the Ancients 383. the same with Holy Table 389. the Altar of the true God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Idol or false God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 391. anciently but one Altar in a Church and in one Diocess 326. whether it may be called Sulium Christi 824. anciently it was the place where the Prayers of the Church were offered to God 844 363 819 America The first Gentile inhabitants and the late Christian plantations there 800 Ananias his Sin was Sacriledge 116. how this Sacriledge is described 117. the aggravations of it 118 119 Angels The conceit of Dionys. Areopag of 9 orders groundless 40. Angels present in the Iewish Temple and our Churches 344 c. their presence an argument for a reverent behaviour there 346. where they keep their station there is Gods Shechinah or special Presence 343 c. Angels are in Scripture put for those over whom they preside 459 471 495 514 527. Good Angels not envious at the advancement of mans nature by Christ 90. nor grieve at the good of others 91 See more in Archangels Antiochus Epiphanes not meant by the Little Horn in Daniel 733 753. the Calamity under him for 2300 evenings and mornings Dan. 8. 14. whence it is to be reckoned 659 Antichrist meant by the Little Horn in Dan. 8. 10. 714. how he is a Counter-Christ and his Coming a counter-resemblance of Christs Coming 647. The Saracen and Turk not the Great Anâ—ichrist 644 c. who primarily meant by the Antichrist and the many Antichrists in S. Iohn's Epist. 664 900 Apocalyps is Daniel explicate as Daniel is Apocalypsis Contracta 787. the subject matter of it 756. it contains the Fares of the Church till Christs second Coming 440 917 918. it is properly the Prophecy of the Church of the Gentiles 575 880. a particular argument for the Divinity of the Apocalyps 853. the authority of it doubted of by whom 602. the admirablâ—â— prophecy in Scripture 582 Apostasie implies a Revolt from God and Christ by Idolatry 625. where it was expresly foretold in the Old Testament 666. it was to be a general one 648. but not such an absolute one as wholly to renounce Christ 645 c. 651. the two man Apostasies of Israel in Ieroboam's and Ahab's days describâ— d 242 The Apostles age when â—ended 360 To appear before the Lord what 260. all the Males of the Iews to appear bâ—fore the Lord thrice a year but the Women were exempted and why 261 Ara and Altare how they differ 392 Archangels their number Seven proved from Scripture and Tradition 40 c. 908. represented by the seven Lamps in the Temple 833 c. their Office twofold 43 Assurance not a Cause or Instrument but a Consequent of Iustification 309 310. Obedience is the way to Assurance 310 Astrology the Authors judgment of it 601 B BAalim what and whence so called 630 Babel's Tower the confusion and number of the Languages there 275 c. Babylon in the Apocalyps is Rome Pseudo-Christian 523 c. not New Rome or Constantinople 922. why called the Great City 484 912. and the Great Whore 523 643. what 's meant by her Golden Cup and the Name in her forehead 525. the twofold ruine of Babylon 489 Baptism called by the Ancients Signaculum Gods Seal or Mark 511. from what Analogy Water was used in Baptism to be a sign of Regeneration or the New birth 63. that by Water in Baptism is figured the H. Spirit not the Bloud of Christ. 62. 63 Bâ—ptisteries were anciently without the Church 330 Bath Kol Gods Oracle and Answer from Heaven accompanied with Thunder 458 c. Beasts in the Prophetick style signifie States and Kingdoms 780. the seven Heads of the Beast have a double signification 524 922. the Beast with Ten Horns what 498 499. the Beast with Two Horns what 505 Blasphemy is put for Idolatry 502 503 To Bless hath a threefold notion in Scripture 83 Blessing sometimes in Scripture signifieth a Gift or Present ibid. Body when a dead Body begins to corrupt 52 Bread signifies sometimes in Scripture all necessaries of life 689 Breaking of Bread put for the Communion of the Eucharist 322 Breast-place of judgment why so called 184 The Bride 's making her self ready for the marriage of the Lamb. 912 Burnt-offering what and why offered daily 287. it had annexed to it a Meat-offering and Drink-offering and was accompanied with Peace-offerings 371 C TO be Called is To be 445 465 Calling of the Gentiles See Gentiles Canaan or Palestine divided into three Provinces 100. its Husbandry and Harvests 297. its Breed of Cattel in the Spring and at Autumn ibid. this Land was promised to be given for an inheritance to Abraham Isaac and Iacob and not to their Seed only 801 c. a figure of Heaven 249 c. the Iews cast out of their own Land by the Romans who yet used not to carry other Nations captive what implied thereby 250 Captivity The three chief Captivities or Dispersions of the Iews 75 76. Three steps or degrees of the Babylonish Captivity 659 Catholick Epistles See General Ep. Cerriâ—i why mad-men were so called 29 30 Changing of Times and Laws what it implies in SS 737 Cherub and Cherubim whence so called 567. their form 917. why the Curtains of the Tabernacle and Walls of the Temple were filled with pictures of Cherubims 345 Chiliasme See Millennium Christ his solemn Preaching began not till Iohn Baptist had done his and why 97. his Death and Resurrection foretold in the Law Prophets and Psalms 50. 51. his Vniversal Kingdom and the Glorious state of his Church is yet to come 196 c. He is to be received whole not only as Priest but as King 308. He is given to us for an Example of life 157. How he is to be imitated 158 The Christian Sacrifice See Sacrifice The true Church of Christ never wholly extinguished 649. in what sense it was either Visible or Invisible under Antichrist 136 137 649 c. Churches or Places for worship in the first Century 323. in the second Century 326 in the third 329. Reasons to prove this 333. Objections answered from p. 334 to 339. at first the sacred meetings were in some Vpper-rooms set apart for Religious uses 321 322. Salute the Church at his House how to be understood 324. That Christians had such Places for Sacred worship was known to the Gentiles 332. To erect and set apart Places for Divine worship is from the instinct of Nature 340 c. A Land without such Places for Religion was counted Vnclean 341. Churches are to be magnificent and decently adorned 406 407 408 Circumcision the Verba solennia used therein 53 54 Clean Heart See Heart Clergy Clerus why so called 15 182. Their obligation to a special demeanour and differing kind of conversation from the Laâ—ety 15 181 182 Clouds Christ's Coming in the Clouds whence the phrase is borrowâ—d 754 764 788 Coenaculum Sion or Church of Sion
impregnable Bulwark unto his Elect against the hottest assaults of Sin Satan and Death all the Cannons of Hell can never hurt him who hath gotten this Rock to shield him 3. A Rock is a place of stumbling unto those who look not well to their feet and so was this Spiritual Rock of our salvation unto the proud high-looking Iew a stumbling-block a Rock of offence according unto the Prophecy in the 8. of Esay 14 15. quoted also by our Apostle Rom. 9. and S. Peter 1 Ep. 2. A stone of stumbling and for a Rock of offence unto both the houses of Israel And many among them shall stumble and fall c. But more especially This Rock which our Apostle speaks of resembles Christ in three things 1. As that Rock gave no water before it was smitten with the Rod of Moses so was Christ smitten upon the Cross that out of him might flow that soveraign stream which he who drinketh of shall never thirst any more 2. As the Rock was smitten with the Rod of Moses so was Christ our Redeemer with the Rod of the Law all the curses and penalties due by the same being laid upon him for our sakes For he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray and the Lord laid on him the iniquity of us all 3. Lastly As this Rock is said to have yielded water not only to those who were then present at the place where the Rock stood but followed them in all their Stations in the Wilderness unto the utmost ends thereof So that water which gushed out from our smitten Saviour neither served nor stayed with those alone who were present at the time and place of his suffering but it ran and spred into all places of the world where the sons of men had any abiding and followeth them all the days of their Pilgrimage in this Wilderness even from the day of his Passion unto this very hour Ho saith the Evangelical Prophet Esay every one that thirsteth come ye unto the waters yea even he that hath no mony come ye yea come buy Wine and Milk without money and without price In what part of the earth soever thou art in what time of the world soever thou livest Christ our Rock is ever with thee and his water streameth after thee which whosoever drinketh it shall be in him a Well of water springing up into everlasting life Add who knoweth whether the cleaving of the Rocks when he yielded up the Ghost were not for a Sign of the accomplishment of the mystery AND thus much for the second point Now we come unto the third In what sense those Sacraments are said to be the same with ours For the understanding whereof we must chiefly consider two things in every Sacrament the visible sign and the invisible thing thereby signified and confirmed which invisible thing is always double first the Root or Fountain secondly the gracious blessings and promises which spring and flow from it The Root and Fountain is he through whom and by whom we receive all the blessings and benefits we enjoy from God our Father and without whom he vouchsafes us nothing And therefore as God confers no manner of blessing upon us but through Christ so the manner and nature of a Sacrament is to assure and confirm unto us whatsoever it assures us only through him For all Sacramental signs both old and new carry in them the Image and marks of Christ hereby shewing that by signifying him they seal and convey the Promises in and through him For example sake In the Passeover the favour and benefit which God would therein seal and assure was that he would spare and pass by the Israelites when he smote the Egyptians and yet the Sign ordained expressed nothing either of passing by or sparing but of him only in whom and through whom God passed and spared them namely that immaculate Lamb slain before the foundation of the world whose bloud when God beholds upon the posts of their houses he will spare and not destroy them The like we shall find in all their Sacraments and Sacrifices that is their manner by signing the Root and Fountain to assure and convey the Promises which come through it Out of this therefore which hath been spoken we may easily assoil the Question of the agreement of sameness of the Iews Sacraments with ours For it is apparent that the Signs differed and in most they were of a clean differing kind from ours I mean divers kinds of things the bloudy signs of slaughtered beasts and where the Signs of both had more affinity yet was there some apparent difference as appears in the examples our Apostle bringeth here For howsoever a cloud hath some affinity with water yet is it not the same with water we use in Baptism neither was Manna the same thing with bread though in stead thereof nor the water of the Rock the same with wine in the Eucharist It is plain therefore out of our Apostle's own words that he means not they were the same in Signs It follows then they should be the same in the Spiritual thing signified which is as the Soul and spirit of a Sacrament And this is plain in that he saith not simply they are the same Meat and same Drink but the same Spiritual Meat and the same Spiritual Drink and it is past all doubt when he saith the Rock was Christ that is a Sacrament of him which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of all the rest the Cloud the Sea the Manna all were Sacraments of Christ as well as ours and Seals of the same Spiritual promises whereof ours are all aimed at the same twofold invisible gift the same Fountain through whom Christ Iesus and the same Rivers of Spiritual graces Reconciliation with God Remission of sins and Life eternal through him alone And yet for all this agreement we must know there was some difference even here also For howsoever the things as ye have heard were the same signified in both yet was the manner and fashion of them different they beheld not their Signs the same that ours do For as for the Root of blessings Christ he was signified as future and yet to come which in their ordinary Sacraments was stamped upon the very Sign I mean the Signs had some badge in them whereby might be known that what they signified was future As for example In Circumcision was signified the taking away of the superfluity of sin in and through him who was yet in the loins of his Ancestors as the place circumcised sufficiently implies And this is the reason why S. Paul saith if ye are circumcised Christ profits you nothing Because namely he that received Circumcision did as much as affirm that Christ was not yet come but still hoped for The like we may
observable Gloss upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 4. 1. 636 Ethnicisme when and by what degrees it fell in the Roman Empire 195 Encharist That Christ is offered there not Hypostatically but Commemoratively only proved from ancient Liturgies and Fathers 376 c. See Christian Sacrifice Even-song its antiquity enquired into 840 F FAith A threefold Faith 214. Saving Faith described 154 155. no True Saving Faith that is without fruits of Obedience 156 Fast why the Iews used to fast upon the 4 5 and 10 moneths 890 Fear is sometimes in Scripture put for God 9 Feasts The three solemn Feasts viz. the Passeover Pentecost and F. of Tabernacles 265. That they were both Commemorative and Figurative 265 266. the Presents and Offerings at these Feasts 268 c. Fire-offering why so called 290 First Sinner â—any kind most severely punished by God 122 Foedus percutere ferire whence the phrase 371 Fonts See Baptisteriâ—s Food convenient in Prov. 30. what meant thereby 124 125 Footstool God's Footstool what 393 Forgiveness of injuries the necessity thereof proved by four arguments 95 c. Form of Prayer See Prayer Fulness of the Gentiles what 139 197 Fundamentals their Ratio and distinguishing Character fit to be enquired into and stated 868 873. the reason why men are shye of doing this 868 869. Lutherans and Calvenists differ not in Fundamentals 866 876. and therefore should tolerate each other 866 875. Two sorts of Fundamental Articles viz. Fundamentals of Salvation and Fundamentals of Ecclesiastical communion 869. a farther explication or Fundamentals of Salvation 870 871. The way of determining Fundamentals should be short easie and evident 871. Fundamenta Theologicarum veritatum not the same with Fundamenta Salutis 872 Furlongs 1600. in Apocal. 14 20. what may seenâ— to be meant thereby 593 G. GAlilee described 130. Galilee of the Gentiles why so called ibid. Galilee the most despised part of Palestine 102. Christâ—s ordinary residence was in Galilee 100. and this was according to Prophecy 101 Gehenna when and how it came to signifie Hell 31 General or Catholick Epistles why so called 663 Gentiles Calling of the Gentiles twofold and at distant times 139 453. c. their first Calling 164. they are God's surrogated Israel and represented in the Apocalyps under the notion of Israelites or Iews 454. Why the Apostles were at first so ignorant that the Gospel was to be preached to the Gentiles 77 Gerizim The Temple at mount Gerizim built by whom and why 48 Glory when it refers to God what it signifies 92. To Glorifie or give glory unto God what 92 Goats set en Christs left hand what meant thereby 841 God How the Understanding and Will ascend to God by the Scale of the Creatures 191 192 Gods House the condition and property of it 340 c. the manner of God's presence therein 343 c. Vindicated twice by Christ from prophanation 44 Gods To serve other Gods is sometimes meant Politically for being servants to such as served them 668 Gog and Magog in the Apocalyps his conjecture touching them 574. not the same with Gog in Ezekiel 605. where Gog was prophesied of before Ezekiel 796. why prophesied of by Micah in chap. 5. under the name of the Assyrian 796 797 Cospel the description of it 110. this description explained 112. the Gospels antiquity 110. the gradual discoveries of it under the Old Testament 111. how it includes Repentance 113 Goths when they received the Christian Faith 842 Gothick Liturgy its antiquity ibid. Grebner's Prophecy censured 878 Greek and Eastern Churches opposition against image-worship and Saint-worship when it began and how long it lasted 683 c. Greek Kingdom not extended in the holy account beyond Antiochus Epiphanes 749 797 Gregentius a Christian Bishop his famous dispute with Herbanuâ— a Iew with the issue thereof 767 H. HAdes the place of separate Souls 605 Hail what it signifies in the Prophetick Style 460 Hallowed See Sanctified Harvest a twofold signification thereof in the Prophets 520 Mr. Haydock's ingenious conjecture about the form of the 7 Sealed Book applauded by Mr. Mede 791 Heart Cleanness or Purity of Heart what 200. an effectual means to this is the apprehension of God's presence 201. Loyalty of Heart to God what 202. Perfect Heart what ibid. Sincerity of Heart what 204. why and how the Heart is to be kept and guarded with all diligence 199 200. From the pure and sincere Heart are the issues of Spiritual life 204. Five issues of Spiritual life 205 Heave-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 described and distinguished 288 Heaven is sometimes in Scripture put for God 102 103. where in Scripture God was first styled The God of Heaven and why 90. Heaven in the Political world what it signifies according to the Prophetick Style 615 616 Heavens 3 Heavens mentioned in Scripture 614. the Sublunary Heavens only shall suffer in the great Constagration 615. Hebrew Text of the Old Testament the differences between it and the LXX the various readings c. 785 805 c. 808. Lud. de Dien's judgment of the Keri and Ketif 806 807 Hell why called Coetus Rephaim 32. and the Lake of fire and brimstone 33. and Gehenna 31 Heresies brought into the Church privily 240 Hierom his unequal relating the opinions of his adversaries 602 836 899. why he never mentions Iustin Martyr where he speaks of the Chiliasts 813 High priests going into the most Holy place what it figured 639 Hills See Mountains Holiness twofold 1 Original Absolute and Essential in God 2 Derived or Relative in the things which are his 8. a threefold notion of Holiness 1 Essential Holiness 2 Holiness of Integrity 3 Relative Holiness 823. Things relatively holy under the Gospel 11 399. Objectioâ—s answered 400 401 See more in Sanctity Holy one of Israel why God is so called 8 Holy-days the observing of them nor forbidden by the fourth Commandment 267 Honour sometimes signifies Reward or Maintenance 72. See Double Honour Horn The Little Horn in Dan. 7. is not Antiochus Epiphanes 737. but Antichrist 714. according to the sense of the ancient Fathers 656 657 how the Little Horn rose up behind the Ten Horns 778 Host of Heaven twofold 1 Visible the Stars 2 Invisible the Angels 90. The Lord of Hosts why God is so called ibid. House of God See God's House Humility or Lowliness described 158 Humblest nature and condition fittest for Religion 159 Hysteropotmi who 64 I. IAcob the reason of his name 226 Iaphets Sons 5 Rules to find out their original seats after the dispersion of Babel 275. 5 other Rules 277 Iavan the Father of the Grecians 278 Idolatry and Sacriledge near allied 17. the main Character of the Christian Apostasie 643. the Church of Israel Idolatrous though she renounced not altogether the true God 645 c. 651. Idolatry is a denying of the Lord that bought them 244 Idols in Scripture called Lies 49. and Abominations 514 707 Iehoiakim's years disposed according to
either did or do yet demurr for the present and it need be no wonder if in so Voluminous a Collection as this enrich'd with so great a variety of Notions one should chance sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor would the Author himself have taken it ill in his life-time if he had not been thought Infallible and if every Hypothesis of his were not readily swallowed down I know no Book but the divinely-inspired Bible of which it may be said as it was of the Roll to Ezekiel and of that little Book to S. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas of any other Writing or Composure of a fallible and uninspired man it may generally be said as Clemens Alexandrinus somewhere in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observes of the Greek Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet have I in those very Passages express'd as great a diligence and faithfulness as in any other particulars of those Discourses and Treatises wherein I did most fully accord with the Author 2. As the Prints have been examin'd by the Original Manuscripts so likewise the Quotations that frequently occur therein not only those out of the H. Scripture but out of the ancient Liturgies Councils Fathers the Hebrew Writers Historians Poets or any other Monuments of Antiquity have been carefully collated and also set down more largely where they were but briefly referr'd to sometimes in the Author's Papers This care though not over-easie I have found upon trial not to be needless it being ordinary and scarce possible to be otherwise where there are many Quotations to mis-write the numbers of some Books or Chapters that are quoted and being well assured it would be much for the Reader 's Benefit the desire thereof did animate me to this laborious service which became yet more laborious in that the Authors were not always mention'd or if the Authors yet the Book and Chapter were not always express'd But in this Edition these are all particularly set down except some among so great a number of Quotations might possibly escape me but if any were pretermitted I am sure they were only some short ones or such as rather added some little ornament to the matter in hand than any necessary support and strength to any of his peculiar and principal Notions There is one thing more that is not impertinent to be here advertis'd That whereas the Author did use in several of his Chappel-exercises and other Discourses delivered in publick to quote the Hebrew Chaldee Syriack and sometimes also the Greek Testimonies especially if they were long not in those Languages but in Latine as judging it perhaps more fit and useful to quote them in a Language which might be understood by all that heard him even by the younger Students than to make an astonishing clatter with many words of a strange sound and of an unknown sense to some in the Auditory I thought it would be most for the advantage of this Edition now that the forementioned reason of his then quoting in Latine did cease his Discourses being now exposed to the publick view to set down these Authorities all or part of them in their own Language especially where it is more significant and emphatical And this is the reason why the Reader will find some passages out of the Hebrew Writers as also some out of S. Basil Greg. Nazianzen his brother Caesarius Epiphanius Chrysostome Theodoret and other Greek Authors represented in their Original and proper Language Which I thought would be a greater satisfaction to the more learned and yet that others might be also gratified they are done into English 3. That several passages in the Author's Works and such as I think the Author himself would have taken care for had he revis'd them for the publick use I have endeavour'd to make more evident and instructive by Marginal illustrations not to mention the many places of Scripture added also in the Margins which were pretermitted in the Original MSs. as to name some amongst many in Book I. Discourse XXXV pag. 177. where he relates the several opinions of some Hebrew Doctors concerning Urim and Thummim I have set in the margin their very expressions as also the places not mentioned by him where their other Notions of the same argument are to be found And in Discourse L an elaborate piece of Sacred Geography as also in Discourse LI part of which treats of all the kinds of Sacrifices and Offerings under the Law there is set down in the margins what I thought might give farther light to his Observations besides a summary account of the Author's Method in those Discourses set all along in the margins The like care I thought needful for his Concio ad Clerum Book II. pag. 398. As for those Three Pieces published in his life-time viz. His Clavis Commentationes Apocalypticae his Tract about Churches and that about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there needed nothing of Marginal observation for the explaining of the Author's sense they were so exactly perused by himself There are indeed in this Edition of his Commentary upon the Apocalyps some Marginal notes that were not extant in the former but these are not mine but were the Author 's own Additions and were transcribed out of the printed Book where he himself had written them in the margins as he had also corrected some few faults in the print Only sometimes in the margins of this learned Treatise I thought it might be of use besides some marginal references to set down where the Greek reading he chose in some few places to follow is confirm'd by the authority of Tecla's or the Alexandrian Copy a Manuscript of most venerable antiquity and inserted in the Biblia Polyglotta and to this very purpose besides many other advantages himself would have made use of that noble Edition had it been extant in his life-time 4. That besides that some of the formerly-printed Discourses and Tracts are now published with several Enlargements out of the Author's Manuscripts there are XXXII Additional Pieces in this Edition no slight nor inconsiderable accession to the Author's Works Nor do I know of any one Tract or Fragment of a Tract that contain'd any Notion worthy of the Author that is not brought into this Edition in Book V. which consists of Miscellanies or set somewhere in the Margins of the other Books There were indeed among his Papers Three Discourses one upon Zech. 8. 19. which was deliver'd by him in publick in the year 1611. after he was newly made Master of Arts and one upon 1 Iohn 3. 9. and another upon Matth. 6. 33. which were made a little after but these did seem less fit for the publick upon the same reason that he was unwilling some Latine Dissertations written by him in his younger days should be made publick As for two short Discourses of his upon Genes 28. 16. and upon Exod. 3. 5. found among his Papers they had been published but
left out among the Epistles only some of them are placed in another but their due order as also some other Tracts that were mingled with them are removed to their proper places There is one only Tract printed among the Epistles in pag. 517. of the former Edition viz. Specimina Interpretationum Apocalypticarum ad Prophetiam Sigillarem spectantium which deserved to be left out it being nothing else but a ruder draught and Specimen of what he afterwards perfected and printed in his Commentary upon the Apocalyps But as for other Tracts and Discourses wherein the Author did pursue the same Notions and sometimes for some lines together in much-what the like expressions as he might well be bold with his own and accordingly the Lord Verulam does sometimes in several Tracts of his harp upon the same string repeating some Notions discoursed of in his other Papers and of old the same was practis'd by Plutarch as every one knows that is acquainted with that excellent Author yet because where these Notions are repeated by him in other Tracts they are express'd with some variety and sometimes with farther advantage and clearness I thought it safest not to leave out any thing nor to go about to contract them For the same Notions being represented with some enlargements or some difference of expression may haply enlighten and affect some Readers in this form of words others in another The Fifth Book to contain Fragmenta Sacra or such Miscellanies as could not well come under any of the forementioned General Heads The Three last Chapters of which Book containing a Collection of whatsoever was found among his Papers that related to the Apocalyps and did seem to afford some light to some expressions therein might have been fitly placed in the Third Book among the Remains upon some passages in the Apocalyps but they came not soon enough to my hands to he inserted there There were written in some papers of his some Half-sentences and Memorials best understood by himself or short Hints of what was afterward at large treated of and made out in several Tracts perfected by him which Hints he usually wrote in Latin These were too imperfect and unfit to be number'd among his Fragmenta Sacra and to have published them would have been as dishonourable to the Author as it would be greatly injurious to a famous Artist after he had with all care imaginable and to the life perfected his designed Picture to make publick his first strokes and essays the imperfect rudiments of his Pencil One thing more and I shall conclude this Advertisement That for the farther accommodation of the Reader besides the dividing the whole into Five Books Two of the largest and most elaborate Treatises next to that upon the Apocalyps viz. The Christian Sacrifice and The Apostasy of the Latter Times are divided into Chapters with Contents briefly but particularly representing the chief matters therein discoursed of This I thought would be much for the Reader 's both ease and advantage The same care is taken for the Remains on the Apocalyps which being divided into 12. Chapters with Contents is also thereby made more accommodate to the Reader ' s use and any part thereof may be the more easily referr'd to And the like accommodation of the Reader is endeavour'd not only as to the forementioned Treatises but as to the rest of his Works which could not be without great inconvenience divided into Chapters namely by the Alphabetical Tables of Words and Things as also by what is set in the top of every Page which doth summarily import what is contain'd therein 6. And now after all this when I could not think there was any thing uncared-for wherein I might be farther instrumental to the Reader 's accommodation and the publick good I was sollicited and with some continued importunity to another trouble It was desired by some That the Hebrew Greek and Latin Quotations in these Writings especially in the Treatises and Discourses upon any passages of Scripture might be render'd into English for the benefit of those Readers who had not the advantage of such Education as would have enabled them to understand Words in those Tongues though otherwise of good abilities to understand Things and the best Notions when represented in a Language known to them It was easie for me to foresee how tedious such an employment would be both where any Author 's style is entangled and not so properly and clearly expressive as it might have been or where the Original Greek being lost an old barbarous Latin Translation is all that is to be had as in some parts of Irenaeus as also where the Quotations are many as in the Christian Sacrifice the Tracts about Churches and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Apostasie of the Latter Times and likewise large some whole pages being fill'd with Testimonies of ancient Authors as pag. 373 c. 377. to the end of that Tract and to name no more pag. 641 642. Yet it was less difficult for me to deny my self some ease by undertaking this new labour than to deny the importunity of others their desire especially being back'd with this consideration That it would conduce more to the benefit of all Readers And therefore in compliance with their request the several Testimonies that occur especially in his Treatises and discourses upon Scripture are done into English except where the sense of the Quotation is sufficiently intimated in the either foregoing or the following lines As for some Quotations in Book IV which contains his Epistles they being most of them written to Learned men and several of the Quotations not to mention such as are here repeated and were translated in the foregoing three Books relating to some Criticisms and other points of Learning most proper for Scholars to busy themselves about I was less solicitous about every thing therein that was in other Languages And as for some Epistles which are wholly in Latin I thought good to give a summary account of them in English either in the Margin or in the Contents The Translation keeps close to the letter for the most part it does not always for that would be not only Pedantick and servile but infinitely inconvenient and would render the Translation sometime as insignificant and unintelligible to some Readers as the Original it self And therefore in some places I found it absolutely necessary to enlarge the Translations and so to improve them that they might seem also a little Commentary upon some Quotations out of the Fathers and Councils particularly such as related to Ecclesiastical Antiquities which would otherwise have been too obscure and impossible to be understood by every Reader a Specimen whereof to omit other places the Readers may observe in Pag. 383. and in Pag. 331. where the Author speaks of the 5 degrees of Penitents in the ancient Church And for the better clearing the sense of some Authors in such places as seem'd most intricate
not swerving one jot therefrom as he somewhere professeth in his Epistles Yea so cautious and careful was he not to determine positively where the Scripture was not express that he confessed he durst not so much as imagine that Christ's presence in this Kingdom should be a Visible converse upon Earth He was also well aware that some both of elder and of later times degenerating from the Piety of the most ancient and purest Ages of the Church and swerving from that Primitive sober sense and harmless Notion of the Millennium which the Christian Church generally entertain'd in the days of Iustin Martyr had shamefully disfigur'd and deformed it with several erroneous conceits and idle fancies of their own But herein our Author's name and reputation is not concern'd he had nothing to do with the wood hay and stubble which some foolish builders had built upon the old foundation nor with those unseemly assumenta and disgraceful opinions which some that were miserable bunglers at the Interpretation of Prophecies had fastned upon the ancient Hypothesis He disavow'd with as much zeal as any one the extravagancies of such men and yet he would not in a rash heat wholly reject an ancient Tenet for having some Error annex'd to it for so he might sometime cast away a Truth as he that throws away what he finds because it is dirty it was his own comparison may perchance cast away a Iewel or a piece of Gold or Silver Thirdly and lastly to conclude this argument His Notion of the Millennial State was both Pure and Peaceable and therefore not unworthy of a fair construction Pure and clean it was altogether free from the least suspicion of Luxury and Sensuality It was his express Caution to beware of gross and carnal conceits of an Epicurean happiness misbeseeming the Spiritual purity of Saints If we conceit saith he any Deliciae let them be Spirituales which S. Austin confesseth to be Opinio tolerabilis lib. 20. De Civit. Dei. And therefore he was justly offended with Hierom. who being according to his wont a very unequal relator of the opinion of his Adverâ—aries imputed to the most ancient Fathers of the Church such an Unspiritual notion as this That the Felicity of this State was Beatitudo ventri gutturi Iudaico serviens and in several parts of his Writings he has clearly detected the unfaithfulness and falshood of Hierom in loading those Holy Souls with the charge of Iudaism and Epicurism as foul and undeserved an aspersion as could be imagined And verily such a Sensual State is so contrary to the character of the Kingdom of Christ and the true importance of what is meant by Reigning with Christ that it is no other in reality than the Kingdom of the Devil and a Reigning with him He well remembred that the proper Character of the New Heavens and the New Earth that is of the World renewed is thus described in S. Peter's Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein dwelleth Righteousness A greater increase of Piety and Peace than has yet been in the world is that which makes up the Primary notion of Felicity of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or World to come And what hearty Christian does not most affectionately desire that Righteousness and true Holiness Peace on earth and Good will towards men may spread and obtain more universally in the world These things would as naturally make the world Happy as the abounding of Iniquity with the decays of Charity in any age makes the world Miserable Nor was his Notion lets Peaceable and Pure as may partly appear by what hath been already observed He was a true Son of Peace and lived a life of Obedience to the Laws of the Realm and of Conformity to the Discipline of the Church He feared both the Lord and the King and medled not with them that were given to change And his Writings bare the Impress and Character of his Peaceable Spirit and Life for not one clause not a syllable not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that naturally tends to blow men up into such furious heats as threaten publick Disquietnesses and Embroâ—lments is to be found therein as neither in the Writings of Iustin Martyr Irenaeus Cyprian and others of utmost Antiquity whose Doctrine touching this Point as also their Practices were far from any shew of Unpeaceableness far from provoking to any thing but Love and Good works As our Author himself was a man of a cool Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so likewise is his Notion and representation of the Millennium cool and calm and moderate not ministring to Faction and Sedition to Tumults and subversion of all Degrees and Orders of Superiority in the publick And assuredly the Happiness of the Millennial State shall take place in the world without that Disorder and Confusion which some men have extravagantly imagined men of unhallowed minds and consciences who judging of things according to the lusts of ambition and love of the world reigning in them have deprav'd and stain'd this Primitive Tenet the ancient sober and innocent notion of the Kingdom of Christ as likewise every other Mystery with not a few carnal conceits and intolerable fancies of their own And thus unto them that are defiled is nothign pure Nor shall those Tempora refrigerii ever be brought in by hot fanatick Zelots men set on fire in the Psalmist's phrase and ready also to set on fire the Course of Nature as S. Iames speaks such as are skilful only to destroy and overturn Destruction and Wasting are in their ways they are good at making the World a miserable uncomfortable and unhabitable place but the way of Peace they have not known as for Peace and Charity they have no right sentiments thereof and know not what belongs to them And therefore the Temper and Frame of their spirit being perfectly contrary to the Temper and Quality of those Better times they are thereby render'd uncapable either of furthering and hasting the Felicities of the New Heavens and Earth or of enjoying them when the New Ierusalem shall be come down from God out of Heaven and the Tabernacle of God shall be with men For the primary Character of that Future State being as was before observed Vniversal Righteousness and Good will Piety and Peace it naturally follows That they who are men of embitter d passions and of a destroying Spirit altogether devoid of civility gentleness and moderation kindness and benignity towards men and altogether unacquainted with what is lovely decorous venerable praise-worthy equitable and just can have no part nor lot in this matter so gross and course a constitution of spirit as theirs is speaks them unqualified for the Happiness of this Better State Nor can they ever be made meet for the World to come and the Kingdom of Christ till they have got the victory over their Self-love and Love of the world over their Pride and Envy their Wrath and
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
to Moses but as solennia verba in that Case to her Child whom she circumcised it remains I should now tell you how they are so construed I say therefore Tu mihi sponsus sanguinum in Zipporah's meaning is as much as Sis mihi initiatus circumcisione Be thou my Bloud-son or the like It is well known how Tropically those words of relation of kindred Father Mother Sister Son are used in the Hebrew Tongue and Son besides other notions to be often the circumlocution of our vox concreta as Filius percussionis the Son of striking is he that is stricken or worthy to be beaten Filius foederis the Son of the Covenant is he that is in Covenant or to whom the Covenant belongs Filius mortis the Son of death he that is condemned to die or worthy of death and the like And why may not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gener sanguinum that is as the Holy Ghost expounds it circumcisionis be as much as circumcisus and Gener sanguinum tu mihi es for so I told you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be as much as I pronounce thee circumcised As if the circumcised person by being married to Circumcision were made the Circumciser's Son-in-law and Circumcision's Bridegroom as Es or Sis mihi in generum desponsatus circumcisioni Now thou art or Be thou my Son-in-law being espoused to Circumcision Or if Bloud or Circumcision note the Instrument the Formula may be thus explicated That the person circumcised becomes God's Son-in-law as being wedded and joyned to his Church by the Bloud of Circumcision as with a Ring and then the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mihi must not be taken relatively to Zipporah as before but efficienter only in this sense Per me factus es gener Deo per sanguinem circumcisionis By me thou art made God's Son-in-law by the bloud of Circumcision or Feci te generum Deo I have made thee God's Son-in-law or if you like better the notion of Sponsus I have espoused thee to the Church of God by this rite of Circumcision or Thou art or Be thou espoused to the Church of God c. Thus as you see may the Formula be either way explicated to one and the same sense But the first I like the best because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mihi the relative to Zipporah Tu mihi in generum es desponsatus circumcisioni Now thou art my Son-in-law being espoused to Circumcision Now lastly to free my Interpretation from novelty the sense I have given of these words is that which both the Septuagint and the Chaldee Paraphrast directly aim at the Paraphrast expounding it thus In sanguine circumcisionis istius datus est sponsus or gener mihi the Septuagint as we now read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit sanguis circumcisionis filii mei where the Text is corrupted and I believe the Septuagint translated not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sit hic sanguis circumcisionis Filii mei a Periphrastical but evident sense with the change of one letter only From the sense of this place thus proved I will point at two Observations and so conclude The First is That it is lawful to use some fitting form of words in the exhibition of a Sacrament though not expresly ordained by God at the institution thereof as appears by this Form that Zipporah used no doubt ex more according to the custom then whatsoever the Form were after that time The Second is That the neglect of the Circumcision of a child then and so consequently of Baptizing it now makes not so much the Child as the Parents liable to the wrath of God As here the Angel sought not to kill the Child who was uncircumcised but Moses the Father who should have circumcised it Both which Observations I mean to amplifie no farther but leave them to your exacter meditations and so I conclude DISCOURSE XV. EZEKIEL 20. 20. Hallow my Sabbaths and they shall be a sign between me and you to acknowledge that I Iehovah am your God THIS Commandment with the End thereof the Lord bids Ezekiel tell the Elders of Israel that he gave it to their Fathers in the Wilderness And it is recorded in the Law so that I might have taken it thence But I rather chose to make these words in Ezekiel my Text as expressed more plainly and so a Comment to those in the Law The place there is Exod. 31. 13. where this which my Text containeth is expressed thus Verily my Sabbaths ye shall keep for it is a sign between me and you throughout your generations to acknowledge that I Iehovah am your sanctifier that is your God as the expression in Ezekiel tells us For to be the Sanctifier of a People and to be their God is all one whence also the Lord is so often called in Scripture the Holy One of Israel that is their Sanctifier and their God That which I intend at this time to observe from these words is the End why God commanded this Observation of the Sabbath to the Israelites to wit That thereby as by a Symbolum or Sign they might testifie and profess what God they worshipped Secondly out of this ground to shew How far and in what manner the like Observation binds us Christians who are worshippers of the same God whom the Iews worshipped though not under the same relation altogether wherein they worshipped him All Nations had something in their Ceremonies whereby they signified the God they worshipped So in those of the Celestial Gods as they termed them and those which were Deified Souls of men were differing Rites whereby the one was known from the other Those Gods which were made of men having Funeral rites in their services as Cogniâ—ances that they were Souls deceased and each of them some imitation of some remarkable passage of the Legend of their lives either of some action done by them or some accident which befel them as in the ceremonies of Osyris and Bacchus is obvious to any that reads them And indeed it is a natural Decorum for servants and vassals by some mark or cognisance to testifie who is their Lord and Master In the Revelation the worshippers of the Beast receive his mark and the worshippers of the Lamb carry his mark and his Father 's in their Fore-heads Hence came the first use of the Cross in Baptism as the mark of Christ the Deity to whom we are initiated and the same afterwards used in all Benedictions Prayers and Thanksgivings in token they were done in the name and merits of Christ crucified So that in the Primitive Church this Rite was no more but that wherewith we conclude all our Prayers and Thanksgivings when we say Through Iesus Christ our Lord and Saviour though afterward it came to be abused as almost all other Rites of Christianity to abominable Superstition To return therefore unto my Text. Agreeably to this Principle and this
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
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
unto the Lamb for ever and ever In which we may observe the whole Glorification to consist in the acknowledgement of these Three soveraign prerogatives of the Divine Majesty his Power his Wisdom his Goodness The two first Power and Wisdom are express and Riches and Strength belong to Power the third is contained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing or Thanksgiving which is nothing else but the Confession of the Divine Goodness Hence it is that the Septuagint and Vulgar Latine commonly render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to praise and glorifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confiteor Confitemini Domino quoniam bonus quoniam in seculum misericordia ejus Confess unto the Lord for he is good for his mercy is for ever Psal. 106. 1. 107. 1. 136. 1. Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei I will confess unto thee O Lord with my whole heart for thou hast heard the words of my mouth So the Vulgar Latin in Psal. 137. Confitemini Domino invocate nomen ejus Confess unto the Lord and call upon his name Psal. 105. 1. and the like And in the 148. Psal. 13. Confessio ejus super coelum terram that is His glory is above the heaven and the earth The Holy Ghost in the New Testament useth the same language Matth. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast hid these things from the wise and prudent and revealed them to babes where we have I thank thee O Father Beza and Erasmus read â—loriam tibi tribuo I give glory unto thee which I think is the better So Luke 2. 38. it is said of Anna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she confessed to the Lord or she gave praise and thanks unto the Lord. So Heb. 13. 15. By him therefore that is by Christ let us offer the Sacrifice of Praise to God continually that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of our lips confessing to his Name By all which it is evident That to Praise and give Glory unto God whether by Praise at large or Prayer and Thanksgiving in special is nothing else as I have said but to confess and acknowledge his peerless Majesty over all and in all which the Scripture calls his Glory And if ever there were a Work of God wherein all these peerless Prerogatives of Power Wisdom and Goodness all together appeared in the highest degree it was undoubtedly in this wonderful Work of the Incarnation of the Son of God for man's redemption well therefore might the heavenly Host sing Gloria in excelsis Deo Glory be to God on High The Power the Wisdom and Goodness of the Glorious God be acknowledged by the holy Angels and all the Host of heaven for ever and ever This is the meaning of the Doxology COME we now to the Gratulation which contains the cause thereof Glory be to God on high for ô factum bene O happy news there is peace on earth good-will towards men One and the same thing two ways expressed for it is an Apposition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter words declaring the meaning of the former Peace on earth that is Good will towards men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit in imitation of the Hebrew construction where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbs which signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and accordingly both the Septuagint and New Testament express the same But the Vulgar Interpreter reads here Pax in terris hominibus bonae voluntatis Peace on earth to men of good-will as if the Greek were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as now all our Copies constantly read and I believe ever did Yet Beza seems here to favour the Vulgar Latin expounding Homines bonae voluntatis Men of good-will of those whom God wills well to to wit of the Elect to whom this Peace by Christ belongeth and from the conveniency of this sense inclines to believe that the Greek anciently read so quoting to this end Irenaeus Origen and Chrysostome as he saith in divers places But he trusted too much the Latin Translation of Chrysostome for the Greek Chrysostome hath no such matter but both in those places Beza points to and in divers others reads constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Copies do And so I make no question Irenaeus and Origen did too in the Greek Originals if we had them to look into But the Latin Translators thought not fit to alter the words of the Hymn so ordinarily sung in the Liturgy and so expressed it in Latin as the Latin Church used And for the meaning I believe the Vulgar Latin aim'd at no other sense than what the Greek implies namely That this Peace was no earthly Peace but the Peace of God's good-will to man referring the Genitive Case voluntatis not to hominibus but to Pax. Pax in terris what Pax Pax bonae voluntatis hominibus That which makes me think so is because Origen or his Translator in the place Beza quotes for this reading expresly expounds it so And so there will not be a pin to chuse save that the Greek expresseth this sense by way of Apposition more naturally the Latin by way of Rection somewhat harshly and yet perhaps the Translator thought less ambiguously Well then This Peace on earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's good-will or favour to men and God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good-will to men is the Peace on earth the Angels gratulate namely the Reconciliation of God to men in Christ. For by reason of sin Heaven and Earth God and Man were till now at enmity but by Christ this enmity is taken away and man by the forgiveness of his sin restored unto peace and favour with God And as by this Nativity God and Man became one Person so by this conjunction Heaven and Earth Angels and Men become one Fellowship one City and Kingdom of God the Kingdom of Satan that Prince of the powers of the Air who by reason of sin had captivated and brought under his service the whole Earth and thereby held the same at open war and enmity with Heaven being now by degrees to be destroyed and rooted out And this is that admirable Mystery of our Redemption by Christ which the Angelical Host here gratulates by the name of Peace on earth and Good-will towards men And that we may not doubt but we have hit the meaning That this Peace on earth is God's Good-will to men and therefore expounded by it besides that in the Old Testament Peace is often taken for God's favour and mercy to men as in that of Esay 54. 10. The mounâ—ains shall
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
Eleemosyna or Alms. The first is done to God immediately and is when we give ought to the use and maintenance of his Worship The Second is done to our Neighbour immediately as when we supply his wants out of our abundance and this is done to God only mediately unless it be done unto the stranger fatherless and widow for they in the old Law were in a special manner Cura Dei God's care together with the Levite Of these two kinds I have hitherto extended the first though I exclude not Alms so far as God is worshipped by the good we do unto our brother I COME now unto the last point I proposed namely The Practice of the ancient Church in the use of this Offering or Oblatory Praise and Thanksgiving at the celebration of the Lord's Supper and here I will shew first What their custom was secondly What ground and reason they had for the same To begin with the first Among the ancient Christians the whole Office of this Sacrament I mean the whole Body of Rites and Actions about the same consisted of three parts namely as they are distinguished by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an act of Oblatory praise and prayer by addressing or applying Bread and Wine unto the use of the Sacrament and other Gifts to the use of God's service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifice the consecration or mystical changing of Bread and Wine thus sanctified into the Body and Bloud of our Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the eating or receiving of the same in sign of Communion with Christ and all the fruits of his Incarnation whence Nazianzen defines this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Incarnation of God To these three acts answer three words To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Oblation hallowed Bread and hallowed Wine but no more To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Consecration the Body and Bloud of the Lord To the third the Communion of the Body and Bloud of the Lord. The first act of common Bread and Wine made holy and sanctified Bread and Wine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bread and Wine of Blessing and Thanksgiving The second act of holy Bread and Wine made most holy that is holy signs of the Lord's Body and Bloud The third of holy signs in general holy signs in special applied to the soul of each receiver The first was done by being used to Prayer and Thanksgiving The second by pronouncing the words of Institution at the breaking of the Bread and pouring of the Wine The third by receiving it with Amen or So be it The first and last were acts of Priest and People the second of the Priest alone Thus was there as it were a mutual commerce between God and the People the People giving unto God and God again unto his People the People giving a small Thanksgiving but receiving a great Blessing offering Bread but receiving the Body offering Wine but receiving the mystical Bloud of Christ Iesus I know that the names of these are often confounded all being used for the whole and often one for another but especially the Sacrament it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oblation or Offering by a Metonymic of the matter because the matter was offered Bread and offered Wine For the same reason is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist because the matter of it was Eucharistia Bread of Blessing and Thanksgiving not as some think because the End thereof is Thanksgiving It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifice I think of the matter also which was taken out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though some will have it so called because it was a sign of Christ's sacrifice But I return again unto the Oblation which as you have seen was as it were a Prologue unto the Sacrament and had the full nature of the Heave-offering which I have so long spoken of First it was in every part complete having all the degrees or parts of a true offering namely of the Heart of the Tongue and of the Hand all formally expressed in the ancient Liturgies For when the people began to bring their Offering unto the Altar the Priest was to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up your hearts to which they answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We lift them up unto the Lord This was the use of those Versicles in ancient time When this was done then came the calves of their lips offered both to Praise and Prayer 1. To Praise and Thanksgiving When the Priest cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us give thanks unto the Lord the people answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is meet and just we should do so and so they went on to give God thanks or to make a thankful remembrance of the Creation of the World and all things therein for the use of man for the Providence of God in governing the same for the Oeconomy of his Church afore the Law and in the Law recounting in brief as they went the principal Histories of the Bible in all these particulars This part of Oblatory Thanksgiving is now called the Preface in the Mass though something diverse from the ancient But because Christ had commanded that in this service they should chiefly remember him they made in the next place a large Thanksgiving unto God that he so loved the world as to give his own Son for the same that the Son of God would abase himself so low as to take upon him the nature of sinful man and by his death and passion to redeem us out of the jaws of death and pit of hell And this is now for the greater part called The Hymn and here ended The offering of Praise and Thanksgiving 2. Next comes the Offering of Prayer or Prayer with an Offering for Kings and Princes the whole Catholick Church and so along as we have it in our Litany or in the Prayer for the whole state of Christ's Church both which are beaten out of that mint And our Prayer for the whole state of Christ's Church is yet Oblatory if the Rubrick were observed which enjoyns the Church-wardens to gather the Alms of the people and then to make this Vniversal Prayer and in the very beginning thereof we desire Almighty God to accept our Alms and to receive our Prayers In no other sense did the ancient Church use their word Offer so often repeated in those Prayers but that God would accept of their Obedience in thus honouring him and so according to his promise in Christ to hear their Prayers And hence it is that sometimes they say We offer sometimes We beseech thee one expounding the meaning of the other But this is now made to be the Canon of the Mass and all this Offering of Prayer is turned into an Offering of Expiation for the quick and the dead For this offering of
Seculum and the last under the Ethnick and persecuting Emperors wherein the Testimonies of the Christians Oratories do abound and are such as will out-face any that shall dare contradict them For the beginning of this Centurie Tertullian shall give in Evidence first in his Book De Idololatria Where declaiming against some Christian Artificers who because it was their occupation and trade thought it lawful to make Idols for the Gentiles so themselves worshipped them not he speaks thus Totâ die ad hanc partem zelus fidei perorabit ingemens Christianum ab Idolis in ECCLESIAM venire de adversaria officina in DOMUMDEI venire attollere ad Deum patrem manus matres Idolorum his manibus adorare quae nempe in operibus suis. foris 1. in Templis Gentium adversus Deum adorantur eas manus admovere Corpori Domini quae Daemoniis corpora conferunt Mark here DOMUS DEI THE HOUSE OF GOD ECCLESIA THE CHURCH expounded by it In Ecclesiam venire idest In Domum Dei venire To come into the Church that is To come into the house of God and both of them set in opposition to an Idol-shop Of this Domus Dei or House of God in his Book adversus Valentinianos cap. 2. he describes unto us the form and posture upon this occasion He compares the Valentinian heresie in respect of their affected secresie and reservedness in hiding the mysteries of their doctrine to the Eleusinian Holies whose Temple had many Curtains and doors through which those that were to be initiated were five years in passing before they could be admitted unto the Adytum or Sacrarie where the Deity was whereas contrariwise he proveth out of Scripture the badge and genius of the Religion of Christ to consist in a Dove-like simplicity and openness and accordingly had its Oratories or Houses of worship not like that of the Eleusinian Holies concealed with multiplicity of walls veils turnings and windings but agreeable to and as it were figuring its disposition For Nostrae Columbae domus saith he simplex etiam in editis opertis ad lucem Amat figuram Spiritûs sancti Orientem Christi figuram Nihil veritas erubescit c. Nostrae Columbae domus i. Domus religionis nostrae columbinae or Catholici Christi gregis qui Columbâ figuratur namely as he said a little before Christum Columba demonstrare solita est serpens verò tentare meaning as I suppose not so much Christ personal as Christ mystical that is the Disciples or Religion of Christ. For it is the conclusion of his proofs brought out of Scripture to shew that Simplicity was the Livery of Christ's Disciples or Religion In summa saith he Christum columba demonstrare solita est c. And otherwise that solita est is wont would scarcely be true since Christ personal is but once pointed out by a Dove namely at his Baptism This House saith he is simplex that is sine tot portarum sipariorum involucris Also in ediâ—is apertis places which Doves delight in ad lucem that is toward the place whence light springeth or the Sun rising For Amat figuram Spiritûs sancti that is the Dove as also Orientem Christi figuram wherein be alludes to that Oriens ex alto or Day-spring from on high in Zacharie's Benedictus and hath reference to the word ad lucem i. ad locum vel plagam lucis For that the Churches of Christians anciently were turned toward the East appears by the Author of the Apostolical Constitutions which surely are as ancient as Tertullian Domus sit oblonga ad Orientem conversa saith he Besides it appears out of Tertullian himself that Christians then worshipped towards the East and therefore more than probable their Houses were sited and accommodated accordingly Thus I have done my best to clear this passage because the Author is crabbed and obscure There are two or three more places in the same Father where the Christian Oratories are mentioned by the name of Ecclesia but because the ambiguous and indifferent signification of this word either for a Place or an Assembly makes them not convictive unless some circumstance be annexed which determines it I will only produce that De corona Militis Cap. 3. where concerning thâ— Sacrament of Baptism he speaks thus Aquam aâ—lituri ibidem sed aliquanto priùs in Ecclesia sub Antistitis manu contestamue nos renunciare Diabolo Pompae Angelis ejus dehinc ter mergitamur I say Ecclesia here signifies the Place For the clearing whereof know that the Baptisteries or places of water for Baptism in those elder times were not as now our Fonts are within the Church but without and often in places very remote from it When therefore Tertullian here saith That those who were to be baptized first made their Abrenunciatiâ—n in the Church sub manu Antistitis that is as I suppose the Bishop or Priest laying hands upon them either in the mean time or as soon as they had done and afterward again at the Water he must needs by Ecclesia mean the Place otherwise if it were taken for the Assembly of the faithful the Church in that sense was present also at the Water But Ecclesia here and the Water are supposed to be two distinct places in both of which according to the rite of the African Churches Abrenunciation was to be performed Aquam adituri IBIDEM i. apud aquam sed aliquanto priùs in ECCLESIA contestamur nos renunciare Diabolo c. And thus much for the testimony of Tertullian My next witness is Hippolitus who flourished between the twentieth and thirtieth year of this Century in the reign of Alexander Mammeae He in his Treatise De consummatione mundi seu de Antichriste describing the signs and impieties which should precede the Persecution of Antichrist as he conceived thereof hath this passage concerning the irreligion and profaneness which should then reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Templa Dei domorum communium instar erunt ubique Ecclesiarum eversiones fient Scriptura contemnentur And in his description of the Persecution it self this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sacrae Ecclesiarum aedes instar Pomorum custodiae erunt pretiosúmque corpus sanguis non exstabit in diebus illis Liturgia extinguetur Psalmorum decantatio cessabit Scripturarum recitatio non audictur No man of reason can believe but that he that speaks thus knew and was well acquainted with such Places in his own time though his description be of that which was to be in time to come For it would be a marvellous conceit to think he prophesied of them having never seen them Nay a prophane Testimony will further confirm us he needed not For Lampridius reports of this Alexander Mammeae in whose time Hippolytus lived
first Council of Nice took Sacrificium purum as appears Can. 5. where they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure Gift or Oblation to be that which is offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni simultate depositâ all malice and hypocrisie and the like instances of an unworthy and ignoble spirit being laid aside But according to this Exposition the Purity of the Christian Sacrifice will not be opposite to the pollution of the Iewish in the same kind as it would if more generally taken but in another kind and so the sense stands thus You will not offer me a pure offering but the Gentiles one day shall and that with a purity of another manner of stamp than that my Law requires of you And thus I have told you the two ways according to which the Ancients understood this Purity and I prefer the latter as I think they did 3. But there is a third Interpretation were it back'd by their Authority which I confess it is not which I would prefer before them both and I think you will wonder with me they should be so silent therein namely that this title of Purity is given to the Christian Mincha in respect of Christ whom it signifies and represents who is a Sacrifice without all spot blemish and imperfection This the Antithesis of this Sacrifice to that of the Iews might seem to imply For the Iews are charged with offering polluted Bread upon God's Altar whereby what is meant the words following tell us If you offer the blind for sacrifice is it not evil and if you offer the lame and sick is it not evil and in the end of the Chapter Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth to the Lord a corrupt thing Now if the Sacrifice of the Gentiles be called Pure in opposition to this is it not so called in respect of that most perfect unblemisht and unvaluable Sacrifice it represents Iesus Christ the Lamb of God I leave it to your consideration CHAP. IV. Six Particulars contained in the Definition of the Christian Sacrifice The First viz. That this Christian Service is an Oblation proved out of Antiquity How long the Apostles Age lasted or when it ended Proofs out of the Epistles of Clemens and Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how distinguished in Ignatius The Christian Service is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the strict and prime sense of the word THUS having absolved the Two first things I propounded given you a Definition of the Christian Sacrifice and explained the words of my Text I come now to the Third and longest part of my task To prove each particular contained in my Definition by the Testimonies and Authorities of the ancient Fathers and Writers of the first and purest Ages of the Church The Particulars I am to prove are in number Six 1. That this Christian Service is an Oblation and expressed under that Notion by the utmost Antiquity 2. That it is an Oblation of Thanksgiving and Prayer 3. An Oblation through Iesus Christ commemorated in the creatures of Bread and Wine 4. That this Commemoration of Christ according to the style of the ancient Church is also a Sacrifice 5. That the Body and Bloud of Christ in this Mystical Service was made of Bread and Wine which had first been offered unto God to agnize him the Lord of the Creature 6. That this Sacrifice was placed in Commemoration only of Christ's sacrifice upon the Cross and not in a real offering of his Body and Bloud anew When I shall have proved all these by sufficient Authority I hope you will give me leave to conclude my Definition for true That the Christian Sacrifice ex mente antiquae Ecclesiae according to the meaning of the ancient Church was An Oblation of Thanksgiving and Prayer to God the Father through the Sacrifice of Iesus Christ commemorated in the Creatures of Bread and Wine wherewith God had first been agnized Let us begin then with the first That this Christian Service is an Oblation and under that notion expressed by all Antiquity The names whereby the Ancient Church called this Service are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblation Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucharist a word if rightly understood of equipollent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Praise a reasonable and unbloudy Sacrifice Sacrificium Mediatoris Sacrificium Altaris Sacrificium pretii nostri Sacrificium Corporis Sanguinis Christi the Sacrifice of our Mediator the Sacrifice of the Altar the Sacrifice of our Ransome the Sacrifice of the Body and Bloud of Christ. It would be infinite to note all the Places and Authors where and by whom it is thus called The four last are S. Augustine's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be found with Iustin Martyr and Irenaeus whose antiquity is the Age next the Apostles But you will say the Fathers even so early had swerved from the style of the Apostolick Age during which these kind of terms were not used as appears by that we find them not any where in their Epistles and Writings But what if the contrary may be evinced That this language was used even while the Apostles yet lived For grant they are neither found in the Acts of the Apostles nor in S. Paul's and S. Peter's Writings yet this proves not they were not used in the Apostles times no more than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not whose case in this point is the same with the other But know that to confine the Apostles Age within the limits of S. Paul's and S. Peter's lives is a general mistake For the Apostles Age ended not till S. Iohn's death Anno Christi 99. and so lasted as long within a year or thereabouts after S. Paul's and S. Peter's suffering as it was from our Saviour's Ascension to their Deaths that is one and thirty years And this too for the most part was after the Excidium or Destruction of Ierusalem in which time it is likely the Church received no little improvement in Ecclesiastical Rites and Expressions both because it was the time of her greatest increase and because whilest the Iews Polity stood her Polity for its full establishment stood in some sort suspended This appears by S. Iohn's Writings which are the only Scripture written after that time and in which we find two Ecclesiastick terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word for the Deity of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord's day for the first day of the week neither of both seeming to have been in use in S. Paul's and S. Peter's times and why may we not believe the like happened in others and by name in these now questioned Which that I may not seem only to guess I think I can prove by two witnesses which then lived the one Clemens he whose name S.
interpreted pag. 593 CHAP. VIII Mr. Mede's Answer to six Enquiries about some difficult passages in the Apocalyps pag. 594 CHAP. IX Five Reasons demonstrating That the Antichristian Times are more than Three single years and an half pag. 598 CHAP. X. A Discourse of the Beginning and Ending of the 42 Months or 1260 Days Rev. 11. 2 3. wherein Alstedius his Four Epocha's are examined pag. 600 CHAP. XI Of the 1000 years mentioned in Apocal. 20. with some Reflexions upon Eusebius and S. Hierom. pag. 602 CHAP. XII A Censure by way of Correction returned to a Friend concerning a somewhat exorbitant Exposition of his of Apocal 20. pag. 603 V. A Paraphrase and Exposition of the Prophecy of S. Peter 2 Ep. Chap. 3. pag. 609 VI. The Apostasie of the Latter Times PART I. CHAP. I. The dependence of the Text in 1 Timothy Chap. 4. verse 1 2. upon the last verse in chap. 3. Why in the Description of the Mystery of Godliness those words Assumed into Glory are set last A view of the several parts of the Text containing the Method and Order of the ensuing Discourse The Author 's three Reasons for his rendring the Text differently from the common Translation pag. 623 CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture imports Revolt or Rebellion That Idolatry is such proved from Scripture By Spirits in the Text are meant Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be taken Passively for Doctrines concerning Daemons Several instances of the like form of Speech in Scripture pag. 625 CHAP. III. Daemons according to the Gentiles Theologie were 1. for their Nature and degree a middle sort of Divine Powers between the Sovereign Gods and Men. 2. For their Office they were supposed to be Mediators between the Gods and Men. This proved out of several Authors The Distinction of Sovereign Gods and Daemons proved out of the Old Testament and elegantly alluded to in the New 1 Cor. 8. pag. 626 CHAP. IV. Daemons were for their Original the Souls of men Deified or Canonized after death This proved out of sundry Authors Baal or Bel or Belus the first Deified King Hence Daemons are called Baalim Another kind of Daemons such as never dwelt in Bodies These answer to Angels as the other to Saints pag. 629 CHAP. V. The manner of worshipping Daemons and retaining their presence viz. by consecrated Images and Pillars The worshipping of Images and Columns a piece of Daemon-doctrine as was also the worshipping of Daemons in their Reliques Shrines and Sepulchers pag. 632 CHAP. VI. A Summary of the Doctrines of Daemons How these are revived and resembled in the Apostate Church That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used in Scripture according to the Theologie of the Gentiles That it is so used in the Text was the judgment of Epiphanius an observable passage quoted out of him to this purpose pag. 634 CHAP. VII Why those words in the description of the Mystery of Godliness Received into Glory are set last That praying to Saints as Mediators and Agents for us with God is Idolatry To be prayed to in Heaven and to deal as an Agent between us and God is a Prerogative and Royalty appropriate to Christ. How this was figured under the Law by the High-priest's alone having to do in the most Holy place That Christ purchased this Royalty by suffering an unimitable Death That Saint-worship is a denial of Christ's Prerogative How it crept into the Church pag. 637 CHAP. VIII That Idolatry is the main Character of the Churche's Apostasie proved by Three Arguments pag. 643 CHAP. IX That Pagan-Idolatry is not here meant nor can the Saracen or Turk be the Antichrist meant in Scripture An Answer to an Exception viz. That Antichristianism cannot be charged upon those that acknowledge the true God and Christ. That Antichrist is a Counter-Christ and his Coming a Counter-resemblance of the Coming of Christ shewed in several particulars pag. 644 CHAP. X. The Great Apostasie was to be a General one That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some does not in the Text and several other places imply a Few or a Small number Wherein we and the Papists differ about the Churche's Visibility In what respects our Church was Visible and in what Invisible under the Reign of Antichrist pag. 648 CHAP. XI That the Last Times in Scripture signifie either a Continuation of Time or an End of Time That the Last Times simply and in general are the Times of Christianity the Last Times in special and comparatively or the Latter Times of the Last Times are the Times of the Apostasie under Antichrist pag. 652 CHAP. XII A more particular account of the Last Times in general and of the Latter Times of the Last Times That Daniel's Four Kingdoms are the Great Kalendar of Times That the Times of the Fourth or Last Kingdom viz. the Roman are the Last Times meant in Scripture That the Latter Times of the Last Times are the Latter Times of the Fourth Kingdom wherein the Great Apostasie should prevail pag. 654 CHAP. XIII The Duration and Length of the Latter Times viz. 42 months or 1260 days That hereby cannot be meant three single years and an half That the Latter Times take their beginning from the ruine of the Roman Empire That the ancient Fathers by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thessal 2. understand the Roman Empire and by the little Horn Dan. 7. Antichrist or the Man of sin pag. 655 CHAP. IV. Three main Degrees of the Roman Empire's ruine The Empire divided into 10 Kingdoms Who are those Three Kings whom the little Horn or Antichrist is said Dan. 7. to have deprest to advance himself pag. 658 CHAP. XV. That Daniel's 70 Weeks are a lesser Kalendar of Times That these Phrases in the Epistles to the converted Iews viz. The Last Hour or Time The End of all things The Day approaching c. are meant of the End of the Iewish State and Service at the expiring of the 70 Weeks That the Apostles were not so mistaken as to believe the End of the World should be in their days proved against Baronius and others p. 663. CHAP. XVI That the Spirit foretold the Great Apostasy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dan. 11. vers 36 37 38 39. These Verses exactly translated and explained That by Mahoz and Mahuzzim are meant Fortresses Bulwarks Protectors Guardians c. How fitly this Title is appliable to Angels and Sain's pag. 666. CHAP. XVII A Paraphrase and Observations upon Dan. 11. v. 36 37 38 39. That at the beginning of Saint-worship in the Church Saints and their Reliques were called Bulwarks Fortresses Walls Towers Guardians c. according to the prime sense of the word Mahuzzim pag. 670. PART II. CHAP. I. The Author's Reasons for his translating the Text differently from the Common Versions That the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text signifies Through or By. The like it signifies in other places of Scripture pag. 675.
dreamed of in Tullie's Phrases and Metaphors Then these Beasts as they agree in many things so they differ in many in Heads Mouths Paws in one little Horn c. but especially that the Beast Dan. 7. is destroyed before the setting up of Christ's Kingdom over all the earth To the Third THESIS I deny not but that a matter may be revealed in general and yet the particulars sealed So all the Persecutions of the Church are told in this I will put enmity between thy seed and her seed the particulars then sealed are opened in the whole Bible But you see above that the Fourth Kingdom in Daniel is particularly described and therefore that description cannot be a general revealing of the Roman Empire Especially seeing we are told that the Lamb slain was the revealer of them and none before We have also general Prophecies of the Romans persecuting Christ and his Church as that Psal. 2. Why do the heathen rage and that Dan. 9. Messiah shall be slain and Ierusalem ruinated But the Roman Kingdom is there in no shape or form pictured Some other Prophecies in general Terms there may be of the Roman Empire the particulars whereof as you well say are shewed to Iohn so that Daniel's Fourth Kingdom particularly described cannot belong to them Daniel's Book begins with Babel's wasting the City Ierusalem and ends with the utter overthrow of the City and Temple by the Romans After Ierusalem's overthrow in Domitian's time Christ reveals to Iohn what should befal to the Church to the end of the world and here the Romans are fully and plainly painted out to us◠Here you object But the Roman power had been long in the world and was now past the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had fulfilled what it was to fulfil on Daniel's people I answer God in his Book deigns not to meddle with the actions of Kingdoms otherwise than as they persecute his people or favour them or are instruments to punish them or are punished for persecuting them The Babylonians and Nebuchadnezzar did worthy deeds before the first Captivity of Iudah which God passes over and begins the count of Nebuchadnezzar's reign from the first Captivity Cyrus and Darius were of good years when they overthrew Babel and had not spent their former years idlely their reign also is counted by God but from the overthrow of Babel and rule over the Iews So what the Romans first did in Italy afterward against Neighbour-nations and then in divers parts more remote God passes over and only foretells what they were to do against the Iews falling from God and how to kill the Messiah Dan. 9. And then in Apocal◠what they were to do against his Church or suffer for afflicting his Church Nor had the Romans fulfilled what they were to fulfil on the Iews Daniel's people before the revelation to Iohn For ever since the overthrow of Ierusalem the Iews have been scattered and oppressed by the power and laws of Rome in divers parts of Europe and elsewhere To the Fourth THESIS I wrote or else it was lapsus pennae that the opening of seven Seals and blowing seven Trumpets were concerning Seven-headed Rome that is as either it persecuted the Saints or was plagued for persecuting them which I know you will grant The persecution of the Saints of God is plain in other parts of the Revelation Now seeing Daniel in all speeches of the everlasting Kingdom never mentions any persecutors of it and their carriages and falls but the persecutions of Daniel's people the Iews and not the Christian Church it seems evident to me that he meddles not with the Roman Empire's doings after the destruction of Ierusalem or the Pope's doings long after The consummatio Mysterii Dei prout annunciavit servis suis Prophetis The finishing of the Mystery of God as he hath shewn to his servants the Prophets proves not that the Roman matters were foretold to the ancient Prophets The words Apocal. 10. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which construction intimates the glad tidings of the Gospel since Christ brought to the present Prophets or Preachers of the times from Christ so the speech of God's Servants the Prophets is understood Rev. 22. 9. To the Fifth THESIS The Romans persecuting the Christian Church was revealed to none till Christ revealed them to Iohn namely so as that the Romans were plainly decyphered and by evident marks distinguished to be the Nation spoken of The coming of false Prophets was foretold Matt. 24. the Man of Sin and his consuming 2 Thess. 2. but there was nothing to shew of what People and Nation and City he should be What knowledge soever Paul had of these things concerning Rome's persecution of the Church he may well be said to have it by Revelation from Christ Gal. 1. 12. the opener of this little Book There is no circumstance of the ruffling Horn Dan. 7. which could teach Paul that the Romans were the Fourth Beast Daniel 7. for any thing that I know Coming in the Clouds Dan. 7. is not to the last Iudgement at Doomsday but Christ's coming to take the Kingdom which he preached to be at hand of all power being given to him The phrase of coming in the Clouds is borrowed from the Cloud in the Wilderness and God's presence in the Cloud on the Tabernacle often intimating God's defence and direction of his Church See Isa. 4. 5. most pertinent to this sense The heathen have the like phrase Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is present to Diomedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Virg. 7. AEn Pater omnipotens radiis ardentem lucis auro Ipse manu quatiens oftendit ab aethere nubem When Iupiter came to assist AEneas now to settle in Italy It is not said of the Vniversal Kingdom in Daniel that it should never suffer persecution but that it never should be destroyed because 't is built on the Rock Christ no power shall prevail against it That it should never be destroyed implies that it should be impugned But how in these later Times Iohn in the Apocalyps shews from Christ. To the Sixth THESIS I answer to the Assumption That Antiochus Epiphanes whom God suffered much to prevail against the Iews reigned till God came to destroy him by his own hand as unresistible as fire For destruction by fire in Scripture is an high Metaphor and expresseth often unresistible destruction After Epiphanes's death who was the last hot persecutor God gave often victory to the Iews against the Greeks which verifies that in the Greeks which was typed in the Feet part of Iron to break the Iews part of Clay not able to harm others or defend themselves And so much the weaker were those Feet because the Iron and Clay could not be mixt together to strengthen each other God now shewed himself favourable to the Iews and gave judgment or defence to them partly by their own valour partly by the Romans interposing themselves as friends Now
4. That I may therefore gather all this Controversie into a short summe I find your Tenet to stand charged with three not tolerable Inconveniences of interpretation The one in the first Vision where you interpret In the days of those Kingdoms to be After the days of them where the matter spoken of will no ways bear it though the Preposition would The second in the second Vision where you will be forced to interpret until the time came the Saints possessed the Kingdom until some 200 years before that time A third is That you are forced for making good your Exposition of the Kingdoms to deprive the Church of those principal passages of Scripture whereon she hath always grounded her faith of the Second coming of Christ. If I found mine charged with any one such I should begin to misdoubt the truth thereof I might add a fourth That besides all these you forsake that Exposition and Application of these Kingdoms which the Church hath universally followed from her infancy And who can easily be perswaded that the Doctors of the Church immediately following the Apostles and while some of the Apostles disciples were yet living should be ignorant of the meaning of so main a Prophecy whereupon depended the demonstration of the verity of Christ's coming and that too whilst those disputes were still hot between the Iews and Christians The Fathers are to be considered here not in respect of greater learning or infallibility of Spirit than ours but as Testes Custodes doctrinae primitus acceptae because it cannot be presumed they could be ignorant of it being so near or would change it being so pious and good Now the inducements which should perswade an Opinion burthened with such inconveniences had need be very powerful But when I examine every thing I find the main and only pillar which you suppose will bear up your building against all assaults whatsoever to be but a weak one namely That nothing was revealed to Daniel which was contained in S. Iohn's sealed Book because none could open that Book but Christ and he opened it not till his Revelation shewed to Iohn That there is a flaw in this illation is apparent because there are two main and principal matters of the argument of that Book which cannot be denied to have been revealed before namely of Antichristâ— persecution and of the Second coming of Christ to judgment the first whereof was revealed to S. Paul though out of another Book the other is plentifully revealed throughout the New Testament before S. Iohn saw his Visions I answered therefore before and answer still That the Subject matter of the Apocalyptical Book is not that which was never in no sort revealed before but never in that order form and particularity of Fates Acts and Circumstances wherein it was revealed then The subject of that Prophetical history is the Roman Empire together with the Church or Kingdom of Christ contained therein the one is equally the subject thereof as well as the other Now it is not denied but the Church or Kingdom of Christ was revealed before both for the Being Quality Fate and Prevailing not to the Apostles only but to Daniel also why not then the Roman Empire In the same sense wherein that which concerned the one was revealed before or remained sealed till now in that sense was that revealed or sealed till now which concerned the other Here you brought a Catalogue of divers particulars concerning the Fourth Monarchy revealed to Daniel but to what purpose I cannot devise unless you could prove there were no other particulars of Succession Fates and Acts which were still to remain sealed until the Lamb should reveal them to S. Iohn For I affirmed not that no particulars of the Roman Kingdom were revealed to Daniel but that not those which were now first revealed to S. Iohn As namely none of the Acts and Fates of this Fourth Kingdom were particularized to Daniel but those of the latter end of it only when the Horn was to rule the rest which concerned the former part of his time were represented to him only in general in imagine confusa the more ample and large decyphering thereof being deferred till Christ himself should come and unfold all unto S. Iohn when also Daniel's most particular part was yet to be revealed much more particularly in the Metropolis quality of Blasphemy degrees and manner of destruction That which I have said of the Roman Empire partly revealed and partly sealed must be accommodated also to the history of the Church or Kingdom of Christ the other part of the subject of this Apocalyptical Book which though it were in some degree revealed before yet never in such order and specification of Fates and Circumstances as now The consideration of the one will easily clear the scruple you make concerning the other And for conclusion you must remember that I yield you all this time your sense of the sealing and unsealing the Apocalyptical Book which you know some interpret to a far other purpose I have a little time and paper enough left I will look over your Papers and answer such particulars more as I think need answering 1. I know not what it is you contend for about the Two States of Christ's Kingdom If you grant the Kingdom of Christ at his Second coming shall be of a different state from that of his First you grant as much as serves my turn and the Kingdom is neither more nor less eternal because some State thereof is not eternal An infant when it comes to be adultus is the same numero still but the stature is not the same but diverse 2. You affirm the duration of the Fourth Kingdom holds proportion with the legs because the three former do with their parts If they do tell me how your Third Kingdom of Alexander and his progeny which lasted but 18 years holds proportion with the belly of the Image I think it will be but a girt belly The Persian Monarchy represented by breast and arms lasted about 200 years that is ten or eleven times as long as your Third Kingdom did If this proportion holds in this Image the breast and arms must be ten or eleven times as long as the belly And if you read belly and thighs the proportion will be a great deal worse For I suppose you make your Fourth Kingdom 280 years long the same proportion therefore which 280 hath to 18 your legs must have to the belly and thighs that is quindecupla 3. Whatsoever time of Messiah's appearing Almighty God pointed out by Daniel's 70 weeks yet I believe not that any Iew before the Event could infallibly design the time without some latitude because they could not know infallibly where to pitch the head of their account until the Event discovered it yet in some latitude they might I think we have as good skill in that computation as the Iews could have and yet you see we yet vary about it
laying an imputation on the Mellenaries as if they dreamed of Earthly Pleasures in this Kingdom of our Lord for he saith that as Dr. Gerhard thinks of the Cerinthians and Iews not of the ancient Fathers how truly I leave it to your consideration and judgment In the Margin of your Notes on Iustin Martyr I noted a place to the same purpose in Lactantius It is in black lead and may easily be wiped out if it be nothing to your purpose Dr. Potter signified in a former Letter that he had a purpose to write to you perhaps he is not yet ready for that which he meaneth to say but if he send his Letter this way I will take care to send it down by your Carrier In the mean while and ever I commend you and your studies to the Blessing of the Almighty and so for this time I leave you Your ever assured Friend Henry Mason S. Andrew's Undershaft Decemb. 10. 1629. EPISTLE XIX Dr. Potter his Letter to Mr. Mason touching the Millenaries Good Mr. Mason I Have read those two large and learned Discourses of Gerhard against the Millenaries and find him as his woâ—t is to be very diligent both in recounting the Opinions of other men and in the establishing of his own By him I see the conceit is ancient among our later Writers and favoured by many ignorant and fanatical spirits which I confess casts much envy upon the Conjecture But yet methinks First the consent of so many great and worthy Lights of the ancient Primitive Church doth more honour and countenance the opinion than it can be disgraced or obscured by these late blind abettors Secondly The Anabaptists and their fellows are confident where Mr. Mede doth but modestly conjecture and that Thirdly upon other and better grounds than their dreaming doting heads ever thought of Lastly The Devil himself may sometime speak truth and so may his disciples with an ill intention or at hazard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose no Learned man or Christian can deny that the Nation of the Iews shall be once hereafter called by God's mercy to the Faith and that their general Conversion will bring with it a great and glorious alteration in the Church and therefore that Kingdom of our Lord upon earth howsoever in some circumstances it may not answer our hopes which may be ungrounded and deceived yet for substance it seems an indisputable Truth But Prophecies are Mysteries till their accomplishment let us therefore leave them to God and to Posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have received Philostrates and Origen c. C. P. EPISTLE XX. Mr. Mede's Second Letter to Dr. Meddus containing four grounds why the First Resurrection Rev. 20. is to be taken literally with some other Observations concerning the difference between the State of the New Ierusalem and the State of the Nations walking in the light thereof as also concerning the time of the Regnum Christi Worthy Sir I Sent the fourth sheet I promised to the Bury-Carrier yesterday with a note therein promising to make some Answer to your Quaere to day to be delivered to the Carrier as he passed through Newmarket but some 4 or 5 miles from the place where I am When I had thus done some hour or two after I received a transcript of another of yours dated August 14 of the conformation of the taking of Wesel But to the Quaere which I must answer but briefly till I have a better and more free occasion to enlarge upon particulars The full resolving thereof depends upon so large an explication of the Oeconomy of God in the restitution of Mankind as cannot be comprised in a Letter And I am somewhat unwilling to discover what I think unless I could do it fully which made me abstain in my Specimina from any explication of that First Resurrection save to name it only But howsoever when at first I perceived that Millennium to be a State of the Church consequent to the times of the Beast I was a verse from the proper acception of that Resurrection taking it for a rising of the Church from a dead estate as being loth to admit too many Paradoxes at once yet afterward more â—etiously considering and weighing all things I found no ground or footing for any sense but the Literal For first I cannot be perswaded to forsake the proper and usual importment of Scripture-language where neither the insinuation of the Text it selfe nor manifest tokens of Allegory nor the necessity and nature of the things spoken of which will bear no other sense do warrant it For to do so were to lose all footing of Divine testimony and in stead of Scripture to believe mine own imaginations Now the 20 th of the Apocalyps of all the Narrations of that Book seems to be the most plain and simple most free of Allegory and of the involution of Prophetical figures only here and there sprinkled with such Metaphors as the use of speech makes equipollent to vulgar expressions or the former Narrations in that Book had made to be as words personal or proper names are in the plainest histories as Old Serpent Beast c. How can a man then in so plain and simple a narration take a passage of so plain and ordinarily-expressed words as those about the First Resurrection are in any other sense than the usual and Literal Secondly Howsoever the word Resurrection by it self might seem ambiguous yet in a sentence composed in this manner viz. Of the dead those which were beheaded for the witness of Iesus c. lived again when the thousand years began but the rest of the dead lived not again till the thousand years were ended it would be a most harsh and violent interpretation to say that Dead and consequently Living again from the dead should not utrobique be taken in the same meaning For such a speech in ordinary construction implies That some of the dead lived again in the beginning of the thousand years in that sense the rest should live again at the end of the thousand years and è contrà In what manner the rest of the dead should live again at the end of the thousand years in that manner those who were beheaded for Iesus lived again in the beginning of the thousand years which living again of those some is called the First Resurrection Thirdly Though the ancient Iews whilest they were yet the Church of God had no distinct knowledge of such an order in the Resurrection as First and Second but only of the Resurrection in gross and general to be in die Iudicii magni yet they looked for such a Resurrection wherein those that rose again should reign some time upon earth as appeareth Wisd. 3. from the first to the eighth verse inclusivè where it is expressely said That the Souls of the Righteous which were departed should in the time of their visitation shine and that they should judge the nations and have dominion over the people
with great evidence of truth and probability defined ambitum terrae in maximo circulo to be 123120000 Roman feet that is 342000 feet to one Degree which makes 68 Italian miles and somewhat more As concerning that which Mr. Mede adds in his Letter about my Book I do believe that as Daniel understood not many Visions which were shewed unto him so neither did s. Iohn understand the meaning of the Number of the Beast nor the Measures of the New Ierusalem when he wrote the Revelation And the strange and wonderful Wisdom of God in discovering so many so different things concerning Antichrist by one Number only and in laying a foundation for this discovery by making the Number 12 〈◊〉 able in the Old Testament in respect of the City Ierusalem and the Patriarchs and Tribes long before our Saviour came in the flesh hath been to me a great if not the greatest of all external Testimonies for the Divinity of the Scriptures and I doubt not but that it will be so to others that do believe it and understand it I should be glad to hear what those Exceptions were which Mr. Mede writeth that some made against some things which he related out of my Book I am confident that all material Objections may be fully answered Perhaps that which he mentioneth of the Virgin Company was one thing which was objected against it To which I answer That it is most true that the Beast having two horns like the Lamb is opposed to the Lamb and that the Followers of the Beast which receive his Mark are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Followers of the Lamb But it is also to be observed That the Number 666 is not said to be the Number of the Followers of the Beast but of the Beast and it is also to be observed That the Number 144000 is not said to be the Number of the Lamb or of that Hierarchy which is most appositely opposed to the Beast but to be the Number of the Followers of the Lamb. Now although the Lamb be properly opposed to the Beast and the Followers of the Lamb to the Followers of the Beast yet the Beast is not so properly opposed to the Followers of the Lamb nor the Lamb to the Followers of the Beast and therefore the Number of the Beast is not so directly opposed to the Number of the Followers of the Lamb as it is to that Number which typeth out chiefly that Hierarchy of the Lamb which is most directly and most eminently opposed to the Beast Now the Ecclesiastical Hierarchy of the Church of Christ is chiefly typed out by the Wall of the New Ierusalem and by the Number 144 and therefore I have said in my Book That the Number 144 is an Idea not of the Church in general although that be also true and affirmed in a general sense but of the Hierarchy of the Church Forasmuch therefore as the Number 144 is a type of that which is more properly and directly opposed to the Beast than the Followers of the Lamb are opposed to the Beast I therefore conceive this Number 144 to be more directly and immediately opposed to the Number of the Beast than the Number 144000 which is a type of the Followers of the Lamb and therefore must be opposed not to the Number of the Beast but rather to the Number of the Followers of the Beast And although there be no such Number expressed in the Scriptures yet if there had been occasion to express the Anti-numerus to 144000 I believe it would have been said to be 666000 For as the Number of the Lamb's Followers is derived from 144 so is 666000 from 666. I have more to say of this but 't is now time to hasten my Letter As for that Copy of my Book which you sent to my L. S. if you have received it I desire you to keep it still in your hands that it may be a witness from whence those divers Copies have proceeded which are now abroad in the world If any Copy of my Book having come into some malevolent hands should be corrupted and have any thing inserted into it which might be offensive to the State then that Copy which you have would acquit me from it If you had any Copy which you can spare to return unto me I had rather it were another than the same I sent you And of all other I should desire to see one that hath Mr. Mede's Notes upon it it should be safely returned again unto you and I should be thankfull to Mr. Mede for any thing which he hath added or illustrated or corrected I kindly thank you for the sight of such Papers as I have here returned and shall still rest Kilmington Iune 27. 1638. Yours to be commanded and for your sincere love and many kindnesses greatly obliged Francis Potter EPISTLE LXXV Mr. Mede's Answer to Dr. Twisse's and Mr. Potter's Letters His Vindication of that Elogium in the Inscription of his Discourse upon 1 Cor. 11. 22. viz. Sublati inter sacrum profanum discriminis Assertori His Vindication of that Maxime Eadem est ratio Loci Temporis from the Exceptions of Dr. Twisse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the first 200 years the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not found in any Ecclesiast Writing for 200 years An Objection from the taking down S. Gregorie's Church answered Worthy Sir I Thank you heartily for communicating Mr. Potter's Letter with me I understand now his reason why he took not in the Number of the Virgin-Company to ground his discovery of the Mystery of the Beast's Number upon as by an Anti-numerus of an Anti-company and I am in some degree satisfied therewith yet so as I could still wish he had made some more use of it in his Argument and not wholly passed by it with silence I confess the observation of this supposed defect was mine own and no bodies else For those I related the Contents of his Book unto had never I believe looked so much into the Apocalyps as to be able to make such an Exception so far as I could discover by their Discourse Yet how this Number might be taken in though not as a principal yet at least to bear a part I am yet to seek which before I read his Letter I thought I had not been now methinks I see some possibility only aâ—ar off and am as one loth to lose it The Exceptions I made mention of were not worth specifying being of the same nature with Dr. T s viz. want of exactness both in the Root and in the Application Whereupon I desired them to instance in any one Prophecy in the whole Scripture which they would affirm and could shew to be more exactly fulfilled than Mr. Potter if his Authorities were true had shewn this to be yea I urged them as far as the Prophecies concerning Christ himself the time the place and manner of his Coming offering to parallel one
the Events in Scripture 889. Iehoiakim not carried captive into Babylon Pag. 890 Ieremy's Prophesies not digested in order 834 Iews had a Second tender of Christ and upon their refusing it were cast off 164 though some of them believed yet the Body or Nation of the Iews rejected Christ and was therefore rejected 750. the manner and external means of their Conversion to be by Vision and Voice from Heaven 761. This argued from the manner of S. Paul's Conversion 761 891. and from the story of a miraculous conversion of many Iews as a Praeludium to their General Conversion 767. why God gave the Iews peculiar Rites and Observations 181 Ignatius his Epistles 327 Images were at first made for Daemoâ—s to dwell in c. 632 Image-worship brought in and promoted by lying stories 687. the great Opposition in the Greek and Eastern Churches against it for the space of 120 years 683 c. Impotency pretended doth not excuse us from our duty 308 Iohn Baptist a forerunner of Christ in his Nativity Preaching and Suffering 97 Isaac a Type of Christ. 50 51 Islands not taken always in Scripture for Countries encompassed by the Sea 272. Countries divided from the Iews by Sea were called Islands ibid. c. what they signifie in the Apocalyps according to the Prophetick style 450 Iudgment The description of the Great Iudgment when Christ shall sit on his Throne 841. a farther description of the Great Day of Iudgment 762 c. whence Christ and his Apostles received that term 754. the precise time thereof not to be known 895. K. KEri and Kerif See Hebrew Text King or Kingdom sometimes in Scripture put for any State or Polity 667 711 911. Kings of the East in Apocal. 16. 12. who are meant thereby 529 Kingdom of God or Heaven sometimes in Scripture signifies the Kingdom of Messiah 103. why it is so called 104. whence the Iews gave this term to the Kingdom of Messiah 103. a twofold state of Christ's Kingdom 104 the first state thereof called Regnum Lapidis the second Regnum Montis 743. the Time designed and prefixed for the coming and beginning of Christs Kingdom 104. it was to be set up in the Times of the Fourth Kingdom 745 754 c. That the Kingdom of Christ and the Saints in Dan. 7. is the same with that of 1000 years in Apocal. 20. 763. a twofold Kingdom one whereby Christ reigns in his Saints the other whereby they reign with him 573 Kingdoms 4 Kingdoms represented by Nebuchaduezzars Image of 4 sundry metals Dan. 2. and by 4 Beasts Dan. 7. the purport of them 743 c. why these 4 are singled out 712 713. That the Fourth is the Roman proved by 3 Arguments from p. 712 to 716. That these 4 Kingdoms are a Prophetical Chronology and the Great Kalendar of Times 654 The Kiss of Peace why so called 96 Kissing of the Pax whatâ— ibid. L. LActantius vindicated from the Antichiliasts 812 836 Lake of Fire and Brimstone why Hell so described 33 Lamps That the 7 Lamps in the Temple signified the 7 Archangels 833 Larvati why Mad-men so called 29 Last hour or time the End of all are meant of the End of the Iewish State and Service and not of the End of the World 664 Last times a twofold acception of them in Scripture 652. That the times of the Fourth Beast or Roman Kingdom are the Last times 654 c. their Epocha or beginning 656. their duration and length 655 Latter times of the Last times are the times of the Apostasie under Antichrist 653 655 Law may be considered either 1 as a Rule or 2 as a Covenant of works how Believers are not under the Law 114 In what respects the Law is dissolved or not dissolved by Christ 12 How Gods Law alone binds the conscience 208 209 Lawenus his Stricturâ— in Clavem Apocal. 541. the occasion of his writing them 783. his way of interpreting the Apocalyps 754 782. a full answer to his Stricturâ— 550 Law-giver why Christ so called in Genes 49. and what is meant by that phrase Law-giver from between his feet 35 Lay-Elders See Elders Legends Fabulous Legends their grosseness and the design of them 678 681 c. Levi what the name signifies 178. why Levi was chosen for the Priesthood 179 180. why called Gods Holy one 180 181. his Favoured one 181 Locusts what they signifie in the Prophetick style 467 c. Lords-day why observed by Christians 57. a Testimony for it out of Euseâ—ius 851 Lords-prayer twice delivered by Christ 2. intended not only for a Pattern but a Form of Prayer ibid. Lords-supper See Christian Sacrifice Lying unto the Holy Ghost what is meant thereby 118 M. MAgog See Gog. Mahuzzim in Dan. 11. the word signifies Fortresses Bulwarks Protectors Guardians c. That Saints and their Reliques were so called at the beginning of Saint-worship 673 c. Manna why so called 245. how it differed from the Apothecaries or the Arabian Manna 245 246. how it was Spiritual meat and a Type of Christ. 247 Mark To have the Mark of the Beast in the right hand or in the forehead Apocal. 〈◊〉 what it means 509 511 Marriage the Roman laws for it discountenanced by Constantine 672. Prohibition of Marriage a character of Monastick profession 688 Martyrs their privilege to riâ—e first 604 771 775. their Reign misinterpreted to an Idolatrous sense 759 why Christians anciently kept their assemblies at their Monuments 679. Martyrium Omeritarum 768 Mass Reasons against the lurching Sacrifice of the Mass wherein the Priest receives alone 253 254. In the Mass the ancient Offering of Praise is turned into an Offering of Expiation 293. How the Oblation of the ancient Church differed from that in the Mass 295. The Blasphemous Oblation in the Mass justly taken away 376. That the ancient Church never intended any Hypostatical oblation of Christ. 376 c. Meat put in Scripture for all necessaries of life 689. Abstinence from meats a character of Monastick profession 688 Meekness in the Scripture-use is of a larger signification than in Ethicks 161 Melancholia and Mania how they differ 29 Memorial why that which was burned upon the Altar was so called 342 Memorial of Gods Name what 341 Merit the word abused and in what sense tolerable 176 Messiah the Prince in Dan. 9 meant only of Christ. 700 Methodius Bishop of Tyre a passage out of him touching the Millennium 843 Michael in Apocal. 12. who 495 Middle estate or a Competency the best and safest condition 129 Millennium or the 1000 years Reign of Christ not to be understood in any gross carnal sense 603 836 837. to be asserted modestly and warily so as not to clash with any Catholick Tenet of the Christian Faith 603. to be propounded generally not particulatim seu modatim 571. a General description of it 603. no necessity of asserting Christs visible converse upon Earth Ibid. this Opinion of Regnum Christi Sanctorum was universally held by the
whole Orthodox Christian Church in the Age immediately following the Apostles 771. a passage out of Iustin Martyr to this purpose vindicated which had been corrupted as other passages to the like purpose were expunged out of Sulpitius Severus Victorinus Petav. and others of the same judgment 533 534. nor was it anciently denied but by Hereticks and such as denied the Apocalyps 534 602. Other Testimonies for it as out of the Council of Nice 813. and a Carechism set forth in K. Edward the sixth his Reign 813 815. That this Millennium follows upon the expiring of Antichrist's reign 603. this clearly proved by the Synchronisms 429. That the 1000 years of Satans being bound began not at Constantine 427 880. S. Hierome's misrepresentation of the sense of the more ancient Fathers detected 899. Doubtful whether Cerinthus held any part of this Opinion though in a wrong sense 900 Mincha what 357 826. in marg The Purity of the Christian Mincha explained in three particulars 358 359 Minister how the word is sometimes used improperly 27 517. Four Solecisms from the improper use thereof ibid Ministers are not the peoples Ministers but God's 26. and are maintained out of Gods revenue 77 78 120. their maintenance is not of the nature of Alms 73. To make provision for God's Ministers and Worship a work highly pleasing to God 174 Miracles No noise of Miracles done by Reliques of Martyrs in the first 300 years after Christ 679 680. The design of the pretended Miracles in after-ages 681 c. Monks and Friers the chief promoters of Saint-worship 690 691. and of Image-worship 691. The two characters of Monastick professors 688. a third character 689. Monkisn poverty no point of Piety 126 c. Months The 42 Months in Apocal. 11. 2. the same with 1260 Days in vers 3. are to be taken for Months of years and are more than three single years and an half 598. their beginning and ending 600. why the profaning of the holy City by the Gentiles and the continuing of the Beast is number'd by Months Apocal. 11. 2. ch 13. 5. but the Prophesying of the Witnesses and the Woman's abode in the Wilderness by Days ch 11. 3. ch 12. 6. 481 492 Moses the Rites and Ordinances of Moses observed for some time after Christs ascension by the Apostles and believing Iews 841 Mountains and Hills what they signifie in the Prophetick style 135 462 Mountains and Islands 450 N NAme written in their foreheads in Apocal. 14. 1. what meant thereby 511 Name of God Hereby is meant 1 God himself 2. what is his by a peculiar right 4 5. Gods Name to be called upon a thing what is imports 5. Gods Name how it is sanctified or hallowed 9. how it is prophaned or polluted 14 Names of men in Apocal. 11. 13. what 489 490 Nations or Gentiles put in the Apocalyps for the Apostate or false Christians 574 908 Nazarites their Vow and Law abrogated by the Apostles and therefore no ground for Monkish orders 128 Nebuchadnezzar's Vision of an Image of Gold Silver Brass and Iron explained 104 105 743 744 New Heavens and New Earth what meant thereby 613 New Ierusalem what meant thereby 772 877 914 Nicene Council See Council Noah The seven Precepts of the sons of Noah 19. these Precepts were briefly included in the Apostles decision at the Council in Ierusalem Acts 15. 165. whether the observation of the Sabbath-day was included in any of these Precepts 20. The division of the Earth by Noah's Sons was not confused but orderly 274 Number of the Beast 666 why he differs from Monsieur Testara's conjecture about it 795. Mr. Potter's Discourse upon it highly approved by him 877 Numbers of Times when Definite and Indefinite 597 656 Numbers Distributive or Divisive wanting in the Hebrew Text and how supplied 700 O OBedience to Gods Commands the best protection against dangers 262. a more necessary and acceptable duty than Sacrifice 351 c. Three qualifications of true Obedience 1 Cordial 2 Resolved 3 Vniversal 310 Offerings were either Eucharistical or Euctical and Vâ—tal 285. a description of these 289. They are due to God naturally and perpetually 286. That they were not Typical and Ceremonial but Moral in their end and nature proved by four arguments 288 289. That they are required of Christians 291. the three degrees or parts thereof 290 Offerings and Sacrifices wherein they differ 369 The two Olive-branches in Zech. 4. explained 833 Oracles The Heathen Oracles began to cease at the birth of Christ. 193 194 Oratories See Proseucha's P. PAlestine See Canaan Passions 4 Rules for the governing of them 227 S. Paul's Conversion a Type of the calling of the Iews 891 Peace on Earth Luke 2. what is meant thereby 93 94 Peace-offerings and other Sacrifices were to be eaten before the third day and why 51 Penitents 5 degrees of them according to the discipline of the ancient Church 331 Pentecost why called the Feast of Weeks 265. and of harvest 269. why the Gospel was first published and in such a miraculous way at Pentecost 76. That those First Converts to the Christian Faith at Pentecost were not Gentiles but Iews 74 75 Perfect Heart See Heart Perjury upon Theft a more dangerous Sin in the Iewish State 133 Persecutions Which were the greatest and longest of the 10 Persecutions 334 S. Peter his Second Epistle why and by whom questioned 612 Pillars and Images why at first erected 632 The Pontifical Stole and Title first refused by the Emperour Gratian. 601 Poverty its dangers and evils 132 133 Prayer why God requires it of us 170. why not always heard 168. how God often hears our Prayers when we think he doth not 169. A set Form of Prayer proved to be lawful 2. Objections against set Forms answered 3 4. To be prayed to in Heaven and to present our Prayers to God is a Right and Privilege proper to Christ 639. and that Christ purchased it by his death 640 Presents The Oriental Custome to bring Presents to their Kings 115 Priesthood why confined to one Tribe only under the Law 178 179 Prophecies so foretel things to come as yet to instruct the present Church 285 Prophesying hath a fourfold sense in Scripture 58. in what sense it is attributed to Women 58 59 A Prophet's Reward is a special and eminent Reward 87 Prophetical Schemes familiar and usual to the Eastern Nations 616 759 Proselytes two sorts of them 1 Proselytes of the Covenant or Righteousness 2. Proselytes of the Gate 19 20. these are called in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshippers and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fear God 20 21. why there were more of this sort of Proselytes 21 22. how these became so ready for the Gospel and Faith of Christ. 22 Proseuchae or Places of Prayer their use among the Iews and how they differed from Synagogues 66 67. where they are mentioned in Scripture 67. their Antiquities 68 69 Prosperity is apt to make men
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
other learned man may not have the liberty of his own sense or in such Problematical points should incur any censure for dissenting from others Thus far that Reverend person now deceased the Author 's ancient Friend in the View of his Life 22. In pursuance of which Argument to which we hold our selves obliged both from the great zeal we have for the honour of the Author's Memory and from an honest ambition to endeavour the removing of any the least dissatisfaction which may lodge perhaps in the breasts of some even ingenuous and well-temper'd persons that so none may be offended in him it may not be unnecessary to superadd as a Mantissa these few particulars First That the Author had not the least fond inclination to this or any other Hypothesis as those have that affect to be talk'd of for some new or uncommon Theory his humble Soul was far from any such design of Vain-glory. Nay when he first applyed himself to the study of the Apocalyps he came as he told a Friend of his with a mind rather possest against it and being desirous to differ as little as might be from the sense of others he tried all ways imaginable to place the Millennium elsewhere and if it were possible to begin the 1000 years at the Reign of Constantine for whom he had a great veneration which was the commonly-received opinion of those that wrote before him or after him as Brightman Grotius and others But after all his striving he was forced as he ingeniously confess'd to yield to the light and evidence of this Hypothesis in a sober and qualified sense He was forced to it by the unresistible Law of Synchronisms according to which the Millennium could not possibly be placed otherwhere than it is by him which he nothing doubted but he had demonstrated in his Clavis Part. 2. Synchron 4. and 5. Concerning which performance we shall only say to the Reader as the Author himself us'd to do and it was a great word with him whenever he brought forth any unordinary and important Notion Expende he would say or else Consider it And here it is not unworthy to be remembred that the late learned Arch-deacon of Surry Dr. Hakewell gives this fair testimony of Mr. Mede that in his Clavis he hath shew'd himself an able man and particularly that this part of his Synchronisms is a very exact piece and such as gives a marvellous great light to the Prophecies of that Book Besides this would farther forbid him to make the Millennium of Satan's being bound and restrain'd from deceiving the world to begin at Constantine namely That the great deceiving of the world by Mahometism a most vile and yet prevailing Imposture began before less than half of the Millennium from Constantine was run out and strangely prosper'd in the world for the space of 600 years within that Millennium and not this only but Antichristian Idolatry and the greatest Cruelty imaginable against the faithful Servants of Christ fell out within the same Millennium wherein the Devil was so far from being chain'd and shut up that he never deceived the world more grossly nor raged more furiously and consequently was never more loose and at liberty to do mischief Secondly Our Author was not fondly desirous to proclaim this or any other peculiar Sentiment of his before others as one that was eagerly sollicitous to get Disciples or make Proselytes to his Persuasion No man did ever dictate less than he or propounded his Iudgment with the Reasons thereof with more modesty and submission none was more averse from the humour of masterly imposing an Opinion upon others none with less impatience and more civility could bear anothers disâ—ent It was his own expression There are few men living who are less troubled to see others differ in opinion from them than I am If any man can patiently suffer me to differ from him it nothing affects me how much or how little they differ from me In short He was not big with a Paradox and in pain to be delivered of it as some are when they have discover'd as they think some rare and unvulgar Notion which temper in them is a certain sign of a Weak mind foolishly over-pleas'd with its own conceptions Nay he was so far from proclaiming this or any other new Opinion that when he was invited by others to speak of it for he chose rather to be led into such discourse than over-forwardly to begin it of himself he would speak but sparingly and in general especially before such who for want of age and experience were less prepared for such Speculations and therefore when such proceeded to enquire more particularly concerning his thoughts herein his way was not to declare himself magisterially but having quoted such or such a Text of Scripture modestly to express himself thus What if it should be so understood Why may it not be thus And when he was urged by Friends to add at the end of his Commentary upon the Apocalyps some Notions of his upon the following Chapters that the whole might be the more complete he only publish'd a short Specimen or Essay about this Hypothesis together with some short Notes upon a passage in Iustin Martyr purporting that it was the General opinion of all Orthodox Christians in the Age immediately following the Apostles and that none were known to deny it then but Hereticks which denyed the Resurrection Let the whole Specimen be carefully perused by any unpassionate and judicious person and it will approve it self to be a great Instance of the Author 's both Modesty and Prudence as to the way of communicating his particular thoughts concerning the Millennial mystery And accordingly the Reverend Dr. Charles Potter sometime Provost of Queen's College in Oxford a person of a very discerning and candid spirit in a Letter to his worthy friend Mr. Mason gave this fair account of Mr. Mede's proceeding in this abstruse Argument That whereas others are confident he does but modestly conjecture viz. in his Specimen de Mille annis and that upon other and better grounds than their dreaming heads ever thought of Whereas others would sally out into curious and minute descriptions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and venture to speak as particularly of the Quality of that State as Dionysius the Areopagite so called does of the Angelical Hierarchy intruding into those things which they have not seen our Author on the contrary kept himself to Generals industriously abstaining from expressing himself de modo or concerning the particularities of the state of Christ's Kingdom and was far from being definitive in the least as to any circumstantial account thereof This was his pious Prudence He contented himself with that more General account the H. Scripture gives of this Millennium and in his explication of it he kept within the compass of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Form of Ecclesiastical Doctrine set forth by the First Nicene Council