PRIMORDIA OR THE RISE and GROWTH Of the FIRST Church of God DESCRIBED By THO. TANNER M.A. J.C. and Rector of Winchfield in Hampshire To which are added Two LETTERS of M r RVDYERD's in Answer to two QUESTIONS propounded by the Author One about The Multiplying of Mankind until the Floud The other concerning The Multiplying of the Children of Israel in Egypt Quod primum verum LONDON Printed for Ric. Chiswell at the Rose and Crown in S Paul's Church-yard MDC LXXXIII TO THE Much Honoured IAMES RVDYERD of Winchfield Esq SIR SInce it hath been a Custome from one Generation to another for all sorts of Writers to creep into the Light at first with their well-set Apologies it may justly seem in vain now when there is nothing left to be said for me to travel in that kind wherein the Wits themselves have been stranded as it were before But as for Vs who are Divines by Our Profession it might possibly be better to confess ingenuously That it is as much our duty as occasion or acceptance may oblige us to Write as to Preach the truth Nor can such an exigency be ever wanting while they that are weary of our Scribbling will help off our Impressions for they see some reason for it And it is most likely to be this They may perceive that all is not truth that is in Print but much more that disguised truth is the fittest of all to serve the turn of errour which is not of the like consequence in reference unto all opinions For how we shall be saved is another matter than how we shall be re-imbursed with a Notion only We have as frequent need to bring all Metals to the Touchstone or the Scale as the Goldsmiths have and in certain Points to be scrupulous even to a Grain since the Filings of Gold are precious Wherefore as for this Essay in paâ—ticular which I have desired to present unto the common light through Your hands I must confess Sir that although I wrote it not on purpose to oblige or disoblige anâ— Party yet I cannot be unsensible that as it cometh home to certain Points at which I aimed not at first so there may be divers that may take themselves to be more concerned in it than I was aware for whose sakes I may be the more sorry that I have also written in some confusion rather as Books came to my hand in this obscurity as You know best who have been my chiefest Lender than as my method lay in the first Scheme wherein it was designed And if I beg leave here to give You a further Prospect into that than I have done before the rest of my Observers may be prepared the better for it Since the Prime Antiquity is the only Standard both of Truth and Purity and the Scripture it self tanquam Index sui obliqui the only Rule whereby to prove the Reports of Ancient Writers which may be many ways seduced or imposed on by others I thought by comparing these together to set forth what I could discover of the true Church from the first beginning to the end at least of the first Century after Our Lord's Nativity having a due regard both to the outward and inward Constitution of it waving or referring unto others what I found done to my content before I weighed with my self the Subterfuges of the Papists in writh'd or feign'd Antiquities only and of divers modern Sects in the real obscurity of the first Ages both of the Old and New Testaments which it may be divers of them would rather wish to be left under a Standing Veil still than to be discovered by any other Lights than their own And if I say no more at first it may be 't is because I know not how far I may be able to proceed though I have the whole Substance in my rude Draughts already I have been informed that the Great Bishop Montague had designed to accomplish a Refutation of Baronius's Annals but he lived to finish little else of that Design beyond his Apparatus And that it was among the Belli Pensieri of Mr. Cowley to take a review of the original Principles of the Primitive Church Which he purposed should reach to Our Saviour's and the Apostles Lives and their immediate Successors for four or five Centuries till Interest or Policy prevail'd over true Devotion But alas for ought appears these dyed with him But what shall I say for my self at last in that I have not only thrust these Papers forth under Your Name in the Front but also fortified my self with the same in the Rere by pressing one or two unusual Requests from You For the first sure it can be thought no other than the least expression of gratitude howsoever rude that can be made as the World goes now to an uncorrupted Patron And for the second let them that blame Your condescension but shew first that they are able to acquit themselves as well or at least to imitate Your Example and then they shall escape the better in exchange of censures In the mean while it is no matter who shall tell them That Learning and Vertue such as Yours in an Ancient House is the Elder Nobility and like to raise You â—o more Esteem among the better Spirits and to oblige other kind of thanks than mine who am SIR Your most affectionate and humble Servant THO. TANNER Winchfield August the 20 th 1682 PRIMORDIA OR THE Rise and Growth Of the FIRST CHURCH of GOD. CHAP. I. Introduction Adam why Created out of Paradise and after brought in Our first Parents Created in perfection yet never offered to couple in their innocency though they had such a command with a blessing and why Why also they coveted Children after their fall wherein their outward state of misery is pointed out BY what degrees and means the Divine Power and Wisdom would erect a Kingdom to himself distinct from all the Nations which he suffered to walk in their own ways is the scope of these reserches to the end that we may come to know at last what manner of Kingdom that should be which God would give unto his only Son Who being to derive his flesh from the first Adam we cannot chuse but begin from the head of all and observe somewhat concerning his state that hath either escaped some Writers or been wisely passed o're by others to evade perplexity As for Adam then the School-men have observed that he was created out of Paradise and after brought in from which some of them would inferr and argue That he was not created in Grace but in his pure naturals and that he was endued with supernatural Gifts when he came to be instated there To which some others have fitly applyed this Answer That if Adam had not sinned the whole Earth would have been a kind of Paradise to the sons of men but that that which was set forth for Adam was adorned for him in a special manner
of Moses And although Cunaeus doth collect in favour it may be of some opinion that the Church of old was still restrained unto one Family as from Adam to Seth and so to Noah and to Sem alone of his and to Abram alone of his and to Isaac alone of his line and that God despised all other Nations as prophane until the coming of Christ yet it seems to me that although many Families and Nations did not escape corruption yet some true Worshippers there were here and there without those houses and without that Nation But the first Church was the Metropolis only of all the rest Thirdly And now we may perceive the reason why Abram's Servants also must be circumcised to the solution of the Question with favour against Pererius That Circumcision was to be imposed since it was not free for Servants bought with Abram's money to obtain liberty upon the pretence that they would not be cirumcised Nor was ever Hyrcann's blamed in later times for compelling the Edomites when he had subdued them to be circumcised but commended rather The reason of their Circumcision besides the share which they had in the desire of all Nations was partly to propagate the knowledge of God if they went off and partly to constitute and fortifie the Body of the Church if they continued in the Tents of Abraham Such was the Church which it pleased God to form to himself from the beginning such the Materials of it And how many of these had true Grace in their hearts besides Abraham himself and his Wife Sarah and it may be his Steward Eliezer before Isaac was born I leave the Brethren that are most concerned to enquire But that part of this Question which relateth to the whole Church of the Old Testament with reference as a seal unto some Covenant that we may not be delayed in our progress here will fall in in a proper place in order CHAP. XVII Abraham's obedience so acceptable unto God that he maketh himself known to him in a more familiar way than ever before That Abraham knew nothing to the contrary why there might not be more righteous people in Sodom than his Brother Lot His various peregrinations are recounted and further Questions propounded to be enquired into SUCH hath been the acceptation of a liberal obedience in the hearts of generous Princes both of ancient and later times that they have not thought much to go out of their way and to come incogniti to visit one or other of their meaner Subjects whom they have known by such a Character In the like manner after Abraham had circumcised all his Males it pleased God not to defer as in former times but to make haste to come and see him incognito but in a more familiar manner than before to make the last promise or to confirm all the former to him to be surely made good to him within the set time mentioned before so that to keep reckoning we may account it to have been within a month or two after the last appearance To this was added the great favour of Almighty God for when did he ever do so by any other mortal man to commune with Abraham about the destruction of Sodom and to hearken to his intercession In which it appeareth that Abraham thought no other but that there might be many righteous persons there whom God would not destroy with the wicked besides his Brother Lot Some are of opinion that Abram remained five years at Charran of the Chaldees or that part of it to which Mesopotamia may be reckoned after he had received the first promise And then upon the death of his Father Terah who as S t Chrysostom observes though an Idolater had a fatherly affection for his Children he came as far as Sichem in the land of Canaan in the seventy fifth year of his Age and there he received the second promise and built an Altar to the Lord for remembrance because the Lord had there appeared to him It is only said that he came unto the place of Sichem unto the Plain of Morch And that the Canaanite was then in the Land So that it seems not likely to me that he entered into the City at all whether it were a walled City as is most probable it being a great and ancient one or only a City of Streets as we find such accounted in the number before the Nations were replenished But he removed journeying southwards and about Luz or Bethel which was after called so by Iacob he built another Altar for constant worship and there he called on the name of the Lord. But the very next year as it may seem he was driven into Egypt by famine and the year after that returned again to the place where he had erected his second Altar and here he remained if conjecture fail not about a year or two when obeying the command of God he went about surveying the Land of promise and came the third year to the Plain of Mamre about Hebron which was after called so and there built another Altar to the Lord viz. as a place where he designed some residence if it should please God to permit him And hereabouts he continued eighteen years even till he had received the last promise and then he journeyed again toward the South Country and dwelt between Cadesh and Shur and sojourned in Gerar where he made a Covenant by mutual Oath with Abimelech a King of the Philistines at Beersheba And Abraham planted a Grove in Beersheba and called there on the name of the Lord the everlasting God And he sojourned in the Philistines Land many days But by the death of Sarah in Kiriath-arba which is Hebron in the Land of Canaan we may learn that though the Son of Promise was born among the Philistines yet Abraham returned at the last to Hebron where he had his place of worship among the Hittites And there he had his last blessing of encrease by Keturah according to the fulness of the promise of God to the rise of many Nations from him And there he left in his Tents Isaac and Iacob Heirs of the same promise with himself having lived a hundred and seventy five years whereof one hundred hereabout and leaving Isaac about seventy years of Age and his Son Iacob fifteen And his Sons Isaac and Ishmael buried him with Sarah in the Cave of Machpelah So that all the expeditions of Abraham were 1. from the remoter parts of Chaldea unto Charran from thence 2. unto Sichem from thence 3. to Bethel from thence 4. to Egypt from thence 5. back again to Bethel from thence 6. to the Plain of Mamre which is Hebron or Kiriath-arba from thence 7. to the Parts of Gerar and from thence 8. back again to Hebron of the Sons of Heth. That which remaineth to be enquired is first What use Abraham made of his Altars secondly How he governed his
unto them somewhat to prepare them for a change Let these sayings sink down into your ears for the Son of man shall be delivered into the hands of men they understood not this saying but it was hid from them that they perceived it not and they feared to ask him of that saying And again when Iesus began to shew unto his Disciples how he must suffer and be killed and rise again the third day Peter took him up and began to rebuke him saying Be it far from thee Lord this shall not be unto thee for Peter meant to fight for him But Iesus turned and said unto Peter Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Such a check had never trusty Peter or any of the Disciples before But after his resurrection he began from Moses and all the Prophets and expounded unto them in all the Scriptures the things concerning himself 2. As for the malice of Satan and his Instruments He himself could have no greater stratagem so far as he could discern the tokens of Christ's coming more than mortal men than to blind their eyes before-hand that they might not know the day of their visitation but that they might be defeated and disappointed of all their perverted carnal expectations and so become offended in him to the death In sine that by the murder of the Son of God he might bring many souls to Hell and the ancient people and Church of God to final ruine and destruction as shortly after happened And who knows but Satan might understand the Prophecies of these things and so set himself to work as the readier instrument to bring them all about as he desired But for his Under-Instruments they chiefly were the Scribes and Pharisees whose corruptions our Saviour therefore bends himself to discover and reprove on all occasions And if you ask me what could they do I answer they had in a long tract of time before put such carnal glosses on the Scripture out of their designs sometimes against their own Princes sometimes against the Romans but always to get both gain and authority among the people of the Iews that sitting in the Chair of Moses as Expounders of the Law and of the Prophets they utterly perverted the true sense and meaning thereof and that especially about the Messias who was generally expected almost throughout the whole Roman Empire and beyond it when he came And when he was come who should be enquired of but the Pharisees whether he was indeed the Christ or no And they generally denied him for the Character of his Person agreed not with their ancient Glosses or their present ends or interests And here I cannot omit what different Notions learned men have of the Iewish Rabbins especially of such whose Writings remain as accounted written before our Lord was born or shortly after Cunaeus saith That their authority was always great among ingenuous and prudent men as oft as any Question doth arise about their Countrey-Rites and Ceremonies And another speaks thus Let all blind and bold Expositors know that if they expound not many Phrases and things in the New Testament out of the old Records of Jewish Writings or Customs they shall but fansie and not expound the Text as may be confirmed saith Scaliger sexcentis Argumentis by very many Arguments And what account M r Hugh Broughton M r Selden and D r Lightfoot have made of these it may be because they could have no better appeareth by their elaborate Collections from them On the other hand Chemnitius whom M r Vines esteemeth as the learnedst of all the Lutherans hath entred abundant caution with us about these Writings of the Iews The Disputation saith he about unwritten Traditions whether to be joined or opposed to the Scriptures is no new thing but it is the very panoplia of Iewish perfidy against the Sword of the Spirit which is the Word of God in the Scripture That the purity of the sound Doctrine of the Word was corrupted amongst them in the time of Christ the Evangelical History doth manifestly shew and that it sprang partly from Oral Traditions and partly from other holy Books so esteemed which they received with the like veneration as the other is likewise to be gathered from their teaching for Doctrine the Commandments of men Which have ever used to be written And if Andradius against whom the Author writeth cannot bear the indignity that their Traditions should be compared with the Pharisees which were but false and feigned whereas theirs are derived by a continual succession from the Apostles themselves the Iews saith he will be as ready to pretend as much from Moses and the Prophets by a like succession And if the Talmud had not first been written I should rather have thought that the Rabbins had learned from the Pontificians than these from them Ita aâ—tem Commentum suum concinnant Talmudici They feign that at Mount Sinai Moses received fâ—om God not only what he wrote Verum etiam mysticam arcanam Expositionem Legis but also a certain mystical and secret Exposition of the Law which he neither wrote nor would have written but to be delivered by word of mouth from one to another and so to be transmitted to Posterity And they say further that both of â—hese are the Word of God and to be received with the like veneration ...... And that after these had been long transmitted from the Priests and Prophets whose succession they name they were thought fit at last to be compiled in the Talmud ..... Unto whose Expositors the poor Iews are in such bondage that they must believe against their own sense and reason whatsoever their Rabbins do impose upon them And why the Iews are so zealous of this Talmud may be learned from the circumstance of time when it was compiled for when the Iews saw many of their Nation converted to Christianity by the evidence of the Scripture the Rabbins about the year of Christ 150. began to write the Talmud comprizing their Traditions Finding the success whereof they after infinitely encreâ—sed the number of them so that few Jews were after that converted to Christianity So that in the opinion of Cheminitius all the errours and perverseness of the ancient Pharisees are couched in the Talmud which is one of the most ancient Iewish Books we have The Talmud it self has been replenished and corrupted more than it was at first All that is in it howsoever has given Rules and Bounds to all the Rabbins that have written since from whence it follows that we can hardly tell wherein to believe or trust the most applauded of them They contradict the Scriptures often in relating of their own Customes and one another no less and if any man thinks to illustrate one part of a Text by some of their suggestions he may be as apt
way Or what might they have to divide amongst them when they came home Certainly so little that there would have been no end of going or coming whereas by virtue of what they brought they were able to subsist it seems a good while e're Iacob could be prevailed with to venture Benjamin though Simeon lay at stake till their return And for the way it was never to be passed without a lusty Caravan for fear of the Ishmaelites of whose Progenitor it was said That he should be a wild man and that his hand should be against every man and every mans hand against him and the Arabians who wanted Cornespecially And now the Answer is the easier to the second viz. That in the search they went not so much by Pole as by Companies the Heads of which were the Leaders and the Purse-bearers for all the rest of their Retinue And in Benjamin's own Sack as it was designed the prize was found To the third we answer That if there were any Servants at all there might be Asses enough so that the Masters needed not to foot it back or to return home with so slender provision as is imagined And if there were no Servants Ioseph gave his Brothers not a little trouble when he gave them Waggons also without any one man mentioned to assist them It may seem rather by Iudah's fear about the losing of the Asses that they were not a few than that his Father was poor and for Iacob's Present let it be compared with other Presents of the same time nay with Abigail's a long time after when one would think that she should have stretched to pacifie the wrath of David That the seventy are recounted only to keep the Genealogy of the Headâ— of Israel Wherein the Servants had no share CHAP. XXXV The last Objection answered by shewing That the circumcised Servants were part of Jacob's household that could not be parted withal without loss scandal and prejudice to the Church of God as being 1. Children of the faith of Abraham 2. Graffed into his Seed by intermarriages 3. Distinct in Genealogy 4. Yet possibly some snare unto the Israelites by retaining a smack of their old Idolatry NOW I cannot be unsensible how loth some will be to admit many rude Herdsmen who were still apt to be at debate with their Neighbours into the number of Abraham's Seed the only Church of God lest it should be prophaned by them and prove an interruption to the promise yet I must needs shew them that these were no Aliens from the Commonwealth of Israel but were really constitutive members of that growing Body 1. I think it will not be questioned but that these were part of Iacob's house or houshold who dwelt in the Tents of Iacob and then it is expresly said that Israel took his journey with all that he had And Ioseph said unto his Brethren and unto his Fathers house distinct from them I will go up and say unto Pharaoh My Brethren and my Fathers house which were in the Land of Canaan are come unto me And the men are Shepherds for their trade hath been to feed Cattel and they have brought their Flocks and their Herds more than twelve men could manage and all that they have that ye may dwell in the Land of Goshen which was a fertile Tract about the mouth of the Nile or the tongue of the Red Sea nearest unto Canaan and neglected by the Egyptians For every Shepherd is an abomination to the Egyptians Out of superstition say some because they worshipped some fort of Beasts and say others out of niceness because they more affected Towns and Trades And Ioseph placed his Father and his Brethren in the best of the Land in the Land of Rameses as Pharaoh had commanded And he nourished them and all his Fathers houshold with bread according to their Families Which shews that some of the Servants also were of some account and had their own Families enough to people the rest of Goshen So that Ioseph wisely kept them at a distance from the sight of Pharaoh for fear of State-jealousie 2. As these could not be left behind without loss so neither wâ—s it lawful for Iacob or his Sons to turn them off or abandon them For their Circumcision was an indelible Character so that it would have been a reproach to Israel to have exposed any of his unto the Heathen or to have cast them into temptation of revolting to Idolatry after once they had been joined to the Church by the sign and seal of the righteousness of faith even of the same faith with Abraham in whose Seed all the Nations of the Earth were to be blessed and these in particular as the first-fruits of the Gentiles Children of the faith of Abraham and Heirs of the better part of the promise and not excluded from their lots in the other part neither as we trust to shew hereafter Neither was there need to put off these for any misdemeanour since every Head of an house had power of life and death and other punishments and that without appeal to the Supreme as is manifest in the Case of Iudah and Tamar when it was told Iudah that she was with Child of whoredom saith he Bring her forth and let her be burnt And though specious things are said about the ancient use of Excommunication in the Church yet it seems to me that hitherto and long after there was no cutting off from the people but by death wherefore an Angel met Moses with a drawn Sword and sought to have slain him for his neglect of circumcising of his Child 3. Nor let any one admire at this that follows They became the Children of Abraham by a kind of adoption or insition into the Stock of Abraham by marrying of the Daughters of Israel and so in course of time they became one Kindred with them For who should they give them to besides We cannot give our Sister to one that is uncircumcised said the Sons of Iacob for that were a reproach unto us But if ye will be as we be then will we give our Daughters unto you and take your Daughters unto us and we will dwell with you and we will become one people Trouble not your self about disparagement for they were bene nati well-born who were born in the same house emancipate also tanquam liberi aut liberti by Circumcision and they lived all upon one Stock so that there could not be any want amongst them But the truth is the dignity of Degree and Pedegree went to the prime Descendents male from the Loins of the twelve Patriarchs of Israel which may seem to be the true reason why we find in the Genealogies such an account as this viz. These are the Sons of Ephraim for instance of one after their families of Shuthelah the family of the Shuthalhites of Bacher the family of the Bachrites of Taban the
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Eppihan Her 46 â—7 * Deus utrumque poslquam peccârunt non dereliquit sed increpando requisivit adpoenitentiam vocavit ut eos in majorem spem veniae erigeret promisit Semen ex Muliere nasciturum quo aliquando conterâ—retâ—r Caput Serpentis qui cos ad transgressionem Divinae Legis induxerat Est. in 1. 2. d. 33. §. 10. * Pelagius docuit primos post peccatum homines salâ—atos suisse per Legem Naturae posâ—eriores per Legem Mosis postremos vero per Evangelium Chrisâ—i quasi â—ine gratiâ Christi vel Natura vel Moses cuiquam potuerit prodesse ad salutem