CHAP. V. That in the times of the Apostles Liturgies, or Set Forms of ministration in the Christian Church, were composed and used.

THus have we taken a distinct and several view of those Forms of Worship, [ I] which anciently were used by the Jews and Gentiles, whilst they stood divided; whilst they were separated by that partition-wall which the Apostle speaks of, whereby they were indeed divided both in opinions and affections. But that partition-wall being broken down by our Lord and Saviour,* he did withal abolish in his flesh that enmity which had been between them, even the Law of Commandments contained in Ordinances, for to make in himself of twain one new man; so making peace between the parties, ut recon∣ciliaret ambos in unto corpore, that he might reconcile both to God, being united in one body by the Cross of Christ. And indeed how could he do otherwise, who was as well designed by Almighty God, to be a light to lighten the Gentiles, as to be the glory of his People Israel?* The promise which God made to Abraham was not unto his Seed alone, but to all the Nations of the World by it: And although Shiloh was to come from the loins of Judah, yet was he also expectatio Gentium, as the Vulgar reads it,* and to him should the gather∣ing of the People be. Therefore however he was pleased to declare at first, that he was tnot sent but to the lost Sheep of the House of Israel,* and did accordingly grant out a limi∣ted Commission unto his Disciples; yet he enlarged it in the end,* giving them an espe∣cial charge to go teach all Nations.* And when he found them backward in pursuit thereof, he quickned Peter by a Vision, and called Paul as it were of purpose,* to bear his name before the Gentiles, to open their eyes, and to turn them from darkness unto light,* and from the power of Satan unto God. So that although the Jews and Gentiles were not collected into one body, in our Saviours time,* I mean the time in which he pleased to sojourn here upon the Earth: yet being done by his Authority, and by the con∣duct and direction of his blessed Spirit, it can be said of none but him, quod fecit utra{que} unum, that he made both one, bringing them both into one Church,* and making both partakers of the same communion, who were before at such a distance, as was con∣ceived to be irreconcilable. Unto the constituting of which Church, our Saviour brought not any thing of Rite or Ceremony, determined nothing that we meet with in his holy Gospels, touching the time or place of publick Worship, the Form and manner of the same; save that he gave a general intimation, that Hierusalem should no longer be the place, in which men should be bound to Worship.* The pains he took were principally spent in points of Doctrin, clearing the truths of holy Scripture from those false glosses and corrupt traditions, which had been put upon it by the Scribes and Pharisees; and setting forth a new and clearer body of Divinity than had been taught the people in the Law of Moses; that the Father might be worshipped in succeeding times with a greater measure of the spirit, and a more perfect knowledge of the truth,* than he had been formerly. As for the circumstances and out-parts of Worship, he left them in the state he found them, that is to say, to the disposing of the Church, in whose power it was to institute such Rites and Ceremonies as might apparently conduce to the increase of Piety, and to the setting forth of Gods praise and glory. Himself had given a personal and most exemplary obedience to the Church of Jewry, conforming to such Rites and Ordinances (wherein there was no deviation from the Law of God) as had in former times been setled by the power thereof. And therefore had no cause of his collecting; a Church conducted in those points which pertain to godliness, by such a visible co-operation of the Holy Ghost; especially considering what a fair ex∣ample of Conformity he should leave behind him. Besides all people of the world, both Jews and Gentiles were setled at that time in a full perswasion of the necessity of set times and determinate places, for the assembling of themselves together in the acts of Worship; and had their prescribed Forms both of Prayer and Praise, their Rituals and established Ceremonies; and therewith also an opinion that those things were to be eprformed by the Priest alone. Which being agreed on in the general, both people might be brought with more facility, to fall on some particular conclusions, to which they were inclined already by their common principles. And so indeed it proved in a short event; times, places, and set Forms for worship, being unanimously and uni∣versally received amongst them, within a very little while after our Lords departure. The Jews already had their Synagogues, their Proseuchas or Oratories, as before was said. How small a labour was it to the blessed Apostles, and their successors in that work, to turn those Synagogues of theirs into Christian Churches, for Preaching of the Word of God, and the administration of the Sacraments; accordingly as they did win upon the Jews to embrace the Gospel? Nor is this only a bare speculation, it Page  92was done de facto, it being recorded in a book ascribed unto Athanasius, that on the converting of the Jews, Inhabitants of Beritus, to the faith of Christ, 〈 in non-Latin alphabet 〉,* that the Bishop who had laboured in it, converted the Synagogue of the Jews into a Christian Church, and dedicated it to our Lord and Saviour. And for the Temples of the Gentiles, when once their super∣stitions were suppressed, and the Gospel countenanced by Authority, they were con∣verted also to the self-same use,* as the Jewish Synagogues had been in other places: Gods Servants being in the mean time contented with such safe retreats, as their ne∣cessities inforced them to make use of in those fiery times; or with such publick places of Assembly, but mean and under the degree of envy, as either upon sufferance or by special leave they were permitted to erect. As soon, if not more suddenly, all parties also were agreed on the times of worship, which was reduced with general and joynt consent unto the first day of the week, the Lords day, or the Sunday, call it which you will; wherein all members of the Congregation were to meet together for Gods publick Service. A business, wherein the Church proceeded with great care and wisdom; setting apart one day in seven, to hold the fairer quarter with the Jews, who were so zealous of a Sabbath; but altering the day it self, and paring off those legal Ordinances which had made it burdensome, the better to content the Gentiles. Yet so that they had also their daily meetings as occasion served, for celebration of the Sacrament of the blessed Eucharist, in those fiery times. Whereof, as being institu∣ted for the Christian Sacrifice, and of the Evangelical Priesthood to attend the same, we shall speak anon.

In the mean time, [ II] the next thing here to be considered, is the form and order wherein the Church did celebrate Gods publick Service in those purer times; those Forms of Prayer and Invocation, wherewith they did address themselves to the Lord their God. That all Religious offices in the House of God should be performed in form and order,* is not only warranted, but enjoyned by the Apostles Canon, made for those of Corinth; and consequently for all Churches else. And that for the avoi∣ding of Battologies, and all effusions of raw and undigested prayers, besides what hath been shewn before to have been generally in use both with Jew and Gentile, in being bound and regulated by set Forms of Prayer: We have a Form laid down by our Lord and Saviour, both for our use and imitation. And first, that it was made for our imitation is generally agreed on, even by those, who otherwise approve not set Forms of Prayer.* Calvin doth so resolve it, saying, In hunc finem tradita est haec re∣gula, ad quam preces nostras exigere necesse est, si legitimas censeri Deoque probari cupimus. And in the words not long before, Non jubet Christus suos conceptis verbis orare, sed tan∣tum ostendit quorsum vota omnia precesque referri deceat. The meaning in both passages is no more than this, that Christ obliged not his Disciples to the very words, but only shewed them how they were to pray, and what to pray for, if they would order them aright, and did desire to have them acceptable in the sight of God. To this doth Musculus agree, besides many others, whom here indeed I had not named, but that he doth translate the Text in a different manner, from all the rest which I have met with. For whereas Beza, Calvin, Erasmus, Castalio, Paraeus, and indeed who not, do read it sic orate, as the Vulgar doth: Musculus, to decline the easier all set Forms of prayer,* doth translate it thus, ad hunc ergo modum orate, pray according to this man∣ner, and thereupon infers non dicit, hanc ergo orationem, vel haec verba proferte, &c. Christ doth not say, saith he, repeat this Prayer, or use these words which you hear me speak; but let your Prayers be made by this rule and pattern which is laid before you. In which, if they intend no more than this, that Christ our Saviour did not so confine his followers to those very words, but that they might express their minds, and represent their Prayers unto the Lord in such other Forms as might be serviceable to that end and purpose, for which Prayers are made; they shall take me with them. I know not any sober-minded man, who will gain-say them in this matter, if they mean no otherwise. S. Augustin did so state it many years agone. Liberum quidem est (saith he) aliis atque aliis verbis, eadem tamen, quae haec oratio continet, in orando dicere; sed non est liberum alia & diversa & contraria dicere.* But if they mean that this celestial Form was made for imitation only, not at all for use, I mean not to be used precisely in our saviours words; I must needs crave their pardon, if I leave them there. For when it is affirmed by Musculus, non dicit, hanc ergo orationem, vel haec verba proferte, when it is said by Calvin, non jubet Christus suos conceptis verbis orare; when it is thought to be so hard a task to prove from Scripture,* that the Disciples were tyed to the use of this Page  39Form; and that the often reiterating thereof in our publick Liturgy, is judged a mat∣ter so impertinent, as to be reckoned for a stumbling block before the feet of many.* I can∣not sec but that their meaning is to exclude the use of this divine and Heavenly Prayer from Gods publick Worship, if not from the devotions also of Gods Saints in private. This if it be their mind and meaning, as by the practice of some men it may seem to be; I must there leave them to themselves. Our Saviours dicite delivered plainly and expresly in his holy Gospel, is no idle word, who being required by his Disciples to teach them what and how to pray, tells them in plain terms, Dicite, say, Our Father which art in Heaven, with the rest that followeth. And this, as is affirmed by good in∣terpreters, and very faintly, if at all gain-said by Calvin (in his hac ale re cum nemine pugnare volo) was at a different time, and on a different occasion, from that which by S. Matthew was before related. Though sic, or ad hunc modum, as it is in Musculus, may serve exceeding well for imitation: yet Dicite, of it self, without either of them, will not be denied, to serve as strongly for the use. And sure the Fathers so conceived it. Of whom thus Cyprian, Qui enim fecit vivere, docuit & orare, ut dum prece & oratione quam filius docuit, apud patrem loquimur, facilius exaudiamur. He,* saith the holy Martyr, who made us to live, hath also taught us to pray, that while we speak unto the Father in that prayer and orizon which the Son hath taught us, we may be heard with more facility. And not long after, Agnoscat pater filii verba cum precem facimus; Let the Almighty Father hear the words of hsi blessed Son, when we make our prayers. The like to which we have in Chrysostom, if not hence derived,* Cognoscit Pater filii sui sensus & verba, that the Heavenly Father knows right well the words and meanin gof his Son. And what else doth Tertullian mean, when he informs us that this most ex∣cellent prayer being then animated by the spirit, when it proceeded from the divine mouth of our Lord and Saviour, Suo privilegio ascendit in coelum, commendans Patri quae filius docuit, doth by a special priviledge ascend to Heaven,* commending to the Fa∣ther those devotions which were taught and dictated by the Son? Add here the care that hath been taken in the times of old, that Children should be taught this Prayer in their tender years, (for which consult S. Austin, Serm. 1. Mat. 2. in Dominica 10. de Christiano nomine, & Concil. Rhemens. cap. 2.) and then I doubt not but it will appear to indifferent men, that this most excellent Form of Prayer was prescribed for use, and not laid down only for our imitation, and no more than so.

So then, we have a Form of Prayer prescribed by Christ to his Disciples, [ III] to be used by them on occasions, at the least in private. When it became a part of the publick Liturgy, and by whose Authority, we shall shortly see. In the mean time, the next thing here to be considered, is, the institution of the Sacraments; in both of which, our Lord prescribed not the matter only, but the Form and words, wherewith the one is to be ministred, and the other celebrated. But you must understand me of that Form, those words which are essential to the Sacraments; and not of those which have been added by the Chuch for the procuring of a greater reverence to those Acts of Worship, and the exciting of devotion in all those that attend the Service. The Form of Baptism so determined in those words of Christ, go ye and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost:* That when the Arrians were suspected not to use the same, but rather to Baptize in nomine patris, per filium in Sp. sancto, as 'tis said they did; it was decreed in the Council of Arles, that if upon examination it did so appear,* those who had been Baptized in so void a Form, should be a new admitted to that holy Sacrament. And for the Sacra∣ment of the blessed Eucharist, so far forth as the Rites and Form of Celebration used by Christ our Saviour, are declared in Scripture, there is no question made amongst Learned men, but they were Obligatory to the Church for succeeding Ages. The blessing of the Bread, the breaking of it, and the distributing thereof unto his Apostles; the blessing of the Cup, and the communicating of the same to all the Company: those formal Energetical words, Take, eat, this is my Body, and drink ye all of this, this is the Cup, &c. and all this to be done in remembrance of me: Are rites and actions so determined, words so prescribed, and so precisely to be used, that it is not in the Churches power (unless she mean to set up a Religion of her own devising) for to change the same. And this, I take it, is agreed on by all Learned Protestants. Certain I am, it was so in the Churches practice from the first beginning; as may appear to any one who will take the pains to compare the Rites and Form of administration used by S. Paul and his Associates in the Church of Corinth,* with that which was both done and prescribed by Christ, according as it is related in the holy Gospel. A further Page  94proof hereof we shall e're long. Nor find I any difference considerable amongst mo∣derate men, touching the Priest or Minister ordained by Christ, for the perpetuating of this Sacrament, for the commemoratingof his death and passion, until his coming unto judgement. The publick exercises of Religion would be but ill performed with∣out a Priesthood; and that would soon be brought to nothing, at least reduced unto contempt and scorn, if every one that listeth might invade the Office. Our Saviour therefore, when he did institute this Sacrament (or as the Fathers called it without offence in those pious times, the Sacrifice of the blessed Eucharist, Cum novi Testamenti novam docuit oblationem,* to use the words of Irenaeus) give an hoc facite unto his Apostles, a faculty to them and their successors in the Evangelical Priesthood, to do as he had done before, that is to take the Bread, to bless to break it, and to distribute it amongst the Faithful, to sanctifie the Cup, and then to give it to the Congregation, Men of on Orders in the Church, may edere & bibere, as the Lord appointed; and happy 'tis, they are permitted to enjoy such sweet refection. But for hoc facere, that's the Priests peculiar. And take they heed who do usurp upon the Office, lest the Lord strike them with a fouler Leprosie than he did Ʋzzah,* when he usurped upon the Priesthood, and would needs offer Incense in the House of God. These points are little controverted amongst sober men. The matter most in question which concerns this business, is, whether our Redeemer used any other either Prayers or Blessings, when he did insti∣tute this blessed Sacrament, than what were formerly in use amongst the Jews, when they did celebrate their Passeover; and if he did, then whether he commended them unto his Apostles, or left them to themselves to compose such Prayers as the necessities of the Church required, and might seem best to them and the Holy Ghost. This we shall best discover by the following practice, in which it will appear on a careful search, that the Apostles in their times, and the Church afterwards by their example, did use and institute such Forms of Prayer, and Praise, and Benedictions in the Solemnities of the blessed Sacrament, of which there is no constat in the Book of God, that they were used at that time by our Saviour Christ. And if they kept themselves to a pre∣script Form in celebration of the Eucharist, as we shall shortly see they did; then we may easily believe it was not long before they did the like in all the acts of publick Worship; according as the Church increased, and the Believers were disposed of in∣to Congregations.

And first, [ IV] beginning with the Apostles, it is delivered by the Ancients, that in the Consecration of the Sacrament of Christs Body and Blood, they used to say the Lords Prayer.* There is a place in Hierome, which may seem to intimate that this was done by Christs appointment. Sic docuit Apostolos suos (saith that Reverend Father) ut quotidie in corporis illius sacrificio credentes audeant loqui, Pater noster, &c. Whether his words will bear that meaning I can hardly say. Certain I am, they are alledged to this purpose by a late Learned writer,* who saying first, Eam (i. e. orationem Dominicam) in Missae sacro dicendam Christus ipse Apostolos docuit, that Christ instructed his Apostles to say the Lords Prayer in the Celebration of that Sacrament (or in the Sacrifice of the Mass, as he calls it there) doth for the proof thereof vouch these words of Hierome. But whether it were so or not, most sure it is that the Apostles are reported to have used that Prayer, as often as they Celebrated the Communion. Mos fuit Apostolorum (saith S. Gregory) ut ad ipsam solummodo orationem Dominicam, oblationis hostiam conse∣crarent. It was,* saith he, the use or custom of the Apostles to Consecrate the Host or Sacrament with reciting only the Lords Prayer. Which passage, if he took from that of Hierome, as some think he did, the one may not unfitly serve to explain the other. The like saith Durand in his Rationale. The Lord saith he did institute the Sacra∣ment with no other words than those of Consecration only; Quibus Apostoli adjece∣runt orationem Dominicam, to which the Apostles added the Lords Prayer: And in this wise did Peter first say Mass (you must understand him of the Sacrament) in the Eastern parts.* Platina saith the like as to S. PETER, Eum ubi consecraverit, oratione Pater noster usum esse, That in the Consecration of the Sacrament, he used to say the Lords Prayer, or the Pater noster. See to this purpose Antonius, tit. 5. cap. 2. §. 1. Martinus Polonus in his Chronicon, and some later Writers. By which, as it is clear and evident, that the Apostles used the Lords Prayer in the Celebration of the holy Mysteries, which is a most strong argument that it was given them to be used or said, not to be imitated only: So it may seem by Gregories solummodo, that they used the Lords Prayer and nothing else. And therefore that of Gregory must be understood, either that they used no other Prayer in the very act of Consecration, or that they closed the Form of Page  95Consecration with that Prayer of Christs; which may well be without excluding of the words of Consecration which our Saviour used, or such preparatory Prayers as were devised by the Apostles for that great solemnity. For certainly we must not take the words of Gregory to be so exclusive, as to shut out the words of Institution, or any of those Prayers or Benedictions which our Saviour used, or the Apostles guided by the Lords example, might think fit to imitate. To think that willingly, or rather wilfully, they should omit the words of their Lord and Master, which were so Operative and Energetical, would prove too great a scandal to those blessed spirits. And therefore Ambrose, when he puts the question, touching the Consecration of the Elements,* Con∣secratio igitur quibus verbis est, & cujus sermonibus, by what words, and by whose it is made or celebrated; makes answer, Domini JESƲ, by the words of the Lord Jesus. And if the Elements are to be Consecrated by no other words (as the continual practice of the Church of Christ seems to say they may not) there is no question to be made, but that the Apostles used those words of Consecration, which they had heard before delivered from our blessed Saviour. We could not say they did hoc facere, according to the Lords injunction, if it had been otherwise. And no less probable it is, that in a work of so great consequence, they fell not presently upon the words of Institution, making a bare recital of them, and no more than so; and used not some preparatory Prayers to set an edge on the devotions of Gods people, accor∣ding as the Lord had done before, who blessed the Bread before be brake it, and there∣fore of necessity before he gave it. Certain I am,* that so it is affirmed by Rabanus Maurus, Cum benedictione & gratiarum actione primum Dominus corporis & sanguinis sui sacramenta dedicavit, & Apostolis tradidit, quod exinde Apostoli imitati fecere, & successores suos facere docuerunt, quod & nunc per totum orbem terrarum generaliter tota custodit Ecclesia. The Lord, saith he, first dedicated or ordained the Sacrament of his Body and Blood with Benediction and Thanksgiving, and gave the same to his Apostles; which the Apostles after imitating, did both do themselves, and taught their successors to do it also; so that it is now generally practised by the Church throughout the world. Here then we take it pro confesso, that in the Celebration of the blessed Sacrament, be∣sides the words of Consecration which our Saviour used, the Apostles added the Lords Prayer: And we conceive it to be probable that they used certain Prayers and Bene∣dictions by way of preparation to so great a business; of which more anon.

For further proof whereof, [ V] that such preparatory Prayers and Benedictions were used originally in the Celebration of this Sacrament; we will first see what ground is laid by the Apostles, and after look upon the building which hath been raised on the same by the holy Fathers. First the Apostle layeth this ground,* I exhort therefore that firstof all Supplications, Prayers, Intercessions, and giving of Thanks, be made for all men; for Kings, and for all that are in Authority, that we may lead a quiet and a peaceable life, in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour. Which words are generally understood not of private Prayers, but those which are made publickly in the Congregation.* Calvin doth so expound it for the Protestant Writers; and so doth Estius for the Pontificians, as is elsewhere noted. And that the Western Church may not stand alone, Theophylact and Oecumenius do both expound the words, 〈 in non-Latin alphabet 〉, of the daily service,* which from the first be∣ginning had been Celebrated in the Church of God. This I premise as granted with∣out more adoe. Which being so premised and granted, and the ground thus layed; we are to look upon the building, as before was said, raised by the Fathers on the place. And here we will begin with S. Austin first, as one that hath more punctually observed the place, and traversed the whole ground, and each part thereof, than any one that went before him; who writing to Paulinus, doth thus build upon it.* Multa hinc quippe dici possunt quae improbanda non sunt, sed eligo in his verbis hoc intelligere, quo omnis vel paene omnis frequentat Ecclesia; ut precationes accipiamus dictas, quas facimus in celebratione Sacramentorum, antequam illud quod est in mensa Domini, incipiat benedici: Orationes, cum benedicitur, & sanctificatur, & ad distribuendum comminuitur, quam tot am petiti∣onem fere omnis Ecclesia DOMINICA ORATIONE concludit: Interpellationes autem (five ut nostri codices habent, postulationes) fiunt cum populus benedicitur, tunc enim Antistites velut advocati susceptos suos per manus impositionem misericordissimae offerunt potestati. Quibus peractis & participato tanto sacramento, Gratiarum actio cuncta concludit, quam in his etiam verbis ultimam commendavit Apostolus. I have put down the words at large, because they are so full an Exposition of the several words used by the Apostles; and not an Exposition only, but an Application, according to the several parts of the publick Page  96Liturgies. The sense and meaning of them is as followeth. Many things may be hence inferred (saith he) not to be distliked, but I choose raher so to understand the same, accor∣ding unto that which I find observed in every, or at least every Church almost; that is to say, that here by Supplications we mean those Petitions, which we make in Celebration of the Sa∣craments, before we come unto the consecration of the Elements; by Prayers, the sanctifying and blessing of the Bread and Wine, when it is put into a readiness to be distributed unto the people, which action or Petition every Church almost concludeth with the Lords Prayer. (Where by the way, we may observe what place the Lords Prayer had of old in the Ce∣lebration.) The Intercessions are made then, when the people do partake of the publick blessing; for then the Prelates of the Church, like Advocates or Sureties, do by the laying on of hands, present them to the merciful protection of the Lord their God. Which ended, and the people being made partakers of so great a Sacrament, all is concluded or shut up with giving thanks, which therefore is last spoken of by the Apostle. So far the words of Austin, and it is wor∣thy the noting, that Venerable Bede making a Commentary on S. Paul's Epistles, col∣lected out of several passages of this Fathers works, puts down these words at large, as before recited,* for the full meaning of the place. And if S. Austin was not out in his Exposition, as I have heard of none that do charge him with it, we have not only Prayers and Benedictions, used and commanded to be used at the Celebration; but such a prescribed and determinate Form, as quickly was received over all the Church, The Commentaries commonly ascribed to Ambrose, which if not his, are certainly both very pious and of great Antiquity, give us the matter of those Prayers, which here by the Apostles rule, were ladi first of all, as a preparatory to the Celebration. Haec regula Ecclesiastica est tradita à magistro Gentium, qua utuntur sacerdotes nostri, ut pro omnibus supplicent,* &c. This Ecclesiastical Ordinance (saith he) was given by by the Doctor of the Gentiles, which our Priests use unto this day, making their Prayers to God for all men. Praying for the Kings of the world, that they may have their people in obedience, that being governed in peace, they may serve the Lord in rest and quietness of mind; as also for all those which are in Authority under them, that they may govern the Common-wealth in truth and equity, with plenty of all things, that so all tumults and seditions being far removed, joy∣fulness may succeed in the place thereof. For it is Bread that strengtheneth, and Wine that maketh glad the heart of man. They intercede also for all those who are in misery or necessity, that being delivered from the same, they may praise the Lord, the Author of all health and safety; finally giving thanks to God for all those blessings which he affordeth us in this life, that God may so be praised from whom, and Christ, by whom so many benefits are be∣stowed upon us; that all things being composed and quieted, which might prove dangerous unto the Empire, we may have liberty to serve the Lord in godliness and honesty. Thus he. And this I could fain know, how little, if at all, this differs either for matter, form, or place, from the Prayer entituled, for the Church militan here on Earth, continued till this day in the Church of England: And that according to S. Ambrose (if the work be his) Secundum regulam Ecclesiasticam traditam à Magistro Gentium, conform unto a rule of S. Paul's prescribing. I add but this, which is observed unto my hand by a very learned and industrious Gentleman (for I am willing to acknowledge by whom I profit) that in the meaning of the Apostle,* as well as in the practice of the primitive Church, Prayers and Supplications were to be made for all men, in the Celebration of the Eucharist, for Kings, &c. it being neither strained nor forced (as he notes full well) to take the word 〈 in non-Latin alphabet 〉, or thanksgiving (which S. Paul there useth) in that very sense, in which it hath been used by Clemens and Ignatius, the Apostles Scholars, for the Celebration of the Eucharist; for the whole action, and all the Prayers and supplications which it was celebrated withal. For why not thus, as well in this place of S. Paul,* as in another not so likely, where the Apostle asks this question, HOw shall he which occupieth the room of the unlearned say Amen, at thy giving of thanks, seeing he understandeth not what he saith? Of which thus Beza in his notes, Suspicor A∣postolum attingere,* celebrandae Domini coenae ritum, & solennem illam gratiarum actionem. I am, saith he, of an opinion, that the Apostle in this place doth point unto the Rites of Celebrating the Lords holy Supper, and that solemn giving of thanks which was therein used; a full description of the which, he gives us out of Justin Martyr, which we shall see anon in its proper place. Whence had the blessed Sacraments the name of Eucharist,* if our Grammarians and Philologers be not much mistaken, but from this solemn giving thanks which was used therein?

Thus am I fallen at last upon S. Pauls Epistle unto those of Corinth, wherein it is conceived that the performances of the Church are most fully handled, as they relate Page  97unto the publick worship of Almighty God. Which though it be, as in relation to those times in which there were such wonderful effusions of the holy Spirit, yet being that those effusions were miraculous, and the publick offices of the Church were go∣verned by the immediate inspiration of the Holy Ghost, there are not many things therein, which may be drawn into example in these later times, in which we must not look for such effusions: For it is well observed by Chrysostom,* 〈 in non-Latin alphabet 〉. That many of those miracles which were frequent then, are not to be expected now. These extraordinary graces were not given but for an extraordinary end, which was the planting of the Gospel in the midst of Pa∣ganism; or where it was encountred by an obstinate faction of obdurate Jews. And therefore they that do pretend to such special gifts, as were in those times necessary for theordering and edification of the Church; may by as strong a Charter, for ought I can see, lay claim unto the gift of Tongues, and the power of Healing, and the spirit of Prophesie; which yet I see but few of them do aspire unto. Passing by those things therefore in this Epistle, which are not to be drawn into example, if will appear most clearly from the xiv. Chapter, that to the constituting of Gods publick Service in the Congregation, there went these three parts, Prayer, Praise, and Prophesie; which we have formerly observed to be the three ingredients that make up the same. This last, we find much spoke of throughout that Chapter, particularly and by name, verse 1, 3, 5, 22, 29, 31, 32, 39. The other two he joyneth together in one verse,* viz. I will pray with the spirit, and will pray with understanding also: I will sing with the spirit, and I will sing with understanding also. Himself informs us what he means by Prophesying, where it is said, that he who Prophesyeth, speaketh unto men to edification, and exhortation,* both which, as the times then were, there was a great ambition in the Prophets of the Church of Corinth, for ostentation of their gifts, to utter them in Tongues not understood by the common people. This is the thing most blamed by the Apostle in the present Chapter, viz. that in their exhortations to the people, or explications of the Scriptures, they used to speak in unknown tongues, and not interpret.* And that they did the like in the act of Prayer, is conceived by Beza, where he thus glosseth on the Text, Orabo spiritu, i. e. lingua peregrina quam mihi dictat spiritus;* I will pray in the spirit, that is (saith he) in such an unknown tongue as the spirit dictates; yet so, that I will pray with the understanding; that is (saith he) in etiam ab aliis intelligar & alios instituam, that I may be understood of others, for their information. And this might be, I mean they might affect to pray in an unknown tongue, although the Prayers themselves had been predetermined of both for Form and matter. Chrysostom, if I understand him rightly, seems to say no less. For writing on these following words, Else when thou shalt bless with the spirit, (i. e. saith Beza, in peregrima lingua,* in an unknown tongue) how shall he which occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he understandeth not what thou sayest? He thus gives the sense. 〈 in non-Latin alphabet 〉,* &c. If thu blessest in a barbarous or unknown tongue, the Laity (for he had said before 〈 in non-Latin alphabet 〉, that by the unlearned there, he meant the Laity) not understanding what thou sayest, nor being able to interpret, cannot by Amen; because not hearing this, 〈 in non-Latin alphabet 〉, that is to say, world without end, with which the prayer or blessing is con∣cluded, he cannot say Amen unto it. Theophylact from him to the same effect.* 〈 in non-Latin alphabet 〉, For whilst thou sayest world without end, obscurely in an unknown tongue, he hears not what thou used in the Congregation, were prescribed and known, or else how could the close or end thereof be so known and certain? Nor is this my collection only, it is Peter Martyrs too, as well as mine. Chrysostomus hunc locum tractans,* &c. So Chrysostom on this place (saith he) tell us, that if the people did not hear these words, 〈 in non-Latin alphabet 〉, they could by no means say Amen. Ex quo loco habemus etiam primis illis temporibus preces publicas consuevisse per haec verba in secula seculorum absolvi. And from this place we may perceive, that world without end, even in those first times, was used in the close of their publick prayers. So far Peter Martyr.

And this may yet appear more plainly by that other part of publick worship, [ VII] which S. Paul here speaks of, viz. that of singing. For if they did not sing at random, as the spirit moved them, but did confine themselves unto such Psalms or Hymns as were received in the Church; it may the better be believed that they did hearken also to Page  98such prayers as their spiritual guides had provided for them. Now that they did not sing at random, every one as the spirit moved him, needs no other argument, but that confusion both of tune and matter (especially if they used also Instruments of Mu∣sick, whereof more anon) which must needs follow thereupon; more dreadful than the noise of Babel. Nor is it evident, that he to whom the spirit did first prompt such a Psalm or Hymn, did like the Chanter in our Quires, or any other of our Vicars Choral, sign the verse alone, and then the Congregation sing it after him, as the Quire or Consort. For though Paraeus seem to be of this question, alios decantare hymnos sa∣cros à spiritu dictatos vel meditatos,* That some, according to their gifts, did sing some holy Hymns, which had been dictated by the spirit: Yet I subscribe rather unto that of Calvin, who thinks that it is meant of Davids Psalms, which were accustomed to be sung in the Christian church, even from the first beginnings of it, according as before in that of Jewry. Nec vero mihi dubium est (as he states it there) quin ritum Ju∣daicae Ecclesiae statim ab initio in Psalmis fuerint imitati.* Musculus is of this mind also, save that to Davids Psalms, he adds such other Hymns and spiritual songs (sive Psalmos Davidis five alia quaedam cecinerint) which were composed for the use of the Congrega∣tion.* And certainly it is a matter past all question, that these Coelestial songs of David, and such others (if more such there were) who did contribute to the making up of the Book of Psalms, have been a special part of Gods publick worship, even from the cradle of the Church. It had not else been grown to so considerable an esteem in the publick Liturgy, in and before the time of Trajan, (and consequently of S. John) as we find in Pliny; who tells us of the Christians then, that they did stato die ante lucent convenire,* carmenque Christo quasi deo dicere secum invicem, Assemble before light on the days appointed, and sing praise (or Hymns) to Christ, as God, with one another. But we shall speak with Pliny more at large hereafter. In the mean time, if any question should be moved, what the Apostle did dislike in the act of sing∣ing, (for somewhat he disliked most certain;) we answer, as before in the case of prayer, that he disliked their affectation in singing the accustomed Psalms in an un∣known language.* S. Ambrose toucheth on this string, where he observeth homines Latinos Grace cant are, that many of the Latines used to sing in Greek, being taken only with the smooth cadence of the words, nescientes tamen quid dicant; but yet not know∣ing what they said. But Musculus is more express and positive to the point in hand, conceiving that the fault here found by the Apostle, was that some of them used to sing Davids Psalms in the Hebrew tongue,* which was not understood by the Corinthians, being most part Grecians; and that he therefore did admonish them, sub sua persona, as speaking of himself in his own person, to sing the Psalms in such a Tongue as might be understood of the Congregation. If any shall observe yet further from the pre∣sent Text, that besides the use of Psalms and Anthems in the Congregation, they used also Instruments of Musick in those early times, when, and as often as they sung those Hymns or Psalms, per me licet, I will be no hinderance. The word there used in the Orignial will bear it well.* 〈 in non-Latin alphabet 〉, Citharam pulsantes, fidibus canentes; and 〈 in non-Latin alphabet 〉, proprie de sonitu fidium dicitur; say no mean Grammarians. And this is noted also by as great Divines. Psallere proprie est ad instrumentum canere, as we read in Mus∣culus; 〈 in non-Latin alphabet 〉, apud Graecos non est canere simpliciter, sed ad musicum instrumentum; and from thence came the Instrument 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 Chri∣stianos 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 Instru∣mental 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 Congrega∣tion, they had been taught to say Amen.

But not withstanding, [ VIII] * 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 Page  99one 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;* 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 ob∣served in the officiating of divine service, according to the definition made by Casau∣bon, 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,* 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.* For what else is an Order ob∣served in Church-Assemblies, of praying, reading, and expounding the Scriptures, admini∣string 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 can∣not 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 Li∣turgy, 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.* 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, [ IX] there are three Liturgies still extant in the Biblio∣theca 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 Page  100the other,* according as they are laid down together in the Bibliotheca. And if that Isidore of Sivil be not much mistaken, S. Peter hath a 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 Sa∣crifice) is consecrate, was Instituted first by S. Peter; and is the very same (saith he) cujus celebrationem uno eodemque modo universus peragit orbis,* which is now univer∣sally 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 succes∣sors 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 Pa∣stor under Christ our Saviour. The publisher hereof in Greek and Latine gives us this short note,* S. Cyrillum Hierosol. Catechesi quinta Mystagogica plura ex illa mutuatum. That Cyril, Bishop of Hierusalem, in the fifth of his Mystagogical Catechizings, did bor∣row 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.* 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,* sometimes the Patriarch of constantinople, a man of special emi∣nence in the Ephesine Council. The Fathers of the Synod, surnamed of Trullo, affirmed of James, whom they avow for the first Bishop of Hierusalem, 〈 in non-Latin alphabet 〉, 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;* 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 consti∣tutum 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,* &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 Mo∣derns 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 Li∣turgy 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, [ X] 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 Inqui∣sition 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 Page  101mean to meddle in so vexed a question. And therefore, though I rank him here, ac∣cording 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 Cele∣bration of the Sacrament of the blessed Eucharist, he describes it thus.* 'O 〈 in non-Latin alphabet 〉 &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 non-Latin alphabet 〉) 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 Bene∣diction upon the Altar, 〈 in non-Latin alphabet 〉, 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 a∣nother (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) pro∣ceeds unto the Consecration of the Elements, being then presented to the publick view. Which being thus Sanctified, and publickly set forth to view, 〈 in non-Latin alphabet 〉, he first partakes thereof himself, and then exhorteth others to do the like. The blessed Sacrament being thus given and received, 〈 in non-Latin alphabet 〉, 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 commemora∣tion of the Righteous. After all this, the Prayer of Consecration, and the participa∣ting 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 o∣ther 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,* 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, [ XI] 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 〈 in non-Latin alphabet 〉, and is expounded so by Balsamon;* 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;* 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, 〈 in non-Latin alphabet 〉, &c. The Bishop sings some Psalm contained in the Scripture, the whole Assembly joyning with him; then doing reverence Page  102towards 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 en∣rolled in the publick Registers. This done, 〈 in non-Latin alphabet 〉, 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; 〈 in non-Latin alphabet 〉 and saying to him the set and solemn words of Abrenuntia∣tion, 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 deli∣vereth 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.* The Form is this. 〈 in non-Latin alphabet 〉, &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; 〈 in non-Latin alphabet 〉, I believe in one unbegotten and only true God Almighty, Father of Christ, maker of all things, and in our Lord Jesus Christ, his only begotten Son, &c. Next after followeth a set Form of prayer used by the Bishop, in Consecrating of the Oyl or Chrism, and sanctifying of the Water. And finally this prayer to be said by them who were newly brought into the Church by Baptism.* 〈 in non-Latin alphabet 〉, &c. Almighty God, Father of our Lord Jesus Christ, give me a body undefiled, a pure heart, a watchful mind, knowledge without error, together with the presence of the holy Spirit, that I may both attain and hold fast the truth, without doubt or wavering, through Christ our Lord, with whom be glory unto thee in the Holy Ghost, world without end, Amen. The sum of what is said before in these two last Authors, Clemens I mean, and Dionysius, because the Writings attributed to them, are by the Learned thought to be none of theirs; we shall find pre∣sently confirmed in the words of those who lived shortly after, and are of an unquesti∣oned credit amongst all Divines, both of the Protestant party, and the Church of Rome. In the mean time we will sit down and repose our selves; concluding here so much of the present search, as may be found in any of the Writings of the holy Apostles, or such as claim the reputation of being Apostolical men, the Scholars and Successors of the blessed spirits, though now disclaimed for such by our choicer judgements. And yet before I leave this Age, I will see if any thing occur in St. Ignatius, touching a Form of Common-prayer, or Invocation used by the Christians of his time; who being said to be that Child on whom our Saviour laid his hands, saying, Except ye receive the Kingdom of Heaven as a little Child, &c. But howsoever questionless the A∣postles Scholar, and Successor to S. Peter in the See of Antioch, hath informed us thus, in his Epistle to the Magnesians, of which no scruple hath been raised amongst Learned men, omnes ad orandum in idem loci convenite, una sit communis precatio, una mens, una spes in charitate,* &c. By which it seemeth, that as the Magnesians had a Church or meeting place, to which they usually resorted as a House of Prayer, of which more hereafter; so they had also una Communis precatio, one certain Form of Common-prayer, in which they all concurred as if spirited by one soul, and governed by one hope, in charity Page  103and faith unblamable in the Lord Christ Jesus. Which is as much as we could look for in those times, and from a man whose writings are not many, nor of any great∣ness, his custom being to express himself as briefly as the nature of Epistles could in∣vite him to.

That in this Age, [ XII] the day of worship was translated from the last day of the week to the first, or to the Lords-day from the Sabbath, will not here be doubted; nor can it be much questioned amongst sober men, but that the Chrisitans of these times did Ce∣lebrate the Feast of Easter, together with that of Whitsontide, as we call them now, in honour of the Resurrection of their Lord and Saviour, and of the coming down of the Holy Ghost, according to the Annual Revolution of those great occasions. That which hath most been doubted for this Time and Age, is, whether the Christians had their places of publique worship, and whether those places of worship had the name of Churches; both which, I think, may be concluded in the affirmative by convincing arguments. And first it is affirmed for an old Tradition in the Church of Christ, and proved so to be by Adricomius out of several Authors, that the Coenaculum or upper Chamber, in which the Apostles met together after Christs Ascension, was by them used for a place of publick worship;* this being said to be that Room in which our Sa∣viour Instituted the blessed Sacrament of his Body and Blood, the same in which the Apostles met for the choice of one, in the place of Judas,* the same in which the Holy Ghost descended on them at the Feast of Pentecost, the same in which they were Assem∣bled to elect the seven. And finally, the same in which they held the first General Council for pacifying the disputes about Circumcision, and other ceremonial parts of the Law of Moses. This was called then by the name of Coenaculum Sion, or the upper Chamber of Sion, supposed by some to have been a part of the House of Simon the Leper, but howsoever of some Disciple of rank and quality, who willingly had devoted it to the use of the Church; it being the custom of such men in those early days, when they were not suffered to erect more magnificent Fabricks, to dedicate some convenient part of their dwelling houses for the Assembling of Gods people, and the acts of wor∣ship. Thus find we in the Recognitions of Clemens, that the House of Theophilus in the City of Antioch (to whom S. Luke dedicated both his Gospel and Book of Acts) was by him converted to a Church for the use of Christians; and in the Acts of Pudens, whom we find mentioned by S. Paul in the second to Timothy, that he gave his House unto the Church for the same use also; and such an House, or such an upper Cham∣ber rather so given and dedicated, is that thought to be in which S. Paul preached at Troas, and from a window whereof Eutychus fell down, and was took up dead.* But to return again to the Coenaculum Sion before-mentioned, certain it is, that in relation to those duties of Religion which were there performed, it was inclosed afterwards with a beautiful Church, commonly called the Church of Sion; and by S. Cyril, a godly Bishop of Jerusalem, 〈 in non-Latin alphabet 〉,* the upper Church of the Apostles, in which the Holy Ghost is there said by him to have fallen upon them; begirt in following times with the Cels or Lodgings of religious persons in the form of a Monastery, of which Bede thus: In superiori montis Sion planicie,* monachorum cellulae Ecclesiam magnam circundant, illic, ut perhibent, ab Apostolis fundatam, eo quod ibi spiri∣tum sanctum accepere, in qua etiam locus coenae Domini venerabilis ostenditur: That is to say, in the uppermost plain of Mount Sion, the Cels of Monks begirt a fair and spacious Church there founded, as it is affirmed, by the holy Apostles, because in that place they had received the Holy Ghost, and where they shew the place in which the Lord did institute his holy Supper. Where by the way this Church is said to have been founded by the Apostles, not that they built it from the ground, but because being given unto them by some godly and devout Disciple, it was by them Consecrated for a place of Gods publick worship. Now that the Christians of this time had the like places for publick worship, as well in other Cities as in Jerusalem and Troas, is evident enough from a remarkable passage in S. Pauls Epistle, according to the Exposition of the ancient Fathers. What (saith the Apostle) have ye not Houses to eat and drink in,* or despise ye the Church of God, and shame them that have not? Where by the Antithesis or opposition between common Houses destinate unto eating and drinking on the one side, and the Church of God designed unto Religious uses on the other side, it ap∣peareth plainly unto me, that by those words Ecclesiam Dei, or the Church of God, we are not to understand the Congregation, or the men assembled, but the very place of the Assembly. And to this sense the general current of the Fathers gives a strong assurance, none speaking more plainly than S. Austin, and therefore I shall give Page  104you his words at large.* Ecclesia homines sunt (faith he) de quibus dicitur; ut exhibe∣ret sibi gloriosam Ecclesiam. Hanc tamen vocari etiam ipsam domuml orationem, idem Apo∣stolus testis est, ubi ait; Nunquid domos non habetis ad manducandum & bibendum; aut Ecclesiam Dei contemnitis? That is to say, the word Ecclesia, or the Church, doth pro∣perly signifie those men, of whom it is said by the Apostle, that he might present it to himself a glorious Church; and yet that it doth also signifie the House of Prayer or pub∣lick worship, is testified by the same Apostle, saying, Have ye not Houses to eat and to drink in, or despise you the Church of God, &c. See to the same effect and purpose S. Basil in his moral, Reg. 30. The Commentaries on S. Pauls Epistles, ascribed to Hierome, 1 Cor. 11. Sedulius on the same Epistle; St. Chrysostom upon the place; and finally, the same affirmed by Theodoret, Theophylact, and Oecumenius (all good men and true) to whom for further satisfaction I refer the Reader. The like Argument may be also borrowed from those Texts of the Apostle, in which he maketh mention of the Church which was in the House of some particular persons, whom he there remembreth; the church which was in the House of Aquila and Priscilla, Rom. 16.4, 5. and again, 1 Cor. 16.19. The Church that is in the House of Nymphas, Col. 4.15. The Church that was in the House of Philemon, in the first words of that Epistle. Where clearly he intendeth not by that expression the Christian Families of those persons, whom he there remembreth, but the Assemblies of Gods people convened together in their Houses, which they had dedicated to those pious and religious exercises, as by many other godly persons had been elsewhere done. For where he mentioneth the Families of such godly Christians, who had not given their Houses, or some convenient parts thereof, to this publick use, he doth it in a different expression, and of less significancy; as the House of Onesiphorus, 2 Tim. 4.19. The Houshold of Aristobulus, Rom. 16.18. The Houshold of Narcissus, vers. 11. Asyncritus, &c. and the Brethren that are with them, vers. 14. Philologus, &c. and all the Saints that are with them, vers. 15. Brethren, and Saints, and Housholds, in the Texts last mentioned, but Churches in the Text before; because the Houses of those men, or some parts thereof had been converted into Churches for the publick use, as the Houses of these last were not. And for this Exposition of these Texts of Scripture, I must ingenuously confess my self indebted to Joseph Mede (a man of most acute and discerning judgment) who taking his hint from Oecumenius, hath very rationally pressed and enforced this Argument. This therefore being taken for granted, as I think it may, we have not only set and appoin∣ted places for Gods publick worship in Jerusalem, Troas, and Corinth, but also at Lao∣dicea, where Philemon, at Colosse where Nymphas, at Rome where Aquila and Priscilla had their Habitations; and questionless in many other places accordingly, and these too honoured by the Spirit of God with the name of Churches. Which makes it the more strange unto me, that the name of Church (as it denoteth the publick meeting place of Gods people, the material Church) should grow so much into contempt in these later days, that our own Sectaries at home should in derision call those Holy places, by the name of Steeple houses; or that the Hugonots in France, in opposition to the Papists, should call them Temples, choosing to symbolize rather with the Jews, than their Christian Brethren.