Againe , in his De exhortatione castitatis , c. 10 ▪ endeavouring to prove ( though erroneously ) that a soule conscious of the act of the mariage bed , could not be fit for the duties of prayer and devotion , he speakes thus ; Si spiritus reus apud se sit , & conscientia erubescit , quomodo audebit orationem dicere ad Altare ?

These two places shew , that in Tertullians time , as the name sacrifice was used for the Eucharist ; so was that of ALTAR for the HOLY TABLE : Besides that , the prayers of the Church used there to be offered up unto God .

Within 50. yeares after Tertullian lived St Cyprian , Cyprian An. 250. B P of the same Church , where Tertullian was Presbyter : To whom this language was so familiar , that I have observed it ten times at least in his Epistles onely : but whether he ever useth the name TABLE , I know not . I will recite onely 5. or 6. of the most pregnant and evident places , and not easie to be eluded .

And first , that in his XLII . Epist. or 2 , Ad Cornelium ; where , to shew , that he favoured his part against Novatianus , at the beginning , though he was not fully enformed then of the lawfulnesse of his election ; he relates , That , having read his letters in the Church assembly , he refused to publish those Libellous criminations against him , which Novatianus had sent by his messengers to be there read . Honoris ( saith hee , ) communis memores , & gravitatis sacerdotalis ac sanctitatis respectum tenentes , ea quae ex diverso in librum ad nos transmissum congesta fuerant , acerbationibus criminosis , respuimus ; considerantes pariter & ponderantes , quòd in tanto fratrum , religiosoque conventu , considentibus Dei sacerdotibus , & ALTARI POSITO , nec legi debeant , nec audiri ? T is a description or periphrasis of an Ecclesiasticall assembly , or , as he calls it , religiosus conventus .

Likewise in his LV. Epist. where declaming against some lapsed Christians , who in time of persecution having sacrificed unto Idols , were yet so proud and insolent , as to endeavour by threats and violence to be received again into the Church , without undergoing publique penance , and the satisfaction accustomed ; he speakes on this manner : If such insolency as this be tolerated , and those who sacrifice unto Idols , once come to be received againe into the Church , without due satisfaction ; Quid superest , quàm ut Ecclesia Capitolio cedat , & recedentibus sacerdotibus , ac Domini nostri ALTARE removentibus , in Cleri nostri sacrum venerandumque CONSESSUM * * Consessus here notes the place as in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( i. e. in Presbyterium , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) simulachra atque Idola cum ARIS suis transeant ?

Againe , in his LXIV . Ep. against one Fortunatianus a Bishop , who having lapsed in the time of persecution , would neverthelesse returne to the office of a Bishop , hee hath these words : Cum debeat satisfacere & ad Dominum exorandum diebus ac noctibus , lachrymis & orationibus & precibus incumbere ; audet sibi adhuc sacerdotium , quod prodidit , vindicare , quasi post ARAS Diaboli accedere ad ALTARE Dei fas sit . And in the same Ep. Ne tales ad ALTARIS impiamenta & contagia fratrum denuo redeant , omnibus viribus excubandum est . In these two last places note , 1. The name ALTAR used for the HOLY TABLE . 2. That those Fathers , when they would distinguish betweene the ALTAR of the true God , and the ALTARS of Idols , doe usually call the one ARA , and the other ALTARE ; of which more hereafter .

A fourth testimony is to be found in his LXX . Epist. ad Ianuar. & caeteros , where to prove that Heretikes cannot give true Baptisme , he reasons thus ; Porro autem ( saith he ) Eucharistia , & , unde Baptizati unguntur , oleum , in ALTARI sanctificatur . Sanctificare autem non potuit olei creaturam , qui nec ALTARE habuit nec Ecclesiam . Vnde nec unctio spiritalis apud Haereticos potest esse , quando constet , oleum sanctificari , & Eucharistiam fieri apud illos omnino non posse .

A fift testimony of this use of speech we may have in his LXIII . Epist. Ad Caecilium , where he saith , Sed & per Salomonem Spiritus sanctus typum Dominici sacrificii ante praemonstrat , immolatae hostiae , & panis & vini ; sed & ALTARIS , & Apostolorum faciens mentionem . Sapientia , inquit , aedificavit sibi domum , & subdidit columnas septem , mactavit suas hostias , miscuit in cratera vinum suum , & paravit mensam suam , & misit servos suos , convocans cum excelsa praedicatione ad crateram , dicens , &c.

A like passage whereto is to be found also in his Testimoniorum adversus Iudaeos , Lib. 2. c. 2. Quod sapientia Dei Christus , & de Sacramento incarnationis ejus , & passionis & calicis , & ALTARIS , & Apostolorum qui missi praedicaverunt [ Testimonium extat ] apud Salomonem in paroemiis : Sapientia aedificavit sibi domum , & subdidit columnas septem , mactavit hostias suas , miscuit in cratera vinum suum , & paravit suam mensam , &c.

By which two passages it appeares , that the name Altar was so familiarly and ordinarily used of the Holy Table in his time , that he interprets Solomons * * As Athanasius likewise doth D●spu● . c●nt . Ar●ium in Con. Nic. p. 30. To. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( inquit ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mensa by that name , tanquam per notius , as by the better knowne . Otherwise what need he have expounded Solomons mensa by Altare Christi ? Mensa Christi would have served the turne . I have deduced these testimonies of Cyprian the more at large , because of those objections wont to be alledged out of Arnobius to the contrary , who notwithstanding lived 50. yeares after him . And out of Lactantius , who being Tutor to Constantines son Crispus , was yonger then he .

Not long after Cyprian , Zeno Veronensis An. 260. about the yeare 260. lived Zeno Veronensis , as appeares by himself in his book De Continentiâ . Casaubon calls him Scriptor vetustissimus & elegantissimus . This Author in the 9. of his Paschal Sermons Ad Neophytos , Invitatione ad Fontem tertia , sayes of the Church , then a child-bearing mother unto God of many sons by Baptisme , that shee broughe forth farre cleaner children , than a naturall Mother useth to doe , being her selfe non faetidis cunis , sed suave redolentibus SACRI ALTARIS faeliciter enutrita cancellis . Here it is not onely ALTARE , but ALTARIS cancelli , the septs whereby it was separated from the rest of the Church , or place of sacred assembly .

And for the dayes of Constantine ( whose raigne began some 50. Euseb. yeares after ) Eusebius hath left us a copy of a panegyrick Oration made at the dedication of a sumptuous and magnificent Church at Tyre : the structure & garnishing whereof the Panegyrist describing at large , and amongst the rest , the seats erected in the Sacrarium or Quire , for the honour ( as he speaks ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Prelacy , and Priestly Order , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & sacrosancto ALTARI in medio collocato ; ista rursus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ut à multitudinis accessu prohiberentur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reticulati operis cancellis ex ligno fabricatis circundedit , adeò ad summum solertis artificii elaboratis , ut mirabile intuentibus praebeat spectaculum . Loe here againe , ALTARE , and cancelli ejus .

But the same Eusebius in his booke De laudibus Constantini , versus finem , hath a more full passage , and which shewes this language to have beene at that time common and usuall . For there , magnifying and setting forth the stupendious and unparalleled power of Christ our Lord and Saviour , testified abundantly by that wonderfull & never before exemplified change , which he had then wrought in the world ; amongst other instances he hath this passage ; Quis alius , solo Servatore nostro excepto , coêpulonibus suis incruenta & rationalia sacrificia precibus & arcanâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peragenda , tradidit ? Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quorum causâ tum ALTARIA in toto terrarum orbe constituta sunt , tum Ecclesiarum dedicationes factae : solique omnium moderatori Deo , divina sacrificiorum , sola mente & ratione obeun●orum , ministeria ab omnibus gentibus exhibita ; sacrificia verò sanguine , cruore , & fumo peragisolita — vi quadam occulta & invisibili , deleta & extincta sunt . Loe here ALTARIA in toto terrarum orbe constituta , for the offering of the Christian sacrifice .

Where I thought not good to omit , In Demon adv. Iudaeos & Gent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Edit. Sa●il . Tom. 6. p. 635. that what Eusebius speakes here of the world in generall , St Chrysostome affirms in particular of our British Ilands ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The British Ilands , which lie out of this sea , and are in the Ocean it selfe , have felt the power of the Word : for even there also Churches and ALTARS are erected .

But before I make further answer to this exception , I would know , to what end it is made , and what advantage the Authors thereof doe hope to gaine by it . For the reason , I think why the name ALTAR is so much scrupled at , is , because it is thought to imply sacrifice . But Iustin Martyr and Irenaeus are well enough knowne , to call the Eucharist both an oblation and sacrifice : yea the latter to dwell upon that theme . What gaine is there then , that the name ALTAR is not to be found in those works of theirs , which remaine , if that of oblation and sacrifice ( for which the name of ALTAR is disliked ) be ? Besides , what likelihood , that those who conceived of the Eucharist under the notion of a Sacrifice , should not call the place thereof , as well as their Successors did , ΘΥΣΙΑΣΤΗ'ΡΙΟΝ ?

Secondly , I would know of the Authors & users of this exception , whether in those Writers and Fathers before the 200. yeare after Christ , which they acknowledged for genuine , the name of TABLE be to be found , or not , given to that , whereon the holy Eucharist was celebrated . If it be not , then this exception of 200. yeares after Christ , ( which yet is but 100. after the Apostles ) makes no more against the one , than the other , if neither be to be found in the works extant of the Fathers , which then lived For by this it will appear , they had no occasion to mention this sacred BOARD either by one name or other in those works of theirs which are left unto us . Now for my part , though I have with diligence sought to informe my selfe herein , yet hitherto it hath never been my hap to finde the Name of TABLE in any of them more then of ALTAR . I have enquired of others , and yet they have not shewed it mee . And therefore till I see it , I will beleeve it cannot be shewne .

But perhaps you will say , What matters it , whether the Fathers , we speake of , have it , or not , if the Scripture hath ? For doth not Saint Paul say , You cannot be partakers of the Table of the Lord , and of the Table of Devils ? T is true . There is this only place to be alledged to that purpose : I know no other . And yet this too , if the judgement of some of our owne Expositors be taken , is not sufficient to prove it neither . For Table here might signifie , not the instrument or seat , but the Epulum , or meat it self ; it being the use of all Languages ( I am sure of those learned ones ) to expresse dyet by Table ; yea whether it be set thereon , or not . And the matter of the Apostles discourse seemes to require this sense : For he speaks of Idolothyta , or meats sacrificed to Idols . And not to be out-vyed with Antiquity , I could likewise ( as some doe ) parallel this place for TABLE , with another , of a much like nature , for the name ALTAR ; namely , that Heb. 13. where the Apostle saith , Wee ( i. e. wee Christians ) have an ALTAR , whereof they have no right to eate which serve at the Tabernacle . I know what you would be ready to except ; namely , That by the ALTAR here named , is meant Christ , which I for my owne part should willingly admit , so it be understood with this caution ; Christ as he is to be eaten in the Eucharist . For the Apostle speakes here of an ALTAR to be eaten of ; which is not the materiall instrument , or seat , but the sacrifice used thereon . Thus if these two places capable of , if not requiring the like interpretation , be set the one against the other , we have not all this while found one jott more for the Antiquity of the name TABLE than of ALTAR .

Canones Apost . But now to answer more directly to the Question , Whether the name of ALTAR were used in the Church before 200. years after Christ or not ? I answer , It was . For proofe whereof , why may I not alledge the Canons called the Apostles ? Which though the Apostles compiled not , yet are more ancient sure ( at least many of them ) than 200. years after Christ , being not improbably to be thought to have been the Codex Canonum , whereby the Church in those first ages ( especially of the Orient ) was ordered and governed . And in Questions of use and custome ( such as this is ) not genuineness of Titles onely , but whatsoever Antiquity , though masked under a wrong and untrue name , may be admitted , I think , to give evidence according to the age thereof . Besides , If it be credible , that the Apostles , or those to whom they committed the Churches , Apostolicall men , might leave unto the Church some rules of Order & Discipline , besides those mentioned in Scripture , ( and whence otherwise should those Catholique and generally received traditions of the Church be derived ? ) why may not some of these , which beare that name , be of that number ? And if any be , then none more likely then those which are first in order : namely , because collections of this nature are wont in processe of time like snow-balls to receive increase by new additions ever and anon put unto them , and yet notwithstanding continue still the name & Title of their first Authors ; though sometimes not the one halfe of the contents wil be owned by them . Upon which supposition we have , for the resolving of the present question , as much advantage as can be ; considering , that the Canon wee are to alledge , is the second , or at the most ( according as some others divide them ) but the third in order from the beginning ; and so ( howsoever the collection hath in time beene encreased ) one of the first and most ancient of them . Let us therefore hear how it speaks .

CANON APOST. II. Si quis Episcopus aut Presbyter praeter Domini de sacrificio ordinationem [ .i. praeter panem & vinum ] alia quaedam [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ad ALTARE attulerit , sive mel , sive lac , sive vini loco liceram studiosè consectam , vel aves , vel animalia quaevis ( praeter ordinationem ) deponatur . Praeter * * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tritie g●ana sricta aut tosla Latini Grancas d●xere . De significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. LXX . Lev. 2.14.16 . Et ca. ●3 , 14 Casaub . in Athenaeum lib. 14.16 . Mele hic balsamon et alij , Legu●ina . Confer Can. Syn. Carthag . que hab●t ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nova farra , aut Wam tempore opportuno , non licitum esto aliud quid ad ALTARE ( quàm oleum ad luminare , & incensum ) tempore sanctae Oblationis offerre .

Here the name ΘΥΣΙΑΣΤΗ'ΡΙΟΝ or ALTAR is twice used for the HOLY TABLE . The latter part of the Canon the Greek hath thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where consider , whether it might not be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sive oleum ad luminare , sive incensum : implying , that at another time they might be offered there , but not tempore sanctae Oblationis , at the time of the holy Eucharist . For the better judgement whereof , and of the right meaning of the Canon ( because the readings , distinction , and translations somewhat vary ) take also a Canon of the Councell of Carthage under Aurelius ( Anno 397. ) very like unto it , and made undoubtedly in imitation thereof .

SYN . CARTH. CAN. APUD BALSAM . XL. Non licere praeter panem & vinum aqua mixtum , quidquam in sanctis mysteriis offere . Vt nihil ampliùs , quàm Corpus & Sanguis Domini offeratur , quemadmodum Dominus ipse tradidit , hoc est , Panis & vinum aqua mixtum . Primitiae autem , sive mel , sive lac , offerantur , ut moris est , uno die consueto , ad Infantium mysterium ( puta in Baptismo . ) Etsi enim maximè ad ALTARE offerantur , propriam tamen suam habeant benedictionem . Nihil autem amplius in primitiis [ nimirum ad Altare , in sanctis mysteriis ] offeratur quàm ex Wis & frumento . Which onely were permitted to be offered at the time of the Eucharist ( as may seeme ) because Bread and Wine are made of them .

But I will not set my rest upon a Pseudepigraphall Testimony , but alledge a witnesse past exception , and for antiquity beyond them all . And that is , that holy and blessed Martyr Ignatius , Ignatius Ep. Antioch . Bishop of that City , where the name of Christians was first given to the Disciples of Christ ; who lived & saw the latter end of the Apostles times . This blessed Martyr in those Epistles of his ( which none that are learned or judicious now make question of ) thrice useth the name ΘΥΣΙΑΣΤΗ'ΡΙΟΝ or ALTAR for the Lords TABLE , in his Epistles Ad Philadelphenses , Trallenses , & Ephesios . In the first whereof Ad Philadelph . he speaks thus : Scribo ad vos , moneóque ut una fide , una praedicatione , una Eucharistia utamini : una enim est caro Domini nostri Iesu Christi , unus illius sanguis , qui pro nobis effusus est , unus item panis omnibus confractus : & unus CALIX , qui omnibus distributus est ; unum ALTARE omni Ecclesiae , & unus Episcopus cum Presbyterio , & Diaconis conservis meis . In this place * * P. 236 E●e● . 6. in Epist Ad Ephesus . Vedelius expresly acknowledgeth the name ALTAR to be used by Ignatius for the HOLY TABLE ( though otherwise he be no friend to that name ) because he knew not how to elude it . I thought good therefore to put it in the head of the file , to leade on the rest which follow . Whereof

That Ad Ephesios shall have the next place ; where exhorting them to be subject , and at unity with their Bishop and Presbyterie , hee enforceth it thus ; Nemo erret , ( saith he ) nisi quis intra ALTARE sit [ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] privatur pane Dei. Si enim unius aut alterius precatio tantarum virium sit , ut Christum inter illos statuat , quanto plus Episcopi & totius Ecclesiae oratio consona ad Deum ascendens ( for this used to be presented at the Altar ) exorabit , ut omnia quae petiverint in Christo , dentur ipsis ? As if he had said , Be not deceived , but take notice , that as every one who is not at peace with his brother , is excluded from the Altar , [ Mat. 5. ] so much more , he that through disobedience , is in schisme & discord with his Bishop and spirituall Fathers , is excluded thence ; that is , hath no right to offer his gift thereat ; and consequently is deprived of the Bread of God ( the holy Eucharist ) and of the benefit of those precious and efficacious prayers therewith offered up to God by the Bishop and Priestly Order , in the name of the whole Church . Which , how great a benefit it is , may appeare by this , That if the prayer of one or two be of that efficacie , as to place Christ in the midst of them ; how much more shall the united prayer of the Bishop , & the whole Church be of force to prevail with the Divine Majesty , to grant them all they shall aske in Christ's name ? It followes , Quis quis igitur ab his separatur , neque concurrit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Ecclesia primogenitorum conscriptorum in coelis , Lupus est sub ovina pelle faciem mentiens mansuetam : That is , An Infidell in a Christians coat . Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concilium or Senatus sacrificiorum , hee understands the Bishop and his Clergie , who are Senatus rei Divinae , or sacris faciundis . Therefore Vedelius , who will needs here , without reason or copy , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the better to make way for his conceit , that the body of the Church in generall should be the Altar Ignatius here speaks of ) did but correct the Magnificat , and pervert Ignatius his meaning , which he understood not . For that this which I have said , is the meaning of Ignatius in this place , appeares more plainly by the third testimony I am now to alledge of his , viz.

Ex Epist. Ad TRALLENSES ante med. Reveremini ( inquit ) Episcopum vestrum sicut Christum , quemadmodum beati nobis praeceperunt Apostoli . Qui intra ALTARE est , mundus est ; quare & obtemperat Episcopo & Presbyteris . Qui verò extra est , hic est qui sine Episcopo , Presbyteris & Diaconis quippiam agit , & talis inquinatam habet conscientiam , & Infideli deterior est . i. He is a woolf in a sheeps skin , as he said in the other Epistle . The places are twins , and the one is a glosse unto the other .

Now , by warrant of these testimonies , I think I may safely conclude , that the use of the name ΘΥΣΙΑΣΤΗ'ΡΙΟΝ or ALTAR ( for ought that any hitherto hath shewed to the contrary ) is no lesse ancient in Christianity , then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Holy TABLE or TABLE of the Lord . And that both have beene promiscuously used from the Apostles times .

Nor is it any marvaile it should be so ; for these names are of an equivalent notion , and signifie one and the self same thing . For what is an Altar , but of those kind of things we call Tables ? what Genus else can we referre it to ? The difference is , That an Altar notes not a common , but an Holy Table , a Table for an Holy Feast , such as I have heretofore shewed a Sacrifice to be , Epulum ex oblatis , or a Feast of an Oblation made unto God . That is , there is no more difference between a Table & an Altar , then between another cup and a Chalice . An Altar is not every Table , or a Table for a common feast , but an Holy Table , and an Holy Table is an Altar . The difference is not ( as many suppose ) either in the matter , as of wood or stone : For an Altar may be of wood ( as both the golden Altar , and that of burnt offering were in the Tabernacle , namely of Shittim wood ) and a Table may bee of stone : nor in the posture or manner of standing , whether in the middle , or against a wall ; ( for the Altar of burnt offering stood in the midst of the Priests court , and the Altar of Incense up against the vail ) but this is the true difference , that a Table is a common Name , and an Altar is an Holy Table . This Holy Altar ( saith Gregory Nyssene , Sermone de Baptismo ) whereat we stand , is by nature a common stone , nothing differing from other slates — but being consecrated to the service of God , and having received the benediction , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Holy Table , an Altar inviolable . See hee makes one to be the exegesis of the other . For in times past ( when men perhaps were as wise , as we are now ) it was thought fit and decent , that things set apart unto God , and sacred , should be distinguished , not onely in use , but in * * Yea and in form and fashion too . See Maimon . apud Ai●sworth upon Lev. 19.30 . For both sanctity and sanctification consists in Discrimination . name also from things common . For what is a Temple or Church , but an House ? Yet distinguished in name from other Houses . What is a Sacrifice , but a Feast ? yet distinguished in name from other Feasts . So what is an Altar , but a Table ? yet distinguished in name from other Tables .

Well ; let all this be granted , may some man say , that there is no greater difference betweene these two names , than as you affirme ; yet ought the language of the Church to be conformed to the style of the New Testament . But where in the New Testament should those Ancients find any Text , whereon to ground the application of this name to the Holy Table ? I answer , There , I am prone to beleeve , whence they derived the Oblation of the Bread and Wine in the Eucharist , and that Rite of Reconciliation at their entrance therunto ; ( where the Deacon was wont to proclaime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ne quis contra aliquem , or in some other words to like effect ; and then every one to salute his brother in token of reconciliation and peace ) and that was from that Ordinance of our blessed Saviour in his Sermon upon the Mount , viz. If thou bringest thy GIFT unto the ALTAR , and there remembrest that thy Brother hath ought against thee , leave thy GIFT before the ALTAR , and goe first , be reconciled to thy Brother , and then come and offer thy GIFT . Which Scripture they tooke to be an Evangelicall constitution , wherein our Saviour implied , by way of Anticipation , that hee would leave some Rite to his Church , in stead , and after the maner of the Sacrifices of the Law , which should begin with an Oblation , as they did ; and that to require this proper and peculiar qualification in the Offerer , to be at peace , and without enmity with his brother : in so much as Irenaeus seemes to place that purity of the Evangelicall oblation , prophesied of by Malachy , even in this requisite . Vide l. 4. c. 34. c. 1.11 . Hence also they may seeme to have learned to call the Bread and Wine ( in respect of this oblation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy Gifts , from the word our Saviour here useth .

For that they derived from this text that Rite of Peace and reconciliation before the Offertorie , appeares expresly out of Constit . Apost. l. 2. c. 57. Iren. lib. 4.34 . Edit. Fevar . Tertull. De Oratione c. 10. Eusebius De vita Constantini , Lib. 4. c. 41. Cyril of Ierusalem Catech. Myst . 5. Why then may I not beleeve as well , that they might derive from the same text the Offertory it selfe , and the application of the name Altar to the Holy Table , seeing all three in the Text depend one upon another ; and that there is not in the N. Testament any other passage of Scripture , whereon so ancient and universall a practice of the Church , as was in all these three particulars , could expresly be grounded . And , besides that the primitive practice of the Catholique Church is a good rule to interpret Scripture by ; there may be good reasons found , from the circumstances of the text , and Sermon it selfe , to perswade it to be an Evangelicall Constitution .

1. Because there was no such thing commanded in the Law to such as came to offer sacrifice ; nor any such deuterosis to be found amongst the traditions of the Elders . Now it is altogether improbable , our Saviour would then annexe a new Rite to the Legall sacrifices , when he was , so soon after , to abolish them by his sacrifice upon the Crosse ; yea ( if the Harmonists of the Gospell are not deceived ) within lesse than two years after . For they place this Sermon between his second and third Passeover . Ergo he intended it for an Ordinance of the Kingdome of God ( as the Scripture speaks ) that is , for the Church of his Gospell .

2. Because the Sermon , whereof this was part , is that famous Sermon of our Saviour upon the Mount ; which he read as a Lecture to his Disciples , to instruct them in the Mysteries of the Kingdome of God , a little before he sent them out to preach ; and so , in all likelyhood , contained the summe of that they were to preach ; which no doubt was Doctrine Evangelicall . In all other parts of the Sermon we finde it so : wherfore then should we not so esteem it , even in this also ?

3. Because it is brought in ( and that in the first place ) as an exemplification of that righteousnesse , wherein the Citizens of the Kingdome of Christ were to outgoe the righteousnesse of the Scribes and Pharisees : I say unto you ( saith our Saviour ) except your righteousnesse shall exceed the righteousnesse of the Scribes & Pharisees , ye shall not enter into the Kingdome of Heaven . Then followes this text , shewing how farre we are to outstrip the Scribes and Pharisees , in our obedience to the precept , Thou shalt not kill .

4. This passage should be Evangelicall , forasmuch as it seemes , together with the rest that follow it , to be a part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or complementum legis , whereof our Saviour spake a little before , saying , Think not that I am come to dissolve the Law & the Prophets , ( i. to abolish or abrogate the observation of them in my Kingdome ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to accomplish , supply or perfect them . For this to be the meaning of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole discourse following it , seemeth to evince : wherein namely our Saviour puts in practice , and makes good de facto , in severall particulars , what he formerly said , hee came to doe .