SECTION III.

WORSHIP.

It is not, however, peculiar to the Church of Rome. For it is said that a veneration for antiquity induces the OF THE PROPER PARTS OF PUBLIC Egyptian Christians to use the Coptic language in their churches. Also the Jacobites and Nestorians use the Syriac language, and the Abyssinians "the old Ethiopic, though all these languages have been long since obsolete, and.. unintelligible to the multitude." The Greeks also celebrate the Lord's supper in ancient Greek; but this is sufficiently understood by the common people, the modern Greek not being very different

from it.

The habits of the clergy could not, originally, have been anything but the usual dress of their respective countries. But it not being thought decent for persons of such grave characters as the clergy to follow new customs and fashions, they retained

their old flowing garments, after the Northern nations had introduced the use of short ones. But besides this, the habits of the Pagan priests, which had always been different from those of other persons, at the time of their officiating, were probably imitated by the Christian clergy, though I cannot say that I have met with any particular

account of it.

We find, however, that the clergy were distinguished by their habits, while they were officiating, in the time of Sylvester, when mention is made of dalmatics for the deacons, and of a certain cloth with which their left hand was to be covered. The fourth canon of the Council of Carthage prescribed the use of the cope in reading the gospel, and at the time of the oblation only. And Gregory the Great invented new fashioned habits, like those described in the ceremonial law of the Jews.2

1 Mosheim, II. p. 343. (P.) Cent. xi. Pt. ii. Ch. iv. Sect. ii.

2 Larroche, p. 539. History of Ancient Ceremonies, p. 82. ̄ ̄ (P.)

ORIGINALLY Christians met to read the Scriptures, to explain them, or. to preach, to sing psalms, to pray, and to administer the Lord's supper. The creed was made use of only at baptism, when it was taught to all the catechumens, who were probably made to recite it after the person who administered the ordinance. Afterwards, when articles of faith were more attended to, and it behoved all the bishops to take care to prevent the growth of heresy, creeds began to be recited by the whole assembly. That this was the true reason of the present Nicene Creed, and not that of the practice, is evident from its being the Apostles, as it is called, that was first first introduced by Timothy, bishop of used for this purpose. It was also Constantinople, who did it in order to make Macedonius, who rejected that creed, more odious to the people. This was in the reign of the emperor Anastasius, who died in 521. About this time this creed was also repeated in the church of Antioch every time the Lord's supper was administered.

Before this time it had been the

custom to repeat the creed only the day preceding Good Friday, when catechizing was more solemnly performed, in order to the celebration of baptism on the Easter Sunday following. The repetition of it on that day Laodicea. But the constant reading was first appointed by the Council of of the creed did not take place in the West till about 590, when it was ordered by the Council of Toledo, in

imitation of the Eastern churches. At this time it was the Nicene Creed only that was made use of, and for some time it seemed to eclipse that of the Apostles; but afterwards this latter creed recovered its credit.3

8 History of the Apostles' Creed, p. 44, &c. (P.)

It will be just worth while to mention a few particulars concerning the posture of the priest and people, during the celebration of the particular parts of public worship.

The usual posture of praying had been standing or kneeling, or, to express great self-abasement and humility, prostration; but a canon had been made (for what reason I have not inquired) to forbid the practice of kneeling on Sundays from Easter to Whitsuntide, which gave rise to the term stations. This, however, was not approved by the Church of Rome. When the Scriptures were read, it is probable that the people sat; but in time it became a custom for the people to stand while the gospel was reading. And it is said that Anastasius, bishop of Rome, who died in 402, ordered the priests to stand up, and incline their heads a little, while they read the gospel.2

a part of the public worship of Chris tians, and followed the reading of the Scriptures. They sung either the psalms of David, or hymns of their own composing. But the former, Mosheim says, were only received among Christian hymns in the fourth century. The singing of these psalms or hymns was also very common with them in their own houses, in the course of the week. But the method of singing by antiphony or anthem, that is, one part of the congregation, as the clergy, singing one verse, and the rest, or the people, singing another, is said to have been introduced about the middle of the fourth century, into the church of Antioch, by Flavianus and Diodorus, and into the church of Constantinople by Chrysostom.*

This method of singing was introduced into the Church of Rome by Celestine, in 418. Afterwards, Gregory the Great composed an antiphoniary for the whole year, with versicles, or responses for every day of it, He then appointed the college or choir of singing men, to chant the office. In the fifth century it was the custom in some places to keep up the exercises of singing both day and night, different sets of persons continually relieving each other.

All the Heathens contrived their temples so that they should pray with their faces towards the East. This was introduced into Christian worship about the time of Jerome, though it was not then generally approved of. Pope Leo the Great condemned this custom, because it was much used by the Manicheans. By degrees, however, the custom of looking towards the Musical instruments were not in East, during the repetition of the troduced into churches till the thir creed, because universal, and likewise teenth or fourteenth century. Thomas the bowing at the name of Jesus, in Aquinas says, "the church does not the repetition of it. This practice was use musical instruments to praise God, countenanced by the literal interpreta- lest she should seem to judaize." But tion of Phil. ï. 10: At the name of in 1312, Marinus Sanutus introduced Jesus every knee shall bow. This, organs into churches; and they have however, was thought to be so very been much used ever since, though idle a superstition, that it was almost there have always been persons in all universally laid aside at the Reforma- establishments, as well as in particular tion. But it is generally practised in sects, who preferred a more simple the Church of England; and Bishop mode of worship; and even, admitting Laud severely punished those who did that music might assist in exciting not conform to this ceremony in his time.

8

4 Ibid. A. D. 398. Pierce's Vindication, p. 390. (P)

5 History of Ancient Ceremonies, p. 81. (P.)
6 Mosheim, I. p. 397. (P.) Cent. v. Pt. i
Ch. iv. Sect. ii.

7 Pierce's Vindication, pp. 385, 295. (P.)
& Jortin's Remarks, V. p. 469. (P.)

devotional feelings, did not choose that, in general, they should depend upon that mechanical assistance.

In the primitive churches preaching was nothing more than the exposition of the Scriptures, a portion of which was always read in the course of the service. Origen is said to have been the first who did this in a more copious and diffusive manner, explaining the Scripture in an allegorical way; and by this means introduced longer sermons than had been usual.1

mons, except in Lent, on certain festivals, and on some other particular occasions. It is more particularly observed, that it was in the ninth century that the bishops and priests ceased to instruct the people by sermons as they had done before.2

Charlemagne, finding the clergy absolutely incapable of instructing the people by sermons of their own, or "of explaining, with perspicuity and judgment, the portions of scripture which are distinguished in the When heathen philosophers and ritual by the name of epistle and gospel, rhetoricians were converted to Chris- ordered Paulus Diaconus and Alcuin tianity, they introduced their custom to compile, from the ancient doctors of haranguing on particular subjects, of the church, homilies, or discourses and particular occasions, and carefully upon the epistles and gospels, which a premeditated or precomposed their stupid and ignorant set of priests sermons; sometimes prefixing to their discourses short texts of scripture, probably that they might not pass too suddenly from the old method of interpreting the sacred writings, and sometimes omitting them. In this style are the sermons of Chrysostom, consisting of such kind of eloquence as the Greeks and Romans were fond of displaying, when they harangued the populace, or pleaded at the bar.

So far did Christian preachers in those times depart from the simplicity of the gospel, and so little were they influenced by the spirit of Christianity, that, in imitation of the Grecian orators, some of them even hired persons to clap their hands, and express their applause by other gestures and vociferations at proper intervals, on signals previously concerted between them and the preacher, or his particular friends.

were to commit to memory, and recite to the people. "This gave rise to that famous collection, which went by the title of the Homiliarium of Charlemagne, and which, being followed as a model by many productions of the same kind, composed by private persons,.... contributed much to nourish the indolence," says Mosheim, "and to perpetuate the ignorance of a worthless clergy." In this, however, as well as in his other regulations respecting the church, he certainly had the best intentions; and in those times it is probable that nothing better could have been done. A scheme of this kind was adopted in England when the present book of homilies was compiled, and appointed to be read in churches.

"Before the Reformation, after the preacher had named and opened his text, he called on the people to go to their prayers, telling them what they were to pray for. Ye shall pray,'

These set harangues were only occasional, and were by no means delivered every Lord's day, in every Christian says he, for the king, for the pope, church; and in the dark ages, few for the holy catholic church,' &c.; persons being qualified to preach, after which all the people said their sermons became very scarce. At this beads in a general silence," and the day the Roman Catholics meet only, minister, kneeling down, did the same. in general, to hear prayers, and to They would besides say a Pater noster, celebrate mass. They have no ser

1 Mosheim, I. p. 235. (P.) Cent. iii. Pt. ii. Ch. iv. Sect. ii.

2 Sueur, A. D. 853. (P.)

3 Eccl. Hist. II. p. 84. (P.) Cent. viii. Pt. ii. Ch. iii. Sect. v.

day Constantine ordered to be observed as a day of rest from labour; but husbandmen were allowed to cultivate the earth on that day.' By degrees, however, in imitation of the Jews or Heathens, but chiefly the latter, Christians came to have as many annual festivals as the Heathens themselves. Of the principal of these I shall give a general

account.

fasted on a Saturday or Sunday, and even thought it a crime to do so, except on the Saturday before Easterday, on which they celebrated the resurrection of Christ, because, during that time, they said, the bridegroom was taken from them.

Because the time that our Saviour lay in the grave was about forty hours, this fast was called Quarantana or

Quaresme, and Caresme or Carême, which is the French term for Lent. Another reason for fasting at this particular time was, that many persons were then preparing for baptism, and others for communion, which, as superstition prevailed, was frequented more generally, and attended upon with more solemnity, on that day.

The first that was observed by Chris- Quadragesima, and by contraction tians was Easter, on the time of the Jewish passover, being the anniversary of our Saviour's sufferings, death and resurrection. Originally, however, this was probably a festival, and respected the resurrection of our Saviour only; but afterwards they began to keep a fast, on the anniversary of the crucifixion; but it was a long time before this fast was extended, as it now is, to the whole season of Lent, or forty days before Easter.

Even the Montanists only fasted two weeks in the year, and in these they excepted Saturdays and Sundays.” The primitive Christians used, in- Lent was first confined to a certain deed, to join fasting to prayer upon number of days in the fourth century. extraordinary occasions; but this was At this time, however, "abstinence always voluntary, and those who en- from flesh and wine was by many tirely omitted it were not censured. judged sufficient for the purposes of The first person who is said to have fasting, and this. opinion prelaid down any express rules for fasting vailed from this time" in the Western "was Montanus, who was remarkable church.3 Soon after the time of Terfor his rigour in other respects. How- tullian, Christians began to observe ever, a fast on the anniversary of Wednesdays and Fridays for the purChrist's crucifixion, or what we call pose of fasting; and they kept these Good Friday, is of very great antiquity; but both the time, and the degree of fasting, was originally very various, depending upon each person's particular fancy. Irenæus says, that some persons fasted before Easter one day, some two, and some more; but that the unity of the faith was maintained notwithstanding that variety.

By fasting, the ancients always meant abstaining from meat and drink, from morning till evening; and what Tertullian and others call stations, or half fasts, were those days on which they assembled for prayer in the morning, and continued that exercise till three in the afternoon, when they received the Lord's supper. They never 1 Sueur, A. D. 320. (P.)

fasts all the year, except between Easter and Pentecost, in which time they neither fasted nor kneeled in churches. In 416, Innocent I. ordered that the people should fast on Saturdays; but the Greeks and all the East paid no regard to this ordinance.1

At the time of the Council of Nice, the week before Easter was called Quarantana, or Lent; though some observed more days, and some fewer, at pleasure; but within forty years after this council, Lent was extended to three weeks.5

tells us Lent was

8 Mosheim, I. p. 324. (P.) Cent. iv, Pt. ii. Ch. iv. Sect. vi.

4 Sueur, A. D. 391. (P.)

6 Ibid. A. D. 325, 364. (P.)