Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

CHAP. VIII. Touching the Dedication of Churches, and the Anniversary Feasts thereby occasioned.

• 1. Dedication of Religious places used an∣tiently by all Nations, and the Reasons why.
• 2. A Repetition of some things that were said before, with reference and application to the point in hand.
• 3. The Tabernacle consecrated by Gods own appointment; and the consequents of it.
• 4. Antiquity of the like Dedications amongst the Romans, and by whom performed.
• 5. The Form, and Ceremonies used in those Dedications by the Antient Romans.
• 6. The Antiquity and constant usage of such Dedications in the Church of Christ.
• 7. Titulus and Encoenia what they signifie in the Ecclesiastical notion.
• 8. The great Solemnities and Feasts used by the Jews and Gentiles, in the Dedica∣tion of their Temples.
• 9. As also by the Primitive Christians.
• 10. Dedication Feasts made Anniversary by the Roman Gentiles.
• 11. And by the Christians in the times of their greatest purity.
• 12. Continued till our times in the Church of England.
• 13. The Conclusion of the whole, and the Authors submission of it to the Supreme Powers.

HAving thus found out Liturgies and set Forms of Worship in the best and purest times of the Christian Church, [unspec I] together with certain places and appointed times for the performance of those Offices of Religious Worship in the said Litur∣gies prescribed: It remains now that we speak somewhat as by way of Corollary, touching the Dedication of those places, in which those Acts and Offices of Reli∣gious Worship were to be performed: it being consonant to Reason, that holy Acti∣ons should be celebrated in an holy place, and places are not otherwise hallowed, than by the Dedication of them unto holy Use. For howsoever in themselves they be but ordinary Houses, made of Lime and Stone, and may be put to any use which the Founder pleaseth; yet being once consecrated by the Word and prayer, they become forthwith Holy Ground, and carry with them such an awful reverence in Religious minds, as is not given to other houses, houses to eat and drink in, as the Scripture calleth them. And so we are to understand that of Thomas Aquinas, who in the stating of this Question, hath resolved it thus: Quod Ecclesia & Altare, & alia hu∣jusmodi inanimata consecrantur, non quia sunt gratiae susceptiva, sed quia ex consecratione adipiscuntur quandam spiritalem virtutem, per quam apta redduntur divino cultui: Churches, saith he, Altars, and things inanimate are not therefore consecrated, be∣cause they are susceptible of any divine Grace conferred upon them; but because they do obtain thereby some spiritual fitness, which before they had not, and which doth render them more proper for Religious Offices. Besides which influence which they gain by these Consecrations on the minds of such who piously refort unto them, they are thereby exempted also from the power of those by whom they were first built or founded, who otherwise might challenge a propriety in them. That which the ground and charge of building made the house of Man, is made by Con∣secration the House of God; and being once dedicated to his holy Service, the pro∣perty thereof is vested in him, and in him alone. The Founder cannot take it back, or reserve any part of it for his own private use or pleasure, without sin and sacriledg. Such was that of Ananias, who when he sold his House kept back part of the money; as if he would divide the sum betwixt God and himself. The Gentiles by the light of Nature had discerned thus much, and therefore in the Consecration of their Temples they did use these words, Se ex profano usu & humano jure, Tem∣plum,

cellam, mensas, arulas, quae{que} eo pertinent eximere: That is to say, That they exempt from the right of Men, and all profane and common usage, the Temple, Table, Vaults and Altars, and all things which pertained unto them, appropriating them unto the service of that God, to whom the Fabrick was intended in the De∣dication. A matter of such general use, that it was commonly observed both by the Patriarchs before the Law, by the Jews under the Law, by the Gentiles without the Law, and finally by the Christians, (being a body made up both of Jews and Gentiles) in the times of the Gospel. In looking over whose proceedings touching this particular, and thereby justifying the right use of those Dedications, we will first search into the Antiquity, Universality, and first Authors of them, next into the great Solemnities and magnificent Feasts, accustomably observed in them; and finally on the Annual Revolution of those solemn Feasts, appointed by all sorts of Men in memorial of them.

And first for laying down the Antiquity and first Authors of them, [unspec II] it is necessary that we look back on something which was said before, touching the practice of the Patriarchs, and some of the godly Princes of the House of Jacob. And first, whereas the Scripture telleth us of Abraham, that he planted a Grove in Beersheba, and called there on the Name of the Lord, the everlasting God: The meaning of which place is by Expositors left uncertain, as before we noted; yet the succeding practice both of Jews and Gentiles, in consecrating Groves for superstitious and Idolatrous Uses, (mention whereof is very frequent in the Scriptures) makes it plain and evident that they concdeived this planting of a Grove by Abraham, was but the consecrating of it to the service of God, for invocating on the Name of the Lord Jehovah. Greater Antiquity than this, as we need not seek; so a more holy Author of those Dedi∣cations we can hardly find. And yet the practice and Authority of Jacob is not much short of it, either in point of reputation or respect of time; of whom it is recorded, that he took the Stone which he had put for his Pillow, and set it up for a Pillar, and poured Oyl on the top of it, and then, and not till then that it was thus consecrated, he called the name of the place BETHEL, which by interpretation is the House of God. Look what effect this Act of Jacob did produce, and we shall find first, that God took unto himself the name of the God of Bethel, as a place dedicated for his Worship, Gen. 31. v. 13. And secondly, that in reference to this Consecration, it was thought the fittest place for Jacob, even by God himself, to offer sacrifice to the Lord, and to pay his vows, Gen. 35.16. Nor can I doubt but that when Jeroboam the Son of Nebat, made choice of Bethel, to be the seat for one of his Golden Calves, he had respect unto the consecration of this place by the Patriarch Jacob; there being otherwise many places in his new gotten Kingdom of more convenience for his Subjects, and less obnoxi∣ous 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 pro∣ceeded 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 celebra∣tion 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; of which thus Isidore of Sivil, Annuas Festivitates dedicationis, Eccle∣siarum ex more veterum celebrari in Evangelio legimus, ubi dicitur, facta sunt Encoe∣nia, &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 re∣lated 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, [unspec III] than for the con∣secrating 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 Work∣men 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 pur∣pose. 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, 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 Congre∣gation, 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 Wor∣ship, till it was sanctified with Prayer, and set apart by some Religious Ceremo∣nies 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 Sa∣crifices 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, the Priests and the Levites, and the rest of the children of the Captivity kept the Dedica∣tion of this House of God with joy. And finally, Josephus telleth us, that when Zo∣robabels Temple was pulled down by Herod, and built again after a more magnifi∣cent manner than before it was, with what alacrity and pomp the Jews did cele∣brate 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 instruct∣ed 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, [unspec IV] 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, Templum{que} iis Regio∣nibus quas meo animo metatus sum, dedico, sedem opimis spoliis quae Regibus Ducibus{que} hostium caesis, me Autorem sequentes posteri ferent. Unto which words of Romulus, being the formal words of the Dedication; Livy adds his own, 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 neigh∣bouring King, in the head of his Army, and brought his Armour into Rome in tri∣umphant 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 himself; but afterwards when Numa had brought in Religion, and that the Priesthood was established, though Kings and Consuls might design and dedicate, that is to say, prepare a Temple for their Gods (for so the word doth signifie in their antient Rituals) yet the Consecration of them was appropriated to the Pontifex maximus, and the chief Priest did usually

perform that Ceremony, as appeareth plainly by the case of C. Flavius. For where∣as by the Laws of Rome it was permitted only unto Consuls, or such as did com∣mand in chief, to erect Temples for the Gods, Cornelius Barbatus then chief Priest, was required by the people notwithstanding to consecrate the Temple of Concord built by this Flavius, though a Man of no publick Office in the Common-wealth; of which Livy thus. Aedem Concordiae in area Vulcani summa nobilium invidia dedicavit; coactus{que} consensu populi Cornelius Barbatus Pontifex maximus verba praeire, cum more majorum negaret nisi Consulem aut Imperatorem posse Templum dedicare. Where note, that Templum dedicare in the Authors language, is only to erect and prepare the Temple, and to declare unto what Deity it was intended, which was the point that formerly had been permitted only unto Kings, Consuls, and chief Comman∣ders, and therefore not allowable to this C. Flavius, being a mean and private Man: and then that verba praeire to dictate or direct the words by which it was to be blessed and consecrated was the High Priests Office, which this Cornelius Barbatus was compelled to do by the common people, because that it was contrary to their antient custom to grant that honour to so mean a Man, as this C. Flavius. The like performed by Plautus Elianus being then chief Priest of the Romans, in the Con∣secration of the Capitol, when the foundation of it was new laid in the time of Ve∣spasian, of which more hereafter; and so Vopiscus telleth us of the Emperour Aure∣lianus, that having subdued Zenobia the gallant Queen of the Palmireni, he gave order unto one of his Ministers to build a Temple with the Spoils of the conquered people: which done, he addeth, that he would write unto the Senate, ut Pontificem mittat qui dedicet Templum, requiring them to send the Pontifex or chief Bishop, by whom it might be consecrated accordingly. An Office questionless which had not been appropria∣ted to the Pontifex maximus, if there had not been some certain Form, some appoin∣ted Ceremonies, accustomably used in those Consecrations, which none but Men of that high place were by Law to execute.

Now that there was some certain Form, [unspec V] some appointed Ceremonies, accustoma∣bly used by the chief Bishop upon these occasions, appeareth from that of Pompeius Festus an old Grammarian, by whom the Latin word Fanum (which signifieth a Church or Temple) is derived from fando; and so derived upon this reason, quod dum Pontifex dedicat, certa verba fatur, because the Pontifex or chief Priest speaketh certain words (that is to say, a certain and set Form of words) in the Dedication. Which Form of words, or some part of them at the least, together with the other Rites and Ceremonies used in those Solemnities, I cannot better shew than in that Summary or Abstract of them which Alexander ab Alexandro, hath drawn up in this manner following. Ea vero consecratio vel à Consule vel Imperatore accenso foculo fit, cum Tibicine, verbis priscis & solennibus, praeeunte vero Pontifice maximo praefante car∣men, capite velato & concione advocata, ac jussu populi: That is to say, The Consecra∣tion was performed by the Consul or chief Commander of the Army, a small fire in a Pan or Chaffing-dish being carried by them, or before them (as the use then was) the Crier with a loud voice using the old and solemn Form of words, as they were dictated by the Pontifex or chief Priest, the Pontifex or chief Priest repeating a set and certain Song with his head covered, the whole body of the people being called together, and their com∣mand required to make good the Acts (which last clause touching the Authority or Com∣mand of the people, was only in the time of the Popular Government, and was not used when the Emperours had obtained the State) And then it followeth in the Author, Tem∣pli vero consecratio fiebat, ut qui Templum aedemvre dedicaturus erat, postem te∣nens accenso foculo, & advocato Numine cui Templum aedesve sacrantur, &c. That is to say, Which done, the consecration was dispatched in this manner following, the Founder of the Temple (for so I understand the word Dedicaturus in the present place) laying fast hold on one of the Posts or Pillars of it, with a small Fire-pan in his hand, as before was said, and calling on the Deity to whom the House or Temple was by him in∣tended, did openly declare, That he exempted from the right of Men, and all profane and common usage, the Temple, Tables, Vaults, and Altars, and all things which pertained un∣to them, (the Latin of which words we have seen before (ea{que} conceptis verbis ipsi Nu∣mini (tunc Numen nominat) divina humana{que} omnia consecrare. And that he dedicated and appropriated to that sacred Deity (which Deity he then also named) those and all other both Divine and Humane things, in express words framed and preme∣ditated for that purpose. The like hath Servius noted on these words of Virgil, In medio mihi Caesar erit, Templum{que} tenebit, that is, saith he, I will bestow this Temple on

him, the Author using in this place a word or term frequent in the Pontifical of the antient Romans, or such a word as the Roman Pontifex did use in those Dedications. Nam qui Templum dicabat postem tenens dare se dicebat Numini, quod ab illo necesse fue∣rat jam teneri, & ab humano jure discedere, i. e. For he that was to dedicate the Temple, laying hold on one of the Posts or Pillars of it, declared that he bestowed it upon the Deity, which by that Deity was even then to be holden and enjoyed, and to be alienated for ever from the right of Man. Where by the way, this holding of the Post or Pillar by the Founder, was in the name of the very Numen, to whom the Temple was intended; and was like the holding the Ring or Key of the Church-door, by him that is indu∣cted to the cure of Souls, whereby he takes possession of it in the name of God. I have laid down these passages at large in the words of the Author, that we may see, that there were verba prisca & solennia, an antient and set Form of words accustomably used in those Consecrations; though the whole Form, and all the solemn words which were used therein are no where extant in my Authors for ought I can find.

We are now come unto the Christians, where we shall find, [unspec VI] that from their first having the use of Churches to assemble in, the Dedications of those Churches were in use amongst them. And first St. Cyril, a right godly Bishop of Jerusalem, speaks of a Church in that City, called commonly the upper Church of the Apostles, not cal∣led so, because dedicated to them, but because dedicated by them: and therefore said by Beda, to be Ecclesia ab Apostolis fundata, of the foundation of the blessed Apostles, because being given to them, for the use of the Church, it was by them dedicated and appropriated to Gods publick service. Of this we have spoke more at large in the last Section of the fifth Chapter of this Narration, and therefore shall not here repeat it. In the next Century we find Pope Pius writing thus in an Epistle to Justus Viennensis a chief Friend of his in the Year 158. or thereabouts. Soror nostra Euprepeia (sicut bene recordaris) titulum domus suae pauperibus assignavit; ubi nunc cum pauperibus nostris commorantes, Missas agimus. Our Sister Euprepeia hath turned her House into a Church (remember what was said of this, in the last Section of the sixth Chapter) for the use of the poor servants of Christ, where now abiding with our said poor Brethren, we celebrate the Mass or Sacrament of the blessed Sup∣per. And in another Epistle to the same Justus, thus. Pastor Presbyter Titulum condidit & digne in Domino obiit: That is to say, Pastor the Priest or Presbyter, hath built a Church, and so died worthily in the Lord. Why we have rendred Titulus by the word Church, and how those places being at first but private Houses, were turned into Churches for publick use, we shall see anon; in the mean time we may take notice, that neither of these two Epistles have hitherto been questioned by our modern Criticks, nor ranked amongst those counterfeit Decretals, whose authority hath been so deservedly abrogated by the learned Protestants. In the next Century after him lived Felix the first, who entred on the See of Rome, An. 272. and not long after him lived Marcellinus, succeeding in the same See, An. 296. of the first of which it is affirmed by Metaphrastes, that he consecrated the House of Cecilia, and of the second by Damasus, that he consecrated the House of Lucina, making them thereby Churches (or places of Religious worship) for the use of Christians. But these being times of persecution, afford us not so clear nor so frequent evidences, as the Age next following; in which, the first glad sight which the Christians saw were the Encaenia, the Dedication of those Churches, which either had been taken from them, and profaned by Idolatry, or otherwise were laid waste, and made un∣serviceable in those fiery times. No Man more forward in this work than the Em∣perour Constantine, who having founded the Temple of the holy Martyrs in Jerusa∣lem, prepared himself for the ENCAENIA or Dedication of the same: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. as in the Title of the fourth Chapter de Land. Constant. Eusebius hath it. Thus Athanasius writing unto the Emperour Con∣stantius, and speaking of a Church not consecrated, prayeth that the Emperour might live to see it done, and celebrate the Ceremonies of it. Tu tamen interim Deo dilectissime Auguste vivas multos annorum recursus, & solennia Dedicationis perficias, as the Latin hath it. Thus not to wander into more particulars in these Eastern Churches, the Author of the Panegyrick in Eusebius telleth us once for all, that ne∣ver any King but Christ had filled all Countreys and Cities of the World with these Dedications. Quis Rex, &c. omnem locum, Regionem & Civitatem, tam Graecum quam Barbaricum, regalibus suis Palatiis, divinorum{que} Templorum Consecrationibus adimplevit?

as the words there are. A matter judged so necessary in those early times, that the Arians charged it as a grievous crime on Athanasius, that he had celebrated Divine Service in a Church not consecrated; for which he thus Apologizeth to the angry Emperour: Encaeniorum Festium non celebravimus religiosissime Auguste, &c. And so proceeds, shewing the necessity, which did enforce him to do; namely, the incapa∣city of all other Churches thereabouts to receive the multitudes then assembled, the unresistable importunity of the people, and such other impulsions. The like clear evidence we have for the Western Churches, there being a Sermon of St. Ambrose, entituled De Dedicatione Basilicae, preached at the Dedication of a Church built by Vitalianus and Majanus, the ground of his Discourse taken from the good Centurion, of whom the Jews told our Saviour in St. Luke's Gospel, That he loved their Nation, and had built them a Synagogue. The same Father writing to his Sister, speaks of a Church which himself had consecrated, Nam cum Basilicam Dedicassem, &c. And writing unto Felix Bishop of Como, invites him to the consecration of a Church then newly built by one Bassianus, requiring him not to fail of his being there, in regard that he had promised for him, Ne duos Sacerdotes redarguas, te qui non affue∣ris, & me qui tam facile promiserim. The like authority we have from Paulinus also, another Bishop of those times, invited by Sulpitius Severus his especial Friend. Ad Basilicam quae proxime in nomine Domini consummabitur, dedicandum. To be present at the dedicating of a Church of his foundation, as soon as it was finished and made fit for those sacred Ceremonies. More of this Argument, both in the East and Western Churches we shall see hereafter, when we are come to the magnificent Feasts and great Solemnities used antiently by the Christians in these Consecrations.

In the mean time, [unspec VII] as well for the better understanding of somewhat which was said before, and of some things that follow after, there are two words, that is to say, the Titulus of the Romans, and the Encaenia of the Greeks, to be considered and ex∣plained. The word Titulus in the former Section we have rendred Church, accord∣ing to the Ecclesiastical notion of it: Churches being called Tituli by the Roman Chri∣stians of those times, either because by their Dedication the name of Christ our Lord was as it were inscribed upon them (as the manner then was to set the names or Titles of the Owners upon their Houses and possessions) or because they gave a Title of Cure or Denomination to the Presbyters who officiated in them, and to whose charge they were committed at that time, as they do now unto the Cardinals in the Church of Rome. That he assigned unto the Presbyters or Priests of Rome their several Churches: the Roman Presbyters till that time officiating in their turns, or as their Bishop did appointed them, in the Church Episcopal. Thus are we to understand that passage of Rabanus Maurus (cited in the last Section of our first Chapter) where speaking of Jacobs anoint∣ing the Pillar, he telleth us of him, erexit Lapidem in Titulum, vocans eum locum domum Dei, that by so doing he erected the Pillar into a consecrated place or Church, calling it by the name of Bethel or the House of God. His meaning is, that by the anointing of this Pillar, the place did after get the Title of a Church, or reputation of a Temple, by the name of Bethel. And thus we are to understand that passage in the Canon Law, in which it is decreed, that Bi∣shops shall admit none into holy Orders, sine merito & Titulo, that is to say, not being sufficiently qualified in respect of merit, and not provided of some Church to officiate in. For should the word Titulus be interpreted of any Academical or Civil Title, any Man graduated in the Universities, or dignified with the Title of Gent. Esquire, &c. and otherwise of sufficiency in point of Learning, might chal∣lenge Orders from the Bishop, which was the thing the Canon did purposely strike at, the better to prevent the multitude of wandring clerks, who having no Churches of their own, would thrust themselves into other Mens Cures, to the dishonour of their Order, the great disturbance of the Church, and the confusion of all sacred and spiritual Offices. What inconveniences the gross neglect of this prudent Canon hath brought upon the Church in these latter times, Notius est quam ut stilo egeat, is too well known to be related. And finally, thus the word Titulus must be under∣stood in the two Epistles of Pope Pius, which before we spake of, according to the Ecclesiastical notion of it in those elder times. The next word here to be explain∣ed, is the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 promiscuously used both for the Act and Ceremonies of the Dedication, and for the celebration of the Feasts of such Dedications, either once

or annually. The word derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to consecrate and devote to an holy use; and it is so taken in the 9th Chap. to the Heb. v. 19. where it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the first institution of which Festival, as it related to the Jews, in the Book of Maccabees, the days there∣of are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the days of the Dedication of the Al∣tar. But in the Gospel of St. John, in one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. Encaenia, for so both Beza and the vulgar translation read it: the word as it denoteth both the Dedica∣tion, and the Festivals of it, being continued long after in the Church of Christ. A word so frequently used by the old Greek Fathers, that it occurreth no less than seven times in one Column of the Greek and Latin Edition of Athanasius, that is to say, in his Apology to Constantius the then Roman Emperour. More of this we shall see hereafter in some following Sections. Now I note only for the close, that the De∣dication of Churches or places for Religious Worship, hath all the characters of An∣tiquity, universality and consent of people: Semper, ubique, & ab omnibus, as Vincen∣tius Lerinensts hath it, which are required unto the knowledg or notification of an Apostolical Trandition, as this seems to be.

Our second rank of Arguments to prove the high esteem which the Dedication of sacred places had in former times, is taken from the great Solemnities, [unspec VIII] the ge∣neral concourse of people, he magnificent Feasts, used anciently by all sorts of Men on those occasions. First, look upon the Dedication of Solomons Temple, and we shall find, that there assembled at that time, and on that occasion, the Elders of Israel, and all the heads of the Tribes, the chief of the Fathers of the children of Israel, 1 Kings 8.1. All the men of Israel, v. 2. the Priests and Lveites, v. 4. Nor were the Sacrifices short of this great Assembly, it being said, that Solomon sacrificed to the Lord 22000 Oxen and 120000. Sheep, v. 63. so many that they could not be told nor num∣bred for multitude, ver. 5. Here is sufficient not only for a solemn Sacrifice, but a Royal Feast, sufficient for the entertainment of a million of people, and such a Royal Feast indeed was made by Solomon, to add the greater honour to the Dedication of of that glorious Temple. For so it followeth in the Text. And at that time Solo∣mon held a Feast and all Israel with him, a great Congregation, from the entring in of Hamath, unto the River of Egypt, before the Lord our God seven days and seven days, even fourteen days. The second Temple, as it was short of this in bigness and external beauties, for which see Esr. c. 3. v. 12. so fell it short also in the Pomps of the Dedi∣cation, the people being then in a low condition, impoverished by their long Cap∣tivity, and not fully setled. And yet the Scripture doth inform us, That the children of Israel, the Priests and the Levites, and the rest of the children of the Captivity, kept the Dedicatio of this House of God with joy. And offered at the Dedication of this HOuse of God, an hundred Bullocks, two hundred Rams, and four hundred Lambs. For short indeed of the magnificence of Solomons in those glorious days, described so fully in the 4th of the 1st of Kings, and yet agreeable enough to their present fortunes, as before was noted. Of the Solemnities and Feasts of the Dedication in the time of Judas Maccabeus, we have spoke already, and shall speak more thereof anon, that being the Original of the like Annual Feasts in the Church of Christ. Proceed we next unto the Dedication of this Temple when new built of Herod, of which Jo∣sephus telleth us thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is to say, They celebrated a great Feast in honour of the restauration of the Temple. Which being told us in the general, he next after addeth, That the King offered 300 Oxen unto God, and the rest of them, each one accoring to his ability offered so many Sacrifices, as that scarcely they may be comprehended in number, for that their multitude exceeded their estimate. The Romans guided by Example or the light of Nature, performed these Dedications with as great solemnity, (as pro∣bably with as sumptuous Feasts) as the Jews had done in the times before them. Concerning which, besides what hath been said already, we need but look upon the Dedication of the Capitol, in the time of Vespasian; the pomp and order of it thus described by Tacitus, first in the way of Preamble or preparation. Ʋndecimo Kal. Julias, serena luca, spatium omne quod Templo dicabatur, evinctum vittis coronis{que} ingressi milites, quibus fausta omina, felicibus Ramis. Dein Virgines vestales, cum pueris puel∣lis{que} Patrimis Matrimis{que} aqua rivis & fontibus amnibus{que} hausta perluere. That is to say, on the 11th of the Kalends of July, or 21 of June, being a goodly fair day, the whole Plot of the Temple was bound and tied about with Fillets and Garlands. The Soul∣diers whose names had lucky significations, entred in with Olive-branches in their hands

for so I think the Author meaneth by felicibus ramis.) Afterward the vestal Virgins, with Boys and Girls that had both Father and Mother alive, washed it with waters fetched from Rivers, and Springs and running streams. It followeth in the Author, Tum Helvi∣dius Priscus Praetor praeeunte Plato Eliano Pontifice, lustrata Bove Tauris{que} area (or rather suovetaurilibus area, &c.) Then Helvidius Priscus the Praetor, Plautus E∣lianus the chief Pontifex dictating the solemn words of the Dedication (for so I under∣stand the word praeeunte in that place) hallowed the Floor with a solemn Sacrifice of a Swine, a Sheep, and a Bullock, and laying the Entrails upon a green Turf, calling first upon Jupiter, Juno, Minerva, and the rest of the Godsprotectors of the Empire, That they would prosper the work, exalt and advance this their own Habitation, begun by the devotion of Men, with their divine and celestial power, the Magistrates, and Priests, the Senate and Gentlemen, with a great part of the people pressing with great desire and joy, to behold the Ceremonies. And though this seemeth to be the Dedication only of the Area or Plot of ground, on which the Capitol was built, yet it shews very plainly withal, with what solemnity and pomp of Ceremonies the antient Romans used to celebrate their Dedications.

But for the Christians it is evident and clear enough, [unspec IX] that they were no sooner freed from the tyranny of persecution, in the time of Constantine, but they kept those Dedications, as with great Solemnties, so also with magnificent Feastings, called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dedication Feasts: celebrated with a great concourse of Prelates and people from all parts, and solemnized with publick Prayers and elo∣quent Orations; one of which is extant still in Eusebius, hist. Eccl. lib. 10. cap. 4. So when the Emperour Constantine had founded the Temple of the holy Martyrs in Hierusalem, he prepared himself for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Dedication of the same, invi∣ting thereunto most of the famous Prelates of those parts, all which he entertained and feasted in a sumptuous manner. Which with the pomp and other the Solem∣nities of the Dedication, see in Eusebius, de laudibus Constantini, lib. 4. chap. 40.43, 44, 45. as also in Theodoret, hist. Eccl. lib. 1. c. 31. To this Nicephorus thus addeth, Erat is decimus quartu•• Septembris dies, qui ab eo tempore in Ecclesia Hieresolymitana quotannis, public ab omnibus Festus & celebris agitatus est, octo ex ordine diebus conven∣tibus celebrandis; as Langius the Translator reads it, for I have not the Original now by me. It was, saith he, the 14. day of September, which from that time for∣wards was annually kept holy in the Church of Jerusalem, by allsorts of people; the Church being then assembled in an holy Congregation, for eight days together. But this belongs more properly to another place, and there we shall again meet with it. Nor was the Ceremony or Religious part of these Dedicatiosn performed with less so∣lemnity than with joy and Feasting; that part thereof belonging antiently to the Bishop, as proper and peculiar to him, and not communicable unto any of inferiour Orders; and that as well to add the greater reputation to that sacred Action, as to preserve the dignity and esteem of the Episcopal calling; and of this the Dedica∣tion of a Church in Millain, by St. Ambrose Bishop of that City spoken of before, may be a very fit Example, as indeed it is. A matter of so high repute, that the Popes at last began to draw it to themselves, that so they might the better corre∣spond in all manner of Prerogative with the old Pontifex maximus in the time of the Romans. For thus Gelasius, who entred on the Popedom, An. 492. Nobis pate∣factum est, quod absque praecepto, sedis Apostolicae, nonnulli factas Ecclesias, vel Oratoria sacrare praesumant: We are informed, saith he, that some amongst you do presume to consecrate Churches and Oratories, without the leave and licence of the See Apo∣stolick. Which is to be understood with reference to the Bishop of the Roman Pa∣triarchate, which properly and Originally were under his jurisdiction, as their pro∣per Primate, and not to any other Bishops of Italy, much less of France, Illyricum, or remoter Countreys: and so we are to understand him in his first Epistle, inscri∣bed to the Bishops of Lucania, another of the Suburbicarian Provinces, which made upon that Patriarchate, in which he positively declareth, Ne quis Ecclesias, non petitis pro more praeceptionibus, consecrare audeat, that none of them should consecrate any new built Church, without leave from him according to the antient custom; where we may note, that this restraint or prohibition, was laid upon the Bishops only, as they who only in themselves, were capable of officiating in that sacred Action. And being it was a sacred Action, and such an Action as was to be performed by none but Bishops in their several charges, I cannot doubt but that there was some set and appointed Form, in which that Action was then celebrated by those reve∣rend

persons;though what that Form was, of what particular Ceremonies, what Prayers and Benedictions it did then consist, I have not found amongst the Authors of those times, at least in such unquestioned Authors as I dare rely on.

Our third and last rank of Arguments to prove the reat esteem in which these De∣dications were held of old, [unspec X] is the observing of those Feasts annually in their several courses, which had been once Celebrated in the honour of so great a work. To this, the first hint given in the state of Jewry, was that of Judas Maccabeus, who having kept the Dedication of the Altar eight days together, ordained, that the days of the Dedication of the Altar should be kept in their season from year to year, by the space of eight days, &c. The like done also by he Romans in the time of their Gentilism; which whether it were done in imitation of the Jews, or that the Jews took up this custom to hold conformity with the Romans, (who then were grown considerable in the eye of the world) it is hard to say. But for the Romans, sure it is that they observed the Anniversary of many of their Dedications in a Festival way; whereof, if we consult the Roman Kalendar, we shall find them thus disposed of in their several Moneths. Jan. 11. Carmentalia, Juturnae aedes dicata in Campo Martio. 16. Concordiae Templum à Camillo ex voto positum. Febru. 1. Sospite Templi dicatio. May 25. Templum Fortunae da∣tum Jun. 1. Monetae aedis Dedicatio. 4. Herculis aedes in Circo. 5. Templum fidei sponsori Jovis. 6. Vestae Templum dicatum. 7. Mentis Templum dicatum. 28. Quirini Templum in colle Quirino. August 1. consecratio Templi Martis. Sept. 14. Capitolii Dedicatio ab Horatio. This was before the rebuilding of it by Vespasian. These Dedication Feasts are spe∣cified, as before is said, in the Roman Kalendar, as being generally observed. And others questionless there were of inferiour none, peculiar only unto certain Provinces and Cities, and not so universally received as the former were. And here we must ob∣serve withal, that all the Dedications mentioned in the Kalendar, are put down as Festivals, and not as memorable actions hapning on such and such a day, as some may possibly conceive. For Dempster in his Comment upon the Kalendar, reckoneth them every one as Annual Festivals, and gives this Title to the Months in their seeral order. De Januario & ejus diebus Festis, de Februario & ejus diebus Festis, & sic de caeteris: Be∣sides that, all of them are accompted such by Ovid, in his Book de Fastis. So frequent were those Festivals amongst the Romans, and so Religiously observed both by Jews and Gentiles.

And being thus Religiously observed by the Jews and Gentiles, [unspec XI] it is the less to be admired, if the Christians being a Church made up of both, did observe them also; grounding themselves especially upon the practice of the Jews, countenanced by our blessed Saviour, to which the observation of them is ascribed by Isidore, as before was noted; or had not Isidore given it for the ground thereof in the way of Position, we might have found it well enough by the first example of this kind in the way of practice. The first Anniversary Feast of this nature, which we find in Ecclesiastical History, is that of the 14. of September, held Annually in Jerusalem (as before was told us from Nicephorus) in memory of the Dedication of the Church of the Holy Mar∣tyrs, so solemnly Celebrated by the Emperour Constantine, and held by them eight days together without intermission; which was as much as had been done in the Encaenia of the Jews, before remembred, proposed (no question) for their patter in that Annual Festival. The like occurreth in Greg. Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. De Encaeniis honorandis lex vetus est, eaque praeclare constituta, vel potius de Tem∣plis (and not de rebus novis, as it is foolishly translated) per Encaenia honore complecten∣dis. Not once for all, but every year by way of Annual remembrance. For so it followeth in the Author, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idque non semel tan∣tum verum saepius, nimirum qualibet anni conversione diem eundem advehente; where we may see, that as they kept these Feasts Annually on the same day of the year, so they pretended to that Institution of the Maccabees for the ground thereof. The Father addeth a further reason. Ne alioqui res pulchrae progressu temporis evanescant, atque obli∣vionis gurgite obscuratae dilabantur; lest otherwise such famous things might be forgotten in long tract of time, and be at last quite buried in the grave of oblivion. There are also two Sermons of St. Austins, entituled, in Anniversario Dedicationis Ecclesiae, being the 152 and 153. of those De tempore. And howsoever that these Sermons inscribed De Tempore, have been suspected by the Learned Criticks of this Age, not to be St. Austins; yet Perkins running them over in particular, makes no exception against them, or either of them; neither do any other of the Protestant Doctors, as appeareth by Rivet in his Specimen Critici Sacri, lib. 4. c. 16. This makes it clear and evident,

that these Anniversary Feasts were not taken up on the Authority of Pope Felix the fourth, (as some untruly have suggested) who came not to the See of Rome until the year 520. many years after the decease of Gregory Nazianzen, and some years also after the death of S. Augustine; though true it is, that by the Authority of that Pope, they be∣came more frequent than they had been formerly, there being a Decretal to that purpose, published by him in the words ensuing. Solennitates dedicationum Ecclesiarum & sacerdo∣tum solenniter sunt per singulos annos celebrandae, ipso Domino exemplum dante, &c. The Feass of the Dedication of Churches and Consecration of Bishops (for so we understand by Sacerdotes in that place and time) are to be Celebrated yearly according to the Lords example, who went up to Jerusalem with the rest of the people, to solemnize the Feast of the Dedication, as the Scripture telleth us. Where we may see, that the Pope builds not this injunction on his own sole power, but as that power was countenanced by our Saviours practice. And now I am gone a little beyond my bounds (that is to say, the death of St. Augustine) to which I had limited my self. I shall make bold to pursue this Argument so far, till I have brought these Dedication-Feasts to our present times. For Felix having made the Decretal before remembred, found such conformity there∣unto in the Western Churches, that in the Council of Mentz, An. 8 13. there was made a Catalogue of the Festival days, which generally were then observed, as Easter, the Ascension, Whitsontide, &c. and in the close of all, similiter etiam Dedicatio Templi; where plainly the Encaenia or Dedication-Feasts of particular Churches is placed in no lower rank, as it relates to the solemnity of the same, than Easter, Whitsontide, or any other of the greater and more eminent Festivals. The like was also done in the Council of Lons, An. 1244. where we shall find a larger Catalogue of Holy-days than we had before, there being many added since the Council of Mentz. And in that Catalogue of the Feasts of Festival days, the Dedication Feasts of particular Churches stand in the same terms as before they did, whereof see the Decretal, de Consecratione, Dist. 3. c. 1.

Now to come nearer to our selves (that I may give some satisfaction in this point to those who desire it of me) there was a Council held at Oxon, [unspec XII] An. 1222. where a∣mongst other Ordinances tending to the good Government of the Church, the Festi∣vals were divided into three several ranks. In the first rank whereof were those, quae omni veneratione servanda erant, which were to be observed with all reverence and so∣lemnity. Of the which sort were omnes dies Dominici, and all the other Festivals, yet observed amongst us, together with many Festivals of the Blessed Virgin, which we keep not now; and in conclusion, Festum Dedicationis Ecclesiae cujuslibet in sua Parochia, Feasts of the Dedication of particular Churches, which in their several Parishes were to be observed with the same reverence and solemnity which the others were. So also in a Synod of Archbishop Islips, who was promoted to that See, An. 1349. it was de∣creed, that on the principal Feasts there named, there should be a more strict and pre∣cise restraint from work and labour than had been before. And among them we find the Dedication Feasts of particular Churches to be as high in their esteem, as any of the greater Festivals. By that which hath been said, it appeareth most evident, that the Dedication-Reast was to be Annually observed in each several Parish, and that it was to be observed as solemnly as any of the greater Festivals; and that it was to be ob∣served and celebrated on that very day of the week, moneth, and year, whereon the Church was Consecrated at the first. Which being found to draw along with it no small inconvenience, it pleased King Henry VIII. An. 1536. to send out his Injun∣ctions amongst other things for restraint of Holy-days. In which Injunctions, that which doth most concern this business, are these two particulars. 1. That the Dedi∣cation of Churches shall in all places throughout this Realm, be Celebrated and kept on the first Sunday of the moneth of October for ever, and upon no other day. 2. That the Feast of the Patron of every Church within this Realm, called antiently the Church Holy-day, shall not from henceforth be kept and observed as an Holy-day, as heretofore hath been used. But that it shall be lawful to all and singular persons, resi∣dent or dwelling within this Realm, to go to their work, occupation, or mystery, and the same truly to exercise and occupy upon the said Feast, as upon any other work∣day, except the said Feast or Church Holy-day be such, as must be else universally ob∣served and kept as an Holy-day by this Ordinance following. Now how far these Injunctions were observed in these particulars, whether they determined on the death of the Lord Cromwel, by whose Authority in the Convocation House they were first set out, and recommended to the King, I am not able to determine upon any certain.

But forasmuch as I am able to conjecture by my own observation, or collect from con∣ference with old people, I think the point may thus be stated. That is to say, that in such places where the day of the Dedication of the several Churches, or the Church Holy-day, as they call it now, be worn out of memory, they either are observed on the first Sunday in October, or the next Sunday after Michaelmas-day (which is called the Festum Dedicationis Ecclesiae in the Martyrologie) or not kept at all. But where there is any constant Tradition of the day or time of the Dedication of particular Churches, or of the Festivals of that Patron, or Tutelary Sain, to whose name or memory (accor∣ding to the custom of those darker times) the said Churches had been formerly dedi∣cated; in all such places, as I take it, the Festivals have been transferred to the Sun∣day following, and then observed with great joy and chearfulness in liberal entertain∣ments, harmless sports, and manlike exercises. And in this estate they did continue in many parts of this Realm, by the name of the Feasts or Wakes of such and such places respectively, till the preciseness of some Ministers, and the severity of some Magistrates, prohibiting all lawful Recreations on the Lords day, brought them both out of use and credit, which gave occasion to the King to revive the Declaration of King James, touching lawful sports, and thereby to restore those Feasts to their for∣mer frequency; for which consult his Majesties Declaration, bearing date the 18th. of October, in the nineth year of his Reign, An. 1633. But it is time to close this Co∣rollary (somewhat extravagant I confess, but not impertinent altogether to my main design) and therewithal to conclude this Narrative of Liturgies and set Forms of worship; to the officiating whereof Churches, and Churches Dedicated, are of so great use.

Thus have I drawn together for the publick use, what I have met withal, [unspec XIII] con∣cerning Liturgies and set Forms of publick worship; that so it may appear to the sober Reader, how much some men have laboured to abuse the world, in making them the off-spring of the latter times. By this, the sober Reader may perceive, if he list to see it, that to draw the line of Liturgy so high, as from the very times of Moses, is nothing so unparallel'd a discourse as some men have made it; and that there were such stinted Liturgies as that, for which the Church of England pleadeth in Tertullians time, and some time before, how strange soever they have made it. This, if it be made good, it is all I look for; because I did propose no further in the undertaking. My purpose only was, to draw down the descent and petigree of Liturgies and set Forms of pub∣lick worship, as far as any of the Jewish or our Christian Antiquaries could conduct me in it (taking the practice of the Gentiles in upon the by,) without descending to particulars, either this or that. Not that I think the Liturgy of the Church of Eng∣land may not be justified and approved in all parts thereof, in all the Offices and mini∣strations comprehended in it; or that it may not easily be proved to be truely Chri∣stian, and to have nothing Roman in the whole composure; but that I should but actum agere, and fall upon a point already handled. The learned pains of our incomparable Hooker in this very kind, made up of so much modesty and judgment as that whole work is, hath too off long since those exceptions, which had been made against the several Offices, and whole course thereof, by those unquiet spirits who first moved these Controversies. Who so desires a thorow Vindication of it, boty for Form and matter, he may find it there. This which is done, in all humility I tender to the ac∣ceptation of all Orthodox and Religious men, whose service it was principally inten∣ded for; and next to the censure of the Supream Powers, before whose Bar the cause of Liturgy is brought to receive its sentence. If it can balance with the one, it cannot but do service to the other, in preservation of that Form and Order which hath made her glorious. However I have done my duty, humbly submitting the success to Al∣mighty God, to whom be praise and glory now and evermore.

Notes

• Thom. 3. par. qu. 83. Artic. 3.
• Acts 5.2.
• Alex. ab Alex. Gen. Dier. l. 6. c. 14.
• Gen. 21.33.
• Gen. 28.17.
• 1 Kings 12.9.
• De Eccles. Of∣ficiis. l. 1. c. 3.
• Exod. 40.9, 1.
• Ezra 6.16.
• Antiq. Juda. l. 15. c. 14.
• Hist. Rom. Dec. 1. l. 1.
• In Hist. Rom. Decad. 1. l. 9. in fine.
• Fla. Vopis. in vita Aurel.
• Genial. Dier. lib. 6. c. 14.
• Georg. l. 3.
• Plus P. ad Just. Vienn.
• De laud. Const. l. 4. c. 40.
• Athan. Apol. ad Constant.
• Euseb. l. 10. c 4.
• Ambros. Serm. 89.
• Luke 7.5.
• Ambros. Epist. lib. 10. Ep. 85.
• Id. Epis. 5. l. 1.
• Paulin. Nol.Epist. 11.
• Plat. in vit. Evarist.
• De institut. Cle∣ric. l. 1. c. 14.
• Macca. 4.59.
• Atha••. Tom. 1. fol. 685.
• 1 Kings 8.65.
• Ezr. 6.16, 17.
• Joseph. l. 15. c. 14.
• Cor. Tacit. hist. l. 4.
• Euseb. hist. Eccl. lib. 10. c. 3.
• Hist. Eccl. l. 8. c. 50.
• Do Consec. lib. cap. 27.
• Maccab. c. 4. v. 56.59.
• Orat. 43. in initio.
• Lindwood.
• Lind. lib. 2. tit. de feriis.
• Acts and Mo∣num. part. 2. P 387.
• Smectym. p. 6.
• Humble Re∣monstrance, p. 13.