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
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
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
the Apocalyptick Visions is expounded by the Angel 432 582. why she is said to have a golden cup in her hand and her Name written in her forehead 525 Wilderness Israel's being in the Wilderness and the Churche's abode in the Wilderness compared 906 907 Wing signifies in Dan. 9. an Army the fitness of the word to signifie thus 707. Wing of abominations is an Army of Idolarrous Gentiles ibid. How the Roman Army was the Army of Messiah 708 Witnesses why Two and in sackcloth 480 481. the two Wars of the Beast against them 765. their Slaughter how far it extends 760 761. their Death and Resurrection how to be understood 484 Women Why the Corinthian women are reproved for being unveiled or uncovered in the Church 61. how they are said to prophesie 58 59 Works Good Works 3 qualifications of them 217 c. 3 Reasons for the necessity of them 215 c. God rewards our Works out of his mercy not for any merit in them 175 World Heaven and Earth put according to the Hebrew idiom for World 613. That the World should last 7000 years and the Seventh Thousand be the Beatum Milleunium was an ancient Tradition of the Iews 892. World sometimes in Scripture put for the Roman Empire 705 Worship External worship required in the Gospel 47. Four Reasons for it 349 350. The Iews worshipped versus Locum praesentiae 394. That such Worshipping is not the same with worshipping God by an Image 395 To worship God in spirit and truth what 47. 48. The Worship directed to God is Incommunicable and why 638 639 Y. YEars That the Antichristian Times are more than 3 single Years and an half proved by 5 Reasons 598. The 70 years Captivity of the Iews in Babylon whence to be reckoned 658 Z. ZAchary The 9 10 and 11 Chapters in his Book seem to befit Ieremy's time better 786 833 c. Zebach or The bloudy Sacrifice defined 287 Zipporah deferred not the circumcision of her child out of any aversation of that Rite 52. her words in Exod. 4. 25. vindicated from the common misconstruction 53 c. ERRATA Page 481. line 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 790. l. 14. for Page r. Figure pag. 495. l. 10. r. Angelo pag. 496. l. antepenult r. legibus pag. 498. l. 1. r. crudelitate l. 41. r. Caesarum imperium A Catalogue of some Books Reprinted and of other New Books Printed since the Fire and sold by Richard Royston viz. A Paraphrase and Annotations upon all the Books of the New Testament by H. Hammond D. D. in Fol. Third Edition Ductor Dubitantium or the Rule of Conscience in Five Books in Fol. by Ier. Taylor D. D. and late Lord Bishop of Down and Gonnor The Practical Catechism together with all other Tracts formerly Printed in 4 o in 8 o and 12 o his Controversies excepted now in the Press in a large Fol. By the late Reverend H. Hammond D. D. The Great Exemplar or the Life and Death of the Holy Iesus in Fol. with Figures suitable to every Story Ingrav'd in Copper By the late Reverend Ier. Taylor D. D. Phraseologia Anglo Latina or Phrases of the English and Latine Tongue By Iohn Willis sometimes School-master at Thistleworth together with a Collection of English Latine Proverbs for the use of Schools by William Walker Master of the Free-School of Grantham in 8 o new The Whole Duty of Man now Translated into the Welch Tongue at the command of the four Lord Bishops of Wales for the benefit of that Nation By Io. Langford A. M. in 8o. The Christian Sacrifice a Treatise shewing the necessity end and manner of Receiving the Holy Communion together with suitable Prayers and Meditations for every Month in the Year and the Principal Festivals in memory of our Blessed Saviour in 8 o By the Reverend S. Patrick D. D. Chaplain in Ordidinary to his Sacred Majesty A Friendly Debate between a Conformist and a Non-conformist in 8o. Peace and Holiness in three Sermons upon several occasions the First to the Clergy Preached at Stony-Stratford in the County of Buoks being a Visitation-Sermon published in Vindication of the Author The Second preached to a great Presence in London The Third at the Funeral of M rs Anne Norton by Ignatius Fuller Rector of Sherrington in 8 o new A Discourse concerning the true Notion of the Lords Supper to which are added two Sermons by R. Cudworth D. D. Master of Christs-Colledge in Cambridge in 8o. The Works of the Reverend and Learned Mr. Iohn Gregory sometimes Master of Arts of Christ-Church in Oxon. 4o. The Sinner Impleaded in his own Court to which is now added the Signal Diagnostick by Tho. Pierce D. D. and President of St. Mary Magdalen-Colledge in Oxon. in 4o. Also a Collection of Sermons upon several occasions together with a Correct Copy of some Notes concerning Gods Decrees in 4o. Enlarged by the same Author Christian Consolations drawn from Five Heads in Religion I. Faith II. Hope III. The Holy Spirit IV. Prayer V. The Sacrament Written by the Right Reverend Father in God Iohn Hacket late Lord Bishop of Leichfield and Coventry and Chaplain to King Charles the First and Second in 12 o new A Disswasive from Popery the First and Second Part in 4 o by Ier. Taylor late Lord Bishop of Down and Connor The Principles and Practises of certain several Moderate Divines of the Church of England also The Design of Christianity both which are written by Edward Fowler Minister of Gods Word at Northill in Bedfordshire in 8o. A Free Conference touching the Present State of England both at home and abroad in order to the Designs of France in 8 o new to which is added the Buckler of State and Iustice against the design manifestly discover'd of the Universal Monarchy under the vain Pretext of the Queen of France her pretensions in 8o. Iudicium Vniversitatis Oxoniensis à Roberto Sandersono S. Theologiae ibidem Professore Regio postea Episcopo Lincolniensi in 8o. The Profitableness of Piety open'd in an Assize Sermon preach'd at Dorchester by Richard West D. D. in 4 o new A Sermon preached at the Funeral of the Honourable the Lady Farmor by Iohn Dobson B. D. Fellow of St. Mary Magdalen-Colledge in Oxon. in 4 o new THE END * All of them except some few mentioned at the end of this Preface * None of which were number'd among the Errata * Pag. 109. lin 21. ‖ These the Author a little before calls the Two parts of Repentance Aversion from sin the first Conversion to God the second part ‖ See p. 280. lin ult ‖ See p. 276 279 281. * Luk. 6. * Chap. 4. 15. * Chap. 2. ‖ Rev. 10. 9. * See a particular account both of the Enlargements and of the Additiâ—nals at the end of this Preface * See a particular account both of the Enlargements and of the Additiâ—nals at the end of this Preface * See Epistle 97. p. 881. * p.
kind of First-fruit-offering there viz. at the Altar at the time of celebrating the holy Mysteries but Grapes and Corn. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. Antioch b I write unto you and warn you that you use one Faith one Doctrine one Eucharist For there is one Flesh of our Lord Iesus Christ one Bloud of the same our Lord Iesus Christ which was shed for us one Bread broken for us and one Cup distributed to all one ALTAR to every Church and one Bishop with the Presbytery and Deacons my fellow-Servants * P. 236. Exer. 6. in Epist. Ad Ephesios c Whosoever therefore separates himself from these and joyns not with the Council of the Clergy whose office it is to celebrate the Christian Sacrifices nor with the Church of the First-born which are enrolled in heaven Heb. 12. 23. Whosoever is thus in schism and discord with them is a Woolf in a Sheeps skin pretending meekness under that disguise a Reverence the Bishop as ye do Christ as the blessed Apostles have commanded us He that is within the ALTAR is clean and therefore obeys the Bishop and Presbyters But he that is without is he that does any thing without the Bishop Presbyters and Deacons and such a one hath a defiled Conscience and is worse than an Infidel * Yea and in form and fashion too See Maimon apud Ainsworth upon Lâ—â— 19. 30. For both Sanctity and Sanctification consist in Discrimination * 〈…〉 * Chap. 1. 11. Verse 20. Verse 17. Sect. 3. * Except only Siracidâ—s and the 2. Book of Maccab. whose style gentilizeth * al. 62. * De vit Mosis i. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosâ—s nâ—mpe graecissan◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark here who they are that have turned the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Odyss H. * See Sect. 1. of this Treatise pag. 384. * Or as this part of the Church is termed in a story of the same time in Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name whereby the LXX call the Sanctuary in the Old Test. Hist. Eccles. l. 7. cap. 18. de Marino Martyre Adductum ad Ecclesiam statuit intus prope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Celsus affirms that we Christians decline the building or setting up of Altars Images and Temples b Why have the Christians no Altars no Temples no Images c Herein ye are wont to charge us with hideous impiety and irreligion viz. that we do not make any Image or Representation of any God nor build any kind of Altars at all * Perhaps he adds this by way of correction of his word Altaria d What can Temples and Altars mean what do Statues signifie * According to which style S. Hierome Ep. ad Râ—parium saith de Iul. Apostat Quod sanctorum Basilicas destruxerit aut in Templa converterit Ep. 10. e Worshipping-places Houses of Prayer Churches a Galienus in ed. ap Eus. l. 7. c. 12. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Apud eund Hist. l. 7. c. 1 2. c Eus. de laud. Constant. d Idem Hist. l. 7. c. 3. * See this passage of Arnobius in the Discourse on 1 Cor. 11. 22. pag. 338 Verse 1. * As Isa. 60. 7. 64. 11. Psal. 96. 6. * Verse 19. * Verse 6. 1 Sam. 4. 4. Psal. 132. 7. * Plutarch in Aristide de Paulania Lâ—crymis opplâ—â—us converâ—it se ad â—anum Iunonis maniâ—sque ad coelum tendens precatur Citheroniam Iunâ—nem c. Varro l. 4. de lingua Lat. de Cuâ—io se deâ—ovente Ad Concordia sub aedem conâ—ersul c. Sic emendat Scalig quem vide in Collestaneis quae ibidem ex Livio adducit ad haâ—â— rem facâ—ntia * â— Chron. â— 6. ch 29. â— 27. * See 1 King ch 8 v 31. Iurantes Aras 〈…〉 bant Câ—â—er Plautus Rudent Virg. 12. AEneid Iuven. Sat. 14. Iustin. l. 24. Vid. Pont. p. 3. p. 146. * Orat. Paneg. ap Euseb. Hist. lib 10. cap. 4. Diâ—nys At. ep 8 ad Demophilum * May not our order of setting the Ten Commandments over the Communion Table have had some reference this way See Orders Anno 1565. 7. Eliz. Artic. 7. Matt. 10. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. the name whereby the Mercy-sâ—at is called in the old Testament The Israelites worshipped towards the place of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a Type of ours why may not we worship in like manner toward the place of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth of theirs * See the Author Quaest Respâ—â—d orthod in Iustin. Mart Quaest. 118. Clem. Alex. Strom. 7. ants Med. Tertul Apol. c. 16. item ad nationes l. 1. â— 13. Origen Hom. 5. in Numer cap. 4. p. 210. * Dionys. Arcop de Ecclesiast Hier 6. 2. * Lib. 5. Histâ—r Eccles. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Namely that meat no time turned hee back â—pon the Altar that is not so much as oâ—t of the time of worship * Apud Meursium in Not iâ— Pontanâ— ad Protovestiarium Levit. 19. 30. Sanctitatis tripleâ— netio Sanctitatis Relatiâ—e definitio * 2 Chro. 6. 2. * 2 Cor. 6. 16. An Evangelium agnoscat Loca Sacra * Matt. 18. 2â— â—v 11. â—ec diâ—is 〈◊〉 Sâ—mma dictorâ—m Object Cap. 1. 11. * 1 Ep. 2. 8. Sohâ— Cap. 2â— Veneratio definita Veneratio duplex Interna Externa Utraque triplex Religiosa Sacra Civilis Veneratio Sacra definita illustrata Sâ—nctâ—ficatio duplex * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Câ—nfirmatur Venerationis sacrae Defiâ—rio Veneratio sacra duplex Interna Externa Utraque illustrata Externa Veneratio duplex Personatis Realis Uâ—â—aque explicata De Externa Veneratione 4. Consectaria Altera Divisio Venrationis Sacrae scil in Venerationem Personarum Rerum Locorum Temporum Locorum Sacrâ—rum Reverentia explicatur secundùm ejus modos genera Loc. Sacr Reverentia probatnt Ratione Praeceptis Exemplis * Buxtorf Syn. Iud cap. 5. * Bart. Georgivâ—â— de Turcarum moribus Gen. 28. Gr. Nazianz. in Orat. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ultimó dividi tur Loc. Sacr. Rever in Reverentiam Nudâ—m Ornatum Ornaâ—ûs Tâ—mplarâ—â— 2. Species Magnificentia Mundâ—â—â— Malac. 1. Object contrà Templâ—um Magnificentiam solvuntur 1 Chron. 29â— 2 Chron. 2 Dâ—n 3. Pars I. * Nam proculdubio legen dum cum Latinis omnibus Graeâ—o Aldi anno 1518. Syro interprete qui ex Graeco vertit Et stetit non ut hodie habent exemplaria Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et slâ—â—i In Bibl. Polyglott MS. Alexandrin habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et stetit Cap. 13. * Cap. 7. 9. * Lib. 5. cap. 28. al. 23. huic quoque lectioni astipulatur tâ—xtus apud Andream Caesariensem in Codice Augustano nec non Syrus Interpres qui nuper editus est Iâ—â—o apud Latinos Primasius illud vidi
does he thank Lud. de Dieu for suggesting to him an easier explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 6. and for acquainting him with his notion about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherub signifying an Oxe from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherab which is Aravit whereby his observation upon the 4 Animalia in Apocal. 4. 7. was confirmed And with the like affection he acknowledges Mr. Haydock's ingenious conjecture about the form of the Seven-sealed Book Apocal. 5. as also his being better informed about the Number of the Beast 666 by Mr. Potter's Discourse concerning it with which Discovery he was so highly pleas'd that not without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he affirm'd it to be one of the happiest Tracts that had come into the world and such as could not be read without much admiration In short He did not take himself to be Infallible and therefore was not Unalterable where the change was for the better and the change is ever such where we part with a plausible Mistake or with a specious Probability for solid Truth and clear Demonstration but he was always ready to hear another's Reason and to yield himself a willing Captive to the Evidence of Truth For to be overcome by Truth and Reason makes the conquered a gainer and puts him into a better state than he was in before nor will he fail if he know his own happiness to make one in that joyous acclamation Great is Truth and mighty above all things She is the Strength Power and Majesty of all ages Blessed be the God of Truth Or else men come to be prejudic'd by an undue affection to their Idola specus as the L. Verulam calls them their peculiar Conceits some Notions and Speculations of their own by which they either are or would be known being fondly persuaded that things are so as they imagine them or vehemently desirous that they should be so and therefore it is no wonder if being thus prepossess'd they have lost their taste and wrong'd their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they cannot readily discern between Good and Evil but as the Prophet Esay speaks put bitter for sweet and sweet for bitter and are easily brought to fansie that to be True and Right which they passionately will to be such in order to some corrupt design and interest eagerly pursued by them or to the gratifying of those several Lusts wherewith they are led away as the Apostle speaks and are therefore unable to come to the knowledge of the Truth And if they that are thus affected do sometimes for a pretence consult the Holy Scriptures they come so fully possess'd that this or that Opinion and Practice of theirs is True and Right or so strongly resolved to find it so that even the Divine Oracles seem to them to return such an Answer as they promised themselves they should receive and most impetuously lusted after And so it fares with them herein as in another case it did with the Romans who having taken Veii a famous City in Hetruria went into Iuno's Temple and there with great ceremony and affectionateness asking Iuno Velletne cum illis Romam ire to some the Image seem'd annuere to others etiam id ipsum affirmare Upon which story in Livy there is this observation of Machiavel in his Discurs de Repub. Cum tanta veneratione interrogassent visum est ipsis tale responsum audivisse quale se audituros prius pollicebantur The application is obvious But against this other Instance of Pride expressing itself in an over-dear regard that such men have to their own Sentiments and oftentimes for some self-ends and undue advantage to themselves against this I say Mr. Mede was secured by that Universal Alexipharmacum his truly-Christian Humility as also by that Generosum honestum which dwelt and ruled in him the noble Integrity of his spirit that which the Scripture calls the Good and Honest Heart a Principle not less yea more necessary to the right discerning of Divine Truth than the Subtile Head And from this Principle he thus expresseth himself in some of his Diatribae That we should be more willing to take a Sense from Scripture than bring one to it Agreeable to which is that Maxime of his worthy to be written in letters of Gold it was mentioned once before but cannot be too often inculcated that Maxime which he said was deeply impress'd upon his own Soul That rashly to be the Author of a false Interpretation of Scripture is to take Gods name in vain in an high degree How then shall they escape and where shall they appear who being resolved to walk after their own lusts pervert and distort the Scriptures as of old the Prophets complain'd of some that did violence to the Law and wrest them to their own destruction which were designed by God to make men wise unto Salvation There are others that are prejudiced through a servile regard to those Idola fori as the forenamed Lord styles Popular Opinions and Vulgar Perswasions the Opinions of the Many or of such a Party among the Many whose Persons first and consequently their Perswasions they have in admiration for generally these two go together They that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Iude's language go on also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the respecting of Persons introducing also the respecting of Opinions And herein they shew themselves a kind of Servum pecus receiving for Doctrines the Traditions or Customary Notions of such men without any serious consideration which yet is no other than a blind implicit stupid and irrational respect to persons and Opinions as not being founded upon Knowledge and Iudgment But withall they do hereby oftentimes design to serve their own ends by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this being done as S. Iude observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for advantage sake And against such Prejudices as these what could better secure the Author than his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use S. Peter's expression his clear and sincere Mind his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Largeness of Heart his Vast Understanding his Free and Ingenuous Spirit those Intellectual and Moral Endowments of his whereof I have already given a brief account in the Second Head of Advertisements 3. As free he was from all Self-seeking Flattery and covetous Ambition as from Partiality and Prejudice each of which has a very inauspicious influence upon any growth in Knowledge and Understanding Accordingly he does more than once observe in his Epistles That Mundus ama◠decipi magis quam doceri and that by constant observation he had found That no man loved any Speculations but such as he thought would advance his profitable Ends or advantage his Side and Faction But for his own part he thus opens his heart in one of his Epistles to a Friend and plainly professeth That he had not made the
fulfilled amongst us Christians the new people of God There were false Prophets among the people of Israel even so saith my Text were there to be false Teachers among Christians who should bring in damnable Heresies Which that you may the better do Know first that the Israelites did at no time altogether renounce the true and living God not in their worst times but in their conceit and profession they acknowledged him still and were called his people and he their God though they worshipped others besides him So Christians in their Apostasie neither did nor were to make an absolute Apostasie from God the Father and Christ their Redeemer but in outward profession still to acknowledge him and to be called Christians Secondly There are two main Apostasies of Israel recorded in Scripture The First is styled The sin of Ieroboam the son of Nebat as a principal establisher thereof And this was to worship the true God himself under an Image For he set up Calves at Dan and Bethel and consecrated them in this manner Behold Israel the Gods which brought thee out of the land of Egypt For those are Calves indeed which here think he took the Calves themselves to be Gods The truth was Because he would not have the people go to the Temple of Ierusalem where the Ark the pledge of God's presence was therefore he made these Calves in stead thereof supposing as the Gentiles did of their Gods that the true God would have yielded his presence to an Image made in honour of him And therefore they used when they came to make vows or oaths at the Calf to swear Iehovah liveth as Hosea 4. 15. When therefore our Papists worship God the Creator under an Image and Christ their Redeemer in a Cross Crucifix or in a piece of Bread this is the very same Apostasie with that of Ieroboam the son of Nebat who made Israel to sin And as false Prophets taught Israel that so have false Teachers brought into Christendom the very same as you see was prophesied The Second main Apostasie of Israel is called The way of Ahab not because he was the first bringer in but the chief establisher thereof And this was not only to worship the true God idolatrously in an Image as Ieroboam did but to worship other Gods besides him namely Baal-gods or Baalim supposing either by these to have easier access unto the Lord of Hosts the Soveraign God or that these he might resort unto at all times and for all matters as being nearer at hand and not of so high a Dignity whereas the Soveraign God Iehovah the God of Israel either managed not smaller and ordinary matters or might not be troubled with them For such as I told you was the conceit of the Heathen as that the Souls of some great ones after death had the honour to be as Agents betwixt the Soveraign and Superior Gods and men as being of a middle nature between them which in Greek are called Daemons in the Scriptures Baalim When therefore those who are called Christians and have given their faith to Christ Iesus to be their only Mediator and royal Agent between them and his Father when these do worship and invocate Saints or Angels whether with Images or without to be as under-Mediators with God for them or of themselves to bestow some favour upon them those who do this as you know who do are fallen into the Apostasie of Ahab and are worshippers of Baalim For the Idolatry of Saints is altogether the same with that of Baalim HAVING therefore thus seen the verity of S. Peter's Prophecy for the first mark to know of what kind of Heresie should be the Christian Apostasie even like unto that of Israel now let me tell you what use to make of S. Peter's comparison and thus coupling the one by the other First That wheresoever you read in Scripture of the Idolatry of Ieroboam's Calves and of Ahab's Baalim you think of what I have told you and know that whatsoever God speaks against those things there the same he speaks of the Apostate Christians under Rome whose case is in all respects the same If therefore other points be hard and such as you cannot understand yet this of Idolatry is an easie mark for you to know the true Church from the false by and almost every leaf in the Scripture will help you Bless the Lord therefore and never cease to bless him who hath delivered us from those woful abominations and Idolatries wherewith the Church was so long overwhelmed and hath restored unto us the sincerity of his Gospel Secondly Seeing the Holy Ghost hath taught us here to compare the Christian's Apostasie with that of Israel we may hereby learn also what was the state and condition of true Christian Believers under the Apostasie of Antichrist namely the same with the true Israelites under the Apostasie of Israel Where was the true Church in Ahab's time was it not covered so under the Apostate Israelites that Elias himself who was one of it could scarce find it 1 Kings 19. 10. Where was the company of true worshippers in Manasses time the worst time of all or had the Lord no Church at all Yes he had a Church even then even hidden in the body of that Idolatrous Nation yea a strong party though not seen as appeared presently upon Manasses death when Iosiab came to reign who at eight years of age a very child yet was able to reform all again When therefore the Papists shall ask us where our Church was before Luther let us answer She was as the true Israelites were then buried under the Apostate body of Christendom she was even there whence God in his good time called her out viz. she was in the Spiritual Babylon If Rome now be Babylon and your Mother-Church that ancient Spouse of Christ which hath been so long an abominable Strumpet committing Fornication with strange Gods as we are sure she is we cannot chuse but know where ours was in the mean time until it pleased God to call her thence even amongst you she was then and where she is now you know and shall one day feel until you bite your tongues for pain But how could the faithful company of Christ live in the midst of Idolaters and have means of Salvation I answer Even as the true Israelites lived in the midst of the Apostasie of Israel But you may ask further When the face of the Church and the whole visible worship therein was so universally stained with abominable Idolatries how and whereby should a man gather that there were any such sincerer company amongst them who had not defiled their garments I might tell you that Histories though written by our enemies do mention many such discovered at several times But I will give you another sign to know it namely The light of God's word and some other Divine Truths still remaining For it was not so much
chiefly intended in the Text by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. were the main authors and advancers of Saint-worship proved from the Testimonies of Chemnitius S. Austine Gregory of Tours as also Eunapius a Gentile Writer That Monks and Friers were the Ringleaders and chief advancers of image-Image-worship appears in that during the Iconomachicall Controversie in the East the greatest part of the Storm fell upon those of the Monastick profession That the Idolatry of the Mass-God was promoted by the same persons NOW let us see and behold with admiration the truth of this part also of this Prophecie Where first observe that this Singular kind of life began even just at the time when the Doctrine of Daemons was to enter For Paulus Thebaeus and Anthony the first patterns thereof died the former in the reign of Constantine the latter a little before the year 360 whence or near unto which we began our reckoning before of the first entrance of Saint-worship into the Church About that time Monks till then having been confined to AEgypt Hilarion brought them into Syria and presently S. Basil gave them a certain rule to live together in form of a Polity and with the assistance of his brother Gregory Nyssen and Gregory Nazianzen who all entred this new kind of life dispersed them over all Asia and Greece whose encrease was so wonderful that almost in an instant they filled the World and their esteem was so great that there was scarce a man of note but took upon him this kind of life Though therefore it be most true that our Apostle's prophecie will be verified which soever of the two either such as themselves entred the Restraint of a Monastick life or those who approved taught and maintained the holiness of that Profession as the rest did were the Ringleaders and Foster-fathers of this Defection for both come within the verge of such as forbid marriage and command to abstain from meats yet we will not content our selves with so loose an application but see what an hand Monks and Friers themselves chiefly I suppose intended by the Holy Ghost had in this business And first in the first Doctrine of Daemons Adoring of Reliques and Invocation of Saints Where that which I first speak of shall be in the words of Chemnitius lest some more tender of the honour of our Fathers upon earth than of the glory of our Father in heaven might take exception Hear therefore not me but Chemnitius in his Examen Concilii Tridentini About the year of our Lord 370 per Basilium Nyssenum Nazianzenum in publicos Ecclesiae conventus occasione orationum Panegyricarum Invocatio Sanctorum invehi incepit eodem tempore cùm ab iisdem authoribus Monachatus ex AEgypto Syria in Graeciam introduceretur Et videtur saith he haec sive portio sive Appendix Monachatûs fuisse By Basil Nyssen and Nazianzen upon occasion of Panegyrical orations Invocation of Saints began to be brought into the publick Assemblies of the Church at the same time when by the same Authors the Profession of Monastical life was brought out of AEgypt and Syria into Greece and it seems saith he that this was either a part or an appurtenance of Monkery c. Again speaking of S. Ambrose when he had once turned Monk howsoever he was before Non tamen nego inquit Ambrosium tandem cùm Monachatum à Basilio mutuò sumpsisset etiam ad Invocationem Sanctorum inclinare coepisse ut patet ex libro De viduis I deny not saith he but Ambrose at length when he had once borrowed Monkery from Basil began also to incline to the Invocation of Saints as appears in his book De viduis Thus Chemnitius And that you may yet further see how operative Monks were in this business hear S. Augustine De opere Monachorum cap. 28. Tam multos hypocrit as sub habitu Monachorum usquequaquam dispersit Satan circumeuntes provincias nusquam missos nusquam fixos nusquam stantes nusquam sedentes Alii membra Martyrum si tame◠Martyrum venditant omnes petunt omnes exigunt aút sumptus lucrosae egestatis aut simulatae pretium sanctitatis The Devil saith he hath dispersed in every corner such a crew of Hypocrites under the habit of Monks gadding about every Countrey sent no whither staying no where every where restless whether sitting or standing Some sell the limbs of Martyrs if so be of Martyrs and all are asking all exacting either the expences of a gainful poverty or the hire of a counterfeit sanctity These were those surely which occasioned that Rescript of Theodosius the Emperor Nemo Martyrem distrahat nemo mercetur Let no man sell let no man buy a Martyr whereby we may gather what honesty was like to be used amongst them We know Laudat venales qui vult extrudere merces Merchants use to commend their commodities Gregory of Tours who lived and died somewhat before the year 600 tells us this Monachos quosdam Roman venisse ac prope Templum Pauli corpora quaedam noctu effodisse qui comprehensi fassi sunt in Graeciam se ea pro Sanctorum reliquiis portaturos fuisse That certain Monks came to Rome and near unto S. Paul's Church in the night-time digged up certain bodies who being apprehended confessed they meant to have carried them into Greece for Reliques of Saints The same Author l. 9. c. 6. Hist. Franc. relates a Story of another counterfeit a Monk who pretended to come out of Spain with Martyrs Reliques but being discovered they were found to be Roots of certain Herbs Bones of Mice and such like stuffe and he tells us there were many such seducers which deluded the people And he said true there were many indeed and many more than Gregory took for such even those he took for honest men For though it must not be denied but God had some of this Order which were holy men and unfeignedly mortified notwithstanding their errour in thinking God was pleased with that singularity of life yet must it be confessed that the greater part were no better than Hypocrites and Counterfeits and that the lamentable Defection of the Christian Church chiefly proceeded from and was fostered by men of that profession as in part we have heard already And if you can with patience hear him speak I will add the testimony of Eunapius Sardianus a Pagan Writer who lived in the dayes of Theodosius the first about the year 400. In the life of AEdesius most bitterly inveighing against the Christians for demolishing that renowned Temple of Serapis at Alexandria in AEgypt he speaks in this manner When they had done saith he they brought into the holy Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which they call Monks Men indeed for shape but living like Swine and openly committing innumerable villanies not to be named who yet took it for a piece of Religion thus to despise the Divinity he means of Serapis For then saith he whosoever
35 Schism the evil and danger of it 876 Scripture The Holy Scripture is not to be kept in an unknown tongue 190. whether the silence of Scripture be an argument sufficient to conclude against matter of fact 840. an account of some Idioms or Forms of speech in Scripture 161 and 347 349 380 285 and 352 Sea what it signifies in the Prophetick style 462 The Sealing of the 144000 in Apocal. 7. what it means 584 Seed of the Woman meant of Christ's person and Christ mystical 236 Serpent why the Devil took this shape 223 289. the Curse was pronounced upon both the Serpent and the Devil 229. what kind of Serpent was accursed 230. how God could in Iustice punish the brute Serpent 229 230 his Curse was To go upon his Breast and not only on his Belly 231 232. as also To feed on dust 233 234. Enmity between Man and the Serpent 234. The Serpents Seed meant of the Devil and wicked men 236. The Serpents Head or Headship is Principatus mortis 237 Set Forms See Prayer Seven eyes of the Lord are the seven Archangels 41 43 Seven Heads of the Beast signifie both 7 Hiâ—s and 7 Successions of different sorts of Governours 524 Seven Seals in Apocal. 6. what is meant thereby 441 917 c. Seven Trumpets See Trumpets Seven Vials See Vials Seventy Weeks See Daniels Weeks Seventy years See Years Shechinah or Gods special presence in a place is where the Angels keep their station 343 c. Sheep set at Christs right hand 841 Shiloh the name of Messiah 34 it signifies a Peace-maker 35 Silence in holy offices was a point of Religion 458 Simeon Metaphrastes his fabulous Legends 682 c. his design therein 683 c. Sin compared in Scripture to an Heavy Burthen in respect of the Weight of Punishment and of Loathsomness 151. the reason of Sins Loathsomness 152. Conformity between the Sin and Punishment in 4 particulars 144. the hainousness of a Sin to be estimated from the hearts election 350. Commission of one Sin makes way for another 135. what it is to forsake Sin 207. Rules to know whether our purpose to forsake Sin be real 152 153 Sin-offering what 287 Sincerity of Heart what it is how it may be known and attain'd 217 218 Sitting at Gods right hand what it signifies 638 639. that it is a priviledge appropriate to Christ. ibid. Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word doth not always in Scripture imply a small number 648 c. Socinian Tenets censured 869 883 Son of man whence Christ is so called 764 788 Spirit sometimes in Scripture signifies Doctrine 626 Spirit and truth See Worship in spirit and truth Spirits Good or Evil how they appear and converse with men 223 224 Spiritual blessings were veiled in Earthly Promises under the Law 249 250 Stealing is either by Force or by Fraud both forbidden in the 8 Commandment 132. See more in Theft Sun Moon and Stars what they are according to the Prophetick style in the Political world 449 450 466 615 Synagogues how they differ'd from Proseucha's 66. their antiquity 839 Synchronisms what 491. their usefulness 431 581 T. TAbernack of meetingâ— so call'd from God's meeting there with men 343. Feast of Tabernacles wherein it was a Figure of Christ 266. how it was neglected to be kept from Iosua's time to Nehemiah's 268. what this Omission may seem to imply 268 Table sometimes in Scripture put for Epulum or the Meat it self 386. Table of the Lord in 1 Cor. 10. why so called 375. the name Table not used in any Ecclesiastical Writer before 200 years after Christ 860. Table and Altar how they differ 389 Holy Table Name and Thing 844 Temple what the Gentiles Notion of a Temple was 335 336. why the primitive Christians for the most part abstain'd from the name Temple 336 337 Temple at Ierusalem it s 3 Courts in our Saviours time 44 45. it was the Third or Gentiles Court that was prophaned by the Iews and vndicated by our Saviour 45 46. This Temple is called in Scripture Gods Throne 438 439 917. In what respects it was a Type of Christ. 48 407 263 Temples of the Heathen why they are said by the ancient Fathers to be nothing else but the Sepulchres of dead men 633 Ten Horns signifie in Dan. and the Apocal. Ten Kingdoms into which the Roman Empire was shivered 661. that they belong to the Seventh or Vppermost Head of the Beast 499 737 Ten Kings See Ten Horns Teraphim what they were and how they answered to Vrim and Thummim 183 Terumah or Heave-offering defined 288 the Terumoth or Heave-offerings were either First-fruits or Tithes or Frâ—e-will-offerings 290 Theft in no case lawful 133. the trial of it in doubtful cases was in the Iewish Polity by the parties Oath Hence Perjury and Theft are forbidden together in Scripture 133 Three Kings whom the Little Horn should depress to advance himself 779 Throne to be taken up to Gods Throne what 494 Thummim See Vrim Thunder See Bath Kol Time Times and half a Time what 497 656 744. Times of the Gentiles 753. Times put for Things done in time 737 Tithes How the question of the due of Tithes is to be stated 120 Tituls why Houses and Churches were so called 5 327 328 Tobit's prophesie of the Iews Captivity and Restauration explain'd 579 Transubstantiation promoted by lying Miracles 688 Trees what they signifie in the Prophetick style 460 Trespass-offering how it differed from the Sin-offering 287 Tribes why the 12 Tribes are in Apocal 7. reckoned in a different order than elsewhere in Scripture 455 c. Tribute See Rent Trumpets Seven Trumpets their meaning 595 Turks why described in Apocal. 9. by the army of Horsemen 473 Twelve why each of the 24 Courses or Quires of Singers in the Temple consisted of Twelve 3 Typical speeches often true in the Type and Antitype 285. when what is attributed to the Type belongs to the thing typified 468 V. VEspers See Even-song Vials Seven Vials their meaning 585 923. the agreement between the 7 Vials and 7 Trumpets 585 Vintage what it means in the Propherick style 521 c. Visions Apocalyptick whether represented in the Seven-sealed Book to be seen or to be read by S. Iohn 787 An Vnrepentant Sinner is an Insidel 153 Vnworthy receiving See Sacraments Vows The 3 Vows common to all Monks viz. Vow of Chastity Poverty and Abstaining from meats the Fourth Vew viz. of Obedience not common to all nor so old 689 Vrim and Thummim what they signifie 183. they were a Divine Oracle ibid. the Matter thereof and the Manner of enquiring thereby 184 185. How Vrim and Thummim did typisie something in Christ. 185 186 W. WAldenses See Albigenses White To walk in white To be clothed with white raiment what meant thereby in the Apocalyps 909 Whore and Whoredom meant according to the Prophetick style of Idolatry 645 646. Whoe of Babylon in Apocal. 17. why this Vision only of all