made as bold with a Liturgy would this have been concealed by those Fathers who are so large and particular in giving an account of all his impieties innovations presumptions that the justice of their proceeding against him might be clear to the world not omitting those Hymns which were of less moment When the Arrians so far prevailed as they had possessed themselves of all the publick Churches in a great part of the Christian World the East especially so as the Orthodox reduced to Conventicles were glad to keep them in private Houses Fields Woods or where else they could or durst they had power and opportunity to make what changes they would and no less will and forwardness shewing sufficiently how much they were given to change and that no respect would restrain from altering any thing which crost their tenet by the alterations they made in the Doxology in the words of Christ for administring Baptism yea in the Scriptures themselves as Ambrose tells us de Spiritu Sancto 3. 11. And remarkably in the universally received Confession of Faith since they made a new Creed almost every other year Socrates gives a particular account of three in little more then twenty years Hist lib. 4. c. 32. p. 604. And what could restrain this innovating humour when they had power enough from abolishing or altering the supposed Lituries if they were but tempted to it by what they would count a just occasion And such occasion they had if those Liturgies contained any thing in favour of the Eternal Godhead of Christ or his equality with the Father or the Divinity of the Holy Ghost which the Semi-Arrians opposed And some things if not many of this tendency they contained if they were Christian Liturgies Why is it then that we hear not a word of their changing any old Liturgy or composing any new when we hear of their making bold both with that of greater moment and less And how is it that their Antagonists who thought themselves and their cause concerned to give a full account of their innovations conceiving their Novelties to be one of the great advantages they had against them and improving it by publishing them to the World make no mention of any such thing In all reason this must be because there was no such thing no occasion for it no such Liturgies then in fashion We hear also afterwards when Eutychianism was prevailing what a tumult was made in Constantinople what a noise through the World by the adding of one word or two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Trisagion the Hymn so called Theodor. Lect. collect l. 2. p. 187. And could more changes be made in setled Liturgies with whose Forms and Prayers the people are presumed to have been as well acquainted and longer accustomed to them then to that Hymn without any noise without any notice Certainly if they had been abolished or such alterations made in them we should have heard of it some where or other And if there were no changes made therein upon so great changes of the Christian Religion it was because there was none to be changed no such Liturgies extant In general that they had no such publick Liturgies for the administration of the Sacraments appears by this that they thought themselves obliged with all care to conceal the Symbols the Rites the Prayers used in these administrations from the sight and knowledge of all that were not initiated The Christians in the fourth and fifth Ages especially counted it a hainous crime to have any of the Heathen or Catecâ—â—umens acquainted therewith some of them make it no less * Christianis ipsis minime consecratis sine Sacrilegio videri non potest Author sermonum de continentia not Zeno Veronensis who lived about but one who says in that Sermon he writ four hundred years after the Epistle of Paul to the Corinthians was written then Sacriledge †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Tim. hom 2. p. 338. one of the greatest crimes and ‖ Concil Herdens worthy of the highest censure prolixiori anathemate Hence they durst not administer them in the sight of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor discourse of them intelligibly in the hearing of such nor commit them to writing for common use that being the way to have them divulged They called Baptism and the Lords Supper and the Prayers used therein with some other Rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Sacrae orationis mysterium Ambros de fide ad Gratianum l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. loret in Joh. 6. And Chrysostoâ— of the words used in Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. hom 40. p. 514. obsecrationum Sacramenta Caeâ—estin epist c. 11. in Crab. p. 525. Obsecrationum quoque Sacerdotalium Sacramenta respiciamus quae ab Apostolis tradita in toto mundo in omni catholica Ecclesia uniformiter celebrantur 2. Ibid. in fine operum prosperi p. 894. uâ—iformiter because they all pray for the same things viz. those which he speaks of that there was every where an uniformity in words is apparently false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in Caâ— 126. Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrâ—â— Alixandr epist ad neâ—tor cum 12 anathem Nos autem quâ—ties Sacramenta sumimus quae per sacrae orationiâ— mysterium in carnem transfigurantur sanguinem mortem Domini annuntiamâ—s Ambr. de fide ad Grat. c. 5. Chrissi corpus sanguinem dicimus illud tantum quod ex fructibus terrâ—â— arreptum prece mystica consicratum â—ite sumimus August de trinitate 3. c. 4. De baptismo Chrysoâ—t cateches ad illuminandos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—th quaest ad Antioch in Athanas tom 2. p. 275. and used them according to the import of the word which in Phavorinus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as concerned to keep those secrets to themselves and confine them to their own breasts without communicating them to others either by action word or writing It is not at all a mystery sayes Basil if it be exposed to common notice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Spiritu Sancto p. 273. 'T is a mystery sayes Chrysostom therefore keep all close c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Math. hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 451. using a like phrase to that wherewith Orpheus begins the discourse of his Mysteries for the divulging of which Diagoras amongst other crimes of the like nature was prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed the Christians came not far short of the Heathen herein if they had not a design to overtake them Celsus objecting the secrets of Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as matter of accusation Origen answers it was not peculiar to Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have some things reserved from common knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen had their Mysteries also and those both Philosophical and Devotional He instanceth
〈◊〉 〈◊〉 there being no less than frequenter here yet what shadow of a proof is there that it was a prescribed Form Another very learned man thinks there is sufficient evidence for the Forms in question from one or two words Dominica solennia in Tertullian de anima cap. 9. But what Tertullian means by those solennia himself particularly declares in the same place Iam vero prout Scripturae leguntur aut Psalmi canuntur aut petitiones delegantur aut allocutiones proferuntur ita inde visionibus materiae subministrantur The reading of the Scriptures the singing of Psalms the Prayers and the Sermons are the Dominica solennia mentioned Now if he who alledges this can perswade the World that at every Assembly the same Chapters were still Read the same Psalms always Sung and the same Sermons still Preached he may perswade us that the same Prayers in the same Form and Words were always made because forsooth these as the other and no more no otherwise than the other are solennia in Tertullian's stile Yet if we were so credulous as to be perswaded into such a Paradox his work would not be done for Prayers might be and are frequently the same and yet not prescribed In p Ut quisque de scripturis vel de proprio ingenio potest provocetur in medium Deo canere Tertull. Now as concerning the antient and general course of God's praises and reading the Scripture it appears by Justin Martyr and Tertullian that the order of reading the Scripture in the Church was arbitrary in their time as accommodated to the condition of the times and occasions of their Assemblies by the guides of several Churches The one of them saith That the Scriptures are read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The others words are these Apol. cap. 39. Coimus ad literarum divinarum commemorationem si quid praesentium temporum qualitas aut praemonere cogit aut recognoscere We assemble to repeat the Scriptures of God what the condition of the present times inforceth either to forewarn or to recognize The Order which is accommodated to the condition of the times cannot be certain and appointed afore H. Thornd Serv. at publ Assem p. 397 398. Tertullian's time neither the order of reading nor singing nor preaching was prescribed and yet they were in his stile and account solennia and that Prayers must be concluded to have been in prescribed Forms meerly because he reckons them as the other inter dominica solennia will seem wonderful to an ordinary reason By this we may judge how reasonably the same word in Cyprian is made use of for the same purpose Vbi vero solennibus adimpletis dare calicem Diaconus praesentibus coepit Serm. de Lapsis When the things wont to be done before the distribution being performed the Deacon began to give the Cup to those who were present Prayers were some of those things which were wont to be performed before and so may be included in solennibus But that solennia should here denote prescribed Forms of Prayer or such Forms as were generally frequented or indeed any Forms whatsoever there is not the least shew of reason which we made evident by Cyprian's Master even now Nor could it have fallen into any imagination but of one only fully possessed with a conceit that none but such Forms were then in use The learned Person producing those words tells us a little before p. 240. the Eucharist was celebrated with Solemn Prayers in the Apostles times and yet q I acknowledge that under the Apostles the Prayers of the Church were not prescribed but conceived by those that were imployed in that Office Thornd Right of Church 328. He makes it an argument for prescribed Forms that Deacons were imployed yet says they were not in Prayers at the Eucharist p. 329. but appropriates these to Presbyters 328. And that which Deacons did in the other was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bidding of Prayer not Praying which Clem. Constit. distinguishes vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop lib. 8. c. 10 11 12 13 14 15. acknowledges these were not set Forms but such as were suggested by the Spirit and made by vertue of the extraordinary gift which with Chrysostom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that Solemn Prayers were not set Forms then and who can divine why they must needs be so in Cyprian But in Answer to these testimonies this may suffice I will add no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use Chrysostom's words in 1 Cor. 15. p. 514. Hitherto we meet with no evidence for so much as any arbitrary Forms of Prayer in the first and best Ages of the Church much less for prescribed Forms And yet this is the very best evidence that I can meet with produced by any that have laboured in this argument for the First Three hundred years and indeed all that hath any shew of proof if so be all that hath been examined may seem to have somuch I should shew too much contempt of the Reverend Authors judgment if I should offer with more words to satisfie him that the pretended Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Magn. or Justin Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. or the antient Preface or Tertullian's mode of renunciation de Corona Militis sursum corda or the use of a Doxology of these two last see what is said before have not so much as the face of a proof for the Liturgies in question And I might be suspected of some design to render their Advocates contemptible if I should insinuate that any of them rely upon that in this cause which yields not the shadow of a support I am much mistaken if those that are judicious and disinteressed can count any thing proved hereby more than this that those who make use of such allegations are at a great loss for want of proofs But I must not overlook what I met with when I had thus far proceeded I was not a little amazed to see some Protestants willing to alledge that impudent forgery called the Liturgy of St. James as evidence for prescribed Liturgies a piece stuff'd with many r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 3. c. 32. Lat. edit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. The Dialogues betwixt Peter and Appion were condemned as counterfeit upon this account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Postea Mariae omnium Sanctorum ut precibus intercessionibus eorum misericordiam consequamur ut oblatio sit in requiem animarum quae ante nos dormiâ—runt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam in ea jubet fieri mentionem Apostolorum Martyrum Confâ—ssorum alibi meminit Anachoretarum Christianorum damnaâ—orum ad metalla cum tamen constat Anachoretas coepisse à Paulo primo Eremita Christianos coepisse damnari ad metaila post tempora Apostolorum Ibidem jubet recitari Gloria Patri â—ilio c.
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-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
by the offence taken thereat by the Clergy of Neocaesarea as an innovation in the Worship of God He defends it and gives an account what it was Epist 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the cause be asked of this implacable and perpetual quarrel they say It is the Psalms and the mode of singing altering the custom which hath been retained amongst us And afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was none of this say they in the time of Gregory the Great Now Basil denies not but he had begun another way of singing than they had been accustomed to but that it might appear how little reason there was to quarrel with him for it he declares what it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. finally rising from Prayer they betake themselves to singing and sometimes the Company being distributed into two parts they answer one another in singing The First who brought up this mode of singing m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Hist. l. 2. cap. 24. p. 78. And by this it appears that the account which Socrates gives of the Original hereof is a fable lib. 6. c. 8. and either not known or not believed by Theodoret who yet was best acquainted with the customs of Antioch was Flavianus and Diodorus at Antioch using it in their Conventicles when the Arians had possest themselves of the publick Churches as Theodoret relates it l. From thence it past to other places and was first at Caesarea practised by Basil Ambrose who borrowed many other things of Basil liked his Psalmody so well as he introduced it into the West first using it in his Church at n Non longe coeperat Mediolanensis Ecclesia genus hoc consolationis exhortationis celebrare magno studio fratrum concinentium vocibus cordibus Et ex illo in hoâ—â—ernum retentum multis jam ac pene omnibus gregibus tuis per caetera orbis imitantibus August Confess lib. 9. cap. 7. p. 221. Milan and this when Augustin was there who assures us from his own knowledge that it was not long since the practice there begun Nimirum annus erat aut non multo amplius cum Justina Valentiniani Regis pueri Mater hominem tuum Ambrosium persequeretur haeresis suae causa it was but a Year or little more before Austin was leaving those parts when Justina the Mother of the young Emperour Valentinian persecuted the servant of God Ambrose for her Heresies sake she being an Arian Excubabat pia plebs in ecclesia mori parata cum Episcopo suo Tunc Hymni Psalmi ut canerentur secundum morem orientalium partium ne populus moeroris â—aedio contabesceret institutum est The Godly multitude did watch in the Church ready to die with their Bishop then lest the People should languish through the tediousness of their grief was the singing of Psalms and Hymns after the mode of the Orient instituted And from Milan where Ambrose o Antiphona in Ecclesia Mediolanensi celebrari primum coeperunt cujus celebritatis devotio usque ad hodieruum diem non solum in eadem Ecclesia vecum per omnes pene Occidentis provincias manet Paulin. vit Ambros Besides some Hymns were composed by Ambrose of which there is antient and sufficient testimony tho' none such for the Prayers ascribed to him began it did it pass into other Churches of the West Paulinus testifies as much in the Life of Ambrose And Chrysostom was the first that brought in this order of singing amongst the Orthodox in the Church at Constantinople tho' the Arians had a little the start of him in practising it in the Streets for there in the Nights of the Weekly Festivals as Socrates calls Saturday and the Lord's day l. 6. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Sozomen adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung by course l. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Socrat. ibid. Chrysostom lest any of his Flock should be hereby inticed from him puts his People upon singing in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upon such an occasion the Orthodox first taking up this mode of singing continued it till now says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soz. Hist lib. 8. cap. 8. Now as these three Fathers were the first introducers of that way of singing in their several Churches so it is further observable that singing was antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Chrysostom himself calls singing of Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. in Psal 41. And Theodoret calls that very mode of singing which they in their respective places first used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leontius his desire that the Meletians would sing by course in publick is thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist lib. 2. c. 24. p. 78. So in Justinian's Code 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 42. § 10. de Episc Cler. Now they being found Authors of that which is called Liturgia this might seem a sufficient ground to account them the formers of Liturgies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in after Ages being used for a model of set Forms of Prayer and other Administrations those that found them accounted the Authors of Liturgies might easily mistake them to be the Authors of such a thing as the word then signified Nor will this seem improbable if it be observed that a Liturgy was actually fathered upon James called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerly because Hegesippus in Eusebius stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde quidam putant opinionem natam quod Jacobus primus missae ritum instituerit quem Hegesippus apud Eusebium primum ab Apostolis constitutum fuisse Episcopum Liturgum dicit says Cassander p Cassander Liturgic c. 6. p. 16. Egesippus apud Eusebium de Jacobo inquit eum ab Apostolis primum constitutum fuisse Episcopum Liturgum i. e. sacrarum divinarum rerum Administratorem Unde quidam putant opinionem natam quod Jacobus primus missae ritum instituerit in Liturgic c. 6. Hence some think came the opinion that James was the first Author of a Missal Hegesippus in Eusebius affirming that he was by the Apostles first made Bishop and Liturgus And this might incourage those whose inclinations led them to father their own conceptions upon great and eminent Persons to compose such Forms as are the Contents of those Liturgies and expose them under their Names Add hereto that amongst the Latines in those Ages when the framing and counterfeiting of Liturgies was in fashion almost every part of them went under the name of Cantus not the Prayers excepted So q Componuntur missae sive preces vel orationes sive commendationes sive manûs impositiones ex quibus si nulla decantentur in Ecclesia vacant omnia officia ecclesiastica Conc. Tolet. 4. c. 12. Syn. Tolet. 4. can