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.

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 * * Ioseph . Vice . com . de antiquis Missae ritibus . Vol. 3. l. 2. c. 21. 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.

St. AUSTIN is so plain , Quaest. 57. sup. levit . 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 ?

St. BASIL hath the same notion in his Moralia . Reg. xxx . Quòd non oportet * * Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 .

St. 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 * * 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 . 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 remembred by the name of * * Coenacula dicuntur , ad quae ●calis ascenditur . Fest. Inde Ennio Coenacula maxima coeli . 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 . For these traditions , See Adricenius ex Nicephor . &c. and Bede infra , de locis sanct. 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 Ierusalem : 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 which beleeved were to be circumcised or not . And for certain the place of this Coenaculum 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 , Epist. 27. 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 assemblies . 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 . Apud Homerum passim . 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 Coenaculum 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 , Hist. Eccl. lib. 2. cap. 16. 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 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . soli agentes , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sanctae religiosaeque vitae mysteria obeunt : c c N. B. nihilque eò vel cibi , vel potionis , vel aliarum rerum , quae ad corporis usum necessariae sunt , important , d d He meanes the Bookes of the Law , the Prophets , and Psalmes , and like things of sacred use . 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 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 * * He mentions it Hist. Eccl. li. 5. cap. 1. 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 salutations , 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 commonly 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 * * Lib. 7. c. penul . Author constit . Apost. as Philemon himself was afterwards of the neighbouring City Colosse : ) Aquila and Priscilla first at Rome , till Claudius banished them 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 * * 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 . 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 * * Pag. 52. Vid. Graec. 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 . Ab An. 100. ad 200.

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 Christum : quo nihil praestantius est . Omnes velut VNVS , ad TEMPLVM Dei [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] concurrite , quemadmodum ad VNVM Altare , ad VNVM Iesum Christum Pontificem ingeniti Dei . Loe here a Temple with an Altar in it , whither the Magnesians are exhorted to gather themselves together to pray ; To come together in one place , that so they might all joyn together in one common prayer , spirited with one intention , 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 congregation 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 them , they had not only One Altar in one Chur or Dominicum , but one Altar to a Church , taking Chu : for the Company or Corporation 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 & Temple 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. omnium , qui vel in oppidis vel ruri degunt , in eundem 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 constituere 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 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnum 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 which are in Christ : that is , the Doores the women entred in at . For so we may learn from the Compiler of the Apostolicall Constitutions , 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 remember 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 * * Lib. 6. c. 14 al. 21. Vid. Graec. 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 a In Graeco 27. 26. & Li. 6 c. b b In Graeco 12. 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 conceit of his , that the genuine Epistles of Ignatius have been robbed & guelded of much of their contents , to make up more Epistles under new Titles . he excepts only in this Epistle against the salutations at the end thereof ; because there were not so many , or no such a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vid. Epiplaen . Exposit. Fidei cathol. c. 21. De duobus ultimis , Const. Apost. l. 8. cap. 24 , 26. 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 b See Act. 11. 26. Socr. lib. 6. c. 8. Theod. lib. 2. c. 24. 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 Seculum , or thereabouts , there are a a In Tom. 1. Biblioth. Patris edit . Pariscens . ex Archivo Viennensi . extant two short Epistles of PIUS the 1. Bishop of Rome to one Iustus Viennensis ; none of the Decretals ( for they are indeed counterfeit ) but others diverse from them , which no man hath yet , that I know of , proved to be suppositious . In the first whereof there is mention 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 b The word Missa seem●s to have been long used in Italy before it was elsewhere . 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 ) triumphed over the world : Amongst which he mentions 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 , Clem , Alex in Opere , Quis sit ille dives , qui salvetur , Apud Euseb. Hist. Ecc. lib. 3. cap. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whom 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 . 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. 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 . Ab Anno 200. ad 300.

NOW are we arrived at the third Seculum , and the last under the Ethnick and persecuting Emperours : Wherein 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 . Where 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 : Whereas contrariwise , he proveth out of Scripture , the badge and genius of the Religion 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 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cyril . Hier. 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 * * Lib. 2. cap. 57. al. 61. Apostolicall Constitutions , which surely are as ancient as Tertullian Domus sit oblonga , ad Orientem conversa , saith he ; Besides it appeares out of a a Apol. cap. 16. 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 b De Spect. cap. 25. Ad Vxor : lib. 2. c. 9. De coron. milit. c. 3. De velandis virginibus . cap. 3. & 13. 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Ex Psal. 79. 2. & caeteris similibus juxta LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &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 , Cap. 49. 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 populum 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 , He was made Bishop , Anno 249. lived untill 260. viz. Cypr. 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 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ANTIQVIS illis AEDIFICIIS satis amplius loci non haberent ( vel antiquis illis aedificiis haudquaquam amplius contenti ) b 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 , Wheresoever ten men of Israel were , there ought to be built a Synagogue . Maimon . in Tephilla . cap. 11. §. 1. yet had places appropriate for the exercise therof , wheresoever they lived dispersed among 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 .

ANSWER TO THE OBIECTIONS .

I Come now to answer the Objections brought by such as maintain the contrary opinion , Object. 1. 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 , Object. 2. 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 Ararum , & statuarum , Templorumque 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 : Institut. adversus Gentes . lib. 2. cap. 2. 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 Seculum 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 , 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. 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 condition 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 quibusdam 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 a So with Tertullian in the places before alledged in the margin Renunciasse Templis dicitur qui Idolis . 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 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. 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 Temple or Sanctuary : Ergo , by Temples they understand not houses of prayer & religious rites in the generall ; c c i. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , places where Daemons were incloistered by the position of an Idol , or consecrated 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 constantly 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 numinum propudiosis quotidie publicantur in fabulis ( of this their scurrilous dishonouring of their gods upon the Stage he had spoken much before ) Nam nostra quidem scripta , cur ignibus meruerint dari ? cur immaniter CONVENTICVLA dirui ? in quibus * * Liturgiae Christianae discriptio . 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 entertainment , 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 ornatum ECCLESIAE vel ministerium satis prompti paratique sunt : in actibus verò suis , & conversatione propria , obscoenitatibus & 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 figurarum adumbrationibus edocemur , quòd si qui tales sunt in nobis , quorum fides hoc tantummodo habet , ut ad ECCLESIAM veniant , & inclinent caput suum sacerdotibus ( mark here a custome ) officia exhibeant , servos Dei honorent , 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 .