singlenesse of heart 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 CoenaculuÌ„ 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 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 variâ—s locis extructis sic loquitur Est in quoque agro aedes sacra quae appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo illi ab aliis soli agentes sanctae religiosaeque vitae mysteria obeunt nihilque eò vel cibi vel potionis vel aliarum rerum quae ad corporis usum necessariae sunt important 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 salutatioÌ„s as their peculiar Salute such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church at his house As Colos. 4. 15. of
CHVRCHES 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 LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S t Peters Church in Cornhill M DC XXXVIII REV mo IN CHRISTO PATRI ET DOMINO SVO SVMME HONORANDO DOMINO GVILIELMO DIVINA PROVIDENTIA ARCHIEPISCOPO CANTVARIENSI METROPOLITANO TOTIVSQVE ANGLIAE PRIMATI Hanc suam de Ecclesiarum hoc est Locorum cultui Christiano dicatorum jam inde ab Apostolorum temporibus antiquitate Dissertationem Antiquitatis Ecclesiasticae propugnatori sublatique inter sacrum profanum discriminis assertori eximio In grati officiosi animi indicium Eâ quâ decet submissione favoris spe DICAT CONSECRATQUE Rev ma Paternitatis ipsius Cultor Sacellanus observantissimus I. M. PErlegi hanc Dissertationem Historicam de Christianarum Ecclesiarum Antiquitate cui Titulus est Churches c. both in and ever since the Apostles times in quâ nihil reperio Fidei Orthodoxae aut Historiae Ecclesiasticae contrarium quo minùs cum utilitate publicâ imprimatur ita tamen ut si non intra tres menses proximè sequentes typis mandetur haec Licentia sit ominò irrita IUN 4 o. 1638. R mo in Christo Patri D no. D. Arch. Cant. Sacellanus Domesticus GUIL BRAY. 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 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. S t. AUSTIN is so plain 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 S t. BASIL hath the same notion in his Moralia Reg. xxx Quòd non oportet 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 S t. 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 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 remēbred by the name of 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 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 Ierusalē 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 w ch beleeved were to be circūcised or not And for certain the place of this Coenaculū 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 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 assēblies 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
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 cōmonly 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 Author constit Apost as Philemon himself was afterwards of the neighbouring City Colosse Aquila and Priscilla first at Rome till Claudius banished thē 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 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 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