Renuncio credo Cohtr Parmenianum l. 5. p. 59. Cyprian Seculo renunciavimus cum Baptizati sumus Epist 5. l. 1. Stare illic potuit Dei servus loqui renunciare Christo qui jam Diabolo renunciaret seculo Serm. de Laps p. 151. Cujus mundi pompis deliciis jam tunc renunciavimus cum meliori transgressu ad Dominum venimus de habit Virgin. p 107. Se carnis concupiscentiis vitiis renunciasse profitetur id ibid. Augustin Quisquis huic aedificio conjungi desiderat renunciet Diabolo Pompis Angelis ejus de symbol ad Catechum l. 3. c. 1. Omissa enim certissima cautione qua vos abrenunciare omnibus Pompis Diaboli omnibus operibus ejus omni fornicationi diabolicae spospondistis Homil. 3. ad neophytos Pro ipsis enim respondent quod abrenuncient Diabolo Pompis Operibus ejus ideo pactum quod cum Christo in Baptismi Sacramento conscribunt custodire contendant nec unquam aliquid de Diaboli pompis vel mundi istius luxuriosis oblect ationibus concupiscant de Temp. Serm. 116. Ambrose Dicens abrenuncio tibi Diabole Angelis tuis operibus tuis imperiis tuis Hexam l. 1. c. 4. Quando te interrogavit Sacerdos abrenuncias Diabolo Operibus suis quid respondisti Abrenuncio Abrenuncias seculo voluptatibus ejus quid respondisti Abrenuncio de Sacrament l. 1. c. 2. Quid interrogatus es recognosce quid responderis renunciasti Diabolo operibus ejus mundo luxuriae ejus lib. de iis qui Myster initiant c. 2. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 21. ad pop Antioch p. 609. Savil. edit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Coloss 2. Hom. 5. p. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Joh. Hom. 1. p. 558. Hieronym Quidam coactius disserunt in Baptismate singulos pactum inire cum Diabolo dicere Renuncio tibi Diabole pompae tuae vitiis tuis mundo tuo qui inmaligno positus est in Matth. 5. Tom. 6. p. 6. Confessus es bonam confessionem in Baptismo renunciando seculo pompis ejus in 1 Tim. 6. Tom. 8. p. 270. Secundo post Baptismum gradu inisti pactum cum adversario tuo dicens ei Renuncio tibi Diabole seculo tuo pompae tuae operibus al. opibus tuis Epist 7. ad Demetriad p. 63. Abrenunciationem qua praeputiis denudamur ante oculos collocemus sic namque dicimus abrenunciare nos mundo pompis ejus Epist ad Therasiam de vera Circumcis Tom. 9. No Writings mentioned the use of any Words whatsoever any Prayer at all on those occasions noâ—e injoyned any set Form of Prayer But any Words were so far from being injoyned that there were none so much as set down or mentioned in any Writing variations of this so short a sentence and find no two of the many Antients who used it to represent the usage of it to us agreeing therein as to Words and Syllables nor yet have I met with two instances where the difference is not more than Syllabical It may be others may meet with more yet if more than two amongst so many intending to express the same thing had used exactly the same Words and where other things besides a Rule might have rendered their expressions Uniform it would have been no proof that the Words had been prescribed it would rather be strange if in such circumstances they should not casually fall into such an agreement without the conduct of any prescription But since they are so far from observing the punctilios of a prescribed Uniformity and vary herein so much as one may wonder how so few Words could be contrived into such variety it proves sufficiently that they were not under any Orders obliging them to use precisely the same Words And thus we find not only those of the Greek and Latin Churches differing or such as lived at a greater distance and in the parts of the Empire remotest one from another but those of the same Country and the same Church where if any where Uniformity is to be lookt for We may observe it in Tertullian Cyprian Optatus and Augustin Nor do several Persons only differ herein amongst themselves but we may see in divers instances one and the same Person express this usage variously whenas he that is not circumscribed by others nor will be imposed on by the imperious is constant to himself many times and varies not in the use of as many or more Words than this Form consisted of and so it is represented by Cyprian Chrysostom Jerom Augustin Ambrose Origen Now if in so short a sentence as this and that universally used in some terms or other with a general harmony as to the sense and wherein also there is nothing of Prayer and so none of that reason which there is for freedom in Praying they were not limited nor did tie themselves to a Sett of Words Who can believe they were or would have suffered themselves to be confined to an unvariable Form of words in Praying at Baptism And that there were none limited to any Forms of Prayer is made evident more directly by that of Basil lib. de Spir. Sanc. cap. 27. where mentioning the several Prayers used in Baptizing he declares there were none of them to be found in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 271. We bless the Water in Baptism and the Oyl used in Vnction and the Party also Baptized but out of what Writings They had no Prayers for these severals in or before his times written none found none set down in writing and how there could be prescribed Forms of Prayer and yet no Prayers in writing is not intelligible There were no writings injoyning them That Prayers should be used for these purposes much less therefore what Prayers should be made use of or in what Form of Words For where the existence of a thing is not supposed there 's no giving rules for the mode of it amongst those who are regulated by reason They had then no Rules nor Prescriptions in Scripture or Councils or Fathers or any Church Liturgies for the use of such Prayers much less for the Words of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaches all There was nothing for them in his time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silent and secret Tradition in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is i Duobus modis dici posse observationem aliquam esse scriptam id enim scriptum cum ab aliquo vel scripta lege suisse praescriptum qui proprius est usitatus horum verborum sensus vel tantum in scripto libro commemoratum Dall de pseudep p. 334. He takes Basil in the former sense ibid. Ob. But by Writings Basil may understand the Scriptures only Ans His words plainly deny it of all Writings and not of the Scripture only vid. Dall p. 334. He alledges many expressions of Basil in the same place
〈◊〉 〈◊〉 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.
There is now Published Proposals for Printing a Large Volume of the Discourses of this Learned and Judicious AUTHOR UPON Original Sin Repentance Faith the New Creature Earthly-mindedness Hearing the Word Justification by the Righteousness of Christ Life of Faith Faith in Prayer Christs Intercession Taking up the Cross Mans Insufficiency to do any thing of himself c. The Vndertakers Tho. Parkhurst Jonathan Robinson and Thomas Cockerill make these following Proposals I. That the Book shall contain Two Hundred and Fifty Sheets for Paper and Print the same with the Proposals II. The Subscribers to pay Twenty Shillings per Book viz. Ten Shillings in hand and Ten Shillings at the delivery of a Perfect Book in Quires III. For the Encouragement of those that will promote Subscriptions for so Excellent a Work for every Six Books they shall have a Seventh Gratis IV. That as soon as a competent number of Subscriptions are brought in the Book shall be finished in or about six Months after A DISCOURSE CONCERNING Liturgies By the Late Learned and Judicious Divine Mr. DAVID CLARKSON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maxim. in â— han â—om 2. p. 206. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic concludâ—t eâ— 112. Isidâ—r l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Jejun hom 1. p. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1 Tim. hom 6. p. 279. LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside Jonathan Robinson at the Golden Lyon in St. Pauls Church-yard and Tho. Cockeril at the Three Legs in the Poultry 1689. A DISCOURSE Concerning LITURGIES THE Reputation of prescribed Liturgies depends on their supposed Antiquity this is their great their best support They pretend not to Scripture nor will their Advocates maintain that the Apostles either used such or left any order for the composing and prescribing of them And it will seem strange to those that reverence Antiquity that good Reason should be found for them if the Antients for four or five Ages could see none in such circumstances as might render it equally visible to them and us If they had seen it it would appear in their practice there especially where the Reason is thought to be most cogent viz. in the administration of the Sacraments It is presumed a The Antient Churches from the very first Century did use such publick wholesome forms of sound words in their Sacramental Celebrations especially and afterwards in other Holy Administrations or publick Duties as made up their solemn devout and publick Liturgies D. G. Consideration touching Liturgies p. 8. that there first of all there especially forms of Prayer were and are to be prescribed and so it will be granted that if Antiquity be not for them there it owns them no where By prescribed Forms are meant such as are imposed upon the Administrator so as those must be used and no other nor otherwise without adding detracting or transposing The Favourers of such Forms suppose they have been the constant usage of the Church every where ever since extraordinary gifts ceased Their Opposites judge this hath been rather taken for granted then proved and suspect they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that this opinion had not got entertainment but upon a presumption that things were so of old because they are so now b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelul l. 25. ep 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid l. 3. ep 191. and that the mistake had not so long prevailed if it had been sooner examined It is not denyed but there were some Forms of Prayer of old viz. arbitrary and particular such as this or that Person composed himself or made choice of composed by others for his use in publick There is an intimation of this later sort Can. 23. Con. Carthag 3. held in the conclusion of the fourth Age and it is the first that I meet with But common Forms though arbitrary viz. such as many Churches made use of in the same words I cannot discover till many years after unless the Lords Prayer be made an instance hereof c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isidor Pelus l. 4. ep 24. This indeed was used antiently but far otherwise then of late not more then once at one Assembly not in Prayers before or after Sermon not at all in the Catechumens office d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoâ—l in Math. hom 18. p. 139. and Hom. 2. in 2 Cor. p. 553. Amongst other things there recited which the Catechumens were not partakers of this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence when he is to speak of the Lords Prayer he uses the ordinary form of concealment whereby the Antients denote what was peculiar to the fidiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. Hom. 5. p. 273. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. hom 28. p. 214 and that the Baptized were admitted to say it presently after Baptism in Coloss hom 5. p. 122. Hanc orationem baptizati orant August epist 54. Vid. Albaspin observ li. 1. c. 9. and in him Cyprian Cyril Ambrose Quam totam Petitionem fere omnis ecclesia dominica oratione concludit Aug. ep 59. no where in their ordinary Service but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. hom 3. as Chrysostom calls the Eucharistical Office and there commonly in the conclusion of the Prayer for the blessing of the Elements But though they used the words of it there yet not out of any apprehension that Christ did injoin them there to use it Augustine declares it plainly e Aug. Non te ergo movet Dominus summus Magister cum orare doceret Discipulos verba quaedam docuit in quo nihil aliud videtur fecisse quam docuisse quomodo in orando loqui oporteret Ad. Nihil me omnino istud movet non enim verba sed â—es ipsas cos verbes docuit quibus seipsi commonâ—sacerent a quo qâ—id esset orandum cum in penetralibus ut dictum est mentis orarect Aug Recte intelligis Lib. de Magistro cap. 1. p. 172. tom 1. edit Lugdan To the same purpose Beda in Math. 6. And of late Writers some of the most eminent Noluit praescribere filius Dei quibus verbit utendum sit ut ab ea quam dictavit formula deflectere non liceat Calvin in Math. 6. 9. So Musculus Maldonat sic Non his necessario verbis sed hac aut simili sententia Nam non Apostolos orando his ipsis verbis usos fuisse legimus aliis legimus Act. 24. Neque voluit Christus ut quotiescunque oramus ista omnia que hac oratione continentur peteremus sed ut omnia aut aliqua aut nihil certe his contrarium peterem in Matth. 6. 9. Cornel. A Lapide Grotius in Matth. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc sensum Non enim praecipit Christus verba recitari quod non legimus Apostolos secisse quaâ—quam id quoque fieri cum fructu potest sed materiam precum
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Athanas de incarnatione veroi p. 38. â— 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor l. 4. Epist 57. which is Origens instance Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding that their Gods were composed of Atoms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 169. That there were no rewards nor punishments after Death nor any true good but what is sensible The Stoicks maintaining that a Wise Man was equal to their great God Jupiter Senec. Ep. 73. 74. p. 672. 673. Solebat Sextius dicere Jovem plus non posse quam bonum virum Deus non vincit sapientem felicitate etiamsi vincit aetate Sapiens tam aequo animo omnia apud alios videt contemnitque quam Jupiter hoc se magis suspicit quod Jupiter uti illis non potest sapiens non vult Et Ep. 53. 54. Est aliquid quo sapiens antecedat Deum ille naturae beneficio non suo sapiens est suo sapiens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen adv Cels l. 6. p. 309. And the Peripateticks with other * Epicur in Senec. de benefic l 4. c. 19. p. 442. Vid. Grot. de jure belli p. 443. Ib. Cicero Plutarch Euseb l. 15. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Spens not in Orig. 16. â—ntimated by Chrysostom in act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 911. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Doun notas Arist 10. Mâ—â—aphys Philosophers curtailing and confining the Providence of God to generals or to the Orb of the Moon so as Humane affairs were not regarded by him and all Humane addresses to him were to no purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or. p. 156. Or as Justin Martyr represents them Dial. cum Tryphone p. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was it their opinions concerning Worship delivered in the Scripture so much as the exercise of their Worship which incensed the Gentiles against them For divers of the Heathen held and published opinions highly derogatory to their Worship as that of Heraclitus to pray before Images was as wise an act as to talk to a Wall related b. 1. Clem. Alexandrin protrept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contr Câ—ls p. 375. l. 7. And Celsus in Orig. l. 1. p. 6. and l. 7. p. 373. And that of the Pythagoreans who thought it not fit to pray because it was uncertain what was profitable and so fit to be prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Pythag. Or that of the Philosophers in Justin Martyr who denying a particular providence conceived God would take no notice of any person though he sought him night and day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. princip And that of the Peripateticks that Prayers and Sacrifices were good for nothing as Origen represents o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. cont Câ—ls l. 7. p. 375. them l. 2. p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who have studied to deserve Aristippus Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen Laert. Aristipp And that of the Platonists that there was no immediate intercourse betwixt Mortals and the Caelestial Gods but all addresses were to be made by the mediation of Demons which was cross to the practice of the generality of the Heathen in their Devotions And what more vilifies their Worship then that of Seneca Quae omnia sapiens servabit tanquam legibus jussa non tanquam Diis grata And that sic adorabimus ut meminerimus cultum magis ad morem quam ad rem pertinere p Quomodo sint Dii Câ—lendi solet praecipi Accendere aliquem lucernam Sabbathis prohibeamus quoniam ne lumine Dii â—gent ne homines quidem delectantur fuligine Vetemus salutationibus matutinis fungi foribus assidere templorum Humana ambitio istis officiis capitur Deum colit qui novit vetemus lintea strigiles Jovi ferre speculum tenere Junoni Non quaerit ministros Deus c. satis illos coâ—uit quisquis imitatus est Senec. ep â—5 p. 791. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. hom 7. p. 286. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. ibid. Just such apprehensions as many prudential Conformists have of our Formality and Ceremonious Worship yet both complying with the present Modes injoyned and making some shew of liking what they secretly derided for which feigned consent and not setting up any other way of Worship they several sorts of the Philosophers escaped then and ours now well enough Now if the exercise of the Christian Worship which lay as is supposed in the pretended Liturgy were as odious to the Heathen as their Tenets concerning God and his Worship which lay in the Bible if there had been any such Liturgies why would not the Gentiles have been as zealous to destroy them as the Scriptures However it may well be supposed that the delivery of the Christians Liturgies if there had been any would have been required if not as much as that of their Bibles yet more then that of their other Church Utensils Torti Prodosis Euseb l. 8. p. 242. Since 't is observable that the Romans who forced the Christians upon that crime for which they were denominated Traditores were more zealous against new Liturgies though Heathenish then against new Gods. These they did more then tolerate those they would not endure An instance hereof we have in Livy Dec. 3. lib. 5. p. 111. Some at Rome made bold to Sacrifice and Pray in a way not conformable to the Roman Mode Mulierum turba erat nec sacrificantium nec precantium Deos patrio more This was hainously resented by all sorts primo secretae bonorum indignationes exaudiebantur deinde ad Patres etiam ad publicam querimoniam excessit res The inferiour Magistrates are sharply taken up by the Senate because they did not hinder it accusati graviter ab Senatu aediles triumvirique capitales quod non prohiberent And when their endeavours were not effectual to suppress it the Praetor is imployed therein by the Senate who by their order commands all the new Liturgies to be delivered in to him by such a day Edixit ut quicunque libros vaticinos precationesve aut artem sacrisicandi conscriptam haberet eos libros omnes literasque ad se ante Câ—lend Apriles deferret We see they would not tolerate Heathenish Liturgies differing from what they used only in Mode and Rites though conformable as to the substance and object of their Worship Would they not be more violent for the delivering up of Christian Liturgies more opposite to them every way if there had been any But there 's not a word in the Antients of any such demand or any complyance therewith or any censure of such complyance when the demand and delivery of other things less material less offensive to them and proceeding against the Traditors are frequently mentioned Augustine alleadges some things frequently prayed for in publick but not as in the words of any written Liturgy but of the Administrator
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
in Prayer for if there had been any such thing it would not have been universally disregarded If there had been any thing delivered against such freedom in Celebrating by Antient or Modern Authors worthy of observance it would have been taken notice of by some of those who used this liberty as well as by Innocent who had many contemporaries not inferiour to himself Else that Age was very unhappy since nothing of eminency appeared in him nor in the Roman Bishops generally of those times but his great place if that impartial Critick mistake him not dictionem ingenium eruditionem tali dignam Praesule desiderare cogimur Yet he ambitious to have all dance after the Roman Pipe though as yet it gave herein no certain sound and indeed their stickling about this and the Supremacy was to little purpose for one Age or two makes that matter of complaint which was far from being so with his betters both then and in better times Vid. Cypr. But however he resented it he hath left us evidence that in his dayes as elsewhere so in Italy every one held his own way even in g Qua in parte nemini verecundia modestia nostra praejudicat quo minus unusquisque quod voluerit sentiat quod senserit faciat Ostendi quid nos quantum in nobis est sentiamus Nomini praescribentes quo minus statuat quod putat unusquisque praepositus actus sui rationem Domino redditurus Cypr. ad magn ep 7. l. 4. Haec tibi breviter rescripsimus nemini praescribentes aut prejudicantes quo minus unusquisque Episcoporum quod putaverit faciat habens arbitrii sui liberam facultatem Ep. ad Jubalan p. 227. Augustine without expressing any offence says the varieties were more then could be well known August retract l. 2. c. 20. Libri duo quorum est titulus ad inquisitiones Januarii multa de Sacramentis continent disputata sive quae universaliter sive quae particulariter i. e. Non peraeque in omnibus locis servat Ecclesia nec tamen commemorari omnia potuerant Si instituta Ecclesiastica ut sunt a beatis Apostolis tradita integra vellent servare Domini Sacerdotes nulla diversitas nulla varietas in ipsis Ordinibus Consecrationibus haberetur Vid. Praef. ad Conc. 233. Consecrationibus and Consecrated as he thought fit And in fine there is reason to think this Bishop was not so much offended because they did not use the same words in Celebrating and Consecrating as because they did not use the same Rites and Order for in these that Epistle of his is most concerned And further I can see no probability that at Rome it self there was any setled much less imposed Form of Consecration before h Ordo Romanus continet haud dubie ordinem a B. Gregorio institutum Nam ut Author est Joannes Diaconus codicem Gelasianum quem de missatum solennibus composuerat Gregorius multa subtrahens pauca convertins nonnulla adjiciens in unius libri volumen redegit qui ordo postea per universum fere occidentem obtinuit Cassand Liturgic Praefa ad ord Rom. p. 92. In neither of those orders which Cassander gives us for the antient Roman order the shorter or longer are there any prescribed Forms of Prayer but only a bare relation of the order wherein they proceeded that mentioned by Gregory lib. 7. epist For if any of the former Bishops had left behind them any such Prayer and commended it to be used by that Church for this purpose it is not credible that it would have been recited for the novel composition of such an obscure person of whom we can know nothing by knowing his name Gregory tells us that Prayer or Canon as he also calls it was made by Scholastious who as it is most probable i Bellarmin denies not but it is probable that Scholasticus then lived utraque probabilis de miss l. 2. c. 19. p. 819. Gregorii igitur aetate circa An. 590. vixit consarcinator ille Canonis Chemnit exam parâ— 2. p. 358. Si vero Gregorius per Scholasticum intelligat certum aliquem hominem qui aetate ipsius vixerit ut adversarii contendant Bellarm. de miss l. 2. c. 19. p. 819. The benediction it seems to be in Augustin Epist 59. p. Vid. pag. alteram Vid. Thornd serv 384. 385. lived about his own time Some Writers of the Popes Lives and others ascribe indeed several parcels of that Canon to Bishops before Gregories dayes one to Alexander another to Siricius another to Leo nor find I more but whether they knew better at such a distance or ought to have more credit then Gregory is easie to determine And if those parcels be examined it will appear they are nothing to the purpose or else later then the sixth Age. This form of Scholasticus Gregory having k Orationem autem dominicam idcirco mox post precem dicimus quia mos Apostolorum fuit ut ad ipsam solummodo orationem oblationis hostiam consecrarent Et valde mihi inconviniens visum est ut precem quam Scholasticus composuerat super oblationem diceremus ipsam traditionem quam Redemptor noster composuit super ejus corpus sanguinem non diceremus Greg. lib. 7. epist 63. altered it as he thought fit and added the Lords Prayer to it which though it were used no where publickly but in the Eucharistical Office in any place yet not in that it seems at Rome till he introduced it made use of it in that Church where by custom it came to be setled but not by rule in his time at least For that he neither imposed it nor had a mind to impose it is apparent by what he writes to our Austin who having mentioned the various l Novit Fraternitas tua Romanae Ecclesiae consuetudinem in qua se nutritum meminit sed mihi placet ut sive in Romana sive in Gallicarum seu in qualibet Ecclesia aliquid invenisti quod plus omnipotenti Deo possit placere solicite eligas Non enim pro locis res sed pro bonis rebus loca amanda sunt Ex singulis ergo quibusque ecclesiis quae pia que religiosa quae recta sunt elige c. Beda eccle hist l. 1. c. 27. In diversis ecclesiis diversas protulit consuetudines nec Romanus ipse ubique voluit imponendus Spelm. Concil p. 110. modes of Celebrating the Eucharist in several Churches particularly the Roman and the French with a design to know his sense thereof and which he would have him follow That part ascribed to Alexander by Platina and Durand hath nothing of Prayer in it being only a rehearsal of the words and actions used in the institution of this Sacrament and so is impertinent That fathered upon Siricius Communicantes c. is not found in the Roman order which Bellarmine sayes contains the antient Canon intirely de miss l. 2. c. 20. p.
828. and so is a patch added some hundreds of years after Syricius when Rome was so degenerated as to prefer Mary before Christ That attributed to Leo Hanc igitur oblationem servitutis nostrae c. is a patch added long after as M. Moulin of Mass p. 295. observes These words of our Servitude for we thy Servants shew manifestly that this Prayer was added unto the Mass in a barbarous Age wherein they did say Placuit nostrae mediocritati subtiliter intimare vestram fraternitatem of which phrases are stuffed the Epistles of the Bishops and Clergy-men of the seventh Age and others following Gregory in his answer to Austin who was his Creature and whom he might have led into any conformity with a beck is so far from injoyning him to conform to what was used at Rome that he does not so much as advise it nay he perswades him to a course inconsistent with any restraint and will have him use his liberty in making choice of what he saw best in any of the differing Churches and if he found any thing which might be more pleasing to God plus omnipotenti Deo possit placere then what was used at Rome to prefer that Which was suitable to his Maxim in una fide nihil efficit sanctae ecclesiae diversa consuetudo Where there is one Faith there 's no hurt to the Church by diversity m of usages intimating that he was not so fully satisfied with the Roman mode but that he had room to think the way of another Church might be more pleasing to God which was in reason sufficient to restrain him from imposing it on Austin or others And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus to Victor in Euseb l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free course he would have Austin take was not only his advice but his practice For when it was objected to him that he followed even in this administration the customs of some other Churches particularly of the Greek his answer signifies that he would not be so circumscribed by the customs of Rome but when he saw any thing n Epist 41. ad Leandrum lib. praised Syn. Tolet. 4. Can. 5. Walafr Strab. de reb eccles cap. 26. Non de Constantinopolitana Ecclesia quod dicunt quis eam dubitat sedi Apostolicae esse subjectam Tamen si quid boni vel ipsa vel altera Ecclesia habet ego minores me quos ab illicitis prohibeo in bono imitari paratus sum Stultus est enim qui eo se primum existimat ut bona que videret discere contemnat l. 67. ep 63. good in any other of the inferiour Churches he was ready to imitate it And as Gregory did not impose the Roman Canon or form of Consecration on Austin nor would have him prescribe it to others So Austin though rigid and imperious enough did not offer to impose it on the Brittains He requires of them but conformity in three things only as Beda relates that transaction whereof this was none o Dicebat autem eis quod in multis quidem nostrae consuetudini imo universalis ecclesiae contraria geritis tamen si in tribus his mihi obtemperare vultis ut pascha suo tempore celebretis ut ministerium Baptizandi quo deo renascimur secundum morem Romanae Sanctae Ecclesiae compleatis ut Genti Anglorum una nobiscum praedicetis verbum Domini caetera quae agitas quamvis moribus nostris contraria aequanimiter cuncta tolerabimus Bed. hist lib. 1. c. Another thus e Britonum Scotorum Episcopis in Synodo in Wigorniensi Provincia postulavit ut deinceps non Asiano sed Romano more praedicarent baptizarent pascha celebrarent In Spel. Concil p. 107. 108. Where by Conformity in Baptism probably he means as in that about Easter the time of Baptizing for which the Roman Bishops were great Zealots Vid. Leo epist But if he had insisted on this he had found no more complyance herein then in the other For the Brittains and Scots were not only p Britanni moribus Romanis inimici non solum in missa sed etiam in tonsura Gildas in Ush Relig. of Irish p. 34. enemies to the Roman use in the Eucharist in Gildas time but were adverse to and unacquainted with any uniformity as in Celebrating the Lords Supper so in other parts of Worship and had no prescribed Liturgies for such uniformity long after Which is manifest by what Bishop Vsher the most Learned of our Bishops affirms of the Irish who with the Scots as he tells us Epist Dedic differed little or nothing from what was maintained by their Neighbours the Britains ut p. 98. It is sure says he that in the succeeding Ages no one general form of Divine Service was retained but divers rites and manners of Celebration in divers parts of this Kingdom until the Roman use was brought in at last by Gillibertus and Malachias and Christianus who were the Popes Legates here about five hundred years ago Relig. of Irish cap. 4. p. 31. So that the Irish for above eleven hundred years and the Brittains and Scots if not so long yet long after Austin retained such liberty herein as the Church antiently injoyed in all q For the East Vid. Socrat. hist l. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The West Innocentius epist ad Decentium Diversa in diversis locis celebrari videntur South Augustin lib. de Baptism contra Donat. c. quarters of the World. And when Gillibert one of those Roman Legates rails at those various r Vt diversi Schismatici illi ordines qâ—ibus Hibernia pene tota delusa est ubi Catholico Romano cedant officio Usher ibid. modes of administring Worship as Schismatical and such wherewith all Ireland had been deluded He does no more then those whom a better prospect of things in later and clearer times might have made wiser who are ready still to brand that as Schism which agrees not with their own novel conceits or orders how correspondent soever it be to the general usages of the antient Churches And whether of old the Churches had any such custom as to confine the administration of the Lords Supper to prescribed Forms of Prayer let those who are disinteressed judge by the premises To proceed The words in their delivery of the Elements were not of old prescribed nor used in any unvariable Form. We need not go so high for proof of this as the sixth Age. Later and worse times afford evidence enough to satisfie us Only in our way the observation of truly noble Du Plessis as to the former Ages is true beyond contradiction inter dandum vero verba hujus mysterii significativa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaeque praeferebant ita tamen ut certis statis sese non alligabant De Miss p. 145. And the vanity used herein both by Greeks and Latins Churches is worth our notice as he tells us Contra adversariorum
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-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. 〈◊〉 〈◊〉 〈◊〉
12. all the several Offices and Prayers by name pass under the notion of Singing The Law of Charles the Great imposing the Gregorian Office upon the Churches in his Dominions is in these terms Vt secundum ordinem morem Ecclesiae Romanae fiat cantatus Capit. l. 6. c. 225. So when Durandus would tell us what Liturgies they had in the primitive Church all is comprised under Cantare In primitiva tamen Ecclesia diversi diversa quisque pro suo velle cantabant Rational l. 5. c. 2. p. 139. In the primitive Church several Men sung several things according as every one would And Belethus after him in primitiva Ecclesia diversi diversa cantabant quisque pro suo libitu Expl. diver Offic. cap. 19. Now those who were the introducers of a particular way of singing in their Churches might thus come to be accounted the Authors of Liturgies for them when these were expressed and understood by cantus and cantare became equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its modern signification And it will be hard for them who ascribe a Liturgy to Jerâ—me to give any better account to the World than this why they do so It was believed that by his means the same mode and order of singing was first used at Rome That r Ut Alleluiah hic diceretur de Hierosolymorum ecclesia ex Beati Hieronymi traditione tempore beatae memoriae Damasi Papae traditur tractum Gregor M. l. 7. Epist 63. Alleluiah after the Eastern mode was by his advice there sung and the Doxology secundum usum Å¿ Secundum Antiochiae usum in sine omnium psalmorum Gloria Patri Romae cantare eoâ—instante coeptum est ..... do emendante Roma legendos canendosque in ecclesia 70 Psalmos suscepit Marian. vita Hieronym Pati item charitatem tuam ut sicut à creatore tuo Alexandro coëpiscopo nostro didicisti in gremio Graecorum psallere ita ad nos tua fraternitas dirigere delectetur Epist Damasi in operibus Hieronymi tom 9. p. 219. edit Marian. Antiochiae where as I shewed before Singing by course was first invented and that Pope Damasus writ to him for his direction how the Grecians mode of singing might be practised at Rome Hence Durandus says cantum ordinavit and nothing else but an Order for reading the Scripture So upon these grounds an Ecclesiasticum Officium is ascribed to him and he is made the Author of a Liturgy made up in time of a Lectionary an Antiphonary and a Sacramentary as Pamelius represents it These forementioned were the most eminent Persons both in East and West in those times when the Church flourished with Persons of greatest eminency for Learning and Oratory Now when Liturgies were all in all the happiness of the antient Church and the excellency of its Pastors in Preaching and Praying being turned by the lamentable degeneracy of the following Ages into t Et postremo omnes ordines majores minores tandem transformati sunt in lectores cantatores quid enim aliud quotidie agunt Chemnit exam Pars 2. p. 415. Chanting and Reading it behoved those who were Zealous for their honour they having no worth of their own to borrow or u Restincto inde valde studiorum omnium ac religionis apud â—os ardore in paucis ejusmodi preculis earumque fere sola recitatione nimis segniter vulgo amant acquiescere immori Hoornb sum controv l. 11. de Graec. p. 886. steal some for them from great names and to have them thought of noble descent that the meanness of their true and lawful Parents might not discredit them In these circumstances a smaller matter than I have insisted on would serve to prove their title and pretence to an extract so honourable This might well incourage some to intitle their Liturgies to those Worthies and call them their Fathers and might perswade others who were willing enough to have it so for the credit of their Churches that used them to believe it was so indeed But this as I said is but my conjecture but whether it were so or otherwise let others judge as they see reason It suffices me that these Liturgies are spurious and so generally accounted in a manner by all but those who are engaged in a cause that needs such a defence and to uphold their trade must deal in false Wares and so see cause to plead for them against very much of that reason a little of which they themselves count a sufficient evidence of forgery in cases where such an interest is not concerned The next Authority I meet with is the Fifteenth Canon of the Vinetick Synod in which Six Bishops towards the conclusion of the Fifth Age made this Decree Rectum quoque duximus ut vel intra Provinciam nostram sacrorum ordo psallendi una sit consuetudo We have also thought it right that as to the order of Sacred Administrations and Singing there be w August Ep. ad Januar. 118. c. 6. Apostolus de hoc sacramento loquens statim subiexuit Caetera cum venero ordinabo unde intelligi datur quia multum erat ut in Epistola totum illum agendi ordinem insinuaret quam universa per orbem servat ecclesia ab ipso ordinatum esse quod nulla morum variatur diversitate vid. Three positions about Publick Prayers one custom through our Province What is intended here by ordo sacrorum may be best understood by the Council of Agatha being a Synod of the same Country held not long after this of Vannes that in the beginning of the Sixth Age an 506. this in the latter end of the Fifth There Can. 21. x Et quia convenit ordinem ecclesiae ab omnibus aequaliter custodiri statuendum est sicut ubique fit ut post Antiphonas collationes ab Episcopis vel Presbyteris dicantur Et Hymni matutini vel vespertini decantentur diebus omnibus in conclusione matutinarum vel vespertinarum missarum post Hymnos capitula de Psalmis dicantur plebs collecta oratione ad vesperam ab Episcopo cum benedictione dimittatur Concil Agath Can. 21. Ordo ecclesiae ab omnibus aqualiter custodiendus is the disposing of the Responsals Prayers Hymns and Psalms each in the place thought most fit according to Augustin's definition of Ordo est parium dispariumque rerum suae cuique loca tribuens dispositio Civ Dei. l. 19. c. 13. and so applyed to Sacred Administrations Ordo established by a Synod if it reached all particulars will amount to no more than a Rubrick or Directory One and the same might be observed by all the Churches in a Province in all Offices yea and in Prayers too tho' the same expressions were not used nor those that officiated at all tied up to Words and Syllables For example If in the common Office at which all might be present they began with Psalms and then read some
〈◊〉 Dionys eccl Hist c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heyl. antid 342. In a word of the reading of every thing that was wont to be read but of the reading of Prayers not a syllable We may as soon find a saying of Mass as reading of Prayers None had then the opportunity till since it has been the happyness of many to merit the commendation which Pliny gave of his Servant Zosimus ep 19. 15. If their Prayers had been written and they confined precisely to the words and syllables of the Writing as in prescribed Forms this would have obliged them to have had the Writing before them and to have read the Prayers out of it to prevent varying from the prescribed Model since there had been as much necessity to read then as there is now Besides Reading and Praying are still represented as distinct things and such as were not then coincident The Deacon when he called to Reading was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when to Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer began in Justin Martyrs time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Reader had done Apol. 2. So Anthanasius calls to Praying and Reading in terms quite different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Socrates l. 2. c. 8. p. 545. which in Theodoret is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide D. H. Preface to Psalms in him Tertull. l. 2. c. 13. p. 63 64. And Sozomen where he shows there was an uniformity in his time in publick Worship tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Just nov 6. Soz. l. 7. c. 19. It cannot be found p. 36. c. 4. that the same Prayers or Psalms yea or the same Readings were used by all at the same time Indeed it cannot be apprehended how they could read their Prayers who while they prayed had their eyes lift up to Heaven And that this was the posture of the antient Christians in Prayer there is abundant evidence Tertullian thus represents them praying illuc perspicientes Christiani Apol. cap. 30. And Clemens Alexandrinus strom 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We raise our heads in Prayer and lift up hands to Heaven To whom we might add Cyprian ad Demetrium Arnobius l. 1. p. 28. Ad Sydera sublevavit Coelum cum Domino rerum Deo supplicationum fecit verba atque orationum colloquia miscere And Lactantius Oculos eo dirigamus quo illos naturae suae conditio direxit lib. 6. Cur igitur oculos in coelum non tollitis l. 2. c. 2. So Dionysius of Alexandria representing to Xystus of Rome the case of that troubled person and that amongst other scruples he durst not joyn with them in Prayer does it in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 7. c. 8. p. 188. Lifting up the eyes to Heaven is a phrase by which Prayer is understood in this third Age i Or shutting their Eves Origen contra Celsum l. 7. p. 362. Astyenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 7. p. 195. In the fourth Age this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they represented Constantine in a praying posture it was with eyes lift up to Heaven So his Effigies in his Coins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vita Constantini l. 4. c. 15. p. 394. So in his Palace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Praises Vit. constant l. 4. cap. 29. Chrysostom observes from Christs posture in prayer expressed Jo. 17. 1. These words spake Jesus and lift up his eyes to Heaven that thereby we are taught when we pray to lift up both eyes of Body and Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 890. So Hillary Euthymius Theophylact Leontius Ammonius in Maldonat on Mat. 14. 19. c. 302. And Augustine intimates as much when he tells us upon the same place Ita se Patri exhibere voluit precatorem ut meminisset nostrum se esse Doctoren he so prayed as minding to teach us how we should pray Tract in Joh. 103. Tom. 9. p. 621. Yea Damascen upon those words Joh. 11. 41. Jesus lift up his eyes and said Father I thank thee c. observes propterea oculos sustulisse ut formam nobis traderet orandi Whereby it appears that not only this de facto was their posture in Praying but that they thought themselves obliged to it by Christs Example Some Bishops what may we think of Presbyters and Deacons could not read Blondel 500. 501. So that in Damascens time when set Forms were grown common this reading was not in fashion k Hereby it appears that Reading of old was not in fashion None had then the opportunity though since it has been the happyness of many to merit the commendation which Pliny gave of his Servant Zosimus Yet Pliny was loath his Orations should be read His reasons though they concern not the Antients may be considerable to others I will not inquire into the reasons It may be that which made Pliny loath to read his Pleadings might hinder them from reading their Prayers What he suggests is obvious to each ones reason and common sense and whether to some it be not applicable to pleaders at another Bar let others judge Neque enim me praeterit actiones Then he says they are thereby bereaved of many advantages which render the plea fervent and available ut quas soleant commendare and the want of which must needs dull the Auditory quo minus mirum est auditorum intentio languescit Hortaris ut orationem amicis pluribus recitem faciam quia hortaris quamvis vehementer addubitem neque enim me praeterit actiones quae recitantur impetum omnem caloremque ac prope nomen suum perdere ut quas soleant commendare simul accendere dicentis gestus incessus discursus etiam omnibusque motibus animi consentaneus vigor corporis Recitantium vero praecipua pronuntiationis adjumenta oculi manus praepediuntur quo minus mirum est si Auditorum intentio languescit nullis extrinsecus aut blandimentis capta aut aculeis excitata Plin. ep 9. l. 2. What would he have said how would this wise and judicious Person have aggravated these disadvantages how intolerable would this great Orator have accounted the motion if Cerealis had moved him to read the same Oration to his Friends whenever they met at every solemn Meeting Chrysostome tells us that in his judgment it required a greater confidence then Moses and Elias had to pray as they were wont to do before the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sacerd orat 3. p. 46. Now why such boldness was needful if they had the Prayer in a Book before them and no more to do then read it I apprehend not I never heard of any who were Masters of the Art of Reading that found so much confidence necessary to exercise their faculty upon any Prayer whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 118. in him is equivalent