Dissertation Concerning the Antiquity of Churches, Section 9
SECT. 9.
Our Opponents beſides the Authorities mentioned, produce ſeveral Arguments for their Opinion; whereof 3 are made uſe of by Mede, which we ſhall now conſider.
Firſt, It's certain, ſaith he, That in their Sacred Aſſemblies, Chriſtians uſed then to Worſhip and Pray towards the Eaſt. Which how it could be done, with any order and conveniency, is not eaſie to be conceived; unleſs we ſuppoſe the places, wherein they worſhipped to have been ſituated and accommodated accordingly, that is choſen and appointed to that end. This he had touched on before, from Tertullian in the beginning of the 3d Century; for which no authority is vouched, but that only of the forged Apſtolical Conſtitutions, falſly aſcribed to Clemens.
Here let me obſerve, whereas Mede ſaith to worſhip and pray, Bellarmine c. 3 de cultu ſanct. rightly reſtrains to prayers only, and thoſe made publickly in the Temples. For having mentioned ſeveral Authors for this, adds, Et omnes illi Veteres, qui ſcribunt Apoſtolicam eſſe traditionem, ut oremus converſi ad Orientem; id praecipue ſervari par eſt, in ſolemnibus precibus, quae funduntur in Templis: And all thoſe Ancients which write, that 'tis an Apoſtolical Tradition, that we pray turned towards the Eaſt: that ought eſpecially to be obſerved in the ſolemn Prayers, which are made in Temples.
Secondly, Tho we grant this an ancient Cuſtom; yet is it without Command, or Example in the Scriptures; for Chriſt never required it, nor was it practiſed from the beginning of Chriſtianity. Where's the Proof they then uſed ſo to Worſhip? Or when this Cuſtom firſt came up? For as to the Conſtitutions, rightlier to be called Apocryphal than Apoſtolical (as we have formerly obſerved) they deſerve no Credit at all.
Thirdly, If this neceſſarily implies Edifices ſo ſituated, which I queſtion, and he ſuppoſes, (but hath not proved) then thoſe foreign, upper rooms, the coenaculum Sionis, that upper room in Sion, and private Houſes, which were the firſt Churches, he grants in the beginning of his Treatiſe, were all ſo ſituate, which I hardly think, he himſelf thought. And much leſs that the Coemeteries and Vaults under Ground, which ſo many Authors mention for their Meeting Places (as we ſhall ſhew hereafter) were ſo: or had ſuch Light Eaſtward, more than from other Quarters of the Heavens.
Fourthly, Bellarmine there treating of the Form of Chriſtian Churches, ſaith only, Ʋt plurimum eas ad Orientem converſas fuiſſe, & quatuor latera habuiſſe quibus quatuor Mundi partes aſpicerent. That for the moſt part they were turned towards the Eaſt, and had four ſides, turned towards the four parts of the World. Likewiſe Walfridus Strabo de rebus Eccleſ. c. 4. ſaith, Majorem partem Eccleſiarum ita fabricari; That the greater part of Churches were ſo made. So that by their ſaying, all were not ſo; ſome might be round, as we have an ancient Church in Cambridge ſo built, which ſome ſay, was the uſual Form of the Jewiſh Synagogues, ſuch as the leſſer, at Amſterdam. And ſome ſited otherwiſe than Eaſtward, as the Church of Antioch in Syria, as Socrates l. 5. c. 21. teſtifies. And if they were oblong, and ſtood Eaſt and Weſt, ſeeing they had four ſides, 'tis meant doubtleſs of the Chancel, which was Eaſtward. Of which diſtinction in Churches; when firſt it began, or who was the Author thereof, is not ſet down by any Writers I have met with. Tho we know, in Conſtantine's time, when ſtately Churches were erected, this was uſed. And if we take this in the firſt Ages, for private places, frequently ſtiled Oratories and Chappels, ſuch as were in Houſes and Vaults under Ground, or above in the open Air; to ſay their aſpect was Eaſtward, is to beg the queſtion, and cannot be proved. We may well imagine, thoſe built, were rather according to the conveniency of the place, or pleaſure of the Founders. As the Chappels of Emanuel and Sidney College in Cambridge, which ſtood rather North and South. Tho the former hath now a new one built in Mode and Figure; and is no more to be derided, as formerly, by Cart-wright, an Oxford Poet:
Much like the Chappel Ominous,
Of 'th Colledge called God with us.
Nor the other now in danger to be demoliſhed, as Mr. Mathews, an ancient Fellow thereof, told me, was in the days of A. B. Land, threatned therewith.
I confeſs Bellarmine brings ſeveral Authors for this ſituation of Churches; but none that proves there was always ſuch, nor that they were all ſuch; as alſo for the Ceremony of praying towards the Eaſt, for which he produces 5 reaſons, (ſuch as they are) I ſhall briefly repreſent them, to ſhew the ſorry grounds of this practice, which takes away the liberty Chriſt hath left us, to advance a Cuſtom of humane Conſtitution.
1. Becauſe Paradiſe was in the Eaſt, and we being here but ſtrangers, ſhould labour to regain our ancient Country, which we were caſt out of. Which is produced by ſeveral other Papiſts, as the Opinion of the Fathers, and lately by the Learned Huetius c. 3. de ſitu Paradiſi.
As if Paradiſe, where ever it was (the place thereof having puzzl'd ſo many Learned Inquiſitors) whether in or near Meſopotamia, or elſewhere, was not as well Weſt to the Chriſtians beyond it, as Eaſt to us on this ſide. Or that we were to look after a Terreſtial Paradiſe, more than a Coeleſtial, whereof that was but a Type. And as the Saints in the Old Teſtament lookt from all parts toward the Temple, as a Type of our bleſſed Saviour; ſo under the New, we are directed to look towards Heaven, as the Habitation of our Heavenly Father, where Chriſt ſits at his right hand to make Interceſſion for us.
2. Becauſe the Sun riſing there, 'tis the moſt excellent part of the World.
But ſuppoſing its motion, doth it not continually ariſe in the ſeveral Horizons, to thoſe of the ſame Latitude throughout the World and there ſet to their Antipodes? ſo that the Eaſt of Jeruſalem, as Gregory explains it, muſt needs be Weſt, to the further parts of the World. And how can that be moſt excellent to any, which is equally alike to all?
3. Becauſe Chriſt whom we Worſhip, is the light of the world, Vir Oriens, the Man of the Eaſt.
Its true that as the bleſſed God, is called light, which of all creatures is the moſt pure: So Chriſt is called, the Sun of righteouſneſs, the light of the world, and the day ſpring from on high &c. But this is only metaphorically, in regard of his illuminating us, and not at all to the place of Eaſt or Weſt, North or South, all being equally alike to him for that end.
4. Becauſe Chriſt was crucified with his Face Weſtward, ſo that we look Eaſtward to behold his countenance. And he aſcended towards the Eaſt, and from thence ſhall come to Judgment.
But where's the proof of that poſture in his Crucifiction? Not in the Scripture ſure. And how ſhould the Chriſtians beyond Jeruſalem pray towards his Face ſo, who lived in Perſia, and other Eaſtern Countries. Math. 24.27. is meant of his Goſpel Diſpenſation, or his ſpeedy coming to deſtroy Jeruſalem, as Hammond and Lightfoot think; or by that Emblem to Judgment: the point of Eaſt in the Heavens, being no where ſo to all the World he is to Judge.
5. Becauſe the Jews prayed, and pray towards the Weſt, we towards the Eaſt; to ſignifie theirs to be the killing Letter, and ours the Vivificating Spirit, and that the Veil ſtill remains over their hearts, which we converted unto the Lord, have laide aſide.
That the Jews at the Temple looked Weſtward, was becauſe the Mercy-Seat, in the moſt holy Place was at the Weſt end thereof. But that they do ſo ſtill, as Gregory alſo ſaith, I think is a miſtake; I never obſerved it in any of their Synagogues, tho I have ſeen ſeveral, and their Worſhip: yet I never ſaw any People ſo regardleſs therein as the preſent Generation of the Jews. But why may we not pray in the ſame poſture with the Jews of old, which were Gods People, and had his direction? as well as in the poſture of thoſe Gentile Idolaters that worſhipped the Sun (Ezek. 8.16.) as the Perſians and many other Nations? Truly if you will believe the Cardinal, becauſe this poſture ſignifies ſo much more excellent things than the Jewiſh, which he there mentions; even the difference between the Goſpel and Chriſtianity, from the preſent Religion of the accurſed Jews, the Enemies of our Lord Jeſus Chriſt. Here recommend me to the man that hath ſo ſtrong Faith, as to believe a bare poſture can denote ſuch great things, to which it hath no tendency, or likeneſs at all.
But if any one hath liſt and leiſure, to ſee a deal of dry Learning thrown away on this ſubject of praying towards the Eaſt; they may peruſe the 18th Chap. of Gregory's Notes on Zachary 6. v. 12. Who had written alſo a Treatiſe, he intituled Alkibla (i. e. the place toward which men worſhip) as the Publiſher of his poſthumous Works acquaints us: the loſs whereof he laments, tho for my part, I think it not great.
Before I paſs to another Argument, let me ſet down the Opinion of Strabo in the place fore-mentioned; (an Author near 800 Years old, when Ceremonies and Superſtition were in Vogue, and near their Altitude) concerning the ſite of Churches Eaſtward. Et quia diverſitas Idololatriae, diverſis modis Templa extruxerat: non magnopere curabant illius temporis juſti, quam in partem orationis loca converterent, dum tantum videretur, ubi eliminatae ſunt Daemonum ſordes, ibi Deum creatorem omnium, qui ubique eſt, coli & adorari. And becauſe Temples were built after divers manners, according to the different ways of Idolatry: The righteous men of thoſe days, did not much care which way the places of Prayer ſtood; their conſideration being only this, that look where the filth and abomination of Devils were caſt out of Doors, there God the Creator of all, who is every where, might be worſhipped and adored.
Now that by the righteous men of thoſe times, which cared not which way they converted their places, or ſelves in Prayer to God, were the times of the Converſion of the Empire from Idolatry to Chriſtianity, is plain by what preceds, c. 3. where he ſaith, After the time was come, wherein the true Worſhippers in Spirit and Truth, not in Jeruſalem only, or in the Hill of Samaria, that is not locally but ſpiritually, began to worſhip the Father, and the Doctrine of Salvation went forth into all Nations, according to the commandment of the Lord, the Faithful began to ſeek loca munda, clean places (which he interprets by that which follows) and removed from tumults and affairs of men of carnal converſation, therein to celebrate pure Prayers, and the holy Myſteries, and the comforts of mutual edification. For tho we read in the Goſpel, the Diſciples were with the Believers always in the Temple, or in ſome upper room, praiſing God, and giving themſelves to Faſting and Prayer; yet after the coming down of the Holy Ghoſt upon them. we read Act 1. & 2d chap. that they Celebrated Prayers and the Euchariſt circa domos, from houſe to houſe: and they met together not only within the City, in ſome houſe or other, but without alſo in ſecret places, as at Philippi. Acts 16.13. But when the number of Believers was multiplied, they began to make their Houſes, Churches, as we often read in the Legends of the Saints. Oftentimes alſo declining the rage of Perſecutors, they had their meetings in Vaults under ground, and in places of Burial, and in Caves, and deſert Mountains and Valleys. Then as the Miracle of Chriſtian Religion profited more and more; and the Devil looſing ground, as Chriſt gained: New Oratories were built; nor ſo only, but alſo the Temples of their Gods and Idols, with the abominable Worſhip thereof, being thrown away and baniſhed, were changed into the Churches of God.
It's true, that he diſlikes not praying towards the Eaſt, but gives reaſons for the congruity of it; yet upon conſideration of the Temple at Jeruſalem, that the Holy of Holies was Weſtward, and that Solomon in's Prayer at the Dedication thereof, turned his Face that way, he concludes, His & aliis exemplis edocti, cognoſcimus, non erraſſe illos, vel errare, qui Templis vel noviter Deo conſtructis, vel ab Idolorum ſqualore mundatis, propter aliquam locorum opportunitatem, in diverſas plagas altaria ſtatuerunt; quia non eſt locus, ubi non ſit Deus. By theſe and other Examples, we learn that they who either in Temples nowly built for God, or purged from the filthineſs of Idols, did according to the opportunity of places, ſet Altars towards different Coaſts, did nothing erre, ſeeing there is no place where God is not preſent. And accordingly proceeds to ſhew, that in the Temple built by Helena at Jeruſalem, upon Chriſt's Sepulcher; and in the Pantheon at Rome, converted to Chriſtian uſe; as alſo, in St. Peter's Church there, Altars were Erected, not only towards the Eaſt, but alſo, other Quarters of the Heavens. And adds, Haec cum ſecundum voluntatem, vel neceſſitatem fuerint ita diſpoſita, improbare non audemus. So that tho he approves rather, of praying towards the Eaſt; yet profeſſeth, he dares not blame thoſe, who otherwiſe ordered the matter, and that not only in caſe of neceſſity, but of meer will and pleaſure. Concluding thus, Ʋnusquiſque in ſuo ſenſu abundet, propè eſt Dominus omnibus, invocantibus eum in veritate. Let every one abound in his own ſenſe, the Lord is near to all that call upon him in Truth. I muſt add to all theſe, the Example of the Church of England, in reading the Liturgy, Miniſters Prayers, and Peoples practice; and further ſhew, that tho Mede joins the poſition of Churches and Prayers; yet neither of theſe neceſſarily infer the other; but I have run out too far on this Argument already.
The ſecond is drawn from the Diſcipline of the Church, which required diſtinct and regular places in their Aſſemblies, for Penitents, Auditors, Catechumens and the Faithful; which argues, they had places accommodated for that purpoſe.
We had this Argument before, in the middle of the Third Century, where we anſwered the ſame; and therefore ſhall be briefer here.
Where I ſhall not inſiſt upon it, That diſtinctions might be made in private Houſes or Places; tho not ſo well or great as in publick Churches. Nor deny the authority of that obſcure Epiſtle; however called Canonical, of Gregorius Neocaeſarienſis, which was a little before alledged for this Diſcipline, and alſo conſidered. But roundly anſwer, that no ſuch diſtinction of places can be proved in the days of the Apoſtles, or an hundred years after. It's therefore a ſtrange inference, that if there were ſuch different places, for the ſeveral ſorts of Church Members, in Gregory's time; which was about 250 years after the Nativity of our bleſſed Saviour; that there were ſuch in the Apoſtles days, and ever ſince; as our Adverſaries would perſwade us. But they muſt have ſtronger reaſons than theſe, before they gain our aſſent. For who ſeeth not, that ſuch diſtinction of places is more ſit for times of Peace than Perſecution (ſuch as were moſtly the firſt 300 years of Chriſtianity) wherein men muſt be content to do as they may, and can, ſeeing they cannot do as they deſire.
The Third Argument is drawn from the Example of the Synagogues and Proſeucha's of the Jews, whoſe Religion was as contrary to the Empires, as the Chriſtians, and yet in their diſperſion amongſt the Gentiles, had appropriate places for the exerciſe thereof. Who can believe that ſuch a Pattern ſhould not invite the Chriſtians to an imitation of the ſame, tho we ſhould ſuppoſe there were no other reaſons to induce them, but that of ordinary conveniency.
This Reaſon ſuppoſes the Chriſtians might do, as the Jews, who built them Synagogues in thoſe Cities where they reſided; having a legal Tolleration for the exerciſe of their Religion; whereas the Laws of the Empire were againſt the Chriſtians. Which makes me wonder ſuch Learned Men, as Fuller, Mede and others, that could not but know ſo much; ſhould produce this Plea for their Opinion. Juſt as if they ſhould argue, The Jews in many Popiſh Countries, build and enjoy their Synagogues, whoſe Religion is more contrary to Popery than the Proteſtants; and therefore the Proteſtants ſhould follow their Example, and build themſelves Churches for their publick Worſhip. To which the anſwer is eaſie; that ſo they would if they had the like Tolleration. But to what purpoſe ſhould they build up that which the Magiſtrates would throw down, and they ſhould never enjoy, but inſtead thereof be more perſecuted and puniſht. Whence in ſeveral great Cities, where there are ſome Proteſtants, Miniſters are ſent them, which they call, ſub Cruce, or under the Croſs of Perſecution, as the Learned Profeſſor Hornbeck was in his younger years in Collen, (where I have ſeen the Jews Synagogue) and others I have known at Ghent, and elſewhere, incognito, or diſguis'd, exerciſing their Office with great ſecreſie, for their greater ſecurity. Not to mention the Perſecutions the Chriſtians were under in the firſt Ages of Chriſtianity, when the Jews enjoyed the Liberty of their Religion: having ſpoken ſomething thereof in the ſecond Section, and ſhall more fully in the following.
Nor let any one ſtop me, with objecting the many Thouſands of Jews under Caligula and Claudius Reigns, for their Tumults and Inſurrections: or the Wars in the Reigns of Nero and Veſpaſian, wherein eleven hundred thouſand periſhed, Jeruſalem taken and demoliſhed, with the Temple burnt. Nor after under Aelius Adrianus, about A. D. 130. who tho he built Jeruſalem, calling it Aelia by his fore-name, (as he did Adrianople by his other) yet made miſerable Havock of the Jews and their Country. For this was not by Perſecution, but by open Wars with them for 6 Years together, which they brought upon themſelves. The occaſion is ſaid to be, quod mutilare genitalia vetarentur, arma corripuerant; that being forbidden Circumciſion, they took up Arms. Inſtead of humbly addreſſing for a revocation, they betake themſelves to Warlike Oppoſition; being alſo ſet agog by Bencochab, who gave himſelf out for their Meſſias. In which Wars this their falſe Meſſias was ſlain; and more Thouſands of the Jews, than the number of the Iſraelites that came out of Egypt, as their Rabbins report; or as our Hiſtorians, five hundred thouſand, and a thouſand of their Villages burnt down to the Ground.