part of the Law or Prophets and next some part of an Epistle or of the Gospels and afterwards proceeded to the Sermon the same order was observed y Hic ordo psallendi is not qui Psalmi but quot requires not the same but so many Psalms to be used Syn. Turon 2. câ—n 19. in Crab. 14. in Caranza A Council in the same Country with the former an 570. Cyril Catech. Mystag 5. p. 259. Vidistis Diaconum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postea clamat Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 240. Vos deinde respondetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicit deinde Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vos dicitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in Spiritu Sancto canebat Esaias circumstantia Thronum Dei atque dicentia Sanctus Sanctus Sanctus Dominus Deus Sabaoth sic per ejusmodi Hymnos nos ipsos sanctificames Deum benignissimum oramus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho' the same Psalms were not always sung nor the same Lesson twice in a Year and the same Sermon never twice Preached So for the Prayers if according to the order specified Con. Laodic Can. 18. first Prayers were made for the Catechumens then for the Penitents after that for the Faithful And if in that office peculiar to the Faithful the Prayers be ordered as Augustin thought the Apostles method was Epist 59. so as first Prayer be made for all sorts then the z Deinde postquam confectum est illud Spirituale Sacrificium ille cultus incruentus super ipsa propitiationis hostia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then follows what Rivet says is interpolated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum Patriarcharum 〈◊〉 Apostâ—lorum Martyrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deinde pro defunctis c. p. 241. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord's Prayer which he expounds 242 243. Expleta oratione dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos postea dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos respondetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deinde audistis psallentem ac ad communionem adhortantem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accedens ad communionem ostendit quomodo c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo exaltata oratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui te tantis mysteriis divinum reddidit Elements be Consecrated after that the People Blessed and the Elements being distributed all be concluded with Thanksgiving The same order of Prayer is observed tho' the same Prayers be no more used than the same Psalms or Lessons always or the same Sermon more than once And the same is to be understood of the 27. Can. Con. Epam an 517. in Bl. But if I minded not the discovery of the truth more than upholding of my opinion or disproving of yours I would grant that by Ordo is understood a Liturgy with prescribed Prayers and it would be a great disadvantage to your cause to grant it for here 's a plain signification they had no such Liturgy before and the Original hereof from Six Bishops in one Province of France where Fifteen or Seventeen and this not till the latter end of the Fifth Age when all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is all which I can find alledged in behalf of these Liturgies for Five hundred Years after Christ that is considerable unless the Hymns Benedicite and Te Deum may be counted worthy of consideration And so perhaps they may be accounted if not otherwise yet in respect of the Persons that so make use of them But the inference is not good from Forms of Hymns to Forms of Prayer much less from arbitrary Forms of Hymns to prescribed Forms of Prayer or Liturgies Hymns are more elaborate require more Art and Ornament than Prayers and therefore those who are not for set Forms of Prayer if they admit Hymns of humane and ordinary composition see reason to have them in Forms and not without premeditation And their Opposites will not deny them here more needful Nor will the Inference hold from prescribed Hymns to prescribed Liturgies from a small part for which there is a different reason to the whole Ex. Gr. If Nicephorus his report were true lib. 14. cap. 46. that Theodosius Junior with his Sister Pulcheria injoyned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn of six or eight Words to be sung throughout the World which yet he makes questionable by adding such a Legend of its miraculous original could it be inser'd from thence that they injoyned the whole World the same Liturgy Besides Hymns there were prescribed and so used viz. the Psalms of David and others of Divine Inspiration in the Apostles times when all our Liturgists in a manner acknowledge there were no prescribed Liturgies As for those two Hymns alledged there is no evidence that they were imposed or so much as used in any time which will serve to prove the Antiquity of those Liturgies which is pretended or any which is for their reputation That which begins with Te Deum is found by the great a Epist ante diatribam de Symbolo p. 2. Vsher in some Antient Manuscripts ascribed to Nicetius who if it be he of Triers lived till after an 565. He concurs herein with Menardus that it is not mentioned in any Author antienter than the Rules which Benet writ for the Monks of his Order which was about the middle of the Sixth Age as may be collected from Baronius and those Rules had their first publick approbation an 595. How long after this that Hymn came to be used in the Church and when it was thought fit to be imposed is not worth the inquiring The other called the Song of the Three Children I have no where discovered before the Fourth Council of Toledo It is mentioned Can. 13. as used before but then first imposed an 633. Such like Hymns were so far from being generally prescribed in the former Ages that the use of them is forbidden in Publick by Synods both in the Greek and Latin Church Conc. Laod. Can. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that private or uncanonical Psalms ought not to be used in the Church neither Books that are not Canonical but only the Canonical Books of the Old and New Testament Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems by the clause following to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by the Apostle 2 Pet. 1. 20 21. opposed to those of Divine Inspiration So that the Fathers of Laodicea as they prohibit any Books but those that were Canonical so do they forbid any Psalms or Hymns save such as were of Divine Inspiration to be used in the Churches and the Canons of this Synod were received by the Church amongst her universal Rules Add hereto Conc. Boncar 1. an 565. can 30. Extra Psalmos veâ—eris Testamenti nihil poetice compositum in Ecclesia psallatur Besides the Psalms of the Old Testament let nothing Poetically compos'd be sung in the Church Thus I have given an account
to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phavorinus a boldness to express ones self freely Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. No freedom is left him who must only read what is prescribed him Vid. in Eph. hom ult p. 892. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. D. H. N. T. 319. 1. Idem tam commode orationes legit ut hoc solum didicisse videatur Plin. ep 19. l. 5. If the Antient Churches had no written Liturgies no Books of publick Prayers they could have no prescribed no imposed no nor any common Liturgies viz. the same in many several Congregations though not imposed And if there had been any such Service Books it is not imaginable but there would have been some notice of them in some of the Writers of those Ages yet for this both we and those who are most concerned to find it are still to seek We meet not with any mention of such Books upon such occasions where it might be expected they would be mentioned if any where and where we might justly look to find them if they had been to be found Those who give a particular account of the Books Vessels and several Utensils which were to be found in the Church make no mention of any such thing as this Vid. Dall de objecto cultus Amongst other things wherewith Athanasius was falsely charged by the Arrian faction to make way for his condemnation Macarius with reflection upon that great Person who imployed him is accused to have leapt upon the Altar overthrown the Table broke the Communion Cup burnt the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. Hist l. 1. c. 20. p. 539. Now it may well be presumed that Ischyras the false accuser incouraged with hopes of a Bishoprick which was his reward afterward and so concerned to swell the charge as big and render it as odious as he could would have added to the rest some indignity offered to the Sacred Liturgy This had been as easily alleadged as the rest if the subject had been extant and might have been as hainously resented if there had been such Liturgies or such opinion of them as in our times When Gregorius the Arrian Bishop came to take possession of the Bishoprick of Alexandria and entered a Church by force of what abuses were offered to all things therein Athanasius gives a particular account the Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Font 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wine the Oyl the Doors and latticed Partitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candlesticks the Tapers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Africanos ep tom 1. p. 729. But not a word of a Service Book no more then of a Book of Homilies When the multitude of Christians so increased at Constantinople that it was thought necessary to dispose of them in several Churches Constantine takes care that those Churches should be respectively furnished with Bibles and writes to Eusebius of Caesarea to have them prepared accordingly Now let those that are for prescribed Liturgies be Judges would it not have been requisite that those Churches should have been also furnished with Service Books and care taken that these should have been likewise writ out for them if any such had been then in use Would Constantine have omitted this if he had been of their mind or would not Eusebius who overlooks nothing of that nature have added this in commendation of him if he had made any such provision Does it not hence appear that Churches were then thought sufficiently provided with Books necessary for Divine Service when they were furnished with Bibles And can it be supposed that Constantine whose generousness towards the Church is known to have run out in many superfluities would have been deficient in things accounted in any degree necessary Euseb de vit Constant l. 4. c. 34. ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cap. 36. p. 401. where we have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fourth Council of Carthage it is provided when the Bishop is ordained the Book of the Gospels shall be held over his head teneat Evangelioâ—um codicem super caput cervicem ejus c. 2. When the Exorcist is ordained a Book of Exorcisms is to be given him accipiat de manu Episcopi libellum in quo scripti sâ—nt exorcismi c. 7. When the Reader is ordained the Bible out of which he is to read is to be delivered him can 8. tradet ei codicem de quo lecturus est dicens ad eum accipe esto lector verbi Dei. But no Book of publick Prayers either used or delivered or mentioned in the Ordination of Bishop Presbyter or Deacon the only persons who ministred in the Prayers of the Church or any other Officer Yet here if any where we might reasonably have expected to have met with a Service Book if there had been any at that time One of the first Books for publick Service which I meet with is the Libellus officialis in Conc. Tol. 4. Can. 25. an 633. which seems rather but a short Directory then a compleat Liturgy given to every Presbyter at his Ordination to instruct him how to administer the Sacraments least through ignorance of his Duty herein he should offend Quando Presbyteri in Parochiis ordinantur libellum officialem a suo Sacerdote accipiant ut ad Ecclesias sibi deputatas instructi accedant ne per ignorantiam etiam in ipsis divinis Sacramentis Christum offendant And many of the Canons of that Council had been needless if those Churches had been before furnished with such a Liturgy since that would have provided sufficiently for the severals there decreed Can. 2. 5 6 8 9 10 11 12 13 14 15 16 17. To ascend a little higher in the times of the Churches Persecution in the beginning of the fourth Age if there had been such Service Books why did not their Persecutors call for the delivery of them as they did not only for the Bible but for other Church Utensils Vid. Conc. Arelat Can. 13. in Caranz p. 65. Why hear we of no traditores upon this account It was not the Christians belief contained in the Scripture concerning the true God or the Gentiles false Gods that did more exasperate the Heathen against them then their Worship The Jews whose belief was as opposite to theirs had a toleration many times when the Christians were destroyed And Origen l Neque de Diis non recte sentire crederentur eum non fuisse verum sevitiae causam ex â—o probat Origines quod Epicureis aliisque Philosophis omnem omnino divinam providentiam tollentibus parcebatur Grot. observes that they were not wont to persecute any for their Opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adv Celâ— l. 2. p. 68. There were opinions amongst their persecutors concerning God as scandalous to the Heathen as those which the Scripture taught the Christians The Epicureans wholly denying Divine Providence m 〈◊〉 〈◊〉
not by being intelligible for intelligible they were in the most reserved use of the Church unless their Prayers were Riddles and they offered to God they knew not what for a reasonable service Cum hic alii apocryphorum scriptores sua soleant ad praesentis suo aevo ecclesiae ritus mores ac Sermonem effingere primo plerique eo potissimum consilio sua figmenta sub vetustiorum nomine edant ut res sui saeculi novas falso antiquitatis nomine constituant confirment clarum est etiam ex istius generis apocryphis magnam utilitatem percipi posse si diligenter observetur quos illi mores quos ritus Ecclesiae Christianis illis tribuant de quibus loquuntur Dallaeus de lib. suppositis Dionys c. l. 2. p. 250. to give an account in Writing concerning the Sacramental Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assigns this Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not lawful to declare them in Writing being mystical and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymeres being secret and not to be divulged To deliver them in Writing would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them out of secrecy into common view as he expresseth it afterward Hierarch cul fin For the Latin Church Innocentius 1. Bishop of Rome may satisfie us Decentius of Eugubium consulting him about divers particulars concerning the Church Service Innocent e Saepe dilectionem tuam ad Vrbem venisse ac nobiscum in ecclesia convenisse quem morem vel in consecrandis mysteriis vel in caeteris agendis arcanis teneat cognovisse non dubium est quod sufficere arbitrarer ad informationem ecclesiae tuae vel reformationem nisi de aliquibus consulendum nos esse dixisses Praefat. epist ad Decentium in Crab Conc. tom 1. p. 452. in his Epistle in answer thereto refers him not to any written orders or prescriptions which may well be presumed he would have done if there had been any but to what he had seen practiced at Rome when he was there But more particularly and expresly Can. 3. he determines that the Presbyter might anoint the Baptized with Chrism non tamen frontem ex eodem oleo signare but not anoint their Foreheads with it that being reserved by him and first by him to Bishops But what words should be used in that Rite he might not tell him in writing verbo vero dicere non possum ne magis prodere videar quam ad consultationem respondere least he should seem a Betrayer of the Churches Arcana rather then an Adviser Now if they were thus reserved and cautious in a Baptismal Rite as much or more caution would be thought requisite as to the Lords Supper which was antiently in their stile and account secretum f Innocentius negat se tunc temporis i. e. cum scriberet ad Decentium Eugubinum debere dicere Chamier t. 4. l. 6. c. 8. Sect. 52. least the writing might have come into the hands of the non-initiated Populus pars erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illis neque videre licebat neque audire hi satis erant ut non auderet omnia literis Innocentius committere Sect. 53 Vid. Bellar. Sect. 50. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed he shews himself no less reserved about the Eucharist so we find him Cap. 1. Cum post omnia quae aperire non debeo pax sit necessario indicenda Those things which past in the celebration of the Eucharist before the salutation of Peace before which were all the Prayers he might not open to him in Writing and in reference to the whole †Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a Catechumen ask thee what the Teachers say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aegroti vinum quandoque pollulant quod si intempellive detur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Catech. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus towards the conclusion cap. 8. Reliqua vero quae scribi fas non erat quum adfueris interrogati poterimus edicere For the rest which it is not lawful to write when thou art here we may being desired declare them Now if to write this in an Epistle to a particular person who was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as Nyssen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christi Baptism would have been no less then prodere no better then treachery a betraying the arcana ecclesiae what would it have been to have had them written for publick use and exposed in Common Prayer Books I suppose it is hereby manifest that they were not wont in those times to commit their Sacramental Prayers to such Books or Writings and I cannot apprehend how the Prayers requisite to make up a Liturgy for the Sacraments could be either prescribed or of common invariable use in many Churches if they were not so written Finally since they thought themselves obliged to keep the things we speak of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes de provid Sect. 2. p. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Spir. Sancto c. 27. p. 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. p. 274. Lysis the Pythagorean in Synesius Ep. 151. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproving his Friend for publishing something secret making account the order of the Churches and the reverence due to those mysteries could not be otherwise secured we cannot suppose they would take a course which would make it next to impossible to conceal that which they deemed themselves so much concerned to keep secret Now if their Prayers had been written out for the use of many thousands or many hundred Churches indeed the supposition must be for all in the World for many are supposed to have some or other though not all the same would not this have been a divulging of them and a ready way to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could all of such multitudes of Copies be kept either from the Heathen who were so inquisitive after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christians as they used all means fair and foul h Quo magis necessarium credidi ex duabus ancillis quae ministrae dicebantur quid esset veri per tormenta quaerere Sed nihil aliud inveni quam superstitionem pravam immodicam Plin. ep Trajano 97. Just Martyr Apol. 1. p. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen contr Cels l. 1. p. 8. Maximus Madaurens ep ad Augustin Celsus in Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. p. 339. sometimes tortures sometimes odious misinterpretations sometimes subtle insinuations to get the knowledge of them Or from the Catechumens passionately eager to be acquainted with these secrets any way i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. constitut l. 5. c 26. fine Quodam canone uno comperimus si cui contigisset catechumeno casu aliquo ac fortuito Sacrificiis interesse aut oculis illa sacrae intueri
were no such orders confineing them to any unvariable form in that administration but that they might and did vary in their expressions as there was occasion This will yet further appear by Epiphanius's answer Noli nos in tantum putare Rusticos ut hoc tam aperte dicere poterimus c. He takes no notice that what was objected was inconsistent with the custom and practice of that Church and so groundlesly suggested He appeales not to the known form to which they were precisely confined refers him not to their Service Book for his satisfaction which yet if there had been any such thing a duller person then Epiphanius would have discovered to have been the best way to stop the mouth of his Accuser He denyes not but they ordered their Prayers according to such occasions but only tells him they were not so rustical as to do it so bluntly We have in the English Service Book a Prayer for the whole state of Christs Church pretended to be answerable to this Prayer we are upon and indeed the only Prayer in the Book that can pretend to any footsteps of Antiquity so high as the fourth Age. Now suppose the Bishop of L. should be accused in that prayer to prefer such a petition for the Primate of Ireland Domine praesta I. ut recte credat what course would the Bishop take to clear himself of this accusation Would not the dullest of his Chaplains appeal to the prayer it self being invariably used as the best way to demonstrate the charge was false which yet the Bishop of Cyprus supposed to be just in the same circumstances did not offer at Nay he denies not c. ut supra But let us proceed with his answer quando autem complemus orationem secundum ritum mysteriorum pro omnibus pro te quoque dicimus custodi illum qui praedicat veritatem Vel certe ita tii praesta Domine custodi ut ille verbum praedicet veritatis sicut occasio Sermonis se tulerit habuerit oratio consequentiam He sayes they prayed for all Pastors all that preached which shews it to be the general prayer wherein they were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Const l. 2. c. 51. vid. Lest 190 and for him also but in what expressions they did it he is doubtful It is but one article of this prayer he gives an account of It is the same thing preaching the truth and the same persons those that preached he is telling us they prayed for And they prayed but for the same persons and things once in the same prayer and yet he cannot tell determinately what words they used as appears evidently by his disjunction vel Now Epiphanius celebrated the Eucharist himself thrice a week as he thought by Apostolical order so he tells us expos fidei p. 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Albas And if he had celebrated it in a set form could he have been to seek for the words he used so often since if either his Memory or the Prayer-Book would have helped him and one of them would have helpt him to the precise words if they had then confined themselves to any and had had their Prayers either by heart or in a book he would never have writ so doubtfully of them when his business was to satisfie a captious Adversary Would there be any need for one who has the prayer for all states by heart or has the Service-Book before him to express by a distinction what is there desired for Bishops Pastors and Curates No more would Epiphanius if the same mode of praying had been then in use To this prayer we may refer what we find of Jerom who complains that in his time the oblations a As M. Th. observes it is called an Oblation viz. the Elements or the Offerings out of which they were chosen according to the stile of the most antient Church Writers not as consecrated but as presented and offered whether by the people as the custom was to him that ministred or by him that ministred to God to be consecrated Serv p. 379. were publickly mentioned by the Deacon and the names of the offerers recited yea and the quantity of what they offered and also of what they promised to offer in Ezek l. 6. c. 18. Publice in ecclesia Diaconus recitat Offerentium nomina tantum offert ille tantum ille pollicitus est Which he sharply censures Placent sibi ad plausum Populi torquente eos Conscientia they delight in the applause of the people whiles their Conscience torments them The like complaint he makes in Jer. c. 11. Nunc publice recitantur offerentium nomina Redemptio peccatorum recitatur in laudem Now who can believe that a practice worthy of so sharp a rebuke was publickly prescribed or if it had been prescribed for common use would have been so severely censured And therefore what can be thought but that those who officiated were left to their liberty to use what expressions they thought fit If there had been a rule or prescription limiting them to any thing better he would have taken notice of it and of this usage as a transgression of the established order Pertinent to which is this passage of Augustine August de Civit. l. 22. c. 8. Vir Tribunitius Hesperius qui apud nos est habet in territorio Fussulensi fùndum Zabedi appellatum ubi cum afflictione animalium servorum suorum domum suam Spirituum malignorum vim noxiam perpeti comperisset rogavit nostros me absente Presbyteros ut aliquis eorum illo pergeret cujus orationibus cederent Perrexit un◠obtulit ibi sacrificium corporis Christi orans quantum potuit ut cessaret illa vexatio Deo protinus miserante cessavit Bl. 286. Vid. in Aug. tom 2. p. 686. As also what Chrysostome saith viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. hom 41. p. 524. And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Hebr. hom 15. p. 515. Those who had liberty when they were offering supplications and praises in the celebration of the Eucharist to pray as occasion was offered and to put up such Petitions as they thought fit upon particular emergencies were not confined to set forms in that administration Cyprians occasional Praises and Prayers in sacrificiis upon Lucius return from banishment Hic quoque in sacrificiis atque orationibus nostris non cessantes Deo Patri Christo filio ejus Domino nostro gratias agere orare pariter petere ut qui Perfectus est atque proficiens custodiat persiciat in vobis confessionis vestrae gloriosam Coronam qui ad hoc vos fortasse revocavit ne gloria esset occulta si foris essent confessionis vestrae consummata martyria Cypr. epist l. 3. ep 1. p. 53. Add to this what may be observed in Ambrose Epist 33. Ad Marcellinam sororem He whiles he was celebrating
inrolled Soldiers for all that confess freely the name for all that bring forth Spiritual fruits c. Anonym Vse of daily publick Prayers p. 6. 8. Here is in these severals some account for what and for whom they Prayed but not a syllable to signifie that they did it in set or prescribed Forms If those that Pray without such Forms were to give an account of the scope and import of their usual Prayers and to express for what persons and things they ordinarily do pray they would do it in such terms as might be as just a ground for our Author's inference as any alledged Indeed these allegations are so far from proving an imposed Liturgy with set Forms of Prayer that they do not prove so much as a Directory For in that which was composed for these Nations we have more than the Persons for whom and the things for which we should Pray yet no more is specified in or can be collected from any or all the places now mentioned I dare offer many more of this nature to any judicious Eye without fear that he will see any such thing therein as the producer of these three would fain have seen Let him that is minded look Cyril Catech. 5. Tertull. Apol. cap. 30. Chrysost in 1 Tim. p. 271. and in 2 Cor. p. 557. and Hilary in Cant. 4. p. 414. Author de vocat Gent. l. 1. c. 12. p. 798. Coelestin Epist in Prosper p. 894. pro Prosper Hilario cap. 11. The same Author thinks he hath discovered a Church Common-Prayer Book in Origen but without any ground at all save his desire to discover one so Antient his words are Origen in his Fourth Book against Celsus quotes Three or Four several passages of Scripture out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prayers by Prayers meaning that which the Grecians now call their Euchologium or prayer-Prayer-Book But if he had consulted a little more with Origen he might have discerned that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Psalter or Psalms of David and no other Church Service Book besides the Scripture For in that Book against Celsus quoting any passage out of the Psalms he says so it is found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so lib. 6. p. 285. edit Cantabr 1658. where alledging Ps 130. v. 1 2 3. he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is said in the Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lord my heart is not lifted up c. So alledging Ps 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore it is said of him Praying understandingly viz. the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 create in me O God a clean heart lib. 7. p. 354. So lib. 4. p. 178. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who find in the Prayers what the prudent ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the earth is full of the mercy of the Lord which being found in two Psalms 33. 5. and 119. 64. may be the reason he quotes it in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this may be the place my Author intends for he had not the confidence to transcribe it nor direct particularly to it having it 's like no hopes that any whose fancy was not deeply tinctured with his conceits of such Liturgies looking upon the place would mistake the Psalms of David for a Greek Prayer Book Origen is again produced by him Who says he gives this description of a true Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6. against Cels that is as he renders it They that serve the God of all through Christ and live according to his Gospel who also frequently and duly both night and day use those Prayers that are prescribed as he will have it or which is all the word imports Commanded There needs not many words to shew the impertinency and unserviceableness of this passage for the purpose for which it is alledged when it appears n The same Origen in Gen. Hom. 10. Sine intermissione orandum Apostolus praecipit vos qui ad orationes non convenitis quomodo impletis sine intermissione quod semper omittitis that those were not private Prayers which were to be put up night and day at any hour of either And 2. That there are no Prayers Commanded but in set Forms or that if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one would have understood thereby prescribed and set Forms of Sermons And 3. That there are no Commands for frequent Praying but humane inventions or prescriptions Then this allegation may be thought pertinent and further considered but the producer of it would not judge it worthy so much professing his distrust of its sufficiency to prove what he desires Yet I profess saith he I do not alledge this passage as an infallible proof because I know the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also otherwise Interpreted If he had said the word when applyed to Prayers in Origen or any near his time could never be but otherwise interpreted he had spoke with more ingenuity and no less truth Another place in o Satis constat Origenis quae latine tantum extant a Russâ—no aliis interpretibus ita fuisse interpolata ut ex iis vix possit certo intelligi quid vere sit Origenâ—â—um Dall de lib. suppos Dionys c. l. 2. c. 34. p. 440. Origen is more commonly insisted on viz. in Homil. 11. upon Jeremy and for imposed Forms they argue from the mode of an expression there which what it was in Origen no man can tell since in those Latin commentaries we never have his words and can never know as his Translators have used him when we have his sense or whether we read him or them However these are the words alledged Vbi frequenter in oratione dicimus Da omnipotens da nobis partem cum Prophetis da cum Apostolis Christi tui tribue ut inveniamur ad vestigia unigeniti tui When we often say in Prayer Grant Almighty grant us a lot with thy Prophets with the Apostles of thy Christ give us that we may be found at the steps of thy only Son. Here it is presumed that these are Origen's words and not his Translators and that the Form of his expression on which alone the reasoning is grounded is exactly and faithfully transferred to us by those who declare they used no such exactness or faithfulness in reading him It is presumed also that this was his meaning that they frequently used not only those Petitions but in those very words which there is no need we should grant Yet if all these were yielded no more can hence be concluded than what is common with those who Pray Extempore viz. That they often in Prayer preferred one or two Petitions in the same words Or if I should grant that this was a Form of Prayer when there is nothing to perswade it more than that the Apostles was a set Form Eph. 1. 2 Thess 1. 11 12. 16 17 18 c. 〈◊〉 〈◊〉 〈◊〉