The Honor of Gods House, Part
The danger of an Altar in the name and uſe, the dignity of it in ſtanding before God, and directions how it ought not to ſtand before Idols.
2. King 16.
THe Altar of Damaſcus removes the Altar of God, Myſterium iniquitatis. Act. 17.18. foreign. 1 Cor. 10.20.22. foreign. 1 Tim. 4.1. foreign. Theſe Texts have all one meaning, and the myſtery is this in the Originall, office and worſhip. Their Originall celebre… viri defuncti, they are the beſt of dead men. Their Office, foreign, Mediators betweene God & men. Their Worſhip. Acts 17. foreign ver. 24. foreign ver. 23. foreign, ibid. foreign. 1 Cor. 10 20. Temples, Altars, Images, Sacrifices. ver. 22. foreign, & foreign are as much as Sacrifice & Altar. St. Paul calls the Athenians foreign, worſhippers of dead Mediators, to which he oppoſeth Chriſt as the living and ſole Mediator of Mankind, which to them was foreign. Act. 17.18. 1 Cor. 8.5, 6. foreign. One Lord to mediate to one God, and many Lords to mediate to many Gods, the two maine myſteries in the world.and the Syrian gods the God of Iſrael. As it is Gods greateſt honour, to have his owne Table or Altar to ſtand before him, 2. King. 16.14. Ezek. 41.22. Rev. 9.13. So is it his greateſt diſhonour to have either ſtand before an Idoll. 2. King. 16.14, 15. Act. 17.23. We will doe our beſt indeavour to deliver you from the danger, by determining the dignity of an Altar before God, where no Idoll intercedes, but God immediately is worſhipped in it, or before it. It is no humane invention to place a Table or Altar immediately before God, as is cleare, Ezech. 41.22. 1. Cor. 10.21. Rev. 9.13. There is no difference betweene the Table of the Lord, and the Table of dead men, but that they in their pictures and perſons come betweene him and us in our worſhip.
Acts 17. well conſidered, will declare the whole myſtery in this forme. Firſt, an Altar, which if it were to a knowne God, and that according to his Will were no ſin, but an exceeding honour done unto him: but there be two things more that make all this moſt abhominable, and like the Altar of Damaſcus. Firſt, a viſible Idoll, called σέβασμα, Act. 17.23. Secondly, an inviſible Diety, called δαιμόνιον v. 18. To ſpeake plainely, there is above the Altar an Image to be worſhipped, and the Soule of a dead man conceived to be in that Image to heare our prayers, receive our offerings, and to mediate for us with Almighty God, theſe two things are the great abhominations that the Scriptures detect, and diſcover unto us, to incite our deteſtation: theſe things wee teach not the people, but take occaſion in our ignorance to wrong God in his worſhip, and ſay, the Table is an Idoll, and we worſhip it; and ſo being ſtarke blind in the great myſtery of iniquity make that an Idoll, which never Pagan, nor Papiſt, nor any man in his right wits ever imagined ſo to be.
The Idoll is either the viſible image above the Altar, or the inviſible and falſe Deity in the image, which to worſhip is Idolatry: but remove theſe two, in which is all the danger, and ſuffer God immediately to come in with the Altar, and then proſtration before it is without danger, becauſe it muſt needs be to God, and no Idoll; except you will make it one, which as yet was never imagined by God or man: And ſhall we be the firſt to find it out, to trouble the Church in a needleſſe diſputation, that none will raiſe, but a meere ignoramus in that which St. Paul 1. Tim. 4.1. calls διδασκαλία… δαιμονίων, interpreted by Epiphanius thus, μύθους τῶν νεκρῶν, fables of the dead, and delivers it in the example of Baal, whoſe ſacrifices and ceremonies the Scriptures determine to be done to the dead. Levit. 19.28. Deut. 14.1. 1. King. 18.28. But I will anſwer to that which they ſuppoſe in ſeverall particulars.
1. Danger; an Altar is ſcandalous in the name.
Ezech. Ezech. 44.16. The Table or Altar ſhews who are neareſt God, and freeſt from Idols. Matth. 5.23, 24. Donum offerre, & ad Altare afferre ſine charitate, non eſt Chriſtia…um, impium eſt accedere ad merſ…m Domini ſine fraterna c…aritate. Ergo corſilium Chriſti eſt generale et quod vis Altare ſignifieat, ſive I…daeorum, five Gentium.41.22. This Altar is the Table before the Lord. Mal. 1.7. You have polluted mine Altar, in that you ſay my Table is contemptible. ver. 12. The Table of the Lord is polluted. Both places ſhew that the Holy Ghoſt is not ſo curious, as theſe men are captious; to call an Altar a Table, and a Table an Altar; and for ought I know, in alluſion to our times, we have an Altar of Incenſe, Rev. 18.3 and of that ſpeaks Ezechi. and compared with Exod. 30.2. it exceeds the Legall Altar a Cubit in the hight, and a cub… in the length. This Prophet miſtakes not his meaſure, but ſhews the myſtery and meaning to be in the times of the augmentation of grace, and ſo Malachy applies it to the Gentiles, Mal. 1.11.
It would be obſerved that of the two Altars, the Altar of prayers is applyed to vsus, Rev. 18.3. and it is that at which Chriſt ſtands, foreign, He ſtood by the Altar; that muſt be by the ſence that ſome give, At himſelfe, Rev. 9.13. foreign, The Altar before God: That is, if we beleeve our former Expoſitors, God before God. If this Expoſition diſpleaſe, as it muſt, then take and try this of mine, Act. 2.42. Breaking of bread and prayers, are joyned together; where wee breake bread, and pray, there Chriſt Jeſus ſtands, that is, by his holy Table, or Altar; where we doe both, and may doe them without offence to any that will not be willfull in wayes by themſelves.
An Expoſition of τὸ ἱερὸν, and κατ' ὀῖκον, Acts 2.46.
IT is neceſſary we expound the good example of the firſt Chriſtians; and becauſe we ſpeake ſo much of their Altar, it would be knowne where it firſt ſtood, and in what manner it was placed. Acts 2.46. tells us of the Temple, or holy place frequented by Chriſtians: but there their Altar would not be admitted, or their breaking of bread permitted. Now it was neceſſary that Chriſtians ſhould receive the Lords Supper, and breake their Sacramentall bread with holy prayers and ſervices meet for ſuch a Myſtery: where this was done, the ſame Text teacheth, that it was κατ' ὀῖκον, Secundùm domum, which phraſe well underſtood will helpe much to know what holy places Chriſtians held beſide the Temple.
Rom. 16.5. 1. Cor. 16.19. Coloſ 4.15. Philem. ver. 2. Ἐκκλησία κατ' ὀῖκον, its the locall deſcription of the Church, and all laid together, makes us underſtand the reaſon why bread muſt be broken out of the Temple, when the Chriſtians were dayly in it ſerving God. No man needs to doubt of it, that it was becauſe the Temple received no ſuch ſacrifice as Chriſtians were bound to offer, nor ſuch an Altar or Table as ſerved for that uſe. And here we muſt inquire, whether the place were common, or conſecrate; Saint Paul reſolves us, 1. Cor. 11.20, 21, 22. When ye come together therefore into one place, this is not to eate the Lords Supper, &c. Have yee not houſes for common eating and drinking, &c. Deſpiſe yee the Church of God? A man may deſpiſe the place as well as the people, and by irreverence ſhame himſelfe as well as others in his behaviour. Women, when they worſhip, muſt remember that where they worſhip, the Angels give their attendance, and for prefenceſake muſt preſent themſelves in a ſeemely manner.
Seeing it muſt be κατ' ὀῖκον, that cannot be …ν τῷ ἱερῶ, I would demand whether in ſo holy a ſervice, as receiving the holy Sacrament, that which is κατ' ὀῖκον, ought not to be ῶ̔ς …ν τῷ ἱερῶ, that what is done at any houſe in this kind, ought it not to be done as in a ſacred place? My reſolution is, it muſt; and that Board where wee receiue ſo holy a Sacrament, and that place where ſo holy a Board doth ſtand, ought to have no other imployment.
The firſt Chriſtian Church amongſt the Gentiles was in Ceſarea, and began in Cornelius the Captaines houſe, and had that good ſucceſſe, that when St. Paul landed there, Acts 18.22. hee found the Church aſſembled in an upper roome; not as Beza makes bold to interprete, Ho… came downe to Ceſarea, and went up to Ieruſalem, &c. but foreign, is. He aſcended, and ſaluted the Church in Ceſar…a. When Iudea was the Inquiſition-houſe to perſecute Chriſtians, Ceſarea was their Sanctuary to deliver them. A good Cornelius converted, is a Captaine to Chriſtians, and commands them peace where he hath power to rule. At Epheſus St. Paul procures the Schoole of Tyrannus, Acts 19.9, 10. and for the ſpace of two yeeres makes it his chaire of Doctrine, and place of Gods ſervice. Tyranuus to me is no Schoole-maſter to teach prophane Arts, where St. Paul teacheth Divinity; foreign. Tyrannus was the Doner or giver of the place, which being void, is peaceably poſſeſſed of Chriſtians for holy uſes.
Acts 28.20.30, 31. St. Pauls hired houſe was an holy place for the Word and Sacraments. Rom. 16.5. Aquila and Priſcilla at Rome hire their houſe, and fit the faireſt roome for the Church, foreign. Being baniſhed from Rome, Acts 18.2. they are left of St. Paul at Epheſus, where they doe the like, 1. Cor. 16.19. Nymphas does the like at Laodicea, Coloſ. 4.15. and ſo does Philemon ver. 2. For the Coloſſians, and Archippus their Paſtor lives in his houſe. It is ſaid of Gaius, Rom. 16.23. that he was Hoſpes ſancti Pauli, & totius Eccleſiae, That hee found St. Paul and the whole Church houſe and hatbour. I hope all this will yeeld ſome helpe to explaine what is meant by meeting, foreign, a holy convention of the Saints to celebrate the holy Sacrament, and ſet a part both place and Table for ſo holy an uſe.
Our Saviour, Mar. 14.15. Luk. 22.12. ſhewes foure things in the place where he ſupped before his death: Firſt, foreign, a place elevated from the earth, and it is Saint Na…ianz…ns note, that the very place teacheth us with what thoughts we ought to come to the holy Sacrament. Secondly, foreign, great and ſpacious for uſe and ſervice. Thirdly, foreign, trimmed and beautified. Fourthly, foreign, furniſhed and prepared with all neceſſary Vtenſils, &c. Such places had Chriſtians; and as they neglected not the foreign, whiles they might enjoy it: ſo it pleaſed God in the end to give them foreign, ſtately Temples to ſerve God in, and therein Conſtantine, like another Salomon, was appointed of God to enlarge the ſtraitned limits of poore perſecuted Chriſtians. I will adde to their breaking of bread that which alſo went with it, their breaking of bread to the brethren. 1. Cor. 16.1, 2. Phil. 4.18. Hebr. 13.16. Thus did Chriſtians converſe and come together in the primative times, and did all things with gladneſſe and ſingleneſſe of heart. Would God their patterne of piety might paſſe in our dayes, and that foreign, with one accord in the Temple God were worſhipped of us: But alas, we muſt doe it foreign, when nothing foreeth us thereunto. Our Temples are open, Tables prepared, and we fling away, and fly to Conventicles, where I hope to ſhew, nothing can be done lawfully by thoſe that leave us.
1. Cor. 10.18.21.
Our ſecond proofe is the New Teſtament, and it lyes in comparing Altar with Altar, and Table with Table; for ſo the Apoſtle compares them to the Corinthians. As for example, the Altar of the Iewes with the Table of Chriſtians, and the Table of Chriſtians, with the Table or Altar of Pagans. Iſrael after the fleſh eates the Sacrifices of fleſh, and are partakers of the Altar that receives them: ſo are Chriſtians that eate one bread, partakers of that Altar where they receive it: And ſo he expreſſeth it ver. 21. Partakers of the Lords Table: but you will ſay the phraſes are not equipollent, becauſe the Apoſtle doth not ſo uſe them. I anſwer, they are; for the Table of Damons, or dead men is an Altar, as all know, and if I may expound a Pagan Table an Altar, why not a Chriſtian Table an Altar?
Will you have it yet more full and plaine? Iewes and Pagans have Tables and Altars, ſo have Chriſtians; they are partakers of their Altars, ſo are Chriſtians; their participation is by eating, ſo is theirs, their eating is Sacramentall or fedorall in the Rites of their Religion, ſo is that of Chriſtians; and in this ſence wee are allowed to make our Covenant. Pſal. 50.5. Call my Saints that have made a Covenant with me by ſacrifices, which is the fedorall Rite of all Nations; and ſuch is the Sacrament: 1. Cor. 11.25. The Cup is the New Teſtament in my blood, that is a fedorall Rite of my Covenant with you. Sacrifice or Sacrament, Table or Altar is all one to the Apoſtle, ſo our communion be correſpon…ent thereunto.
The place to the Hebrews is of the ſame ſtampe, comparing Altar with Altar, and participation with participation: We Chriſtians have an Altar as well as the lewes, wee are partakers of it as well as they, and that by eating which is fedorall and Sacramentall. We deſire not to exclude Chriſt from the Altar, as ſome exclude the Altar from him, more to ſatisfie their owne fancy, than follow the truth.
Ignat Epiſt. ad Philad.
His Teſtimony is full in three things: Firſt for the Sacrament in plenary words aSacramentū. foreign.. Secondly, for the Altar diſtinctly expreſſed bAltare. foreign.. Thirdly, for the Preiſthood fully delivered cSacerdotiū. foreign.. To ſay the Altar is Chriſt, is firſt a vaine repetition: Secondly, an impoſſible imagination: for to Chriſt the Altar there needs no Preiſthood, or practice of man, Hebr. 8.2. & 9.11. No humane hands have to doe with this Altar, but the Lord himſelfe; who as he is the Sacrifice and Altar, ſo he is the Preiſt to himſelfe.
If any object that one Altar to the whole Church muſt needs be Chriſt, ſeeing in the other ſence wee have many according to the multiude of Churches. I anſwer by the words following, a… he underſtands one Biſhop in the place with Presbyters and Deacons, ſo one Church under that government. There is not one univerſall Biſhop to all the world, as Papiſts would have it, and would tryumph in ſuch a teſtimony to advance their Pope. But we underſtand the Father of ſuch a Biſhop, as with Presbyters and Deacons, was appointed to governe the Churches within their owne Iuriſdiction.
Col. 4.12, 13. Philem. ver. 2. mention Epaphras Archippus and Philemon, for the Church of Coloſſe, which had but one Altar or Table for their Communion. The like may be ſaid of Laodicea and Hierapolis, which ſeeme likewiſe to be under the care of Epaphras, and enjoyed but one Table for their Sacrament, as was fit and meet for every congregation. And here we have a double teſtimony of an happy union, ſtrongly confirming the Churches in the ſole interceſſion and mediation of Ieſus Chriſt. For wee profeſſe by one Alta, that we have one Mediator; and the profeſſion of many Altars in one Church dedicated to Saints and Angels, is an argument of Idolatry.
The ſecond danger is the introduction of a Sacrifice, and the deſtruction of a Sacrament.
To this we ſatisfie in two things: Firſt, every Altar induceth not a ſacrifice, as is plaine; Ioſh. 22.23.26. Wee have not built this Altar to turne from following the Lord, or to offer thereon burnt offerings, or meate offerings, or peace-offerings, or any facrifice, but to be a witneſſe, teſtimony, or memoriall, &c. Origen in Lev. Hom. 5. ſecundum literam non inſtauramus ſacrificia, We according to the letter reſtore no ſacrifice, but reſt ſatisfied with the memoriall of one ſacrifice once ſacrificed for us. Secondly, every ſacrifice deſtroyes not the Sacrament; and in this I had rather heare my Ancients ſpeake, than ſpend more words of my owne. St. Aug. l. 10. de Civit. D…i. cap. 5. Sacrificium quia ſignum veri ſacrifieij. lib. 10. ſent…nt. proſper ſacrificium eſt ſignificante myſterio Epiſt. 23. ſ…u Fulgent. lib. ad Petr. Diaconum commemoratio ſacrificij, memoria, &c. St. Chryſoſt. in epist. ad Hebr. Hom. 17. S…. Aug. Epiſt. 59. St. Paul tells us of the ſacrifice of the Goſpell, Rom. 15.16. and our Church in the like ſence of the ſacrifice profeſſed in the Sacrament. Here we offer and preſent unto thee O Lord, our ſelves, our ſoules, and bodies, to be a reaſonable, holy, and living ſacrifice unto thee. As in the Goſpell, ſo in the Sacrament of the Goſpell we offer up our ſelves. 1. Cor. 5.7. Chriſt our Paſſeover is ſlaine for us, therefore let us keepe the Feaſt with ſacrifices of ſincerity and truth: And becauſe all our actions may be called foreign, thoſe ſacred and Sacramentall Actions of Sanctification, Diſtribution, and Participation at the holy Table may much more be ſo named. The firſt cannot be without prayer, and prayer runnes along with every action: It's before, in, and after our receiving, and our booke of common prayers adds further Our ſacrifice of praiſe and thankeſgiving; and ſo doth David, Pſal. 50.14. To all which if we adde Davids other ſacrifice, we have all ſacrifices Pſal. 51.17. that may be required.
The third danger of Tranſubſtantiation and Adoration.
It were to be wondred if the Church of England ſhould article againſt it ſelfe, and teach us that which it ſo plainely condemneth; read but the Articles of our Church, and be reſolved, we muſt renounce them before we can beleeve Tranſubſtantiation, or admit adoration of the Hoſt. Cornelius de lapide hath a ſtrange ſaying, and I thinke him more ſtupid than a ſtone that will beleeve it. In Iſai. c. 7.14. Per verba conſecrationis verè & realiter uti tranſubſtantiatur panis, ita producitur, & quaſi generatur in altari adeo potenter & efficaciter, ut ſi Chriſtus necdum eſſet incarnatus, per haec verba, Hoc eſt corpus meum, incarnaretur corpuſ que humanum aſſumeret, uti graves Theologi d…cent, Sacerd…s eſt quaſi virgo Deipera.
The dignity of Gods houſe.
HAving freed you from the danger, let me now deliver unto you the dignity of Gods houſe, for majeſty, for mercy, forbeauty, for delight, for order, and happy unity. The firſt place that ever God called his people unto was Mount Sinai, called his Sanctuary, Pſal. 68.17. a place of majeſty and terrour. In the Tabernacle more mildneſſe and mercy was ſhewed: God deſcending comes downe to them (as it were) in an ambulatory Sanctuary, and walkes as a friend in the midſt of them. From a Tabernacle he brings them to a ſtately Temple, and requires to be ſerved in it in the beauty of holineſſe.
It's the very Garden of pleaſure and plenty. Cant. 6.2.
Hinc frutices ſurgunt, nitidè & cum floribus herbae,
Balſama cum Caſia, Thus, Myrrha que Nardus, Amomum,
Narciſſus, Viola, & nimium Roſa plena pudoris:
Acorus, Hyſſopuſ que , Althaea lavandula, Caltha,
Et cum Lactucis, Cariophila Zinziber, illine
Ambroſia, & Bacca ſemper frondentis Acanthi;
Rutha que Serpillum que , & ſuave rubens Hyacinthus, &c.
A very Heaven upon earth, Rev. 12.1.
Hinc nitet Arctophilax, oſtentans fulgidus urſas
Praeluſtres, fulgent hic lactea ſidera Cigni,
Pegaſus, Andromede, Cepheuſ que , & Caſſiopaa,
Orion que ingens toto reſplendet Olympo.
Indo Cants rutilans, ſtellata que cernitur Argo;
Aſt Argo in ſummâ mieat inclyta ſtella Canopi;
Syrius at que ardens, ſic lucida ſtella Leonis;
Hic nelcat alma Venus, Mars, Jupiter, Heſperas, Hermes, &c.
A City compact together. Pſal. 122.3.
foreign. In vestra urbe habitat Eunomia, pulchra legum moderatio, ejuſ que ſorores Justitia inviolabilis, fundamentum civitatum, & pax concors conſervatrices opum, auriae filiae Themidis conſili… valentis, ſtudentes arcere omnem petulantiam, quae faſtus temeraria mater eſt.
The firſt rule or direction from St. Paul, Acts 17.23. concerning Altars and Images.
It is cleare by Celſus, that Images were made as monuments of the dead: No man, (ſaith Celſus) except he bee a very childe, does thinke Images to be Gods, but their ſignes, ſymbols, and monuments; and being preſſed with the authority of Heraclitus, the Epheſian Philoſopher, that men did conferre with Images, as if they did talke with their houſes. To this he thinks his anſwer is ſufficient: yet Clemmens Alexandrinus the maſter, and Origen the ſcholler, replyed as unſatisfied, Protrept. ad Gent. page 25. Graecolat. contr. Colſ. l. 7, p. 373, 384. prodigioſi ſunt qui lapides adorant, they are Monſters which make Philoſophicall diſcourſes of a true God, and yet worſhip ſtocks and ſtones; how wiſe ſo e're they ſeeme to bee in their owne way, Rom. 1.22. foreign, they became ſtarke mad. It is impoſſible, ſaies Origen, that one ſhould know God and pray to Images. Iohn. 4.22. Yee worſhip yee know not what: that is, not God as a Spirit, which is the truth; but God as a body, which is a lye. Hab. 2.18, 19, 20. they muſt needes teach men lies of God; and therefore hee does not onelyonly forbid them, Exod. 20.4. but ſhewes by his example, that hee that beſt knew himſelfe, never taught his people by pictures to conceive him Deut. 4 12.15. Saint Paul laies open all the Pagan myſtery thus: Firſt an Altar, and that ſtood before an Image: the Image was dedicated to a dead man, and the dead man was a mediator to the never dying Diety, foreign. It is certaine by Celſus, that Pagans held dead men for inferior Gods, and that they were to the moſt ſupreame God, as Satrapae & magnates Principum, as the Peeres and nobles of Princes. St. Paul cuts off all this in theſe words, foreign. That unknowne God which you ignorantly worſhip in Temples, Altars, Images, and the Dead, him I ſhew unto you. It is your ignorance to conceive it neceſſary for God to have ſuch a habitation, and adoration as you imagine for him, by ſacring of Temples, Altars, and I mages; you ſuppoſe to catch dead mens ſoules, and tye them to your Temples, and having made bodies for thoſe ſoules, you doubt not to call ſuch Images, ſancta animalia, holy living things inſpired to doe you good. Upon this ground Origen, Minutius-Felix, Arnobius, and Lactantius, ſaid, that Chriſtians neither had, nor ought to have Temples, Altars, Images, or Sacrifices, as if God could not be worſhipped without them, neither was their religion inſenſible, and inexplicable, becauſe they wanted ſuch meanes, non occultamus quod colimus, wee hide not what we worſhip, or have an inviſible faith, or communion within our ſelves; for we profeſſe openly, both what we worſhip, and how we ought to worſhip him, though it be not in your way, which were wickedneſſe and impiety to Ieſus Chriſt; yet had they Temples and Altars for their Saviour, and St. Iohn uſeth both words, Rev. 11.1. and 14.17.18. and 16.7. in which both Angels and men doe him ſervice; for the very Angels are ſaid to come out of his Temple and Sanctuary, where his people worſhip him: and as of old the Tabernacle and Temple were called his pallace and throne, eſpecially where the Arke ſtood; ſo now in the New Teſtament his Temple is called foreign, Gods Baſilica, eſpecially the place where the Altar ſtands. St. Ignatius uſeth both words, and tells us, how the people did συντρέχειν flocke to the Temple and Altar of Ieſus Chriſt.
Me thinks we ſhould take from him good direction to ſee manifeſt difference betweene Chriſtianity and Pagan Idolatry. We come to our Temples, not as impious Pagans to tye God to them, we have no βωμὸς before an Image, but a foreign, or Altar, rightly named before Chriſt Ieſus. This is all we profeſſe, and ſay with the Prophet Ezek. 48.35. Iehovah Shamma, the Lord is there, & not the Lord is this, and upon his Altar and Temple, wee write as in Zach. 14.20, 21. Holineſſe to the Lord. Princes have their Armes and Inſcriptions upon their Chariots, which are not Images of their perſons, but enſignes of their honour God keepe from us σεβάσματα and δαιμόνια, Dead men and their pictures to be worſhipped: and bleſſed be God we have publicke teſtimony by burning their books that maintaine ſuch evills: that wee deteſt their doctrine and practice in this kinde.
The ſecond rule of St. Auguſt. in Pſal. 113, Concerning Images and inſtruments in Gods Worſhip.
The Gentiles worſhip that, which they themſelves have made of gold and ſilver. But we alſo have divers inſtruments made of the ſame matter and mettall: For the celebration of the Sacraments, which being conſecrated by this very Miniſtry, are called holy, in honour of him, who for our ſalvation is honoured thereby. And theſe Inſtruments and Veſſels, what are they elſe but the worke of mens hands? Yet have they any mouth, and will not ſpeake? have they eyes, and will not ſee? do we ſupplicate to theſe, becauſe by theſe we ſupplicate to God? that is the greateſt cauſe of this mad impiety, that the forme, like unto one living, which maketh it to be ſupplicated unto, doth more prevaile in the affections of miſerable men, than that it is manifeſt it doth not live at all, that it ought to bee contemned by him who is indeed living; for Images prevaile more to bow downe the unhappy ſoule, in that they have a mouth, they have eyes, they have eares, they have noſtrills, they have hands, they have feet: then correct it, that they wil not ſpeake, they will not ſee, they will not heare, they will not ſmell, they will not handle, they will not walke. Images what they ſeeme to bee, that they are not, and what they are indeede, that they ſeeme not to bee, and ſo bring the ſimple into a double deceite; but inſtruments ſerve truely to the purpoſes, the Church hath appoynted them, and for the ends, the holy Scripture alloweth, in order, decency, and edification.
The third rule is from St. Iohn in a neceſſary duty, and decent Ceremony.
To worſhip the Lambe is without diſpenſation, and proſtration before him admits no prohibition; we periſh if we doe it not. Pſal 2.12. But the Ceremony before the Throne, Rev. 4.10. and 7.11. is left us by the example of Elders and Angels: the manner whereof wee know not exactly, and therefore it is wholly left to the Church to preſcribe the forme. St. Gregor. ſayes, in unitate fidei diverſa eſt conſuetude, and St. Aug. more fully Epiſt. 118. ad Januar. cap. 22. in his nulla melior diſciplina prudenti Chriſtiane quam ut eo modo agat, quo agit Eccleſia ad quamcun que devenerit: quod enim nec contra fidom, nec contra bonos mores iniungitur, indifferenter eſt habendum. Churches cuſtomes ſhall command me where I ſee they corrupt neither a true faith, nor my duty to God.
I ſhall alwayes wiſh with St. Auguſtine, that Churches Ceremonies may have theſe conditions: Firſt, that they be Numere pauciſſimae. Secondly, Obſervatione facillimae. Thirdly, Significatione utiliſſimae. I confeſſe, they that can beare none, complaine of all Ceremonies as too many. Our wiſdome muſt be, to let them judge, that know better what is good for us than we our ſelves. Study to be as pure as you pleaſe, ſo you be peaceable; and let that property, Iames 3.17. take ſpeciall place in you, ἐυπειθ…ς, eaſie to be counſelled, when you cannot counſell your ſelves; and rather yeeld to the Church, than theſe heates of humours, that like an aguiſh diſtemper, will ſuffer you to reliſh nothing. I am reſolved the Scripture will lead no man into an errour, though it may ſeeme to follow it by force: finde but the opinion, and the ſame fancy that found it, hath Scripture to confirme it. Every man ſeekes to eſtabliſh Non quae vera, ſed quae ſuae eſt opinio; and wee ſtand in the Church like Cato and Scipio in the Senate, with mihi videtur, & mihi non videtur; and all comes to that end, as a Father complaines, Inter licet noſtrum, & non licet veſtrum nutant & remigant animae Chriſtianorum. God ſtay theſe ſtaggers: It's pitty we ſhould ſtumble upon an Altar, and raiſe an altercation about that, which ſhould be the onelyonly argument of our reconciliation.
Our Ancients in imitation of our bleſſed Saviour, and his Evangelicall counſell, Matth. 5.23, 24. proclaimed by the Church-deacons, foreign, Let no man have ought againſt another, but be reconciled, and at peace, before he preſume to come to Gods Altar. It cannot be any cuſtome or Law amongſt the Iewes, ſeeing Ezech. 46.10. the very Prince is commanded to come and goe with the people. And Luke tells us, the people waited for the Prieſts diſmiſſion. Luk. 1.21. And we find no tradition of the Elders to urge ſuch a Law as our Saviour inforceth to be followed by his Diſciples. It is moſt Evangelicall, and a degree above Phariſaicall righteouſneſſe, to ſeeke ſuch peace as he preached in the Mountaine, and ſurely not without an eye to our Chriſtian Altar, though it may ſeeme ſomewhat to anticipate the inſtitution of his heavenly Supper. Would God our comming to one Table, or Altar, might end our ſtrife, and lay aſide a verball contention, to make us reall in that which is materiall, and it ſhall be all our deſire yet further to diſcover the ſame unto you. It is not to be wondred at, that wee read ſo often in Authours ſtraines to our owne ſenſes, and every man is willing to force a Teſtimony to his owne minde. I ſhall wiſh no more than to take my Authour in his owne words, and never uſe corrections that may prove corruptions, His cenſure of Ignatius.as Vedelius in foreign, reads foreign, the Senate of ſacrifices, the Senate of Saints, as more willing to advance the congregation, than the Prieſthood. I hope to bring no Author to my ſelfe, but my ſelfe to them, and leave the evidence to the judicious Reader.
GODS HOVSE AND GODS HONOVR.
GEN. 28.17. How dreadfull is this place, this is no other but the Houſe of God, and this is the gate of Heaven.
GEN. 35.7. And he built there an Altar and called the place El-Beth-El: nothing but Majeſtie inhabits Gods Houſe, and teacheth us to give him honour in it.