b

other Inftance is χερσὶν ἀνόμων κατασχεθεὶς ἱερέων καὶ ἀρχιερέων * ψευδωνύμων» being feized by the Hands of wicked Priefts and High-priests See Ap.Con. falfely fo called; this seems not to be fo agreeable to the 1. viii. ch.2. Senfe and Practice, I do not fay of the firft Chriftians of the Church of Jerufalem 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. zc, of St. James; which certainly they would not have done c Dodwell if they had not believed that the Power of the Priesthood Occaf. Com. was ftill continued (without which the Temple-Service could not,without Sacrilege, have been performed or joined in) and therefore that they were still true Priests, and not suduo, falfely fo called, who miniftred therein, how unworthy foever of that facred Character. Again, —κὶ τὴν κλίσιν—αὐτόμαζον νομισάνων—ἐκ εἴασας πλανᾶσθαι· ἀλλὰ ἀναδειξας-Μωϋσὴν, δι' αὐτο-νόμον δέδωκας,—and had efteemed theCreation—to be the Effect of Chance-thou didst not fuffer them to wander inError; but didft raife up-Mofes, and by him didft give the-Law-. Now I very much question if there be any ground to believe that this atheistical Principle had any footing in the World in the Age of Mofes. I fhall only take Notice of one Paffage more, it is, ὁ ποιήσας—ἀέρα ζω]ικὸν πρὸς εἰσπνοὴν καὶ φωνῆς ἀπόδοσιν, διὰ γλώτης πλητ]έσης τὸν ἀέρα, καὶ ἀκοὴν συνερδεμένην ὑπ ̓ αὐτῷ ὡς ἐπαίειν εἰσδεχομένην τὴν προσπίπλωσαν αὐτῇ λαλιὰν, who didft make the vital Air for breathing, and giving of Sound, by the Tongue ftriking the Air, and for the Hearing which is affifted by it fo as to hear, receiv ing 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 faid in Note col. 4. p. 11. Indeed what Bp. Bull fays fpeaking of the Creed which we have in these Conftitu- Judic. Eccl. tions, 1. viii. c. 41. may, I think, be as justly applied to this §. 8. Hymn of Thanksgiving, Illud quidem Libri Auctor (feu potius Interpolator) a capite ad calcem taga@gasıxŵs, pro more fuo reddit. The Author (or rather Interpolator) of this Book bath paraphrased it, after his ordinary Manner, from beginning to end. But he does not feem to have taken fo great Freedom with the other Parts of this Liturgy,

d

a

d

Cath. c. 6.

for

for from these Words in the End of this long Thanksgiving, Meμvnμévoi ἓν ὧν δι' ἡμᾶς ὑπέμεινε, εὐχαρις μέν σοι, θεὲ πανοκράτορ, ἐχ ὅσον ὀφείλομεν, ἀλλ' ὅσον δυνάμεθα, καὶ τὴν διάταξιν αὐτῇ πληρῦμεν, ἐν ἡ γὰρ νυκτὶ, &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 Inftitution. For in the fame Night that he was,&c. Ap.1.p.131. (to which Dr. Grabe thinks Juftin Martyr has alluded) from thefe Words forward, I fay, I can obferve but very little that can reasonably be fufpected. One Particular I have already mentioned in the final Bleffing, and where I have not wholly omitted them, have inclofed, at least, most of the others in Hooks, one or two of which I have also taken Notice of in the Notes.

Note 3.

e

But to return to the Liturgy of St. James. From the Surfum Corda, Lift up your Hearts, to the End of the Prayer of Interceffion, all that can be fufpected in it as latter Additions were easily removed, without any the least Breach of the Coherence, or fo 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 manifeft Omiffion almost in the very Beginning of it, which I have supplied from the Syriac and St. Cyril, all the other Liturgies alfo agreeing therein; and one at least, if not two, in the Prayer of Interceffion, both which I have mentioned in the Notes. I have likewife in the apoftolical Salutation, immediately before the Surfum Corda, turned 8, God, into Tie, Son, upon the Authority of the other Liturgies, the Sense alfo requiring it. And p. 10. I have added & ¿gavòs, the Heaven and, and a little below in the fame Page have inferted, and, and again, p. 18. have put, and, for i, who, all from the Syriac. And p. 50. I have inferted Tñs TóXEWS ημãv tæÚτns, this our City, from the Liturgies of St. Chryfoftom 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 Interceffion 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 fo will fatisfy the candid and judicious Reader.

From what I have fet 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 fufficient, 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 Surfum 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 Prieft in the 'Ezvizio (as the Greeks called it) or Seraphick Hymn, Holy, Holy, Holy, &c. which always made a part of it; in rehearsing the Hiftory of the Inftitution; in the Prayer of Oblation, or folemn Offering the Bread and Cup as the Antitypes of the Body and Blood of Christ, in Commemoration of his Death and Paffion; 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 fay, 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 Interceffion in Virtue of this commemorative Sacrifice, in which there was always a Commemoration of and Prayer for the Dead: In the pass, or Commendatio, Sec Bingh. befeeching God to fanctify their Souls and Bodies, and make c. 3. §. 29. them worthy to communicate in these sacred Mysteries: In the va alia-Toïç dɣíois, Holy Things for holy Perfons, with the Peoples Response Els alios, &c. There is One holy, &c. In the Thanksgiving after communicating: In the final Benediction: And in the Difmiffion by the Deacon, Ite in Pace, Depart in Peace. Concerning all which fee Mr. Bingham's Orgin. Ecclef. B. xv. of the Miffa Fidelium, Mr. Johnson's Unbl. Sacr. and Dr. Hickes's Chriftian Priesthood. Now these Things wherein they thus agree with the Clementine Liturgy, and with one another, and are moreover fupported by the Teftimonies of the primitive Fathers (as these learned Gentlemen, and others, have fhewn)

f
Or. Ecc. 1.xv.

See Dr. Wake's Dif

courfe on the

Apoft.Fathers tranflated by him, p. C2. and Dr. Bull's Ser.. xiii. p.

we may justly reckon to be of apoftolical Original, and as Dr. Hickes fays, "the confentient Doctrine and Practice of the ancient Catholick Church."

h

It is true indeed the Roman Miffal, as it is very short and defective in the Hymn of Thanksgiving, in comparison of 549. p. 553. the other Liturgies, having no fuch exprefs Mention of the Creation of the World, and of Man in particular, and of our Redemp. tion 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 Interceffion, the one part of which, fuch 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 afide by that part 2. p.179. Church about the latter End of the vith Century. But then this Prayer of Invocation is supported by fuch 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 apoftolical Original: To pafs 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 Predeceffor 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 fufficient to affure us of this: His Teftimony 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 fays 1. iv. cont. Hæref. c. 34. p. 327. where, by the by, the Reading in the Greek ënnλnow which Dr. Grabe took to be an Error for színanow, the Word ordinarily used for it by others, and even by Irenæus himself, (1. i. c. 9. p. 57.) is confirmed from the fame Word exaμsv being ufed here likewife; and their agreeing in this very Word, which I think is hardly to be met with elsewhere, as applied to this Purpose, is alfo a farther Confirmation of the Genuineness of this Fragment. As for the Gallican Liturgies published by Mabillon, they part 2. p 146. are but imperfect Fragments, and of no great Antiquity *.

'Johnson's Unbl. Sacr.

Dedwel on

Incenfe.

I

i

How

thico-Galli

can.

However, fince even in fome of them, imperfect as they are, we have this Prayer of Oblation and Invocation ftill remaining, this is fufficient to fhew that as it has been originally received by them, so it was not even then quite fallen into Defuetude. To give but one Instance: In the 20th Office', viz. Missa in Ca- Miffle Go-. thedra S. Petri Apoftoli, we have Poft Myfterium [i.e. after the Words of Inftitution] this Prayer, Hac igitur præcepta fervantes, facrofan&ta Munera noftræ falutis offerimus, obfecrantes ut immittere digneris Spiritum tuum fan&tum fuper hæc Solemnia : ut fiat nobis legittima Euchariftia in tuo, Filiique tui nomine, & Spiritus Sancti, in Transformatione Corporis ac Sanguinis Domini nostri Jesu Chrifti Unigeniti tui,edentibus nobis vitam æternam,regnumque perpetuum conlatura bibentibus. Per ipfum Dominum. That it has been used alfo in the Churches of Spain is evident from the Teftimony of Ifidore, cited by MabillonTM-Porro fexta [Oratio] proinde fuccedit Confirmatio Sacramenti, ut Oblatio quæ Deo offertur, fanc- P.10. tificata per Spiritum San&tum, Chrifti Corpori & Sanguini confirmetur. Agreeably to which in the Mozarabick Miffal we have, in the Office In Nativitate Domini, this Prayer, poft Pridie; Hæc Domine dona tua & præcepta fervantes, in Altare tuum Panis ac Vini bolocaufta proponimus, rogantes profuiffimam tuæ mifericordiæ pietatem,ut in eodem Spiritu, quo te in carne Virginitas incorrupta concepit, has hoftias Trinitas indivifa fan&tificet: ut cum a nobis fuerit non minori trepidatione quam veneratione percepta, quicquid contra animum male vivit intereat; quicquid interierat nullatenus revivifR. Amen.

cat.

DeLit.Gall.

How I have fucceeded 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 Sufpicion: And thus far, I prefume, 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.

Cyril