Interrog. I.

P. 238.

p. 209.a.

ut fupra. De Liturg.

S. Jacobi.

as

and St. Mark, were formerly used in the Churches under the Patriarchs of Fur. Orient. Alexandria and Jerufalem, as we find in Balfamon; who withall informs us, that they then were forbidden to be ufed any more. All thefe, as they now are found, have manifeftly borrow'd fevera! Paffages from one another, In Gabr. Sev. likewise from many other pretended Liturgies forged in the Eaft. Nay, R. Simon would perfwade us, that every Apoftle, where he founded a Church, compofed for it a peculiar Liturgy. As many Churches at firft either had contrived Liturgies themfelves, or patcht them up from one another, fo the chief Governors therein alfo added and ftufft in, here and there, Rites and Fragments of their own, as either their Pride and Emulation towards one another, or their own fond Conceit, or pretended fanciful Devotion, fuggefted to them; and all this feems to me to give us a full Account, not only of these feveral Liturgies, but also of the feveral and different Readings, which we find in the Copies of each particular one. And not only Goar, but alfo the great Stickler, Allatius, do own as much; where what he faith of St. James his §. 13. p. 191. Liturgy, I fuppofe he would not stick to fay of all the reft; He makes this Queftion, (Quænam funt Jacobi?) What part is the genuine Work of St. James? (He might add, of St. Mark, St. Chryfoftom, and the reft?) Then he gives this Anfwer, which may be apply'd to all the others; (parum refert id difcernere, & difcernat qui volet; mihi fatis fit dicere, &c.) it fignifies little to difinguish, the genuine from the falfe, and let him do it that hath a mind to it; it is enough to me to say, whether they were St. James his doing, or any ones elfe, they are the Church's (Liturgies) and approved by it, to which I am fubject, or fubmit. Now fuppofe all these, and all other Liturgies, as they are now in our Hands, were ftill here and there ufed by the Greek or Latin Church, could their meer Practice give Authority to fuch Farragos or plain Huifepots of wild Rites, and Bits and Scraps of a mangled Devotion? Or be a fufficient Warrant to any Man, but Allatius (who profeffes himself to be a Subject, or meer Slave to the Latter) to use them? Would a Man, who loves Wine and hath any care of himself, if he was affured that his Vintner fold nothing but balderdash Stuff, and mixt only a very little good Wine, or perhaps none at all with it, would fuch a one fay, It is no matter, it is fold by publick Authority of this City, and I will down with it at a Venture? Surely the Health of Men's Souls, is far more valuable then that of their Bodies; and therefore, (as Allatius himself allows thofe, that will diftinguish the genuine from the falfe, to do it,) the Compilers of our Liturgy and Publick Services in the Church of England, with wonderful Prudence and found Judgment did diftinguish, or rather, as I may fay, garble the Offices of Greeks and Latins; and retaining and adding only fuch Things as might promote true Piety and primitive Devotion, did caft away all the reft that juftly feem'd to be Superstitious or Superfluous.

p. 108. §.2.

p. 98.

P. 109. 2.

p. 104.

Goar giving us an account of the eight feveral Copies of Chryfoftom's Liturgy which he perufed, fufficiently vindicates my Notion of the rife of all the Dif ferences which we now find in it; and amongst the reft he hath printed one Copy of it, which he faith is feven or eight Hundred years old. It hath (what he counts a plain mark of its antiquity) in a manner only the bare Prayers, with very little of the Rubricks; and fcarce any at all of thofe Chops and Interlocutions of the Prieft and Deacon till they come almoft to the Prayer of Confecration; and at last he faith of it (ut antiquius & fanum magis &c.) As it is older and more found and fincere, fo, if I be not mistaken, we must judge it more like, or nearer, to the Original heretofore fet out, or made, by St. Chryfoftom. Here he seems to me plainly to fuppofe, that Chryfoftom's first genuine Liturgy was made up of only short and plain Prayers, to which all the other Trumpery by degrees was here and there inferted; and himself hath here thus fairly offer'd at diftinguishing the true Liturgy from the fpuThis Liturgy is very fhort, and according to his account fufficiently proves, that That other, which he gives us out of Chryfoftem's Works, hath

rious ones.

hath been pieced and new model'd by a later Hand, and is none of His. Nay, ̈` he dare not say that even this fhort Liturgy is entirely his, but only that it is p. 98. (fimilius) more like, or come nearer to it. Notwithstanding all this, he calls that Copy which he useth, and faith it is of the Roman Edition, (caftigatiffi- p. 108. 2. mum & nullatenus improbandum) moft correct and by no means to be disapproved; I fuppofe he said so because it may best fit his purpose.

P.355.359

Dalle counts the Liturgy in the Apoftolick Conftitutions to be the oldeft de cult. lat. now extant, (and Goars remarks make it fo too; by its confifting only of plain 139 Prayers,) yet he places it but about the beginning of the fourth Century, but p. 108. §. 2. furely the Greeks themselves did not believe thefe Conftitutions to be Clemens numb. 6. his genuine Work; or the Liturgy there attributed to St. James to be his; 1.8. c. 12. much lefs, that it was confirmed by all the Apostles; for if all they had been. 15. own'd to be of fo great Authority amongst the Greeks, they would have ufed p. 487. b. none other Liturgy but only this. Whereas that which now goes under the name of St. James, is quite another thing from this; and therefore one of them, at least, is manifeftly fpurious. That in the Conftitutions hath only Prayers without any of the modern Ceremonies, and with very little Rubrick. The Oeconomy or History of our Saviour, is there briefly fummed up, and not fancyfully figur'd out by dumb fhews and trifling obfervances, as it is now. For the Readers farther fatisfaction I fhall refer him to Goars own Various a. p. 87. aa Readings; or let him but leifurely compare only that Liturgy of Chryfoftom, P. 108. Tranflated by Leo Thufcus and Printed by Morellius at Paris, with a Greek ann. 1560 Copy of it there alfo Printed, and he fhall find variety and confufion enough P. 5 to amaze him. The Copy which Thufcus Tranflated feems, by his Prologue to it, to have been used in Emanuel Comnenus his time about the middle of the 12th. Century; The Greek Copy there is fufficiently jumbled and stuft with impertinent Trumpery, which fhews it to be of a much later date.

I fhall however here make use of only that Liturgy of Chrfoftome which is Printed in the Euchologium at Venice in Quarto by Nic. Glycas anno 1673. it being the very Edition which the Greeks every where made ufe of in my time, (at the Celebration of which I have oftentimes been prefent my felf,) and therefore it must be allow'd to give the moft Authentick account of what the Greeks present Practice is. And I fhall here first fet down the Ordering or Preparation of the Elements (the Bread and Wine) upon the Prothefis (or By Altar of Oblation) before they are carried in Proceffion to the High Altar (or Holy Table,) beginning at the coming of the Priest and Deacon to the Prothefis.

But first take this Plan of the Patriarch's Church at Fanar, by which you will better understand many things in the following Liturgy.

The

The Plan of the Patriarch's Church at Fanar in Constantinople.