iews the general Conversion of the Gentiles not to be expected but the receiving of Israel shall be the riches of the world in that by their restitution the whole world shall come unto Christ. 9. 9. The miracle of S. Paul's Conversion the person so uncapable till then a Persecutor and most bitter Enemy of Christians the manner so wonderful as by an Apparition and Voice from Heaven was a most powerful motive to make all those who heard and believed it Christians and therefore so often by S. Paul himself repeated The miracle of the Iews Conversion so much the more powerful to convert the Nations of the world not yet Christians by how much their opposite disposition is more universally known to the world than was S. Paul's and by how much the testimony of a whole Nation living in so distant parts of the world of so divine a miracle as a Vision and Voice from Heaven exceeds that of s. Paul being but one Man 10. 10. Paul reproveth Peter one of the chief Apostles for symbolizing with Iudaism May not the Iews likewise reprove if not more the Church of Rome the chief of Christian Churches for symbolizing with Gentilism S. Paul to Tim. 1 Ep. c. 1. v. 16. Howbeit for this cause I obtained mercy that in me first Iesus Christ might shew forth ill long-suffering for a Pattern to them which should hereafter believe on him to everlasting life CHAP. III. Answer concerning a Discourse inferring from the Septenary Types of the Old Testament and other Arguments That the World should last 7000 years and the Seventh Thousand be that happy and blessed Chiliad I. THE Millennium of the Reign of Christ is that which the Scriptures call The Day of Iudgment the ancient Iews and S. Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus Dies Iudicii or Dies Iudicii magni Septimus Millenarius ab universa Cabbalistarum Schola saith Carpentarius vocatur Magnus Dies Iudicii Comment in Alcinoum Platonis pag. 322. A Day not as our languages commonly import of a few hours but according to the Hebrew notion from whence the name is derived of many years For with them Day is Time and not a short only but a long Time A Day whereof S. Peter speaking 2 Epist. chap. 3. tells the believing Iews his brethren as soon as he had named it vers 8. That he would not have them ignorant that one Day with the Lord was as a Thousand years and a Thousand years
or the Trespass-offering to be for a thing done also against some Negative Precept but as yet not certainly known by the party to be a violation or breach of the Precept * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 28. 10. Holocaustum juge What 's meant by a Diverse Sacrifice Of the Offerings which were Simply Holy viz. Terumoth or Heave-Offerings The Terumah defined The Terumah or Heave-offering was either Definite or Indefinite and this either Commanded or Free The Commanded was either General or Special * The Freewill-Offering was either more or less solemn That the Terumoth were not Typical and that their main End was not Ceremonial but Moral * Hebr. 1â— Offerings Eucharistical and Euctical described The Qualifications of Offerings Eucharistical and Votal * Hos. 14. 2. Heb. 13. 15. The fruit of our lips How these Offerings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apolog. 2. * This or the like wâ—rd was wanting 〈◊〉 the Manuscript In the writings of the Ancient Fathers are frequently opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Iustin. Mart. in Apol. 2. Euseb. Dem. Evang. l. 1. â— 10. l. 5. c. 23. * Verse 13. Verse 15. Exod. 23. 15. Deut. 16. 16. 1 Cor. 16. 2. * L. 4. c. 34. Mal. 1. 6. * AElian var. hist. lib. 1. cap. 32. Matth. 2. 2. L. 4. c. 34. * In Ep. ad Sâ—yrnensâ—â— Of these three see more in Book II in the Treatise Of the Christian Sacrifice chap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing which we bless 1 Cor. 10. 16. 〈…〉 Tertullian 〈◊〉 Scap. c. 2. Cyrill 〈◊〉 Mystagog 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The living creatures were Bullocks Sheep or Goats Levit. 3. The other things without life and which were â—â—r food that were offered up were the unleavened cakes and wafers of fine flour and oil as also leavened bread c. which according to the Law Levit. 7. were required in every Peace-offering of Thanksgiving whence it was called The Peace-offering that was offered with bread * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Luke 22. 19. 1 Cor. 11. 24. 1 Cor. 11. 26. * Lib. 4. c. 32. Mal. 1. 11. Revel 3. 19. * Rev. 2. 2 3. Observat. 1. * Heb. 12. 10. God chastent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit and particularly that we might be partakers of his holiness * Hos. 2. 6. * Num. 12. 10. * Luk. 1. 22. 1 Cor. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God ◠〈◊〉 or â—â—llage * Iunius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab acri Some Greek Copees render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the bitter and to this sense are the Syriack and Arabick Versions here Sen. lib. de Provid c. 2. Paternum Deus habet adversùs bonos viros animum illos fortiù amat doloribus ac damnis exagitat ut verum colligant robur Observat. 2. * Wisd. 12. 22. Wâ—â—reas thou O Lord dost chasten us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou sâ—ourgest our enemies a thousand times more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observat. 3. * Exod. 34. 6. Ezek. 33. * Pro. 1. 20. 22 * Vers. 26. 27. * That by Wing of abominations for so it should be rendred rather than the overspreading of abominations 〈◊〉 meant here an Army of Idolatronâ— Gentiles or the Roman Army that destroy'd Ierusalem see a clearly proved in Book III. in the Treatise of Daniel's Weeks Use 1. Use 2. The Nature of Zeal a Psal. 19. 10. b Ps. 119. 72. c Vers. 162. d Iob 23. 12. e Ps. 119. 136. f Ier. 9. 1. g Ps. 119. 81 82. h Vers. 120. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignem alienum qui non erat â— coelo misâ—â—â—s sumptus ex Altari aeneo ubi crat Igâ—is sacâ—r demissuâ—e 〈◊〉 3 Kinds and Characters of False zeal * 2 Kings 9. 20. * Ch. 10. 16. 1 Kings 21. * The Silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Diana not for Diana as in our Translation were little Shrines or Cabinets made like little Temples or Chappels and in the form of her Temple at Ephesus wherein was the Image of Diana These Demetrins made and sold to the people that came to Ephesus wâ—â— took them hoâ—e with them to worship by * Rom. 10. 2. * Acts 26. 9. * Ch. 3. 13. * 2 Sam. 21. 1 2. * Luke 9. 54. * Iohn 18. 10. Object Answ. Deut. 6. 5. Mark 12. 30. Exod. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. * Ier. 8. 6. 〈…〉 * 2â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. 21. * 2 Sam. 13. 17. * Origen hom 2. in Gen. 6. Vult te architectus Ecclesiae Christus corpore Sanctum esse extrinsecùs corde intrinsecùs purum cautum undique castitatis atque innocentiae virtute munitum hoc est intus foris bitumine esse oblitum * The true Repentance is Acts 20. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitentia quâ ad Deum bonÃque studium acceditur and this is the Repentance to Salvation 2 Cor. 7. 10. and unto Life Acts 11. 1â— Iob 14. 1. Eccles. 2. 9 10. Vers. 2. 14. Vers. 8. * Iob 19. 25 26. Iam. 2. â—9 1 Iohn 2. 3. * Luke 13. 27. 1 Kings 3. 1 Kings 4. 33. * Prov. 1. 20. ch 9. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientiae i. e. Sapientia Sapientiarum vel Summa Sapientia Vers. 5 6. * Num. 11. 33. Luke 2. 14. * So in Luke 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Be ye sure and Iob. 6. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are sure And so a like word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Iohn 16. 30. Rom. 2. 2. ch 15. 29. Rom. 8. 38 39. Iob 19. 25 c. * Ephes. 1. 14. the earnest of our inheritance and ch 4. 30 sealed unto the day of redemption 1 Sam. 15. 29. Rev 5. 13. Mark 9. 24. Observat. 1. Rom. 10. 17. Mark 16. 16. Gen. 3â— 2 Pet. 3. 16. Heb. 4. 12. 2 Sam. 10. 12. Observat. 2. Christ must be received whole not only as a Priest but as a King Observat. 3. Observat. 4. Heb. 12. 14. Matth. 21. 19. Psal. 119. 2. Matth. 25. Matth. 3. 10. * Ioseph Vicecom de antâ—quis Missae ritibus Vol. 3. l. 2. c. 21. 1 Cor. 11. 22. Quast 57. sup Lâ—vit a As for Example the Church is called the Place where the Church is assembled For the Church are men of whom accordingly it is said Ephâ—s 5. 21. That he might present to himself a glorious Church But withal that the Church is called the House of Prayer the same Apostle testifies where he saith Have ye not Houses to eat and drink in or despise ye the Church of God b That we ought not to dishonour Sacred places or things by the mixture of things of common use S. Basil confirms it from that in S. Matth. 21. 12 13. as also from that in 1
Cor. 11. 22. Have ye not Houses to eat and drink in or despise ye the Church of God and verse 34. If any man hunger let him eat at home c. c In answer to that Question Whether may the Holy Oblation or Eucharist be celebrated in a common house he affirms That as the Word doth not allow that any common vessel or utensil should be brought into places that are Sacred carried through the Temple Mark 11. 16. so likewise doth it forbid that the Holy Mysteries should be celebrated in a common house For neither would the Old Testament permit any such thing to be done nor our Lord who said There is here one greater than the Temple Matth. 12 6. nor the Apostle saying Have ye not Houses to eat and drink in c. Whâ—nce we may learn That we ought not to take our common supper in the Church nor should we dishonour the Lord's Supper by eating it in a private house But if one be necessitated to communicate in private let him then chuse out the most clean and decent house or room for such a purpose and withal see that he do it in the fittest and most seasonable time d Despise ye the Church of God e Making it a place for common feasts and banquettings f Behold a fourth charge That not the poor only but also the Church it self is injur'd For as hereby thou makest the Lord's Supper a private Supper so thou dealest no better with the Place in that thou usest the Church as a private and ordinary house g If ye come together to feast it do this in your own Houses for to do thus in the Church is a manifest contempt a plain dishonour done to the Church For how can it but seem a thing wholy indecorous and absurd for you to fare deliciously in the Temple of God where the Lord himself is present who hath prepared for us a common table when at the same time those Christians that are poor are hungry and out of countenance by reason of their poverty * Isidorus Pâ—lusiota lib. 2. Ep. 246. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whâ—â—â— note that of two câ—p 〈…〉 place the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Copy are deficient in the first them but to bâ— supplied out of this the second or repetition of the same thing as the Reader that considers it will observe the Antithesis requires * Coenacula dicuâ—tur ad quae sâ—â—â—â— ascenditur lest Inde Ennio Coenacula maxima coeli a The Upper room of Sion * For these Traditions see Adricomius ex Nicephor c. and 〈…〉 infra de locis sanctis Iohn 20. 6. Acts 6. Acts 15. Epist. 27. Psal. 87. 1 2. a Her foundations are in the holy mountains the Lord loveth the gates of Sion more than all the dwellings of Iacob Acts 4. 34 35. b In the upper plain of Mount Sion there are cells of Monks encompassing that great Church which was founded there as they say by the Apostles because that there they received the Holy Ghost and there also is to be seen the venerable place of the institution and first celebration of the Lord's Supper 〈…〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breaking of the Eucharist 1 Cor. 10. 16. a And he came down to Caesarea and went up into the House of the Christians that is the Church and saluted them and departed thence to Antioch Hist. Eccl. l. 2. cap. 17. b Philo having described what kind of habitations they had proceeds to speak of their Churches which were frequently to be met with in several places of their Country How that the Sacred House was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Worshipping-place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monastery wherein these solitary livers perfomed the Mysteries of a severely-religious life bringing in thither not meat nor drink nor any other necessaries for the use of the Body but the Books of the Law the Prophets the Psalms or Hymns and the like things of Sacred use whereby Divine knowledge and Piety might be encreased and advanced to great perfection * 〈◊〉 Const. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈…〉 David 〈◊〉 canat populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremitates versuum non versuum initia ut male interpres Bovius * He mentions it Hist Eccl. l. 5. cap. 1. * Lib. 7. c. penult a They were so eminently religious as that they converted their own House into a Church Or else it is said The Church at their House because all of their houshold were Believers and faithful Christians so that their House or Family was a little Church b He was a person of great esteem for he turned his House into a Church * Or whosoever else were the Author thereof under Trajan whose then fresh success in subduing the Parthians and Arabians contrary to the unlucky presages of some his scope seems to have been to gratulate See Iacobus Miâ—yllus in Argumento a We passed through iron gates and over brazen thresholds and by many winding ascents we came at last to the house or room whose roof was overlaid with gold not unlike to what Homer makes Menelaus his house to have been And now I beheld and observ'd all things therein but I could see no Helena there but on the contrary a company of persons with their bodies bowed down and pale countenances * Pag. 52. See this of Clemens quoted in Greek and translated by the Author in the next Discourse Sect. 1. toward the end Ab Ann. 100 ad 200. a This passage out of Ignatius is thus translated by the Author in another M S. copy of this Discourse All of you meet together for prayer in one place let there be one prayer common to all one mind one hope in love in the immaculate faith in Iesus Christ than whom nothing is better All of you as one man run to the Temple of God as to one Altar to one Iesus Christ the High-Priest of the unbegotten God b One Altar to every Church and One Bishop with the Presbytery Deacons my fellow-servants 1 Tâ—m 2. 5. c On Sunday all that live in towns or in the country meet together in one place d To set up another Altar e One Altar to all the Church and One Bishop with the Presbytery and Deacons a Let the Door-keepers stand at the entries of the men looking well to them the Deaconisses at the doors where the women were to enter * Holy Porches * Lib. 6. c. 14. al. 21. Vid. Graec. a In Graeco 27. b In Graeco 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Epiphan Exposit Eidâ—i cathol c. 21. De duobus ulâ—imis Const. Apol. l. 8. c. 24 26. b See Act. 11. 26. Sâ—cr lib. 6. c. 8. Tâ—â—od l. 2. c. 24. 2. * In Tom 1 Biblioth Patrum edit Parisâ—â—ns ex Ardâ—ivo Viennensi * The word Missa seems to have been long used in Italy before it was elsewhere a As in