A discourse concerning liturgies

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.