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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82002	A sober and temperate discourse, concerning the interest of words in prayer, the just antiquity and pedigree of liturgies, or forms of prayer in churches : with a view of the state of the church, when they were first composed, or imposed. Together with a discovery of the weakness of the grounds upon which they were first brought in, or upon which Bishop Gawden hath lately discoursed, the necessity of a liturgie, or the inconveniency of altering the English liturgie, the utility of church musick, and the lawfulness of ceremonies : in which are mixed reasons justifying those godly ministers, who forbear the use of the Common-prayer, against the late out-cryes of the said bishop. / By H.D. M.A.	H. D. (Henry Dawbeny); Collinges, John, 1623-1690, attributed name.	1661 (1661)	Wing D449; Thomason E1086_14; ESTC R208152	100,305	119

Prayers for Sub-deacons Readers Singers All which things have made them ●ustly rejected by all sober Writers and accounted of no better authority than the Epistles of Christ and Abagarus for the very mention of which Gelasius of old called Eusebius his History Apochrypal Nor are those pretended to be St. Peters and St. Mathews of better authority The same things are to be objected against the first and surely if St. Peters Vicar thought better of it the Church of Rome would have used it before that made by Gregory the Pope which is that they use In that pretended to be St. Matthews there is mention of the Epact Golden Number knacks invented long since Prayers for Popes Patriarchs Archbishops persons St. Matthew never knew Nay Basil Chrysostom Gregory the Great the Nicene Council have their honourable mention in it which were all 3 4 5 or 600 years after St. Matthews time So that Baronius himself is ashamed of all but that called St. James's nor doth Sainctes mention more To say some things might be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paris 15●0 yet they might make Lyturgies of no value 't is that which Bellarm. and Baronius have said and some Semi-Protestants have taken up after them For which they have no further proof than the Title of a Book set by a Popish Priest which proves all as well as some IV. Nor is there any thing more clear to us than this both from that of Tertullian mentioned before who lived Anno 200 after Christ and from that long since quoted by Smectymnuus out of Eusebius That Constantine the Emperor made Prayers for his Army which unquestionably he would not have done had there been then any Lyturgies especially any known by the Reverend authorities or Names of Matthew Mark Peter or James Besides that Bishop Hall could pretend no higher authority than the Canon of the Council of Laodicea of which more by and by For any Pretences of any in the Jewish Church they are perfect Apochryphals Jos Vicecomes de Missae appas ●atu l. 7. c. 21. What truth there may be in what Vicecomes saith that the Pagans had their Service-Books to direct them in their idolatrous Service which he proves out of Cicero Festus Clem. Alexandr and Lactantius We are not at leisure to enquire nor think it much material for surely Christians are to take no Copies from them V. The highest pretended Authority then for publick Lyturgies is from the 18th Can. of the Council of Laodicea What time that Council was celebrated is not agreed Caranza saith it was Anno 364. towards the latter end of the time of Liberius the Pope Longus and Baronius from whom he had it dates it 315. under Pope Sylvester which he proves because it was before the time of Basil and Theodoret which are no Arguments for Basil wrote not till near 380. nor Theodoret till Anno 420. Balsamon a man well enough skilled in the Chronology of the Gr. Councils sets it after the Synod of Antioch and next before that of Sardis This Synod decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Balsamon that the same Lyturgy of Prayers should be used in the Morning and Evening Suppose his a true Copy every one knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily signifie a Form of words in Prayer but meerly an Order of Prayers But besides this Caranza gives this Canon another title and phase too The Title De Orationibus quotidianis The Canon De eo quod semper supplicationes orationum ad horam nonam vesperam oportet celebrari According to him in which were but 22 Bishops Longus saith 32. This Synod only decreed that there should be constant Prayers at Nine in the Morning and in the Evening not that they should be the same Forms VI. Nor can we believe there were at this time any Forms of Prayer made for all Ministers to use because we find the Council of Carthage only imposing this Can. 23. That if any Minister made any Prayers for his use her should not use them till he had communicated them to his more able Brethren Whence we gather that at that time which was about 395. there were no Forms of Prayer imposed upon Ministers VII In which we are the more confirmed by the 12th Canon of the Council of Mela commonly called the Milevitane Council held in Africa under Aurelius the Archbishop where so far as their Jurisdiction reached they restrain Ministers to the use of such Prayers as should be approved by the Synod ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum least any thing through ignorance or negligence should be vented against the Faith the Doctrine of which was then wofully shaken by Pelagius to condemn whose Errours that Council which was but a Provincial Synod of 60 Bishops were convened VIII We are not ignorant of the Lyturgies fathered upon Basil Chrysostome and Ambrose a little before this time Basil was made Bishop about the year 372. Chrysostome about the year 382. Ambrose about 381. But he must have more Faith to spare than we have who can either believe that the Lyturgies published under their names are indeed theirs or that they indeed imposed any There are two fathered upon Basil one printed 1569. translated by Masius The Greek Copy is far more large than the Latine and so differing one from another that 't is no hard thing to determine of their authority as the Learned Morney hath done For that of Ambrose Morneus de Missa l. 1. c. 6. we have it not in his workes Erasmus Perkins and others condemn those two Prayers which are found in his works preparing the Priest to celebrate Mass as none of his in which censure Robertus Cocus yea and some Papists agree with him What Vouchers therefore the Papists have for that Officium Ambrosianum which Jacobus de Voragine in the Golden Legend and Durantus in his Rationale tell us a Tale about we cannot tell For that fathered upon Chrysostome there are divers Copies of it scarce any of them agreeing with one another Let those who can think that so grave a man as Chrysostome could direct the Church to pray for Pope Nicholas who lived almost 500 years after Chrysostome was dead or for the Victory of Alexius which was in a Battel fought 700 years after he was dead or who can believe that such a confused Fardel of stuffe could be made by so worthy a person believe it was his if they will We are the more confirmed in the contrary by the latter craft of Lyturgy-mongers in leaving out the Names of Alexius and Nicholas in their latter printed Latine Copies Erasm Epist in Paraph. in 1 Cor. the Translation of which they yet unwarily father upon Erasmus who tels us he did not think it like to be true that ever Chrysostome made it IX To be short When we find that Josephus Vicecomes as superstitious as

the time to make a new Lytugry the Common people would have thought it a new Religion they therefore translate the old Gregorian Missal leaving out the Prayers for the Pope and to Saints and for Saints departed and a few such things as could not be used without palpable Idolatry and translate the other Prayers in the Mass-Book out of Latine into English and these were some of them established by that Act 5 6. Ed. 6. Stat. 1. The truth of this any one that can understand Latine may convince himself of by comparing the Mass-Book with the Com. Pr. of Edw. 6. Where he will find betwixt 40. and 50. Collects translated verbatim and if he compares the other parts with the Roman Breviary the Roman Ritual and the Pontificale Romanum he will yet further see the truth of it XXIV Not indeed could it be imagined that those first Reformers should leave at that time all Ministers at liberty or to their own conceived Prayers when most of them were Papists in their hearts generally so sottishly ignorant and insufficient that they could not have done any thing Which very cause held in Qu. Eliz. time where 1 El. c. 2. the Common Prayer was with some further emendations specified in the Statute 5 Eliz c 28. again imposed In the 5th year of her Reign by Act of Parliament the Common Prayer was ordered to be translated into Welch and used in Wales And this is the true Story both of Lyturgies in the General and the English Lyturgy in special XXV By this time the Reader who hath not a mind to revive Pythagoras his School again and to sacrifice his Reason to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe every thing that is told him before he hath tried the truth of it may see reason to desire the present L. Bish of Exeter to tell him if he can where those same ancient models of Lyturgies not Roman Bish Hall Remonstr p. 13. but Christian and contrived by the holy Martyrs and Confessors of the blessed Reformation of Religion are to be found The Remonstrant was challenged to make it good out of ancient Models but thought fit to wave the business in his Reply It hath been the old Plea but let them prove it if they can saith Didoclavius Or if his present Lordship of Exeter doth not think fit to answer for another yet it is reason that he should justifie his own words He hath told us in p. 8. of his Considerations touching the Lyturgy That The Ancient Churches from the very first Century did use such-publick wholsom Forms of found words in their Sacramental celebrations especially and afterwards in other holy Administrations or publick duties as made up their solemn devout and publick Lyturgies which Patterns all Modern and Reformed Churches of any Renown have followed according to the many Scriptural Examples and Expressions in set Forms of Prayer Psalms Confessions and Benedictions commended to us by holy men in all ages and by Christ himself XXVI The world is grown too wary to believe any thing of this because any one saith so and the Doctor is too wise to undertake to prove this Let him prove That Christ prescribed the Lords Prayer for a Form or that the Apostles ever used it so 2. Let him prove that in any of the four first Centuries there was any Stated Forms of Prayer used in the Church 3. Let him prove that any Modern Reformed Churches imposed any Forms of Prayer so that those and no other might be used And 4 That they did this after the Pattern of the Ancient Churches from the first Century All these things are to be proved nor is it possible to prove them XXVII In the 18th p. of that Discourse he tels us That Dr. Gaudens Consider p. 19. It is a Jesuitical Artifice and back-blow used by some to aver though falsely That the English Lyturgy was nothing else but the Romish Missal or Mass-book turned into English 'T is true he saith some things very scriptural devout and excellent which the Roman Missal had taken and retained after the ancient Form of Lyturgies of the Church were severed and taken as Wheat from Chaffe and Jewels from Dross by our wise Reformers and preserved in the English Lyturgy conform to pious and unspotted Authority We challenge Dr. Gauden and all others of his mind to make this good if they can It is true there are some things in the English Lyturgy that are not in the Gregorian Missal But let any one take Missale Romanum both the old one and that established by the Council of Trent Breviarium Romanum Rituale Romanum and Pontificale Romanum and compare them all with the printed Com. Prayer-book of 5 6 E. 6. and then judge whether he can find a 6th part of the latter which is in none of the former If he finds that there is very little added let him the learn how to trust men talking after such a magisterial rate and annexing no proofs of their words XXVIII If the Reader finds it true that whatsoever Dr. Gauden saith there is in our English Lyturgy as it is commonly exposed to sale very little but what is to be found in the Mass-book in Latine let him then go to the Bishop of Exeter and desire him for his credit sake to shew him those ancient Forms of Lyturgy used in the Church out of which these Forms of Prayer were transcribed and taken which must be immediately after the first Century or tell him what that same pious and unspotted authority is If he tels him it is Pope Gregories which he must if he speaks truth let him tell him that he hath heard that he was a vile wretch accused for a Murtherer the Father of most of the superstitious usages now in the Church of Rome one who understood not the Greek Tongue as himself confesseth a man of no admirable Judgment witness his pretented Commentaries upon Job which might have as well been upon the Revelation a man very far from being either pious or unspotted or fit for his Seat one that defended Purgatory that fawned upon Phocas the Murderer in short one of no deserved Name or Authority in the Church of God XXIX By this Discourse it appears that there was no Lyturgy directing Forms of Prayers for the Church till Pope Gregories time Anno 600. nor any imposed till the time of Charles the Great Anno 800. when all manner of superstitious usages were brought into the Church nor was it then imposed without a Persecution attending it And this Reader is the pious and unspotted Authority the Bishop tels thee of From hence thou wilt also conclude the antiquity of the English Lyturgy the reason of its first being imposed and no further reformed either by K. Edw. or by Qu. Elizabeth In King James his time it received some additions what Reformation we cannot tell XXX By all this Discourse it appeareth that there is no divine Prescript no Apostolical

pure humane composition and that in most corrupt times and only retained upon the reformation to quiet peoples spirits and which in their own confession have for 6. or 700 years before the reformation run through the filthy sink of the Romish Synagogue When God hath himself told them That the earth is his and the fulness thereof And therefore expresly charged us not to use a piece of meat once offered to idols when our brother tells us it hath been so polluted XII But it may be some of our Fathers or Brethren what ever a company of us Puritans do do not think the Church of Rome an idolatrous Church nor her worship idolatrous we have heard of diverse that have lately questioned it We confess for those Protestants that are of that mind our Argument upon this head signifies little to them but we are of another mind in the principle and therefore 't is no wonder we have different thoughts of the Consequents In the mean time those who believe the Church of Rome idolatrous have reason to think of this Argument Those who judge her yet an undefiled Virgin we suppose may have a desire to be married to her And we shall hardly be able to forbid the banes XIII VVhen the Bishop of Exeter can satisfie us That the worship of the Church of Rome in the whole Complex is not idolatrous Or that it is lawful for us to take forms of prayer of meer humane composition so used in an idolatrous service and yet continue them in the true worship of God Gods VVord saying to us as to meat so used Eat it not Or that it is lawful for us to tell our people when they come and tell us Sirs They say this is taken out of the Mass-book will you use it No brethren 't is not taken out there when we know it is I say when his Lordship can satisfie us in these things he may then conclude which as yet he doth very uncharitably That we might easily convince and satisfie our people as well by our Examples as Arguments Our people are a plain kind of Country people that are not to be satisfied with a flaunt tant of high words they have their Bibles and having so plain a Scripture by the end as that of 1 Cor. 10.28 Eat it not they choke us with such things as these Is not the Romish Church Idolatrous have not they used the same forms in their idolatrous devotion how can you then use them without sin So that we profess we cannot answer them We desire the Bishop of Exeter would do it plainly and solidly CHAP. X. The Ministers third Reason Because they have sworn to endeavour a Reformation in worship and to endeavour to Extirpate Superstition and what hindereth the power of Godliness I. BUt further yet to let the Bishop know that it is not out of a meer Anti-Liturgical humour that some of us taking the advantage of his Majesties Declaration and laying hold of his Grace and Favour in it do not yet meddle with the Book of Common-prayer VVe desire his Lordship to consider That we have taken the Covenant and are afraid to bring upon us that vengeance which we are sure first or last will follow perjury If his Lordships loosing St. Peters bands could have loosed our Consciences from that we had been a step nearer then we are but we observe no truth of Divinity in the Principles which his Lordship and others have laid down from which they would conclude that the bond of that Covenant is dissolved we also discern his Lordship and the others abundantly answered by Mr. Crofton and Timorcus and could wish that when any of them write again upon that Subject they would not onely assert positions but give their reasons which may evince the truth of them or else annex some Scriptures to prove them or at least tell us what Divines were ever of their mind II. We have in the Covenant sworn to endeavour a Reformation of the Church of God in England in worship according to the Word of God and the example of the best Reformed Churches VVe think the worship of God in England is as to the Rule and Form of it expressed in the Common-prayer Book and the Forms of devotion there expressed and imposed We cannot find that either according to the Word of God or the example of the best Reformed Churches it is lawful for the Ministers of the Gospel to tye up themselves to forms of prayer nor that such practise is commended to us nor can we conceive how the use of the same forms of Worship should be a Reformation in Worship Nor possibly is it clear to every one that there is nothing in those forms of worship savouring of Superstition or that the use of them is consistent with the promoving of the power of Godliness at least that it is a due means to promove it all which we have solemnly sworn to indeavour and surely that indeavouring to which we are sworn will at least oblige us not to do any thing to the contrary III. Into which Covenant many Ministers of the Gospel having entred since they used the said forms of prayer something may be said on their behalf disobliging them from a return to their former practice though in these last 20 years time they have learn'd nothing from the many books published to the world examining the said forms in special of offering arguments against imposed forms in the general convincing them of a former in advisedness and error in practice If they then looked upon the use of those forms as indifferent surely the Oath they have taken puts it into another capacity If they now judge the use unlawful it is no great wonder considering how much light hath shone upon the world in that space of time that some of their judgements should be altered the Bishops charge of Schismatical petulancy restiveness morosity c. cleaves not to them IV. If the Bishop sayes they had before subscribed to use it According to his Lordships doctrine and some others of his mind forced ingagements signifie nothing It is true the Godly Ministers of England are of another mind they believe though they were under a force either they must subscribe or loose their livelyhoods yea loose the exercise of their Ministry yet they are obliged by their Act in case it doth not appear to them That it is sinful for them to do what they inadvisedly set their hands to but that is the Case Besides though they cannot think that any Earthly power can discharge them of an Oath made to God yet they believe that the Parliament of England can discharge them of an Engagement entred to an inferiour Magistrate and by Oath again bind them to do the contrary and that 's the case again V. If any say That the Ministers of England are bound by the Law of England to use the Common-prayer Book Besides that it is a great question how far the Laws of

question why should so many good Subjects be lost to a Nation why should they have temptations to estrange their hearts from the ancient and excellent government thereof But matters of policy we most humbly leave to the grave wisdom and deliberations of His Sacred Majesty and His Parliaments Onely we must add a word to one or two Suggestions more which the Bishop hath for the imposing of the Liturgy CHAP. XIV Bishop Gaudens two Arguments from the Authority of the Church the influence of Subjects Conformity in devotion to their Prince considered No necessity of using the Liturgy upon these accounts I. THe truth is in other parts of his Book the Bishop did but like the Lapwing fly far about from his main design and argument which p. 27. he toucheth and yet but very tenderly The Authority of the Church must not be baffled Here indeed is the bottom of all we must have Liturgies and Ceremonies imposed to maintain the Authority and pomp and grandieur of what they call the Church II. The name of the Church is a reverend name and her Authority is reverend and by no means to be baffled for Christ is in her But as the Name and Authority of a rightful King is reverend so both the name and authority of an Usurper is justly abominable And as no Magistrates command is to be obeyed where he hath no right to command so neither is any Church nor is denial of obedience in that case any contempt of the Authority either of the Magistrate or of the Church we must therefore enquire strictly what Church this is which is clothed with Authority and what power she hath in the things we dispute about III. The Church is either Triumphant or Militant The Militant Church is visible or invisible It must be the Militant visible Church this also is an homonimous term and either signifies the universality of the people or the messengers of the people The Universality of people baptized into the name of Christ over all the world make up the Catholike visible Church The whole Company of them in this of that Province Nation City Parish make such a National Provincial or Parochial Church But we do not think this is the Church clothed with Authority We understand by a Church in that sense The Officers of such a Church constituted according to Gods Word whether they be the Officers of a particular Church or the messengers of the particular Churches in a Lugentile Synod a National or Provincial Synod or if it were possible in an Oecumenical Synod To Churches in all these political senses vve ow great reverence and acknowledge that to their several capacities several degrees of authority to admonish suspend excommunicate deprive declare the doctrine of saith in doubtful cases appoint some things truly and properly relating to decency or order c. IV. But it is more then we know that any such Church as this ever established a Liturgie in England The Papists have devised a new notion of a Church to them the Pope and his Cardinals make the Church but that any such notion of Church is justifiable from Scriptures Protestants deny V. Our State hath been pleased in some Acts of Parliament to take Church in another notion and to call the Prelacy of England the Church of England That this application of the term Church is not to be justified from Scripture or Reason is plain nor is it needful they may if they please call the Prelacy of England the Parliament or by what other name they please what should hinder But they cannot give them that Authority which the word of God allows onely to a Church in another notion but may cloath them with vvhat civil power they please VI. Hence it appears that it is all one vvith us in England to baffle or despise the Church and State for that company of men whom vve call the Church of England by a new civil application of the term is nothing else Then a company of men by a Civil Power made Bishops and called to advise the State in things concerning Religion who have no more Authority then they derive from the King or Parliament for whence should they have it Not from Nature Surely no Ecclesiastical power is derived from thence Not from Scripture upon any pretence for if vvhen Christ gave the Keyes to Peter he intended his single person as the Papists vvould have it then St. Peter's successor only can pretend to them if he gave them to Peter as an Officer of the Church then there must be either a full Convention of such Officers or some persons chosen by them to use them If to Peter as a Christian then the Authority is in the Community VII It remains that according to the Constitution of English Synods the Churches Authority is but derivative from the Civil State and to disobey them is no sin further then it is a disobedience to the lawful Civil Magistrate to vvhom vve freely grant an authority so far as Gods vvord allows us and such an authority as none ought to resist or baffle as the Bishop sayes The Church of England which we so often hear of is a Civil Church not an authoritative Church in a Scriptural notion VIII We again say Far be it from us to oppose Civil Authority either exercised by Lay persons or Ecclesiastical persons We acknowledge it our duty to render unto Caesar the things that are Caesars We further say vve are bound to obey the Civil Magistrate in all things in things lawful Actively in things unlawful in themselves or vvhich appear so to us by suffering their vvill and pleasure quietly and patiently That vvhich vve insist upon is onely a lawful means in order to our own preservation i. e. humbly desiring the Civil Magistrate to forbear imposing upon us in the tender things of God IX VVe freely allow to the Civil Magistrate a power to command us in all civil things and shall chearfully obey him 2. To command us to keep the Statutes and Commandments of God 3. To command us in the Circumstances relating to Divine Worship to do those things vvhich are generally commanded us in the vvord to appoint time and place and such circumstances vvithout vvhich the vvorship of God in the judgement of ordinary reason must be indecently and disorderly performed X. For his power in imposing Forms of prayer significant ceremonies c. vve do not dispute it but vve humbly crave leave to dissent in this and to have liberty to suffer his pleasure as becomes Christians rather then do those things vvhich our consciences vvould condemn us for And in this vve appeal to all sober Divines and all rational Christians vvhether vve speak not as becomes sober Christians XI VVe cannot vvithout some passion read vvhat the Bishop sayes p. 28. Doubtless Subjects cannot be so tite and firm or so zealous and firm or so chearful and constant in their Loyalty love and duty to their Soveraign if they

want of Elocution or freedom of speech or such other natural gifts without which none can judge himself called of God to that holy Employment Or 4. From want of exercising himself in the duty of Prayer All which are lamentable things for any professing himself a Minister so much as to be suspected of VII Yet that de facto there have been such called by the name of Ministers amongst us and that there are many such amongst us still cannot be reasonably denied But we dare to assert That all such are either such as for want of Natural Parts are by all Scriptural Rules determined insufficient and not fit for the Ministry or such as according to all Scriptural and Ecclesiastical Rules ought to be removed from the Ministry as neglecting to use the Gift of God bestowed on them or neglecting to study the Scriptures or such as live in open and known courses of Debauchery or finally such as have so used themselves to the lazy Devotion of Book Prayers that they have choaked their abilities or provoked God in righteous Judgment to deprive them of them VIII It yet remains a most demonstrable truth that the work of Prayer is not such as to the use of words in it but that any Minister of any competent abilities as all Ministers ought to be and who is in any reasonable degree acquainted with the holy Scriptures and with any Christian diligence either observeth his own heart or peoples converses and watcheth over his Flock but with half an eye may so perform as neither God shall be offended with his performance nor any sober Auditor scandalized and made to nauseate the Duty And it will upon experience be found impossible for any State or Church to maintain by imposing Forms of Prayer the credit of any Ministry whom the people shall discern so wofully neglective of their duty and defective in so noble a performance in which they are excelled by the meanest of the Vulgar There being no other way when all is tried to maintain the Authority of the Ministry than the employment of such and only such persons in that work who shall evidently appear to People as to the Gifts and Graces of Gods Spirit bestowed upon them to be taller by the Head and Shoulders than those are over whom God hath set them Other Devices may be tried this only in the end will be found efficacious CHAP. III. The Original of Lyturgical Forms of Prayer None for 400 years after Christ None imposed upon any considerable Part of the Church till 800 years after Christ when all manner of Superstitious Usages had defiled the Church I. VVHich being premised it is no wonder at all that neither Christ nor his Purer Church ever imposed upon the Church any Books of Lyturgies Duranti rationale l. 5. c. 2. Durantus indeed tels us That Christ himself who certainly had an infallible Spirit and a proportion of it without measure if that may be called a proportion yet used that excellent Form of Prayer called the Lords Prayer by which he taught his Disciples to pray And that the Apostles used the Creed called but never yet proved their 's But he confesseth that in Primitivâ Ecclesiâ diversi diversa quisque pro suo velle cantabant dummodo quod cantabant ad Dei Gloriam pertinebat In the Primitive Church every one sung or prayed for that he called singing as they pleased so what they all did related to the Glory of God When Christ sent out his Disciples to preach he was so particular in directing them that he takes care to direct them to provide a Purse and a Scrip but none for a Service-Book Nor did the Apostle Paul in his particular directions to Timothy or Titus whether they were Evangelists or Bishops though he ordered them to ordain Ministers and charge them to fulfil their Office by putting up Prayers and Supplications for all men c. so much as mention any Missal or Lyturgy for their directions which it is strange they should have omitted had Lyturgies been so necessary as we are now told they be that Religion without them cannot be preserved nor Heresies without them restrained II. Those holy Servants of God knew that the Spirit of Prayer was powred out in the world and that the gift of Prayer was one of those gifts which their Master when he ascended up on high did give unto men and were tender of delivering ought to the Church which they had not received from the Lord And which Tertullian said afterward were willing that Ministers should pray sine Monitore quia de pectore without a Monitor not a Mummer as some would have it because it was their duty to pray from their hearts they therefore even in the Confession of our Adversaries and the greatest Masters of the Ceremonies left no Lyturgies for the Church of God III. Indeed Claudius de Sainctes and Pamelius two Popish Divines have discovered to the world the Terra incognita of certain Lyturgies fathered upon St. James St. Peter and St. Mark De Missae apparatu l. 7. c. 21. which Josephus Vicecomes takes notice of but doth not think fit to insist upon them Cardinal Bellarmine in his Book de Scriptor Eccles neither mentions that of Peter nor Mark but brands all Books not mentioned by him attributed to St. Peter with the names of spurii supposititii That of St. James indeed he mentioneth Bellarm. De Script Eccl de Jac. Apostol but tels us that it is so basely augmented that none can determine what of it was St. James's But the Learned Mornay hath said enough to prove that these pretended Lyturgies of the Apostles were all Fictions and it will be no hard matter to evince every sober Reader the truth of it Who knows not how hard a thing the Bishops in the Councils of Ephesus and Calcedon found it to find a place or two in the Writings of the Ancients where the Virgin Mary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where had the difficulty been if these Lyturgies had been in the world and in Proclus his hand too who was present in the Council of Ephesus who they say transmitted that of St. James to the world for in that Lyturgy it is 5 or 6 times over Nor certainly would the Members of the Synod of Constantinople have been at a loss to have proved out of this the calling of the Holy Spirit consubstantial with the Father had they ever seen this new invented Toy Both in this and St. Marks Lyturgy Christ is again and again called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Father which certainly would have determined that great Question about that Word in the Nicene and other Councils Both in St. James's and St. Marks Lyturgies we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invented by Felix 480. To say nothing of the Notions of Altars Temples burning Frankincense Censers such as lived in Monasteries Confessors the Prayer for the Pope In St. Marks Lyturgy the