ipsis Apostolis Domini aedificata witnesseth Henry the second in his Letters Patents For being burnt in his time he takes a Princely care for the building of it againe as the Kings Majestie now doth for the repairing of that goodly edifice of S. Pauls Church now fallen to decay Anno 71. Crescens sent into Galatia by St. Paul Euseb l. 3. c. 4 Ado. would not content himselfe to preach in private houses but by S. Pauls example caused a Church to be built at Vienna Anno 79. St. Euseb l. 3. c. 20. John caused a goodly Church to be built about Ephesus where himself with an Archbishop divers Bishops of severall Churches in Asia met at a Synode This Church stood over against the hill where he robbed whom S. John converted Euseb l. 2. c. 25 Gaius Bishop of Rome affirmeth that til his time for 220. years together Churches had continued neere unto the Vaticane built by the Apostles which had Church-yards belonging to them and where were to be seen the Tombs and Monuments of the Apostles Anno 110. Ignatius reproved Trajan in a Church Anno 117. Niceph. l. 3. c. 19 Dion in Adrian Adrian caused Churches to be built for Christians wherein he forbade any of the Romane gods to be placed Anno 160. Euseb l. 5. c. 25. Polycarpus received the Sacrament publikely in the Church of Rome Anno 197. Bed l. 1. c. 4. Lucius King of Great Britaine desired of Eleutherius ut per ejus mandatum fieret Christianus which being granted â—lores hist he dedicated the Temples of the Heathen gods to the worship of the true God and made Churches of them and placed in them 28. Bishops and three Archbishops Seas Tertul. adv Vaâ—en in Apolog Anno 203. Tertullian maketh mention of these Churches built before his time and saith that commonly they were built upon an hill as Isaac was offered and Christ crucified on an hill and looked towards the East Nostrae columbae Domus in editis apertis Orientem amat Hence it is saith he that the Heathen traduce us for worshipping the Sun quòd innotuerit nos ad Orientis regionem praecari because it is openly known that all we Christians pray unto God in our Churches with our faces to the East and if they stand not so they are not like Christian Churches nor judged to be consecrated by Christian Bishops S. Ireâ— l. 3. c. 3. Anno 180. Irenaeus saw Poly carpus sit in his Bishops chaire in Smyrna S. James his chaire stood in the Church of Jerusalem for 326. yeares together saith Eusebius and was there to be seen in St. Austins time Euseb l. 5. c. 20. l 7. c. 19. notwithstanding Dioclesians Decree Anno 239. S. Aug. l 2. Con. lit Pâ—ttl c. 51. Cusâ—b l. 6. 〈◊〉 34. Fabianus suffered not Philip the first Christian Emperour to joyn with the faithfull in the Church before he had stood in loco poenitentium And so you see the zeale of Christians in building of Churches began in the Apostles times and continued for 280. yeares together at least And how necessary it was for the Apostles and their successours planters of the Gospel to build Churches and not to pray preach administer the Sacraments or exercise Ecclesiasticall discipline of excommunication and absolution in private houses S. Aug contr Mâ—nâ—â— epis 〈◊〉 4 â—â—m 6. Irenaeus Tertullian St. Augustine and divers godly Fathers tell us For hereby Catholickes and good Christians were knowne from Heretickes For nullus Haereticorum basilicam suam audet ostendere Heretickes had no Churches to shew nor chaire wherein they succeeded the Apostles Thus Irenaeus confoundeth Valentinus S. Iren. l. 3. c. 3.4.5 Cerdon and Marcion they could not shew how they succeeded the Apostles but he could prove his owne succession and reckon up all those that succeeded the Apostles in their severall Churches and so sheweth who succeeded Peter and Paul in the Church of Rome Whereby their vanity may in part appeare that against all Antiquity upon idle ghesses make fooles beleeve that St. Peter was never at Rome making the succession of Bishops and truth of the Latine Churches as questionable as the Centurists orders Thus Tertullian putteth Valentinus and Apelles to it to shew their descent Tertul. de praâ—â— ser c. 11. If they will not be accounted Heretickes aedant origines Ecclesiarum suarum evolvant ordinem Sacerdotum c. it a ut primus sit aliquis ex Apostolis let them shew when their Church began so that the first founder be an Apostle as Polycarpus was placed by St. John in Smyrna and Clemens by St. Peter in the Church of Rome Confingant tale quid Haeretici let Heretickes lay their heads together Tert. de praeâ— ser c. 17. and produce such a pedigree of their faith Which he was sure they could not doe for sine matre sine sede extorres vagantur Ecclesias non habent They were not Christians that had no Churches for 200. yeares after Christ but it plainely appeares by St. Irenaeus and Tertullian that they were Hereticks that were so long without Churches These had no Church for their Mother no Sea for their Bishops nor succession of them from the Apostles but were meere stragglers And for this cause saies St. Cyprian Haereticus sanctificare non potest S. Cyp. l. 1. ep 12. quia nec Ecclesiam nec Altarehabet an Hereticke cannot consecrate the Sacrament because he hath neither Church nor Altar for Eucharistia in Altari sanctificatur Without Churches no Sacrament could be consecrated nor received In this sort St. Augustine confoundeth the Donatists and Sectaries of his time S. Aug l. 2. cont Petil. c. 51. Numerate Sacerdotes vel ab ipsa sede Petri in illo ordine quis cui successit videte Reckon up your Priests who succeeded one another after St. Peter in his chaire if you will be esteemed members of the Church Hereby we may by Gods mercy make good the truth of our Church For we are able lineally to set down the succession of our Bishops from St. Peter to S. Gregorie and from him to our first Archbishop St. Austin our English Apostle as Bishop Godwin calls him downeward to his Grace that now sits in his chaire Primate of all England and Metropolitane This succession of Bishops to the Apostles and exercise of Ecclesiasticall discipline preaching of the word of God and consecrating of the Eucharist on the Lords Boord or holy Altar was judged a thing so necessary by the Apostles and their successors Eusâ—â— l. 8. c. 1. that as Eusebius reports Christians never ceased building repairing and inlarging of Churches even in the hottest times of persecution And though the Pastours were many times driven out of them and wandred up and down in Mountaines and Dens and Caves of the earth yet they found such favour with the Emperours that the Churches still continued And their chaires were never empty nor the succession of their Bishops interrupted no not in Dioclesians time when so many Churches were demolished True it is Cecilius in Minutius Foelix and Celsus in Origen and other Gentiles reviled Christians and called them Atheists quia nec templa nec deos haberent because they had neither temples nor Gods And indeed they had no such temples nor worshipped such gods as they did Yet Christians were never without Churches to serve the true God in Howbeit they were not called Temples or Basilicae before the Emperour Constantines time who built them in that stately and magnificent maner that they might equalize or surmount the sumptuous Temples erected by the Heathen to Diana Venus Jupiter or other heathen gods Thus necessity of Gods service and exercise of Ecclesiasticall discipline caused and continued the use of Churches from time to time and their zeale inflamed them to beautifie and adorne them in the most sumptuous maner that might be that with David and Solomon they might shew so farre as their poverty would suffer them in such glorious and magnificent buildings and by the sumptuous costlinesse bestowed in adorning of them with gold silver and precious stones the incomparable glory and infinite greatnesse of the Majestie of their God to whom that poore house was dedicated and before whom they presented themselves to performe such service as himselfe and his Vicegerents have appointed which doubtless as by the practice of S. Paul and the Apostles and the best Saints of God may appeare is much more acceptable unto him being performed in an house of his own than if it had been continued in one of ours in some upper chamber as now upon necessity it was Wherefore since by Gods mercy we doe in part enjoy the piety and bounty of our Predecessours and have the houses of God left us to serve God in let us abandon the irregular fashion of straggling Schismatickes in making Conventicles praying preaching and breaking bread in corners private houses and dining rooms And on the other side let us conforme our selves in frequenting the Lords house to the practice of the Lords Church especially on the Lords day and say with David O come let us goe into the house of the Lord and fall flat on our faces before his footstoole And if we doe not onely bend or bowe our body to his blessed Boord or holy Altar but fall flat on our faces before his footstoole so soone as ever we approach in sight thereof what Patriarch Apostle blessed Martyr holy or learned Father would condemne us for it or rather would not be delighted to see their Lord so honoured and their devotion so reverently imitated and so good hope given to have it in such sort continued in the Lords house on the Lords day by the Lords servants unto the Lords comming againe who doubtlesse will then ratifie what he hath already pronounced Blessed are those servants whom the Lord when he commeth shall finde so doing Amen FINIS PErlegi hanc concionem habitam in visitatione Trionnali Reverendi in Christo Patris Episcopi Lincolniensis in quâ nihil reperio sanae doctrinae aut bonis moribus contrarium quominùs cum utilitate pablicâ imprimatur it a tamen ut si non intra tres menses proximè sequentes typis mandetur haec licentia sit omnino irrita Ex Aedibus Lambethanis II. Calend. Martii 1635. GUIL BRAY Rmo. Patri D. Arch. Cant. Sacellanus domesticus
of God by their example for ever after Wherefore their obedience and humility would better beseeme us than the pride and opposition of Diotrephes against St. John and St Paul and the whole Church of God about the day of meeting or the Service thereon used onely for preheminence sake 3 Now I come in the next place to the holy duties wherin the Apostle and his Disciples spent the Lords day The first of these is breaking of bread How is that done St. Augustine tells us sicut frangitur in Sacramento corporis Christi S. Aug. ep 86. not as bread is broken in a Taverne but as it is broken in the Sacrament of the Lords body Therefore the Syriac plainely calleth this breaking of bread receiving the Eucharist So doth Justin Martyr And none is so fit as he to expound St. Austins sicut to tell us how bread was broken in the holy Eucharist in those primitive times This he doth in his information given thereof unto Antoninus plus Sunday saies he is the day of our meeting S. Justin orat ad Anton. for taking that nourishment which with us is called the Eucharist Then the brethren come together ad communes preces supplicationes to common prayers and supplications then are read the writings of the Prophets and Apostles deinde Lectore quiescente when the Reader hath finished all divine Service Praesidens orationem habet he that hath the chiefe place maketh an Oration or Sermon and instructs the people and exhorts them to imitate those excellent things which they have heard read Here is reading of prayers and lessons both out of the Old and New Testament and after them a Sermon and the Sermon doth not justle out any part of divine Service though the President or Bishop himselfe made it Thus the first Service endeth with a Sermon And now begins the second Service Sub haec consurgimus omnes c. prayers being finished and the Sermon done we all stand up at once and poure out our prayers Stand up and pray Marvaile not at this For in the Primitive Church prayers on the Lords day were performed standing in memory of Christs resurrection And it was not lawfull de geniculis adorare to pray kneeling as appeares out of Tertullian Tertul. de Coron mil. Concil Nic. Can. 30. S. Bafil de Sp. Sancto c. 27. S. Aug. ep 119. S. Epiph. l. 3. To. 2. and the Nicene Councell and the Fathers that succeeded Then precibus finitis prayers being ended ei qui fratribus praeest offertur panis c. Bread wine and water are offered to the Priest who taketh the same and with all his might courageously preces gratiarum actiones profundit poures out prayers and benedictions over them and then all the people give a cheerefull acclamation and cry Amen Then is distribution made cuique praesenti to every one present doubtlesse to lay men as well as to Priests and Deacons Then also the richer sort contribute what they thinke fit which is laid up for the use of the poore Here are reading of prayers and lessons expounding of Scripture supplications benedictions oblations to the Priest collections for the poore distribution of the Sacrament all required to breaking of bread ficut frangitur in Sacramento corporis Christi as it is broken in the Eucharist And so we see how the use of our first and second Service is founded on and agreeth with the practice of the Primitive Church by the testimonie of this holy Martyr Yet this may more clearely be delineated out of the Fathers that succeeded him Christian Churches in the Primitive times had these distinct places in them there was Sacrarium Presbyterium and Auditorium the Sacrarium or holy place was distinguished from the Presbyterie by certaine lists and railes the Presbyterie also was divided from the Auditorie Nave and body of the Church per cancellos by a certaine partition that gave it the name of a Chauncell In the holy place stood the Altar or Lords boord and not in the body of the Church In the Presbyterie was placed Cathedra Episcopi exedrae Presbyterorum the Bishops Chaire or Throne and stalls for Priests For anciently none else not so much as Deacons were permitted to sit in the Church In the Auditorie stood the Pulpit or Readers Tribunall as Saint Cyprian calls it Now the Service that was performed in Sacrario was much different from that which was done in Auditorio None were allowed to come and stand within the lists of the holy place where the Altar was fixed but the Priests Concil Arel Can. 15. S. Cyp. l. 1. ep 9. whose office it was non nisi altari deservire to stand and serve at the altar and none but they Concil Constantinop 6. Can. 69. And the Canon in the sixth generall Councell excludeth all lay men from thence unlesse it were to come in to offer And the passages in Theodoret between S. Ambrose and Theodosius make it manifest S. Theod. l. 5. c. 18. and they are much mistaken that produce the Councell of Constantinople to prove that communion Tables stood in the midst of the Church But the Service in the Auditory might and was much of it performed by such as had onely a toleration to read from the Bishop without imposition of hands by the Presbyterie as Celerinus had from Saint Cyprian S. Cypri 2. ep 7. And such had authority to goe into the Pulpit and read the Service appointed and when the Reader had finished the Ecclesiasticall office then the Expounder or Preacher went up into the Pulpit and did expound some place of Scripture formerly read Tert. depraeser c. 16. Eusch l. 6. c. 34. S. Cypr. l. 4. ep 2. l. 2. ep 1. l. 1. ep 7. 4. At this Service were present Catechumeni Competentes Neophyti and all sorts of Auditors beleevers or unbeleevers But at the second Service which began in Sacrario when this first Service ending with a Sermon was done in Auditorio none were admitted to be present but only the faithfull And these kneeled behind the Deacons in the midst of the Presbytery or Chauncell and with them such Priests as after penance done ad limina Ecclesiae were admitted only in communionem laicorum For Penitents were permitted to kneele together with the faithfull but that was post exomologesin as Tertullian thinkes fit to call it after confession and penance which was so district and severe in those primitive times performed in sackcloth and ashes and the Penitents casting themselves downe at the thresholds of the Church doores and after admission into the Church with much adoe granted then casting themselves downe upon their knees before the Altar or Lords boord to receive the Priests absolution that our silken eares will be in danger to be galled with the hearing of so rough a discipline Yet all of us confesse in the Commination That in the Primitive Church there was such a godly discipline whereby
pergentibus S Aug. Ser. de tem 251. when others goe to Church or in such sort that publicum impediunt ministerium as Chemnitius speakes they hinder them from the publicke service of God Chem. de Fest p. 4. Those also are profaners of the Lords day as Origen saies qui sacris lectionibus terga vertunt Orig. hom 11. in Jer. that make base account of Scripture read and such as Saint Cyrill sayes that will not Ecclesiastico officio interesse S. Cyril in Je l. 8. c. 5. come to Church till Service be ended and the Sermon to begin and such as St. Austine sayes that cogunt Sacerdotem ut abbreviet missam make the Priest to curtaile divine Service S. Aug. Ser. de tem 251. aut ut ad eorum libitum cantet or sing or say it after their fancy not antiphonatim the Priest one verse and the people another which factious disposition St. Basil reproves in some Clergie men of Neocaesarea S. Basil ep 45◠that being against the practice of the universall Church continued from Ignatius who was directed thereunto by an Angell as Socrates affirmeth Those yet are worse profaners of the Lords day Socrat. l. 6. c. 8. that will not reade the Letanie on it for excitavit Diabolus saies St. Chrysostome in plaine termes the Divell himselfe and no body else S. Chrys Ser. antequam iret in exil Bed his l. 1. c. 25. hath stirred up those that make brabbles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the Letanie to bring it into contempt which was the meanes of the first conversion of our English Nation Trypho the Jew alledgeth Isa 58.13 to prove Justin Martyr a breaker of the Sabbath who tells him that the Prophet I say requireth no more than was before commanded by Moses in the law S. Just in Tryph. Tom. 2. whereunto he had given his answer This very place of Scripture our zealous Sabbatarians his issue borrow of that Jew and use as a sword to cut off all sports and recreations on their Sabbath with all other actions of our owne because we are forbidden to doe our owne will or to speake our owne words or vaine words on the Sabbath But let them beware that with Saul they fall not upon their owne sword For I pray you deale clearely and say whether those that will neither preach pray catechise administer the Sacraments nor performe any part of divine Service as Gods Magistrate appoints doe not their owne wills His I am sure they doe not And when they make new glosses and expositions of Scripture never received in the Church of God nor delivered by any ancient Father whom by Canon they are bound to follow and call the Lords day a Sabbath Lib. Can. An. 1571. Can. 19. whether they doe not speake their owne words And when they use vaine repetitions and babling in their prayers and preaching saying Lord Lord oftener in one prayer than there are words in all the Lords prayer doe not use vaine words and take the Lords name in vaine and be not punctually those whom our Saviour reproves by Saint Marke cap. 7. ver 7. In vanum me colunt they honour me with vaine words vaine glosses and expositions vaine babling and repetitions crying Lord Lord and all in vaine for they doe not the thing that I say For I say when you pray say Our Father c. and thus you will not doe but will pray an houre together before a Sermon yet though Christ and his Church command them to say it they will not doe it He that can say Corban and cry up the Sabbath the Sabbath it is a sufficient Supersedeas it is duty and piety enough though he neither honour Father nor Mother Christ nor the King his Vicegerent nor the Church his Spouse Let those then that are so violent against such as recreate themselves civilly and modestly in such wise as Gods Magistrate doth allow to prove them Sabbath breakers which is no sin at all look they be not found such as with an high hand and stiffe neck profane the Lords day in despite of Authority and so adde drunkennesse to thirst namely to their open profanation rebellion or disobedience which is as the sinne of witchcraft From which leprosie washing seven times in Jordan will not cleanse them unlesse they can prove Gods Magistrate Nebuchodonosor and themselves the three children Sure I am their disobedient and scornfull contempt of our Church Liturgie is to many godly and learned men farre their Superiours in these respects very scandalous and may drive many that reverence antiquity with us and for that cause stand well affected to our Church to withdraw themselves from us That it is not to be wondred at if Recusants should increase but rather it is a wonder that there are no more For how can any man of judgement and discretion like that Liturgie and forme of divine Service which our selves they say contemne scorne mangle and misuse as we list and some reject utterly as unlawfull and Antichristian Doe we tell them it is poison and doe they see us cast it out of our hands and doe we wonder that they will not run and take it up and eat it or that they refuse the use of it as we doe or rather forbeare the Church till it be used They will use no Crosse forsooth nor Surplice meet no coarse at the Church gate Church no women read no Service on Wednesdayes Fridayes Saturdayes Holy dayes nor on their Eeves will not stand at the Creed nor Gospel kneele at the Communion nor bowe the knee at the blessed name of the Lord JESUS nor goe in procession or keep their perambulations nor doe any thing at all as the Church appoints yet the worst is they would be esteemed members nay pillars of the Church whereas indeed they are neither the one nor the other but a disease a fretting canker a dangerous faction in the Church They are wandring starres and disasterous planets who have and doe blast the most flourishing and glorious Church under the cope of Heaven were it not that these withered branches doe appeare her onely spots of disgrace And because they are such hence it is that the Church for her owne safety is faine to renounce all defence of them and their doctrines against the Romanists Therefore she ought not in right to be upbraided or deserted for any thing they say or doe The Church knoweth and every member thereof of seeth that this generation had eaten out her bowels long since like Vipers and become her destruction but that by Gods providence they have as sufficiently discovered their malicious projects to be bent alike for the casting downe of Crownes and Scepters and lawes of the Land and the Professours thereof as for the trampling under their feet of Miters and corner'd Caps Bishops and such as exercise jurisdiction under them together with our Booke of Common Prayer and Canons Ecclesiasticall Therefore the Church
hath little cause to honour them as her children with her defence before they will be brought to honour her and her orders nay to honour the Lord and his day in breaking of bread and preaching in such sort as shee hath learned of St. Paul and delivered in the Booke of Common Prayer And now I have done with them The last point with which I will conclude is the place where Saint Paul preached In an upper chamber Let no man thinke from hence that he hath got a warrant to doe so in these dayes This is the third time Paul came to Troas At the first time being 41. yeares of age as some account he was called away by a vision into Macedonia and made no stay at all Acts 16. About three yeares after he came thither again to looke for Titus 2 Cor. 〈◊〉 but not finding him he onely faluted the brethren and went away in great heavinesse Now in the 47th yeare of his age he comes hither againe and stayes but seven dayes so that he had no time to take order for building of a Church to preach and to celebrate the Euchrist in Follow him therefore to Corinth where he stayd a yeare and sixe moneths where we shall not take him preaching in an upper chamber Acts 18.11 For so soone as the Jewes had driven him out of the Synagogue and beaten Sosthenes the Ruler of the Synagogue for suffering him to preach on the Sabbath day and also blasphemed his doctrine in all probability touching the observation of the Lords day saying as it was maliciously reported amongst the Jewes that the Lord was not risen but that his Disciples stole him away therefore the day of his resurrection ought not to be kept nor preached on their Sabbath tending so much to the overthrow thereof Upon this or the like blasphemy St. Paul tooke just occasion to renounce them and their Synagogue saying From henceforth I goe unto the Gentiles And so immediately he tooke order for a publike place to meet in so large that men and women learned and unlearned beleevers and unbeleevers might all meet together And this place was a CHURCH If the whole Church be come together into one Place they may speake languages provided that they doe interpret 1 Cor. 14.33 Yea but how doth it appeare that this one place is a Church Why because himselfe calls it so saying In the church I had rather speake five words c. ver 19. So their comming together to eat the Lords body was into one place 1 Cor. 11.20 and this one place was a Church ver 18. When yee come together in the Church I heare c. this is not to eat the Lords body This Church or publike place of meeting is many wayes distinguished from private houses The Church was free for all to come into Jewes or Gentiles beleevers or unbeleevers 1 Cor. 14.24 so were not private houses In private houses women might speake not so in the Church In private houses men might be covered and women uncovered S. Chrys in Act. ho. 21. de Sacer dot l. 6. hom de eucha in encaeniis not so in the Church In the Church reverence was to be given to the Angels which attend the Lord our Saviour at his table in tremendis mysteriis as St. Chrysostome speakes where he is truely and really present not so in private houses In private houses they might eate and drinke not so in the Church These Churches had Bishops set over them which had power of excommunication penance and absolution which was not used in private houses but onely in the Church 1 Cor. 5.5 2 Cor. 2.7 To these Churches belonged stockes of money whereby Widowes and others were maintained at the discretion of the Bishop 1 Tim. 4.9 which authority they had not in private houses but were at the curtesie of the owners to be received or not Mat. 10.10 In these Churches stood the Lords boord which was not placed in any private house 1 Cor. 10.21 This table of the Lord is called also an Altar 1 Cor. 8.13 They that waite of the Altar are partakers of the Altar which is not to be understood of Israel after the flesh For habemus Altare we under the Gospel have an Altar Heb. 15.10 And so is the word Altar and Lords table indifferently and alike anciently used in the writings of the Fathers who best knew how to expound Scripture These were some Tables or Altars of stone quia Christus est lapis angularis some were of wood the better to expresse his death on the tree S. Just in Tryph. Tom. 2. Tert. l. 4. adv Marcion posuerunt lignum in panem ejus Jer. 11. These woodden Altars or Tables the furious Circumcellions brake downe in St. Augustines time So that from the 47th yeare of Saint Pauls age which was the 57th of our Sauiour we may count out of Scripture that the devotion of Gods people began in building of Churches for breaking of bread and preaching and with them began the solemne exercise of the jurisdiction of Bishops in excommunication penance confession and absolution which without Churches could not well be exercised But in Ecclesiasticall writers we find the beginning more early and so the use continued without interruption in the midst of all their persecutions for 287. yeares together untill Dioclesians time I might be infinite in this kinde but I will give you but a touch thereof Euseb l. 5. c. 17. The Apostles and disciples staid in Jerusalem after Christs resurrection twelve yeares together and preached to the Jewes in their Synagogues but because they kept the Sabbath no better than their Lord did but began to keepe the Lords day which the Jewes detested and to neglect the Sabbath S. Justin de verit l. 2. in Try which they onely doted on as necessary to salvation they are driven out of Jerusalem and dispersed into sundry Nations And in the first yeare of their dispersion which was about the 47th of our Saviour they began to build Churches to preach and administer the Sacraments in on the Lords day About this time or before a goodly room in Theophilus his house in Antioch An Christi 38. Hieron in ep 2. ad Gal. Euseb in Chr. S. Clemen recogd l. 10. where ten thousand met at one time was consecrated for a Church by St. Peter and there was placed St. Peters chaire which for a long time after there continued S. Mark also about the same time caused divers Churches to be built about Alexandria Euseb l. 2. c. 16. wherin it was unlawfull to eat and drinke but they were used onely for reading preaching and meditating on Gods word praying singing of Psalmes and the like In the yeare 57. S. Paul caused a Church to be built in Corinth and in divers other places Anno 63. Joseph of Arimathea caused a Church to be built in Glastonbury Hist Eccles Angl. Erat haec Ecclesia ab