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. 〈◊〉 〈◊〉 〈◊〉
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-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
ep 259. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he must either be evil or hated and indangered if good by those who observed pernicious custom as a Divine Law and expelled those that lived well ep 481. l. 5. How Episcopacy degenerately abused l. 2. ep 50. Those Rulers generally worst ep 71. In Egypt r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soz. lib. 8. c. 7. p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Georg. Alex. vit Chrysost cap. ... p. 202. 632. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Epist 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. cap. 20. p. 185. Georg. Alex. it was the custom of Theophilus of Alexandria without whom no Bishop was to be ordained in those parts to consecrate not knowing Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless he miss'd of his aim choosing rather to have the ordering of them as of Fools than to be liable to the control of any that were prudent A thing which would scarce have past as credible upon the word of George of Alexandria had not Palladius said as much before him And as he in Egypt would have none so they in Africa could scarce get any that were sit to be Pastors For so Aurelius Bishop of Carthage in a Council there Assembled An. 401. complains That so great was their want of Ministers as many Churches were found to have not so much as one Å¿ Euscbius of Peleusium did as bad or worse ordaining not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep 81. lib. 3. himself being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epist 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. ep 52 53 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep 147. illiterate Deacon and leaves them to consider at what a loss they must needs be for persons qualified to be superiour Officers when they could not find such as were fit to be t Communi periculo providendum maximâ— quia tanta indigentia Clericorum est multaeque Ecclesiae ita desertae sunt ut ne unum quidem Diaconum vel inliteratum Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habere reperiantur Nam de caeteris superioribus gradibus tacendum arbitror quia ut dixi si ministerium Diaconi facile non invenitur multo magis superiorum honorum inveniri non posse certissimum est quotidie nos planctus diversarum pene emortuarum plebium jam non sustinemus quibus nisi fuerit aliquando subventum gravis nobis inexcusabilis innumerabilium animarum pereuntium causa apud Deum mansura est in Cod. Afr. can 56. in Justell p. 164. in Crab. Concil tom 1. p. 502 503. Deacons And Augustin tells us there were many good Pastors who could not discern per ignorantiae simplicitatem through their ignorance and simpleness when there was Heresie in a Prayer but made use of such as were Heretical accounting them to be good de Bapt. contr Donat. l. 6. c. 25. Yea many Bishops there were and many more consequently of lower rank who knew u Helius Episcopus Hadrianopolitanus definiens subscripsi per Romanum Episcopum Myronum eo quod nesciam literas Caiumus Episcopus Phoenicensis definiens subscripsi per Coepiscopum meum Dionysium propterea quod literas ignorem Concil Ephes 2. in Act. 1. Chalced. Conc. in Crab. Tom. 1. p. 830. So amongst others Conc. Ephes 1. Patricius Presbyter de vico Paradioxilo manu utens Maximi compresbyteri ob hoc quod literas ignorarem Zenon Chorepiscopus manum accommodavi pro eo ego Flavius Palladius ob hoc quod praesens dixerit literas se ignorare in Act. 1. Con. Chalced. in Crab. p. 816. Theodorus Gadorensis per alterius manum i. e. Aetherii Diaconi in Gr. can Aetherius the Deacon subscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is likely the cause tho' not exprest why those that were present subscribed by others of which see instances Con. Eph. 2. in Cr. p. 831. Con. Constantinop sub Flaviano contra Eutych in Cr. p. 781. Conc. Eph. 1. in Conc. Chalc. Act. 1. Crab. p. 819 820. â—antinus Zenensis literas nescit collect Carth. d. 1. n. 133. no Letters and could not so much as write their own Names but were glad to get others to subscribe for them even in Councils where we may think such insufficiency would have been ashamed to shew it self if it had not been too common Not to be tedious Leo the Emperour about An. 460. is commended as having well provided that the Church should have able Bishops because he would have none Ordained but those who had learnt their Psalter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. lect collect lib. 1. Such was the state of the Church as to the sufficiency of her prime Guides before the Sixth Age and much worse afterwards when they steered this course in their Worship all sorts of Learning together with Holiness declining apace And Barbarism Ignorance and Vitiousness more and more prevailing Under such Planets were those Liturgies born and by their influence nourished To conclude They were not entertained till nothing was admitted into the Church de novo but Corruptions or the issues thereof no change made in the Antient Usages but for the worse no motions from its Primitive Posture but downwards into degeneracy Till such orders took place as respected not what was most agreeable to the rule and primitive Practice or what was best to uphold the life and power of Religion in its solemn exercises or what might secure it from that dead heartless formality into which Christianity was sinking and which is at this day the sediment of Popery But what might shew the Power and continue occasion for exercise of Authority to the imperious and tyrannical or what might comport with the ease of the lazy and slothful or what might favour the weakness and insufficiency and not detect the lameness and nakedness of those who had the Place w Sentio negligente me crescit sentina vitiorum tempestate fortiter obviante jam jamque putridae naufragium tabulae â—onant Gregor 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ep 1. p. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist â—on p. 186. and Name but not the real accomplishments of Pastors and Teachers In a word nor till the state of the Church was rather to be pitied than imitated and what was discernable therein different from preceding times were Wrecks and Ruines rather than Patterns FINIS An ADVERTISEMENT Lately PUBLISHED of the same Author's PRimitive Episcopacy evincing from Scripture and Ancient Records that a Bishop in the Apostles Times and for the space of the first three Centuries of the gospel-Gospel-Church was no more than a Pastor to one single Church or Congregation With the Contents of each Chapter at the End of the Book Printed for N. P. and are to be sold by Jonathan Robinson at the Golden-Lion in S. Paul ' s Church-yard 1689.
hinc promere in Luc. 11. docet nos compendium rerum orandarum neque enim eo tempore syllabis adstringebantur Casaubon exercit 235. Christus vero non de praedicatione Dei landum agit sed ut recte monet Augustinus de modo concipiendi preces privatas Mr. Mede conceives that the Disciples understood not that Christ in Matthew intended it for a Form of Prayer unto them but for a Pattern and Example only c. p. 5. And sure they could less understand by that in Luke 4. that Christ intended they should use the same words as in a set Form since the same words are not there used Hence Jansenius inferrs that Christ would not have any so careful of the words as of the things to be prayed for itaque ut disceremus in oratione non tam de verbis quam derebus esse anxii ac de Spiritu orationis diversis verbis orationem tradidit in Luc. 11. that Christ in the delivery of those Petitions did not teach his Disciples what words they should use in Prayer but what things they should pray for and understands it to be a direction for secret and mental Prayer where no words are to be used The coherence in Matth. 6. led him to explain it of such Praying as Christ is speaking of ver 6. which he took to be mental and none deny to be secret It is granted also that divers Churches had a certain order wherein they agreed to administer the several parts of Worship and particularly the severals in the Sacraments so as each had its known and fixed place An order there is visible in Chrysostom in 2 Cor. hom 18. p. 647. and in Augustine to Paulinus epist. 59. quaest 5. p. 340 341. This was setled in some Churches by Custom and in some there was in time a Rule for it such is that Can. 19. Syn. Laodicen whose Title in the Latin Copies is de ordine orationum Catechumenorum atque fidelium And in the West the 27 Canon of the Synod of Pau in the beginning of the sixth Age. And 't is provided for in general terms by the Council of Vens Can. in the latter end of the fifth Age. Besides such direction as is in those Canons other written Rubricks were not needful For the actual disposing of the severals in their proper place the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 served them of which Can. 22. and 23. Conc. Laodic f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Con. Laod. Can. in Cod. 126. This managed by a Deacon acquainted with the usages of the Church where he ministred was sufficient without other Rubrick for that purpose supposing it answered that description of its antient use which we have in Balsamo There was also some kind of Uniformity in their Sacramental Prayers that is a general agreement to pray for the same things though not in the same words They might have said thereof quamlibet alia verba dicamus nihil aliud dicimus This appeared especially in the general Prayer before the Eucharist Therein for whom and for what they prayed very many of the Antients give some account Thereby it is manifest that they prayed for the same persons for all of all sorts and for the same things with respect to the various conditions of those several sorts of persons and this in variety of expressions So that herein was exemplified that of Augustine Liberum est aliis atque aliis verbis eadem tamen in orando dicere Epist 121. And this is the Uniformity in Prayer which Caelestine urgeth against the Pelagians Epist pro Prosper Hilar. c. 11. All Churches through the World agreeing to pray for those persons and those things which were inconsistent with their Tenets And that mode of Praying which as the Author of the Books de vocatione Gentium g Praecipit itaque Apostolus imâ— per Apostolum Dominus fieri obsecrationes c. pro omnibus hominibus pro Regiâ—us c. quam legem supplicationis it a omnium Sacerdotum omnium fidelium devotio concorditer tenet ut nulla pars mundi sit in qua hujusmodi orationes non celebrentur a populis Christianis Supplicat ergo ubique Ecclesia Deo non solum pro Sanctis in Christo jam regeneratis sed etiam pro omnibus infidelibus inimicis crucis Christi pro omnibus Idolorum cultoribus pro omnibus qui Christum in membris ipsius prosequuntur pro Judâ—is pro Haereticis Schismaticis Quid autem pro istis petit nisi ut relictis erroribus suis convertantur ad Deum accipiant fidem accipiant charitatem de ignor antiae tenebris liberati in agnitionem veniant veritatis De voc Gent. lib. 1. cap. 12. says the Lord by the Apostle having prescribed the devotion of all sorts did concorditer observe Such particular and voluntary Forms such an order in Administring such an uniformity in Praying is not in question nor am I concerned in common Forms if arbitrary though setled by custom But this is it which is denyed that in the antient Church for many Ages after Christ such Liturgies or Forms of Prayer were commonly imposed on those who administred the Sacraments as are before described Or that in the antient Church while its condition was tolerable or its practice imitable the common and ordinary way of administring the Sacraments was by such prescribed Liturgies and Forms of Prayer as are before described wherein the Administrators had no liberty left to change words or order to abridge or inlarge or otherwise vary from the imposed Models If there had been such Liturgies antiently as are contended for and are now in use Prayers would have been read then as they are now But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preces legere or de scripto recitare or any Forms of Speech equivalent are Phrases unknown and not to be found so far as I can yet discover in any Writers of the four or five first Ages at least and therefore the thing was in all probability not known nor practised in those times We meet not only with the Reading of Psalms Theod. l. 2. c. 13. p. 63. Reading of Lessons but Reading of the Narratives of the Martyrs Sufferings h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Laod. Can. 17. Passiones Martyrum Con. 3. Carth. Can. 47. Carranz p. 116. liceat it aque legi passiones Martyrum cum anniversarii dies eorum celebrantur ut in Cod. Can. 46. Reading of Epistles from some Eminent Persons or Churches as Dionysius Corinth says Clemens Epistle had been Read as it was wont to be in their Lords days Assemblies Euseb l. And Athanasius wills those of Antioch to read the Epistle sent from the Synod at Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Antioch p. 451. to 1. And Cornelius was wont to read Cyprians Epistles to the Church at Rome Cyp. p. 12. Reading of the Diptyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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 〈◊〉 〈◊〉
of Tiberius ex tempore quam a cura praestantior but because he could do better on a sudden then others though well accomplished with time and study One remarkable instance we have in Possidonius x Cum propositae quaestionis latebras pertractarem in alium Sermonis discursum perrexi atque it a non conclusa vel explicata quaestione disputatâ—onem magis terminavi adversâ—m Manich. â—oram erroreâ— unde nihil dicere diereveram disputaus quam de iis quae asserere proposueram Vit. August c. 15. who tells us in Augustins words of Firmus a Manichee converted by such a Discourse as he never designed before he had begun the Sermon Vit. August c. 15. And that seems another which is intituled concio super gestis cum Emerito Donat. being occasioned by an acclamation of the people at the Assembly Tom. 7. pars 1. p. 770. And those who having much more work as Pastors did Preach ordinarily every day and some days twice yea sometimes twice in a forenoon and thrice in one day as Bishops in those and former times did it cannot be thought but many of their Sermons were born as soon as conceived Such were their tractates Nor was it then thought canting to ascribe such Discourses to the assistance of the Holy Spirit Nazianzen being to discourse of the Holy Ghost prays for his assistance that he might thereby be enabled for the expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may open the mysteries of the Spirit let me have the presence of the Spirit to give such expressions as I desire or if not so much yet what may be agreeable to the season Orat. 44. and says also they both studied and spoke inspired by it The Spirit as he adds blowes where it listeth and inspires whom and where and how much he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accordingly we are inspired both to meditate and speak by the Spirit p. 709. Thus they did Preach and thus they might Pray Nazianzen having given an account how his Father prayed in celebrating the Eucharist adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 19. p. 305. Answerably Ambrose to Forentianus Epist 23. l. 4. Docet autem Spiritus Christi sicut Christus or are discipulos suos quis autem post Christum doceret nisi Spiritus ejus quem ipse misit ut doceret dirigeret orationes nostras Oramus enim Spiritu oramus mente ut bene possit mens orare praecedit Spiritus deducit eam in viam rectam ne obrepant carnalia ne minora ac etiam majora viribus Novit enim bonus Medicus quae esca cui apta sit infirmitati cui tempori ad perfectum valetudinis interdum opportunitas escae sanitatem reddit quod si importune aliquis accipiet aut non convenienter implicatur periculo Ergo quia nos nescimus quid oremus quomodo oporteat postulat pro nobis Spiritus Sanctus Their affections excited by the Spirit could help them to expressions without a Book and did form their words in Prayer as Augustine tells us Quamlibet alia quam oramus dominica verba dicamus quae affectus orantis vel praecedendo format ut clareat vel consequendo attendit ut crescat Epist 121. Probae 721. c. 12. And if their affections were not always so active their judgment and invention which with divine assistance served them so well on a sudden with expressions in Preaching might much more easily help them to words in Praying Let us shew this more particularly in the several Prayers made in the celebration of the Eucharist It appears by the 18 Canon of the Council of Laodicea that in the latter end of the fourth Century three sorts of Prayers were used in that administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dismission of Catechumens and Penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these silently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other two pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which two one must be the Prayer for all sorts in general and the Church in particular called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the general Prayer for that such a Prayer was then made there is evidence enough in Authors both of Greek and Latin Churches of that Age the other must be the blessing of the Elements called the Prayer of Consecration for this was never omitted so Optatus Legitimum quod in Sacramentorum mysterio praeteriri non potest l. 2. advers Parmenianum Now for the first of these three viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find no mention of it elsewhere Probably y Cyril in Junius nor ad Clem. ep p. 31. it consisted only of some secret ejaculations used by the faithful while the offerings or the elements were preparing to raise their Souls to a posture fit for that most solemn and sacred Ordinance However being a Mental Prayer there was no place and can be no pretence for prescribing words and expressions for it Chrysostom z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Eph. hom 3. p. 778. directs to something of this nature Hom. 24. in 1 Cor. p. 399. As to the second the general Prayer that this was not made in a set and invariable form appears by the Epistle of Epiphanius to John Bishop of Jerusalem in Jeromes the 60. p. 466. There was some clashing betwixt these two Bishops he of Cyprus being a great zealot against Origen as another John of Constantinople found by troublesome experience And he of Jerusalem being an admirer of Origen and under suspicion to be tainted with his erroneous Opinions John had heard that Epiphanius should intimate in the Eucharistical Prayers that he by name was warped from the Faith he complains of it and that Epistle is Epiphanius's Answer and Apology in reference to this and other particulars he was charged with As to this he admires that any should report quod in oratione quando offerimus sacrificia Deo soleamus pro te dicere Domine praesta Johanni ut recte credat This is the occasion And hereby it evidently appears they used occasional Petitions in this Prayer for such a Petition is that complained of and the occasion a suspicion that John was inclined to Origens errours If such liberty had never been used to pray in this place as occasion required who would have been so impudent as to raise such a report or so foolish as to affirm what none would believe as being against the constant and unvariable custom of those that celebrated Who can think that the Bishop of Jerusalem would have brought such a charge against Epiphanius as would have appeared false to the World at first sight and might have been convicted of impudent slander by the known unalterable usage of Christians And why does not he who designed to burthen his Adversary as much as might be charge him with transgressing the orders of the Church to vent his particular spleen at a Christian Bishop Is it not evident upon the whole that there
ipse quoque Reversum vero ad lectum ciboque parumper ac somno refectum melius statim habuisse c. Orat. in funere patris cent 4. p. 421. and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Naz. orat in laudem Patris Gregor p. 305. Afterwards uttering the words of Thanksgiving as was usual and Blessing the People lifting up his feeble hands in Prayer he chearfully celebrates the mysteries with and for the people with very few words such as his weakness would admit but as seems to me with a most vigorous soul and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this he had from the Holy Ghost perceived by him but not discerned by those that were present Where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems most congruous he tells us those few words wherewith he celebrated were suggested to him by the Holy Ghost and so neither by a Book nor by his Memory But I need not insist on that By the former expression it is evident that he was briefer and used fewer words in his Prayers at this time before the administration then he was wont to do when in Health Now they that in celebrating this Ordinance and Blessing the Elements do pray sometimes longer sometimes shorter as their strength will serve them are far from confinement to a certain number of words which is the thraldom of prescribed Forms For further evidence that these and other parts of the Eucharistical administration were not under the restraint of prescribed orders in the beginning of the fifth Age let that be observed which we meet with in the Epistle of Innocent the 1. to Decentius written an 416. to satisfie him who was Bishop of Eugubium concerning many severals which were then it seems not determined but under consultation and inquiry so c. 8. Sanâ— quia de hoc sicuti de caeteris consulere voluit dilectio tua Particularly it was inquired what place in the Eucharistical office should be assigned to the osculum pacis whether ante or post confecta mysteria before or after the Consecration of the Elements Which Innocent satisfies not by wondering that he took no notice of the prescribed order though since he was a Bishop in his Precinct and calls Decentius Clergy Clericos nostros c. 8. he might justly have wondered at it if there had been any such prescript But by reason cap. 1. Pacis osculum dandum est post confecta mysteria ut constat populum ad omnia quae in mysteriis aguntur atque in ecclesia celebrantur praebuisse consensum ac finita esse pacis concludentis signaculo demonstrantur It was also matter of consultation and inquiry whether the names of the Offerers should be recited before or after Prayer made over the oblation cap. 2. Whereby it appears there was not then so much as any common authorized direction for the order and method of their Eucharistical administration much less any prescribed Forms or Modes for if they had not so much as a directory how far were they from such a Liturgy as is now contended for If Decentius had known any such established order his enquiry had been needless and so had Innocents determination been He might have referred him to the prescribed order as our Prelates would have done in the like case and said to him as he does to two other Bishops ep 5. in Crab. 410. concerning the Canons of the Church Ecclesiasticorum Canonum norma nulli debet esse incognita Sacerdoti quia nesciri haec a Pontifice satis est indecorum maxime quia a Laicis religiosis viris sciatur custodienda esse ducatur Yea and judged him unworthy to be a Prelate in his Province who would make a question of that which the Wisdom and Authority of the Church had already determined But there is neither mention of nor reference to any such order nor any resentment of his calling it in question He tells him indeed it was superfluous not because it was already determined but because his own prudence might discern what was most convenient to be done in the case quod superfluum sit ipse per tuam prudentiam recognoscis In the conclusion he hopes that in these and other such like particulars which if determined amount to no more then the directive part or Rubrick of a Liturgy Decentius may instruct and give some order to others which they may imitate not strictly conform to Erit autem Domini potentia id procurare ut tuam ecclesiam Clericos nostros qui sub tuo Pontisicio divinis famulantur officiis bene instituas aliis formam tribuas quam debeant imitari Where it is observable 1. At this time there was no setled Form or Order in that Church 2. The Order he hopes for if it comprize all the particulars in the Epistle comes to no more then a Direction or Rubrick And 3. This designed for imitation not for strict Conformity And what liberty there was in those times and how far they were from uniformity appears by the beginning of that Epistle Si instituta Ecclesiastica â—t sunt a beatis Apostolis tradita integra vellent servare Domini Sacerdotes nulla diversitas nulla varietas in ipsis ordinibus consecrationibus haberetur Sed dum unusquisque non quod traditum est sed quod sibi visum fuerit hoc aestimat esse tenendum inde diversa in diversis locis vel ecclesiis aut teneri aut celebrari videntur in Crab tom 1. p. 452. While every one judges that is to be kept not which is delivered but which seems good to him here are seen various tenets and modes of Celebrating in the several places or Churches He speaks as if there were as many ways of Celebrating An. 416 when this Epistle was writ as there were places or Churches and this variety in Ordinibus Consecrationibus which are his words immediately before and is if I understand him both in Ordering their Worship and Consecrating the Mysteries It seems this pleased not Innocent the character given him by Erasmus makes that no wonder Saevus potius quam eruditus ad damnandum potius quam docendum instructior in Epist 96. in 2 tom August Those of least worth when they get power are usually most narrow spirited and imperious As for the traditum est which he opposes if he mean by it any Apostolical Tradition he alleadges it with the same fidelity as he mentions Antient Tradition for the Roman Supremacy Epist 91. to the African Fathers and as his next Successors Zosimus Boniface Caelestine alleadged a Canon of Nice to a Council at Carthage for the same purpose Object You take notice of traditum est which was something that ought to have been observed and would have left no such liberty Answer Whatever be meant by his traditum est it was no authoritative general order injoyning all to use the same words
at Rome till an 1014. when Berno Augiensis lib. de miss relates he being at Rome cum Romani Presbyteri ab eo interrogorertur Cur post evangelium ut in aliis ecclâ—siis siebat symbolum non canerent they gave him a reason such a one as it is and adds Imperatorem Henric. 1. Benedicto Papae persuasisse ut ad publicam mâ—ssâ—m symbolum decantarent in Spond ad an 1014. n. 3. He gives several accounts of the rule of Faith de Veland Virg. which neither agree with what is given by others in mode of expression neither with one another there being no coincidence in any one phrase observable through the whole And is it probable that they who left themselves and others so much liberty about formulas of Creeds would deprive others of it or be bereaved of it themselves in Forms of Prayer in Baptism or elsewhere where there is much more reason for more liberty How incredible is it That their Prayers were limited to a set of Words when the regula fidei which more required it had no such confinement Sure if they had judged any such limits requisite in any thing of this nature they would have given them to that rule of Faith. No Prayers Supplications Lauds Litanies c. could in their judgment require such strict and precise and unalterable bounds as that which they counted and stiled immobilem irreformabilem The Apostles Creed may be objected but is sufficiently removed by the premisses Those who can believe what pleaseth them may receive the story of Ruffinus concerning it but his faithfulness and credit is not so much with others as to advance it above a Fable And it seems incredible that there should be such a Form among Christians of the Apostles composing and yet the Ancients for above Three hundred Years take no notice of it yea take the boldness to vary from it and which is more to prefer those of their own conception before it on the solemnest occasions Or if there were such a Form of the Apostles and the Ancients would not confine themselves to it as it is apparent they did not much less would they be confined to Forms of Prayer composed by ordinary Persons In the constitutions ascribed to the Apostles the Creed to be used in Baptism is exceeding f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas contr Sabell orat tom 1. p. 513. different from that called the Apostles not only in Words Phrases Order but in the omission of divers Articles and the addition of others vid. l. 7. c. 42. Moreover Basil g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Spir. Sanct. c. 27. p. 274. tells us The Confession of Faith is conformable to the delivery of Baptism and the Doxology conformable to the Confession of Faith That they are all three much alike That they Baptized as they had received and believed accordingly as they Baptized and gave glory just as they believed that there was a necessary and inviolable coherence betwixt these and that an innovation in any of these would destroy the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de Sp. Sanct. cap. 27. p. 274. But he does not think the change of Phrase and Words therein is such an innovation if it remain the same in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he himself used the Doxology very variously and would not be bound up to one Form in the expressing of but four or five Words And by what liberty he took in this shews what might be taken in the rest Two days before the writing of this Book in Prayer with the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he used the Doxology two ways both differing from that which is usual as he tells us cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to God and the Father adding sometimes with the Son together with the Holy Ghost sometimes by the Son in the Holy Ghost but this is but a taste of his variety He that will observe how it is used in this Book and in the end of his Homilies may find it diversified near forty several ways and run almost into so many Changes as so few words are capable of One may think they are put to hard shifts for proof of the prescribed Forms in question who are glad to make the antient Use of the Doxology one of their Arguments We see it would not serve their turn if it could be proved that they were as much limited to Forms of Prayer in Baptism as they thought themselves confined to the words of Christ delivering the Form of Baptizing Those that thought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conformity in sense sufficient where Christ gives the direction might with much reason judge this enough or too much when men only prescribe and in cases too where a greater Latitude is safer Their practice in the severals premised shew they knew no such prescriptions nor would have honoured them with any more observance or so much To proceed There was a mode of Renunciation generally used in Baptism and a general agreement to use the same in sense and yet as to Words and Syllables a strange variety When as here if any where a common rule injoining uniformity in Words might have been expected and in such a Case if in any would have been observed I have taken notice of more than twenty h Origenes Quid denunciaverit diabolo non se usurum pompis ejus voluptatibus pariturum in ep ad Rom. Universis denique aliis Diis Dominis Homil. 8. in Exod. Constantius de se Renuncians Satanae Pompis operibus ejus universis idolis manu factis credere me in Deum professus sum in Edict ad Sylvest Cyril Hierosolym Catech. 1. Myster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 228 229. Ephrem Syrus Abrenuncio tibi Satan cunctis operibus tuis l. de poenit c. 5. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Spir. Sanc. cap. 27. no prescription for it Cyril Alexandrin Ibi deposuerimus tenebras a mente nostra doemoniorum turbis valedixerimus omnemque ipsorum pompam cultum prudentissime respuerimus consitemur fidem in Patrem lib. 7. contra Julian Salvian Massiliens Abrenuncio inquis Diabolo Pompis spectaculis operibus ejus de provid lib. 6. p. 197. Quae est enim in baptismo salutari Christianorum prima confessio nisi ut renunciare se Diabolo ac pompis ejus atque spectaculis operibus protestentur p. 198. Dionysius Areop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hierarch The repeating of it singular Clemens Constit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 41. Justinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c .... l. 33. §. 1. de Episcop Audient Tertullian Sed aliquanto prius in Ecclesia sub Antistitis manu contestamur nos renunciare Diabolo Pompae Angelis ejus de Coron Milit. c. 3. Optatus Milevit Contra nos peccatores ut vultis interrogemus alterum Gentilem an renunciet Diabolo credat Deo c. dicat
concluding Ex quibus vel caecus videt qua ista accepta erant Traditionem Basilium non quibusdam sed quibusvis non canonicis sed omnibus omnino libris opponere ibid. Written which is utterly exclusive of and inconsistent with any such Rules or Prescriptions and so quite clears the Church for all such prescribed Forms in Baptism in all Ages till that day And clear of them it was long after for The Impostor k Ob. Cook p. 123. And others deny the latter part of this Book to be Basil's Ans The generality of Protestant writers do not question it Chamier Casaubon Dalleus Mr. Cook thinks it was writ by one living after Meletius who survived Basil and so after Basil's time The later he lived the less Antient will prescribed Forms appear to be by his Testimony which in this cannot be suspected who will think him so impudent to affirm what every one knew to be false B. Usher inclines to think the interpolations of the six Antient Epistles ascribed to Ignatius with the six latter and also Clemens Constitutions did ex eadem officina prodire and yet the former not extant before the sixth Age and therefore the Constitutions are elder in Dallaeus de supposit Ign. l. 2. c. 2. p. 237. cum 232 233. After the Prayers in Baptism in reference to the Oyl and Water and Chrism c. 43 44 45. l. 7. having said c. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adds c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec atque alia his consentanea dicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Catechumens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such hujusmodi benedictione l. 8. c. 16. med For the penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some such manner in hunc modum cap. 8. fin In the blessing of Water and Oyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 29. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 26. pro primitiis collatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 39. pro mortuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 41. post sumptionem Eucharistiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Eucharistia quidem in hunc modum l. 7. c. 26. And by these instances when he calls for Prayer or Praise with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like we have warrant to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that such liberty is allowed who forged these Constitutions under the name of Clemens many Hundred years after the Apostles and one Age atleast after Basil tho' he set down Prayers for the Baptismal Office yet he ties none to those Forms no not when he pretends they were of the Apostles composing nor to any other but leaves all at liberty to Pray as they saw good only to the same effect he would have them Pray He requires not that they should use those Prayers of his but such Prayers with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his words are l. 7. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if some such Prayer be not made by the Godly Minister at each of these he that is to be Baptized goes into the Water only as the Jews and parts with only the Impurity of the Body not the Impurity of the Soul. By which we may discern what was the freedom as to Prayer at Baptism and consequently elsewhere in those times when he writ probably about the latter end of the fifth or the beginning of the sixth Age when Forms through necessity were growing more common Prayers to the same effect would then serve the turn as they now serve the Reformed Churches He that appeared to the World about that time in the vizard of Apostolical l Where he presumes to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 15. Authority would not by vertue thereof presume to tie any in administring Baptism strictly to one Form any one Form of Words No not to those Words which he would have them believe were formed by the Apostles themselves The Apostles as he personates them gave liberty to wave their own supposed Forms and think it well enough if Prayers to the same purpose be used instead thereof In all probability if this Actor had laid his Scene in places and times where more restraint had been tolerable he would have represented it otherwise But there needs no other evidence for this liberty in Baptismal Prayers to any who are willing to see than that in Augustin de Bapt. contra Donat. l. 6. c. 25. where examining the Allegations of the several Bishops in the Council under Cyprian to Sedatus of Tuburbis who pleads thus for the Rebaptizing of those Baptized by Hereticks in quantum aqua sacerdotis prece in ecclesia sanctificata abluit peccata in tantum Haeretico sermone velut cancere infecta cumulat peccata As the Water by the Prayer of the Priest in the Church is Sanctified to the washing away of sin so by an Heretical Prayer as by a Cancer it is infected to the increasing of sin Augustin Answers Si non sanctificatur aqua cum aliqua erroris verba per imperitiam precator effundit multi non solum mali set etiam boni fratres in ecclesia non sanctificant aquam If the Water be not Sanctified when he that Prayes through unskilfullness utters some erroneous words then not only many evil but good Brethren in the Church do not sanctifie the Water Multorum enim preces emendantur quotidie si doctioribus fuerint recitatae multa in iis reperiuntur contra Catholicam fidem For the Prayers of many are daily amended if they be recited to the more Learned and many things are found in them contrary to the Catholick Faith they were vitiosae preces in quibus aliquid perversum as he afterwards Now such prayers cannot be supposed to have been any common Forms commanded or used much less prescribed by the Church The course taken to redress this was not a total prohibition of the Prayers they had chosen nor the tying of such Ministers to the use of any common Form no nor the commending of any such to their use But what divers Synods of which before had decreed the Prayers which such indiscreet persons made choice of being recited to the more learned were by them amended and the errors being left out they are left to use them still for the amending of them cannot be otherwise interpreted than in order to future use And this course as it is inconsistent with the imposition of any set Forms so it argues forcibly the Churches then had not in the administration of Baptism so much as any common Form in free use otherwise instead of daily trouble to others and themselves about correcting their very faulty Prayers Why are not persons so intolerably indiscreet who could not discern when a Prayer was
in Praying when the ordinary sort of Christians were not tied to any Forms at all in Singing There seems more reason for a restraint in Hymns than in supplications and those who are earnest for liberty in the latter are well enough content to be confined to Scripture-Forms in the former It 's evident by Tertullian that in his time Christians had the liberty in their Church-Assemblies to choose either such Hymns as they collected out of the Scripture or such as were of their own conception So he Thornd Serv. p. 293. tells us describing their Love-Feasts at which we are told the Eucharist was Celebrated Post aquam manualem lumina ut quisque de Scriptura vel de proprio ingenio potest provocatur in medium Deo canere Apol. cap. 39. 9. And these if we believe Grotius extemporary e Non solebant pro re nata extempore hymnos quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant effundere Hebraei nec dubito quin hoc canendi genus vel praecipue commendat Paulus Eph. 5. 9. Col. 3. 16. Mansit diuis mos in ecclesia vetere Tertullianus meminit Plinius c. Hymns and such used by others both before and after those times It is excepted that Tertullian in the place we have insisted on speaks of private Devotions But if they will have it of private only any that considers the words will see it evidently mistaken Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus He shews Christians were unlike the Pagans in their mode of Praying for such reasons as would not admit them to be alike any where either in private or publick since they thought themselves concerned to signifie they were more innocent and less conscious of what was shameful than the Heathen as well in publick as in private This manner of Praying was continued in the following Age as is evident in Origen who declares it both of the Greek and Latin Churches which divided betwixt them the Contr. Cels l. 8. p. 402. whole Christian World. They Prayed in his time not only in their own Language but also according to their ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grecians in Greek the Romans in Latin and so every one in his own dialect Prays to God and Praises him as he is able Precantur Deum celebrant pro viribus The B. H. H. T. most learned and judicious that have appeared in this Question for prescribed Liturgies do yield that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in J. Martyr were duly rendred according to his ability and be of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Prayers there mentioned were such as we say viz. the issue of the Administrators abilities not formed for him nor imposed on him by others Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Origen is exactly correspondent to and of the very same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can it be better rendered than by according to his ability or which is all one as he is able and therefore that those Prayers mentioned in Origen were such may be taken for granted and those also which we find in the same Book p. 386. where the expression is of the same sense but comes nearer to the Form and sound of the other which they yield is for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one God and his only Son both in Word and Image we worship with Prayers according to our ability and honours offering Prayers unto the God of the Universe by his only Begotten It is acknowledged by the most zealous Friends of these Liturgies that in the Apostolical times there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ability or gift of Prayer inabling those who had it to conceive their Prayers themselves and the exercise of this gift or ability in the New Testament D. H. in Jud. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 18. But this so expressed they will have to have been an extraordinary and miraculous gift as those of healing prophesying tongues c. Now the former that there was a gift of Prayer we acknowledge with them but the latter that it was extraordinary and miraculous should not be granted without proof being also inconsistent with other principles equally acknowledged and with those Scriptures too now alledged Not to take notice that the gift of Prayer is not reckoned amongst those that were miraculous where we have a particular account of them Mark ult 1 Cor. 12. 8 9 10. 1 Cor. 14. It is granted by them that as all extraordinary D. H. 586. 385. gifts were not conferred upon any one Person except the Apostles so no one gift was conferred upon all this is plain in the Apostle 1 Cor. 12. 8 9 10 11. particularly this gift of Prayer is asserted to have been bestowed upon some one of the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Ro. 8. Chrysost whom alone amongst the Antients they have to alledge for it as an extraordinary grace But all the believing Hebrews all that are sanctified to whom Jude writ ver 1. are required to exercise this gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the converted Gentiles at Ephesus to whom Paul writ are exhorted by him to exercise it Eph. 6. 18. and all other Christians in them if those Epistles be of general concernment Now it could not be their Duty to exercise it if they had it not and if they all had it it was an ordinary gift and continued to the Church in all Ages And so Origen in reference to this gift or ability might well say every one Prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his ability However he that was able to conceive a Prayer himself yet made use of Prayers formed by others did not Pray as he was able Proceed we to the times f Athanasius was exercised with more conflicts than others Theodoret calls him elegantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After many before he meets with a new incouâ—ter in Julian's time of which that Historian gives this account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. cap. 8. The Devil 's not able to indure the power of Athanasius's Preaching and Praying so that they could less bear his Prayer and Preaching than that of others and therefore they raised him more troubles than others met with Now if his Preaching had been but the Reading of the same Homilies which others Read who could give a reason from thence why Satan should not indure it in him as well as in others So if his Praying had but been the Reading of the same Prayers that others did Read no account can be given why the Devils should be more troubled at his Praying than of the rest The ordinary Deacons or Readers at Alexandria and elsewhere could read a Prayer as well as he Certainly his power in Preaching was something else than his reading
another Mans Sermons and was his power in Praying no more than his reading another Mans Prayers One would think it could denote no less than that he had a more powerful way or faculty in Preaching and Praying And if it be said that this lay only in his more devout or earnest reading c. Ans If the disinteressed can be satisfied that his powerful faculty in Preaching was but his fervency in reading other mens Sermons I shall not contend but that his powerful faculty in Praying might be no more than his devout reading of other mens Prayers Athanasius himself shews us that Prayers were not then had from Prayer-Books and prescribed Forms when he tells us mens orationis fons est following Basil in the beginning of his Tract de Spiritu Sancto tells Amphilochius that he lately Praying with the People and concluding his Prayers Hook. pol. l. 5. §. 42. with a Doxology used variety of expressions therein sometimes to the Father with the Son together with the Holy Ghost sometimes by the Son in the Holy Ghost and that offence was taken at one mode of his expressing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. p. 248. Hence it appears Basil was not would not be limited to the same words in any the least part of publick Prayers not in one clause so short a clause not in the conclusion of a Prayer where those who vary in other parts many times agree not in a Doxology where those that are for more liberty elsewhere can be content with less He varies in this once and again in several Prayers and none of his variations fall in with the usual mode to the Father and the Son aend the Holy Ghost nor did the fear of offence restrain him from using this liberty Now if in such circumstances he would not be confined in the part of a Prayer to the invariable use of so short a clause as the half of the Doxology now used would he be confined g Qui loquendi arte caeteris hominibus excellere videntur but not to be reckoned inter illos doctissimos quorum mens magnarum rerum est exercitata quaestionibus Discant non contemnere quos cognoverint morum vitia quam verborum amplius devitare id ibid. p. 329. His enim maxime utile est nosse ita esse praeponendas verbis sententias ut praeponitur animus corpori id p. 330. Basil In Praying publickly used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange or unusual expressions which could not be the words of a Common-Prayer Book of ordinary tho' free use much less of one prescribed and injoyned to be constantly and unvariably used If there had been any such you will not think but Basil would have been confined to them but he is far from it he would not be limited to the same words himself or confine others to the invariable use of whole Prayers No it is hereby evident his times knew no such bonds he used expressions as to his Auditory seemed strange and unusual which the words of a Common-Prayer Book could not have been Augustin giving directions how the Catechumens are to be instructed adviseth the Catechists Deo gratias particularly to accomodate themselves to their several capacities and when they are to deal with those of some learning and eloquence to let them understand that God minds not so much the expressions as the inward affection ita enim non irridebunt si aliquos Antistites ministros ecclesiae forte animadverterint vel cum barbarismis soloecismis Deum invocare de Catechiz rudib cap. 9. p. 330. Tom. 4. pars poster So they will not jeer if perhaps they take notice that some Bishops and Ministers of the Church do invocate God with Barbarisms and Solecisms Prayers wherein there were Barbarisms and Solecisms none will imagin them to have been prescribed by the Church yet such were the Prayers both of Bishops and Ministers in Austin's time Socrates who lived in the middle of the Fifth Century h Antâ—nius of Valentia a Dominican in the Council of Trent said that it was plain by all History that antiently every Church had her particular Ritual of the Mass brought in by use and upon occasion rather than by deliberation and decree and that the small Church did follow the Metropolitan and the greater which were near The Roman rite hath been to gratifie the Pope received in many Provinces tho' the Rites of many Churches are still most different from it c. And that of Rome also hath had great alterations and the true Roman rite not that which is now observed by the Priests in that City c. Hist. of the Counc of Trent l. 6. p. 548 549. Prayers in end of Antient Councils not premeditated but as the Spirit did excite some Bishops In Trent not giving way to the extemporary Spirit of any but repeating it out of a paper ibid. p. 813. Fid. Augustini retractat l. 2. c. 20. of varieties in Sacraments â—â—c tamen commemorari omnia potuerunt and whose History reaches an 439. gives us an account of the variety then used in Prayers altogether inconsistent with any common prescribed Liturgy l. 5. c. 21. p. 698. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generally in any place whatsoever and amongst all the sorts of Worshippers there cannot two be sound agreeing to use the same Prayers Now where there was diversity of Prayers every where How could there be the use of one common Liturgy where there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no agreement or concurrence in using the same Prayers in any place How could there be one prescribed model when there could not be found two any where using the same Prayers Where were they to be found that used the same Service-Book For the West we may understand by Innocent's Epistle to Decentius formerly alledged how far they were in the same Age from being confined to one Form of Church-Service when he tells us every one celebrated as pleased him And long after this something of the Antient liberty is discernable in the several Countries which was retained in some of them even after the imposing Spirit was rouzed and active And by the remaining ruins we may guess what it was when it stood intire At the time when the Fourth Council of Toledo was held an 633. the Spanish Churches were not subject tho' forwarder for such subjection than others to imposed orders for one Form of Worship no not in the Sacraments Even these in the said Churches were celebrated Crab. Tom. 2. p. 196. in various modes and in some of them unduely as is expressed in the Preface to that Synod In sacramentis divinis quae diverso atque illicito modo in Hispaniarum Ecclesiis celebrantur In France i Percipiens de omnibus civitatibus Franciae Magistros Scholae antiphonarios eis ad corrigendum tradere ab iis discere cantare correcti sunt ergo Antiphonarii Francorum quos unusquisque pro arbitrio
best to leave free and imperiously prescribing their own weak inventions or others weaker and worse than their own when the Apostles Divinely Inspired did not so much as advise the use of their supposed Forms But if they do not know nor really believe as the premisses perswade me they do not that those Forms and Prayers or any of them are the Apostles Is it ingenuous to offer that for proof which they do not themselves believe Let us then leave them to those who can believe them which I shall wonder if any can but those who have a Faith at Command when it will serve a turn wide enough to swallow a Jacobus de Voragine without mincing If I have stayed the longer here they will I hope bear with me who tender the honour of the Apostles and of the Divine and Infallible Spirit to whose inspirations we owe all their writings and would not have them lie under the unsufferable reproach of having such deformed Brats fathered on them which indeed were the issue of darkness and degeneracy and the Ages wherein those prevailed but borrowed those great and sacred names to hide their shame and gain them reputation in a World much under the power of delusion where alone it was to be hoped for Thus we have cleared the first Three hundred Years after Christ from all suspicion of Worshipping God publickly in the way under debate having examined all that is alledged either for prescribed or arbitrary Forms and finding nothing of weight therein to sway a disinteressed person to believe there was any such thing or to procure the assent of any but those who are disposed to yield it without proof And since that is not found to have been the way of the Three First Ages of Christianity it is not very considerable nor scarce worth the inquiry in what times else this may be found a way of worshipping God in publick Assemblies for which there is nothing in the Apostles writings or practice or in the practice of the First Churches and those after them for Three hundred Years and so neither rule nor reason nor example in the best and most imitable Ages where also their way of Worshipping is deserted who served God most regularly and acceptably If it find any thing to excuse it it will have nothing to commend it to any unless we will admit those of such Palates to be our Tasters who like a Puddle better than either the Spring or the Streams while they run any thing clear In the two next Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things grew worse and worse Chrys in 1 Cor. Hom. p. 277. as he tells us who resolutely set himself against the Stream of the then prevailing corruptions but found it too violent for him and warned others by what besel him that to strive against it was the way to be sunk Those who have no great affection for these Liturgies will not envy them the honour of having their rise in such degeneracy as the best Writers of those days saw so much cause to lament The chief if not the only ornament of those times were those great persons who had such reason to complain thereof And many there were excellently accomplished in the Fourth Age and some till about the middle of the Fifth It may seem something for the credit of these Liturgies if they can be found in the Church while there was any thing of such eminency in it let us therefore view what is produced as a discovery thereof The Eighteenth Canon of the Council of Laodicea is alledged for prescribed Liturgies p. 374. Titulus in Crab. de Orationibus quotidianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the same ministration of Prayers ought to be both at Evening and at the Ninth hour viz. Three in the Afternoon Hence it is argued The same Prayers are to be used both at Nones and Vespers therefore Forms of Prayer are imposed But this is a very lame inference for neither is the Consequence good neither is the Antecedent true The inconsequence is apparent since the same Prayers may be used often and yet not the words thereof prescribed or imposed We have instances enough to clear this in our Pulpits where many before their Sermons and after use the same Prayers Morning and Evening whereas none prescribe the words or impose those Forms on them but themselves And so we might dismiss this Canon as making nothing for prescribed Forms If this Synod would have had the same Prayers used yet here 's not a Syllable for prescribing the words thereof or injoyning what Forms should be used But indeed here 's nothing to signifie that it was the intent of the Synod to have the same Prayers used at the times specified neither the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any word in it imports such a thing and they make the Fathers absurd who fix such a sense on their Decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not serve the turn for it does not here as in later times signifie a Book or Model of prescribed and stinted Forms of Prayer and other Administrations Indeed as some Papists where they meet with this word conclude they have found their Mass so others when they find it may fancy they have discovered a service-Service-Book But both ridiculously to those who understand the Antient use of the word For no instance hath yet been produced nor can be wherein it is used in this sense by any of the Antients before this Council or long after And therefore none will believe it is so taken here but such whose desire to have it so will serve for reason enough to believe it But c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen contr Cels l. 8. p. 428. Theodoret Hist l. 2. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Notation and Antient known use of the word denotes sometimes a publick Function or Office most commonly the Exercise and Administration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise of their Function Synod Epist Nic. in Theodoret. l. 1. c. 9. vid. Con. Antioch can in cod 97. and then it is not the Forms of Action but the Action it self the publick use imployment exercise or ministration of that to which it is applyed Civil or Religious applyed to Worship it is not the Forms of Worship but the Ministration of it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theodoret is not a model of prescribed Hymns but the singing of Hymns so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anth. Collot 2. Tit. 3. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Code 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. Prayers and Liturgy are sometimes contradistinct as when privatae domus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novel 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct Cod. lib. 1. tit 3. de Epist Cler. p. 51. Episcopum aleatorum aut
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