The grand debate between the most reverend bishops and the Presbyterian divines appointed by…

Reply. We know there wanteth not a Lindanus, a Coccius, to tell the world of S. Peters Liturgy, which yet prayeth that by the intercession of S. Peter, and Paul, we may be defended, &c, and mentioneth Linus, Cletus, Clemens, Cornelius, Cyprian, Lucia, Barbara, and abundance such: shall we therefore conclude, that there were Liturgies from the first? and that what is here consentient to Antiquity, was in it? There wants not a Marg. de la Bigne, à Greg. de Valent. à Coccius to commend to us the Liturgy of Mark, that prayeth, Protege Civitatem istam proper Martyrem tuum & Evangelistam Marcum, &c. And tells us, that the King where the Author lived was an Orthodox Christian, and prayeth for the Pope, Subdeacons, Lectors, Cantors, Monks, &c. Must we therefore believe that all that's Orthodox in it is ancient? So there wants not a Bign. Bellarm. &c. to tell us of S. James his Liturgy, that mentions the Confessors, the Deiparam, the Anchorites, &c. which made Bellarm. himself say [de Liturgia Jacobi sic sentio, Eam aut non esse ejus, aut multa à posterioribus eidem addita sunt]. And must we prove the Antiquity of Liturgies by this, or try ours by it? There wants not a Sainctetius, a Bellarm. a Valentia, a Peresius to predicate the Liturgy of S. Basil, as bearing witness to transubstantiation, for the sacrifice of the Mass for praying to Saints, &c. When yet the exceeding disagreement of Copies, the difference of some forms from Basils ordinary forms, the prayers for the most pious and faithful Emperors, show it unlikely to have been Basils: many predicate Chrysostoms Mass or Liturgy, as making for praying to the dead, and for them, the propitiatory Sacrifice of the Mass, &c. when in one edition, Chrysostom is prayed to in it, saith Cook: in another. Nicolaus, and Alexius that lived 1080 is mentioned: in another, doctrines are contained (as de Contaminata Maria) &c. clean contrary to Chrysostoms doctrine: must we now conclude that all is ancient, that is Orthodox, when one Copy is scarce like another? or can we try our Liturgies by such as this?

Reply. We know there wanteth not a Lindanus, a Coccius, to tell the world of S. Peters Liturgy, which yet prayeth that by the intercession of S. Peter, and Paul, we may be defended, &c, and mentioneth Linus, Cletus, Clemens, Cornelius, Cyprian, Lucia, Barbara, and abundance such: shall we therefore conclude, that there were Liturgies from the first? and that what is here consentient to Antiquity, was in it? There wants not a Marg. de la Bigne, à Greg. de Valent. à Coccius to commend to us the Liturgy of Mark, that prayeth, Protege Civitatem istam proper Martyrem tuum & Evangelistam Marcum, &c. And tells us, that the King where the Authour lived was an Orthodox Christian, and prayeth for the Pope, Subdeacons, Lelors, Cantors, Monks, &c. Must we therefore believe that all that's Orthodox in it is ancient? So there wants not a Bign. Bellarm. &c. to tell us of S. James his Liturgy, that mentions the Confessours, the Deiparam, the Anchorets, &c. which made Bellarm. himself say [de Liturgia Jacobi sic sentio, Eam aut non esse ejus, aut multa à posterioribus eidem addita sunt]. And must we prove the Antiquity of Liturgies by this, or try ours by it? There wants not a Sainctetius, a Bellarm. a Valentia, a Peresius to predicate the Liturgy of S. Basil, as bearing witnesse to transubstantiation, for the sacrifice of the Masse for praying to Saints, &c. When yet the exceeding disagreement of Copies, the difference of some forms from Basils ordinary forms, the prayers for the most pious and faithful Emperours, shew it unlikely to have been Basils: many predicate Chrysostomes Masse or Liturgie, as making for praying to the dead, and for them, the propitiatory Sacrifice of the Masse, &c. when in one edition, Chrysostom is prayed to in it, saith Cook: in another. Nicolaus, and Alexius that lived 1080 is mentioned: in another, doctrines are contained (as de Contaminata Maria) &c. clean contrary to Chrysostoms doctrine: must we now conclude that all is ancient, that is Orthodox, when one Copy is scarce like another? or can we try our Liturgies by such as this?