the Law Levitical was given to Moses and all the Rites and ceremonies of the same prescribed and limited which plainly shews that Instrumental Musick in the celebrating of Gods publick worship is not derived at any hand from the Law of Moses or to be reckoned as a part of the Rites and Ceremonies of the Levitical Sacrifices And lest this intermixture of Songs and Musick in the officiating of the Moral worship of God might either be conceived to have been introduced by the Jews in the declining times of their zeal and piety or else ordained by David without good Authority and never practised in the purer times of the Jewish Church we will look into the Acts of Solomon Hezekiah Ezra Of Solomon and Ezra more anon Of Hezekiah this at present of whom it is recorded in the Book of Chronicles that in the restauration of Gods worship being much corrupted When the Burnt-offering began the Song of the Lord began also with Trumpets and with the Instruments ordained by David king of Israel And all the Congregation worshipped and the Singers sang and the Trumpeters sounded 2 Chron. 29.27 28. and all this continued till the Burnt-offering was finished Where note that this was some appointed and determinate song which had been formerly set out for the like occasions that which is here entituled the Song of the Lord or canticum Traditum as the word is rendred by Tremelius as also that the intermixture of Musical Instruments in Gods holy Service is referred to David And so 't is also in the Book of Nehemiah Neh. 12.46 where both the Singers and the songs are referred to him For in the days of David and Asaph of old there were chief of the Singers and songs of praise and thanksgiving unto God saith the holy Scripture Of Solomon and Ezra next the greatest and most memorable action of whose times was the building of the first and second Temples immensae opulentiae Templum Tacit. hist l. 5. as the last is called by the Historian For that of Solomon as soon as it was fitted and prepared for the Service of God that godly and religious Prince to whom the Lord had given a large and understanding heart as the Scripture tells us did not think fit to put it unto publick Use till he had dedicated the same to the Lord his God by Prayer and Sacrifice The pomp and order of the Dedication we may see at large 1 King viii To which add this considerable passage from the Book of Chronicles where it is said 2 Chron. 5.12 13. with reverence unto Davids Institution that the Levites which were the Singers all of them of Asaph of Heman of Jeduthun with their Sons and their Brethren being arayed in white linen having Cymbals and Psalteries and Harps stood at the East end of the Altar and with them an hundred and twenty Priests sounding with Trumpets And that it came to pass as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord that they lift vp their voice with the Trumpets and Cymbals and Instruments of Musick and praised the Lord saying For he is good for his mercy endureth for ever In which we may observe two things first that in Celebrating Gods publick worship and in that part thereof which was meerly moral the Levites were arayed in a white linnen Rayment such as the Surplice now in Use in the Church of England And secondly that they were prescribed what song or Psalm they were to sing being the 136. of Davids Psalms beginning with Confitemini Domino quoniam bonus quoniam in aeternum misericordia ejus And this we may the rather think to be a certain and prescribed Hymn not taken up at the discretion of the Priests and Levites because we find the same expresly in laying the foundation of the second Temple For we are told in the book of Ezra Ezr. 3.10 11. that when the Builders laid the foundation of the Temple of the Lord they set the Priests in their Apparel with Trumpets and the Levites the Sons of Asaph with Cymbals to praise the Lord after the Ordinance of David the King of Israel where not that still this Institution is referred to David And they sung together by course Quire-wise in praising and giving thanks unto the Lord because he is good for his mercy endureth for ever toward Israel Lyra observes upon the place that the Psalm here sung ab ipso Davide factum ad hoc ordinatum was made by David for this very purpose Lyr. in Ezr. cap. 3. v. 1. 1 Chron. 28. who had not only left command to Solomon about the building of the Temple but gave him patterns of the work and much of the materials for the same Add finally that at the Dedication of each Temple there was a great and sumptuous Feast provided for the People of God whereof see 1 King viii 65. and Ezra vi 16. Which as it was the ground of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Feast of Dedication established after by the Maccabees so gave it no small hint unto the Christians to institute the like Feasts on the like occasions whereof more hereafter In the mean time to look a little back on Solomon if question should be made to what particular end he did erect that magnificent Structure I answer that it was most specially for an House of Prayer The legal Sacrifices were all of them performed in the outward Courts and there were all the utensils and vessels which did pertain unto the same The Priest that offered Sacrifice came not thither he had no place nor portion in it 'T is true there was an Altar in it but 't was the Altar of Incense not the Altar for Sacrifices That stood indeed within the Temple as at the first by Gods own Ordinance and appointment within the Tabernacle where it was placed before the Veil Exod. 30.6 7 8. And it was placed there to this end and purpose that Aaron might burn Incense on it every morning when he dressed the lamps and when he lighted them at even By this was figured the offering up of the Prayers of the Saints to the Lord their God We find it so expresly in the Revelation Apocal. 8.3 4. And another Angel saith the Text came and stood at the Altar having a golden Censer and there was given unto him much Incense that he should offer is with the Prayers of all Saints upon the golden Altar that was before the Throne and the smoak of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand And hereto David doth allude in the book of Psalms Let my prayer saith he be set forth before thee as Incense and the lifting up of my hand as the Evening Sacrifice Psal 141.2 1 King 8. But that which makes the matter most clear and evident is the whole scope of Solomons
be placed according to ancient custom at the East end of the Chancel and railed about decently to prevent base and profane usages and where the Chancel wanted any thing of repairs or the Church it self both to be amended Having thus shewed his care first for the House of God to set it in good order the next work followed was to make his own dwelling House a fit and convenient Habitation that to the old Building he added a new one which was far more graceful and made thereto a Chappel next to the Dining-room that was beautified and adorned with silk Hangings about the Altar in which Chappel himself or his Curate read Morning and Evening Prayer to the Family calling in his Labourers and Workfolks for he was seldom without them while he liv'd saying that he loved the noise of a Work-mans hammer for he thought it a deed of Charity as well as to please his own fancy by often building repairing to set poor People a work and encourage painful Artificers and Tradesmen in their honest Callings Yet after his death his Eldest Son was sued for Dilapidations in the Court of Arches by Dr. Beamont his Fathers Successor but the ingenious Gentleman pleaded his cause so notably before Sir Giles Swet then Judge of the Court that he was discharged there being no reason or justice he should be troubled for Dilapidations occasioned by the long War when his Father was unjustly turn'd out of his House and Living In July 1630. he took his Degree of Batchelor in Divinity His Latin Sermon was upon these words Mal. 4.19 Facim vos fieri piscatores hominum Upon the Sunday following being the time of the Act he Preach'd in the Afternoon on Matth. 13.25 In Feb. 13. A. D. 1633. He took his Degree of Dr. in Divinity an honour not usually in those days conferr'd upon men of such green years but our young Doctor verified those excellent words of the Son of Syrach That honourable Age is not that which standeth in length of time nor that is measured by number of years but Wisdom is the grey unto men and an unspotted life is an old Age Wisd 4.8 9. He entertain'd some hopes that Dr. Prideaux his animosities in so long a Tract of time as from 1627. to 1633. might have cooled In his first Disputation he had insisted on the Churches Visibility and now he resolved to assert and establish its Authority and to that purpose made choice to answer for his Degree upon these three questions viz. An Ecclesia habeat Authoritatem In determinandis fidei controversus An Ecclesia habeat Authoritatem Interpretandi S. scripturas An Ecclesia habeat Authoritatem Decernendi Ritus Caeremonias All which he held in the Affirmative according to the Doctrine of the Church of England in the 20th Article But Dr. Prideaux was as little pleased with these questions and the Respondents stating of them as he was with the former And therefore to create unto the Respondent a greater odium he openly declared that the Respondent had falsified the publick Doctrine of the Church and changed the Article with that sentence viz. Habet Ecclesia ritus sive caeremonias c. which was not to be found in the whole body of it and for the proof thereof he read the Article out of a Book which lay before him beginning thus Non licet Ecclesiae quicquam instituere quod verbo Dei scripto adversetur c. To which the Respondent readily answered That he perceived by the bigness of the Book which lay on the Doctors Cushion that he had read that Article out of the harmony of Confessions published at Geneva A. D. 1612. which therein followed the Edition of the Articles in the time of King Edward VI. A.D. 1552. in which that sentence was not found but that it was otherwise in the Articles agreed on in the Convocation A. D. 1562. The Respondent caused the Book of Articles to be sent for out of the Book-sellers shop which being observed by the Doctor he declared himself very willing to decline any further prosecution of that particular But Dr. Heylyn was resolved to proceed on no further Vsquedum liberaverit animam suam ab ista calumnia as his own words were At the coming in of the Book the Respondent read the Article in the English Tongue viz. The Church hath power to decree Rites and Ceremonies and Authority in Controversies of Faith c. Which done he delivered the Book to one of the Standers by who desired it of him the Book passing from one hand to another till all men were satisfied The Regius Professor had no other subterfuge but this He went to prove that not the Convocation but the High Court of Parliament had power of ordering matters in the Church in making Canons ordaining Ceremonies and determining Controversies in Religion And he could find no other medium to make it good but the Authority of Sir Edward Coke in one of the Books of his Reports An Argument that Dr. Heylyn gratified with no better answer than Non Credendum est cuique extra suam artem For these things and the Professors ill words in the former Disputation Dr. Heylyn caused him to be brought before the Council Table at Woodstock where he was publickly reprehended And upon the coming out of the Kings Declaration concerning lawful sports Dr. Heylyn translated the Regius Professors Lecture upon the Sabbath into English and putting a Preface before it caused it to be Printed a performance which did not only justifie his Majesties proceedings but took off much of that opinion which Dr. Prideaux had amongst the Puritanical Faction in those days A. D. 1634. The grievances which the Collegiate Church of Westminster suffered under the Government of John Lord Bishop of Lincoln then Commendatory Dean thereof became so intolerable that Dr. Heylyn with Dr. Tho. Wilson Dr. Gabriel Moor and Dr. Lud. Wemys with other of the Prebends drew up a Charge of no less than 36 Articles against the Bishop and by way of complaint humbly Petitioned his Majesty for redress of these grievances Whereupon a Commission was issued out to the Arch-Bishops of Canterbury and York the Earl of Manchester Earl of Portland the Lord Bishop of London and the two Secretaries of State Authorizing them to hold a Visitation of the Church of Westminster to examine the particular Charges made against John Lord Bishop of Lincoln who afterwards calling the Prebends to meet him in the Jerusalem-Chamber desired to know of them what these things were that were amiss that so he might presently redress them But to that Dr. Heylyn replied that seeing they had put the business into his Majesties hands it would but ill become them to take the matters out of his into their own Amongst other grievances the Bishop had most disgracefully turned out the Prebends of the great Seat or Pew under the Pulpit Dr. Heylyn being chosen Advocate for his Brothren did prove before
the Patriarchs were not meer dumb shews a bare and naked ceremony and no more than so But being their devotions were occasional as before was said we have no reason to presume that they had any prescript and set form of Prayer which of congruity was to change and vary according to the several occasions presented to them And yet it seems it was not long before besides the tendry of their Oblations Gods Book makes mention of a further duty that of Invocation the calling on the name of the Lord their God In the beginning of that Chapter we find Cain and Abel bringing their Offerings to the Lord and in the end thereof on the birth of Enos we find that men began to call on the Name of the Lord. Gen. 4.26 Which Text by reason of the different readings and no less differing expositions is not yet so clear but that a question may be made whether an holy and religious Invocation on the Name of God be there meant or not and if it be whether it were a private or a publick duty For howsoever we read it in the Text of our English Bibles Then began men to call on the Name of the Lord yet in the Margin it is otherwise Then began men to call themselves by the Name of the Lord And Aynsworth differing from them both Then began men to call profanely on the Name of Jehovah So also for the several Glosses made upon the Text not to insist upon the different readings either of the Greek or Latine Bibles the Chaldee Paraphrase had it thus Tunc in diebus ejus inceperunt filii hominum ut non orarent in nomine Domini Chald. Paraph. in Gen. Then in his days began the Sons of men not to invoke or call upon the Name of God which is directly contrary unto the English S. Hierome thus according to the tendries of the Jews as himself informs us Tunc primum in nomine Domini in similitudine ejus fabricata sunt idola then began men to set up Idols both in the Name and after the Similitude of God Hieronym Qu. Hebraic in Gen. Maymonides one of the Learnedest of the Rabbins as he is vouched by Aynsworth thus That in those days Idolatry took its first beginning and the People Worshipped the Stars and the Host of Heaven And as for those that do adhere unto the reading of the vulgar Latine Ap. Aynsw in his notes on Gen. 4. Iste coepit invocare nomen Domini which differs very little from the English Bible they are not very well agreed amongst themselves though most of them do agree in this that it is meant of publick Worship and which is more than so of set forms of worship Junius amongst the Protestants doth conceive it so Prius quidem invocavit Adam sed in familia nunc invocarunt multi sed in Ecclesiam recepti Junii Annot. in Gen. Adam saith he did in the first beginning call upon the Name of God but it was only as it were in his private Family Now began many men to do the like but such as were assembled to that purpose in a Church or body Paraeus is more plain and positive Sed an prius non fuit invocatum Had not the Name of God been called on in the former times Yes that it had saith he but privately and by a few But now the Family of Seth increasing the Church and the Religion in the same professed Paraeus in cap. 4. Gen. became much improved Et certa cultus forma fuit constituta and there was constituted and established a set form of Worship The like Pererius hath for the Pontificians who first expounding it of the Exemplary piety of Enos by preaching and instructing others in the fear of God then adds that Enos is first said to call upon the Name of the Lord Pererius in Gen. cap. 4. quia iste primus certas quasdam precationum formulas condidit because he was the first that did compose set forms of Prayer and devised several rites and ceremonies for the advancement of Gods Service Of the same mind also is Torniellus as to the gathering of Gods People into Congregations the setting out of certain forms of Prayer and Praises for the performance of Religious Worship and the appointing of set times and places for those pious duties Tunc primum institutos fuisse spirituales quosdam conventus quasdam devotas precationes puta Psalmos aut Hymnos in summi Dei laudem Torniell Annal sacri anno 236. certis temporibus locis pie cultis communiter recitandos as his words there are In which he saith no more in substance than did those before But where he adds Praecipuè diebus Sabbati that this was specially observed on the Sabbath day he hath not only found a reach beyond his fellows but plainly contradicted what he said before in another place where we are told that there had been no sanctifying of a Sabbath here on earth Id. Ibid. D. 7. till the time of Moses quando sub praecepto data est filiis Israel when as it was imposed by a Commandment on the House of Israel Thus have we found according to the Expositions of these Learned men a prescribed form of Common-prayer in the time of Enos even in the cradle of the World But being the Text hath different readings and no less different explications as before was shewn I dare not hold it a fit ground whereon to raise the building which I have in hand And if we find not here what we have in search there is but little hope to meet with it in any of the publick Acts of Noah or Abraham Gen. 8.20.12 7 13 4 c. Gen. 12.8.13.4 c. Gen. 26.25 Gen. 35.1 Gen. 33.20 of both which it is said that they built Altars and offered Sacrifice of Abraham that he called also on the Name of God Of Isaac it is also said that he built an Altar and called on the Name of the Lord and it is said of Jacob the Son of Isaac that he built two Altars the one at Bethel by the Lords appointment the other at El-Elohe-Israel of his own devotion But with what rites those Sacrifices were accompanied which were performed upon those Altars and in what solemn form of words or whether with any solemn form of words they did pour forth their prayers to Almighty God I am not able to determine Most like it is that their Devotions being occasional their Prayers and Hymns were fitted unto those occasions as before was said And that the several Actions of Religious worship which are recorded of the Patriarchs in the Book of God were occasional only without relation either to set times or places may be easily seen by looking over the particulars The Sacrifice of Noah as it was remarkable so it was occasional an Eucharistical oblation for that great deliverance which had befallen him and his Family by Gods grace
and mercy And therefore it is well observed by Scaliger that presently upon his coming out of the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolavit Deo Joseph Scalig. de Emend Temp. l. 5. He offered unto God the sacrifice of thanksgiving and paid his Vows to the most High for so miraculous a safety The Sacrifices and other Acts of publick Worship which are recorded in the Scripture of our Father Abraham were occasional also either in due acknowledgment of Gods gracious promise made unto him at his first entrance into the Land of Canaan Gen. xii 7. or for his blessings on his journey ibid. vers 8. or on his taking a livery and seisin of the Promised Land when he sate down and dwelt in the plain of Mamre cap. xiii ver 18. or on the peace concluded betwixt him and the King of Philistims cap. xxi v. 33. or finally not to look after other instances on the redemption or reprieve of Isaac Gen. xxii 13. The like we may observe in that of Isaac building an Altar and calling on the Name of God that it was done upon the Lords appearing to him and the gracious comforts which he gave him cap. xxxvi 25. And why did Jacob offer Sacrifice at Galeed Gen. xxxi v. 48. 54. but on occasion of the League concluded betwixt him and Laban or build an Altar at El-Elobe-Israel but in regard that he had made a Pacification with his Brother Esau and was restored unto his Countrey cap. xxxii v. 20. So that in all this search into particulars the most which we can find is this that they were all intent upon building Altars which shews that Altars were no part of the Jewish Ceremonies nor by those holy men conceived unfit to be imployed in the performance of Religious Worship and that the Sacrifices made upon these Altars were intermixed with Prayer and Invocation on the Name of God Of any prescript form of Prayer there is as little to be found in the former instances as of appointed either times or places for the performance of the same of which we have found nothing hitherto in the Book of Genesis Not hitherto indeed in any of the instances before produced though one there be which is by some supposed to reflect that way Abrahams planting of a Grove and calling there upon the Name of the Lord Gen. xxi 33. is thought by men of no mean credit and ability in the ways of Learning to be the designation of a set and appointed place for the officiating of Gods publick Service Musculus doth conceive it so Musculus in Gen. cap. 21. Cajetan in locum Locum orationis Ecclesiae suae constituit inter Arbores And Cajetan before him to the same effect Nemus quoddam tanquam templum effecit ut esset oratorium tam sibi quam aliis colentibus verum Deum Whose judgement in this point is both recited and approved by Pererius the Jesuite in his Commentaries on the Text. They all agree in this that Abraham did plant that Grove for a Church or Oratory wherein himself and others which were so devoted might make their supplications to the Lord their God Calvin in locum But Calvin rather thinks that Abraham having setled all his differences with K. Abimelech did plant this Grove in signum tranquillae fixaeque habitationis to signifie that now he had a constant dwelling in the Land of Canaan men using not to build or plant but where they do intend to set up their rest Lyra conceives that it was planted for no other end than the benefit of shade and fruit and to give entertainment unto Strangers Lyran. in locum qui amoenitate loci recrearentur fructibus reficerentur to whom the pleasures of the place and sweetness of the fruits must needs be equally delightful And this comes nearer to the Hebrew Aeshel which doth not so much signifie a Grove as a well-spread Tree So that the meaning of the Text being not resolved or if that were the meaning of the Text which Musculus and Cajetan have agreed upon yet being it was not drawn into example by Gods faithful Servants in the times succeeding but only by the Gentiles and the Idolatrous Jews in their Apostasie from God we dare not from this Text infer a set place of worship or that the following Ages took an hint from hence to consecrate appointed and determinate places for Religious uses But if we look a little lower into the Life and History of Jacob we may perhaps find that which will be conclusive Now it is said of Jacob in the Book of Genesis that when he had beheld the Vision and awaked from sleep and said How dreadful is this place c. that he rose up early in the morning and took the stone which he had put for his pillow and set it up for a Pillar Gen. 28.16 17 c. and poured oyl on the top of it And then and not till then he called the name of the place Bethel which by interpretation is the House of God Josephus gives this gloss on these words of Moses Joseph Antiq. Judaic l. 1. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honorem etiam loco addidit Bethel nominando quod Graecis domicilium Dei significat And this I take beyond all question to be the first place solemnly inaugurated for the Worship of God ordained by him to be Gods House as it is called expresly v. 22. A place so pleasing to the Lord that he vouchsafed to call himself the God of Bethel I am the God of Bethel where thou anointedst the Pillar Gen. xxxi 13. And to this place did Jacob go by Gods Commandment to offer Sacrifice to the Lord and to pay his Vows Gen. xxxv Finally to conclude this Chapter in imitation of this act of Jacob's unless perhaps it were some remaining spark of the light of Nature the Jews and after them the Gentiles and at last the Christians have used to consecrate their Temples and in them their Altars Sure I am that Rabanus Maurus so resolves it saying Altare post aspersionem aquae Chrismate ungitur ad imitationem Patriarchae Jacob qui post visionem illam terribilem Rab. Maurus de Institut Clericorum l. 1. cap. 45. erexit lapidem in titulum fundens oleum desuper vocansque eum locum domum Dei But it is time to pass from these unsetled Ages of the Church of God and to behold it in a constituted and established state where we shall find not only certain and determinate places and set times of worship to be prescribed by the Lord but also certain and established forms of worship to be observed amongst Gods Servants from the first beginnings CHAP. II. That from the time of Moses unto that of David the Jews were not without a Liturgie or set form of Worship 1. The Israelites in the Land of Egypt had not the liberty of publick worship 2. That people made a constituted Church first
The Prayers saith he which after the Rites and manner of the Romans are made to the immortal Gods are all comprised in the Books belonging to the Priests of the people of Reme and in most ancient Prayers or Orations which still remain upon record And this I take to be an evidence above all exception as to the quod sit of the point that such Forms they had And these I take it were the Books which Lactantius calls Pontificum ipsorum scripta Lactant. de divin Institut l. 1. c. 21. and to the which he doth refer his reader to be more throughly informed de sacrificiis mysteriis deorum touching the mysteries or sacrifices of their several gods Their Rituals we may rightly call them For further proof whereof if more proof be needful I would fain know what else should be the meaning of those verba certa solennia which do occur so often in the ancient writers of that people in case they do not mean those set Forms or words which both the Priests and People were to use in Celebrating their accustomed Sacrifices or other parts of publick worship What else should be the meaning of these solennes preces which we find in Ovid. lib. 6. de Fastis of the solennem precem quindecim virorum mentioned in Statius Papinius lib. 4. Sylv. or of that of Seneca the Tragedian Senec. in Dedlpe Act. 2. Sect. 2. In vota superos voce solenni voca Arasque dono thuris Eoi extrue No question but in all those passages the solennes preces solennis vox are to be understood of those Forms of prayer which were prescribed unto the Priests and by him dictated unto the people In which regard as they were sometimes called verba certa so they are called other-whiles verba dictata For thus the Poet Juvenal Dictataque verba praetulit i. e. as the old Scholiast doth expound it Juvenal Sat. 6. dictata à Sacerdote vel haruspice such words as had been dictated by the Priest or Augur according to the publick Ritual Valer. Flaceus Argonautic l. 1. And to this purpose that of Valerius Flaceus Dictat pia vota sacerdos the Priest did dictate to the party the set words or Form in which the Vow was to be conceived And for the Verba certa which before we spake of they are no other than those words or Forms which were prescribed in the performance of these publick offices For thus saith Cicero speaking of some of the Ancients Generals who willingly had offered up their lives to preserve their Countrey he tells us of them that they did seipsos diis immortalibus velato capite VERBIS CERTIS pro Repub. devovere Cicero de aatur dcorum l. 2. Varro de lingu Latin l. 5. Festus Pompeius in Minora So Varro the most famous Antiquary of the Latines gives us this character or definition of their dies Fasti that they were such quibus certa verba legitima sine piaculo Praetoribus licet fari And thus the old Grammarian Pompeius Festus telling us what is meant by Minora Templa saith that they are loca aliqua ab Auguribus VERBIS CERTIS definita places laid out and limited by the Augurs under a certain Form of words as in another place he tells us that Temples are sometimes called Fana a Fando and gives this reason of the same quod dum Pontifex dedicat CERTA VERBA fatur The Temple being Consecrated and the Priest in readiness we must next go unto the Sacrifice to look upon the Rites and set Forms of that These we will borrow from Rosinus Rosinus Antiq. Rom. l. 3. c. 33. who doth at large describe them in this wise as followeth Cum sacerdos victimam ad aram adduxisset stans manu Aram prehendebat preces fundebat Principium precationis à Jano Vesta fieri oportehat quae in omnibus sacris praecipua numina erant in votis nuncupandis compellationem primam meruerant inde quod per eos aditus ad caeteros patere opinio erat Et observabatur in ea precatione nt Jupiter Pater Opt. Max. omnesque dii caeteri Patres advocarentur Ne quid vero verborum praeteriretur aut praepostere recitaretur descripto praeire aliquem ruisusque alium custodem dari qui attenderet sedulo alium qui favere linguis juberet tibicinem canere ne quid infaustum audiretur oportebat i. e. when the Priest had brought the Sacrifice unto the Altar he stood and held the Altar in his hand or his hand rather upon it and made the ordinary Prayers His Prayers were to begin with invocation of Janus and Vesta as having the chief place in all their Sacrifices and being usually first called upon in all their vows and supplications on an opinion that by them the way was made more facile to the other Gods And 't was observed that in that Prayer not only Father Jupiter the best and greatest was invoked or called upon but also all the residue of the greater Deities And that there might no word be pretermitted or spoke out of order the custom was that some did first repeat the solemn words as they were described in the Ritual which were said after him by the people present others were appointed for overseers to attend the office others there were who did command the people Silence and set the Musician to his singing lest any ominous or unlucky sound should be heard amongst them This in the way of preparation And all this as you see consisted in Prayers and Orizons unto the gods that they would graciously accept the intended Sacrifice and those not arbitrary at the discretion of the Priest but such as were prescribed and limited both for the method and the manner Which being written in a book or Ritual as before I call'd it the Priest did thence praeire verba pronounce the usual and accustomed words the people saying after him what he thence pronounced And whereas it is said by Resnus here that some of the attendants used to command the people silence saying favete linguis as we saw before even those were words prescribed and limited solemn and formal words in all publick Sacrifices For thus we find it in the Poet Horace Favete linguis Carmina non prius audita Musarum sacerdos virginibus puerisque canto Statius Papinius thus Lucanum canimus favete linguis Horat. Carm. l. 3. ode 1. Statius Sylv. l. 2. Servius in Virgil. Antid l. 5. And Servius on those words of Virgil Ore favete omnes cingite temporaramis makes this observation Apto sermone usus est in sacrificiis ludis Nam in sacris taciturnitas necessaria est quod etiam Praeco magistratu sacrificante dicebat Favete linguis The like we also have in Seneca in his Book de beata vita ad Gallionem But to proceed as they made way unto their Sacrifices with certain and determinate Prayers to those
which is called the Psaltery so saith P. Martyr the very same words do we find in Beza who voucheth S. Augustine for his Author And although Musculus upon the place takes it not for a matter probable Primos Christianos musicis instrumentis usos fuisse in Ecclesia that the first Christians had the use of Musical Instruments in their publick meetings Yet being it is said by Calvin that these first Christians took up the use of singing Psalms ad ritum Judaicae Ecclesiae after the usage of the Jews as before was noted why might they not as well have Instrumental as Vocal Musick in their Congregations since the Jews used both But this is only on the by I insist not on it Nor would I be mistaken neither as if there were no use of the gift of Prayer in those Assemblies of Gods people I deny not that All I endeavour to make good is no more than this that as in the first dawning of the Gospel the Christians in their Acts of publick Worship did sing Davids Psalms or used such premeditated Hymns as were composed by men enabled thereunto for the publick use So there were also certain and set Forms of prayer to which the people were accustomed and unto which as oft as they were used in the Congregation they had been taught to say Amen But not withstanding Smectymn p. 11. it is said that conceived prayer was in use in the Church of God before Liturgies and a challenge hath been made and published for the Producing any one Liturgy rejecting those which are confessed to be spurious that was the issue of the first 300. years This is a two-edged sword or a gladius anceps as the Latines call it Id. p. 9. and therefore must be answered with a double ward For if their meaning be in the Church of God that is in the Assembly of Gods people in the Congregation there was no Liturgy or set Form of worship during the first three hundred years because no Liturgy of that time is to be produced they may as well conclude that from S. Pauls coming unto Rome till the time of Origen which was almost two hundred years there were no Sermons preached unto Gods people because none extant of that time And if they mean by Liturgies a regulated course and order to be observed in the officiating of divine service according to the definition made by Casaubon and approved by the Altar of Damascus as before was said Such Liturgies they do acknowledge to be used both by Jews and Christians as long in use Id. p. 6. for ought they say unto the contrary as conceived prayers And if such Liturgies Liturgies so defined as before is said then certainly prescribed and stinted Forms of Administration composed by some particular men in the Church and imposed on others Id. ibid. For what else is an Order observed in Church-Assemblies of praying reading and expounding the Scriptures administring the Sacraments c. as themselves understand by Liturgy than a prescribed and stinted Form of Administration And for an Answer to their Challenge in case we cannot shew any whole Liturgy being the issue of the first three hundred years Yet if we can produce such fragments and remainders of them as have escaped the wrack of Liturgies there were as a man standing on the shore may gather from the ribs and Rndera of a broken ship that some unfortunate Vessel hath been cast away although he neither knew the owner of it nor ever saw it rigged and tackled in her former bravery Nor is it so impossible an undertaking to venture on the shewing of a Liturgy within the space of time prelimited if men were not possessed with prejudice and took not up too much of their opinions upon trust and credit Concerning which I rather shall present the judgment of another man one every way above exception for his abilities in learning than lay down mine own and he thus declares it Breerwood in his Enquiries c. 26. I find saith he recorded in Durandus but upon what warrant or authority I cannot find that till the time of Adrian the Emperor which was about 120 years after Christ their Liturgies were all Celebrated in the Hebrew Tongue and that then the Oriental Church began first to Celebrate them in the Greek Indeed me-thinks it is possible that the Christians of the Gentiles might in honour of the Apostles retain the Apostles Liturgies in the very Tongue wherein by the Apostles themselves they had been first ordained For it is not to be doubted but many years passing about ten after our Saviours Ascension before the Apostles left Syria and sundred themselves to preach the Gospel abroad in the world among the Gentiles and foreign Nations It is not to be doubted I say but the Apostles while they remained in Jewry ordained Liturgies in the Jewish Tongue for the use of those Jews whom they had converted to Christianity Which Liturgies by the Christian Disciples of the Jewish Nation dispersed in many Provinces of the Gentiles might together with Christian Religion be carried abroad and gladly entertained among the Gentiles This is possible I say but if it be also true as I have not observed any thing in Antiquity that may certainly impeach the truth of it Yet that which is spoken of Durandus of those Liturgies in the Hebrew Tongue must be understood I doubt not of the Hebrew then vulgar and usual that is to say the Syriac Tongue In all which disputation one may clearly see that he takes it for a granted and undoubted truth that the Apostles did ordain Liturgies for the use of the Church The point in controversie being only this whether or not they did ordain them in the learned or the vulgar Hebrew Next to descent unto particulars there are three Liturgies still extant in the Bibliotheca Patrum in Greek and Latine ascribed to Peter James and Mark which if not theirs and whether they be theirs or not is adhuc sub judice are certainly exceeding ancient as ancient doubtless as the third Century though true it is they have not come unto our hands without the intermixture of some unwarranted additions And if we look upon them well we may easily find that whose soever names they carry they are indeed the ancient Liturgies of those several Churches whereof those holy men had once been Bishops and they whose Liturgies they were were willing it seems to derive their pedigree as high as possibly they could to add some lustre to them by the names of such eminent persons The Liturgy ascribed unto S. Peter what is it for the main and substance but the foundation or the ground of the Roman Missal as may appear comparing the Canon of the one with the forms and order of the other Biblioth Patr Gr lat To. 2. according as they are laid down together in the Bibliotheca And if that Isidore of Sivil be not much mistaken S. Peter hath a
Concil Laodicen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to name the Psalm and to begin it as some about this time had presumed to do it being permitted as he noteth after the Psalm was so begun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Lay-men of what rank soever if they had tuneable voices or could sing their parts might then joyn with them asin consort to make up the Harmony The next care taken by this Council was that the Gospels and other parts of the holy Scripture might be read upon the Saturday or the old Jewish Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof the reason is thus given by Balsamon Concil Ladoic Can. 15. because that day had been formerly spent in Feasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the people used not to assemble on it Balsamon in Can. 16. Laodicen for religious offices which to redress it was determined by this Canon that on that day as well as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sorts of Ecclesiastical ministrations were to be performed The last was for the ordering of the Psalms concerning which it was ordained that between every portion of the Psalms for they divided the whole Psalter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Canon 17. Concil Laodic Can. 17. into several portions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some part of holy Scripture should be intermingled lest else the people might be tyred with continual singing Here then we have certain prescribed Rules and Orders for the officiating of Gods publick Service the Palms divided into Portions those Portions intermingled with the reading of the holy Scripture a prescribed office ordered for the Saturday and finaly a punctual direction not only who should name or begin the Psalm but from what Book it should be read But there 's another Canon of this Council which looks more backward and did not so much introduce any new Orders into the Church as confirm the old and doth indeed give as full a view of the several parts and Offices of the publick Service as any other of that time whatever The first part of the Service we have seen before in Justin Martyr that which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Common-prayers of the Church at which all sorts of people were and might be present This ended with the Sernion as we saw before And we shall see now more particularly what they had to do after that was done For howsoever it may seem in that place of Justin that presently upon the conclusion of the Sermon they went unto the Celebration of the blessed Eucharist yet that is on a supposition that there were none present but Believers only and such as were prepared to Communicate But being that in those severe Ages of the Church they had not only Catechumeni such as desired to be admitted into the bosom of the Church and had not yet received that Sacrament of Baptism but such as having been Baptized were for their lapses and offences put to open Penance as well as godly and religious persons against whom no bar could be pretended the Offices of the Church were to be so fitted that every one of these conditions might not want his part And this is that which we find described in this Canon thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laodicen Can. 19. c. After the Bishop hath done his Sermon let first the prayer be said for the Catechumeni they being gone the prayers for such who are under penance are to be dispatched and when they have received Imposition of hands and are also gone then let the prayers for the faithful be thrice made thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the first softly every man secretly to himself the second and the third aloud which done the Peace or kiss of peace is to be given and so they are to go to the Oblation And let none but such as be in Orders enter within the rail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or come within the place where the Altar stands to receive the Sacrament So far the Canon of the Council by which it is apparent that each sort of Auditors had a peculiar course or Office besides that part of publick Service in which they joyned all together as before was said But whether the prayers here spoken of were left at liberty to the discretion of the Minister or in a prescribed and determinate Form we must see elsewhere And in my mind we cannot see it at a fuller view than in the Constitutions ascribed to Clemens undoubtedly more ancient than the times we speak of where we find it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All rising up let the Deacon go into some eminent place and say Constitut Apost lib. 8. c. 5. None of the hearers none of the unbelievers depart the place And silence being made he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye hearers And all the faithful shall pray for them with a good devotion saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon them Then let the Dacon thus proceed Id. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us all pray to God for the Catechumeni that our good God of his abundant love to man-kind would graciously hear their prayers and give them help minate their understandings instruct them in knowledge and teach them his Commandments c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover let us beseech God for them that having obtained remission of their sins by Baptism they may be meet partakers of the holy Eucharist and dwell for ever with the Saints c. Now unto every point or period contained in this solemn prayer the people answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lod have mercy on them after the manner of the Litany and the whole prayer being ended they bowed their heads under the Bishops hands by whom they were dismissed with a Benediction conform unto the Canon of the Laodicean Council which before we spake of Which done the Deacon standing as before said thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depart ye Catechumeni in peace The Ite missa est in the Western Churches is the same with this Then follow prayers for the Engergumeni or such as were possessed with unclean spirits And that being ended together with another for the Baptized or Illuminati the Deacon said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye devoutly which be under Penance and then goeth on Id. ibid. cap. 8. Pray we for those which be under Penance that God would shew them the way of repentance accept their Recantation and Confession and finally beat down Satan under their feet c. the people still subjoyning unto every clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy on them Thus much and more unto this purpose in the Constitutions And I the rather am inclined to admit these Forms or to resolve it at the least that set Forms they had for these several Offices because the Minister by whom they were performed was of no higher Order than a Deacon For had the
they whose they will And with as little justice do they use S. Austin whose words they bring to prove that it was free for Christians to pray as their occasions did require Vindication p. 17. without being limited to prescribed prayers This they are brought to prove indeed they say well in that For they are thus brought in in another place viz. And to the same purpose that there were then no such stinted Liturgies S. Austin in his 121. Ep. Liberum est c. It is free to ask the same things which are in the Lords prayer Smectymn p. 7. aliis atque aliis verbis sometimes one way and sometimes another But doth this prove think they that in those times there were no stinted Liturgies which is the matter to be proved I cannot possibly believe they think so whatsoever they say The Father in that place as they know full well speaks of private prayer and sheweth that in addressing our desires to God we are not bound to use the very syllables and words of the Lords prayer only I trow none ever said we were Certain I am that there is no such doctrine preached by any of the Sons of the Church of England Besides if there were publick Liturgies in S. Austins times as they seem to grant because they say they will not peremptorily say there were not Vindication ibid. and we say they are peremptory enough when there is ground for it Then certainly whatever might be done in private it was not free nor lawful to ask the same thing in the publick service of the Church aliis atque aliis verbis in other words than were prescribed in those Liturgies And so the testimony out of Austin is neither so full unto the purpose as they did intend nor hath it proved the matter it was brought to prove Id. ibid. So far was that good Father from decrying either the benefit or use of publick Liturgies that as we saw before he derives their petigree not only from the Apostles times ab ipsts Apostolorum temporibus as his own words are but also from their words and warrant and therefore was not like to countenance so bold a freedom of praying in Gods publick worship with what words we listed or indeed any other than the prescribed Forms But this being only his opinion as a private man it may be some will take it to be more authentick if he delivered it in Synod and had therein the suffrage and consent of all the Fathers there Assembled And possible it is that it may be so For in the body of the Canons which as they stand in Balsamons collections are called the Canons of the Council of carthage and so they are in that of Zonaras but as collected by Justellus are called in general the Canons of the Church of Africa there is one runs thus entituled De precibus quae debent fieri ad Altare Touching the prayers to be made at the Altar Codex Can. Eccl. Africn c. 103. Hoc quoque placuit ut precationes quae in Synodo confirmatae sunt sive Praefationes sive Commendationes sive manus impositiones ab omnibus peragantur omnino aliae adversus fidem nunquam proferantur sed quae à sapientioribus colleciae sunt dicentur i. e. It seemeth good unto us say the Fathers that those prayers which have been approved of in the Synod whether that they be Prefaces or Commendations or laying on of hands that is in Ordination as I conceive and I will tell you why anon be performed by all that none which be against the faith be said in publick but only such as have been formerly composed by wise and understanding men This Canon if it were made in any time between the year 395. and 430. it is most likely that S. Austin had a hand in the making of it for so long he sate Bishop of the Church of Hippo. v. baron in Annal. eccl An. 395.430 Binius in editione Concil To. 1. For if it were decreed in the third of Carthage which seems to have a touch of something of it Can. 23. it must be then An. 397. as it is ranked by Baronius if in the Council of Milevis whither some refer it it falls into the year 416. by the same account at one of which S. Austin was and at both of them might be present for ought I know unto the contrary But the truth is the Canons of these African Councils are much disordered in all collections of them which I yet have seen This Canon in the collection made by zonaras being the 117th in that of Balsamon Can. 106. in the Code published by Justellus his 103. and amongst those ascribed to the Milevitan Council 't is in rank the 12th But howsoever it be placed in this rank or that it seems it was not made without good occasion For as it is observed by Balsamon Balsamon notae in Concil Carth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Bishops then as since some Presbyters have done endeavoured to introduce new Forms of their own devising And yet it was not only the Bishops fault some of the Priests was no less active in the Innovation Zonaras in Concil Carthagin Can. 117. and unto them it is referred by Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he tells us there And this not only in the ministration of the daily prayers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very act of Ordination in which the Bishop laying hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the head of him that was to be ordained used certain prayers Fically he resolves that in all the several Acts of publick Worship before remembred the prayers confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not first devised in that Synod should be only used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. and that no new ones brought into the Church by any one whosoever he was should be entertained The reason of the which as 't is touched before so is it more expresly manifested in that of the Milevitan Council if it were of that Ne forte aliquid contra sidem Concil Milevit Can. 12. vel per ignorantiam vel per minus studium sit compositum lest else perhaps either through ignorance or want of care something against the rule of Faith be composed and published So then this was no new restraint and much less the first whereby the liberty of Prayer or praying by a Form of ones own devising was prescribed and limited as some give it out Smectymn p. 7. but a Reviver only or a Confirmation of the antient Canons by which it had been limited and prescribed before As for the Canon of the third of Carthage in which it seems to be permitted to the Minister to use such Prayers in the officiating Gods divine Service concerning which cum fratribus instructioribus contulerit he had before conferred with the learned Brethren Id. Ibid. when they can prove that Canon to be made in
Patriarch Jacob there being otherwise many places in his new gotten Kingdom of more convenience for his Subjects and less obnoxious to the Power of the Kings of Judah than this Bethel was The Act of Jacob in consecrating the Stone at Bethel gave the same hint to Jeroboam to profane the place by setting up his Golden Calves as Abrahams Grove gave to the Idolatrous Jews and Gentiles for polluting the like places with as impure abominations And probable enough it is that by these Acts of Abraham and Jacob the Macchabees proceeded to the Dedication of the Altar when profaned by Antiochus though they made use only of their own Authority in honouring that work and the celebration of it with an Annual Feast of which see Macc. 1. Chap. 4. v. 59 c. Which Feast being countenanced by our Saviour as is elsewhere said gave the first ground unto the Anniversary Feasts of Dedication used in the best and happiest times of Christianity De Eccles Officiis l. 1. c. 3. of which thus Isidore of Sivil Annuas Festivitates dedicationis Ecclesiarum ex more veterum celebrari in Evangelio legimus ubi dicitur facta sunt Encoenia c. Where we have both the custom and the reasons of it that is to say the antient practice of Gods people amongst the Jews occasionally mentioned and related too in the holy Gospel This being repeated and applyed we must next see by what Authority Gods people afterward proceeded on the like occasions Greater Authority we find for the Dedication of the Tabernacle than for the consecrating the Grove or Pillar which before we spake of even the command of God himself who though he had appointed it to be made prescribed as well the matter as the Form thereof descending even unto the nomination of the Workmen that were to take care of the Embroydery of it did not think fit it should be used in his publick Worship till it had first been dedicated to that end and purpose For thus saith God to Moses in the way of Precept And thou shalt take the anointing Oyl and anoint the Tabernacle and all that is therein and shalt hallow it and all the Vessels thereof and it shall be holy and thou shalt anoint the Altar of the Burnt-offering and all his Vessels and sanctifie the Altar Exod. 40.9 1. and it shall be an Altar most holy c. And thus did Moses in conformity to the Lords Commandment of whom it is affirmed Thus did Moses according to all that the Lord commanded him so did he That is to say he reared up the Tabernacle Verse 16 and disposed of every thing therein in its proper place hallowing the Tabernacle and the Altar and the Vessels of it as the Lord commanded and then and not till then was it thought fit for the Acts of Sacrifice and to be honoured with the presence of the Lord their God For as it followeth in that Chapter first Moses offered on the Altar so prepared and consecrated a Burnt-Offering and a Meat-Offering as the Lord commanded ver 29. And secondly A Cloud then covered the tent of the Congregation and the glory of the Lord filled the Tabernacle v. 34. No Fathers need be called in here to explain these Scriptures which every one can understand who is able to read them and every one who understandeth them may conclude from hence that God had never took such order for consecrating of the Tabernacle the Altars and other Vessels of it had he not meant to leave it for a Document and Example to succeeding times that no place should be used for his publick Worship till it was sanctified with Prayer and set apart by some Religious Ceremonies for that holy purpose According to which great Example we find a solemn dedication of the Temple when first built by Solomon performed by Prayer and Sacrifices in most solemn manner 1 Kings 8. A second Dedication of it when first restored by Zorobabel in the time of Ezra where it is said That the children of Israel Ezra 6.16 the Priests and the Levites and the rest of the children of the Captivity kept the Dedication of this House of God with joy And finally Josephus telleth us Antiq. Juda. l. 15. c. 14. that when Zorobabels Temple was pulled down by Herod and built again after a more magnificent manner than before it was with what alacrity and pomp the Jews did celebrate the Dedication of the same A Temple gloriously set out to the outward view immensae opulentiae Templum it is called by Tacitus as before was said and dedicated by the Founder with as great magnificence of which more hereafter Sufficient evidence to prove that whether the Temple be considered as a House of prayer or a place for Sacrifice it was not to be used for either not sanctified and set apart for those holy Actions Having thus seen what was done in those solemn Acts of Dedication by the Lords own people as well before as under the Law of Moses let us next see how far those Actions of Gods people have been followed by the antient Gentiles who though without the Law of Moses yet were instructed well enough by the light of Nature that Sacred Actions were not to be used in unhallowed places And here to go no further than the Roman story being the best compacted and most flourishing estate among the Gentiles we have in the first Infancy thereof a Temple dedicated by Romulus unto Jupiter Feretrius of which thus Livy Jupiter Feretri inquit Romulus haec tibi victor Rex Regia arma fero Templumque iis Regionibus quas meo animo metatus sum dedico sedem opimis spoliis quae Regibus Ducibusque hostium caesis me Autorem sequentes posteri ferent Unto which words of Romulus being the formal words of the Dedication Livy adds his own Hist Rom. Dec. 1. l. 1. Haec Templi est origo quod omnium primum Romae sacratum est That is to say this is the Original of that Temple which first of all was dedicated in the City of Rome Concerning which we are to know that Romulus having vanquished Tolumnius a poor neighbouring King in the head of his Army and brought his Armour into Rome in triumphant manner designed a Temple unto Jupiter from hence named Feretrius for the safe keeping and preserving of those glorious Spoils And having so designed the Temple thus bespeaks the gold viz. O Jupiter Feretrius I by this favour made a Conquerour do here present unto thee these Royal Arms and dedicate or design a Temple to thee in those Regions which in my mind I have marked out for that great purpose to be a seat for those rich Spoils which Posterity following my example having slain Kings or such as do command in chief shall present unto thee Which formal words did so appropriate that place to the service of Jupiter that afterwards it was not to be put unto other uses This done by Romulus
Tertul. lib. de jejuniis c. 13. That Bishops use to impose Fasts upon the people is not done of purpose for lucre or the Alms then given but out of a regard of the Churches welfare or the sollicitousness which they have thereof Wherein as he removes a cavil which as it seems was cast upon the Church about the calling of those Fasts so plainly he ascribes the calling of them to the Bishop only according unto whose appointment in unum omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitabant they met together for the humbling of themselves before God the Lord. So for disposing of the Churches Treasure for Menstrua quaque die modicam quisque stipem vel quam velit Id. in Apol. c. every month the people used to bring their Offerings as we call them now every man as he would and could that also appertained unto the Bishop Which as it was distributed most commonly amongst the Clergy for their present maintenance so was it in the Bishops power to bestow part thereof upon other uses as in relief of Widows and poor Virgins which appears plainly in that place and passage of Tertullian Tertul. de Virg. veland cap. 9. in his book de Virginibus velandis where speaking of a Virgin which contrary to the custom of the Church had been admitted into the rank of Widows he adds cui si quid refrigerii debuerat Episcopus that if the Bishop did intend to allow her any thing towards her relief and maintenance he might have done it without trespassing on the Churches discipline and setting up so strange a Monster as a Virgin-Widow And this is that which after was confirmed in the Council of Antioch Conc. Antioch Can. 25. where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Bishop ought to have authority in the disposing of the things or goods that appertained unto the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so he might dispose them unto such as stood in need in the fear of God Finally for the reconciling of a Penitent to the Church of God in the remitting of his sins Tertul. de pudicitia cap. 18. and bringing of him back to the fold again that in Tertullians time was a Peculiar of the Bishop also For speaking of Repentance after Faith received de poenitentia post fidem as he calls it he is content to give this efficacy thereunto though otherwise he held being then a Montanist that heinous Sinners after Grace received were not to be admitted to Repentance I say he is content to give this efficacy thereunto that for smaller sins it may obtain pardon or remission from the Bishop for greater and unpardonable from God alone But take his own words with you for the greater surety and his words are these viz. Salva illa poenitentiae specie post fidem quae aut levioribus delictis veniam ab Episcopo consequi potest aut majoribus irremissibilibus à Deo solo Pamel Annot. praedict lib. 159. In which Pamelius seems to wonder at his moderation as being of a better temper in this point than was Montanus into whose Sect he now was fallen who would have no man to make confession of his sins to any other than to God and seek for reconciliation from no hands but from his alone And in another place of the same book also Tertul. lib. de Pudicit cap. 1. although he seem to jeer and deride the usage he granteth that the Bishops of the Christian Church did usually remit even the greatest fins upon the performance of the Penance formerly enjoyned For thus he bringeth in the Bishop whom in the way of scorn he calleth Pontifex Maximus and Episcopus Episcoporum proclaiming as it were a general Pardon to such as had performed their Penance Ego moechiae fornicationis delicta poenitenti functis dimitto that he remitted to all such even the sins of Fornication and Adultery Which words of his declare not more his Errour than the Bishops Power in this particular What interest the Presbyters of the Church did either challenge or enjoy in this weighty business of reconciling Penitents to the Lord their God we shall see hereafter when as the same began to be in practice and was by them put in execution Mean time I take it for a manifest and undoubted Truth that properly originally and in chief it did belong unto the Bishop both to enjoyn Penance and admit the Penitent and not to the inferiour Presbyters but as they had authority by and under him Which lest I may be thought to affirm at random let us behold the manner of this Reconciliation as layed down by Sozomen Sozomen Eccl. hist l. 7. c. 16. not as relating to his own times but to the times whereof we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They stand saith he in an appointed place sorrowful and lamented and when the Eucharist is ended whereof they are not suffered to be partakers they cast themselves with grief and lamentation flat upon the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop then approaching towards him kneeleth also by him on the ground and all the multitude also do the like with great grief and ejulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This done the Bishop riseth first and gently raiseth up the prostrate Penitent and having prayed for those that are thus in the state of Penance as much as he thinks fit and requisite they are dismissed for the present And being thus dismissed every man privately at home doth afflict himself either by fasting or by abstinence from Meats and Bathes for a certain time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as by the Bishop is enjoyned him Which time appointed being come and his Penance in this sort performed he is absolved from his sins sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and joyned again unto the residue of the Congregation And this saith he hath been the custom of the Western Church and especially of the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the very first beginning to this present time So that both in the City of Rome in which Tertullian sometimes lived and in the Western Church whereof he was a member being a Presbyter of Carthage and in the times in which he flourished for thus it was from the beginning the Bishop regularly had the power both of enjoyning Penance and reconciling of the Penitent as it still continueth Nor doth that passage in Tertullian any way cross the point delivered where speaking of the several acts of humiliation which were to be performed by the Penitent before he could be reconciled to the Church of God Tertul. lib. de Poenitent c. 9. he reckoneth these amongst the rest Presbyteris advolvi aris or caris Dei adgeniculari for whether of the two it is adbuc sub Judice omnibus fratribus legationes deprecationis suae injungere to cast themselves before the Presbyters to kneel before the Altars or the Saints of God to entreat the Prayers
better claim to that or somewhat of this kind than the name and title By whom we are informed Ordinem Missae vel orationem quibus oblata Deo sacrificia consecrantur primum à sancto Petro institutum esse that the order of the Mass and the prayers thereof wherewith the Sacrament or Sacrifice is consecrate was Instituted first by S. Peter and is the very same saith he cujus celebrationem uno eodemque modo universus peragit orbis Isidor Hispal de offici is divin l. 1. c. 15. which is now universally received over all the world He means the Western world you must take him so That attributed to S. Mark if scanned and canvassed with a diligent eye will be discerned to be no other than the Liturgy of the Church of Alexandria of which he was the first Bishop as is elsewhere proved and will appear to be so on painful search by the agreement which it carrieth with that of Cyril one of S. Marks successors in that See and a prime pillar of the Church in the time he lived As also by comparing it with the Ethiopick Liturgy derived from Alexandria as the mother City and extant with it in the bibliotheca whither I refer you But that whereof there is the greatest evidence is that ascribed unto S. James which if not his is questionless the ancient Liturgy of the Church of Hierusalem of which he once was supream Pastor under Christ our Saviour The publisher hereof in Greek and Latine gives us this short note Biblioth patrum Gr. lat To. 2. p. 1. S. Cyrillum Hierosol Catechesi quinta Mystagogica plura ex illa mutuatum That Cyril Bishop of Hierusalem in the fifth of his Mystagogical Catechizings did borrow many things from hence And certainly the observation is exceeding true as will appear on the examination and comparison of the several passages which are still extant in them both Baron in Annal Eccles anno 35 1. Now Cyril B. of Hierusalem lived about the year 350 and was then at his height both for power and credit and if we grant the Liturgy ascribed to James to be but 60 years before him it must needs fall within the compass of the first three hundred This though it be enough we will venture further and ask what inconvenience would ensue if this Apostle be affirmed for the Author of it I mean as to the main and substance of it though not of all the intersertions and additions which are found therein That S. James did compose a Liturgy is proved by Sixtus Senensis out of Proclus sixtus Senes Biblioth Sanct. l. 2. Concil Trullan can 32. sometimes the Patriarch of constantinople a man of special eminence in the Ephesine Council The Fathers of the Synod surnamed of Trullo affirmed of James whom they avow for the first Bishop of Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did leave a Liturgy behind in writing alledging the Authority thereof for proof that water was to be mingled with the wine in the blessed Sacrament Liturgia Jacobi in Bilioth p. 13. Cassand in Liturgicis which passageis still extannt in the Liturgy intituled to him And when we find in Hegesippus as he is cited by Eusebius Eum ab Apostolis primum constitutum fuisse Episcopum Liturgum as Cassander reads it Why may we not conceive that he had that adjunct as the first Author of a Liturgy for the publick use This may be said in the behalf thereof if one list to plead it And were there nothing else to persade me otherwise than that it is affirmed by Rivet has omnes profectas esse ab inimico homine Smectym vindicat p. 28. c. that this with those before remembred proceeded from that Enemy who sowed his Tares in the middle of the good Seed whilst the Servants slept I should not much be set against them Although I honour Rivet for his parts in learning I never held his words for Gospel no not although they come apparelled in the Gospel phrase That it is ancient yea and holy too they have not the courage to deny and yet have so much confidence which I wonder at as to ascribe them to the Devil to whom I hope no holy thing whatever is to be ascribed Neither Rivet nor any of the Moderns are so competent Judges in this point as the Fathers in Trullo nor of like credit with S. Austin who speaking of that noted passage of Sursum Corda used in the Liturgy of his time and long time before saith they were Verba ab ipsorum Apostolorum temporibus petita words borrowed from the times of the very Apostles This being said touching the Liturgies themselves we should proceed unto the course and order in the same observed and to the Forms of Prayer and Benediction contained therein But that would be too large a trouble the business of this Inquisition not being to transcribe whole Liturgies but to find them out besides that most of the material passages whereof such ancient writers as are of an unquestionable credit have left us any trace or memory will call us back to look upon them in convenient time On therefore to the next that followeth whom if we rank according to the place and time which is assigned him by the Pontificians will be the famous Areopagite even Dionysius one of S. Pauls first fruits in Athens I know the Books ascribed unto him have been much questioned in these searching days whether his or not Nor do I mean to meddle in so vexed a question And therefore though I rank him here according to the time and place assigned him by the learned men of the Roman party yet I desire no further credit should be given him than that which he affirms is made good by others who lived most near the time assigned unto him Now for the Celebration of the Sacrament of the blessed Eucharist he describes it thus Dionys Areopag de Eccl. Hierarchia p. 89. edit gr lat ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Bishop having ended the Preparatory Prayers said usually at the holy Altar doth then and thence begin to cense the place till he hath compassed it about Returning back unto the Altar he begins the Psalms the Clergy which are present singing with him Then do the Ministers read the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their appointed and determinate order Which done the Catechumeni and such as are possessed with unclean spirits or are under penance are removed out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those only being left behind who were to be partakers of the holy Mysteries The Ministers some stand before the Church-doors to keep them shut others attend those Ministrations which appertain unto their Order Some of whom chosen for that purpose present the Bread and Cup of Benediction upon the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general Confession being first made by the whole Congreation 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 Then doth the Bishop say the Prayers and give the peace or kiss of peace to all the company who having saluted one another with an holy kiss the Diptychs are forthwith recited After the Bishop and the Priests having washed their hands the Bishop standing against the middle of the Altar the Priests and Ministers being round about him and giving praise to God for all his works proceeds unto the Consecration of the Elements being then presented to the publick view Which being thus Sanctified and publickly set forth to view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he first partakes thereof himself and then exhorteth others to do the like The blessed Sacrament being thus given and received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he finally descends to the giving of thanks and so dismisseth the Assembly This is the Form of ministration laid down before us in the Books ascribed to this Dionysius in which I see not any thing which may advantage those of the Church of Rome unless it be the use of censing but I see much which makes against them viz. the giving of the whole Communion sub utraque specie For should you stumble at the Altar which is mentioned here Ignatius who lived in these very times Irenaeus who lived but little after S. Cyprian and almost who not amongst the Ancients will lend an helping hand for to raise you up And if you would sum up the Form which is described here at large we have the daily Service which I conceive to be those leading Prayers which the Bishop first said at the holy Altar the Psalms the reading of the Scriptures in a prescript order which possibly may be the Epistle and Gospel as we call them now then the dismission of all such who are not fitted to communicate the placing of the Bread and Wine on the holy Table the general confession of the peoples sins to Almighty God the kiss of peace and mutual salutation with the commemoration of the Righteous After all this the Prayer of Consecration and the participating of the blessed Sacrament and finally Thanksgiving for so great a blessing In all which there is nothing that I can see except it be the act of censing as before is said which savoureth not of primitive and Apostolical purity nothing but what is worthy of the name and piety of Dionysius nothing but what we may observe in other Worthies near about the time which is assigned unto this Author Finally if the Author be not Dionysius which I will not take upon me to determine yet doubtless he is very ancient and for the Books ascribed unto him Petr. Molinaeu◠in tract de Altar c. 7. they are acknowledged by Du Moulin to be utilia bonae frugis which is as much as need be said in the present case Let us next look upon the Form of Baptism which is another part of the publick Liturgy For howsoever the word Liturgy be used sometimes to signifie no more than the Ministration of the blessed Eucharist in which respect it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is expounded so by Balsamon Balsam in not is ad Concil Sardic yet doth it signifie most commonly the whole course And therefore Bellarmine was foully out when he made this note à patribus Graecis vix aliter accipi quam pro minifterio sacrificii Eucharistiae offerendi Bellarm. de Missa l. 1. c. 1. Dionys de Eccles Hierarch p. 77. edit gr lat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was seldom used otherwise by the Greek Fathers then for the Celebrating of the Sacrifice of the holy Eucharist But let that pass cum caeteris errorbus and go we on unto our business to the Form of Baptism which we find thus described by the said Dionysius The day being come in which the party is to be Baptized and the Congregation being Assembled in the holy Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Bishop sings some Psalm contained in the Scripture the whole Assembly joyning with him then doing reverence towards the holy Table he turns unto the party offered unto Baptism and asks him for what cause he cometh who being taught by his Surety first making known his ignorance and want of God desires that he might be admitted to these things which pertain to godliness The Bishop next letting him know the rules of a Christian life demandeth if he will conform unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which when he hath promised to do his name together with his sureties are enrolled in the publick Registers This done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bishop saith the holy Prayer which when the whole Assembly have consented to by saying Amen the Deacon doth prepare himself to strip him and disrobe him of his Cloaths and placing him towards the West with his hands lift up requireth him to bid defiance unto Satan thrice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying to him the set and solemn words of Abrenuntiation when he hath thrice repeated them he is turned towards the East and willeth him having both his hands and eyes heaved up to Heaven to joyn himself to Christ and Gods holy Word Which having promised and thrice made profession of his faith the Bishop layeth his hand upon him and prayeth over him Then being disrobed the Priests bring the Oyl or chrism wherewith the Bishop doth thrice sign him with the sign of the Cross and after delivereth him unto the Priests who carry him unto the Font where calling upon God to bless and sanctifie the waters and singing to the Lord one of the song or Psalms made by the inspiration of the Holy ghost the party is called by his Name and thrice dipped in water one of the persons of the blessed Trinity being particularly named and called upon at each several dipping or immersion This done they cloath him all in white and bring him back unto the Bishop who once more anointeth him with the Oyl or Chrism and so pronounceth him to be from that time forwards a meet partaker of the blessed Eucharist So far and to this purpose Dionysius But then withal you must observe that this was in baptismo Adultorum and that there was not so much ceremony in the Baptism of Infants although it was the same in both for the main and substance Now for the Form of Abrenuntiation we find it thus laid down in the Constitutions ascribed to Clemens of which it may be said as was before of Dionysius that though they be not his whose name they carry yet are they notwithstanding very ancient and do exceeding well set forth the Forms and usages of the primitive Church Clement Constitut l. y. c. 42. The Form is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. I forsake the Devil and all his works his pomps and service his Angels and inventions with all things under his command Which done he doth rehearse the Articles of his belief in this Form that followeth 〈◊〉 〈◊〉 〈◊〉