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         Mede, Joseph, 1586-1638.
      
       
         
           1638
        
      
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             Churches, that is, appropriate places for Christian vvorship both in, and ever since the Apostles times. A discourse at first more briefly delivered in a colledge chappell, and since enlarged. By Joseph Mede, B.D. and fellow of Christs Colledge in Cambridge.
             Mede, Joseph, 1586-1638.
          
           [6], 74 p.
           
             Printed by M[iles] F[lesher] for John Clark, and are to be sold at his shop under St Peters Church in Cornhill,
             London :
             M DC XXXVIII. [1638]
          
           
             Printer's name from STC.
             The first leaf is blank.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Church buildings -- Early works to 1800.
           Worship -- Early works to 1800.
        
      
    
     
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           CHVRCHES
           ,
           
             THAT
             IS
             ,
          
           Appropriate
           Places
           FOR
           Christian
           VVorship
           ;
           BOTH
           IN
           ,
           AND
           EVER
           SINCE
           THE
           APOSTLES
           TIMES
           .
           A
           Discourse
           at
           first
           more
           briefly
           delivered
           in
           a
           Colledge
           Chappell
           ,
           and
           since
           enlarged
           .
        
         
           BY
           JOSEPH
           MEDE
           
             B.
             D.
          
           and
           Fellow
           of
           
             Christs
             Colledge
          
           in
           CAMBRIDGE
           .
        
         
           
             LONDON
             ,
          
           Printed
           by
           
             M.
             F.
          
           for
           JOHN
           CLARK
           ,
           and
           are
           to
           be
           sold
           at
           his
           Shop
           under
           S
           
             t
          
           
             Peters
          
           Church
           in
           Cornhill
           .
           
             M
             DC
             XXXVIII
             .
          
        
      
       
         
         
         
           REV
           
             mo
          
           .
           IN
           CHRISTO
           PATRI
           ET
           DOMINO
           SVO
           SVMME
           HONORANDO
           ,
           
             DOMINO
          
           GVILIELMO
           DIVINA
           PROVIDENTIA
           ARCHIEPISCOPO
           CANTVARIENSI
           ,
           METROPOLITANO
           ,
           TOTIVSQVE
           ANGLIAE
           PRIMATI
           .
        
         
           Hanc
           suam
           de
           Ecclesiarum
           (
           hoc
           est
           ,
           Locorum
           cultui
           Christiano
           dicatorum
           )
           jam
           inde
           ab
           Apostolorum
           temporibus
           antiquitate
           Dissertationem
           ,
           
             Antiquitatis
             Ecclesiasticae
             propugnatori
             ,
             sublatique
             inter
             sacrum
             &
             profanum
             discriminis
             assertori
             eximio
             ,
          
           In
           grati
           &
           officiosi
           animi
           indicium
           
             Eâ
             ,
             quâ
             decet
             ,
             submissione
             ,
             &
             favoris
             spe
          
           DICAT
           CONSECRATQUE
           
             Rev
             
               ma
            
             Paternitatis
             ipsius
          
           Cultor
           &
           Sacellanus
           observantissimus
           
             I.
             M.
             
          
        
      
       
         
         
           PErlegi
           hanc
           Dissertationem
           Historicam
           de
           Christianarum
           Ecclesiarum
           Antiquitate
           ,
           cui
           Titulus
           est
           
             [
             Churches
             ,
             &c.
             both
             in
             and
             ever
             since
             the
             Apostles
             times
             .
             ]
          
           in
           quâ
           nihil
           reperio
           Fidei
           Orthodoxae
           ,
           aut
           Historiae
           Ecclesiasticae
           contrarium
           ,
           quo
           minùs
           cum
           utilitate
           publicâ
           imprimatur
           ,
           ita
           tamen
           ,
           ut
           si
           non
           intra
           tres
           menses
           proximè
           sequentes
           typis
           mandetur
           ,
           haec
           Licentia
           sit
           ominò
           irrita
           .
        
         
           
             
               IUN
               .
               4
               
               o.
               1638.
               
            
          
           
             R
             
               mo
            
             .
             in
             Christo
             Patri
             ,
             &
             D
             
             no.
             D.
             Arch.
             Cant.
             
               Sacellanus
               Domesticus
            
             GUIL
             .
             BRAY.
             
          
        
      
    
     
       
         
         
           CHVRCHES
           :
           THAT
           IS
           ,
           APPROPRIATE
           Places
           for
           Christian
           Worship
           both
           in
           ,
           and
           ever
           since
           the
           Apostles
           times
           .
        
         
           
             1
             COR.
             11.
             22.
             
          
           
             Have
             ye
             not
             houses
             to
             eat
             and
             drink
             in
             ?
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             ]
             Or
             despise
             ye
             the
             CHVRCH
             of
             God
             ?
          
        
         
           IT
           is
           taken
           in
           a
           maner
           for
           granted
           by
           the
           most
           of
           our
           Reformed
           Writers
           ,
           and
           affirmed
           also
           by
           *
           some
           of
           the
           other
           side
           :
           That
           in
           the
           Apostles
           times
           ,
           and
           in
           the
           Ages
           next
           after
           them
           (
           whilest
           the
           Church
           lived
           under
           Pagan
           and
           
           persecuting
           Emperours
           )
           Christians
           had
           no
           Oratories
           ,
           or
           places
           set
           apart
           for
           Divine
           Worshipp
           ;
           but
           that
           they
           assembled
           here
           and
           there
           promiscuously
           ,
           and
           uncertainly
           ,
           as
           they
           pleased
           ,
           or
           the
           occasion
           served
           ,
           in
           places
           of
           common
           use
           ,
           and
           not
           otherwise
           .
           But
           that
           this
           is
           an
           errour
           ,
           I
           intend
           to
           demonstrate
           by
           good
           evidence
           ,
           taking
           my
           rise
           from
           this
           passage
           of
           the
           Apostle
           ,
           who
           reproving
           the
           
             Corinthians
          
           for
           using
           prophane
           banquetings
           and
           feastings
           in
           a
           sacred
           place
           ;
           
             Have
             ye
             not
             Houses
          
           (
           saith
           he
           )
           
             to
             eat
             and
             drink
             in
             ?
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           
             Or
             despise
             you
             the
             CHVRCH
             of
             God
             ?
          
           Here
           I
           take
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           Church
           ,
           to
           note
           ,
           not
           the
           assembly
           ,
           but
           the
           place
           appointed
           for
           sacred
           duties
           ,
           and
           that
           from
           the
           opposition
           thereof
           to
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           ,
           their
           owne
           Houses
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Have
             ye
             not
             houses
             to
             eat
             and
             drink
             in
             ?
          
           These
           are
           places
           proper
           for
           ordinary
           and
           common
           repast
           ,
           and
           not
           the
           Church
           or
           house
           of
           God
           :
           which
           is
           againe
           repeated
           in
           the
           last
           verse
           of
           that
           Chapter
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               If
               any
               man
               hunger
               ,
               let
               him
               eat
               at
               home
               .
            
          
        
         
         
           Thus
           most
           of
           the
           Fathers
           tooke
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           this
           passage
           ;
           namely
           ,
           as
           most
           of
           the
           words
           ,
           signifying
           an
           assembly
           or
           company
           ,
           are
           wont
           to
           be
           used
           also
           for
           the
           place
           thereof
           :
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Synagoga
             ,
             Collegium
             ,
             &c.
             
          
        
         
           
             S
             
             t.
             AUSTIN
             is
             so
             plain
             ,
          
           
           
             as
             nothing
             can
             be
             more
             .
             For
             concerning
             expressions
             ,
             where
             the
             continent
             is
             called
             by
             the
             name
             of
             the
             thing
             contained
             ,
             he
             instances
             in
             this
             of
          
           Ecclesia
           :
           
             Sicut
             Ecclesia
             
               (
               saith
               he
               )
            
             dicitur
             locus
             ,
             quo
             Ecclesia
             congregatur
             .
             Nam
             Ecclesia
             homines
             sunt
             ,
             de
             quibus
             dicitur
             :
             Vt
             exhiberet
             sibi
             gloriosam
             Ecclesiam
             .
             Hanc
             tamen
             vocari
             etiam
             ipsam
             Domum
             orationum
             ,
             idem
             Apostolus
             testis
             est
             ,
             ubi
             ait
             ;
             Nunquid
             domos
             non
             habetis
             ad
             manducandum
             &
             bibendum
             ?
             an
             Ecclesiam
             Dei
             contemnitis
             ?
          
        
         
           
             S
             
             t.
             BASIL
             hath
             the
             same
             notion
             in
             his
          
           Moralia
           .
           Reg.
           xxx
           .
           
             Quòd
             non
             oportet
             *
             loca
             sacra
             ,
             mistura
             eorum
             quae
             ad
             communem
             usum
             spectant
             ,
             contumelia
             afficere
             .
             
               Which
               he
               confirmes
               thus
               ;
            
             Et
             intravit
             Iesus
             in
             Templum
             Dei
             ,
             &
             ejiciebat
             omnes
             ementes
             &
             vendentes
             in
             Templo
             ,
             &
             mensas
             numulariorum
             &
             cathedras
             
             vendentium
             columbas
             evertit
             ,
             &
             dicit
             eis
             ;
             Scriptum
             est
             ,
             Domus
             mea
             domus
             orationis
             vocabitur
             ,
             vos
             autem
             fecistis
             eam
             speluncam
             latronum
             .
             Et
             ad
             Cor.
             1.
             
             Nunquid
             domos
             non
             habetis
             ad
             manducandum
             &
             bibendum
             ?
             aut
             Ecclesiam
             Dei
             contemnitis
             ?
             Si
             quis
             esurit
             ,
             domi
             manducet
             ,
             ut
             non
             in
             judicium
             conveniatis
             .
          
        
         
           
             Againe
             ,
             in
             his
          
           Regulae
           compendiosiùs
           explicatae
           ,
           Interog
           .
           &
           Respons
           310.
           
             answering
             that
             question
             ,
          
           
             Nunquid
             in
             communi
             domo
             sacra
             oblatio
             debeat
             celebrari
             :
             Quemadmodum
             ,
             
               saith
               he
               ,
            
             verbum
             non
             permittit
             ,
             ut
             vas
             ullum
             commune
             in
             sancta
             introferatur
             ,
             eodem
             modo
             etiam
             vetat
             ,
             sancta
             in
             domo
             communi
             celebrari
             :
             quum
             vetus
             Testamentum
             nihil
             isto
             modo
             fieri
             permittat
             ;
             Domino
             item
             dicente
             ,
             plusquam
             templum
             est
             hic
             ;
             Apostolo
             item
             ,
             Nunquid
             domos
             non
             habetis
             ad
             manducandum
             &
             bibendum
             ?
             &c.
             Ex
             quibus
             erudimur
             ,
             neque
             communem
             coenam
             in
             Ecclesia
             edere
             &
             bibere
             ,
             neque
             Dominicam
             coenam
             in
             privata
             domo
             contumelia
             afficere
             :
             extra
             quam
             ,
             si
             quis
             ,
             cum
             necessitas
             poscat
             ,
             locum
             domumve
             puriorem
             delegerit
             tempore
             opportuno
             .
          
        
         
         
           The
           Author
           also
           of
           the
           Commentaries
           upon
           the
           Epistles
           ,
           amongst
           the
           workes
           of
           S.
           
             Hierom
          
           (
           whosoever
           he
           were
           )
           expounding
           
             
               Ecclesiam
               Dei
               contemnitis
               ,
            
             by
             
               Facientes
               eam
               Triclinium
               epularum
               ,
            
          
           shewes
           ,
           he
           took
           
             Ecclesia
          
           here
           to
           signifie
           the
           place
           .
        
         
           The
           self-same
           words
           are
           to
           be
           found
           in
           the
           Commentaries
           of
           
             Sedulius
             ,
          
           as
           many
           other
           passages
           of
           this
           Author
           
             verbatim
             ;
          
           which
           I
           note
           by
           the
           way
           .
        
         
           
             S
             
             t.
             CHRYSOSTOME
             is
             of
             the
             same
             minde
             ;
          
           
             Ecce
             quarta
             accusatio
             
               (
               saith
               he
               )
            
             quod
             non
             pauperes
             tantum
             ,
             sed
             Ecclesia
             laeditur
             .
             Quemadmodum
             enim
             Dominicam
             coenam
             privatam
             facis
             ,
             ita
             &
             LOCVM
             ,
             tanquam
             DOMO
             ECCLESIA
             usus
             .
          
           Ecclesia
           
             therefore
             here
             with
             him
             is
          
           Locus
           .
        
         
           
             And
             so
             it
             is
             with
             THEODORET
             ,
             who
             paraphraseth
             the
             words
             on
             this
             manner
             :
          
           
             Si
             acceditis
             ,
             ut
             lautè
             &
             opiparè
             epulemini
             ,
             hoc
             facite
             in
             domibus
             Hoc
             enim
             in
             ECCLESIA
             est
             contumelia
             ,
             &
             aperta
             insolentia
             .
             Quomodo
             enim
             non
             est
             absurdum
             ,
             intus
             in
             Templo
             Dei
             ,
             praesente
             Domino
             qui
             communem
             nobis
             mensam
             apposuit
             ;
             vos
             quidem
             lautè
             
             vivere
             ,
             eos
             autem
             qui
             sunt
             pauperes
             ,
             esurire
             ,
             &
             propter
             paupertatem
             erubescere
             ?
          
        
         
           THEOPHYLACT
           and
           OECUMENIUS
           follow
           the
           same
           track
           ,
           as
           he
           that
           lookes
           them
           shall
           finde
           .
        
         
           I
           have
           produced
           thus
           largely
           the
           Glosses
           of
           the
           Fathers
           upon
           this
           Text
           ;
           that
           they
           might
           be
           as
           a
           preparative
           to
           my
           ensuing
           discourse
           ,
           by
           removing
           or
           mitigating
           ,
           at
           the
           least
           ,
           that
           prejudice
           which
           some
           have
           so
           deeply
           swallowed
           ,
           of
           an
           utter
           unlikelihood
           of
           any
           such
           places
           to
           have
           been
           in
           the
           Apostles
           times
           ,
           or
           the
           times
           neere
           them
           .
           For
           if
           these
           Glosses
           of
           the
           Fathers
           be
           true
           ,
           then
           were
           there
           places
           called
           
             Ecclesiae
             ,
          
           and
           consequently
           places
           appointed
           and
           set
           apart
           for
           Christian
           assemblies
           to
           performe
           their
           solemne
           service
           to
           God
           in
           ,
           even
           in
           the
           Apostles
           times
           ;
           Or
           suppose
           they
           be
           not
           true
           ,
           or
           but
           doubtfull
           ,
           and
           not
           necessary
           ;
           yet
           thus
           much
           will
           follow
           howsoever
           ,
           That
           these
           Fathers
           ,
           who
           were
           neerer
           to
           those
           Primitive
           times
           by
           above
           1100.
           yeares
           then
           we
           are
           ,
           &
           so
           had
           better
           meanes
           to
           know
           what
           they
           had
           or
           had
           not
           ,
           
           than
           we
           ,
           supposed
           there
           were
           such
           places
           ,
           even
           in
           the
           Apostles
           times
           .
           If
           in
           the
           Apostles
           times
           ,
           then
           no
           doubt
           in
           the
           Ages
           next
           after
           them
           .
           And
           thus
           we
           shall
           gaine
           something
           by
           this
           Text
           ,
           whether
           we
           accept
           this
           notion
           of
           the
           word
           
             Ecclesia
             ,
          
           or
           not
           .
        
         
           HAVING
           therefore
           gotten
           so
           good
           an
           entrance
           ,
           we
           will
           now
           further
           enquire
           what
           maner
           of
           places
           they
           were
           ,
           or
           may
           be
           supposed
           to
           have
           been
           ,
           which
           were
           appropriated
           to
           such
           use
           ;
           and
           that
           done
           ,
           proceed
           to
           shew
           by
           such
           testimonies
           or
           footsteps
           of
           Antiquity
           ,
           as
           time
           hath
           left
           unto
           us
           ;
           That
           there
           were
           such
           places
           through
           every
           Age
           respectively
           ,
           from
           the
           dayes
           of
           the
           Apostles
           unto
           the
           raigne
           of
           
             Constantine
             ;
          
           that
           is
           ,
           in
           every
           of
           the
           first
           3.
           hundred
           years
           ;
           For
           the
           first
           ,
           It
           is
           not
           to
           be
           imagined
           they
           were
           *
           such
           goodly
           and
           stately
           structures
           as
           the
           Church
           had
           after
           the
           Empire
           became
           Christian
           ,
           and
           we
           now
           by
           Gods
           blessing
           
           enjoy
           ;
           but
           such
           as
           the
           state
           and
           condition
           of
           the
           times
           would
           permit
           ;
           At
           the
           first
           ,
           some
           capable
           and
           convenient
           room
           within
           the
           walls
           or
           dwelling
           of
           some
           pious
           disciple
           ,
           dedicated
           by
           the
           religious
           bounty
           of
           the
           owner
           ,
           to
           the
           use
           of
           the
           Church
           ,
           and
           that
           usually
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           upper
           room
           ,
           such
           as
           the
           
             Latins
          
           call
           
             Coenaculum
             ;
          
           being
           ,
           according
           to
           their
           manner
           of
           building
           ,
           as
           the
           most
           large
           and
           capacious
           of
           any
           other
           ,
           so
           likewise
           the
           most
           retired
           and
           freeest
           from
           disturbance
           ,
           and
           next
           to
           heaven
           ,
           as
           having
           no
           other
           roome
           above
           it
           .
           For
           such
           uppermost
           places
           we
           finde
           they
           were
           wont
           then
           to
           make
           choyce
           of
           ,
           even
           for
           private
           devotions
           ;
           as
           may
           be
           gathered
           from
           what
           we
           reade
           of
           S.
           
             Peter
             .
             Acts
          
           10.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           
             That
             hee
             went
             up
             to
             the
             house
             top
             to
             pray
             :
          
           for
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifies
           ,
           
             exusu
             Hellenistarum
             ,
          
           and
           is
           accordingly
           here
           rendred
           by
           the
           vulgar
           Latine
           ,
           
             in
             superiora
             .
          
        
         
           Such
           an
           
             Hyperôon
          
           as
           we
           speake
           of
           ,
           was
           that
           remēbred
           by
           the
           name
           of
           *
           
             Coenaculum
             Sion
             ,
          
           where
           ,
           after
           our
           Saviour
           was
           ascended
           ,
           the
           Apostles
           &
           Disciples
           (
           as
           we
           reade
           
           in
           the
           Acts
           )
           assembled
           together
           daily
           for
           prayer
           and
           supplication
           ;
           and
           where
           being
           thus
           assembled
           ,
           the
           holy
           Ghost
           came
           downe
           upon
           them
           in
           Cloven
           tongues
           of
           fire
           at
           the
           feast
           of
           Pentecost
           .
           
           Concerning
           which
           ,
           there
           hath
           beene
           a
           tradition
           in
           the
           Church
           ;
           that
           this
           was
           the
           same
           roome
           wherein
           our
           blessed
           Saviour
           ,
           the
           night
           before
           his
           Passion
           ,
           celebrated
           the
           Passeover
           with
           his
           Disciples
           ,
           and
           instituted
           the
           mysticall
           Supper
           of
           his
           Body
           and
           Blood
           ,
           for
           the
           sacred
           Rite
           of
           the
           Gospell
           :
           The
           same
           place
           ,
           where
           on
           the
           day
           of
           his
           Resurrection
           he
           came
           ,
           and
           stood
           in
           the
           middest
           of
           his
           Disciples
           ,
           the
           doores
           being
           shut
           ;
           and
           having
           shewed
           them
           his
           hands
           and
           his
           feet
           ,
           said
           ,
           
             
               Peace
               be
               unto
               you
               ,
               As
               my
               Father
               hath
               sent
               me
               ,
               so
               I
               send
               you
               ,
               &c.
               
            
             
               Iohn
               20.
               
            
          
           The
           place
           where
           8.
           dayes
           ,
           or
           the
           Sunday
           after
           ,
           he
           appeared
           in
           the
           same
           manner
           again
           unto
           them
           being
           together
           ,
           to
           satisfie
           the
           incredulity
           of
           
             Thomas
             ,
          
           who
           the
           first
           time
           was
           not
           with
           the
           rest
           :
           The
           place
           where
           
             Iames
          
           the
           Brother
           of
           our
           Lord
           ,
           was
           created
           by
           the
           Apostles
           ,
           Bishop
           of
           Ierusalē
           :
           The
           place
           
           where
           the
           7.
           
           Deacons
           (
           whereof
           S.
           
             Stephen
          
           was
           one
           )
           were
           elected
           and
           ordained
           :
           The
           place
           where
           the
           Apostles
           and
           Elders
           of
           the
           Church
           at
           Ierusalem
           held
           that
           Councell
           ,
           and
           patterne
           of
           all
           Councels
           ,
           for
           decision
           of
           that
           question
           ;
           Whether
           the
           Gentiles
           w
           
             ch
          
           beleeved
           were
           to
           be
           circūcised
           or
           not
           .
           And
           for
           certain
           the
           place
           of
           this
           
             Coenaculū
          
           was
           afterwards
           enclosed
           with
           a
           goodly
           Church
           ,
           known
           by
           the
           name
           of
           the
           Chur
           :
           
             SION
             ,
          
           upon
           the
           top
           whereof
           it
           stood
           :
           Insomuch
           that
           S.
           
             Hierome
          
           in
           his
           
             Epitaphio
             Paulae
             ,
          
           
           made
           bold
           to
           apply
           that
           of
           the
           Psalme
           unto
           it
           ;
           
             
               Fundamenta
               ejus
               in
               montibus
               sanctis
               :
               diligit
               Dominus
               portas
               Sion
               super
               omnia
               tabernacula
               Iacob
               .
            
          
           How
           soone
           this
           erection
           was
           made
           ,
           I
           know
           not
           ;
           but
           I
           beleeve
           it
           was
           much
           more
           ancient
           than
           those
           other
           Churches
           erected
           in
           other
           places
           of
           that
           City
           by
           
             Constantine
          
           and
           his
           Mother
           ;
           because
           neither
           
             Eusebius
             ,
             Socrates
             ,
             Theodoret
          
           nor
           
             Sozomen
          
           make
           any
           mention
           of
           the
           foundation
           thereof
           ,
           as
           they
           doe
           of
           the
           rest
           .
           It
           is
           called
           by
           S.
           
             Cyril
             ,
          
           who
           was
           Bishop
           of
           the
           place
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           upper
           Church
           of
           the
           Apostles
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           saith
           he
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             
               The
               holy
               Ghost
               descended
               upon
               the
               Apostles
               in
               the
               likenesse
               of
               fiery
               tongues
               here
               in
               Ierusalem
               in
               the
            
             VPPER
             CHURCH
             OF
             THE
             APOSTLES
             .
             
               
                 Cyril
                 Hierosol
                 .
                 Cat.
              
               16.
               
            
          
        
         
           If
           this
           tradition
           be
           true
           ,
           it
           should
           seeme
           by
           it
           ,
           that
           this
           
             Coenaculum
             ,
          
           from
           the
           time
           our
           blessed
           Saviour
           first
           hallowed
           it
           by
           the
           institution
           and
           celebration
           of
           his
           mysticall
           Supper
           ,
           was
           thenceforth
           devoted
           to
           be
           a
           place
           of
           prayer
           &
           holy
           assēblies
           .
           And
           surely
           no
           Ceremonies
           of
           dedication
           ,
           no
           not
           of
           
             Solomons
          
           Temple
           it self
           ,
           are
           comparable
           to
           those
           sacred
           guests
           whereby
           this
           place
           was
           sanctified
           .
           This
           is
           the
           more
           easie
           to
           be
           beleeved
           ,
           if
           the
           house
           were
           the
           possession
           of
           some
           Disciple
           at
           least
           ,
           if
           not
           of
           kinred
           also
           to
           our
           Saviour
           according
           to
           the
           flesh
           ;
           which
           both
           reason
           perswades
           ,
           and
           tradition
           likewise
           confirmeth
           it
           to
           have
           been
           .
           
           And
           when
           we
           reade
           of
           those
           first
           beleevers
           ,
           that
           such
           as
           had
           houses
           and
           lands
           sold
           them
           and
           brought
           the
           prices
           &
           laid
           them
           down
           at
           the
           Apostles
           feet
           :
           it
           is
           nothing
           unlikely
           ,
           but
           some
           likewise
           might
           give
           their
           house
           unto
           the
           Apostles
           for
           the
           use
           of
           the
           Church
           to
           perform
           sacred
           duties
           in
           .
           And
           thus
           perhaps
           should
           that
           tradition
           ,
           whereof
           Venerable
           
             Bede
          
           tels
           us
           ,
           be
           understood
           ;
           viz.
           
             That
             this
             Church
             of
             Sion
             was
             founded
             by
             the
             Apostles
             :
          
           Not
           ,
           that
           they
           erected
           that
           structure
           ,
           but
           that
           the
           place
           ,
           from
           the
           time
           it
           was
           a
           
             Coenaculum
          
           was
           by
           them
           dedicated
           to
           be
           an
           house
           of
           prayer
           .
           His
           words
           are
           these
           
             De
             locis
             sanctis
             .
             cap.
             3.
             in
             Tom
             3.
             
             In
             superiori
          
           
             
               Montis
               Sion
               planicie
               ,
               monachorum
               cellulae
               Ecclesiam
               magnam
               circundant
               ,
               illic
               ,
               ut
               perhibent
               ,
               ab
               Apostolis
               fundatam
               ;
               eo
               quod
               IBI
               SPIRITVM
               SANCTVM
               acceperint
               :
               In
               quâ
               etiam
               LOCVS
               COENAE
               DOMINI
               venerabilis
               ostenditur
               .
            
          
        
         
           And
           if
           this
           were
           so
           ,
           why
           may
           I
           not
           think
           that
           this
           
             Coenaculum
             Sion
          
           was
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           whereof
           we
           reade
           concerning
           the
           first
           Christian
           society
           at
           Ierusalem
           .
           
             Acts.
          
           2.
           46.
           
           
           
             
               That
               they
               continued
               daily
               in
               the
               Temple
               and
               breaking
               bread
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               in
               the
               House
               ,
               ate
               their
               meat
               with
               gladnesse
               and
               singlenesse
               of
               heart
               ?
            
          
           the
           meaning
           being
           ,
           that
           when
           they
           had
           performed
           their
           devotions
           daily
           in
           the
           Temple
           ,
           at
           the
           accustomed
           times
           of
           prayer
           there
           ,
           they
           used
           to
           resort
           immediatly
           to
           this
           
             Coenaculum
             ,
          
           and
           there
           having
           celebrated
           the
           mysticall
           banquet
           of
           the
           holy
           Eucharist
           ,
           afterwards
           took
           their
           ordinary
           and
           necessary
           repast
           with
           gladnesse
           &
           singlenesse
           of
           heart
           .
           
           For
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           may
           be
           rendred
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           not
           
             domatim
             ,
          
           or
           
             per
             domos
             ,
             house
             by
             house
          
           as
           we
           translate
           it
           ;
           and
           so
           both
           the
           Syriack
           and
           Arabick
           renders
           it
           ,
           and
           the
           
             N.
             T.
          
           (
           as
           we
           shall
           see
           hereafter
           )
           elsewhere
           uses
           it
           .
           Moreover
           we
           finde
           this
           
             Coenaculū
          
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           2.
           
             ver
             .
          
           of
           this
           
             chap.
          
           And
           for
           the
           phrase
           of
           
             breaking
             of
             bread
             ,
          
           we
           know
           that
           the
           same
           a
           little
           before
           in
           the
           42.
           
             ver
             .
          
           is
           wont
           to
           be
           understood
           of
           the
           Communion
           of
           the
           Eucharist
           ,
           and
           by
           the
           Syriack
           Interpreter
           is
           expresly
           rendred
           by
           the
           Greek
           word
           ,
           
             Fractio
             Eucharistiae
             ,
          
           both
           there
           and
           again
           
             chap.
             20.
             ver
             .
          
           7.
           according
           to
           that
           
           of
           S.
           
             Paul
             ,
          
           
             
               The
               bread
               which
               we
               break
               ,
               &c.
               
            
          
           why
           should
           it
           not
           then
           be
           so
           taken
           here
           ?
           If
           it
           be
           ,
           then
           according
           to
           the
           Interpretation
           we
           have
           given
           ,
           this
           will
           also
           follow
           ;
           that
           that
           custome
           of
           the
           Church
           ,
           to
           participate
           the
           Eucharist
           fasting
           and
           before
           dinner
           ,
           had
           its
           beginning
           from
           the
           first
           constitution
           of
           the
           Christian
           Church
           :
           A
           thing
           not
           unworthy
           observation
           ,
           if
           the
           interpretation
           be
           maintainable
           ;
           of
           which
           let
           the
           learned
           judge
           .
        
         
           It
           was
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             Coenaculum
          
           also
           ,
           where
           the
           Disciples
           at
           
             Troas
          
           came
           together
           upon
           the
           first
           day
           of
           the
           week
           to
           break
           bread
           ,
           or
           to
           celebrate
           the
           holy
           Eucharist
           .
           
             Act
          
           20.
           7.
           where
           S.
           
             Paul
          
           preached
           unto
           them
           ,
           and
           whence
           
             Eutychus
             ,
          
           being
           overcome
           with
           sleep
           ,
           sitting
           in
           a
           window
           fell
           down
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           from
           the
           third
           story
           or
           loft
           ,
           and
           was
           taken
           up
           dead
           .
           Such
           a
           one
           seems
           also
           to
           have
           been
           the
           place
           of
           the
           Churches
           assembly
           at
           
             Caesarea
             Cappadociae
             ,
          
           by
           that
           which
           is
           said
           
             Acts
          
           18.
           22.
           viz.
           
             That
             S.
             Paul
             sailing
             from
             Ephesus
             ,
             landed
             at
             Caesarea
             ,
          
           
             where
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             having
             gone
             up
             and
             saluted
             the
             Church
             ,
             he
             went
             down
             to
             
               Antioch
               .
            
          
           Note
           ,
           he
           went
           up
           to
           
             salute
             :
          
           whereby
           it
           should
           seem
           ,
           that
           the
           place
           where
           the
           Church
           was
           assembled
           ,
           was
           some
           upper
           place
           .
           See
           
             Ludovic
             de
             Dieu
          
           upon
           this
           place
           ;
           where
           he
           tels
           us
           ,
           that
           the
           Ethiopick
           translator
           so
           understood
           it
           ,
           rendring
           ,
           
             
               &
               descendit
               Caesaream
               ,
               &
               ascendit
               in
               Domum
               Christianorum
            
             (
             .i.
             
             
               Ecclesiam
               )
               &
               salutavit
               eos
               ,
               &
               abiit
               Antiochiam
               .
            
          
           Such
           as
           these
           ,
           I
           suppose
           ,
           were
           the
           places
           at
           first
           set
           apart
           for
           holy
           meetings
           ,
           much
           like
           to
           our
           private
           Chappels
           now
           in
           great
           mens
           houses
           ,
           though
           not
           for
           so
           generall
           an
           use
           .
        
         
           In
           processe
           of
           time
           ,
           as
           the
           multitude
           of
           beleevers
           encreased
           ,
           some
           wealthy
           and
           devout
           Christian
           gave
           his
           whole
           house
           or
           Mansion
           place
           ,
           either
           whilest
           he
           lived
           ,
           if
           he
           could
           spare
           it
           ,
           or
           bequeathed
           it
           at
           his
           death
           ,
           unto
           the
           Saints
           ,
           to
           be
           set
           apart
           and
           accommodated
           for
           sacred
           assemblies
           ,
           and
           religious
           uses
           .
        
         
           At
           length
           ,
           as
           the
           multitude
           of
           beleevers
           still
           more
           increased
           ,
           and
           the
           Church
           grew
           more
           able
           ;
           they
           built
           them
           structures
           of
           
           purpose
           ,
           partly
           in
           the
           Coemiteries
           of
           Martyrs
           ,
           partly
           in
           other
           publique
           places
           :
           even
           as
           the
           Iews
           (
           whose
           religion
           was
           no
           more
           the
           Empires
           than
           theirs
           )
           had
           ,
           neverthelesse
           ,
           their
           Synagogues
           in
           all
           Cities
           and
           places
           where
           they
           lived
           among
           the
           Gentiles
           .
        
         
           
             IN
             THE
             FIRST
             CENTURIE
             .
          
           
             THIS
             being
             premised
             ,
             I
             proceed
             now
             (
             as
             I
             promised
             )
             to
             shew
             ,
             that
             there
             were
             such
             places
             as
             I
             have
             described
             ,
             appointed
             and
             set
             apart
             among
             Christians
             for
             their
             religious
             assemblies
             and
             solemn
             addresse
             unto
             the
             divine
             Majestie
             ,
             through
             every
             one
             of
             the
             first
             three
             Centuries
             particularly
             ;
             and
             that
             therefore
             they
             assembled
             not
             promiscuously
             ,
             and
             at
             hap
             hazard
             ,
             but
             in
             appropriate
             places
             ;
             unlesse
             necessity
             sometimes
             forced
             them
             to
             do
             otherwise
             .
          
           
             For
             the
             times
             of
             the
             Apostles
             therefore
             ,
             
             or
             first
             Century
             in
             particular
             ,
             which
             ends
             with
             the
             death
             of
             S.
             
               Iohn
            
             the
             Evangelist
             ,
             I
             prove
             it
             ,
             first
             ,
             from
             the
             Text
             I
             premised
             ,
             
             where
             is
             a
             place
             mentioned
             by
             the
             name
             of
             ECCLESIA
             ,
             
               not
               to
               be
               despised
            
             or
             prophaned
             with
             common
             banquettings
             :
             at
             least
             from
             the
             authority
             of
             the
             Fathers
             ,
             who
             by
             their
             so
             expounding
             it
             ,
             give
             us
             to
             understand
             ,
             they
             thought
             it
             not
             improbable
             ,
             that
             there
             were
             such
             places
             in
             the
             Apostles
             times
             .
             For
             the
             further
             strengthening
             of
             this
             kinde
             of
             argument
             ,
             know
             also
             ,
             that
             
               Eusebius
               ,
            
             
             in
             that
             discourse
             of
             his
             ,
             where
             he
             endeavours
             to
             prove
             ,
             that
             the
             Essenes
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             
               Philo
            
             describes
             ,
             were
             the
             first
             Christian
             Society
             of
             the
             Iewish
             nation
             at
             
               Alexandria
               ,
            
             converted
             by
             S.
             
               Mark
               ;
            
             amongst
             other
             Characteristical
             notes
             (
             as
             he
             *
             cals
             them
             )
             or
             badges
             of
             Christianity
             (
             however
             he
             were
             mistaken
             in
             his
             conclusion
             or
             inference
             )
             alledges
             this
             for
             one
             of
             the
             first
             ,
             that
             they
             had
             sacred
             Houses
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             worshipping
             places
             ,
             that
             is
             ,
             Churches
             .
             His
             words
             are
             these
             .
             
               
                 Deinceps
                 ubi
                 eorum
                 domicilia
                 quaenam
                 essent
                 descripserat
                 
                 (
                 nempe
                 Philo
                 )
                 de
                 Ecclesiis
                 in
                 vari●s
                 locis
                 extructis
                 sic
                 loquitur
                 :
                 Est
                 in
                 quoque
                 agro
                 aedes
                 sacra
                 ,
                 quae
                 appellatur
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 vel
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 in
                 quo
                 illi
                 ab
                 aliis
              
               a
               
                 soli
                 agentes
                 ,
              
               b
               
                 sanctae
                 religiosaeque
                 vitae
                 mysteria
                 obeunt
                 :
              
               c
               
                 nihilque
                 eò
                 vel
                 cibi
                 ,
                 vel
                 potionis
                 ,
                 vel
                 aliarum
                 rerum
                 ,
                 quae
                 ad
                 corporis
                 usum
                 necessariae
                 sunt
                 ,
                 important
                 ,
              
               d
               
                 sed
                 leges
                 &
                 oracula
                 à
                 prophetis
                 divinitùs
                 edita
                 ,
                 &
                 hymnos
                 ,
                 aliaque
                 quibus
                 scientia
                 &
                 pietas
                 erga
                 Deum
                 crescat
                 &
                 perficiatur
                 .
              
            
             Afterwards
             reciting
             some
             other
             customes
             and
             particular
             observances
             of
             their
             discipline
             ;
             as
             their
             frequent
             assemblies
             in
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             heare
             the
             Scriptures
             read
             &
             interpreted
             ;
             the
             distinction
             of
             places
             for
             men
             and
             women
             ;
             their
             maner
             of
             singing
             Hymnes
             and
             Psalms
             by
             a
             Praecentor
             ,
             the
             rest
             answering
             ,
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             extreams
             of
             the
             verses
             ;
             the
             degrees
             of
             their
             Hierarchy
             ,
             like
             those
             of
             Deacons
             and
             Bishops
             ,
             and
             some
             other
             the
             like
             ,
             he
             concludes
             ;
             
               Quod
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               
                 That
                 Philo
                 wrote
                 these
                 things
                 ,
                 as
                 one
                 having
                 knowledge
                 of
                 the
                 customes
                 at
                 the
                 beginning
                 delivered
                 by
                 
                 the
                 Apostles
                 ,
                 is
                 manifest
                 to
                 any
                 one
                 .
              
            
             But
             whether
             that
             be
             so
             manifest
             or
             not
             ,
             this
             I
             am
             sure
             is
             ;
             that
             
               Eusebius
            
             beleeved
             the
             antiquity
             of
             Churches
             or
             Oratories
             of
             Christians
             to
             have
             been
             from
             the
             Apostles
             times
             ;
             yea
             ,
             to
             have
             been
             an
             Apostolicall
             ordinance
             ,
             or
             else
             he
             mightily
             forgot
             himself
             ,
             to
             bring
             that
             for
             an
             argument
             or
             badge
             to
             prove
             
               Philo's
            
             Essenes
             to
             be
             S.
             
               Marks
            
             Christians
             :
             then
             which
             otherwise
             there
             could
             not
             be
             a
             stronger
             argument
             to
             evince
             the
             contrary
             to
             what
             he
             intended
             .
             Now
             who
             could
             know
             this
             better
             than
             
               Eusebius
               ,
            
             who
             had
             searched
             into
             and
             perused
             all
             the
             writings
             and
             monuments
             of
             Christian
             antiquity
             then
             extant
             ,
             for
             the
             compiling
             of
             his
             Ecclesiasticall
             history
             ,
             and
             his
             Commentaries
             of
             the
             *
             Acts
             of
             Martyrs
             now
             perished
             ?
          
           
             Adde
             to
             this
             ,
             what
             I
             a
             little
             before
             observed
             out
             of
             
               Bede
               ,
               de
               locis
               sanctis
               ;
            
             of
             a
             tradition
             ,
             that
             the
             Church
             of
             
               Sion
            
             was
             founded
             by
             the
             Apostles
             .
             And
             so
             I
             leave
             my
             first
             argument
             .
          
           
             My
             next
             argument
             why
             may
             I
             not
             take
             
             from
             that
             singular
             character
             given
             to
             some
             
             one
             above
             other
             in
             the
             Apostles
             salutatiōs
             ,
             as
             their
             peculiar
             ?
             
               Salute
               such
               a
               one
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             
               Church
               at
               his
               house
               .
            
             
               As
               Colos.
               4.
               15.
               
                 of
                 Nymphas
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Salute
                 Nymphas
                 and
                 the
                 Church
                 at
                 his
                 house
                 .
              
               To
               
                 Philemon
              
               also
               ;
               
                 To
                 Philemon
                 our
                 deare
                 brother
                 and
                 fellow
                 labourer
                 (
                 to
                 Appia
                 our
                 beloved
                 ,
                 and
                 Archippus
                 our
                 fellow-souldier
                 ,
                 )
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 and
                 to
                 the
                 Church
                 at
                 thy
                 house
                 .
              
            
             See
             ,
             he
             forgets
             it
             not
             after
             a
             parenthesis
             ,
             neither
             attributes
             it
             to
             
               Archippus
               ,
            
             but
             as
             proper
             to
             
               Philemon
            
             alone
             .
             The
             like
             he
             hath
             of
             
               Aquila
            
             and
             
               Priscilla
            
             two
             severall
             times
             ,
             once
             sending
             salutation
             to
             them
             ,
             
               
                 Rom.
                 16.
                 
              
               
                 Salute
                 Priscilla
                 and
                 Aquila
                 ,
                 and
                 the
                 Church
                 at
                 their
                 house
                 ▪
              
            
             Again
             sending
             salutation
             from
             them
             ,
             
               
                 1
                 Cor.
                 16.
                 19.
                 
              
               
                 Aquila
                 and
                 Priscilla
                 salute
                 you
                 much
                 in
                 the
                 Lord
                 ,
                 with
                 the
                 Church
                 at
                 their
                 house
                 .
              
            
             Which
             I
             understand
             not
             ,
             to
             be
             spoken
             of
             their
             families
             as
             it
             is
             cōmonly
             expounded
             ,
             but
             of
             the
             congregation
             of
             the
             Saints
             ,
             there
             wont
             to
             assemble
             for
             the
             performance
             of
             divine
             duties
             ;
             that
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             Whence
             (
             if
             it
             be
             granted
             )
             it
             will
             follow
             ;
             First
             ,
             that
             the
             Churches
             then
             ,
             used
             to
             assemble
             ,
             not
             in
             mutable
             and
             promiscuous
             ,
             but
             in
             definite
             and
             appropriate
             places
             .
             Secondly
             ,
             that
             those
             who
             are
             here
             saluted
             with
             that
             appendix
             ,
             were
             such
             as
             ,
             in
             their
             severall
             Cities
             ,
             had
             bestowed
             &
             dedicated
             some
             part
             ,
             or
             some
             place
             within
             their
             dwellings
             ,
             to
             be
             an
             Oratory
             for
             the
             Church
             to
             assemble
             in
             ,
             for
             
               the
               performance
               of
               divine
               duties
            
             according
             to
             the
             rule
             of
             the
             Gospell
             ;
             
               Nymphas
            
             at
             
               Colosse
               ,
               Philemon
            
             at
             
               Laodicea
            
             (
             for
             there
             
               Archippus
               ,
            
             who
             is
             saluted
             with
             him
             ,
             was
             Bishop
             ,
             saith
             *
             
               Author
               constit
               .
               Apost
               .
            
             as
             
               Philemon
            
             himself
             was
             afterwards
             of
             the
             neighbouring
             City
             
               Colosse
               :
               )
               Aquila
            
             and
             
               Priscilla
            
             first
             at
             
               Rome
               ,
            
             till
             
               Claudius
            
             banished
             thē
             with
             the
             rest
             of
             the
             Iews
             from
             thence
             ,
             
               Acts
            
             18.
             2.
             afterwards
             at
             
               Ephesus
               ,
               Ibid
               ver
               .
            
             19.
             whence
             S.
             
               Paul
            
             wrote
             that
             first
             Epistle
             to
             the
             Corinthians
             .
          
           
             I
             am
             not
             the
             first
             (
             I
             think
             )
             who
             have
             taken
             these
             words
             in
             such
             a
             sense
             .
             
               Oecumenius
            
             in
             two
             or
             three
             of
             these
             places
             (
             if
             I
             understand
             him
             )
             goes
             the
             same
             way
             ,
             though
             he
             
             mention
             the
             other
             exposition
             also
             :
             As
             to
             that
             of
             
               Aquila
            
             and
             
               Priscilla
               ,
               Rom.
            
             16.
             his
             note
             is
             ;
             
               
                 Adeò
                 virtute
                 spectati
                 erant
                 ,
                 ut
                 suam
                 etiam
                 domum
                 Ecclesiam
                 fecerint
                 .
                 Vel
                 dicitur
                 hoc
                 ,
                 Quia
                 omnes
                 domestici
                 fideles
                 erant
                 ,
                 ut
                 jam
                 Domus
                 esset
                 Ecclesia
                 .
              
            
             He
             mentions
             as
             I
             said
             both
             interpretations
             .
             So
             upon
             that
             of
             
               Nymphas
               ,
               Col.
            
             4.
             
             His
             words
             are
             ,
             
               
                 Magni
                 nominis
                 hic
                 vir
                 erat
                 ,
                 nam
                 domum
                 suam
                 fecerat
                 Ecclesiam
                 .
              
            
             And
             unlesse
             this
             be
             the
             meaning
             ,
             why
             should
             this
             appendant
             be
             so
             singularly
             mentioned
             in
             the
             salutations
             of
             some
             ,
             and
             not
             of
             others
             ?
             and
             that
             not
             once
             ,
             but
             again
             ,
             if
             the
             same
             names
             be
             again
             remembred
             ,
             as
             of
             
               Aquila
            
             and
             
               Priscilla
               .
            
             Had
             none
             in
             those
             Catalogues
             of
             salutation
             ,
             Christian
             families
             ,
             but
             some
             one
             only
             who
             is
             thus
             remembred
             ?
             It
             is
             very
             improbable
             ,
             nay
             if
             we
             peruse
             them
             well
             ,
             we
             shall
             finde
             they
             had
             ,
             but
             otherwise
             expressed
             ;
             as
             in
             that
             prolix
             Catalogue
             ,
             
               Rom.
            
             16.
             wee
             finde
             
               
                 Aristobulus
              
               and
               
                 Narcissus
              
               saluted
               with
               their
               houshold
               ,
               
                 Asyncritus
                 ,
                 Phlegon
                 ,
                 &c.
              
               with
               the
               brethren
               which
               are
               with
               them
               ;
               others
               ,
               with
               the
               Saints
               which
               are
               
               with
               them
               .
            
             2
             
               Tim.
               4.
               19.
               
               The
               houshold
               of
               Onesiphorus
               .
            
             This
             therefore
             so
             singular
             an
             Appendix
             must
             mean
             some
             singular
             thing
             ,
             not
             common
             to
             them
             with
             the
             rest
             ,
             but
             peculiar
             to
             them
             alone
             :
             And
             what
             should
             this
             be
             but
             what
             I
             have
             shewed
             ?
          
           
             Now
             because
             this
             exposition
             concludes
             chiefly
             for
             a
             
               Coenaculum
            
             devoted
             to
             be
             an
             house
             of
             prayer
             :
             let
             us
             see
             ,
             if
             out
             of
             a
             Pagan
             writer
             ,
             who
             lived
             about
             the
             end
             of
             this
             Centurie
             ,
             we
             can
             learn
             what
             maner
             of
             ones
             they
             were
             .
             For
             *
             
               Lucian
            
             in
             his
             Dialogue
             
               Philopatris
               ,
            
             by
             way
             of
             derision
             
               (
               sed
               ridentem
               dicere
               verum
               quid
               vetat
               ?
               )
            
             brings
             in
             one
             
               Critias
               ,
            
             telling
             ,
             how
             some
             Christians
             went
             about
             to
             perswade
             him
             ,
             to
             be
             of
             their
             religion
             ;
             and
             that
             they
             brought
             him
             to
             the
             place
             of
             their
             assembly
             ,
             being
             an
             
               Hyperôon
               ,
            
             which
             he
             describes
             thus
             :
             
               
                 Pertransivimus
              
               (
               saith
               he
               )
               
                 ferreas
                 portas
                 ,
                 &
                 aerea
                 limina
                 ;
                 multisque
                 jam
                 superatis
                 scalis
                 ,
                 in
                 Domum
                 aurato
                 fastigio
                 insignem
                 ascendimus
                 ,
                 qualem
                 Homerus
                 Menalai
                 fingit
                 esse
                 :
                 atque
                 ipse
                 quidem
                 omnia
                 contemplabar
                 ,
                 —
                 video
                 autem
                 ,
                 non
                 Helenam
                 ,
                 sed
                 mehercle
                 viros
                 in
                 faciem
                 inclinatos
                 
                 &
                 pallescentes
                 .
              
            
             So
             he
             .
          
           
             
             My
             third
             proofe
             is
             from
             a
             tradition
             the
             Church
             hath
             had
             ,
             of
             the
             houses
             of
             some
             devout
             and
             pious
             Christians
             ,
             as
             afterwards
             ;
             so
             even
             in
             the
             Apostles
             time
             ,
             converted
             into
             Churches
             or
             Oratories
             ;
             as
             the
             house
             of
             
               Theophilus
               ,
            
             a
             potent
             man
             in
             
               Antioch
            
             (
             the
             same
             ,
             as
             is
             supposed
             ,
             to
             whom
             S.
             
               Luke
            
             (
             who
             was
             also
             an
             Antiochean
             )
             inscribes
             both
             his
             Gospell
             and
             Acts
             of
             the
             Apostles
             )
             who
             ,
             being
             converted
             unto
             the
             Faith
             by
             S.
             
               Peter
               ,
            
             converted
             his
             house
             into
             a
             Church
             ,
             where
             S.
             
               Peter
            
             had
             his
             first
             See
             ,
             or
             Episcopall
             Residence
             .
             This
             tradition
             is
             derived
             out
             of
             the
             Recognitions
             of
             
               Clemens
               ,
            
             where
             it
             is
             first
             found
             .
             Which
             ,
             though
             it
             be
             an
             Apocryphall
             writing
             ,
             yet
             is
             of
             no
             small
             antiquity
             ;
             and
             this
             passage
             is
             of
             such
             a
             nature
             ,
             as
             it
             cannot
             be
             well
             imagined
             ,
             to
             what
             end
             it
             should
             be
             devised
             or
             fained
             .
          
           
             The
             like
             is
             reported
             of
             the
             house
             of
             
               Pudens
               ,
            
             a
             Romane
             Senatour
             and
             Martyr
             ,
             in
             the
             
               Acta
               Pudentis
               ;
            
             That
             it
             was
             turned
             into
             a
             Church
             after
             his
             Martyrdome
             .
             This
             is
             that
             
               Pudens
            
             mentioned
             by
             the
             Apostle
             in
             
             the
             2.
             
             Epist.
             to
             
               Timothy
               ,
            
             and
             coupled
             with
             
               Linus
               :
               Pudens
            
             and
             
               
                 Linus
              
               (
               saith
               he
               )
               
                 salute
                 you
                 .
              
            
             All
             this
             comes
             not
             of
             nothing
             ;
             but
             surely
             argues
             some
             such
             custome
             to
             have
             been
             in
             those
             times
             .
          
           
             I
             will
             seale
             up
             all
             my
             proofes
             for
             this
             
             Centurie
             of
             the
             Apostles
             with
             one
             passage
             of
             
               Clemens
            
             (
             a
             man
             of
             the
             Apostolicall
             age
             ,
             in
             his
             genuine
             *
             Epistle
             
               ad
               Corinthios
               :
            
             
               
                 Debemus
                 omnia
                 rite
                 &
                 ordine
                 facere
                 ,
                 quaecunque
                 nos
                 Dominus
                 peragere
                 jussit
                 :
                 praestitutis
                 temporibus
                 oblationes
                 &
                 liturgias
                 obire
                 .
                 Neque
                 enim
                 temere
                 vel
                 inordinatè
                 voluit
                 ista
                 fieri
                 ,
                 sed
                 statutis
                 temporibus
                 &
                 horis
                 .
                 VBI
                 etiam
                 ,
                 &
                 A
                 QVIBVS
                 peragi
                 vult
                 ,
                 ipse
                 excellissima
                 sua
                 voluntate
                 definivit
                 ;
                 ut
                 religiosè
                 omnia
                 ,
                 secundùm
                 beneplacitum
                 ejus
                 ,
                 adimpleta
                 ,
                 voluntati
                 ipsius
                 accepta
                 essent
                 .
              
            
             Here
             
               Clemens
            
             saith
             expresly
             ,
             That
             the
             Lord
             had
             ordained
             (
             even
             now
             in
             the
             Gospell
             )
             aswell
             appropriate
             places
             WHERE
             ,
             as
             appropriate
             Times
             and
             Persons
             (
             that
             is
             Priests
             )
             When
             and
             WHEREBY
             he
             would
             be
             solemnly
             served
             ,
             that
             so
             all
             things
             might
             bee
             done
             religiously
             and
             in
             order
             .
             Who
             then
             
             can
             beleeve
             ,
             that
             in
             the
             Apostles
             times
             (
             when
             this
             
               Clemens
            
             lived
             )
             the
             places
             were
             not
             distinct
             for
             holy
             services
             ,
             as
             well
             as
             the
             Times
             and
             Persons
             were
             ;
             or
             that
             
               Clemens
            
             would
             have
             spoken
             in
             this
             maner
             ,
             unlesse
             he
             had
             known
             it
             so
             to
             have
             been
             ?
             The
             Corinthians
             ,
             it
             seemes
             ,
             in
             that
             their
             notorious
             sedition
             and
             discord
             ,
             had
             violated
             this
             order
             ;
             at
             the
             correction
             whereof
             this
             passage
             aymeth
             .
          
           
             This
             one
             passage
             therefore
             makes
             all
             my
             former
             proofes
             credible
             ,
             and
             may
             supply
             their
             defect
             ,
             where
             they
             are
             not
             enough
             convictive
             .
             And
             it
             is
             the
             more
             precious
             ,
             in
             regard
             of
             the
             penury
             of
             written
             Monuments
             by
             any
             Disciples
             of
             the
             Apostles
             remaining
             unto
             us
             of
             that
             Primitive
             Age.
             
          
           
             If
             any
             man
             shall
             ask
             ,
             where
             this
             divine
             ordinance
             ,
             which
             
               Clemens
            
             here
             mentioneth
             ,
             is
             to
             be
             found
             ?
             I
             answer
             ,
             in
             the
             Analogy
             of
             the
             old
             Testament
             ;
             whence
             this
             principle
             is
             taught
             us
             :
             That
             ,
             as
             the
             divine
             Majestie
             it self
             is
             most
             sacred
             and
             incommunicable
             ,
             (
             the
             reason
             why
             the
             worship
             and
             service
             given
             unto
             him
             must
             be
             communicated
             
             with
             no
             other
             )
             so
             is
             it
             likewise
             a
             part
             of
             that
             honor
             we
             owe
             unto
             his
             most
             sacred
             ,
             singular
             and
             incommunicable
             eminency
             ,
             that
             the
             things
             wherewith
             he
             is
             served
             ,
             should
             not
             be
             promiscuous
             and
             common
             ,
             but
             appropriate
             and
             set
             apart
             to
             that
             end
             and
             purpose
             .
             And
             thus
             I
             conclude
             the
             first
             
               Seculum
               .
            
          
        
         
           
             IN
             THE
             SECOND
             CENTURIE
             .
             
          
           
             NOW
             for
             the
             second
             ,
             &
             that
             too
             for
             the
             beginning
             thereof
             ,
             we
             have
             a
             witness
             not
             to
             be
             rejected
             ,
             the
             holy
             Martyr
             
               Ignatius
            
             who
             suffered
             
             
               An.
            
             107.
             &
             wrote
             the
             most
             of
             his
             Epistles
             in
             his
             bonds
             .
             He
             in
             his
             confessed
             Epistle
             
               ad
               Magnesios
            
             speaks
             thus
             :
             
               
                 Omnes
                 ad
                 orandum
                 in
                 idem
                 loci
                 convenite
                 ,
                 una
                 sit
                 communis
                 precatio
                 ,
                 una
                 mens
                 ,
                 una
                 spes
                 in
                 charitate
                 &
                 fide
                 inculpata
                 in
                 Iesum
                 Christū
                 :
                 quo
                 nihil
                 praestantius
                 est
                 .
                 Omnes
                 velut
                 VNVS
                 ,
                 ad
                 TEMPLVM
                 Dei
              
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               
                 concurrite
                 ,
                 quemadmodum
                 ad
                 VNVM
                 Altare
                 ,
                 ad
                 VNVM
                 Iesum
                 Christum
                 Pontificē
                 ingeniti
                 Dei.
                 
              
            
             Loe
             here
             a
             Temple
             with
             an
             Altar
             in
             it
             ,
             whither
             the
             
               Magnesians
            
             are
             exhorted
             to
             gather
             thēselves
             together
             to
             pray
             ;
             To
             come
             together
             in
             one
             place
             ,
             that
             so
             they
             might
             all
             joyn
             together
             in
             one
             cōmon
             prayer
             ,
             spirited
             with
             one
             intētion
             ,
             with
             one
             &
             the
             same
             hope
             in
             the
             Charity
             
             &
             Faith
             they
             have
             to
             Christ
             ward
             :
             Secondly
             ,
             to
             come
             thither
             
               as
               one
               ,
            
             that
             is
             ,
             in
             unity
             of
             affection
             and
             brotherly
             love
             one
             towards
             another
             ,
             as
             if
             all
             were
             but
             
               one
            
             &
             not
             many
             ,
             even
             as
             the
             
               Altar
               ,
            
             before
             which
             they
             presented
             themselves
             ,
             was
             but
             
               one
               ,
            
             and
             the
             high
             Priest
             and
             Mediatour
             between
             them
             and
             the
             Father
             ,
             
               Iesus
               Christ
               ,
            
             but
             
               One.
               
            
          
           
             For
             it
             is
             to
             be
             observed
             that
             in
             those
             primitive
             times
             they
             had
             but
             
               One
               Altar
            
             in
             a
             Church
             ,
             as
             a
             Symbole
             ,
             both
             that
             they
             worshipped
             but
             
               One
            
             God
             through
             
               One
            
             Mediatour
             Iesus
             Christ
             ,
             &
             also
             of
             the
             unity
             the
             Church
             ought
             to
             have
             in
             it self
             :
             whence
             
               Ignatius
               ,
            
             not
             only
             here
             ,
             but
             also
             in
             his
             Epist
             to
             the
             Philadelphians
             urges
             the
             unity
             of
             the
             Altar
             for
             a
             monitive
             to
             the
             cōgregation
             to
             agree
             together
             in
             
               one
               .
            
             
               For
               
                 Vnum
                 Altare
              
               (
               saith
               he
               )
               
                 omni
                 Ecclesiae
                 ,
                 &
                 unus
                 Episcopus
                 cum
                 Presbyterio
                 &
                 Diaconis
                 conservis
                 meis
                 .
              
            
             This
             custom
             of
             
               One
               Altar
            
             is
             stil
             retained
             by
             the
             Greek
             Church
             .
             The
             contrary
             use
             is
             a
             transgression
             of
             the
             Latins
             ,
             not
             only
             symbolically
             implying
             ,
             but
             really
             introducing
             ,
             (
             as
             they
             handle
             it
             )
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             multiplying
             of
             Gods
             and
             Mediatours
             ,
             instead
             of
             that
             
               
                 One
                 God
                 ,
              
               and
               
                 One
                 Mediatour
              
               between
               God
               and
               men
               ,
               the
               man
               
                 Christ
                 Iesus
                 .
              
            
          
           
             Nay
             more
             than
             this
             :
             It
             should
             seem
             ,
             that
             in
             
             those
             first
             times
             ,
             before
             Diocesses
             were
             divided
             into
             those
             lesser
             &
             subordinate
             Churches
             ,
             we
             now
             call
             Parishes
             ,
             &
             Presbyters
             assigned
             to
             thē
             ,
             they
             had
             not
             only
             
               One
               Altar
            
             in
             
               one
            
             Chur
             or
             
               Dominicū
               ,
            
             but
             
               one
               Altar
            
             to
             a
             Church
             ,
             taking
             Chu
             :
             for
             the
             Cōpany
             or
             Corporatiō
             of
             the
             Faithfull
             ,
             united
             under
             one
             Bishop
             or
             Pastor
             ;
             and
             that
             was
             in
             the
             City
             and
             place
             where
             the
             Bishop
             had
             his
             See
             and
             Residence
             :
             like
             as
             the
             Iews
             had
             but
             one
             Altar
             &
             Tēple
             for
             the
             whole
             Nation
             ,
             united
             under
             one
             high
             Priest.
             And
             yet
             ,
             as
             the
             Iews
             had
             their
             Synagogues
             ,
             so
             perhaps
             might
             they
             have
             more
             Oratories
             than
             one
             ,
             though
             their
             
               Altar
            
             were
             but
             one
             ,
             there
             namely
             where
             the
             Bishop
             was
             .
             
               
                 Die
                 Solis
                 ,
              
               saith
               
                 Iust.
                 Mart.
                 omniū
                 ,
                 qui
                 vel
                 in
                 oppidis
                 vel
                 ruri
                 degunt
                 ,
                 in
                 eundē
                 locu
                 conventus
                 fit
                 ;
              
            
             Namely
             ,
             as
             he
             there
             tels
             us
             ,
             to
             celebrate
             &
             participate
             the
             holy
             
               Eucharist
               .
            
             Why
             was
             this
             ,
             but
             because
             they
             had
             not
             many
             places
             to
             celebrate
             in
             ?
             And
             unlesse
             this
             were
             so
             ,
             whence
             came
             it
             else
             ,
             that
             a
             Schismatical
             Bishop
             was
             said
             
               cōstituere
            
             or
             
               collocare
               aliud
               Altare
               :
            
             &
             that
             a
             Bishop
             &
             an
             Altar
             are
             made
             
               correlatives
               .
            
             See
             S.
             
               Cyprian
               Ep
               40
               ,
               72
               ,
               73.
               &
               de
               unitate
               Ecclesiae
               .
            
             And
             thus
             perhaps
             is
             
               Ignatius
            
             also
             to
             be
             understood
             in
             that
             fore-quoted
             passage
             of
             his
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               
                 Vnū
                 Altare
                 omni
                 Ecclesiae
                 ,
                 &
                 unus
                 Episcopus
                 
                 cum
                 Presbyterio
                 &
                 Diaconis
                 .
              
            
             Howsoever
             ,
             I
             here
             determine
             nothing
             ,
             but
             refer
             it
             to
             the
             judgement
             of
             those
             who
             are
             better
             skilled
             in
             Antiquity
             :
             only
             adding
             this
             ,
             that
             if
             it
             were
             so
             ,
             yet
             now
             that
             Parishes
             are
             divided
             into
             severall
             Presbyteries
             as
             their
             proper
             Cures
             ,
             every
             one
             of
             them
             being
             as
             it
             were
             ,
             a
             little
             Diocess
             ,
             the
             reason
             and
             signification
             of
             unity
             is
             the
             same
             ,
             to
             have
             but
             
               One
            
             Altar
             in
             a
             Parish
             Church
             .
          
           
             To
             this
             testimony
             of
             
               Ignatius
            
             of
             the
             use
             in
             his
             time
             ,
             I
             will
             adde
             another
             of
             his
             ,
             in
             his
             Epistle
             
               ad
               Antiochenos
               ,
            
             where
             ,
             in
             his
             salutes
             he
             speaketh
             thus
             :
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 I
                 salute
                 the
                 keepers
                 of
                 the
                 HOLY
                 DOORES
                 the
                 Deaconisses
                 w
                 
                   ch
                
                 are
                 in
                 Christ
                 :
              
            
             
               that
               is
               ,
            
             the
             Doores
             the
             womē
             entred
             in
             at
             .
             For
             so
             we
             may
             learn
             frō
             the
             Compiler
             of
             the
             Apostolicall
             Cōstitutiōs
             ,
             
               Li.
               2.
               c
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               al.
            
             61.
             describing
             a
             Ch
             :
             assembly
             :
             
               
                 Stent
                 ostiarii
                 ,
              
               saith
               he
               ,
               
                 ad
                 introitus
                 virorum
                 ,
                 illos
                 custodientes
                 ;
                 Diaconissae
                 ad
                 introitus
                 foeminarum
                 .
              
            
             But
             if
             they
             had
             in
             
               Ignatius
            
             his
             time
             
               Holy
               doores
               ,
            
             (
             or
             as
             some
             render
             it
             
               sacra
               vestibula
               )
            
             who
             can
             beleeve
             also
             but
             they
             had
             
               holy
               Houses
               ?
            
          
           
             This
             Epistle
             indeed
             is
             none
             of
             the
             confessed
             ones
             .
             The
             title
             is
             accepted
             against
             ;
             as
             that
             
               Ignatius
            
             wrote
             no
             Epistle
             
               ad
               Antiochenos
               ,
            
             because
             
             
               Eusebius
               ,
            
             and
             after
             him
             S.
             
               Hierom
               ,
            
             when
             they
             rehearse
             his
             Epistles
             ,
             make
             no
             mention
             of
             any
             such
             .
             Yet
             were
             the
             
               Antiochians
            
             his
             flock
             ,
             his
             pastorall
             charge
             .
             Who
             would
             not
             then
             think
             it
             unlikely
             ,
             that
             ,
             amongst
             so
             many
             Epistles
             written
             to
             other
             Churches
             in
             his
             going
             that
             long
             journey
             from
             
               Antioch
            
             to
             
               Rome
               ,
            
             to
             receive
             the
             crown
             of
             Martyrdom
             (
             yea
             to
             
               Smyrna
            
             through
             which
             he
             had
             passed
             )
             he
             should
             not
             remēber
             with
             one
             farewell
             Epistle
             that
             Church
             whereof
             he
             was
             Bishop
             &
             Pastor
             ,
             as
             well
             as
             the
             rest
             ?
             Thus
             much
             I
             dare
             say
             ;
             that
             this
             is
             as
             strong
             an
             argument
             every
             whit
             ,
             to
             perswade
             that
             hee
             wrote
             such
             an
             Epistle
             (
             especially
             there
             being
             one
             extant
             under
             that
             Title
             )
             as
             
               Eusebius
            
             his
             silence
             (
             for
             S.
             
               Hierom
            
             did
             but
             follow
             his
             steps
             )
             is
             that
             he
             did
             not
             .
             For
             why
             should
             it
             be
             thought
             more
             necessary
             ,
             that
             
               Eusebius
            
             should
             have
             met
             with
             all
             the
             Epistles
             of
             
               Ignatius
            
             in
             the
             Library
             of
             
               Aelia
            
             or
             
               Ierusalem
            
             (
             whence
             he
             *
             professeth
             to
             have
             collected
             the
             whole
             matter
             of
             his
             History
             )
             then
             he
             did
             with
             all
             the
             works
             and
             Commentaries
             of
             some
             other
             Ecclesiasticall
             men
             whom
             he
             mentioneth
             ;
             many
             of
             whose
             writings
             ,
             besides
             those
             he
             rehearseth
             ,
             he
             confesseth
             not
             to
             have
             come
             to
             his
             hands
             ,
             or
             knowledge
             ,
             
             either
             what
             ,
             or
             how
             many
             they
             were
             ?
             See
             him
             
               Hist.
               Li.
               5.
               c.
            
             a
             26.
             
             &
             
               Li.
               6
               c.
            
             b
             10.
             
             This
             will
             be
             yet
             more
             considerable
             ,
             if
             we
             remember
             ,
             that
             some
             Books
             ,
             even
             of
             the
             Canon
             of
             the
             
               N.
               Test.
            
             were
             not
             known
             to
             some
             Churches
             at
             the
             same
             time
             with
             the
             rest
             ,
             and
             therefore
             a
             while
             doubted
             of
             ,
             after
             they
             had
             notice
             of
             them
             .
             Besides
             it
             is
             to
             be
             noted
             ,
             that
             
               Eusebius
            
             in
             expresse
             tearms
             undertakes
             only
             to
             recite
             those
             Epistles
             of
             
               Ignatius
               ,
            
             which
             he
             wrote
             ,
             as
             he
             passed
             thorow
             
               Asia
               :
            
             but
             after
             his
             comming
             into
             
               Europe
            
             (
             whence
             those
             Epistles
             are
             dated
             ,
             which
             he
             mentions
             not
             )
             whether
             any
             thing
             were
             written
             by
             him
             or
             not
             ,
             he
             informs
             us
             nothing
             .
             Nay
             ,
             which
             is
             yet
             more
             ;
             
               Vedelius
            
             grants
             the
             words
             and
             sentences
             of
             this
             Epistle
             to
             be
             the
             most
             of
             them
             ,
             by
             their
             style
             &
             character
             the
             words
             &
             sentences
             of
             
               Ignatius
               ;
            
             but
             he
             would
             have
             them
             therefore
             to
             be
             taken
             out
             of
             some
             of
             his
             other
             Epistles
             ;
             to
             wit
             ,
             according
             to
             a
             new
             &
             strange
             cōceit
             of
             his
             ,
             that
             the
             genuine
             Epistles
             of
             
               Ignatius
            
             have
             been
             robbed
             &
             guelded
             of
             much
             of
             their
             contēts
             ,
             to
             make
             up
             more
             Epistles
             under
             new
             Titles
             .
             he
             excepts
             only
             in
             this
             Epistle
             against
             the
             salutatiōs
             at
             the
             end
             thereof
             ;
             because
             there
             were
             not
             so
             many
             ,
             or
             no
             such
             a
             Church-offices
             
             in
             
               Ignatius
            
             his
             time
             ,
             as
             are
             there
             mentioned
             .
             But
             what
             is
             this
             else
             ,
             but
             to
             beg
             the
             question
             ?
             Till
             therefore
             some
             body
             shall
             not
             only
             affirm
             ,
             but
             prove
             ,
             there
             were
             no
             such
             ,
             no
             not
             in
             the
             Church
             of
             
               Antioch
            
             (
             b
             whence
             divers
             Ecclesiasticall
             customes
             had
             their
             first
             beginning
             ,
             which
             were
             afterwards
             imitated
             by
             the
             rest
             of
             the
             Churches
             )
             I
             can
             see
             no
             just
             cause
             hitherto
             ,
             why
             I
             should
             not
             beleeve
             this
             passage
             ,
             as
             well
             as
             the
             rest
             ,
             &
             so
             the
             whole
             Epistle
             to
             have
             had
             
               Ignatius
            
             for
             its
             Author
             .
             And
             so
             I
             leave
             it
             .
          
           
             For
             the
             middle
             of
             this
             
               Seculū
               ,
            
             or
             thereabouts
             ,
             
             there
             are
             a
             extant
             two
             short
             Epistles
             of
             PIUS
             the
             1.
             
             Bishop
             of
             Rome
             to
             one
             
               Iustus
               Viennensis
               ;
            
             none
             of
             the
             Decretals
             (
             for
             they
             are
             indeed
             coūterfeit
             )
             but
             others
             diverse
             from
             thē
             ,
             which
             no
             man
             hath
             yet
             ,
             that
             I
             know
             of
             ,
             proved
             to
             be
             suppositious
             .
             In
             the
             first
             whereof
             there
             is
             mētion
             made
             of
             one
             
               Euprepia
               ,
            
             a
             pious
             and
             devout
             Matron
             ,
             who
             consigned
             the
             title
             of
             her
             house
             unto
             the
             Church
             for
             the
             use
             of
             sacred
             assemblies
             .
             
               
                 Antequam
                 Roma
                 exiisses
                 ,
              
               saith
               he
               ,
               
                 soror
                 nostra
                 Euprepia
                 (
                 sicut
                 benè
                 recordaris
                 )
                 titulum
                 domus
                 suae
                 pauperibus
                 assignavit
                 :
                 ubi
                 nunc
                 cum
                 pauperibus
                 nostris
                 commorantes
                 ,
              
               b
               
                 Missas
                 agimus
                 .
              
            
             He
             seems
             by
             
               pauperes
               ,
            
             to
             note
             the
             Clergy
             ,
             which
             in
             
             his
             other
             Epistle
             he
             cals
             
               Senatus
               pauperum
               ,
               Salutat
               te
               Senatus
               pauperum
               :
            
             Otherwise
             the
             whole
             Christian
             flock
             might
             be
             so
             called
             ;
             according
             to
             that
             in
             the
             Gospell
             ,
             
               Pauperes
               Euangelizantur
               .
               (
               Mat.
               11.
               5.
               
               Luc.
               7.
               22.
               
               )
            
             and
             that
             of
             
               Esa.
               cap.
            
             61.
             applyed
             by
             our
             Saviour
             
               
                 Luc.
                 4.
                 
                 The
                 Lord
                 hath
                 annointed
                 me
                 to
                 preach
                 the
                 Gospell
                 to
                 the
                 poore
                 :
              
            
             &
             according
             to
             that
             in
             the
             Parable
             
               Luc.
            
             14.
             21.
             
             
               
                 Introduc
                 pauperes
                 ,
                 Bring
                 in
                 hither
                 the
                 poore
                 .
              
            
             Perhaps
             in
             those
             perillous
             times
             ,
             they
             were
             wont
             to
             make
             their
             donations
             of
             this
             kinde
             under
             such
             covert
             names
             .
          
           
             In
             his
             2.
             
             Epistle
             to
             the
             same
             
               Iustus
            
             he
             mentions
             certain
             Martyrs
             ,
             who
             had
             then
             newly
             (
             as
             he
             there
             speaks
             )
             
               triūphed
               over
               the
               world
               :
            
             Amōgst
             which
             he
             mentiōs
             one
             
               Pastor
               ,
            
             by
             Office
             a
             
               Presbyter
               ;
            
             who
             before
             his
             death
             ,
             had
             erected
             or
             created
             a
             
               Titulus
               ,
            
             that
             is
             ,
             a
             Church
             ,
             as
             that
             name
             is
             vulgarly
             known
             to
             signifie
             :
             
               
                 Presbyter
                 Pastor
              
               (
               saith
               he
               )
               
                 Titulum
                 condidit
                 ,
                 &
                 digne
                 in
                 Domino
                 obiit
                 .
              
            
             Why
             the
             Roman
             Chu
             :
             called
             such
             places
             by
             the
             name
             of
             
               Tituli
               ,
            
             whether
             because
             by
             their
             dedication
             the
             name
             of
             Christ
             our
             Lord
             was
             ,
             as
             it
             were
             ,
             inscribed
             upon
             them
             ,
             (
             as
             the
             maner
             then
             was
             to
             set
             the
             names
             or
             titles
             of
             the
             owners
             upon
             their
             Houses
             and
             possessions
             ;
             )
             
             and
             so
             it
             would
             concurre
             in
             notion
             with
             those
             other
             names
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &
               Basilica
               ,
               The
               Lords
               and
               the
               Kings
               :
            
             or
             whether
             because
             they
             gave
             a
             title
             of
             Cure
             or
             denomination
             to
             the
             Presbyters
             ,
             to
             whom
             they
             were
             committed
             (
             for
             the
             chief
             or
             Episcopall
             Church
             I
             doubt
             whether
             it
             were
             so
             called
             or
             not
             )
             let
             others
             determine
             .
          
           
             I
             shall
             not
             do
             amisse
             ,
             I
             think
             ,
             if
             I
             adde
             to
             this
             testimony
             a
             passage
             of
             
               Theophilus
               Antiochenus
            
             (
             who
             lived
             at
             the
             same
             time
             )
             which
             though
             ,
             I
             grant
             to
             be
             indifferent
             to
             be
             otherwise
             understood
             ;
             yet
             seems
             very
             prone
             to
             be
             construed
             for
             our
             purpose
             :
             It
             is
             to
             be
             found
             in
             his
             second
             Book
             
               ad
               Autolycum
               ;
            
             where
             having
             compared
             the
             world
             to
             the
             Sea
             ,
             he
             follows
             the
             Allegory
             thus
             ;
             
               
                 Quemadmodum
              
               (
               saith
               he
               )
               
                 in
                 Mari
                 insulae
                 quaedam
                 prominent
                 habitabiles
                 ,
                 frugiferae
                 ,
                 &
                 quibus
                 est
                 aqua
                 salubris
                 ,
                 necnon
                 navalia
                 ,
                 &
                 portus
                 commodi
                 ,
                 quò
                 se
                 naufragi
                 reciperent
                 ;
                 Sic
                 Deus
                 dedit
                 mundo
                 ,
                 qui
                 peccatorum
                 tempestatibus
                 &
                 naufragiis
                 jactatur
                 ,
                 Synagogas
                 ,
                 quas
                 Ecclesias
                 sanct
                 as
                 nominamus
                 .
              
               [
               gr
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               
                 in
                 quibus
                 veritatis
                 
                 doctrina
                 fervet
                 ,
                 ad
                 quas
                 confugiunt
                 veritatis
                 studiosi
                 ,
                 quot
                 quot
                 salvari
                 ,
                 Deique
                 judicium
                 &
                 iram
                 evitare
                 volunt
                 .
              
            
             It
             is
             ambiguous
             what
             he
             means
             here
             by
             
               Ecclesiae
               :
            
             but
             if
             it
             were
             probable
             ,
             that
             
               Synagoga
            
             were
             here
             taken
             ,
             as
             it
             is
             usually
             in
             the
             
               N.
               T.
            
             for
             a
             place
             ;
             then
             might
             we
             determine
             ,
             that
             
               Ecclesia
            
             were
             so
             taken
             also
             ,
             and
             not
             for
             a
             Company
             or
             Assembly
             only
             .
          
           
             Well
             ,
             howsoever
             
               Ecclesia
            
             be
             taken
             in
             this
             passage
             (
             which
             I
             reckon
             not
             upon
             )
             yet
             thus
             much
             I
             am
             sure
             of
             ,
             that
             toward
             the
             end
             of
             this
             Century
             ,
             it
             was
             used
             for
             a
             place
             of
             sacred
             
             assembly
             :
             witnesse
             
               Clemens
               Alexandr
               .
            
             (
             who
             then
             lived
             )
             
               Lib.
               7.
               
               Strom
            
             where
             speaking
             of
             the
             Church
             or
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             I
             call
             not
             now
             THE
             PLACE
             ,
             but
             the
             congregation
             of
             the
             Elect
             ,
             
               Ecclesia
               :
            
             whereby
             it
             appeares
             ,
             that
             in
             his
             time
             
               Ecclesia
            
             was
             used
             for
             the
             place
             of
             the
             assembly
             of
             the
             Elect
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             he
             cals
             them
             ,
             that
             is
             ,
             of
             the
             Saints
             ,
             and
             not
             for
             the
             congregation
             only
             .
             For
             otherwise
             this
             caution
             needed
             not
             .
             And
             so
             himself
             
             uses
             it
             in
             that
             story
             of
             the
             yong
             man
             ,
             
             whō
             S.
             
               Iohn
            
             committed
             to
             a
             Bishop
             of
             Asia
             to
             be
             instructed
             and
             trained
             up
             in
             the
             Christian
             piety
             and
             discipline
             ,
             and
             who
             afterwards
             was
             by
             ill
             company
             withdrawn
             to
             lewd
             and
             debauched
             courses
             ,
             and
             became
             Captain
             of
             a
             band
             of
             robbers
             in
             the
             Mountains
             .
             
             For
             there
             when
             S.
             
               Iohn
               ,
            
             after
             a
             time
             comming
             again
             to
             visit
             the
             Churches
             ,
             demanded
             of
             the
             Bishop
             an
             account
             of
             the
             charge
             he
             had
             committed
             to
             him
             ;
             The
             Bishop
             answers
             ,
             
               
                 He
                 is
                 become
                 a
                 villain
                 and
                 a
                 robber
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 and
                 now
                 instead
                 of
                 the
                 Church
                 ,
                 he
                 hath
                 laid
                 hold
                 of
                 a
                 Mountain
                 ,
                 with
                 a
                 company
                 like
                 himself
                 .
              
            
             To
             conclude
             ,
             if
             the
             name
             were
             in
             
               Clemens
            
             his
             time
             ,
             undoubtedly
             the
             thing
             was
             .
             And
             this
             is
             my
             proofe
             for
             the
             latter
             end
             of
             this
             Centurie
             .
          
        
         
           
           
             IN
             THE
             THIRD
             CENTURIE
             .
             
          
           
             NOW
             are
             we
             arrived
             at
             the
             third
             
               Seculum
               ,
            
             and
             the
             last
             under
             the
             Ethnick
             and
             persecuting
             Emperours
             :
             VVherein
             the
             Testimonies
             of
             the
             Christians
             Oratories
             do
             abound
             ,
             and
             are
             such
             as
             will
             out-face
             any
             that
             shall
             dare
             contradict
             them
             .
          
           
             For
             the
             beginning
             of
             this
             Centurie
             ,
             
               Tertullian
            
             shall
             give
             in
             evidence
             .
             1.
             
             In
             his
             Book
             
               De
               Idololatria
               .
            
             VVhere
             declaiming
             against
             some
             Christian
             Artificers
             ,
             who
             ,
             because
             it
             was
             their
             occupation
             and
             trade
             ,
             thought
             it
             lawfull
             to
             make
             Idols
             for
             the
             Gentiles
             ,
             so
             themselves
             worshipped
             them
             not
             ;
             he
             speaks
             thus
             :
             
               
                 Tota
                 die
                 ,
                 ad
                 hanc
                 partem
                 zelus
                 fidei
                 perorabit
                 ,
                 ingemens
                 Christianum
                 ab
                 Idolis
                 in
                 ECCLESIAM
                 venire
                 ,
                 de
                 adversaria
                 officina
                 in
                 DOMVM
                 DEI
                 venire
                 ;
                 attollere
                 ad
                 Deum
                 patrem
                 manus
                 matres
                 Idolorum
                 ,
                 his
                 
                 manibus
                 adorare
                 ,
                 quae
                 (
                 nempe
                 in
                 operibus
                 suis
                 )
                 foris
              
               (
               .i.
               
                 in
                 Templis
                 Gentium
                 )
                 adversus
                 Deum
                 adorantur
                 ;
                 eas
                 manus
                 admovere
                 Corpori
                 Domini
                 ,
                 quae
                 Daemoniis
                 corpora
                 conferunt
                 .
              
            
             Mark
             here
             ,
             
               DOMVS
               DEI
               ,
               &
               ECCLESIA
            
             expounded
             by
             it
             ;
             
               In
               Ecclesiam
               venire
               ,
               id
               est
               ,
               In
               Domum
               Dei
               venire
               ;
            
             and
             both
             of
             them
             set
             in
             opposition
             to
             an
             
               Idol-shop
               .
            
          
           
             Of
             this
             DOMUS
             DEI
             or
             House
             of
             God
             ,
             in
             his
             Book
             
               adversus
               Valentinianos
               ,
            
             he
             describes
             unto
             us
             the
             form
             and
             posture
             ,
             upon
             this
             occasion
             .
             He
             compares
             the
             
               Valentinian
            
             heresie
             ,
             in
             respect
             of
             their
             affected
             secresie
             ,
             and
             reservednesse
             in
             hiding
             the
             mysteries
             of
             their
             doctrine
             ,
             to
             the
             
               Eleusinian
               Holies
               ,
            
             whose
             Temple
             had
             many
             Curtains
             and
             Doores
             ,
             through
             which
             those
             ,
             that
             were
             to
             be
             initiated
             ,
             were
             5.
             years
             in
             passing
             ,
             before
             they
             could
             be
             admitted
             unto
             the
             
               Adytum
            
             or
             sacrarie
             ,
             where
             the
             Deity
             was
             :
             VVhereas
             contrariwise
             ,
             he
             proveth
             out
             of
             Scripture
             ,
             the
             badge
             and
             genius
             of
             the
             Religiō
             of
             Christ
             ,
             to
             consist
             in
             a
             Dove-like
             simplicity
             and
             opennesse
             ,
             and
             accordingly
             had
             its
             Oratories
             or
             Houses
             of
             worship
             ,
             
             not
             like
             that
             of
             the
             
               Eleusinian
               Holies
               ,
            
             concealed
             with
             multiplicity
             of
             walls
             ,
             vails
             ,
             turnings
             and
             windings
             ,
             but
             agreeable
             to
             ,
             and
             as
             it
             were
             figuring
             its
             disposition
             .
             
               For
               
                 Nostrae
                 Columbae
                 domus
              
               (
               saith
               he
               )
               
                 simplex
                 ,
                 etiam
                 in
                 editis
                 &
                 apertis
                 ;
                 &
                 ad
                 lucem
                 .
                 Amat
                 figuram
                 Sp.
                 sancti
                 ,
                 Orientem
                 Christi
                 figuram
                 :
                 Nihil
                 veritas
                 erubescit
                 ,
                 &c
                 ....
                 Nostrae
                 Columbae
                 domus
              
            
             .i.
             
             
               Domus
               religionis
               nostrae
               columbinae
               ,
            
             or
             
               Catholici
               Christi
               gregis
               ,
               qui
               Columba
               figuratur
               ;
            
             namely
             ,
             as
             he
             said
             a
             little
             before
             ,
             
               Christum
               Columba
               demonstrare
               solitaest
               ,
               serpens
               vero
               tentare
               ;
            
             meaning
             ,
             as
             I
             suppose
             ,
             not
             so
             much
             Christ
             personall
             ,
             as
             Christ
             mysticall
             ,
             that
             is
             ,
             the
             Disciples
             ,
             or
             Religion
             of
             Christ.
             For
             it
             is
             the
             conclusion
             of
             his
             proofes
             brought
             out
             of
             Scripture
             ,
             to
             shew
             ,
             that
             simplicity
             was
             the
             livery
             of
             Christs
             Disciples
             or
             Religion
             ;
             
               In
               summa
               ,
            
             saith
             he
             ,
             
               Christum
               columba
               demonstrare
               solita
               est
               ,
               &c.
               
            
             And
             otherwise
             ,
             that
             
               solita
               est
            
             would
             scarcely
             be
             true
             ;
             since
             Christ
             personall
             is
             but
             once
             pointed
             out
             by
             a
             
               Dove
               ,
            
             namely
             ,
             at
             his
             Baptisme
             .
             This
             House
             ,
             saith
             he
             ,
             is
             
               simplex
               ,
            
             that
             is
             ,
             
               Sine
               tot
               portarum
               &
               sipariorum
               
               involucris
               :
            
             Also
             in
             
               editis
               &
               apertis
               ,
            
             places
             which
             Doves
             delight
             in
             :
             
             
               Et
               ad
               lucem
               .
            
             i
             toward
             the
             place
             whence
             light
             springeth
             ,
             or
             the
             Sun-rising
             :
             For
             
               Amat
               figuram
               Sp.
               sancti
               .
            
             i.
             the
             Dove
             ,
             as
             also
             
               Orientem
               Christi
               ,
               figuram
               :
            
             wherein
             he
             alludes
             to
             that
             
               Oriens
               exalto
               ,
            
             or
             Day-spring
             from
             on
             high
             ,
             in
             
               Zacharies
               Benedictus
               ,
            
             and
             hath
             reference
             to
             the
             word
             ,
             
               Et
               ad
               lucem
               .
            
             i.
             
               ad
               locum
               vel
               plagam
               lucis
               .
            
             For
             ,
             that
             the
             Churches
             of
             Christians
             anciently
             were
             turned
             toward
             the
             East
             ,
             appeares
             by
             the
             Author
             of
             the
             *
             Apostolicall
             Constitutions
             ,
             which
             surely
             are
             as
             ancient
             as
             
               Tertullian
               Domus
               sit
               oblonga
               ,
               ad
               Orientem
               conversa
               ,
            
             saith
             he
             ;
             Besides
             it
             appeares
             out
             of
             a
             
               Tertullian
            
             himself
             ,
             that
             Christians
             then
             worshipped
             towards
             the
             East
             ,
             and
             therefore
             more
             than
             probable
             ,
             their
             houses
             were
             sited
             and
             accommodated
             accordingly
             .
             Thus
             I
             have
             done
             my
             best
             to
             cleare
             this
             passage
             ,
             because
             the
             Author
             is
             crabbed
             and
             obscure
             .
          
           
             There
             are
             two
             or
             three
             b
             more
             places
             in
             the
             same
             Father
             ,
             where
             the
             Christian
             Oratories
             are
             mentioned
             by
             the
             name
             of
             
               Ecclesia
               :
            
             
             but
             because
             the
             ambiguous
             and
             indifferent
             signification
             of
             this
             word
             ,
             either
             for
             a
             Place
             or
             an
             Assembly
             ,
             makes
             them
             not
             convictive
             ,
             unlesse
             some
             circumstance
             bee
             annexed
             ,
             which
             determines
             it
             :
             I
             will
             only
             produce
             that
             
               De
               corona
               Militis
               ,
               Chap.
            
             3.
             where
             concerning
             the
             Sacrament
             of
             Baptisme
             he
             speaks
             thus
             :
             
               
                 Aquam
                 adituri
                 ,
                 ibidem
                 ,
                 sed
                 &
                 aliquanto
                 prius
                 in
                 ECCLESIA
                 ,
                 sub
                 Antistitis
                 manu
                 contestamur
                 ,
                 nos
                 renunciare
                 Diabolo
                 ,
                 &
                 Pompae
                 &
                 Angelis
                 ejus
                 .
                 Dehinc
                 ter
                 mergitamur
                 .
              
            
             I
             say
             
               Ecclesia
            
             here
             signifies
             the
             Place
             .
             For
             the
             clearing
             whereof
             ,
             know
             ,
             that
             the
             Baptisteries
             ,
             or
             places
             of
             water
             for
             Baptisme
             ,
             in
             those
             elder
             times
             ,
             were
             not
             ,
             as
             now
             our
             Fonts
             are
             ,
             within
             the
             Church
             ,
             but
             without
             ,
             and
             often
             in
             places
             very
             remote
             from
             it
             .
             When
             therefore
             
               Tertullian
            
             here
             saith
             ;
             That
             those
             ,
             who
             were
             to
             be
             baptized
             ,
             first
             made
             their
             abrenunciation
             in
             the
             Church
             
               sub
               manu
               Antistitis
            
             (
             that
             is
             ,
             as
             I
             suppose
             ,
             the
             Bishop
             or
             Priest
             laying
             hands
             upon
             them
             ,
             either
             in
             the
             mean
             time
             ,
             or
             assoon
             as
             they
             had
             done
             )
             and
             afterward
             again
             at
             the
             Water
             :
             He
             must
             needs
             by
             
               Ecclesia
            
             mean
             
             the
             Place
             ;
             otherwise
             ,
             if
             it
             were
             taken
             for
             the
             Assembly
             of
             the
             faithfull
             ,
             the
             Church
             in
             that
             sense
             was
             present
             also
             at
             the
             Water
             .
             But
             
               Ecclesia
            
             here
             and
             the
             
               Water
            
             are
             supposed
             to
             be
             two
             distinct
             places
             ;
             in
             both
             of
             which
             (
             according
             to
             the
             rite
             of
             the
             African
             Churches
             )
             Abrenunciation
             was
             to
             be
             performed
             :
             
               
                 Aquam
                 adituri
                 ,
                 IBIDEM
              
               (
               .i.
               
                 apud
                 aquam
                 )
                 sed
                 &
                 aliquando
                 prius
                 in
                 ECCLESIA
                 ,
                 contestamur
                 ,
                 nos
                 renunciare
                 Diabolo
                 ,
                 &c.
                 
              
            
             And
             thus
             much
             for
             the
             testimony
             of
             
               Tertullian
               .
            
          
           
             My
             next
             witnesse
             is
             
               Hippolytus
               ,
            
             who
             flourished
             between
             the
             twentieth
             and
             thirtieth
             yeare
             of
             this
             Century
             in
             the
             raign
             of
             
               Alexander
               Mammeae
               .
            
             He
             in
             his
             Treatise
             
               De
               consummatione
               mundi
               seu
               de
               Antichristo
               ,
            
             describing
             the
             signes
             and
             impieties
             which
             should
             precede
             the
             persecution
             of
             Antichrist
             (
             as
             he
             conceived
             thereof
             ,
             )
             hath
             this
             passage
             concerning
             the
             irreligion
             and
             prophanenesse
             which
             should
             then
             raign
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               
                 Templa
                 Dei
                 domorum
                 communium
                 instar
                 erunt
                 ,
                 ubique
                 Ecclesiarum
                 eversiones
                 fient
                 ,
                 scripturae
                 contemnentur
                 .
              
            
             And
             in
             his
             description
             of
             the
             persecution
             
             it self
             ,
             This
             :
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               IEPA
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               *
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
                 Sacrae
                 Ecclesiarum
                 aedes
                 instar
                 Pomorum
                 custodiae
                 erunt
                 ,
                 pretiosumque
                 corpus
                 &
                 sanguis
                 non
                 extabit
                 in
                 diebus
                 illis
                 ,
                 Liturgia
                 extinguetur
                 ,
                 Psalmorum
                 decantio
                 cessabit
                 ,
                 scripturarum
                 recitatio
                 non
                 audietur
                 .
              
            
             No
             man
             of
             reason
             can
             beleeve
             ,
             but
             that
             he
             that
             speaks
             thus
             ,
             knew
             and
             was
             well
             acquainted
             with
             such
             Places
             in
             his
             own
             time
             ;
             though
             his
             description
             be
             of
             that
             which
             was
             to
             be
             in
             time
             to
             come
             .
             For
             it
             would
             be
             a
             marvellous
             conceit
             ,
             to
             think
             he
             prophecied
             of
             them
             ,
             having
             never
             seen
             them
             .
             Nay
             ,
             a
             prophane
             Testimony
             will
             further
             confirm
             us
             ,
             he
             needed
             not
             :
             For
             
               Lampridius
            
             reports
             of
             this
             
               Alexander
               Mammeae
            
             (
             in
             whose
             time
             
               Hippolytus
            
             lived
             )
             
               
                 Quòd
                 cum
                 Christiani
                 ,
              
               
               
                 quendam
                 locum
                 ,
                 qui
                 publicus
                 fuerat
                 ,
                 occupassent
                 ;
                 contra
                 Popinarii
                 dicerent
                 sibi
                 eum
                 deberi
                 :
                 rescripsit
                 Imperator
                 ,
                 Melius
                 esse
                 ,
                 ut
                 quomodocunque
                 illic
                 Deus
                 colatur
                 ,
                 quàm
                 Popinariis
                 dedatur
                 .
              
            
          
           
             About
             the
             middle
             of
             this
             Century
             flourished
             that
             famous
             
               Gregorie
            
             of
             
               Neocaesarea
               ,
            
             surnamed
             
               Thaumaturgus
               .
            
             He
             in
             his
             
               Epistola
               
               Canonica
            
             (
             as
             the
             Greeks
             call
             it
             )
             describing
             the
             5.
             degrees
             or
             admissions
             of
             Poenitents
             ,
             according
             to
             the
             discipline
             of
             his
             time
             (
             which
             he
             cals
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               saith
               he
               )
               
                 est
                 extra
                 portam
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               ORATORII
               ,
               
                 ubi
                 peccatorem
                 stantem
                 oportet
                 fideles
                 ingredientes
                 orare
                 ,
                 ut
                 pro
                 se
                 precentur
                 .
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               .i.
               
               
                 Auditio
                 )
                 est
                 intra
                 portam
                 in
                 loco
                 qui
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 dicitur
                 ,
                 ubi
                 oportet
                 eum
                 qui
                 peccavit
                 stare
                 usque
                 ad
                 Catechumenos
                 ,
                 &
                 illinc
                 egredi
                 .
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               .i.
               
                 substratio
                 )
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               N̄AOY
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 ut
                 intra
                 TEMPLI
                 portam
                 consistens
                 cum
                 Catechumenis
                 egrediatur
                 .
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               .i.
               
                 congregatio
                 ,
                 seu
                 consistentia
                 )
                 est
                 ut
                 cum
                 fidelibus
                 consistat
                 ,
                 &
                 cum
                 catechumenis
                 non
                 egrediatur
                 .
                 Postremo
                 est
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 participatio
                 Sacramentorum
                 .
              
            
             Who
             sees
             not
             here
             ,
             that
             Christians
             in
             his
             time
             had
             Oratories
             or
             sacred
             Houses
             to
             worship
             in
             ,
             and
             those
             accommodated
             with
             distinct
             places
             of
             remoter
             and
             nearer
             admission
             ?
          
           
             Nay
             further
             we
             finde
             in
             this
             
               Gregories
            
             life
             written
             by
             
               Gregorie
               Nissen
               ,
            
             that
             he
             was
             himself
             a
             great
             Founder
             and
             erecter
             of
             
             these
             sacred
             Edifices
             ;
             whereof
             the
             Church
             built
             by
             him
             at
             
               Neocaesarea
            
             in
             Pontus
             ,
             (
             where
             he
             was
             Bishop
             )
             was
             still
             standing
             in
             
               Gregorie
               Nissens
            
             time
             .
             Heare
             his
             words
             ,
             where
             he
             relates
             the
             speedy
             and
             wonderfull
             successe
             this
             
               Thaumaturgus
            
             had
             in
             the
             conversion
             of
             that
             City
             :
             
               
                 Cum
                 omnibus
                 omnia
                 fieret
                 ,
              
               saith
               he
               ,
               
                 tantum
                 sibi
                 auxilio
                 spiritus
                 repente
                 populū
                 adjunxit
                 ,
                 ut
                 ad
                 TEMPLI
                 fabricationem
                 animum
                 adjiceret
              
               (
               gr
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               
                 cum
                 omnes
                 offerendo
                 ,
                 tam
                 pecunias
                 quam
                 operas
                 suas
                 ,
                 studium
                 ejus
                 adjuvarent
                 .
                 Hoc
                 est
                 ,
                 Templum
                 ,
                 quod
                 usque
                 hodie
                 ostenditur
                 :
                 quod
                 magnus
                 ille
                 vir
                 statim
                 aggressus
                 ,
                 quasi
                 fundamentum
                 atque
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Sacerdotii
                 sui
              
               (
               .i.
               
               
                 Episcopatus
                 )
                 in
                 maxime
                 conspicuo
                 urbis
                 loco
                 constituit
                 .
              
            
             He
             addes
             besides
             ,
             that
             ,
             whereas
             in
             his
             own
             time
             there
             had
             happened
             a
             most
             grievous
             Earthquake
             ;
             
               
                 Quo
                 omnia
                 tàm
                 publica
                 quàm
                 privata
                 aedificia
                 disjecta
                 essent
                 ;
                 solum
                 illud
                 Templum
                 Gregorianum
                 illaesum
                 &
                 inconcussum
                 mansisse
                 .
              
            
          
           
             Nor
             is
             this
             all
             ;
             He
             tels
             in
             the
             same
             place
             ,
             how
             that
             a
             little
             before
             the
             persecution
             of
             
             
               Decius
            
             (
             which
             was
             
               Anno
               Christi
               252.
               )
            
             this
             
               Thaumaturgus
               ,
            
             having
             converted
             ,
             not
             the
             City
             of
             
               Neocaesarea
            
             only
             ,
             but
             the
             whole
             territory
             adjoyning
             ,
             to
             the
             faith
             of
             Christ
             ,
             
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 converts
                 pulling
                 down
                 their
                 Idol-Altars
                 ,
                 and
                 Idol-Temples
                 ,
                 and
                 in
                 every
                 place
                 erecting
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Oratorias
                 in
                 nomine
                 Christi
                 Aedes
                 ,
              
            
             stirred
             up
             the
             fury
             and
             indignation
             of
             the
             Emperour
             .
          
           
             About
             the
             same
             time
             with
             this
             
               Gregory
               ,
            
             lived
             S.
             
               Cyprian
            
             at
             Carthage
             .
             In
             him
             I
             observe
             the
             Christian
             Oratories
             twice
             remembred
             ;
             once
             by
             the
             name
             of
             
               Domnicum
            
             .i.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             another
             time
             of
             
               Ecclesia
               .
            
             The
             first
             in
             his
             Book
             
               De
               opere
               &
               eleemosynis
               ,
            
             speaking
             against
             communicating
             the
             holy
             Eucharist
             without
             an
             offering
             .
             
               
                 Matrona
                 ,
              
               saith
               he
               ,
               
                 quae
                 in
                 Ecclesia
                 Christi
                 locuples
                 &
                 dives
                 es
                 ,
                 Dominicum
                 (
                 sacrificium
                 )
                 celebrare
                 te
                 credis
                 ,
                 quae
                 corbonam
                 omnino
                 non
                 respicis
                 ?
                 quae
                 in
                 DOMINICVM
                 sine
                 sacrificio
                 venis
                 ,
                 quae
                 partem
                 de
                 sacrificio
                 quod
                 pauper
                 obtulit
                 ,
              
               sumis
               ?
            
             The
             other
             in
             his
             55.
             
             
               Epist.
            
             
             or
             3.
             
               ad
               Cornelium
               ;
            
             where
             declaiming
             against
             some
             lapsed
             Christians
             ,
             who
             having
             in
             time
             of
             persecution
             sacrificed
             unto
             Idols
             ,
             would
             neverthelesse
             ,
             without
             due
             penance
             and
             satisfaction
             ,
             be
             admitted
             again
             into
             the
             Church
             :
             If
             this
             be
             once
             permitted
             (
             saith
             he
             )
             
               
                 Quid
                 superest
                 quàm
                 ut
                 ECCLESIA
                 Capitolio
                 cedat
                 ;
                 &
                 recedentibus
                 sacerdotibus
                 ac
                 Domini
                 nostri
                 ALTARE
                 removentibus
                 ,
                 in
                 Cleri
                 nostri
                 sacrum
                 venerandumque
                 consessum
              
               (
               .i.
               
                 in
                 Presbyterium
                 ,
                 seu
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 simulacra
                 atque
                 Idola
                 cum
                 Aris
                 suis
                 transeant
                 ?
              
            
             Note
             ,
             that
             
               Ecclesia
            
             here
             and
             
               Capitolium
               ,
            
             Christs
             House
             and
             Iupiters
             Temple
             ,
             stand
             in
             opposition
             one
             to
             the
             other
             ;
             also
             that
             
               Capitolium
            
             by
             
               Antonomasia
            
             is
             put
             for
             a
             Gentile
             Temple
             in
             generall
             ;
             that
             in
             the
             one
             (
             to
             wit
             ,
             
               Ecclesia
               )
            
             was
             
               Altare
               Domini
               nostri
               ,
               &
               sacer
               venerandusque
               consessus
               Cleri
               ;
            
             in
             the
             other
             ,
             
               Idola
               &
               simulacra
               cum
               Aris
               Diaboli
               .
            
          
           
             Contemporary
             with
             S.
             
               Cyprian
            
             was
             that
             famed
             
               Dionysius
               Alexandrinus
               ,
            
             
             made
             Bishop
             somewhat
             before
             him
             ,
             but
             out-lived
             him
             some
             5.
             yeares
             ,
             namely
             untill
             265.
             
             There
             is
             an
             Epistle
             of
             his
             extant
             (
             which
             is
             part
             of
             
             the
             Canon
             Law
             of
             the
             Greek
             Church
             )
             to
             one
             
               Basilides
               ,
            
             resolving
             certain
             quaeres
             of
             his
             ;
             Amongst
             the
             rest
             ,
             whether
             a
             woman
             during
             the
             time
             of
             her
             separation
             might
             enter
             into
             the
             Church
             or
             not
             ;
             To
             which
             ,
             his
             answer
             is
             negative
             .
             This
             
               Quaere
            
             he
             expresseth
             thus
             ;
             
               
                 De
                 mulieribus
                 quae
                 sunt
                 in
                 abscessu
                 ,
                 an
                 eas
                 sic
                 affectas
                 oporteat
                 DOMVM
                 DEI
                 ingredi
                 ,
              
               gr
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             By
             which
             ,
             and
             his
             answer
             thereunto
             we
             learn
             not
             only
             ,
             that
             the
             Christians
             had
             then
             Houses
             of
             worship
             ,
             but
             a
             religious
             respect
             also
             to
             difference
             them
             from
             common
             places
             .
          
           
             And
             here
             ,
             because
             the
             time
             fitly
             presents
             it
             in
             our
             way
             ,
             take
             notice
             ,
             for
             some
             reason
             that
             we
             shall
             heare
             of
             ere
             wee
             have
             done
             :
             That
             this
             of
             the
             Christians
             having
             such
             houses
             for
             their
             devotions
             ,
             was
             a
             thing
             publiquely
             known
             to
             the
             Gentiles
             themselves
             ,
             together
             with
             the
             name
             whereby
             they
             called
             them
             :
             as
             appears
             by
             two
             Imperiall
             Rescripts
             ,
             the
             one
             of
             
               Galienus
            
             about
             the
             yeare
             260.
             recorded
             by
             
               Eusebius
               .
               Hist.
               lib.
               7.
               cap.
            
             12.
             which
             cals
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Worshipping
               Places
               ;
            
             which
             
             having
             been
             a
             little
             before
             ,
             in
             the
             persecution
             of
             
               Valerianus
            
             his
             Father
             ,
             taken
             from
             the
             Christians
             ,
             and
             then
             in
             the
             hands
             of
             the
             Gentiles
             ,
             
               Galienus
            
             graciously
             restored
             them
             unto
             them
             ,
             with
             liberty
             freely
             to
             exercise
             their
             Religion
             .
             The
             words
             of
             the
             Rescript
             ,
             so
             much
             of
             them
             as
             is
             needfull
             to
             our
             purpose
             ,
             are
             these
             :
             
               
                 Imperator
                 Caesar
                 ,
                 Publius
                 Licinius
                 ,
                 Galienus
                 ,
                 &c.
                 Dionysio
                 ,
                 Puniae
                 ,
                 Demetrio
                 ,
                 &
                 caeteris
                 Episcopis
                 ,
                 salutem
                 .
                 Meae
                 munificentiae
                 beneficium
                 per
                 universum
                 divulgari
                 Orbem
                 praecepi
                 :
                 Vt
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .i.
               
                 à
                 locis
                 religionis
                 cultui
                 dicatis
                 discedatur
                 .
                 Et
                 propterea
                 vos
                 mearum
                 literarum
                 exemplari
                 uti
                 poteritis
                 ,
                 quo
                 nemo
                 deinceps
                 vobis
                 quicquam
                 facessat
                 molestiae
                 ,
                 &c.
                 
              
            
          
           
             
               The
               other
               is
               of
            
             Aurelianus
             ,
             De
             libris
             Sibyllinis
             inspiciendis
             ,
             
               when
               the
            
             Marcomanni
             
               invaded
               the
               Empire
               ,
            
             Anno
             Ch.
             271.
             
               recorded
               by
            
             Vopiscus
             ,
             
               in
               these
               words
               :
            
             
               Miror
               vos
               ,
               Patres
               sancti
               
                 (
                 he
                 writes
                 to
                 the
                 Senate
                 )
              
               tamdiu
               de
               aperiendis
               Sibyllinis
               dubitasse
               libris
               ;
               perinde
               quasi
               in
               Christianorum
               ECCLESIA
               non
               in
               TEMPLO
               Deorum
               omnium
               tractaretis
               ;
            
             
             
               that
               is
               ,
               in
               the
            
             Capitol
             ,
             
               where
               the
               Senate
               used
               sometimes
               to
               sit
               .
            
          
           
             Adde
             to
             this
             ,
             if
             you
             please
             ,
             that
             which
             
               Eusebius
            
             relates
             of
             this
             Emperour
             ,
             to
             wit
             ,
             that
             when
             
               Paulus
               Samosatenus
               ,
            
             being
             deposed
             by
             the
             Councell
             from
             his
             Bishoprick
             ,
             and
             
               Domnus
            
             chosen
             in
             his
             room
             ,
             would
             not
             yeeld
             up
             the
             possession
             of
             the
             Church
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             The
             matter
             being
             brought
             before
             
               Aurelianus
            
             the
             Emperour
             ,
             he
             decrees
             ,
             that
             it
             should
             be
             given
             to
             those
             of
             the
             Sect
             ,
             unto
             whom
             the
             Bishops
             of
             Rome
             and
             Italy
             should
             send
             Letters
             of
             communion
             :
             
               
                 Sic
                 demum
                 Paulus
              
               (
               saith
               
                 Eusebius
                 )
                 à
                 seculari
                 potestate
                 ,
                 summo
                 cum
                 dedecore
                 ,
                 ex
                 ECCLESIA
                 expellitur
                 .
              
            
             For
             that
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             here
             meant
             the
             Christians
             Oratorie
             or
             house
             of
             sacred
             assembly
             at
             
               Antioch
               ,
            
             (
             and
             not
             the
             Bishops
             house
             ,
             as
             some
             would
             have
             it
             )
             appeares
             ,
             both
             because
             
               Eusebius
            
             elsewhere
             so
             uses
             it
             ,
             as
             namely
             
               Lib.
               8.
               cap.
               ult
               .
               &
               Lib.
               9.
               cap.
               Θ.
            
             as
             also
             ,
             because
             he
             expounds
             himself
             presently
             by
             
               Ecclesia
               ,
            
             when
             he
             saith
             :
             
               
                 Sic
                 Paulus
                 summo
                 cum
                 dedecore
                 à
                 potestate
                 seculari
                 ,
                 ex
                 Ecclesia
                 exigitur
                 .
              
            
             
             For
             surely
             he
             meant
             not
             ,
             that
             he
             was
             by
             the
             
               secular
               arme
            
             cast
             out
             of
             the
             Church
             ,
             as
             Chu●ch
             is
             taken
             for
             the
             company
             of
             the
             Faithfull
             ,
             but
             as
             it
             signifies
             the
             Place
             of
             sacred
             assembly
             ,
             where
             this
             
               Paulus
            
             kept
             possession
             ,
             after
             he
             was
             deposed
             for
             heresie
             by
             the
             Councell
             .
          
           
             But
             what
             need
             we
             trouble
             our selves
             thus
             to
             gather
             up
             Testimonies
             for
             the
             latter
             half
             of
             this
             
               Seculum
               ?
            
             I
             have
             one
             Testimony
             behinde
             ,
             which
             will
             dispatch
             it
             all
             at
             once
             ,
             yea
             ,
             and
             if
             need
             be
             ,
             depose
             for
             the
             whole
             also
             .
             It
             is
             that
             of
             
               Eusebius
            
             in
             his
             eighth
             Book
             
               Hist.
               Eccl.
            
             in
             the
             beginning
             :
             where
             describing
             those
             peacefull
             and
             halcyonian
             dayes
             ,
             which
             the
             Church
             enjoyed
             for
             many
             yeares
             ,
             from
             the
             time
             of
             the
             Martyrdome
             of
             S.
             
               Cyprian
            
             unto
             that
             most
             direfull
             persecution
             of
             
               Diocletian
               ,
            
             and
             how
             wonderfully
             the
             number
             of
             Christians
             was
             advanced
             during
             that
             time
             ,
             he
             speaketh
             on
             this
             manner
             :
             
               
                 Quomodo
                 quisquam
                 infinita
                 illos
                 hominum
                 turbâ
                 frequentatos
                 conventus
                 coetuūque
                 in
                 singulis
                 urbibus
                 congregatorum
                 multitudinem
                 ,
                 illustresque
                 in
              
               *
               
                 ORATORIIS
                 concursus
                 
                 describere
                 valeat
                 ?
                 Quorum
                 causa
                 ,
                 quum
                 in
              
               a
               
                 ANTIQVIS
                 illis
                 AEDIFICIIS
                 satis
                 amplius
                 loci
                 non
                 haberent
                 (
                 vel
                 antiquis
                 illis
                 aedificiis
                 haudquaquam
                 amplius
                 contenti
                 )
              
               b
               
                 amplas
                 spatiosasque
                 in
                 omnibus
                 urbibus
                 ex
                 fundamentis
                 erexerunt
                 ECCLESIAS
                 .
              
            
             Loe
             here
             ,
             how
             in
             those
             Halcyonian
             dayes
             ,
             Christians
             had
             not
             only
             Churches
             or
             Houses
             of
             worship
             ,
             but
             such
             as
             might
             then
             be
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               ancient
               aedifices
               ;
            
             which
             how
             far
             it
             may
             reach
             ,
             let
             others
             judge
             :
             Secondly
             ,
             that
             the
             number
             of
             Christians
             being
             grown
             so
             great
             ,
             that
             those
             ancient
             Fabricks
             were
             no
             longer
             sufficient
             to
             contain
             them
             ,
             they
             erected
             new
             and
             more
             spacious
             ones
             in
             every
             City
             from
             the
             foundations
             :
             And
             all
             this
             testified
             by
             one
             that
             himself
             lived
             and
             saw
             part
             of
             those
             times
             .
             These
             sacred
             
               Aedifices
               ,
               Diocletian
               ,
            
             and
             those
             other
             surrogated
             Emperours
             ,
             (
             which
             contained
             that
             direfull
             ten
             yeares
             persecution
             begun
             by
             him
             )
             commanded
             by
             their
             Edicts
             to
             be
             every
             where
             demolished
             ,
             as
             we
             may
             reade
             in
             the
             same
             
               Eusebius
            
             at
             large
             .
             The
             like
             whereunto
             seems
             never
             to
             have
             happened
             
             in
             any
             of
             the
             former
             persecutions
             ;
             in
             which
             they
             were
             only
             taken
             from
             the
             Christians
             ;
             but
             again
             ,
             when
             the
             persecution
             ceased
             ,
             for
             the
             most
             part
             restored
             unto
             them
             :
             as
             in
             the
             former
             persecution
             they
             were
             by
             
               Galienus
               ,
            
             under
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             And
             thus
             I
             think
             I
             have
             proved
             ,
             by
             good
             and
             sufficient
             Testimonies
             ,
             that
             Christians
             had
             Oratories
             or
             Churches
             ,
             that
             is
             ,
             appropriate
             Places
             for
             Christian
             worship
             in
             every
             of
             the
             first
             300.
             yeares
             :
             I
             am
             well
             assured
             (
             whosoever
             be
             Iudge
             )
             long
             before
             the
             dayes
             of
             
               Constantine
               .
            
             I
             will
             adde
             to
             these
             authorities
             two
             or
             three
             reasons
             ,
             why
             they
             must
             ,
             in
             all
             likelihood
             ,
             have
             had
             such
             Places
             ;
             First
             ,
             because
             it
             is
             certain
             ,
             that
             in
             their
             sacred
             assemblies
             they
             used
             then
             to
             worship
             and
             pray
             towards
             the
             East
             :
             which
             how
             it
             could
             be
             done
             with
             any
             order
             and
             conveniencie
             ,
             is
             not
             easie
             to
             be
             conceived
             ;
             unlesse
             we
             suppose
             the
             Places
             wherein
             they
             worshipped
             to
             have
             been
             situated
             and
             accommodated
             accordingly
             ;
             that
             is
             ,
             chosen
             and
             appointed
             to
             that
             end
             .
             Secondly
             ,
             because
             of
             their
             discipline
             ,
             which
             required
             
             distinct
             and
             regular
             Places
             in
             their
             assemblies
             ,
             for
             the
             
               Poenitentes
               ,
               Auditores
               ,
               Catechumeni
               ,
               &
               Fideles
               ,
            
             and
             therefore
             argueth
             they
             met
             not
             in
             every
             place
             promiscuously
             ,
             but
             in
             Places
             already
             fitted
             &
             accommodated
             for
             that
             purpose
             .
             Lastly
             ,
             because
             they
             had
             before
             their
             eyes
             an
             example
             and
             pattern
             in
             the
             Proseuchais
             and
             Synagogues
             of
             the
             Iews
             ,
             from
             whom
             their
             Religion
             had
             its
             beginning
             ;
             which
             though
             as
             contrary
             to
             the
             Religion
             of
             the
             Empire
             as
             theirs
             ,
             
             yet
             had
             places
             appropriate
             for
             the
             exercise
             therof
             ,
             wheresoever
             they
             lived
             dispersed
             amōg
             the
             Gentiles
             .
             Who
             can
             beleeve
             ,
             that
             such
             a
             pattern
             should
             not
             invite
             the
             Christians
             to
             an
             imitation
             of
             the
             same
             ,
             though
             we
             should
             suppose
             ,
             there
             were
             no
             other
             reasons
             to
             induce
             them
             ,
             but
             that
             of
             ordinary
             conveniencie
             .
          
        
         
           
           
             ANSVVER
             TO
             THE
             OBIECTIONS
             .
          
           
             I
             Come
             now
             to
             answer
             the
             Objections
             brought
             by
             such
             as
             maintain
             the
             contrary
             opinion
             ,
             
             which
             are
             two
             .
             First
             ,
             say
             they
             ,
             It
             is
             not
             likely
             ,
             no
             not
             possible
             ,
             they
             should
             have
             any
             such
             places
             living
             under
             a
             Pagan
             and
             persecuting
             State
             and
             Empire
             .
             I
             answer
             :
             this
             Objection
             is
             already
             confuted
             by
             matter
             of
             fact
             .
             For
             it
             is
             to
             be
             noted
             ,
             that
             the
             greatest
             and
             most
             cruell
             Persecutions
             ,
             and
             the
             5.
             last
             of
             the
             ten
             ,
             fall
             with
             in
             the
             third
             or
             last
             Centurie
             .
             In
             which
             ,
             that
             Christians
             had
             Oratories
             or
             Houses
             of
             Christian
             worship
             ,
             we
             have
             before
             proved
             by
             most
             indubitate
             and
             irrefragable
             testimonies
             :
             But
             if
             in
             this
             ,
             why
             not
             aswell
             in
             the
             former
             Ages
             ,
             wherein
             the
             persecutions
             were
             ,
             as
             no
             more
             in
             number
             ,
             so
             far
             lesse
             bitter
             ?
             For
             it
             is
             to
             be
             taken
             notice
             of
             ,
             that
             these
             Persecutions
             were
             not
             
             continuall
             ,
             but
             as
             it
             were
             by
             fits
             ,
             and
             those
             of
             the
             2.
             first
             Centuries
             of
             no
             long
             durance
             :
             so
             as
             the
             Churches
             enjoyed
             long
             times
             of
             peace
             and
             quietnesse
             between
             them
             .
          
           
             Besides
             ,
             why
             should
             it
             seem
             to
             any
             one
             lesse
             credible
             ,
             that
             Christians
             should
             have
             their
             Oratories
             or
             Houses
             of
             worship
             under
             the
             Romane
             Empire
             ,
             whilest
             the
             State
             thereof
             was
             yet
             Gentile
             and
             opposite
             to
             the
             faith
             of
             Christ
             ;
             then
             that
             they
             had
             them
             in
             the
             Kingdome
             of
             Persia
             ,
             which
             never
             was
             Christian
             ?
             For
             ,
             that
             they
             had
             them
             there
             as
             old
             as
             the
             dayes
             of
             
               Constantine
               ,
               Sozomen
            
             testifieth
             ,
             
               Lib.
               2.
               c.
            
             8.
             
             The
             occasion
             of
             the
             demolishing
             whereof
             by
             K.
             
               Isdigerdes
               ,
            
             and
             of
             that
             most
             barbarous
             persecution
             of
             the
             Christians
             of
             those
             Countries
             for
             30.
             yeares
             together
             ,
             about
             the
             yeare
             400.
             
             
               Theodoret
            
             relates
             
               Lib.
               5.
               cap.
            
             38.
             namely
             ,
             that
             one
             
               Audas
               ,
            
             out
             of
             an
             indiscreet
             and
             unseasonable
             zeale
             ,
             (
             though
             otherwise
             a
             vertuous
             and
             godly
             Bishop
             )
             having
             demolished
             the
             Persians
             
               Pyraeum
               ,
            
             or
             Temple
             where
             the
             Fire
             was
             worshipped
             ,
             and
             refusing
             to
             
             build
             it
             up
             again
             ,
             as
             was
             enjoyned
             him
             ;
             the
             King
             thereupon
             mightily
             enraged
             ,
             caused
             all
             the
             Christians
             Oratories
             or
             Churches
             in
             his
             Dominions
             to
             be
             demolished
             likewise
             ,
             and
             that
             horrible
             persecution
             before
             mentioned
             ,
             to
             storm
             against
             them
             .
             Could
             the
             Christians
             finde
             means
             and
             opportunity
             to
             erect
             Churches
             ,
             that
             is
             ,
             houses
             for
             their
             Religion
             under
             a
             Pagan
             government
             in
             Persia
             ,
             and
             could
             they
             not
             under
             the
             Romane
             Empire
             ?
          
           
             The
             other
             Objection
             is
             from
             the
             Authors
             of
             Apologies
             against
             the
             Gentiles
             ,
             
             
               Origen
            
             against
             
               Celsus
               ,
               Minutius
               Felix
               ,
               Arnobius
               ,
            
             and
             
               Lactantius
               ,
            
             who
             when
             the
             Gentiles
             object
             Atheisme
             to
             the
             Christians
             ,
             as
             having
             no
             
               Templa
               ,
            
             no
             
               Arae
               ,
            
             no
             
               Simulacra
               ;
            
             these
             Authors
             are
             so
             far
             from
             pleading
             they
             had
             any
             such
             ,
             that
             they
             answer
             by
             way
             of
             concession
             ,
             not
             only
             granting
             they
             had
             none
             ,
             but
             (
             which
             is
             more
             )
             affirming
             ,
             they
             ought
             not
             to
             have
             ,
             and
             condemning
             the
             Gentiles
             which
             had
             .
             
               Celsus
               ,
            
             saith
             
               Origen
               ,
               ait
               nos
               Ararū
               ,
               &
               statuarū
               ,
               Templorūque
               fundationes
               fugere
               :
               Origen
            
             denies
             it
             not
             ,
             but
             gives
             the
             reason
             :
             
             
               Templorum
               fundationes
               fugimus
               ,
               quia
               ubi
               per
               Iesu
               doctrinam
               comperimus
               ,
               quemadmodum
               colendus
               sit
               Deus
               ;
               ea
               nos
               evitamus
               ,
               quae
               sub
               pietatis
               praetextu
               &
               opinione
               quadam
               impios
               reddant
               ,
               qui
               à
               vero
               per
               Iesum
               cultu
               aberrando
               falluntur
               ,
               qui
               utique
               solus
               est
               vericultus
               via
               ,
               vereque
               illud
               profatur
               ,
               Ego
               sum
               via
               ,
               veritas
               ,
               &
               vita
               .
            
          
           
             
               MINUTIUS
               FELIX
               when
            
             Caecilius
             
               objects
               ,
            
             Cur
             occultare
             &
             abscondere
             ,
             quicquid
             illud
             quod
             colunt
             magnopere
             nituntur
             ....
             Cur
             nullas
             aras
             habent
             ?
             Templa
             nulla
             ?
             nulla
             not
             a
             Simulacra
             ?
             .....
             nisi
             illud
             quod
             colunt
             &
             interprimunt
             aut
             puniendum
             est
             ,
             aut
             pudendum
             ;
             
               brings
               in
               his
            
             Octavius
             
               answering
               thus
               :
            
             Putatis
             autem
             nos
             occultare
             quod
             colimus
             ,
             si
             Delubra
             &
             Aras
             non
             habemus
             ?
             Quod
             enim
             simulacrum
             Deo
             fingam
             ,
             cum
             sirectè
             existimes
             ,
             sit
             Dei
             homo
             ipse
             simulacrum
             ?
             Templum
             quod
             ei
             extruam
             ,
             cum
             totus
             hic
             mundus
             ,
             ejus
             operâ
             fabricatus
             ,
             eum
             capere
             non
             possit
             ?
             &
             cum
             homo
             laxiùs
             maneam
             ,
             intra
             unam
             Aediculam
             vim
             tantae
             Majestatis
             includam
             ?
             nonne
             melius
             in
             nostra
             dedicandus
             est
             mente
             ?
             in
             nostro
             imò
             consecrandus
             est
             pectore
             ?
          
           
           
             
               ARNOBIUS
            
             In
             hâc
             consuestis
             parte
             crimen
             nobis
             maximum
             impietatis
             affigere
             ,
             quod
             neque
             Aedes
             sacras
             venerationis
             ad
             officia
             extruamus
             ,
             non
             Deorum
             alicujus
             Simulacrum
             constituamus
             aut
             formam
             ,
             non
             altaria
             fabricemus
             ,
             non
             Aras.
             
               He
               denies
               none
               of
               this
               ,
               but
               answers
               :
            
             Templa
             quaerimus
             in
             Deorum
             quos
             usus
             ?
             aut
             in
             cujus
             rei
             necessitatem
             ,
             aut
             dicitis
             esse
             constructa
             ,
             aut
             esse
             rursus
             aedificanda
             censetis
             ?
             &c
             .....
          
           
             
               LACTANTIUS
               condemns
               the
               Gentiles
               for
               having
               them
               :
            
             
             Cur
             ,
             inquit
             ,
             oculos
             in
             coelum
             non
             tollitis
             ?
             &
             ,
             advocatis
             Deorum
             nominibus
             ,
             in
             aperto
             sacrificia
             celebratis
             ?
             Cur
             ad
             parietes
             &
             ligna
             &
             lapides
             potissimum
             ,
             quàm
             illò
             spectatis
             ,
             ubi
             Deos
             esse
             creditis
             ?
             Quid
             sibi
             Templa
             ?
             Quid
             Arae
             volunt
             ?
             quid
             deniq
             ,
             ipsa
             simulacra
             ?
             
               Who
               would
               now
               think
               ,
               that
               Christians
               had
               any
               Churches
               or
               Houses
               of
               worship
               in
               these
               Authors
               dayes
               ?
            
          
           
             This
             Objection
             indeed
             looks
             very
             big
             at
             the
             first
             sight
             ,
             but
             it
             is
             no
             more
             but
             a
             shew
             ,
             and
             we
             shall
             deale
             well
             enough
             with
             it
             .
             For
             we
             are
             to
             take
             notice
             ,
             that
             these
             Authors
             all
             foure
             of
             them
             lived
             and
             
             wrote
             within
             ,
             and
             after
             the
             third
             
               Seculum
            
             was
             begun
             ,
             and
             the
             eldest
             of
             them
             
               Minutius
               Felix
            
             after
             
               Tertullian
               ;
               Origin
            
             after
             him
             :
             yea
             ,
             why
             do
             I
             say
             ,
             after
             the
             third
             
               Seculum
            
             was
             begun
             ,
             or
             within
             it
             ?
             when
             as
             2.
             of
             them
             ,
             
               Arnobius
            
             and
             
               Lactantius
               ,
            
             lived
             and
             wrote
             rather
             after
             it
             was
             ended
             ,
             and
             in
             the
             beginning
             of
             the
             fourth
             ;
             
               Arnobius
            
             in
             the
             time
             of
             the
             Persecution
             of
             
               Diocletian
               ,
               Lactantius
            
             somewhat
             after
             him
             :
             for
             he
             was
             his
             Scholler
             and
             dedicates
             his
             Institutions
             
               adversus
               Gentes
               ,
            
             to
             
               Constantine
            
             the
             Great
             .
          
           
             Now
             then
             remember
             ,
             what
             authorities
             and
             testimonies
             were
             even
             now
             produced
             for
             the
             Christians
             Oratories
             all
             that
             
               Seculū
            
             throughout
             ,
             not
             probabilities
             only
             ,
             but
             such
             as
             are
             altogether
             irrefragable
             and
             past
             contradiction
             .
             This
             they
             seem
             not
             to
             have
             considered
             ,
             unlesse
             they
             dissembled
             it
             ,
             who
             so
             securely
             urge
             these
             passages
             ,
             to
             infer
             a
             Conclusion
             point-blanck
             against
             evidence
             of
             Fact.
             As
             for
             example
             (
             I
             will
             alledge
             no
             more
             ,
             but
             what
             is
             out
             of
             possibility
             to
             be
             denyed
             or
             eluded
             .
             )
             Had
             the
             Christians
             no
             Oratories
             or
             Churches
             in
             
               Gregory
               Thaumaturgus
            
             
             his
             time
             ?
             Had
             they
             none
             in
             S.
             
               Cyprians
               ?
            
             Had
             they
             none
             in
             the
             dayes
             of
             
               Dionysius
               Alexandrinus
               ?
            
             Had
             they
             none
             ,
             when
             
               Galienus
            
             released
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ?
             Had
             they
             none
             in
             those
             halcyonian
             dayes
             whereof
             
               Eusebius
            
             speaks
             ,
             when
             the
             multitude
             of
             Christians
             was
             grown
             so
             great
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               ancient
               Aedifices
            
             were
             no
             longer
             able
             to
             contain
             their
             Assemblies
             ;
             but
             that
             they
             were
             fain
             to
             build
             new
             and
             spacious
             Churches
             in
             every
             City
             from
             the
             foundations
             ?
             Had
             they
             none
             ,
             when
             the
             Edict
             of
             
               Diocletian
            
             came
             forth
             for
             demolishing
             them
             ?
             For
             all
             these
             were
             before
             ,
             that
             either
             
               Arnobius
            
             or
             
               Lactantius
            
             wrote
             .
             Let
             those
             therefore
             ,
             who
             put
             so
             much
             confidence
             in
             these
             passages
             ,
             tell
             us
             ,
             before
             they
             conclude
             ,
             how
             to
             untie
             this
             knott
             ,
             and
             then
             they
             shall
             say
             something
             .
          
           
             What
             then
             ,
             will
             you
             say
             ,
             is
             the
             meaning
             of
             these
             passages
             ,
             and
             how
             may
             they
             be
             satisfied
             ,
             and
             this
             scruple
             taken
             off
             ?
             I
             answer
             :
             The
             Gentiles
             in
             these
             Objections
             had
             a
             peculiar
             notion
             of
             what
             they
             called
             a
             
               Temple
               ,
            
             and
             these
             Fathers
             and
             Authors
             ,
             in
             their
             disputes
             
             with
             them
             ,
             answer
             them
             according
             unto
             it
             .
             For
             they
             defined
             a
             Temple
             by
             an
             Idoll
             and
             the
             inclosure
             of
             a
             Deity
             ;
             not
             of
             the
             statue
             or
             Image
             only
             ,
             but
             of
             the
             
               Daemon
            
             himself
             :
             that
             is
             ,
             they
             supposed
             their
             gods
             by
             the
             power
             of
             spels
             and
             magicall
             consecrations
             ,
             to
             be
             retained
             and
             shut
             up
             in
             their
             Temples
             ,
             as
             birds
             in
             a
             Cage
             ,
             or
             the
             devill
             within
             a
             circle
             ;
             that
             so
             their
             suppliants
             might
             know
             where
             to
             have
             them
             ,
             when
             they
             had
             occasion
             to
             seek
             unto
             them
             ;
             and
             that
             ,
             for
             such
             retaining
             or
             circumscribing
             of
             them
             in
             a
             certain
             Place
             ,
             an
             Idoll
             was
             necessary
             ,
             as
             the
             center
             of
             their
             collocation
             .
             Thus
             much
             
               Origen
            
             himself
             will
             inform
             us
             in
             those
             his
             disputes
             against
             
               Celsus
               ,
            
             as
             in
             his
             3.
             
             Book
             
               pag.
               135.
               
               Editionis
               Graecolat
               ;
            
             where
             he
             describes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Temples
             and
             Idols
             to
             be
             places
             where
             
               Daemons
            
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             enthroned
             or
             seated
             ,
             either
             having
             praeoccupied
             such
             places
             of
             themselves
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               brought
               thither
               by
               certaine
               ceremonies
               and
               magicall
               invocations
               ,
               do
               as
               it
               were
               dwell
               there
               .
               And
               againe
               ,
               
               
                 Lib.
                 7.
                 pag.
                 385.
                 in
                 fin
                 .
              
               telling
               us
               ,
               that
               
                 Daemons
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               set
               in
               those
               kinde
               of
               formes
               and
               places
               ,
               
                 (
                 viz.
              
               Idols
               and
               Temples
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               &
               either
               lodged
               and
               confined
               thither
               by
               magicall
               consecrations
               ,
               or
               otherwise
               having
               praeoccupied
               the
               places
               of
               themselves
               ;
               where
               they
               are
               delightfully
               fed
               and
               refreshed
               (
               for
               so
               the
               Gentiles
               thought
               )
               with
               the
               nidor
               and
               savour
               of
               the
               Sacrifices
               .
            
             I
             shall
             not
             need
             to
             produce
             the
             rest
             of
             his
             sayings
             to
             the
             same
             purpose
             ;
             let
             him
             that
             will
             ,
             consult
             him
             further
             in
             the
             end
             of
             that
             7.
             
             Book
             
               pag.
            
             389.
             and
             a
             little
             before
             
               p.
               387.
               in
               fine
               .
            
             To
             this
             confining
             of
             gods
             in
             Temples
             (
             that
             so
             those
             that
             had
             occasion
             to
             use
             their
             help
             might
             not
             be
             to
             seek
             ,
             but
             know
             where
             to
             finde
             them
             ;
             )
             that
             also
             of
             
               Menander
            
             cited
             by
             
               Iustin
               Martyr
               ,
            
             in
             his
             
               De
               Monarchia
               Dei
               ,
            
             hath
             reference
             .
          
           
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             saith
             he
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               No
               God
               pleaseth
               me
               that
               gads
               abroad
               ,
            
             
               None
               that
               leaves
               his
               house
               shal
               come
               in
               my
               Book
               ,
            
             
               —
               A
               just
               and
               good
               God
               ought
            
             
               To
               tarry
               at
               home
               to
               save
               those
               that
               placed
               him
               .
            
          
           
             According
             to
             this
             notion
             of
             a
             Temple
             ,
             these
             Authors
             alledged
             grant
             ,
             that
             Christians
             ,
             neither
             had
             any
             Temples
             ,
             no
             nor
             ought
             to
             have
             ;
             Forasmuch
             as
             the
             God
             whom
             they
             worshipped
             ,
             was
             such
             a
             one
             as
             filled
             the
             heaven
             &
             the
             earth
             ,
             and
             dwelt
             not
             in
             Temples
             made
             with
             hands
             .
             And
             because
             the
             Gentiles
             appropriated
             the
             name
             of
             a
             Temple
             to
             this
             notion
             of
             encloistering
             a
             Deity
             by
             an
             Idoll
             ;
             therefore
             the
             Christians
             of
             those
             first
             Ages
             ,
             for
             the
             most
             part
             ,
             abstained
             therefrom
             ,
             especially
             when
             they
             had
             to
             deale
             with
             Gentiles
             ;
             calling
             their
             houses
             of
             Worship
             
               Ecclesiae
               ,
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             whence
             is
             the
             Dutch
             
             and
             our
             English
             
               Kurk
            
             and
             
               Church
               )
            
             in
             Latine
             
               Dominica
               ;
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               Oratories
               ,
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             the
             like
             :
             seldome
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               Templa
               ;
            
             that
             appellation
             being
             grown
             ,
             by
             the
             use
             of
             both
             sides
             ,
             into
             a
             name
             of
             distinction
             of
             the
             houses
             of
             Gentile
             superstition
             from
             those
             of
             Christian
             Worship
             .
             Which
             that
             I
             affirm
             ,
             not
             upon
             bare
             conjecture
             ,
             these
             examples
             will
             make
             manifest
             .
             First
             that
             of
             
               Aurelian
            
             the
             Emperour
             ,
             before
             alledged
             ,
             in
             his
             Epistle
             to
             the
             Senate
             ,
             
             
               
                 De
                 libris
                 Sibyllinis
                 inspiciendis
                 :
                 Miror
                 vos
                 ,
                 Patres
                 sancti
                 ,
                 tamdiu
                 de
                 aperiendis
                 Sibyllinis
                 dubitasse
                 libris
                 ,
                 perinde
                 quasi
                 in
                 Christianorum
                 ECCLESIA
                 ,
                 non
                 in
                 TEMPLO
                 Deorum
                 omnium
                 tractaretis
                 .
              
               And
               that
               of
               
                 Zeno
                 Veronensis
              
               in
               his
               Sermon
               
                 de
                 Continentia
                 :
                 Proponimus
                 itaque
                 ,
                 ut
                 saepe
                 contingit
                 ,
                 in
                 unum
                 sibi
                 convenire
                 diversae
                 religionis
                 diem
                 ,
                 quo
                 tibi
                 ECCLESIA
                 ,
                 illis
                 adeunda
                 sint
                 TEMPLA
                 .
              
            
             (
             He
             speaks
             of
             a
             Christian
             woman
             maried
             to
             a
             Gentile
             .
             )
             That
             also
             of
             S.
             
               Hierom
            
             in
             his
             Epistle
             
               ad
               Riparium
               ,
            
             saying
             of
             
               Iulian
            
             the
             Apostate
             ,
             
               
                 Quod
                 sanctorum
                 BASILICAS
                 ,
                 aut
                 de
                 struxerit
                 ,
                 
                 aut
                 in
                 TEMPLA
                 converterit
                 .
              
            
             Thus
             they
             spake
             ,
             when
             they
             would
             distinguish
             :
             Otherwise
             ,
             now
             and
             then
             ,
             the
             Christian
             Fathers
             use
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               Templum
               ,
            
             for
             
               Ecclesia
               ;
            
             but
             respecting
             the
             Temple
             of
             the
             true
             God
             at
             Ierusalem
             ,
             not
             the
             notion
             of
             the
             Gentiles
             .
          
           
             That
             this
             answer
             is
             true
             and
             genuine
             ,
             I
             
             prove
             ,
             first
             ,
             because
             the
             Gentiles
             themselves
             ,
             who
             objected
             this
             want
             to
             the
             Christians
             ,
             neither
             were
             ,
             nor
             could
             be
             ignorant
             ,
             that
             they
             had
             Oratories
             where
             they
             performed
             their
             Christian
             service
             ,
             when
             they
             were
             so
             notoriously
             known
             (
             as
             we
             saw
             before
             )
             to
             the
             Emperours
             
               Galienus
            
             and
             
               Aurelian
               ;
            
             and
             a
             controversie
             about
             one
             of
             them
             referred
             unto
             the
             latter
             ;
             when
             also
             the
             Emperours
             Edicts
             flew
             about
             in
             every
             City
             for
             demolishing
             them
             .
             Why
             therefore
             do
             they
             object
             in
             this
             maner
             ,
             but
             because
             ,
             for
             the
             defect
             of
             something
             they
             thought
             thereto
             necessary
             ,
             they
             esteemed
             not
             those
             Oratories
             for
             Temples
             ?
          
           
             Secondly
             ,
             because
             in
             that
             dispute
             between
             
             
               Origen
            
             &
             
               Celsus
               ,
            
             it
             is
             supposed
             by
             both
             ,
             that
             
             the
             Persians
             and
             Iews
             were
             ,
             as
             concerning
             this
             matter
             ,
             in
             like
             cōdition
             with
             the
             Christians
             ;
             neither
             of
             both
             induring
             to
             worship
             their
             Gods
             in
             Temples
             .
             Heare
             
               Origen
            
             speak
             ,
             
               
                 Lib.
                 7.
                 p.
                 385
                 ,
                 386.
                 
                 Licet
                 Scythae
                 ,
                 Afrique
                 Numidae
                 ,
                 &
                 impii
                 Seres
                 aliaeque
                 gentes
                 ,
                 ut
                 Celsus
                 ait
                 ....
                 atque
                 etiam
                 Persae
                 aversentur
                 TEMPLA
                 ,
                 ARAS
                 ,
                 STATVAS
                 ,
                 non
                 eandem
                 aversandi
                 causam
                 ,
                 esse
                 illis
                 &
                 nobis
                 :
              
               and
               a
               little
               after
               ;
               
                 Inter
                 abhorrentes
                 à
                 statuarum
                 ,
                 templorum
                 ,
                 ararum
                 ceremoniis
                 ,
                 Scythae
                 ,
                 Numidae
                 ,
                 impiique
                 Seres
                 &
                 Persae
                 ,
                 aliis
                 moventur
                 rationibus
                 ,
                 quàm
                 Christiani
                 &
                 Iudaei
                 ,
                 quibus
                 religio
                 est
                 sic
                 numen
                 colere
                 .
                 Illarum
                 enim
                 gentium
                 ,
                 nemo
                 ab
                 his
                 alienus
                 est
                 ....
                 quod
                 intelligat
                 ,
                 Daemonas
                 DEVINCTOS
                 haerere
                 CERTIS
                 LOCIS
                 &
                 STATVIS
                 ,
                 sive
                 incantatos
                 quibusdā
                 magicis
                 carminibus
                 ,
                 sive
                 aliàs
                 incubantes
                 locis
                 semel
                 praeoccupatis
                 ,
                 ubi
                 lurconum
                 more
                 se
                 oblectant
                 victimarum
                 nidoribus
                 .....
                 Caeterum
                 ,
                 Christiani
                 homines
                 ,
                 &
                 Iudaei
                 ,
                 sibi
                 temperant
                 ab
                 his
                 ,
                 propter
                 illud
                 legis
                 ;
                 Dominum
                 Deum
                 tuum
                 timebis
                 ,
                 &
                 ipsi
                 soli
                 servies
                 :
                 item
                 propter
                 illud
                 ;
                 Non
                 erunt
                 tibi
                 alieni
                 Diipraeter
                 me
                 ,
                 &
                 ,
                 Non
                 facies
                 tibi
                 ipsi
                 simulacrum
                 ,
                 &c.
                 
              
            
             
             Loe
             here
             ,
             it
             is
             all
             one
             with
             
               Origen
            
             to
             have
             
               Templa
               ,
            
             as
             it
             was
             to
             worship
             a
             other
             gods
             :
             as
             it
             was
             a
             little
             before
             with
             
               Minutius
               Felix
            
             his
             
               Octavius
            
             (
             if
             you
             mark
             it
             )
             to
             have
             
               Delubra
               &
               Simulacra
               .
            
          
           
             Yet
             certain
             ,
             neither
             
               Celsus
            
             nor
             
               Origen
               ,
            
             whatsoever
             they
             here
             say
             of
             the
             Persians
             and
             Iews
             ,
             were
             ignorant
             ,
             that
             the
             Persians
             had
             their
             b
             
               Pyraea
            
             or
             
               Pyrathaea
            
             (
             Houses
             where
             the
             Fire
             was
             worshipped
             )
             though
             without
             Images
             or
             Statues
             :
             also
             ,
             that
             the
             Iews
             had
             both
             then
             ,
             &
             also
             formerly
             ,
             their
             
               Synagogues
            
             and
             
               Proseuchae
               ,
            
             in
             the
             places
             and
             Countries
             where
             they
             were
             dispersed
             ;
             and
             once
             a
             most
             glorious
             &
             magnificent
             Tēple
             or
             Sanctuary
             :
             
               Ergo
               ,
            
             by
             
               Temples
            
             they
             understand
             not
             houses
             of
             prayer
             &
             religious
             rites
             in
             the
             generall
             ;
             c
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             places
             where
             
               Daemons
            
             were
             incloistered
             by
             the
             position
             of
             an
             Idol
             ,
             or
             cōsecrated
             Statue
             .
             And
             here
             let
             me
             adde
             (
             because
             it
             is
             not
             impertinent
             )
             what
             I
             have
             observed
             in
             reading
             the
             
               Itinerarium
            
             of
             
               Benjamin
               Tudelensis
            
             the
             Iew
             ;
             namely
             ,
             that
             he
             expresses
             cōstantly
             after
             this
             maner
             ,
             the
             Oratories
             of
             Iews
             ,
             Turks
             ,
             &
             Christians
             by
             differing
             names
             :
             those
             of
             the
             Iews
             he
             cals
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .i.
             
             Houses
             of
             assembly
             ,
             or
             Synagogues
             :
             The
             Turkish
             Mosquees
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Houses
               of
               prayer
               ;
            
             but
             the
             Christian
             Churches
             ,
             because
             of
             Images
             (
             yea
             that
             renowned
             Church
             of
             S.
             
               Sophie
            
             it self
             )
             he
             called
             alwayes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             BAMOTH
             ,
             the
             name
             of
             the
             Idol-Temples
             in
             the
             old
             Testament
             ,
             which
             we
             translate
             
               High
               Places
               .
            
             This
             I
             note
             for
             an
             example
             of
             that
             pronenesse
             in
             Religions
             of
             a
             contrary
             Rite
             ,
             thus
             to
             distinguish
             ,
             as
             other
             things
             ,
             so
             their
             Places
             of
             worship
             by
             diversity
             of
             names
             ,
             though
             they
             communicate
             in
             the
             same
             common
             nature
             and
             use
             .
          
           
             
             Thirdly
             ,
             that
             the
             answer
             I
             have
             given
             to
             these
             objected
             passages
             is
             genuine
             ,
             I
             prove
             ;
             because
             some
             of
             these
             Authors
             acknowledge
             elsewhere
             ,
             that
             Christians
             had
             houses
             of
             sacred
             worship
             in
             their
             time
             :
             As
             namely
             
               Arnobius
            
             (
             whose
             words
             were
             as
             pressing
             as
             any
             of
             the
             rest
             ,
             yet
             )
             in
             the
             self
             same
             Books
             acknowledges
             the
             Christians
             Oratories
             by
             the
             name
             of
             CONVENTICULA
             ,
             or
             
               Meeting
               places
               ;
            
             by
             that
             name
             indeavouring
             I
             suppose
             ,
             to
             expresse
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             place
             is
             about
             the
             end
             of
             his
             4.
             
             Book
             
               adversùs
               Gentes
               :
            
             
               
                 Quòd
                 si
                 haberet
                 vos
              
               (
               saith
               he
               )
               
                 aliqua
                 vestris
                 pro
                 religionibus
                 indignatio
                 ,
                 has
                 potiùs
                 literas
              
            
             (
             he
             meanes
             the
             Poets
             absurd
             
             &
             blasphemous
             fictions
             &
             tales
             of
             their
             gods
             )
             
               
                 hos
                 exurere
                 debuistis
                 olim
                 libros
                 ;
                 istos
                 demoliri
                 ,
                 dissolvere
                 Theatra
                 haec
                 potiùs
                 ,
                 in
                 quibus
                 infamiae
                 numinū
                 propudiosis
                 quotidie
                 publicātur
                 in
                 fabulis
              
            
             (
             of
             this
             their
             scurrilous
             dishonouring
             of
             their
             gods
             upō
             the
             Stage
             he
             had
             spoken
             much
             before
             )
             
               
                 Nam
                 nostra
                 quidē
                 scripta
                 ,
                 cur
                 ignibus
                 meruerint
                 dari
                 ?
                 cur
                 immaniter
                 CONVENTICVLA
                 dirui
                 ?
                 in
                 quibus
              
               *
               
                 summus
                 Orator
                 Deus
                 ,
                 pax
                 cunctis
                 &
                 venia
                 postulatur
                 ,
                 magistratibus
                 ,
                 exercitibus
                 ,
                 Regibus
                 ,
                 familiaribus
                 ,
                 inimicis
                 ,
                 adhuc
                 vitam
                 degentibus
                 ,
                 &
                 resolutis
                 corporum
                 vinctione
                 ,
                 &c.
                 
              
            
             He
             alludes
             unto
             the
             burning
             of
             the
             Books
             of
             Scripture
             and
             demolition
             of
             the
             Christians
             Oratories
             by
             
               Diocletian
               ;
            
             of
             which
             see
             
               Eusebius
               ,
               Lib.
               8.
               cap.
            
             3.
             
             And
             know
             from
             hence
             when
             
               Arnobius
            
             wrote
             .
          
           
             Nay
             
               Origen
            
             himself
             ,
             one
             of
             the
             first
             brought
             to
             depose
             against
             us
             ,
             (
             if
             
               Rufinus
            
             his
             Translator
             ,
             deserve
             any
             credit
             )
             will
             in
             his
             Homily
             upon
             the
             9.
             chap.
             of
             
               Iosua
            
             testifie
             both
             for
             Churches
             and
             Altars
             among
             Christians
             in
             his
             time
             .
             For
             ,
             thus
             he
             allegorizeth
             there
             the
             story
             of
             the
             Gibeonites
             ,
             whose
             lives
             
               Iosua
            
             &
             the
             flders
             spared
             ,
             but
             gave
             them
             no
             better
             entertainmēt
             ,
             
             than
             to
             be
             hewers
             of
             wood
             and
             drawers
             of
             water
             for
             the
             Congregation
             ,
             and
             for
             the
             Altar
             of
             the
             Lord.
             
             
               
                 Sunt
                 quidam
                 in
                 Ecclesia
              
               (
               saith
               he
               )
               
                 credentes
                 quidem
                 ,
                 &
                 habentes
                 fidem
                 in
                 Deum
                 ,
                 &
                 acquiescentes
                 in
                 omnibus
                 divinis
                 praeceptis
                 ,
                 quique
                 etiam
                 erga
                 servos
                 Dei
                 religiosi
                 sunt
                 &
                 servire
                 eis
                 cupiunt
                 ;
                 sed
                 &
                 ad
                 ornatū
                 ECCLESIAE
                 vel
                 ministerium
                 satis
                 prompti
                 paratique
                 sunt
                 :
                 in
                 actibus
                 verò
                 suis
                 ,
                 &
                 conversatione
                 propria
                 ,
                 obscoenitatibꝰ
                 &
                 vitiis
                 involuti
                 ,
                 nec
                 omnino
                 deponentes
                 veteremhominem
                 cum
                 actibus
                 suis
                 ,
                 sed
                 involuti
                 vetustis
                 vitiis
                 &
                 obscoenitatibus
                 suis
                 ,
                 sicut
                 &
                 isti
              
               (
               .i.
               
               
                 Gabeonitae
                 )
                 pannis
                 &
                 calceamentis
                 veteribus
                 obtecti
                 ;
                 praeter
                 hoc
                 ,
                 quod
                 in
                 Deum
                 credunt
                 ,
                 &
                 erga
                 servos
                 Dei
                 ,
                 vel
                 ECCLESIAE
                 cultum
              
               (
               .i.
               
                 ornatum
                 )
                 videntur
                 esse
                 devoti
                 ,
                 nihil
                 adhibent
                 emendationis
                 vel
                 innovationis
                 in
                 mores
                 ,
                 &c
                 .....
              
               And
               a
               little
               after
               :
               
                 Veruntamen
                 sciendum
                 est
                 ,
                 quantum
                 ex
                 hujuscemodi
                 figurarū
                 adumbrationibus
                 edocemur
                 ,
                 quòd
                 si
                 qui
                 tales
                 sunt
                 in
                 nobis
                 ,
                 quorum
                 fides
                 hoc
                 tantūmodo
                 habet
                 ,
                 ut
                 ad
                 ECCLESIAM
                 veniāt
                 ,
                 &
                 inclinent
                 caput
                 suum
                 sacerdotibus
              
               (
               mark
               here
               a
               custome
               )
               
                 officia
                 exhibeant
                 ,
                 servos
                 Dei
                 honorēt
                 ,
                 ad
                 ornatum
                 quoque
                 ALTARIS
                 vel
                 ECCLESIAE
                 aliquid
                 conferant
                 ,
                 non
                 tamen
                 adhibent
                 studium
                 ,
                 ut
                 
                 etiam
                 mores
                 suos
                 excolant
                 ,
                 actus
                 emendent
                 ,
                 vitia
                 deponant
                 ,
                 castitatem
                 colant
                 ,
                 iracundiam
                 mitigent
                 ,
                 avaritiam
                 reprimant
                 :
                 .....
                 sciant
                 ,
                 sibi
                 ,
                 qui
                 tales
                 sunt
                 ,
                 qui
                 emendare
                 se
                 nolunt
                 ,
                 sed
                 in
                 his
                 usque
                 in
                 senectutem
                 ultimam
                 per
                 severant
                 ,
                 partem
                 ,
                 sorténque
                 ab
                 Iesu
                 Domino
                 cum
                 Gabeonitis
                 esse
                 tribuendam
                 .
              
            
          
           
             Thus
             
               Origen
            
             by
             his
             Interpreter
             .
             And
             if
             any
             where
             
               Rufinus
            
             may
             be
             trusted
             ,
             sure
             he
             may
             in
             this
             ,
             forasmuch
             as
             in
             his
             
               Peroration
               in
               Epist.
               ad
               Romanos
               ,
            
             he
             hath
             given
             us
             his
             word
             ,
             that
             in
             his
             translation
             of
             this
             and
             the
             next
             Book
             ,
             he
             took
             not
             his
             wonted
             liberty
             ,
             to
             insert
             or
             alter
             any
             thing
             ,
             but
             simply
             expressed
             every
             thing
             ,
             as
             he
             found
             it
             .
             Heare
             his
             words
             .
             
               
                 Illa
              
               (
               saith
               he
               )
               
                 quae
                 in
                 Iesu
                 Nava
                 &
                 in
                 Iudicum
                 librum
                 &
                 in
                 36
                 ,
                 37
                 ,
                 &
                 38.
                 
                 Psal.
                 scripsimus
                 ,
                 simpliciter
                 expressimus
                 ut
                 invenimus
                 ,
                 &
                 non
                 multo
                 cum
                 labore
                 transtulimus
                 .
              
            
             
               Vide
               locum
               &
               Erasmi
               Censuram
               .
               Lib.
               Origen
               .
            
             Besides
             ,
             he
             that
             but
             considers
             the
             matter
             ,
             together
             with
             the
             brevity
             of
             this
             Homily
             ,
             cannot
             see
             a
             possibility
             ,
             how
             these
             passages
             can
             be
             an
             addition
             or
             supplement
             of
             the
             Translators
             ,
             unlesse
             he
             made
             the
             whole
             Homily
             :
             because
             the
             contents
             of
             them
             are
             the
             onely
             argument
             thereof
             ,
             and
             being
             taken
             from
             it
             ,
             nothing
             would
             be
             remaining
             .
          
           
           
             Lastly
             ,
             because
             the
             fore-alledged
             words
             of
             
               Lactantius
            
             are
             so
             usually
             brought
             against
             us
             ,
             though
             they
             be
             nothing
             urgent
             ,
             and
             his
             time
             be
             altogether
             repugnant
             to
             any
             such
             inference
             :
             yet
             absolutely
             to
             take
             away
             all
             scruple
             ,
             let
             us
             heare
             him
             also
             ,
             
               Instit.
               Lib.
               5.
               c.
            
             2.
             expresly
             giving
             evidence
             for
             us
             ,
             and
             that
             even
             by
             the
             name
             of
             
               
                 Templum
                 .
                 Ego
              
               (
               saith
               he
               )
               
                 cum
                 in
                 Bithynia
                 literas
                 oratorias
                 accitus
                 docerem
                 ;
                 contigissétque
                 eodem
                 tempore
                 ,
                 ut
                 Dei
                 Templum
                 everteretur
                 :
                 duo
                 extiterunt
                 ibidem
                 ,
                 qui
                 jacenti
                 atque
                 abjectae
                 veitati
              
               (
               the
               Christian
               verity
               )
               
                 nescio
                 ,
                 utrum
                 superbiùs
                 an
                 importuniùs
                 ,
                 insultârunt
                 .
              
            
             See
             the
             rest
             which
             follows
             .
             This
             was
             when
             the
             Edict
             of
             
               Diocletian
            
             came
             forth
             for
             the
             demolishing
             of
             the
             Christians
             Churches
             .
          
           
             And
             thus
             ,
             having
             removed
             that
             stumbling
             stone
             ,
             which
             hath
             been
             the
             main
             inducement
             to
             the
             contrary
             opinion
             ,
             so
             prejudicial
             to
             those
             works
             of
             religious
             bounty
             and
             piety
             :
             I
             hope
             my
             proofes
             will
             finde
             the
             freer
             passage
             with
             those
             of
             understanding
             and
             judgement
             ;
             to
             whose
             pious
             consideration
             I
             have
             devoted
             this
             my
             Discourse
             .
          
           
             FINIS
             .
          
           
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A07381-e350
           
             *
             Ioseph
             .
             Vice.
             com
             .
             de
             antiquis
             Missae
             ritibus
             .
             Vol.
             3.
             l.
             2.
             c.
             21.
             
          
           
             Quaest.
             57.
             sup
             .
             levit
             .
          
           
             *
             Gr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               Isidorus
               Pelusiota
               .
               lib.
               2.
               
               Epist.
            
             246.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Where
             note
             ,
             that
             of
             two
             expressions
             of
             this
             in
             the
             same
             place
             ,
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Printed
             Copie
             are
             deficient
             in
             the
             first
             of
             them
             ;
             but
             to
             be
             supplyed
             out
             of
             this
             ,
             the
             second
             ,
             or
             repetition
             of
             the
             same
             thing
             ,
             as
             the
             Reader
             that
             considers
             it
             ,
             will
             observe
             the
             Antithesis
             requires
             .
          
           
             *
             Coenacula
             dicuntur
             ,
             ad
             quae
             ●calis
             ascenditur
             .
             
               Fest.
            
             Inde
             Ennio
             Coenacula
             maxima
             coeli
             .
          
           
             
               For
               these
               traditiōs
               ,
               See
            
             Adricenius
             ex
             Nicephor
             .
             &c.
             
               and
            
             Bede
             infra
             ,
             de
             locis
             sanct
             .
          
           
             Epist.
             27.
             
          
           
             Apud
             Homerum
             passim
             .
          
           
             Hist.
             Eccl.
             lib.
             2.
             cap.
             16.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             N.
             B.
             
          
           
             d
             He
             meanes
             the
             Bookes
             of
             the
             Law
             ,
             the
             Prophets
             ,
             and
             Psalmes
             ,
             and
             like
             things
             of
             sacred
             use
             .
          
           
             e
             Author
             Const.
             Ap.
             vocat
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             lib.
             2.
             c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             al.
             61.
             
             Alius
             David
             hymnos
             cana
             &
             populus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               idest
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             extremitates
             versuum
             ;
             non
             versuum
             initia
             ,
             ut
             malè
             Intepres
             Bovius
             .
          
           
             *
             
               He
               mentions
               it
            
             Hist.
             Eccl.
             li.
             5.
             cap.
             1.
             
          
           
             *
             Lib.
             7.
             c.
             penul
             .
          
           
             *
             Or
             whosoever
             else
             were
             the
             Author
             thereof
             under
             
               Trajan
               ,
            
             whose
             then
             fresh
             successe
             in
             subduing
             the
             Parthians
             and
             Arabians
             (
             contrary
             to
             the
             unlucky
             presages
             of
             some
             )
             his
             scope
             seemes
             to
             have
             been
             to
             gratulate
             .
             See
             
               Iacobus
               Micyllus
               in
               Argumento
               .
            
          
           
             *
             Pag.
             52.
             
             Vid.
             Graec.
             
          
           
             Ab
             An.
             100.
             ad
             200.
             
          
           
             *
             Lib.
             6.
             c.
             14
             al.
             21.
             
             Vid.
             Graec.
             
          
           
             a
             In
             Graeco
             27.
             
          
           
             b
             In
             Graeco
             12.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Vid.
             Epiplaen
             .
             Exposit.
             Fidei
             cathol
             .
             c.
             21.
             
             De
             duobus
             ultimis
             ,
             Const.
             Apost
             .
             l.
             8.
             cap.
             24
             ,
             26.
             
          
           
             b
             
               See
            
             Act.
             11.
             26.
             
             Socr.
             lib.
             6.
             c.
             8.
             
             Theod.
             lib.
             2.
             c.
             24.
             
          
           
             a
             In
             Tom.
             1.
             
             Biblioth
             .
             Patris
             edit
             .
             Pariscens
             .
             ex
             Archivo
             Viennensi
             .
          
           
             b
             The
             word
             
               Missa
            
             seem●s
             to
             have
             been
             long
             used
             in
             Italy
             before
             it
             was
             elsewhere
             .
          
           
             Clem
             ,
             Alex
             in
             Opere
             ,
             Quis
             sit
             ille
             dives
             ,
             qui
             salvetur
             ,
             Apud
             Euseb.
             Hist.
             Ecc.
             lib.
             3.
             cap.
             17.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Also
             in
             this
             Century
             undoubtedly
             were
             extant
             those
             fabricks
             in
             the
             Coemiteries
             of
             S.
             
               Peter
               ,
            
             in
             the
             vaticane
             ,
             and
             of
             S.
             
               Paul
               in
               via
               ostiensi
            
             (
             which
             could
             be
             no
             other
             then
             some
             Christian
             Oratories
             )
             whereof
             
               Gaius
            
             speakes
             ,
             
               in
               Euseb.
            
             &
             cals
             
               Tropaea
               Apostolorum
               .
               lib.
            
             2.
             cap.
             24.
             
          
           
             Ab
             Anno
             200.
             ad
             300.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Cyril
             .
             Hier.
             
          
           
             *
             Lib.
             2.
             cap.
             57.
             al.
             61.
             
          
           
             a
             Apol.
             cap.
             16.
             
          
           
             b
             De
             Spect.
             cap.
             25.
             
             Ad
             Vxor
             :
             lib.
             2.
             c.
             9.
             
             De
             coron
             .
             milit
             .
             c.
             3.
             
             De
             velandis
             virginibus
             .
             cap.
             3.
             
             &
             13.
             
          
           
             *
             Ex
             Psal.
             79.
             2.
             
             &
             caeteris
             similibus
             juxta
             LXX
             .
          
           
             Cap.
             49.
             
          
           
             He
             was
             made
             Bishop
             ,
             
               Anno
            
             249.
             lived
             untill
             260.
             
               viz.
               Cypr.
               
            
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ....
          
           
             Wheresoever
             ten
             men
             of
             Israel
             were
             ,
             there
             ought
             to
             be
             built
             a
             Synagogue
             .
             
               Maimon
               .
               in
               Tephilla
               .
               cap.
            
             11.
             
             §.
             1.
             
          
           
             Object
             .
             1.
             
          
           
             Object
             .
             2.
             
          
           
             Institut
             .
             adversus
             Gentes
             .
             lib.
             2.
             cap.
             2.
             
          
           
             
               According
               to
               this
               notion
               of
            
             Templum
             ,
             Tertul
             .
             c.
             15.
             de
             Idololatria
             .
             Si
             Templis
             renunciasti
             ,
             neseceris
             Templum
             janu●●
             tuam
             .
             Et
             de
             corona
             mil.
             Excubabit
             (
             nempe
             )
             Christianus
             )
             pro
             Templis
             quibus
             renunciavit
             ?
             &
             coenabit
             illic
             ubi
             Apostolo
             non
             placet
             ?
             Id
             est
             ,
             in
             Idolaeo
             .
             1
             Cor.
             cap.
             8.
             10.
             
          
           
             a
             So
             with
             
               Tertullian
            
             in
             the
             places
             before
             alledged
             in
             the
             margin
             
               Renunciasse
               Templis
               dicitur
               qui
               Idolis
               .
            
          
           
             b
             S●rabo
             ●●
             .
             15.
             in
             append
             ad
             Herodot
             .
             Theod.
             li.
             5.
             c.
             38.
             
             Yea
             ●e
             
               de
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Nanea
             in
             Elyma
             de
             Perfidis
             .
             1
             Mac.
             6.
             2.
             2
             
             Mac.
             c.
             1.
             ver
             .
             13.
             
          
           
             c
             
               i.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             *
             Liturgiae
             Christianae
             discriptio
             .
          
        
      
    
  

