Works, Table of contents 2 – Book 2
THE CONTENTS OF THE SECOND BOOK.
Of Churches.
1 COR. 11. 22.
Have ye not Houses to eat and drink in? [foreign;] or despise ye the Church of God?
pag. 319
The Reverence of God's House.
ECCLES. 5. 1.
Look to thy foot [or feet] when thou comest to the House of God; and be more ready to obey, than to offer the Sacrifice of fools.
pag. 340
The Christian Sacrifice.
MALACHI 1. 11.
From the rising of the Sun even unto the going down of the same, my Name shall be great among the Gentiles; and in every place Incense shall be offered unto my Name, and a pure Offering: for my Name shall be great among the Heathen, saith the Lord of Hosts.
CHAP. I.
The Text a Prophecy of the Christian Sacrifice, according to the judgment of the ancient Fathers in the Second, Third and Fourth Centuries. The difficulty of explaining the Christian Sacrifice: The Reasons of this difficulty. The Method and Order propounded for this Discourse.
pag. 355
CHAP. II.
The Christian Sacrifice defined, and briefly explained. The two parts or double Object of this Sacrifice. What meant by Sacrificium Quod, what by Sacrificium Quo.
pag. 356
CHAP. III.
The words of the Text explained, and applied to the foregoing Definition of the Christian Sacrifice. Incense denotes the rational part of this Sacrifice, Mincha the material part thereof. What meant by Mincha purum. Two Interpretations of the Purity of the Christian Mincha given by the Fathers; a third propounded by the Author.
pag. 357
CHAP. IV.
Six Particulars contained in the Definition of the Christian Sacrifice. The First, viz. That this Christian Service is an Oblation, proved out of Antiquity. How long the Apostles Age lasted, or when it ended. Proofs out of the Epistles of Clemens and Ignatius. foreign and foreign how distinguished in Ignatius. The Christian Service is properly foreign, but improperly foreign according to the strict and prime sense of the word.
pag. 360
CHAP. V.
The Second Particular, That the Christian Sacrifice is an Oblation of Thanksgiving and Prayer, proved from Iustin Martyr, Tertullian, Clemens Alexandr. &c. The Altar, or Holy Table, anciently the place of the publick Prayers of the Church. Prayer, Oblation and Sacrifice promiscuously used by the Fathers when they speak of the Christian Sacrifice. The Conjunction of Prayer and the Eucharist argued from Acts 2. 42. and from Ignatius ad Ephes. The three parts of which the Christian Synaxis consisted.
pag. 362
CHAP. VI.
The Third Particular, That the Christian Sacrifice is an Oblation of Thanksgiving and Prayer through Iesus Christ Commemorated in the Creatures of Bread and Wine. Sacrifices under the Law were Rites to invocate God by. That the Eucharist is a Rite to give thanks and invocate God by, proved from several Testimonies of the Fathers and the Greek Liturgies. A passage out of Mr. Perkins agreeable to this notion. What meant by that usual expression of the Ancients speaking of the Eucharist, [Through Iesus Christ the great High Priest.] By Nomen Dei in Mal. 1. Iustin M. and Irenaeus understood Christ. Why in the Eucharist Prayers were to be directed to God the Father.
pag. 365.
CHAP. VII.
The Fourth particular, That the Commemoration of Christ in the Creatures of Bread and Wine (in the Eucharist) is a Sacrifice, according to the style of the ancient Church. How Sacrifices are distinguished from all other Offerings. A Sacrifice defined. The Universal Custom of mankind to contract or confirm Covenants and Friendship by eating and drinking together: This illustrated from Testimonies of Scripture and humane Authors. Sacrifices were Federal Feasts, wherein God and men did feast together in token of amity and friendship. What was God's Mess or portion in the Sacrifices. The different Laws of Burnt-offerings, Sin-and-Trespass-offerings, and the Peace-offerings. Burnt-offerings had Meat and Drink-offerings annexed to them, and were regularly accompanied with Peace-offerings. That Sacrifices were Feasts of amity between God and men, proved by four Arguments. The reason of these phrases, Secare foedus and Icere foedus. That in those Sacrificial Feasts (and also in the Eucharist) God is to be considered as the Convivator, and Man as the Conviva. This cleared by several passages in this (as also in the following) Chapter.
pag. 369.
CHAP. VIII.
The Fifth Particular, That the Body and Bloud of Christ in the Eucharist was made of Bread and Wine which had first been offered to God, to agnize him the Lord of the Creature. This proved from the Testimonies of Antiquity next to the Apostles times, and from ancient Liturgies; as also from the Fathers arguing from this Oblation of the Creature in the Eucharist to God, that the Father of Christ was the Creator of the world, in confutation of some Hereticks in their days; and lastly from S. Paul's parallel of the Lord's Supper and the Sacrifices of the Gentiles. Two Questions answered. 1. Whence may it appear that our Saviour at the Institution of the Eucharist did first offer the Bread and Wine to God, to agnize him the Lord of the Creature? 2. Is not the celebration of the Eucharist in the Western Churches (whether the Reformed or the Roman) therefore defective, because no such Oblation is there in use?
pag. 372.
CHAP. IX.
The Sixth Particular, That Christ is offered in the Eucharist Commemoratively only, and not otherwise. This Commemorative Sacrifice, or the Commemoration in the Eucharist, explained. That Christ is offered by way of Commemoration only, was the sense of the ancient Church. This proved from ancient Liturgies and Fathers. The Conclusion, containing an elegant description of the Christian Sacrifice out of the History of S. Andrew's Martyrdom.
pag. 376.
EZRA VI. X.
That they may offer Sacrifices of sweet savour unto the God of Heaven, and pray for the life of the King, and of his Sons.
pag. 379.
The Name foreign or Altare anciently given to the Holy Table.
pag. 382.
We will go into his Tabernacle, we will worship towards his Footstool.
pag. 393.
Concio ad Clerum.
Levit. 19. 30.
Sanctuarium meum reveremini.
pag. 398.
CHURCHES, THAT IS, Appropriate Places FOR CHRISTIAN WORSHIP, BOTH IN, AND EVER SINCE THE APOSTLES TIMES.
A Discourse at first more briefly delivered in a Colledge-Chappel, and since enlarged.
BY IOSEPH MEDE B. D. AND Sometime Fellow of Christ's Colledge in CAMBRIDGE.
Concil. Gangrense Anno Christi 325. can. 5. foreign.
REVERENDISSIMO IN CHRISTO PATRI & DOMINO SUO SUMME HONORANDO, DOMINO GUILIELMO DIVINA PROVIDENTIA ARCHIEPISCOPO CANTUARIENSI, METROPOLITANO… TOTIUSQUE 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 REVma Paternitatis ipsius
Cultor & Sacellanus observantissimus I. M.