Acts 2. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in breaking of Bread and in Prayers As for bodily expressions by gestures and postures as standing kneeling bowing and the like our Blessed Saviour himself lift up his sacred eyes to heaven when he prayed for Lazarus fell on his face when he prayed in his agony S. Paul as himself saith bowed his knees to the Father of our Lord Iesus Christ He and S. Peter and the rest of the Believers do the like more than once in the Acts of the Apostles What was Imposition of hands but an external gesture in an act of invocation for conferring a blessing and that perhaps sometimes without any vocal expression joyned therewith Besides I cannot conceive any reason why in this point of Evangelical worship Gesture should be more scrupled at than Voice Is not confessing praising praying and glorifying God by Voice an external and bodily worship as well as that of Gesture why should then the one derogate from the worship of the Father in Spirit and Truth and not the other To conclude There was never any society of men in the world that worshipped the Father in such a manner as this interpretation would imply and therefore cannot this be our Saviour's meaning but some other Let us see if we can find out what it is There may be two senses given of these words both of them agreeable to Reason and the analogy of Scripture let us take our choice The one is That to worship God in Spirit and Truth is to worship him not with Types and shadows of things to come as in the Old Testament but according to the verity of the things exhibited in Christ according to that The Law was given by Moses but Grace and Truth came by Iesus Christ. Whence the Mystery of the Gospel is elsewhere by our Saviour in this Evangelist termed Truth as Chap. 17. ver 17. and the Doctrine thereof by S. Paul the word of Truth See Ephes. Chap. 1. ver 13. Rom. 15. 8. The time therefore is now at hand said our Saviour when the true worshippers shall worship the Father no longer with bloudy Sacrifices and the Rites and Ordinances depending thereon but in and according to the verity of that which these Ordinances figured For all these were Types of Christ in whom being now exhibited the true worshippers shall henceforth worship the Father This sense hath good warrant from the state of the Question between the Iews and Samaritans to which our Saviour here makes answer which was not about worship in general but about the kind of worship in special which was confessed by both sides to be tied to one certain place only that is of worship by Sacrifice and the appendages in a word of the Typical worship proper to the first Covenant of which see a description Heb. 9. This Iosephus expresly testifies Lib. 12. Antiq. cap. 1. speaking of the Iews and Samaritans which dwelt together at Alexandria They lived saith he in perpetual discord one with the other whilst each laboured to maintain their Country customs those of Ierusalem affirming their Temple to be the sacred place whither sacrifices were to be sent the Samaritans on the other side contending they ought to be sent to Mount Garizim For otherwise who knows not that both Iews and Samaritans had other places of worship besides either of these namely their Proseucha's and Synagogues wherein they worshipped God not with internal only but external worship though not with Sacrifice which might be offered but in one place only And this also may seem to have been a Type of Christ as well as the rest namely that he was to be that one and only Mediator of the Church in the Temple of whose sacred body we have access unto the Father and in whom he accepts our service and devotions according to that Destroy this Temple and I will rear it up again in three days He spake saith the Text of the Temple of his Body This sense divers of the Ancients hit upon Eusebius Demon. Evang. Lib. 1. Cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not by Symbols and Types but as our Saviour saith in Spirit and Truth Not that in the New Testament men should worship God without all external services For the New Testament was to have external and visible services as well as the Old but such as should imply the verity of the promises already exhibited not be Types and shadows of them yet to come We know the Holy Ghost is wont to call the figured Face of the Law the Letter and the Verity thereby signified the Spirit As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Spirit and Truth both together they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once found in holy Writ to wit only in this place and so no light can be borrowed by comparing of the like expression any where else to expound them Besides nothing hinders but they may be here taken one for the exposition of the other namely that to worship the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with to worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But howsoever this exposition be fair and plausible yet methinks the reason which our Saviour gives in the words following should argue another meaning God saith he is a Spirit therefore they that worship him must worship in Spirit and Truth But God was a Spirit from the beginning If therefore for this reason he must be worshipped in Spirit and Truth he was so to be worshipped in the Old Testament as well as in the New Let us therefore seek another meaning For the finding whereof let us take notice that the Samaritans at whom our Saviour here aimeth were the off-spring of those Nations which the King of Assyria placed in the Cities of Samaria when he had carried away the Ten Tribes captive These as we may read in the second Book of the Kings at their first coming thither worshipped not the God of Israel but the gods of the Nations from whence they came wherefore he sent Lions amongst them which slew them Which they apprehending either from the information of some Israelite or otherwise to be because they knew not the worship of the God of the Country they informed the King of Assyria thereof desiring that some of the captiv'd Priests might be sent unto them to teach them the manner and rites of his worship which being accordingly done they thenceforth as the Text tells us worshipped the Lord yet feared their own Gods too and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome speaks mingle things not to be mingled In this medley they continued about three hundred years till toward the end of the Persian Monarchy At what time it chanced that Manasse brother to Iaddo the High Priest of the returned Iews married the daughter of Sanballat then Governour of Samaria for which being expelled from Ierusalem by Nehemiah he fled to Sanballat his Father in Law and after his
example many other of the Iews of the best rank having married strange wives likewise and loth to forgo them betook themselves thither also Sanballat willingly entertains them and makes his son-in-Law Manasse their Priest For whose greater reputation and state when Alexander the Great subdued the Persian Monarchy he obtained leave of him to build a Temple upon Mount Garizim where his son-in-Law exercised the office of High Priest This was exceedingly prejudicious to the Iews and the occasion of a continual Schism whilst those that were discontented or excommunicated at Ierusalem were wont to betake themselves thither Yet by this means the Samaritans having now one of the sons of Aaron to be their Chief Priest and so many other of the Iews both Priests and others mingled amongst them were brought at length to cast off all their false gods and to worship the Lord the God of Israel only Yet so that howsoever they seemed to themselves to be true worshippers and altogether free from Idolatry nevertheless they retained a smack thereof inasmuch as they worshipped the true God under a visible representation to wit of a Dove and circumcised their Children in the name thereof as the Iewish Tradition tells us who therefore always branded their worship with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual Fornication Iust as their predecessors the Ten Tribes worshipped the same God of Israel under the similitude of a Cals This was the condition of the Samaritan Religion in our Saviour's time and if we weigh the matter well we shall find his words here to the woman very pliable to be construed with reference thereunto You ask saith he of the true place of worship whether Mount Garizim or Ierusalem which is not now greatly material forasmuch as the time is at hand when men shall worship the Father at neither But there is a greater difference between you and us than of Place though you take no notice of it namely even about the Object of worship it self For ye worship what ye know not but we Iews worship what we know How is that Thus Ye worship indeed the Father the God of Israel as we do but you worship him under a corporeal representation wherein you shew you know him not But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and Truth In Spirit that is conceiving of him no otherwise than in Spirit and in Truth that is not under any corporeal or visible shape For God is a Spirit and they that worship him must worship him in Spirit and Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fancying him as a Body but as indeed he is a Spirit For those who worship him under a corporeal similitude do beli◠him according as the Apostle speaks Rom. 1. 23. of such as changed the glory of the Incorruptible God into an Image made like to corruptible Man Birds or Beasts They changed saith he the truth of God into a lie and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Creatorem as or with the Creator who is blessed for ever v. 25. Hence Idols in Scripture are termed Lies as Amos 2. 4. Their Lies have caused them to erre after which their Fathers walked The Vulgar hath Seduxerunt eos Idola ipsorum Their Idols have caused them to erre And Esay 28. 15. We have made Lies our refuge And Ier. 16. 19 20. The Gentiles shall come from the ends of the earth and shall say Surely our Fathers have possessed the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped a lie vanity wherein there is no profit Shall a man make Gods unto himself and they are no Gods This therefore I take to be the genuine meaning of this place and not that which is commonly supposed against external worship which I think this Demonstration will evince To worship what they know as the Iews are said to do and to worship in Spirit and Truth are taken by our Saviour for one and the same thing else the whole sense will be inconsequent But the Iews worshipped not God without Rites and Ceremonies who yet are supposed to worship him in Spirit and Truth Ergo To worship God without Rites and Ceremonies is not to worship him in Spirit and Truth according to the meaning here intended DISCOURSE XIII S. LUKE 24. 45 46. Then opened he their understanding that they might understand the Scriptures And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day OUR Blessed Saviour after he was risen from the dead told his Disciples not only that his Suffering of death and Rising again the third day was foretold in the Scriptures but also pointed out those Scriptures unto them and opened their understanding that they might understand them that is he expounded or explained them unto them Certain it is therefore that somewhere in the Old Testament these things were foretold should befall Messiah Yea S. Paul 1 Cor. 15. 3 4. will further assure us that they are I delivered unto you saith he first of all that which I also received how that Christ died for our sins according to the Scriptures And that he was buried and that he rose again the third day according to the Scriptures Both of them therefore are somewhere foretold in the Scriptures and it becomes not us to be so ignorant as commonly we are which those Scriptures be which foretell them It is a main point of our Faith and that which the Iews most stumble at because their Doctors had not observed any such thing foretold to Messiah The more they were ignorant thereof the more it concerns us to be confirmed therein I thought good therefore to make this the Argument of my Discourse at this time to inform both you and my self where these things are foretold and if I can to point out those very Scriptures which our Saviour here expounded to his Disciples Which that I may the better do I will make the words fore-going my Text to be as the Pole-star in this my search These are the things saith our Saviour which I spake unto you while I was yet with you That all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Then follow the words I read Then opened he their understanding c. These two events therefore of Messiah's death and rising again the third day were foretold in these Three parts of Scripture In the Law of Moses or Pentateuch in the Nebiim or Prophets and in the Psalms and in these Three we must search for them And first for the First That Messiah should suffer death This was fore-signified in the Law or Pentateuch First in the story of Abraham where he was commanded to offer his son Isaac the son wherein his seed should be called and to whom the promise was entailed That in it should all the Nations
to their devotions by any sign or act whatsoever but whatsoever is made seem to be done by them is done by the self-fame wicked Spirits which heretofore were masked under the names of Daemons and therefore in this regard the one may as well bear the names of Daemons as the other and be as likely to be intended by the use of that word Secondly though the Scripture often useth this word in the worst sense yet follows it not it always should do so Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self which the Scripture hath appropriated to signifie Satan the Prince of hell-hounds following therein the Seventy who first gave it this notion nowhere else sampled in any Greek Author yet is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament it self three several times used in the common sense for a Slanderer or False accuser and that in three several Epistles in both to Timothy and that to Titus And why should the like seem improbable for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay most certain it is so as I now come to make manifest And that first Acts 17. 18. where S. Paul our Apostle having at Athens preached Iesus risen from the dead the Philosophers thus encountred him saying This fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate He seemeth to be a setter-forth of strange gods namely Daemon-gods For hearing of one Iesus after death to become a Lord and Saviour and to be adored with divine worship they took him presently according to their own principles in that kind to be some new or forein Daemon for so it follows in the Text that they said thus Because he preached unto them Iesus and the Resurrection Upon the same ground Celsus in Origen lib. 8. cont Cels. calls the same Christ our Saviour the Christians Daemon for whereas the Christians said that they without hurt and danger blasphemed and reproached the Gentiles Gods Celsus replies Nonne vides bone vir quòd etiam tuo Daemoni opponens se quispiam non solùm convitiatur sed terrâ marique illum exigit Do you not see good Sir that some opposing your Daemon do not only reproach him but proclaim him unworthy to be at all in the world Where Origen answers Celsus Qui nullos scit malos Daemones nescio quomodo sui oblitus Iesum vocârit Daemonem He that acknowledges no evil Daemons I know not how he came to forget himself calling Iesus a Daemon But S. Paul thus charged by the Philosophers coming to make his Apology in the Areopagus retorts their accusation Ye men of Athens saith he I see you in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too full of Daemons already I shall not need bring any more amongst you For thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Etymology signifies a worshipper of Daemon-gods and was anciently used in this sense and so you shall find it often in Clemens Alexandrinus his Protrepticon not to speak of others though afterwards from signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Budaeus speaks it came to be applied to those who were too precise and anxious in their devotions But I saith our Apostle preach no new Daemon unto you but that Sovereign and Celestial God who made the world and all things therein who being Lord of heaven and earth dwelleth not as your Daemon-gods do in Temples made with hands neither is worshipped with mens hands as though he needed any thing as you conceive of your Daemons seeing he giveth to all life and breath and all things This God I preach unto you And this place I take to be so unanswerable for the indifferent and common acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I care not now though the rest should fail me but let us see what they are In Revel 9. 13 c. the sixth Trumpet from Euphrates brings an huge army upon the Christian world which destroyeth a third part of men and yet those which remained repented not of those sins verse 2. for which these plagues came upon the earth viz. That they should not worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idols of gold silver and brass and stone and of wood which can neither see nor hear nor walk Is not this a Comment upon the Apostle's Prophecy in my Text The time which it concerns must needs fall in the last times for it is the last Trumpet save one The place must be the Roman Empire or Christian world for that is the Stage of all the Seals and Trumpets And how could it be otherwise seeing S. Iohn at Pathmos saw them coming from the great River Euphrates whatsoever comes from thence must needs fall upon the Territory of the Roman Empire To hold you no longer the best Expounders make it the Ottoman or Turkish invasion which hath swallowed so great a part of Christendom But what people are they who in the Roman Territory do in these latter times worship Idols of gold silver brass and stone and wood Are they Ethnicks there is none such Are they Iews they cannot endure the sight of them Are they Mahumetans nay they abhor it also Then must they needs be Christians and then must Christians too worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both are spoken of the same men But what Christians do or ever did worship Devils formally But Daemon-gods alas they do and long have done Here therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again taken in the common and Philosophical sense or at least which is all one for Evil Spirits worshipped under the names of Daemons and deceased Souls Besides my Text there is but one place more in all the Epistles of S. Paul where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used namely 1 Cor. 10. 21. where if there be any allusion to the Gentiles conceit of Daemons then all the places of S. Paul's Epistles are bending that way But some there are saith Stephen in his Thesaurus who think the Apostle in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cup of Daemons alludes unto that poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used amongst the Gentiles And further to strengthen this conceit of the Apostle's Allusion to the Heathenish notion of Daemons the words of the former verse make much For the things which the Gentiles sacrifice saith he to Daemons and not to God Now this was the very Tenet of the Gentiles That the Sovereign and Celestial Gods were to be worshipped only purâ mente and with hymns and praises and that Sacrifices were only for Daemons Vid. Porphy in Euseb. Praep. Evang. Herm. Trismeg in Asclepio Apuleium de Daemonio Socratis He therefore who had given his faith to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Lord to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only Potentate to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the one and only Mediator Iesus Christ must have no communion have no part in the service of those many Mediators Lords or
the nature and grounds of what they practised lest for want thereof they might cherish some unsafe conceit And notwithstanding I preached for Bowing as you say to Altars yet I have not hitherto used it my self in our own Chappel though I see some others do it If I come into other Chappels where it is generally practised I love not to be singular where I have no scruple But you would not have me have any hand in killing the Witnesses God forbid I should I rather endeavour they might not be guilty of their own deaths And I verily believe the way that many of them go is much more unlikely to save their lives than mine I could tell you a great deal here if I had you privately in my chamber which I mean not for any mans sake to commit to paper Siracusae vestrae capientur in pulvere pingitis As for Bowing at the name Iesus 't is commanded by our Church And for my self I hold it not unlawful to adore my Saviour upon any Cue or hint given Yet could I never believe it to be the meaning of that place of the Philippians nor that it can be inferred thence otherwise than by way of a general and indefinite consequence I derive it rather from the Custom of the World in several Religions thus to express some kind of Reverence when that which they acknowledge for their God is named as we find the Turks do at this day Besides I conceive to do this reverence at the name Iesus only is proper to the Latine Church and it may be of later standing For if some Greeks have not deceived me the custom of the Orient is to bow the head not only at the name Iesus but at the name Christ and sometimes though not so frequently at the name God And if that were the fashion of the elder Christianity that out of S. Hierom would found more to the purpose Moris est Ecclesiastici Christo genu-flectere This is all I can say to this point having had fewer Notions thereabout than about any of the rest That the worship of the Inward man is that which God principally requires and looks at I think no Christian man denies But what then Doth not our Saviour's rule hold notwithstanding in such a comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And consider that the Question is not here as most men seem to make it between Inward worship and Outward worship seorsim for in such case it is plain the Outward is nothing worth but whether the Inward worship together with the Outward may not be more acceptable to God than the Inward alone As for that so commonly objected Scripture in this question Of worshipping the Father in spirit and truth as the Characteristical difference of the Evangelical worship from the Legal I believe it hath a far different sense from that it is commonly taken to have and that the Iews in our Saviour's sense worshipped the Father in spirit and truth But my work grows so fast that I must let it pass and be content with that vulgar answer viz. That under the Old Testament God was worshipped in types and figures of things to come but in the New men should worship the Father in spirit and truth that is according to the verity of the things presignified not that they should worship him without all gestures or postures of Body to which purpose it is wont to be alledged But all this while my mind is upon another matter which at length I am gotten unto viz. your strange construction and censure of the pains I took in opening my thoughts so freely unto you concerning these matters of reverential posture and gesture in respect of that interlaced piece wherein I intimated the Eucharist to have in it ratio sacrificii For 1. Because in the close of my Letter I expressed my fear of some Iudgment to befall the Reformed Churches because out of the immoderation of their zeal they had in a manner taken away all Difference between Sacred and Prophane you will needs suspect I aimed to make the present Iudgments of God upon Christendom to be for neglect of that Sacrifice which I had spoken of a thing I never thought of nor thought so plain an expression of my meaning could ever have been so mistaken I pray let me intreat you to read over those papers once again and then tell me with whom the fault is For why Is not to esteem the Eucharist a Sacrament to account it a Sacred thing unless it be accounted a Sacrifice 2. It seems strange to you that a matter of so great importance as I seem to make this Sacrifice to be should have so little evidence in God's Word and Antiquity and depend merely upon certain conjectures As for Scripture if you mean the name of Sacrifice neither is the name Sacrament nor Eucharist according to our Expositions there to be found no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet may not the thing be But when you speak of so little Evidence to be found in Antiquity I cannot but think such an Affirmation far more strange than you can possibly my Opinion For what is there in Christianity for which more Antiquity may be brought than for this I speak not now of the Fathers meaning whether I guessed rightly at it or not but in general of their Notion of a Sacrifice in the Eucharist If there be little Antiquity for this there is no Antiquity for any thing Eusebius Altkircherus a Calvinist printed Neustadii Palatinorum 1584. 1591. De mystico incruento Ecclesiae Sacrificio pag. 6. Fuit haec perpetua semper omnium Ecclesiasticorum Patrum concors unanimis sententia Quòd instituta per Christum passionis mortis suae in Sacra Coena memoria etiam Sacrificii in se contineret commendationem Bishop Morton in Epist. Dedicator prefixed to his Book of the Eucharist Apud veteres Patres ut quod res est liberè fateamur de Sacrificio Corporis Christi in Eucharistia incruento frequens est mentio quae dici vix potest quantopere quorundam alioqui doctorum hominum ingenia exercuerit torserit vexaver◠aut è contrà quà m jactanter Pontificii de ea re se ostentent And that in the Age immediately following the Apostles the Eucharist was generally conceived of under the name and notion of a Sacrifice to omit the Testimonies of Ignatius and Iustin Martyr take only this of Irenaeus Lib. 4. cap. 32. Dominus discipulis suis dans consilium primitias Deo offerre ex suis creaturis eum qui ex creatura Panis est accepit gratias egit dicens Hoc est Corpus meum Calicem similiter qui est ex ea creatura quae est secundùm nos suum Sanguinem confessus est Novi Testamenti novam docuit Oblationem quam Ecclesia ab Apostolis accipiens in universo mundo offert Deo c. And chap. 34. Igitur Ecclesiae Oblatio quam
to his Notion and Description thereof upon his study of the Apocalyps Dies Iudicii non breve aliquot horarum spatiolum designat sed pro more Hebraeorum Diem pro tempore usurpantium continuatum multorum annorum intervallum These are the Addenda and Corrigenda as they are set down in that Paper but not a word about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if any thing therein were to be alter'd and yet some and they not over-captious nor prejudiced persons have been apt to demur somewhat upon his explication of those words The intendment of this Preface is not to write Notes upon any of the Author's Works yet for the sake of the Ingenuous it may not be impertinent here to observe these few things 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may properly enough be rendred Doctrines of that is concerning Daemons the Genitive case here as elsewhere in Scripture in the like Forms of speech being to be taken Passively as the Author hath made it clear in Chap. 1. of this Treatise 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Daemons are to be taken in Scripture sometimes in a better and indifferent sense according to the sense of the Gentile Philosophers for the Souls of men deceased and need not be taken always in the worst sense for Devils or Evil Spirits he hath endeavour'd in Chap. 6. to make it appear from several places of Scripture and from an observable passage in Epiphanius where he also shews That the worship of these Daemons or Souls of the deceased was in reality the Worship of Devils those Evil Spirits counterfeiting sometimes the Souls of men deceased and none but Devils being willing to admit that Honour which does certainly derogate from the Honour of the only true God 3. That whatsoever the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Doctrines of Daemons be in this place yet what is taught and practis'd by an Idolatrous sort of Christians as to the worshipping of Angels and Saints adoring of Reliques Image-worship c. is a lively and express resemblance of the Doctrine and Practices of the Gentiles concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Daemons as he hath proved at large 4. That there are only three Chapters in this Treatise viz. Chap. 3 4 5. which treat of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the use of the word and the Gentiles Theology concerning the Nature the Office the Original of Daemons the manner and way of worshipping them but all the rest of this large Treatise is as valid and concluding as if all in those three Chapters had been omitted nor does the strength thereof depend upon that Hypothesis pursued in those Chapters viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Daemons are to be taken here for the Souls of men deceased 5. That the truth of the former Assertion may be confirmed from a view of these severals 1. His Arguments in Chap. 7 8 9. to prove saint-Saint-worship and image-Image-worship to be Idolatry have no dependence upon his foregoing explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but prove what they are brought for be the sense of the word that or any other 2. His Discourse of the Churche's Visibility clouded in the prevailing Apostasie under the Reign of Antichrist is not concerned in his peculiar Notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. And as little concerned therein is all that large and considerable part of this Treatise which discourses of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Times of the great Apostasie as likewise that which is grounded upon that famous and express Prophecy in Dan. 11. 36 c. of the Churche's lapsing into Idolatry and the worshipping of Mahuzzims the proper meaning of which word not easie for every one to have discovered as also the fitness of this Title to be applied to the worshiped Angels and Saints with their Images and their Reliques are there explain'd and confirm'd by him both by comparing several Places of Scripture and by pertinent Proofs out of Ancient and Modern Authors 4. All the Second Part of this Treatise is unconcern'd in the foremention'd Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean that Part which relates to verse 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and makes it evident by several Proofs collected with great industry and equal judgment out of Ecclesiastical Antiquities That Invocation of Saints and Image-worship were advanced by Hypocritical Lying Lies of Miracles Fabulous Legends c. wherein the Professors of Monkery had the Chiefhand 3. There is one thing more to be added concerning the Authors Writings and it is fit to be advertis'd as being a Right due to his Name and Memory That whereas in the former Editions the Discourses being published at several times and by several persons could not be so fitly ranked and set in order as otherwise they might have been had they been published all at once but the New and Old were mingled together without any intimating which were composed by him in his younger days and which in his elder In this Edition care is taken to dispose them otherwise Know therefore that those Diatribae or Discourses are set first that were composed and deliver'd by him within the last Ten years of his life viz. from the year 1628 to 1638 and the First XXVI Discourses are such XXI of which were published by the Authors Executor but for the Order wherein they were set except those two which treat upon the Lords Prayer and were therefore fitly placed first he seems to have been indifferent otherwise if he had thought it expedient he could have placed them according to the time when they were delivered in publick either in the Colledge-Chappel as most of them were being Common-places and short Diatribae on several Texts of Scripture or before the University at S. Mary's as the larger Discourses were For as it appears by the Authors Papers Discourse the 7th was delivered Anno 1637. Disc. 9. An. 1633. and in the same year Disc. 14 21. Discourse 13 An. 1632. Discourse 19 An. 1635. The Nine following Discourses viz. from Disc 26. to Disc. 35. as also 37. were preached all of them except Discourse 30 of which I am not so certain between the years 1624 and 1628 as I gather from some Memorials in the Manuscripts The Twelve next Discourses were between the years 1615 and 1624. some of which are more Notional than others as Discourse 36. upon Ier. 10. 11. and Disc. 35. upon Urim and Thummim and those upon Genes 3. 13 14 15. But if these and Disc. 47. be not every way so accurate and exact as those Diatribae that stand in the first rank whereof it may be said to use Paterculus his expression In illis Scriptis plus limae est it was sit that the Reader should be advertis'd about the distant times wherein these and the other Discourses were composed by him The Six last
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
openeth the womb shall be called Holy unto the Lord Ergo To be the Lord's and to be Holy are Synonyma's Though therefore the Gentiles Court had no sanctity of legal distinction yet had it the sanctity of peculiarity to God-ward and therefore not to be used as a common place The Illation proceeds by way of Conversion My House shall be called the House of Prayer to all Nations or People Ergo The House of Prayer for all Nations is my Father's House And the Emphasis lies in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators were not so well advised of when following Beza too close they render the words thus My House shall be called of all Nations the House of Prayer as if the Dative Case here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not Acquisitive but as it is sometimes with passive verbs in stead of the Ablative of the Agent for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which sense is clean from the scope and purpose of the place whence it is taken as he that compares them will easily see and I shall make fully to appear in the next part of my Discourse which I tendred by the name of an Observation To wit That this fact of our Saviour more particularly concerns us of the Gentiles than we take notice of Namely we are taught thereby what reverent esteem we ought to have of our Gentile Oratories and Churches howsoever not endued with such legal sanctity in every respect as was the Temple of the Iews yet Houses of Prayer as well as theirs This Observation will be made good by a threefold Consideration First of the Story as I have related it secondly from the Text here alledged for warrant thereof and thirdly from the circumstance of Time For the Story I have shewed it was acted in the Gentiles Court and not in that of the Iews because it is not credible that was thus prophaned It cannot therefore be alledged that this was a place of legal sanctity for according to legal sanctity it was held by the Iews as common only it was the place for the Gentiles to worship the God of Israel in and seems to have been proper to the second Temple the Gentiles in the first worshipping without at the Temple-door in the holy Mountain only Secondly The place alledged to avow the Fact speaks expresly of Gentile-worshippers not in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but in the whole body of the context Hear the Prophet speak Esay chap. 56. ver 6 7. and then judge The sons of the stranger that joyn themselves to the Lord to serve him and to love the Name of the Lord to be his servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant namely that I alone shall be his God Even them will I bring to my holy Mountain and make them joyful in my House of Prayer their burnt-offerings and sacrifices accepted upon mine Altar Then follow the words of my Text For my House shall be called that is shall be it is an Hebraism a House of Prayer for all People What is this but a Description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gentile-worshippers And this place alone makes good all that I have said before viz. That this vindication was of the Gentiles Court Otherwise the allegation of this Scripture had been impertinent for the Gentiles of whom the Prophet speaks worshipped in no place but this Hence also appears to what purpose our Evangelist expressed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as that which shewed wherein the force of the accommodation to this occasion lay which the rest of the Evangelists omitted as referring to the place of the Prophet whence it was taken those who heard it being not ignorant of whom the Prophet spake Thirdly the circumstance of Time argues the same thing if we consider that this was done but a few days before our Saviour suffered to wit when he came to his last Passeover How unseasonable had it been to vindicate the violation of Legal and typical sanctity which within so few days after he was utterly to abolish by his Cross unless he had meant thereby to leave his Church a lasting lesson what reverence and respect he would have accounted due to such places as this was which he vindicated DISCOURSE XII S. IOHN 4. 23. But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and Truth For the Father seeketh such to worship him THEY are the words of our Blessed Saviour to the Woman of Samaria who perceiving him by his discourse to be a Prophet desired to be resolved by him of that great controverted point between the Iews and Samaritans Whether Mount Garizim by Sichem where the Samaritans sacrificed or Ierusalem were the true place of worship Our Saviour tells her that this Question was not now of much moment For that the hour or time was near at hand when they should neither worship the Father in Mount Garizim nor at Ierusalem But that there was a greater difference between the Iews and them than this of Place namely even about That which was worshipped For ye saith he worship that ye know not but we Iews worship that we know Then follow the words premised But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and Truth It is an abused Text being commonly alledged to prove that God now in the Gospel either requires not or regards not External worship but that of the Spirit only and this to be a characteristical difference between the worship of the Old Testament and the New If at any time we talk of external decency in rites and bodily expressions as sit to be used in the service of God this is the usual Buckler to repel whatsoever may be said in that kind It is true indeed that the worship of the Gospel is much more spiritual than that of the Law But that the worship of the Gospel should be only spiritual and no external worship required therein as the Text according to some meus sense and allegation thereof would imply is repugnant not only to the practice and experience of the Christian Religion in all Ages but also to the express Ordinances of the Gospel it self For what are the Sacraments of the New Testament are they not Rites wherein and wherewith God is served and worshipped The consideration of the holy Eucharist alone will consute this Gloss For is not the commemoration of the Sacrifice of Christ's death upon the Cross unto his Father in the Symbols of Bread and Wine an external worship And yet with this Rite hath the Church in all Ages used to make her solemn address of Prayer and Supplication unto the Divine Majesty as the Iews in the Old Testament did by Sacrifice When I say in all Ages I include also that of the Apostles For so much S. Luke testifieth of that first Christian society
known for Explication either of the words or of what is contained in them and after come to such Observations as will follow and be gathered therefrom For Explication therefore three things are to be enquired of 1. Of what Meat and of what Rock the Apostle speaketh 2. Wherein both the one and the other were Spiritual or Sacramental 3. In what sense those Sacraments are said to be the same with ours For the first The Meat here spoken of most certainly was Manna for it appears in the fifth verse as also in the beginning that he means of the time they were in the Wilderness where the only Food was Manna sent from Heaven The word Manna either signifies a Portion it was their dimensum or daily allowance given by God or Food made ready because God prepared it without any labour or industry of theirs and this is thought to be the truest reason of the name For as for that of S. Ierom who thinks it had the name Man from the question asked upon the first sight thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it and so they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew this opinion though the Seventy have translated so yet is found unlikely by some learned in those Languages 1. Because no reason can be given why the Israelites should then speak Chaldee 2. Because in Chaldee the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a question of persons not of things and signifies Quis Who not Quid What being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew which always asketh of persons but never of things But to leave the name and speak something of the nature we must know that this Manna was not that which Dioscorides and Galen so call namely certain fragments of Frankincense nor was it that which the Arabians call Manna though it somewhat resembleth it For they call by this name a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hony-dew falling on some mountains of Syria and it seems they gave this name unto it by allusion unto the Sacred story But this Manna wherewith God fed the Israelites was a miraculous thing the Corn of Heaven and Bread of Angels as David calls it it fell only in the Wilderness of Sinai it rained all times and days of the year saving the Sabbath it was so hard that it might be ground in a Mill beaten in a Mortar or baked in an Oven it melted in the Sun and putrified with one night's keeping lastly it was Food and not Physick not one of all these properties agreeing to the Apothecarie's Manna or Manna of the Arabians Come we now to the Rock whereof the Apostle saith our Fathers drank which speech any man may see is not proper and therefore some say it is a Metonymie Rock for the water which came out of the Rock perhaps it will be more easie to say here is an Ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drink to be supplied out of the words next before and so to be construed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they drank the drink of that Spiritual Rock Now for the Rock there are two Rocks mentioned in Scripture out of which the Lord gave water unto the Israelites one at Rephidim two years after their coming out of Egypt Exod. 17. another at Kadesh almost thirty eight years after Numb 20. It is doubtful which of these our Apostle meaneth We may safely say he meaneth them both the story of both being so like as the places of both had one name Meribah of the murmuring and contending of the people But if he meaneth only the one I would say it is the former the miracle whereof was presently upon the raining of Manna But here is one word yet needs to be explained for our Apostle adds unto Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rock following or which followed them which some would have spoken of Christ being the Rock which accompanied the Israelites for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies or the Rock which was to come and follow in after-times others more truly expound it literally of the Rock in the wilderness thinking it reasonable that the Apostle who spake literally of Manna which was truly eaten should also in the same sense speak of the water of that Rock which was as truly drunken And therefore they say the Apostle adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following to intimate that when the Rock was smitten a stream gushed therefrom which followed the Israelites many years as they journeyed in the wilderness and therefore our Translation with others for explicationsake adds the word them which is not in the Greek and so the Syriack likewise translates the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spiritual Rock which went with them But against this some object two things 1. That it is not like the Apostle would affirm any thing as History which is no where mentioned in the Old Testament where it is like so miraculous a thing would not have been concealed 2. That the thing it self is otherwise unlikely even by reasons out of Moses story For they say If it be meant of the first Rock at Rephidim how came they to want water at Kadesh if a river from the first Rock had followed them And if we say it is spoken of the second Rock at Kadesh how comes it to pass that they offered to buy water at a price of the Edomites if water followed them at the heels But unto the first it may be answered That it may be elsewhere shewn in the New Testament something to be alledged for Story which is not expressed in the Old Testament especially when there is â—ome ground whence some such thing may be drawn by good consequence and then I think we ought to believe the Illation of the Holy Ghost And that this thing we now speak of may be inferred from the Story of Moses it will appear thus For seeing it was about two years after their coming out of Egypt when the first Rock was smitten to give them water and that in all their change of Stations for almost thirty eight years after we never find the least mention of any want thereof though they travelled further in a dry and unwatered Wilderness It will follow from hence That either they stored themselves with water for so many years which is impossible or else the water of the Rock ran after them and it may be their journeys were so ordered by the lower grounds that it might naturally do so so long as the miraculous Fountain lasted As for the other Objection How they came again to want water at Kadesh it is casily answered For God might for a new trial of his people make the first Miracle cease when it pleased him and seeing at that Station they had taken a clean contrary way unto the former it may be the position of the Earth hindered it God
him 120 years warning so long a space for repentance as the Chaldee Paraphrast expounds that in Gen. 6. 3. his dayes shall be an 120 years to this sense A term of 120 years shall be given them i.e. the men of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they will return or repent Before Nineveh should be destroyed the Prophet Ionah was sent to cry against it Israel was not carried captive into Assyria before the Lord had testified against them by all the Prophets and by all the Seers saying Turn ye from your evil wayes and keep my Commandments c. 2 Kings 17. 13. The like is said of Iudah in 2 Chron. 36. 15 16. The Lord God of their Fathers sent to them by his Messengers rising early and sending because he had compassion on his people But they mocked the Messengers of God and despised his words and misused his Prophets until the wrath of the Lord arose against his people till there was no remedy The wing of abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Daniel speaks in ch 9. 27. overwhelmed not the City Ierusalem until Christ had long laboured in vain to gather them under his wings as a Hen gathereth her Chickens and they would not Matth. 23. 37. Nay when other warnings have been fruitless and God's chastisements and Iudgments near the very Heavens themselves shall by Comets and other Signs give warning of their approach if at length by our humiliation we would stop them even at the door or at least by our preparation to endure them mitigate them unto us 1. If this then be God's manner of dealing To warn us by reproof of our danger that so we might avoid it before it comes it should behove us not lightly to pass by his warnings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often sounding in our eares in the reading or preaching of his Word There is no Evil that hath doth or shall befall us for any sin we commit but there it is foretold and threatned us no one Example there but it is for our learning or instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 4. and for our admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 11. Nay the Holy Ghost doth so lively pattern by Examples the several cases which may befal men as none scarce ever hath been or in any age shall be which in one Example or other may not clearly read his own case and learn Wisdom The Precepts also in the Holy Scripture are so plentiful and the Threatnings so plain that neither can we excuse our sins by ignorance nor justly say that God's Iudgments took us unawares 2. If God so powerfully warns his Creature before he strikes him how dare we strike our Brother before we warn him For those who deal with men as Experience sheweth are often scorched with the fire before they see the smoak But the reason of this difference is plain God strikes because he loves and would amend us and therefore he first rebukes and warns before he chastiseth But we punish if we have power or procure our Brother to be punished if we have not because we hate him and therefore lie in wait to entrap him He must not be admonished lest he should take heed and grow too wary and so escape our snare and yet we cry nothing but Discipline and Execution of Iustice when our hearts and Consciences tell us it is but the wreaking of our Malice But God gives us a Rule to follow fashioned according to the Pattern of his own Long-suffering If thy Brother trespass against thee go and tell him his fault between thee and him alone if again take with thee one or two more and if yet he amend not Tell the Church c. Matth. 18. He that observeth not this Rule little hope is there that ever God will give him grace to make use of his warning who gives no warning to his brother AND thus I come to the Second part of my Text which is our duty We must be zealous and repent Where first as the words lie we will speak of Zeal and then of Repentance Concerning Zeal I will draw all I have to speak unto these two Heads 1. What is this Zeal which is here commanded 2. What Motives there are to urge and command it For the first Zeal is the Intension and Vehemency of all our affections in matters of God and his Service It hath its name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to burn and boil as water over the fire and thence may be styled the Fervency and boiling of our affections Such a one was Apollos as S. Luke in Acts 18. 25. describes him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in Spirit and such S. Paul exhorts the Romans to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent or burning in Spirit ch 12. 11. For as burning is the excess or highest pitch of heat so is zeal of our affections The Schoolmen make it an Intension of love which is true if Love be taken as the Scripture useth for it comprehendeth all our Affections under that name all of them spring from presupposing Love No man is ignorant of this that knoweth how in Scripture all our Duty both to God and man is styled Love and Charity But Love is a special affection Zeal is not the Intension of it alone but of the rest also Hatred Ioy Grief Hope Fear c. So he that with David loves the Law of God more than hony or the hony-comb more than thousands of gold and silver he loves zealously He that rejoyceth in God's Testimonies more than they that find great spoil more than his appointed food he joyes zealously He whose eyes gush out rivers of waters and wisheth his eyes were a fountain of tears because men keep not God's Law he grieves zealously He whose eyes fail and whose soul almost fainteth with waiting and longing for the Salvation of the Lord he hopes zealously He who saies my flesh trembleth for fear of thee and I am afraid of thy judgments he fears zealously and so of the rest But as in our Bodies we find Aguish burnings as well as the healthful vigour of Natural heat and as Nadab and Abihu offered fire unto God but not the right and holy fire but strange fire which he commanded them not Lev. 10. 1. So are there some counterfeits of zeal as it were false fires abominable unto God and odious unto men All is not gold that glisters no more is all Zeal which seemeth so this zeal which God approves Lest therefore blazing Comets be mistaken for the purer Stars of heaven and Nadab and Abihu's strange fires for the fire of God's Altar let us take a survey of the kinds and characters of false zeal for the better discerning of the true The kinds then of false zeal may be reduced unto Three heads 1. Hypocritical zeal which wants sincerity 2.
Nations of the Orient especially that Rite of Discalceation or putting of their shoes still used and continued amongst them unto this day when they come into their Temples and Sacred places Which that I affirm not without good warrant in case any one shall doubt thereof these Testimonies following will sufficiently evidence First That Symbole of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OFFER SACRIFICE AND WORSHIP WITH THY SHOES OFF. What mystical or symbolical sense he intended I enquire not but it is plain his expression alludes to some such custom then used by those who came to worship in the Temples of their Gods Wherein that my collection fails me not Iustin Martyr will bear me witness in his second Apology where he tells us That those who came to worship in the Sanctuaries and Temples of the Gentiles were commanded by their Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to put off their shoes which their Gods learned saith he by way of Imitation from that which the Lord spake to Moses out of the flaming Bush Loose thy shoes from off thy feet for the place whereon thou standest is holy ground This Testimony for the antiquity of the practice is without exception Yet by the Father's good leave I am prone to think that those words unto Moses gave not the first beginning unto it but were an admonition only of the Divine presence thereby commanding the Rite then accustomed in places so hallowed and that therefore it was rather as other Religious Rites derived unto the Gentiles by Tradition from the Patriarchs before Moses of whom both the Iews and those Nations of the Orient which agreed with them in this custom were descended Concerning whose present custom Drusius in his Notes upon Iosua affirmeth Quòd etiam nunc apud plerasque Orientis Nationes piaculum sit calceato pede Templorum pavimenta calcâsse That even to this day among most of the Nations of the Orient it is reputed a piaculary crime to tread upon the pavements of their Temples with their shoes on their feet For the Iews in particular that this Rite of Veneration was anciently used by them in Places sanctified by the Divine Presence Maimonides puts us out of doubt telling us in his Beth Habbechirah chap. 7. That it was not lawful for a man to come into the Mountain of God's House with HIS SHOES ON HIS FEET or with his staffe or in his working garment or with dust on his feet and the like The same hath Rabbi Solomon upon the 19. of Levit. ver◠30. It is further confirmed by their modern practice in their Synagogues even here in these Western and colder parts of the world where though no such custome be in use as in the Orient nor our manners with conveniencie capable thereof yet they still observe it as far as the guise of the West will permit them an argument it descends unto them by a strong and rooted Tradition from their forefathers My Author is Buxtorf Synagog Iudaic. lib. 5. c. 5. where he hath these words Ante Synagogam vel scholam ipsorum ferrum quoddam habent immuratum ad quod quilibet calceos immundos aut coenosos abstergere tenetur idque Solomonis authoritate qui Custodi ait pedem tuum Quisquis crepidis indutus est is eas immundas de pedibus suis detrahere tenetur prout scriptum est Solve calceamenta tua de pedibus tuis c. that is Before their Synagogues they have a certain iron fastned in a wall whereat every one is bound to make clean his foul or dirty shoes and that by the authority of Solomon who saith Look to thy foot c. Whosoever hath slippers on is bound they being foul to put them quite off viz. before he enters into the Synagogue according as it is written Loose thy shoes from off thy feet c. And for the Mahumetans what they do in their Mosquees Bartlemew Georgivez who was a long time a captive amongst them can best inform us in his Book De ritu ceremoniis Turcarum Quicunque saith he veniunt ad vrationem debent abluere manus pedes c. postremò ter spargunt aquam super capita recitando haec verba ELHEMDV LILLAHI i. gloria Deo meo Deinde exutis calceamentis Patsmagh dictis iisque ante januam Templi relictis introeunt alii NVDIS PEDIBVS alii habentes munda calceamenta Mesth dicta That is Such as come to pray their duty is first to wash their hands-feet c. at last they sprinkle water over their heads thrice repeating these words ELHEMDV LILLAHI that is Glory be to my God Then putting off their shoes called Patsmagh and leaving them before the door of the Temple they enter some barefooted others having a clean kind of Sandal which they call Mesth namely as the custom is with us when we pull off our hats to wear a cap. Lastly That we may not want an instance among Christians Zaga Zabo an AEthiopian Bishop sent Ambassador from David King of the Abyssines to Iohn the third King of Portugal above an hundred years since in his description of the Religion and Rites of the Abyssine Christians thus informs us Prohibitum est apud nos saith he nè aut gentes aut canes aut alia hujusmodi animalia in Templa nostra intrent Item non datur potestas nobis adeundi Templum nisi NVDIS PEDIBVS neque licet nobis in ipso Templo ridere obambulare aut de rebus prophanis loqui neque spuere aut screare in ipso Templo Quia Ecclesiae AEthiopum non sunt similes terrae illi ubi populus Israel comedit Agnum Paschalem decedens ab AEgypto in quo loco propter terrae pollutionem jussit eos Deus comedere indutos calceamentis zonis accinctos sed similes sunt monti Sinai ubi Dominus locutus est Mosi dicens Exue calceamentatua de pedibus tuis quoniam terra quam pedes tui premunt sancta est That is it is prohibited amongst us that either Pagans or dogs or any other beasts should come into our Churches Moreover it is not permitted to us to go into the Church but BARE-FOOTED nor is it lawful for us in the Church to laugh or to walk up and down or to speak of secular matters no not to spit hank or hem in the Church Because the Churches of AEthiopia are not like unto that Land where the people of Israel ready to depart out of Egypt ate the Paschal Lamb where because of the pollution of the countrey God commanded them to eat it with their shoes on their feet and their loins girded but they are like unto Mount Sinai where God spake unto Moses saying put off thy shoes from thy feet for the ground whereon thy feet tread is holy Thus Zaga Zabo of the Abyssine Christians whereof he was a Bishop And till the contrary be shewed me I am prone to believe that some other Christians of
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-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.
in the day-time for three weeks together or some such like sense Gen. 29. 27. The Week which Laban would have Iacob fulfil before he gave him Rachel was not the Seven years service but the Seven daies of Leah's wedding-feast as the Targum translates and the Vulgar Imple hebdomadam dierum hujus copulae nor can it be otherwise by the age of Rachel's children Secondly Let it be shewn in all the Prophecy of Daniel or for ought I know in any other of the Prophets where times of things prophesied expressed by daies are not to be understood of years For when the Angel means daies in Daniel he expresseth it therefore not by daies for so it were doubtful but by evenings and mornings chap. 8. 14. where he speaks of the time of the persecution of Antiochus A brief Demonstration and as I conceive unanswerable of the Contemporation of the four Timed Prophecies in the Apocalypse viz. Of the Gentiles treading down the Court and Holy City 42 months Of the Witnesses preaching in Sackcloth 1260 daies Of the Beast's power of doing 42 months Of the Apostolical Woman's continuance in the Wilderness a Time Times and half a Time expressed also by 1260 daies 1. The Times of the Beast and of the Witnesses come out together viz. at the end of the Sixth Trumpet Chap. 11. Ergò being equal times they must needs begin together and so contemporate throughout 2. The Times of the Beast and of the Woman's being in the Wilderness have the same Epocha and beginning namely the dethroning and vanquishing of the Red Dragon Ch. 12. Ergò being equal times they must also have the same ending 3. The Times of the treading down the Court and Holy City by the Gentiles and of the Sackcloth-prophecy of the Witnesses are concurrent by the plain construction of the Text which gives them to prophesy all that heavy time Besides when the Witnesses have finished we find the Gentiles angry as being driven from their possession in the Temple Ch. 11. vers 18. I. M. CHAP. X. A Discourse of the Beginning and Ending of the 42 moneths or 1260 daies Rev. 11. 2 3. wherein Alstedius his Four Epocha's are examined SIR I Waved not the Question of the Ending of the XLII months more than that of their Beginning for as I designed their Beginning in a latitude so by consequent I do their Ending If they begin between the years 365 and 455 they must end between the years 1625 and 1715. Only I refused precisely to determine the year of their ending which for some reasons I supposed should not certainly be known till the Event should make it manifest according as was not the precise Beginning of the LXX years of the Babylonish captivity till the Event discovered it by their Ending For when the articuli are more than one to begin at who can determine at which God will reckon the beginning and consequently at what precise year shall be the ending Yet as God accompted the LXX years of the Babylonish captivity from a remarkable moment of that latitude of time the Iews were entring into so I believe the same All-wise God will do the period of the XLII months from some remarkable moment in the latitude of their beginning Howsoever because such remarkable moments or terms are more than one all that we can say is That it shall be from some one of them and it may be from some one we observe not God in his wisdom till he sees fit veiling it from our eyes For Alstedius I will ingenuously confess I had never observed those passages of his Chronology you acquaint me with as having never been nor yet am owner of that Book though I think I want few of his other Writings in which I have met with many passages tending to the same purpose with these of his Chronology here and there scattered but no where so fully and ex proposito I sought up and down for the Book and some two days since I got a sight of it so long as to read the pages you quote and no longer yet because you desire my judgment of the Years he setteth down I will answer something for your satisfaction and first lay the ground to examine them by viz. The Holy Ghost reckoneth the Epocha or Beginning of Antichrist and his Apostatical times from the taking of that which hindred out of the way that is the then-reigning Imperial Sovereignty of Rome 2 Thess. 2. 6 7 8. or as S. Iohn expresseth it from the deadly wounding of the Head or Sovereignty of the Roman Beast which in his time ruled or the shivering of the Empire into a plurality of Kingdoms upon that deadly wounding Apoc. 13. 3. with chap. 17. 12. When that great City should cease to be the lap of that Sovereignty which the Caesars once held over the Nations and many new upstart Kings should appear in the place and territory of that once One Empire then should the Times of Apostasy with that wicked One make their entrance Therefore as the Epocha or beginning of the Apostatical times in a latitude is to be fetched from that deadly blow or downfal of the Caesarean head in a latitude so he that would conjecturally point out any precise year where to begin those times must do it from some remarkable step or degree of the Caesarean blow or downfal in the same latitude Where note further that the Caesarean blow or downfal may be accompted double First Religious and Sacred as he was Draconicola by a dismounting and dethroning of the Dragon which actuated and enlived him Secondly Political by the ruin of his State and Majesty Some of the places I now quoted may seem more to respect the one some more the other Antichrist we see hath cured them both the First by a new Idolatry the Second by his usurped Tyranny Let us examine Alstedius his Four Epocha's according to this ground The first is Anno Christi 362. which was ill pitched it being the very time of the Dragon's recovery of the Imperial Throne under Iulian not any moment or step of his dismounting and the Empire flourishing under one Monarch not falling or disshivering Nor is his Reason good Because then began the persecution of Iulian for that argues that the Dragon was not yet down Nor the other Because of the Schismatical contention of the Roman Popes for what reason can there be why the Schism of the Popes should be the Epocha of their dominion and of the times of Apostasy under them Besides the Event shews this was no Epocha of the 42 months for then the expiration of them should have appeared anno 1622. by some mortal blow to the Antichristian state but it proved contrary Alstedius addeth the three years and an half of the Slaughter of the Witnesses to the end thereof hoping they should have revived Anno 1625. but alas they did not He that would chuse an Epocha about Iulian's time might with much more probability
passage Chap. 2. verse 2. CHRIST IESUS is the propitiation for our sins and not for ours only but for the sins of the whole world that is not for the sins of us only who are Iews but for the sins of the Gentiles also And doth not the name of General or Catholick Epistle given unto this as well as to those of S. Iames and Peter imply thus much For it cannot be thus called because written to all Christians indefinitely and generally since the contrary expresly appears in the former but because this as well as the rest was written to those of the Circumcision who were not a people confined to any one certain City or Region but dispersed through every Nation as we read in the Acts Chap. 2. verse 5 c. that at the Feast of Pentecost when the Holy Ghost came down upon the Apostles There were sojourning at Ierusalem Iews devout men out of every Nation under Heaven Parthians Medes Elamites and the dwellers in Mesopotamia Iudaea and Cappadocia Pontes and Asia and strangers of Rome Iews and Proselytes that is Iews by race and Iews by Religion c. For we must not mistake those here numbred to be Gentiles but Israelites both of the Ten Tribes captivated by Shalmaneser and the other Two some of whom never returned from Babylon but lived still in Mesopotamia but of those who returned great multitudes were dispersed afterwards in Egypt Libya and many other Provinces before the time of our Saviour's appearing in the flesh So that the Apostles of the Circumcision had their Province for largeness not much inferiour to those of the Gentiles But I come to note the places I spake of And first out of the forenamed Epistle of S. Iohn where from that prediction of our Saviour's in the Gospel that the arising of false Prophets should Be one of the near signs of the nigh-approaching End of the Iewish State the Apostle thus refers unto it Chap. 2. verse 18. Little children this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Last hour and as ye have heard that Antichrist shall come even now there are many Antichrists whereby we know that it is the Last time Here by the Last time I suppose no other thing to be meant but the near expiring of Daniel's 70 weeks and with it the approaching End of the Iewish Commonwealth and why might not this Epistle be written in the Last week at the beginning whereof Iesus Ananiae began that woful cry Wo unto Ierusalem and the Temple Ioseph l. 7. Belli Iudaici By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Antichrists are meant no other but false Prophets or Counter-prophets to the Great Prophet pretending an Unction and Commission from Heaven as he had to teach the world some new revelation and doctrine For the name Christ implies the Unction of Prophecy as well as the Unction of a Kingdom and accordingly the name Antichrist and therefore the Syriack here turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Christs that is such as should falsely pretend some extraordinary Unction of Prophecy like unto him And the coming of such as these our Saviour in S. Matthew's Gospel a Gospel for the Hebrews makes one of the Last signs ushering the destruction of Ierusalem And if the harmony of this Prophecy in the three Evangelists be well considered there was no more to come but the compassing Ierusalem with armies Well therefore might S. Iohn when he saw so many Anti-prophets spring up say Hereby we know that it is the last time Again because the Desolation of the Iewish State and Temple would be a great confirmation of the Christian Faith therefore the believing Iews whom nothing could so much stagger as the standing glory of that Temple and Religion are encouraged by the nearness of that time of expectation when so great a confirmation of their Faith of the Messias already come should appear Hebrews 10. 23 25 Let us hold fast the profession of our Faith without wavering and so much the more as ye see the Day approaching namely that day when you shall be sufficiently confirmed So I take the 35 and 37 Verses of the same Chapter â—asi not away your confidence which hath great recompence of reward For ye have need of patience For yet a little while and he that shall come will come and will not tarry What He is this but even He whom Daniel says The people of the Prince that shall come shall destroy the City and the Sanctuary Dan. 9. 26. For even as the destruction of Papal Rome would be a great confirmation of the Reformed Christian who hath forsaken the Communion of that Religion the continuance and supposed stability of the glory thereof being that wherewith their Proctors endeavour most to shake and stagger us So was the destruction of the Iewish State and Temple to be unto those Iews who had withdrawn themselves from that Body and Religion whereof they once had been to embrace the new Faith of the Messiah preached by the Apostles For if at the end of the 70 weeks approaching the Legal Sanctuary were rased and the Iewish State dissolved then would it be apparent indeed That Messiah was already come and slain for sin because this was infallibly to come to pass within the compass and before the expiration of those 70 weeks or 490 years allotted for the last continuance of that City and Sanctuary when it should be restored after the captivity of Babylon Not without cause therefore doth S. Peter in his second Epistle say to the Christian Iews We have a more sure word of Prophecy whereunto ye do well that ye take heed as unto a light shining in a dark place until the day dawn and the day-star arise in your hearts Yea and besides Because Iesus as well as Daniel had prophesied of the approaching desolation of that City and Temple mentioning all the Sign that were to usher it if the Event when time came should fall out accordingly then must Iesus of Nazareth who foretold the foregoing Signs thereof be approved as a true Prophet by whom of a truth the Lord had spoken Now for the last place that I mean to alledge Because the fall and shock of that State might shake the whole Nation wheresoever dispersed unless God spared the Christians and made them alone happy in that woful day or rather because Christ had foretold that one of the next fore-runners thereof should be a general persecution of Christians as it happened under Nero therefore the remembrance of the End of these 70 weeks so near the expiring was a good caution to all the Christian Iews to watch and pray To this sense therefore I take that of Peter 1 Pet. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The End of all approacheth be ye therefore sober and watch unto prayer that is The End of all your Commonwealth Legal worship Temple and Service is now within a few years Be ye therefore sober and watch unto prayer that ye may
Cave Gen. 6. 19. Of all flesh thou shalt bring into the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo i. e. bina Twoes and therefore afterward Chap. 7. verse 9. it is doubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two and two yet of clean Beasts whereof he was to take seven there is an odd one To these I add Ezra 1. v. 9 c. This is the number of the vessels to wit of the House of the LORD which Cyrus by the hand of Mithredath numbred unto Sheshbazzar Prince of Iudah thirty Chargers of gold a thousand Chargers of silver twenty nine knives thirty Basins of gold silver Basins of a second sort four hundred and ten and other vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mille a thousand but millena Tremell per millia Thousands to wit almost three thousand wanting but one hundred Otherwise if we translate it as a Cardinal number a thousand the Summe will far exceed the Parts For it follows in the next words All the Vessels of gold and silver were 5400. But unless the last number be taken divisivè the particulars make but 2500 wanting one Nor do I see how this difficulty would otherwise be solved Now whether these examples be sufficient to make probable the Translation which I have given I will not affirm let others judge I propound it to the consideration of the learned who can do it without whose approbation I shall not satisfie my self Yet thus much I am sure of that if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we are wont to translate Seven weeks could be well bestowed the chiefest difficulty were taken from this Prophecy For the Threescore and two Weeks alone counted from the Epocha here named so well befits the distance from thence to CHRIST that the Event seemeth to argue that they should be there fixed and not reckoned from any other Beginning Moreover that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be a general expression of what in the LXII Weeks is after more particularly determined may seem probable for these reasons 1. Because the Angel ascribes no proper Event unto them but having presently named the LXII Weeks makes no farther reckoning of those other but follows and dwells upon these only as though the other were implied and contained in them 2. Those who count them for XLIX years and continue the LXII Weeks from the end of them to make up LXIX Weeks in all can give no sufficient reason why they should be thus separated and divided asunder For that which the followers of Funccius who reckon from Artaxerxes Longimanus assign to be done in seven Weeks of years to wit that during all that time Ierusalem with the rest of the Cities of Iudah were building and repairing is grounded neither upon Scripture nor other Story but pure and mere conjecture Scaliger finds Nehem. Chap. 13. ver 6. that Nehemiah returned again to Artaxerxes his Court in the 32 year of his reign and thence supposeth that the Building of the City about which he was sent was finished but the year before and that to be the determination of those Seven Weeks there being then 49 years expired from the time the LXX began at the Building of the Temple under Darius Nothus But to make this good he is fain to raise the Epocha of the LXX so high in the reign of Darius that they end before the destruction of Ierusalem Besides he seems not to be aware that these Seven Weeks are by the Text to be counted from a time when a Commission came out to cause to return and to build Ierusalem and not from the time of building the Temple Nor does it follow Nehemiah staid so long there therefore the City was till then in building Nay what if the Text rightly construed imports not that Nehemiah in the 32 year of Artaxerxes returned to the Court but rather that obtaining new leave of the King he came then to Ierusalem the second time whence he had been long absent For the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 13. ver 6. seems not to be taken rationally for Quia but discretively for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Sed But as Ezra 4. 3. 2. Sam. 16. 18. Gen. 45. 8. and so that Text of Nehemiah to be read after this sense And in all this time saith he I was not there But in the 32 year of Artaxerxes c. I came to the King that is into his presence to ask new leave which after a little waiting he obtained Nor is it very credible that the time he first set the King Chap. 2. ver 6. should be twelve years If therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be granted to be a general expression of what the LXII Weeks more particularly determine the way whereby it may be translated to such a sense is as I have before represented yet is it not the only one I can add two ways more As first this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven useth we know to be taken indefinitely for plurimi multoties c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would without any anomaly or novelty at all signifie indefinitely Many Weeks if it might seem probable that in a passage of reckoning by definite numbers some numeral word may be taken indefinitely The sense would be all one with that I have followed viz. As the whole time limited for the continuance of the Holy City consisted of many Weeks even LXX Weeks so also this lesser period contained therein from the Epocha mentioned unto MESSIAH shall be a time of many Weeks even LXII Weeks Another way were it not somewhat harsh might be this The Hebrew Nouns of Cardinal numbers do sometimes substantivare signifying their numbers in abstracto like those Greek Numerals Monas Dyas Trias Tetras Hebdomas So Gen. chap. 7. 10. chap. 8. 12. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Hebdomas dierum Exod 34. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decas verborum Decalogus Gen. 17. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius ogdoadis dierum Ioshua 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novenarius or Enneas tribuum If they be Substantives in statu constructo were they not or may they not be so in absoluto In the third Chapter and 19. ver of Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in absoluto seems to be a Substantive having an Adjective joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate one seven times If this therefore may be admitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Text of Daniel will sound per Ellipsin conjunctionis Hebdomades Hebdomas Weeks and a Week the sense being all one with the former saving that one Week is implied as singular from the rest which may be that which the Angel afterward mentions ver 27. If it were pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the consonants in might be there would be no great question but it might be translated Weeks and a Week But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs import some limited
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
us was none of the Sublata though somewhere it be as well as the rest And the field of my defence is so much the larger if it be considered that one of the three Res sacrae is capable of Subdivision But enough of this it being no well-becoming Theme to dispute upon I said there was eadem ratio Loci temporis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but eadem ratio Loci Temporis sacri to wit for the Sanctification i. e. holy and discriminative usance due unto them both and the formal reason in respect whereof it is due For the reason why a thing is to be Sanctified or Sanctè habendum is because it is Sanctum or Sacrum Now whatsoever is appropriate unto God and his Service is such whether the determination thereof be by God's own immediate Ordination or mans Devotion it is all one in this respect so the Appropriation or Dedication thereof be supposed lawful and agreeable to the Divine will For this Sanctification we speak of depends not either upon the difference of the cause or manner whereby the thing is consecrated nor upon the diversity of Natural and Artificial being but upon the Formalis ratio of the Object because it is Holy or Sacred therefore to be sanctified with holy usance For to Sanctifie in Scripture is not only to make holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to do unto a thing as becometh its holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover I believe the Sanctification of Place to be intended in the Fourth Commandment as well as that of Time and that not only from the Rule observed in the interpretation of the rest of the Commandments by one of the kind named to understand all the rest ejusdem generis but especially the Lord himself hath conjoyned them as pairs Levit. 19. 30. Keep my Sabbaths and reverence my Sanctuary And why not when they are so near a-kin being both Circumstances of Action why may I not then say Quae Deus conjunxit nemo separet And it may be if it be well looked into the Sanctification of the Lord's-day might be urged with far more advantage upon the ground I intimate than upon that other which is so much controverted But it is partialitie that undoes all It seems by this Objection I have now answered you supposed the Argument of my Book to be The Reverence of holy Places which is only The Antiquity of them You ask me if I believe indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Ignatius his word I say I do till I hear some sufficient reason why I should not For that of my not being able to give an instance of the like either in his time or within 100 years after seems to me to have no force of concluding at all When I affirmed in my Altare That the name of Table could not be shewed given to that whereon the Eucharist was celebrated in any Ecclesiastical Writer confessed to be genuine before 200 years after Christ I inferred not therefrom that therefore the name Table was never used all that time nor if I had would you have believed me And yet to tell you the truth when I wrote that I had some persuasion or suspicion that that Name could not be shewed in any Writer for 3 hundred years after Christ but durst not affirm so much as I thought because I was not sure of Origen But when a Friend of mine soon after wondred how I durst avouch in publick a thing so incredible as this to him seemed to be I discovered that I had affirmed somewhat less than I believed and desired him to make trial whether he could find it in 300 years or not wherein when he had spent some time he could not He alledged indeed Cyprian de Coena Domini but I told him that was confessed of all sides to be none of his c. And now see the luck of it The week before I received yours a Friend shewed me the New Articles of the New Bishop of Norwich his Diocesan wherein besides some other unwonted things which some body will startle at the Bishop avouches upon the credit of his reading That the name Table in that sense is never to be found in any Ecclesiastical Writer of the first 300 years save only once in an occasional passage of Dionysius Areop agita Now Sir what think you of this Yet you see I can shew the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftner than once in those first 300 years Yea if you would grant me that the Author of that Hierarchical Treatise whosoever he were lived but within the compass of 200 years after Christ I could give you an instance both of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the time by you limited For this Dionysius in his Mysterium Synaxeos describes the Deacons standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his Theory of the same mentions the sending of the Euergumeni at the time of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However it be it follows not that because I can shew it but once within that 200 years therefore I should believe it was used never Besides methinks I observe some unreasonableness used in this kind viz. Notwithstanding such paucitie of Monuments remaining unto us of those first Ages upon every unconcluding suspicion to discredit those we have and then when we have done to require proof that such things were in those times which we without proof deny when those who alone could give testimony are disenabled and sometimes for no other reason but because they give such testimony Is this dealing reasonable As for the taking down of S. Gregorie's Church I answer In the Law some things Sacred were unalienable even quoad Individuum as for example such as were consecrated by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Levit. 27. 28 29. Others were unalienable as touching the kind only and therefore if need were the Individuum might be changed so it were for the better and with the Lord's advantage which the Law provides should be by adding a fifth part thereunto See the rest of the Chapter quoted But what is this to the deciding of the lawfulness or truth of what is in question to alledge that which men do Is not all the world full of Contradictions I verily believe that even those who are zealous for the Sanctification of the Lord's-day do in their practice if not in their Theory too overthrow the Principles whereupon it stands I think I have no more to make answer to and I confess I have done this not without some tediousness For you must pardon me if judging as a Stander-by I am not persuaded you are by nature so prone and pliable as you think to the way which you say I take Yes I now find one thing more S. Gregorie's Church you say is going down at least is to be built elsewhere but we never yet heard the like of the Lord's-day◠No but I have namely that
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
forget God 130. the reason of it 131 Protestants the way of procuring peace among them 866 to pag. 875 Providence The method of Divine Providence to usher in the Exaltation of his Saints with some great Calamity foregoing it 760 Psalms The Book of Psalms contains set Forms of Prayer and Praise 2 3 Punishments are either Temporal or Eternal Eternal are inflicted on the Sinner only Temporal either on the Sinner's Person or Posterity 141. The end of Temporal punishments what ibid. why God remits not Temporal punishments here where the Sin is forgivenâ— 142. the Ends why God defers punishments 142 143. God sometimes brands the punishment with the Stamp of the Sin 144 229 829. Conformity between the Sin and the Punishment in 4 particulars 144 c. Pure Heart See Heart Purity of the Primitive Church how long it lasted 588 Purple Purple colour or To wear Purple was an Imperial or Royal privilege 11 911 R. THE Rapture of those alive at Christ's coming into the Air. 776 Rechabites what they were and why they lived in Tents 127 Regeneration the 2 parts of it 106. how figur'd by Baptism 63 Reign of Christ. See Millennium Religion and Honesty not to be severed 219 Reliques See Miracles Counterfeit Reliques 691 Renovation of the World different opinions of the Iews touching it 610. and some Excerpta out of the Fathers concerning the same 618 Rent A twofold Rent or Tribute owing to God Tythes and Alms. 171 Repentance what it is 107. it implies more than a Sorrow for Sin ibid. the 2 parts of it 107 108 Rephaim the Giants or men of the old world 32 Responsories their antiquity 60 Restitution the necessity of it 211 112 Resurrection Christ's proof of the Resurrection from Exod. 3. 6. explained 801. On what Text the Iewish Church built her faith of the Resurrection 797 880. How they proved it out of the Law against the Sadduces 801 579. The First Resurrection is to be taken litterally as well as the Second 572. this farther proved by 4 arguments 770 771. the ground of that Prayer for the dead ut partem haberent in Resurrectione prima 771 842. To grant a Particular Resurrection before the General is against no article of Faith 604 Returning to the Lord what 210 Revelation 4 kinds of Divine revelation 183 Reward That there are different degrees of Reward in the Life to come proved from Scripture 84 85. Objections answered 85 86. 't is lawful to do good works intuitu mercedis 176 177 Riches when they are Blessings when not 129. their danger 131 132. Rich men to defraud the poor an hainous Sin 134 Righteousness sometimes in Scripture signifies Bounty or Alms. 80 Rivers what they signifie in the Prophetick Style 459 Rock sometimes in Scripture put for God 670. Rock in the wilderness how it followed the Israelites 246. how it was a Sign of Christ 248. Two Rocks in the wilderness and which was meant 246 Rome See Babylon Roman and Greek Church how they may be said not to erre in Fundamentalibus Fidei articulis 862 Roman Empire that it is the Fourth Kingdom in Daniel proved by 3 arguments 712 c. this was also believed by the ancient Iews and Fathers 736. the contrary opinion was first broached by Porphyry an Heathen and Enemy of Christianity 743. the Fates of the Roman Empire not so particularly and distinctly revealed to Daniel as to S. Iohn 736 7â—7 why the ancient Christians prayed for the continuance of the Roman Empire 656. the 3 main degrees of its Ruine 658 c. Romans how they charmed or called the Gods from any City when they besieged it 672 S. SAbbath why God commanded the Iews to observe it 55 56. why one day in Seven and that the Seventh day was to be kept 56. when that Seventh day began to be kept for a Sabbath by the Iews 56 57. The Sabbatical year was sacred unto God 123 Sackcloth and Ashes why used in humiliation 160 Sacrament is a Sign of assuring 247. Sacraments both the old and new carry in them the image of Christ 248. Iewish Sacraments how they were the same with ours and wherein they differed 249. what the Iews apprehended to be meant by them 250. Vnworthy receiving of them twofold 256. the hainousness and daâ—ger thereof 257 258. the practice of the ancient Church in the offering of Praise and Prayer at the Sacrament 293 c. Sacred Things 4 kinds of them and how to be used 14 15. That to use them as becomes things Sacred opens not a way for Idolatry 18 Sacrifice defined 370. How a Sacrifice differs from an Oblation or Offering 362. The Christian Sacrifice defined 356. How the Eucharist is a Sacrifice 369 850. That it is only a Commemorative Sacrifice 376 c. That it is an Oblation proved from Antiquity 360 c. an Oblation of Praise and Prayer 362 c. That this Oblation is made through Christ commemorated in the Bread and Wine 365 c. it is Oblatio Foederalis 370. and Epulum Foederale 372. that herein God was the Convivator and man the Conviva 370 372. That Bread and Wine were were first offered to God to agnize him the Lord of the Creature 373 374 c. Sacrifices under the Law the several kinds of them explained 286 c. they were Rites of address to God 365 379. That they were Foederal Feasts wherein God and men did Feast together in token of amity and friendship proved by 4 arguments 371. what was Gods Mess or Portion therein ibid. Sacrifices were not appointed in the Law for all kinds of Sins 353. Sacrifices are in Scripture disparaged in respect of Obedience as being not required by God antecedently absolutely and primarily 352 353. The antiquity or Sacrificing 352 Sacrilege is a Sin against God and a breach of the First Table rather than the Second 120. the hainousness of this Sin 122. Examples of the punishment thereof 123. Sacrilege and Idolatry are near allied 17 Saint-worship when it began 662 679. it began with Monkery 690. how it crept unawares into the Church 641 c. it was promoted by lying Miracles 679 c. by fabulous Legends 681 c. by counterfeit Writings 687. it is derogatory to Christ. 639 c. Samaritan Pentateuch wherein it differs from the Hebrew as to Chronology 895 Samaritans their Original 48. their Worship 49 Sanctuary at Sichem what it was 65 66 To Sanctifie hath a double sense 1 To consecrate 2 To use things Sacred as becomes their Sanctity 7 402 To Sanctifie God and his Name what 9 c. To be Sanctified is either 1 To be made holy or 2 To be used as such 6 Sanctity the nature or true notion of it is Discrimination or Distinction from other things by way of preeminence 6 c. Saracens their strange successes and propagation of Mahometism in a short time 468 Scepter signifies any Power or Majesty of Government under what name soever 35. when it departed from Iudah