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other Inftance is χερσίν ανόμων και ασχεθείς Ιερέων και αρχιερέων και ψευδωνύμων» being seized by the Hands of wicked Priests and High-priests · See Ap.Con. falsely so called; this seems not to be so agreeable to the 1. viii. ch.12

. Sense and Practice, I do not say of the first Christians of the Church of Jerusalem only, but even of the Apostles themselves, who still kept Communion with the Temple-Worship, as far down at least as the History of the Acts carries us, nay even to the Martyrdom Ch. xxi. ze, of St. James; which certainly they would not have done Dod if they had not believed that the Power of the Priesthood Occas. Com. was still continued (without which the Temple-Service could not,without Sacrilege, have been performed or joined in) and thereforethat they were still true Priests, and not budúvpos

, falsely so called, who ministred therein, how unworthy soever of that facred Character. Again, –και την κλίσιν-αυτόμαλον νομισάλων --έκ είασας πλανάσθαι» αλλά αναδειξας-Maüoriv, d'acủ78--yójoy débwxas,—and had esteemed the Creationto be the Effe£tof

Chancethou didst not suffer them to wander in Error; but didst raiseup_Moses, and by him didst give the Law—. Now Ivery much question if there be any ground to believe that this atheistical Principle had any footing in the World in the Age of Moses. I shall only take Notice of one Ρaffage more, it is, ο ποιήσας-αέρα ζωικών προς εισπνοήν και φωνής απόδοσιν, δια γλώττης πλητθέσης τον αέρα, και ακοήν συνερδεμένην υπ' αυτά ως επαίειν εισδεχομένην την προσπίπίεσαν αυτη λαλιαν, τοbo didit make-the vital Air for breathing, and giving of Sound, by the Tongue striking the Air, and

for the Hearing which is affed by it so as to hear, receiving the Speech that falleth upon it. This is a Description too trivial and minute for the Gravity of a devotional Composure. Other Instances might perhaps be given, but I have mentioned these only to account for what I have said in Note. col. 4. p. 11. Indeed what Bp. Bull says speaking of the Creed which we have in these Constitu- Judic. Eccl

. tions, 1. viii. c. 41. may, I think, be as justly applied to this $. 8. Hymn of Thanksgiving, Illud quidem Libri Auctor (seu potius Interpolator) a capite ad calcem raçaogas ixws, pro more suo reddit. The Author (or rather Interpolator) of this Book hath paraphrased it, after his ordinary Manner, from beginning to end. But he does not seem to have taken so great Freedom with the other Parts of this Liturgy,



Note 3

for from these Words in the End of this long Thanksgiving, Meuynuévor εν ών δι' ημάς υπέμεινε, ευχαρισμέν σοι, θεε πανοκράτορ, έχ όσον οφείλομεν, αλλ' όσον δυνάμεθα, και την διάταξιν αυτά πληρέμεν, εν η γαρ νυκτί, &c. We therefore in Commemoration of these things which he endured for us, give Thanks to Thee, O almighty God, not as we ought, but as we are able, and fullfil his Institution. For in the same Night that he was, &c. · Ap.1.p.131. (to which Dr. Grabe thinks Justin Martyr has alluded)

from these Words forward, I say, I can observe but very little that can reasonably be suspected. One Particular I have already mentioned in the final Blessing, and where I have not wholly omitted them, have inclosed, at least, most of the others in Hooks, one or two of which I have also taken Notice of in the Notes.

But to return to the Liturgy of St. James. From the Sursum Corda, Lift up your Hearts, to the End of the Prayer of Intercession, all that can be suspected in it as latter Additions were easily removed, without

any the least Breach of the Coherence, or so much as Alteration of the grammatical Construction; on the contrary, they rather interrupt the Connexion, which is much more plain and natural without them. There is indeed one manifest Omission almost in the very Beginning of it, which I have supplied from the Syriac and St. Cyril

, all the other Liturgies also agreeing therein ; and one at least, if not two, in the Prayer of Intercession, both which I have mentioned in the Notes. I have likewise in the apostolical Salutation, immediately before the Sursum Corda, turned Oxf, God, into friž, Son, upon the Authority of the other Liturgies, the Sense also requiring it. And p. 10. I have added ó teavès vej, the Heaven and, and a little below in the same Page have inserted in, and, and again, p. 18. have put vijg and, for é, who, all from the Syriac. And p. 50. I have inserted tñs Tól.sws oj uñv toatns, this our City, from the Liturgies of St. Chrysostom and St. Mark. These are all the Alterations I have made in this part, to which I have only added a few Conjectures in the Notes. But after the Prayer of Intercession I have been obliged, in one or two Places, to take a little more liberty ; but I hope the Reasons given in the Notes for my doing so will satisfy the candid and judicious Reader.

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From what I have set down in the vth Col. from the Liturgies of St. Mark, St. Chryfoftom, and St. Bafil (to which I might have added many other Liturgies from Renaudotius's Collection, but that I reckoned these sufficient, as being, next to this, the most ancient and of greatest Authority) may be seen the wonderful Harmony and Agreement that is among them all in the following Particulars, viz. (after the Peoples bringing their Oblations to the Priest, and his presenting them on the Altar) in the Sursum Corda, Lift up your Hearts, with the Peoples Response Habemus ad Dominum, We lift them up unto the Lord; in the Thanksgiving introductory to the Words of Institution, and the Peoples joining with the Priest in the 'Ez uvízlov (as the Greeks called it) or Seraphick Hymn, Holy, Holy, Holy, &c. which always made a part of it; in rehearsing the History of the Institu

in the Prayer of Oblation, or solemn Offering the Bread and Cup as the Antitypes of the Body and Blood of Christ, in Commemoration of his Death and Passion; in the Invocation for the Descent of the holy Ghost upon them, to make them that very Body and Blood (as the instituted Representatives of which they had been just before offered up) to make them, I say, by a mysterious Change, though not in their Substance, yet at least in their Qualities, that very Body and Blood in Energy and life-giving Power, by which their Confecration is fully completed: In the Intercession in Virtue of this commemorative Sacrifice, in which there was always a Commemoration of and Prayer for the Dead : In the mapá Seols, or Commendatio. , Sec Bingh. beseeching God to fanctify their Souls and Bodies, and make c. 3. 9. 29. them worthy to communicate in these sacred Mysteries : In the tà älia tcīs dylois, Holy Things for holy Persons, with the Peoples Response Elç ärios, &c. There is One holy, &c. In the Thanksgiving after communicating : In the final Benediction : And in the Dismission by the Deacon, Ite in Pace, Depart in Peace. Concerning all which see Mr. Bingham's Orgin. Ecclef

. B. xv. of the Misa Fidelium, Mr. Johnson's Unbl. Sacr. and Dr. Hickes's Christian Priesthood. Now these Things wherein they thus agree with the Clementine Liturgy, and with one another, and are moreover supported by the Testimonies of the primitive Fathers (as these learned Gentlemen, and others, have shewn)

i See Dr. Wake's Difcourse on the

translated by him, p. 102. and Dr. Bull's Ser.n. xiii. p.

we may justly reckon to be of apostolical Originals, and as

Dr. Hickes says, “ the consentient Doctrine and Practice of Apoft. Fathers « the ancient Catholick Church.”

It is true indeed the Roman Missal, as it is very short and

defective in the Hymn of Thanksgiving, in comparison of 549. P. 553. the other Liturgies, having no such express Mention of the Creation of the World, and of Man in particular, and of our Redemption by Christ, as they have, and ending with the Thrice Holy, whereas in them it is continued on to, and connected with the History of Institution ; and likewise in the Prayer of Intercession, the one part of which, such as it is, is placed before the History of Institution, and the other after the Oblation: So it has no direct Invocation for the Descent of the Holy Ghost upon the Eucharistick Elements, which the * Unbl. Sacr. learned Mr. Johnson - thinks was first laid aside by that part 2. p.179. Church about the latter End of the vith Century. But then this Prayer of Invocation is supported by such clear 'Testimonies of the Fathers, as well as by the Concurrence of all the other Liturgies, that there can be no reasonable Ground to doubt of its apostolical Original: To pass by all the other Testimonies adduced by Mr. Johnfon, Mr. Bingham, and others, that of Irenæus (who unquestionably must have received it, not only from the Practice of his Predecessor Pothinus, but also of his Master St. Polycarp, who being ordained Bishop of Smyrna by the Apostles themselves, must have been taught it directly from them) is sufficient to assure us of this : His Testimony produc'd in col.v.p. 43. from the Fragment published by Pfaffius is a clear Evidence of it; and exactly agrees with, and explains what he says l.iv. cont. Hæref. c. 34. p. 327. where, by the by, the Reading in the Greek šnui.noiv which Dr. Grabe took to be an Error for śniuanoiy, the Word ordinarily used for it by others, and even by Irenæus himself, (1. i. c.9. p. 57.) is confirmed from the same Wordsnxanusv being used here likewise ; and their agreeing in this very Word, which I think is hardly to be met with elsewhere, as applied to this purpose, is also a farther Confirmation of the Genuineness of this Fragment.

As for the Gallican Liturgies published by Mabillon, they put 2. p 146. are but imperfect Fragments, ' and of no great Antiquity k


Johnson's Unbl. Sacr.

Dodwil on Incenfe.

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However, since even in some of them, imperfect as they are, we have this Prayer of Oblation and Invocation still remaining, this is sufficient to thew that as it has been originally received by them, so it was not even then quite fallen into Desuetude. To give but one Instance: In the 20th Office', viz. Missa in Ca- . Mirtile Go. thedra S. Petri Apoftoli, we have Post Mysterium [i.e. after can. the Words of Institution) this Prayer, Hæc igitur præcepta fervantes, sacrosancta Munera noftræ salutis offerimus, obfecrantes ut immittere digneris Spiritum tuum fan&tum super hæc Šolemnia : ut fiat nobis legittima Eucharistia in tuo, Filiique tui nomine, & Spiritus San£ti, in Transformatione Corporis ac Sanguinis Domini noftri Jesu ChristiUnigeniti tui,edentibus nobis vitam æternam,regnumque perpes tuum conlatura bibentibus. Per ipsum Dominum. That it has been used also in the Churches of Spain is evident from the Testimony of Ifidore, cited by Mabillon"_Porro sexta (Oratio] proinde succedit - DeLit.Gall. Confirmatio Sacramenti, ut Oblatio quæ Deo offertur, fanc- P. 10. tificata per Spiritum Sanctum, Chrifti Corpori & Sanguini confirmetur. *Agreeably to which in the Mozarabick Miffal we have, in the Office In Nativitate Domini, this Prayer, post Pridie ; Hæc Domine dona tua & præcepta servantes, in Altare tuum Panis ac Vini bolocausta proponimus rogantes profuiffimam tuæ misericordiæ pietatem,ut in eodem Spiritu, quo te in carne Virginitas incorrupta concepit, bas hoftias Trinitas indivisa fančtificet: ut cum a nobis fuerit non minori trepidatione quam veneratione percepta, quicquid contra animum male vivit intereat; quicquid interierat nullatenus revivif.

R. Amen. How I have succeeded in this Attempt on the Liturgy of St. James must be left to the Judgment of the Reader. I have taken all the Care I could, as on the one hand not to leave out or alter any thing, but what, as appeared to me, I had a reasonable Ground for; fo on the other not to retain any thing that could be justly liable to Suspicion : And thus far, I presume, I may safely say, that as it is here freed from the Inventions and Additions of latter Ages, it is a most noble Liturgy ; exactly agrees in all it's Parts with the Form and Order of the Clementine, and with the Accounts we have from St.



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