nor Riches was the top and utmost of his desires And yet when he spake thus he would add not that he should be restless or discontented till he could obtain some such thing but to shew what kind of life he did affect and in how low an Orb of this world's Preferments he would have been content to be placed This sense of his mind is clearly express'd by himself in a Letter of his to a worthy Friend written upon occasion of certain ungrounded conjectures made by some upon his being by the then Archbishop of Canterbury admitted into the number of his Chaplains in which he affirms That he had lived till the best of his time was spent in tranquillitate secessu and now that there is but a little left should I saith he be so unwise suppose there were nothing else as to enter now into a tumultuous life where I should not have time to think my own thoughts and must of necessity displease others or my self Those who think so know not my disposition in this kind to be as averse as some perhaps would be ambitious 28. This inward sense of his Soul which was also his most deliberate choice did not arise from any sad melancholy or sour discontent upon some great disappointment for he that had no great Ambitions could have no great Disappointments nor did it spring out of a fond and over-dear affection to Privacy or from an unfitness for business and converse with the world the property of some who are styl'd Mere Scholars for his Collegues and others who had the happiness to be acquainted with him knew him to be a person of singular Prudence and admirable abilities both for giving pertinent directions and advice in any important case as a Friend and for the managing of Colledge-affairs as Fellow and for discharge of his particular Trust as Tutor He was wont indeed to call his Study his Cell but not as if he meant according to the lazy and useless Monastick way of life to immure and shut up himself there from converse with others He was far from affecting such an unprofitable unactive Solitude for none was more free and open for Converse especially with ingenuous and inquiring Scholars Let who would repair to him provided they were not captious and impertinent he would give them their fill of discourse and enlarge to ample satisfaction yea he would farther take the pains if so much were desired to give his full mind in writing even himself would do it without the help of an Amanuensis 29. There is one thing more to this purpose which here offers it self to be considered That though our Author loved a retired studious life yet his Thoughts were not shut up within his Cell but his Soul covered the whole Earth to borrow that expression of Siracides concerning Solomon his Heart was as large and wide as the Universe He so lived and was affected as became a Citizen of the World More especially as became a Christian and a member of the Church Catholick his Thoughts and Cares were particularly concern'd in the affairs of Christendom And accordingly for the gaining of forein Intelligence besides his Letters from some knowing Friends with whom he kept correspondence he was not unwilling to expend yearly something out of his small Incomes and when he sent it to such as were at charge to furnish him weekly for the most part with Intelligence he us'd in his Letters to them to call it His Tribute that was his word implying his ingenuity and withal his respect not Wages or any the like word of a mercenary or servile signification and to one of them he was pleas'd once pleasantly to say I am neither Dean nor Bishop but thus much I am willing to set apart to know how the World goes adding that if it were with him as it is with some whose Incomes were greater and who wanted neither Riches nor Honour but a good Heart and the power to do good with them in the world he should do a great deal more than that he did as numbering the affairs of Christendom amongst his best concernments and the gaining a more particular acquaintance therewith by helping to maintain correspondencies amongst Learned and wise men in distant Countries amongst the best uses he could make of that estate which God had given him Herein he also verified that of the Psalmist The works of the Lord are Great sought out of all them that have pleasure therein 30. But yet more particularly he had a very pious solicitude for the affairs of the Protestant Reformed Churches being heartily desirous that the Design then on foot for procuring Peace amongst Protestants might take effect And therefore he could not but greatly wonder to see so little life and affection toward this negotiation for Peace in too many of the Protestant profession yea even in some who would seem best affected to the forein Churches these he observ'd would profess a desire that such a Pacification could be accomplish'd but yet with a kind of heaviness and deadness as he thought who in the mean time was not so coldly and indifferently affected it being his heart's desire and prayer to God that all Protestants would follow after the things which make for peace and things wherewith each might edifie the other then would not those who were come out of Babylon be so unwise and desperate as manifestly to weaken the Protestant Interest by their fierce animosities and violent contests about some Doctrines neither Fundamental nor Necessary to Salvation and consequently expose themselves as a prey to the common Enemy that breaths out nothing but threatnings and slaughter against the true Worshippers the faithful Servants of Christ and would triumphantly rejoyce to see their memorial cut off from the earth that the Name of Protestants may be no more in remembrance This truly Heroick Design for Peace that was the Epithet our Author gave it he foresaw would prove Difficult but yet he judged it Fecible and the enterprise was the more Heroick because accompanied with Difficulties That which made it Difficult was as he well observ'd Prejudice and Studium partium and a fond esteem of some Opinions peculiar to each side or contended for by some of note amongst them who having once drawn bloud in such Controversies that was his apt expression whereby he meant their having publickly engaged and declar'd themselves therein were therefore the more averse from hearkening to any Overtures of Peace as fearing some beloved Dogmata and consequently their Reputation should thereby receive no little prejudice But that this Pacifick design was Fecible he nothing doubted and that it might the better attain an happy issue he thought in general this was the most compendious and effectual way viz. That neither side should be roughly press'd or urged to relinquish presently their Opinions of difference but rather all fair and calm endeavours should first be us'd to perswade both parties That the difference
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
to this if you please that which Eusebius relates of this Emperor to wit that when Paulus Samosatenus being deposed by the Council from his Bishoprick and Domnus chosen in his room would not yield up the possession of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter being brought before Aurelianus the Emperor he decrees that it should be given to those of the Sect unto whom the Bishops of Rome and Italy should send Letters of communion Sic demum Paulus saith Eusebius à seculari potestate summo cum dedecore ex Ecclesia expellitur For that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here meant the Christians Oratorie or House of Sacred assembly at Antioch and not the Bishop's house as some would have it appears both because Eusebius elsewhere so uses it as namely Lib. 8. c. ult Lib. 9. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also because he expounds himself presently by Ecclesia when he saith Sic Paulus summo cum dedecore à potestate seculari ex Ecclesia exigitur For surely he meant not that he was by the secular arm cast out of the Church as Church is taken for the Company of the Faithful but as it signifies the Place of Sacred assembly where this Paulus kept possession after he was deposed for Heresie by the Council But what need we trouble our selves thus to gather up Testimonies for the latter half of this Seculum I have one Testimony behind which will dispatch it all at once yea and if need be depose for the whole also It is that of Eusebius in his eighth Book Hist. Eccl. in the beginning where describing those peaceful and Halcyonian days which the Church enjoyed for many years from the time of the Martyrdom of S. Cyprian unto that most direful persecution of Diocletian and how wonderfully the number of Christians was advanced during that time he speaketh on this manner Quomodo quisquam infinitâ illos hominum turbâ frequentatos conventus coetuúmque in singulis urbibus congregatorum multitudinem illustrésque in Oratoriis concursus describere valeat Quorum causa quum in Antiquis illis AEdificiis satis amplius loci non haberent vel antiquis illis AEdificiis handquaquam amplius contenti amplas spatiosásque in omnibus urbibus ex fundamentis erexcrunt Ecclesias Lo here how in those Halcyonian days Christians had not only Churches or Houses of worship but such as might then be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Edifices which how far it may reach let others judge Secondly That the number of Christians being grown so great that those ancient Fabricks were no longer sufficient to contain them they erected new and more spacious ones in every City from the foundations And all this testified by one that himself lived and saw part of those times These sacred Edifices Diocletian and those other surrogated Emperours which continued that direful ten-years Persecution begun by him commanded by their Edicts to be every where demolished as we may read in the same Eusebius at large The like whereunto seems never to have happened in any of the former Persecutions in which they were only taken from the Christians but again when the persecution ceased for the most part restored unto them as in the former Persecution they were by Galienus under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshipping Places And thus I think I have proved by good and sufficient Testimonies That Christians had Oratories or Churches that is appropriate Places for Christian worship in every of the first three hundred years I am well assured whosoever be judge long before the days of Constantine I will add to these Authorities two or three Reasons why they must in all likelihood have had such Places First Because it is certain that in their Sacred assemblies they used then to worship and pray towards the East which how it could be done with any order and conveniencie is not easie to be conceived unless we suppose the Places wherein they worshipped to have been situated and accommodated accordingly that is chosen and appointed to that end Secondly Because of their Discipline which required distinct and regular Places in their assemblies for the Poenitentes Auditores Catechumeni and Fideles and therefore argueth they met not in every place promiscuously but in Places already fitted and accommodated for that purpose Lastly Because they had before their eyes an example and pattern in Proseucha's and Synagogues of the Iews from whom their Religion had its beginning which though as contrary to the Religion of the Empire as theirs yet had places appropriate for the exercise thereof wheresoever they lived dispersed among the Gentiles Who can believe that such a pattern should not invite the Christians to an imitation of the same though we should suppose there were no other reasons to induce them but that of ordinary convenience Answers to the OBIECTIONS I Come now to answer the Objections brought by such as maintain the contrary opinion which are two First say they It is not likely no not possible they should have any such Places living under a Pagan and persecuting State and Empire I answer This Objection is already confuted by matter of Fact For it is to be noted that the greatest and most cruel Persecutions and the five last of the Ten fall within the third or last Centurie in which that Christians had Oratories or Houses of Christian worship we have before proved by most indubitate and irrefragable Testimonies But if in this why not as well in the former Ages wherein the Persecutions were as no more in number so far less bitter For it is to be taken notice of That these Persecutions were not continual but as it were by fits and those of the two first Centuries of no long durance so as the Churches enjoyed long times of peace and quietness between them Besides why should it seem to any one less credible that Christians should have their Oratories or Houses of worship under the Roman Empire whilest the State thereof was yet Gentile and opposite to the Faith of Christ than that they had them in the Kingdom of Persia which never was Christian For that they had them there as old as the days of Constantine Sozomen testifieth Lib. 2. c. 8. The occasion of the demolishing whereof by King Isdigerdes and of that most barbarous persecution of the Christians of those Countries for thirty years together about the year 400. Theodoret relates Lib. 5. c. 38. namely that one Audas out of an indiscreet and unseasonable zeal though otherwise a vertuous and godly Bishop having demolished the Persians Pyraeum or Temple where the Fire was worshipped and refusing to build it up again as was enjoyned him the King thereupon mightily enraged caused all the Christians Oratories or Churches in his dominions to be demolished likewise and that horrible Persecution before mentioned to storm against them Could the Christians find means and opportunity to
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
chastity and virginity to be for this cause in a worst condition he accounted it a folly for men to go about to encrease their kind with such carefulness and diligence whenas Nature according to Divine moderation continually receives as well diminution as increase Therefore he published a Law to the people That both those who lived a single life and those who had no children should enjoy the like priviledges with others yea he enacted that those who lived in chastity and virginity should be priviledged above them enabling both sexes though under years to make Testaments contrary to the accustomed politic of the Romans This alteration of the Roman Law by Constantine Eusebius also witnesseth lib. 4. cap. 26. de vita Constantini and again cap. 28. where he saith That above all he honoured most those that had consecrated their lives to divine Philosophy he means a monastical life and therefore he almost adored the most holy company of perpetual Virgins That which the Father had thus enacted the Sons also seconded and some of the following Emperors by new Edicts till there was no relique left of those ancient privileges wherewith married men had been respected which Procopius saith how rightly I examine not was the cause of the ruine of that Empire which was so much enfeebled and weakned through the new procreation of children that it wat not able to match the numerous armies of the barbarous nations This was the first step of the disregard of marriage and the Desire of wiving which was not an absolute prohibition but a discouragement But no sooner had the Roman Bishop and his Clergy got the power into their hands but it grew to an absolute prohibition not for Monks only but for the whole Clergy which was the highest disrespect that could be to that which God had made honourable among all men 4. Lastly It is a thing not to be passed by without admiration That the Fathers and others even at the beginning of Saint-worship by I know not what fatal instinct used to call Saints and their Reliques Towers Walls Bulwarks Fortresses that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzim in the prime and native signification Basil in his Oration upon the Fourty Martyrs whose Reliques were dispersed over all the Countries thereabouts speaks in this manner These are are those who having taken possession of our Countrey as certain conjoyned TOWERS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secure it from the incursions of Enemies The same Basil concludes his Oration upon Mamas the Martyr in this manner That God who hath gathered us together in this place and disposes of what is to come keep us safe from hurt and secure us from the ravenous Wolf and preserve stedfast this Church of Caesarea being guarded with the mighty TOWERS of Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome in his 32. Homily upon the Epistle to the Romans speaking of the Reliques of Peter and Paul This Corps saith he meaning of Paul fortifies this City of Rome more strongly than any TOWER or than ten thousand RAMPIRES as also doth the Corps of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Are not these strong Mahuzzims The like whereunto is that of Venantius Fortunatus a Christian Poet not much above an age younger than Chrysostome A facie hostili duo PROPUGNACULA praesunt Quos Fidei TURRES Urbs caput Orbis habet The Faith 's two TOWR'S in Lady Rome do lie Two BULWARKS strong against the Enemy At the same thing aims Gregory lib. 7. Ep. 23. ad Rusticianam Patriciam entreating her to come to Rome Sigladios Italiae bella formidetis c. If you fear the swords saith he and wars of Italy you ought attentively to consider how great the PROTECTION of Blessed Peter the Prince of the Apostles is in this City wherein without any great number of people without the aid of souldiers we have been so many years in the midst of swords by God's providence safely preserved from all hurt But to return again to S. Chryscstome who in his Homily upon the Egyptian Martyrs Hom. 70. ad populum Antiochenum speaks after this manner Those Saints bodies saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORTIFT our City more strongly than an IMPREGNABLE WALL OF ADAMANT and as certain high ROCKS hanging on every side repel not only the assaults of those Enemies which are sensible and seen with the eye but also overthrow and defeat the ambuscadoes of Invisible Fiends and all the Stratagems of the Devil Here you see are Mahuzzims â—oo So long before in the days of Constantine Iames Bishop of Nisibus renowned for Holiness was according to order given by Constantine in his life-time saith Gennadius buried within the walls of that City being a Frontier of the Empire ob custodiam viz Civitatis Gennad de Vir. illustr cap. 6. Evagrius lib. 1. c. 13. tells us That the Antiochians offered up a supplication to the Emperour Leo the first about the year 460 for the keeping of the Corps of holy Simeon surnamed Stylita or the Pillarist in this form Because our City hath no wall for it had been demolished in a fury therefore we brought hither this most holy Body that it might be to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A WALL and A FORTRESSE which would be in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshur vlemahoz S. Hilary also will tell us That neither the GUARDS of Saints nor Angelorum munitiones the BULWARKS of Angels are wanting to those who are willing to stand Here Angels are Mahuzzim as Saints were in the former The Greeks at this day in their Preces Horariae thus in vocate the Blessed Virgin O thou Virgin mother of God thou impregnable WALL thou FORTRESSE of Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 28. we call upon thee that thou wouldest frustrate the purposes of our Enemies and be a FENCE to this City thus they go on calling her The Hope Safeguard and Sanctuary of Christians Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz Mahuzzim a strong Mahoz indeed To conclude The Titles of Protectors Guardians and Defenders which is the signification of Mahuzzim when a Person is meant as they are more frequent so are they no less ancient Greg. Nyssen in his third Oration upon the fourty Martyrs calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guarders and Protectors Eucherius his S. Gervase the perpetual Propugnator Protector of the faithful Theodoret. lib. 8. de curandis Craecorum affectionibus calls the holy Martyrs Guardians of Cities Lieutenants of places Captains of men Princes Champions and Guardians by whom disasters are turned from us and those which come from Devils debarred and driven away I might here add something also concerning Images whose worship is another part of the Doctrine of Daemons and shew how well the name Mahuzzim would befit them which the Iconomachical Council of Constantinople calls so unluckily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fortresses or Mahuzzim of the Devil And perhaps the nine and thirtieth verse in the fore-alledged Prophecy
discern in S. Malthew the Hebrew Evangelist Chap. 24. v. 30. two such Appearances intimated The one in the words Then shall appear the sign of the Son of man in heaven and all the Tribes of the earth shall mourn out of Zach. 12. v. 10 11 12. The other in the words following And they shall see the Son of man coming in the clouds of heaven with power and great glory out of Dan. 7. But here I find a rub which I cannot yet get over For this appearing of the sign of the Son of man in heaven as well as his coming in the clouds with great glory is said to be immediately after the tribulation of those days that is as I am wont to expound it soon after the long tribulation of the Iewish Nation shall be ended But their tribulation shall not end till they be converted Ergo their Conversion must needs precede the sign of the Son of man in heaven there mentioned Here I stick But your Objections I think I could answer thus As first to that of the Iews Conversion to be wrought by the taking away the veil from their hearts 2 Cor. 3. I could answer That that is the Internal cause of their Conversion or if you will the act of the Spirit of God illuminating and converting them as he that takes away the film from the eyes of him that sees not or the hood from him that is hood-winkt does by that act make him see But I speak of the External cause or means of the Iews Conversion such as in the ordinary administration of God is the preaching of the Word but extraordinarily may be by Miracle as was in the Conversion of Paul who nevertheless had the Mosaical veil taken from his heart as well as the rest of his Nation when they are converted shall have But by the way because you mention that place Luk. 7. 47. give me leave to add That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Scripture not only Quia or quoniam but also the redditive thereto which is Ideo propterea because namely the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers signifies both as appears Psal. 116. v. 10. compared with 2 Cor. 4. 13. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebraeo à Paulo exponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gen. 22. 17. item Eccles. 8. 6. See our English In both which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both the causal Quoniam and the redditive thereto Ideo Now the Scripture is wont to extend the Greek words it useth unto the full notion of the Hebrew or Chaldee to which they answer as may be proved by many Examples though in the Greeks use they signified not so This Dialect is called Lingua Hellenistica spoken by the Hellenists or Greekish Iews which lived dispersed under the Greek Empire whose property is to accommodate verba Graeca notioni Orientis But no such ground can be shewn I think for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quando to signifie the redditive tunc To your other Objection How such a Vision could be manifested to the Iews dispersed in several parts of the world I could answer That a Vision or Apparition in Heaven may be seen to the greatest part of the world at the same time as Stars and Comets are how else shall the Appearing of our Saviour in the clouds of Heaven at his coming to Iudgment be seen at once to so many Nations of the world But here is one thing more considerable from the miraculous Conversion of S. Paul upon supposal that that of the Iews may be like it viz. That though many were present with S. Paul at that time yet none saw the apparition of Christ nor heard him speak but Paul alone for whose sake he appeared The rest saw indeed a strange light and heard the voice of Paul replying and answering but they heard not the voice nor saw any that spake unto him which therefore made them astonished Compare Acts 9. 7. where it is said They heard Paul's voice with Acts 22. 9. where it is said They heard not the voice of him that spake unto him And take heed here of some of our English Bibles which have put in a not where it should not be as they have done the like in other places Fie upon such careless Printers But to the matter What if the like be at the Iews Conversion to wit that they alone shall see and hear the voice of Christ but none of the Gentiles amongst whom they dwell though perhaps some strange light for a testimony may at that instant surprise the whole world to the astonishment of the Nations therein Consider that of Matt. 24. 27. and the places of the other Evangelists answering thereto And what if the Iews upon such an apparition may have as S. Paul had an Ananias too or as they expect an Elias to instruct them So you know the ancient Christian Church believed from Mal. 4. 5. Mat. 17. 11. Ecclus. 48. 10. For though the Fathers as well as the Iews might erre concerning the person and circumstances of this Elias yet it follows not presently but the substance of the opinion might be true But I will not discover all my roving Speculations unless I had better ground for them lest perhaps I should make you more than wonder at me Howsoever it be I suppose it is no sin to conceive magnificè and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of so great a work of God towards a people for whom he hath formerly shewed so many wonders especially this being to be the greatest work of mercy and wonder that ever he did for them far beyond the bringing them forth of AEgypt and leading them in the wilderness c. Consider it Besides it may be there is a precedent already extant Sure I am when I had entertained this conceit into my meditation I was led by I know not what providence as I was searching some other matter to find an History of the greatest multitude of Iews that ever I think were converted since the Apostles times to have been convinced by such a miraculous apparition in every respect as I had apprehended The Story if it be true happened about some 570 years after Christ in the daies of Iustinus the Greek Emperor though Bigneus puts it a hundred years before in the kingdom of the Omerites some write Homerites in Arabia Felix where the Iews in those parts being a strong party had challenged to a publick Disputation a Christian City and Kingdom in that Tract upon condition that if they could not convince the Christians by strength of Reason and Scripture they would become Christians if they could they required the Christians should turn Iews The Disputation was performed for three days together sub dio in a full assembly of the King his Peers and people between Gregentius Bishop of Tephra and Herbanus champion for the Iews who were there assembled with him
The third day Herbanus required to end the controversie that if Iesus of Nazareth were indeed living and reigning in Heaven and if those who worshipped him had any power with him that he would upon their prayers manifest himself from Heaven and they would then believe in him Thereupon all the multitude of Iews cried out in derision Ostende nobis Christum tuum Vae quia fiemus Christiani c. The conclusion was that Christ Iesus after a dreadful Thunder and Lightning appeared from Heaven with beams of glory walking upon a purple cloud with a Sword in his hand and a Diadem of inestimable beauty upon his head and over the Assembly uttered a voice Appareo vobis in oculis vestris ego crucifixus à Patribus vestris Which having spoken the cloud took him presently out of their sight The Christians shouted Domine miserere the Iews were all stricken blind and received not their sight till they were all baptized This Story whereof I tell you but the brief hath been long unknown to these Western parts and was brought in our time from the Eastern among divers other Greek Manuscripts and published in Greek and Latin by Nicolaus Gulonius in octavo under the name of Gregentii Archiepiscopi Tephrensis Disputatio cum Herbano Iudaeo The beginning is imperfect In the end is the Story I have related I have seen and used that Book but could not be owner of it But the Latin translation is inserted into the Bibliotheca Patrum of the edition of Colen in the fifth Tome pag. 919. which if you read I could wish you would joyn with it the Story of the Martyrium Omeritarum published by Baronius out of a Vatican Manuscript in his sixth Seculum about the middle It is worthy your reading and supposed to have happened a little before this Conversion of the Iews I speak of which Baronius nevertheless then knew not of as being published after he had written that Tome The Persecution was raised by Dunaan a Iew who had gotten the Kingdom of the Omerites and meant to extinguish the Christian City and Dition of Nargan which was subject as many other small Reguli were to that Kingdom c. If this Story be true it makes much for a probability of such a conjecture for the future If it be counterfeit at least it argues that some many ages ago thought such a mean not unlikely For Poets themselves are wont to feign Verisimilia So howsoever I am not the first that thought of such a matter That which you say of S. Paul's miraculous Conversion that by it he had Apostolical authority immediate and independent as having his Mission from Heaven and not from Men I acknowledge it But that this should be the only end of his so being converted I suppose it is not necessary For it might have pleased God to have converted him by an ordinary mean and yet have given him a Mission for his Apostleship by an immediate and extraordinary way The immediateness of Apostolical Mission depended not upon such a miraculous Conversion though it pleased God at one and the same time by one and the same miraculous manifestation both to convert him to the Faith of Christ and send him to be an Apostle to the Gentiles But it is now time to give over I have been tedious and troublesome I know and perhaps not well busied in spending so many words and paper about a wavering and uncertain Speculation But because in my first Letter I had unawares discovered my fancy I was somewhat solicitous till I had more fully explained my self lest I might seem to believe much upon very little reason or be supposed to be more confident in this conceit than I am But he that seeks for that which is yet to find must be poring as well where it is not as where it is God Almighty the Father of Lights direct us in the search of his Truth and give us grace when we find it to use it to his Glory and our own Salvation To whose protection I commend your self not forgetting my best respect who am Your assured Friend Ioseph Mede Christ's Colledge Decemb. 2. 1629. I shall bid you farewel for this year and write shorter Letters the next that so I may hold out I have made a saltus in my Meditations by these Discourses of the Great Day I am not come to it yet I have much to think of and bring to more perfection which is preceding to it The Witnesses Dragon Beast c. EPISTLE XVIII Mr. Mason's Letter to Mr. Mede touching the Millenaries Good Mr. Mede I Think my self much indebted unto you that you do so freely communicate unto me your learned Writings I wish I had been more conversant in studies of this nature that I might in some sort be able to talk with you in your own language But you have had the happiness to follow these studies with good leisure and much opportunity and I to say nothing of other wants have been hindred both with businesses of my place and weakness of my body that I have scarce had time to think on any thing but what hath been necessary for my present imployment and so it happeneth to me in my studies as to poor men in getting of their living we have nothing but from hand to mouth The consciousness of these wants maketh me to write so seldom and so slightly Else if I had any thing in my thoughts that might be fit for your reading I would be as free in communicating my studies with you as you are in imparting yours unto me especially in this business wherein you have travelled with such success I only now can say that I wish I may see the full finishing of your intended Work and so do others abroad also but yet I had rather stay your leisure till you have concocted all according to your mind than to hasten you forward before the time Dr. Potter hath read your former Papers which you committed to Mr. D. and by occasion thereof hath proceeded to read others of the same Argument which when I understood I desired him to peruse two Writings of Dr. Gerhard of the same Argument both purposely intended against the Millenaries the one is in the second part of his Disputationes Theologicae Disp. 3. de novis Fanaticis the other in the ninth Tome of his Common Places Loc. de Consummatione seculi cap. 7. p. 442 c. Vpon the reading of those Treatises he sent a Letter expressing his mind and judgment concerning them which I received this evening And because I know you desire to hear the opinion of Learned men I have sent down inclosed herein so much of his Letter as concerneth that business Which I did the rather also because I suppose this may give you ocâ—â—sion to answer such grounds as Gerhard hath laid to the contrary Perhaps if you consider him well you may find a tacit Answer to that which you object against S. Hierome for