But in Answer to these testimonies, this may suffice. I will add no more, [Greek or Hebrew], 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 ⟨p. 145⟩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 show of proof, if so be all that hath been examined, may seem to have so much. I should show too much contempt of the Reverend Authors judgment, if I should offer with more words, to satisfy him, that the pretended Ignatius, his [Greek or Hebrew], Epist. ad Magn. or Justin Martyr's [Greek or Hebrew], Apol. 2. or the ancient 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 disinterested, 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 allege that impudent forgery, called the Liturgy of St. James, as evidence for prescribed Liturgies; a piece stuffed with many rSuperstitions and Novelties, such as were never dreamt of in the Apostles times, nor ⟨p. 146⟩long after; and not without some strictures of Blasphemy and Idolatry (offering Incense to God, for remission of Sins, and invocating the Virgin Mary.) So that Bellarmin himself (tho' the interest of a desperate cause, needing such supports, might have tempted him (as well as others) to it; many corruptions, which he is engaged to defend, being therein countenanced) durst not say, it was his, on whom it is Fathered. De Jacobi Liturgia sic sentio, eam aut non esse ejus, aut multa à posterioribus eidem addita.
But in Answer to these testimonies, this may suffice. I will add no more, 〈non-Latin alphabet〉, 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 ⟨p. 145⟩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 〈non-Latin alphabet〉, Epist. ad Magn. or Justin Martyr's 〈non-Latin alphabet〉, 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 rSuperstitions and Novelties, such as were never dreamt of in the Apostles times, nor ⟨p. 146⟩long after; and not without some strictures of Blasphemy and Idolatry (offering Incense to God, for remission of Sins, and invocating the Virgin Mary.) So that Bellarmin himself (tho' the interest of a desperate cause, needing such supports, might have tempted him (as well as others) to it; many corruptions, which he is ingaged to defend, being therein countenanced) durst not say, it was his, on whom it is Fathered. De Jacobi Liturgia sic sentio, eam aut non esse ejus, aut multa à posterioribus eidem addita.
- r[Greek or Hebrew], Euseb. Hist. l. 3. c. 32. Lat. edit. [Greek or Hebrew]. Graec. The Dialogues betwixt Peter and Appion were condemned as counterfeit, upon this account. [Greek or Hebrew]—[Greek or Hebrew], &c. Postea Mariae & omnium Sanctorum, ut precibus & intercessionibus eorum misericordiam consequamur, ut oblatio sit in requiem animarum, quae ante nos dormi•runt—[Greek or Hebrew]. Nam in ea jubet fieri mentionem Apostolorum, Martyrum, Conf•ssorum, & alibi meminit Anachoretarum, & Christianorum damna•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 & •ilio, &c. quem hymnum compositum fuisse in Concilio Nicaeno, communis opinio est. Jubet & dici, Sanctus Deus, sanctus Fortis, sanctus & Immortalis, miserere nobis, qui diu post tempora sancti Jacobi inventus est. Multa sunt alia, quae redolent novitatem. Vid. Rivet. crit. Sacr. p. 110. 271.〈non-Latin alphabet〉, Euseb. Hist. l. 3. c. 32. Lat. edit. 〈non-Latin alphabet〉. Graec. The Dialogues betwixt Peter and Appion were condemned as counterfeit, upon this account. 〈non-Latin alphabet〉—〈non-Latin alphabet〉, &c. Postea Mariae & omnium Sanctorum, ut precibus & intercessionibus eorum misericordiam consequamur, ut oblatio sit in requiem animarum, quae ante nos dormi•runt—〈non-Latin alphabet〉. Nam in ea jubet fieri mentionem Apostolorum, Martyrum, Conf•ssorum, & alibi meminit Anachoretarum, & Christianorum damna•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 & •ilio, &c. quem hymnum compositum fuisse in Concilio Nicaeno, communis opinio est. Jubet & dici, Sanctus Deus, sanctus Fortis, sanctus & Immortalis, miserere nobis, qui diu post tempora sancti Jacobi inventus est. Multa sunt alia, quae redolent novitatem. Vid. Rivet. crit. Sacr. p. 110. 271.
