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The 19 Can. Con. Laod. makes no
mens and Pe
1. viii. c. X.
• Ib. c. xi.
Catechumens: Then after they were dismissed, for the Energumens:
for Baptism: And lastly after dismissing them likewise,
o for the Penitents. Then all these being dismissed, the mention of Miffa Fidelium, or Service of the Faithful, began with the mens, or of Eurà dà owtīs, the filent or mental Prayer, which is the teres, me of first of the three Prayers mentioned in the Laodicean the Catechu- Canon, the second and third are said to be did nogoo para nitents only. GEWS ; of these two, the first is certainly the mpoo purnois Ap. Conj. ÜHÈO TWV 7815@y, the Bidding-Prayer for the Faithful; the
other (according to Mr. Bingham) is the following érinamois
or Collect of the Bishop * : And these are the Eixa! 401ναι υπέρ έαυλώνκαι άλλων παλαχά πάντων, the common Prayers for our felves—and for all others every where, in St. Justin. Then after the Priests washing their Hands, and the Kiss of Peace, and the Mýtis xalá tives, Let none bave ought against any one; the Deacons brought the Aõga the Gifts of the People to the Bishop, to be by him placed on the Altar ; and he having prayed secretly by himself, and likewise the Priests, and making the
Sign of the Cross, with his Hand, upon his Forehead, says the Apoftolical Constitutions, began the Anaphora, as p. 1, 2.
We have indeed most of the Petitions, at least, of the first of the two above mentioned Prayers dià ngooowińoews scattered up and
down in this preceding Part of the Liturgy of St. James, which I have collected and put in Order in the App. N.i. We have likewise there, what answers to that Bidding-Prayer in l. viii. c. 37. of the Apostolical Constitutions, which I have conjectured to be the second of them, and which I have therefore inserted in the App. N. ii. And
three Forms of the Eų xù dià outis, or silent Prayer; the last
of which, being the same with that in St. Basil's Liturgy“, * But since ampoo Dainous properly fignifies calling upon the People to pray, or Bidding-Prayer by the Dea. con, and is always so used in the Aposolical Constitutions, and that in Contradistinction to the exixanois or Collect of the Bihop; may not this second of the two Prayers doce a gooQurícows be understood of such a BiddingPrayer as we have in Conit. Apost. I viih c. 37. a Colleet by the Bishop being supposed to follow after each of these two Bidding-Prayers, as in the Constitutions, though they be not exprefly mentioned in the Canon ? So Cont. Apost. I. viii. c. 35. the a good worcess or Bidding-Prayers of the Deacon for the Catechumens, Energumens, Competentes, and Penitents are mentioned, without taking any Notice of the Collects by the Bishop, which yet, as we are sure from the very Places there referred to, followed after every one of them. But I fubmit this Conjecture to the Judgment of the Reader.
e Goar. Euch.
Goar's Euch. p: 673. and as
some few Variations excepted, I have also inserted in the App. N. iii. with these Variations below it. And as I am very much inclin'd to suspect that that Prayer which is entitled Eixni tñs žvdetsws has been taken from the Priest's Prayer for the Competentes, to whom, as you will perceive, it very well agrees, only changing Tpooibody 001 δια τα Χρισ8 σε την εκκλησίαν σε, into τες δέλες σε τέτες της προσιόντας τώ αγίω σε φωτίσματι, and the Pronoun of the firit Perfon into that of the third ; fo I have given it a Place in the App. N. iv. And because the
very laft Prayer in this Liturgy, after the Anaphora, is plainly the Priest's Prayer for the Penitents', I have put " See it as in it likewise in the App. N. v.
But what I am concerned with at present is only the framlated proper Anaphora, or Eucharistical Service, viz. from the nitential of Sursum Corda, Lift up your Hearts, to the Ite in Pace, in the App: Depart in Peace. And the Method I have taken to free Penit. Difc. it from all latter Interpolations of what kind foever, and N. v. p. 33. so to restore it to it's primitive Purity, is by comparing it with the Clementine Liturgy, which never having been used in any
Church since it was inserted into the Apostolical Constitutions, has none of those Additions which were afterwards introduced into the other Liturgies, and therefore, as Dr. Hickes justly says, “ is the Standard “ and Test by which all the others are to be tried : and by com“ paring those with this the Innovations and Additions in After“ times, be they good or bad, will appear.” I have also compared it with that Account of the Liturgy of Jerusalem, which St. Cyril gives in his Catech. Myst. Vth. And that you may see all in one View, I have placed, in so many different Columns, ift, the Liturgy of St. James as we have it at present, the latter Additions being only put in a smaller Character. 2dly, The same Liturgy without these Additions, and so restored to its ancient Purity. 3dly, St. Cyrils Account of it. 4thly, The Clementine Liturgy. And, 5th, So much of the corresponding Parts of the Liturgies of St. Mark, St. Chryfoftom, and St. Bafil
, as I thought might serve for illustrating and confirming it. And since the Syriac Liturgy of St. James, published by Renaudotius, has plainly been taken from the Greek one,
and from the Sursum Corda to the Beginning of the Prayer of Intercession keeps pretty close to it; I have likewise compared them together, and set down the Differences betwixt them in this Part, fo far at least as I reckon'd it could be of any Use to my Design, in the Notes below the first Column. As for what I have left out or altered in the second Col. I have either given my Reasons for fo doing in the Notes, or reckoned that they would appear plain enough by comparing it with the third and fourth Columns, and with what. Dr. Hickes has suggested in the Place above referred to. You will likewise observe that in this second Col. I have inclosed fome Words or Sentences in Hooks, where though I had some Suspicion, more or less, of their not having been originally in it, yet not such as I judged fufficient for leaving them wholly out: I have sometimes taken particular Notice of these in the Notes ; and where I have not, it was because I either thought it of too little Moment, or that my
Reason might easily be conjectured.
I have faid above that the Clementine Liturgy, as never having been any where used, at least since it was inserted into the Apostolical Conftitutions, is in consequence free from all those Additions of whatever kind that were afterwards introduced into the Worship of the Church: And it is so plain and simple, and withal so very decent, in it’s Frame and Order, and so exactly agrees with the best and earliest Accounts we have of the holy Eucharift, and of the Manner in which it was then celebrated (as has been fully shewn by the learned Mr. Johnson, Mr. Bingham, and others) that we may well say of it with the excellent Dr. Jup. M. Ap. Grabes, Apostolica omnino videtur, certe Antiquissima eft,
It seems to be really Apostolical, to be sure it is ofvery great Antiquity. Yet notwithstanding of all this, as learned Men have observed how great Freedoms the Compiler of these Constitutions hath taken in other Instances *, with those more ancient Materials out of which
I. p. 127 Note 1.
We have in my Opinion one very remarkable Instance of this in the "Yuvos 'Ew.Girds, the Morning Hymn, which he has inserted 1. vii. c. 47. under the Title of Ilpoosuzni iwlen, Morning Prayer. For besides that the
• See Dr. Grabe's Proleg. to LXX. Alex. MS. in which it is preserved, is in all probability as ancient at least a Tij. 9.1, 4, &c. and Dr. Lee's to T. ii. this Collector himself ; it will, I think, appear to any that will impartially Prop. 15, 16, 17. as to the one: And compare them, as I have set them down in opposite Columns, in the App. as to the other Grabe's Spicil. Patr. N. vi. b that the first is genuine and runs smoothly and naturally, and the Sec. 1. p. 283, &c.
sce allo Smyrb's Account of the second industriously altered, and itrained to serve an Hypothesis, I mean to Greek Ch. App. $.272_-298. make it the more consistent with the Arian Scheme.
he hath collected them; so I must acknowledge that I think there is just Ground to suspect that he hath used Freedom even with this Liturgy also, and hath -.foisted in some Words and Phrases, Grab, de and altered others in it. This Liberty he seems chiefly to Euch. p. 79. have taken in that * long Hymn of Thanksgiving which is introductory to the History of Institution: For (to pass by what may
be suspected as altered in favour of that Scheme which made him, as I have observed, tamper with the Morning Hymn) some of the Compellations he there gives to God seem to be too affected, and to have no Relish of true primitive Simplicity (not to mention the accumulating to many of them together) fuch as αβασίλευτον και αδέσποτον, - η άναρχος γνώσεις, η αίδιος όρασις, η αγέννητος ακοή, ή αδίδακτος σοφία, ο πρώτος τη φύσει, και νόμος τώ είναι, και κρείττων παντός αριθμό, τοithout King and without Lord,-Knowledge without Beginning, eternal Sight, unbegotten Hearing, untaught Wisdom, the
first by Nature, and the Law of Being, and beyond all Number. [Of this Kind also are these in the fnal Bleiling, ο τόποις μη περιβραβόμενος, ο χρόνοις μη παλαιέμενος, o αιώσει μη περατέμενος, και γενέσει μη υποκείμενος, o φυλακής μη δεόμενος, o φθοράς ανώτερος, ο τροπής ανεπίδεκτος, και φύσει αναλλοίωτος, τobo art circumcribed by no Place, who dost not grow old with Time, who art not terminated by Ages, who art not
subječt to Generation, who standest in need of no Guard, who art above Corruption, who art uncapable of Change, who by Nature art invariable.] There are also some other Particulars in this long Thansgiving which seem not a little suspicious, such as, & –προ πάντων ποιήσας τα χερεξίμ––και 'ΑγΓελές και μεγα ταύτα πάντα ποιήσας -τον φαινόμενον τέτον κόσμον,-συ γαρ ει και τον έρανόν σήσας– πήξας σερέωμα-έξαλαίων φώς-και-τον χορόν των αςέρων έν έρανώ κααΓράψας, τωko
-before all Things didft make the Cherubim--and Angels; and after all these didst make this visible World, --for Thou art He who didft establish the Heaven-who didst fix the Firmament—who didst bring forth the Light--who-dids inscribe the Choir of Stars in the Heaven. For however that Opinion of the Angels being created before any
Part of this visible and material World might have been embraced by some
* To judge of the Justness of the Aathor's Observations, the Learned will have recourse to the Original ; the Publisher would only suggeft, that the English Reader will find a very good Translation of this Hymn in
Dr. Brett's Collection of Lit. p. 2, &C.
of the Fathers in, and after the fourth Century ; yet as the Scriptures are altogether silent concerning it, so neither has it
sufficient Evidence of truly primitive Tradition. On the contrary, as the earlier Fathers believed that they are not pure Spirits, but have fomething Material in their Constitution, or in other Words have material Vehicles to which they are vitally united, and without which they could not have been tolnis @osus, of a convertible Nature, nor consequently capable of falling; and as this must plainly be design’d to fit'them for inhabiting a material World, so it must in consequence fuppose some Part at least of that materialWorld fitted up before hand for their Inhabitation. They likewise expresly asserted that the Hoft of Anĝels were created by God to be the subordinate Ministers of his Providence, and that they were accordingly placed from the highest Part të Privopéve of the vifble Heavens down even to us, in a gradual Subordination ; that they were distributed among, and appointed to have the Charge of the sorzsid, the heavenly Bodies (so I understand it here, and the Heavens, of this world, and the Things that are therein,
Clem. Alex. for the good and orderly Administration of Providence. So Strom. viia be that from the Office for which they were created, and in Struik? 27: which they were placed, as well as from their Nature (acP. 4172 cording to the Sense of these excellent Persons) we may conHipot . ii . p,1i
. clude that they were not created before the visible and maPrar.c. 5, 6, terial World *. Nor could any of these Fathers & who made 72. the perfe&ta Nativitas of the Logos as pocogixòs to be when 19, 11. Iren. God spoke out tìv Agolégay pwrriv, his first Word, saying, Vid.1.1. C.2. Let there be Light, have believed that the Angels were Grabe Not. 8. created before that first Day; for even in this respect the Servi.psio
, Logos as agwłótoros must have the pre-eminence, and all $12,815,866
. Things be made by him. See also what Dr. Bull hath
advanced from Scripture in his with Sermon, p. 44, &c. to prove that the Angels were a part of the fix Days Creation. An* As for the Fall of that Angel who tempted our first Parents, the Account given of it by the early Fa.
thers a is, that it was occasioned by his envying the Dignity to which he saw • JA. M. Dial. p. 362. Ed. Jubb. them advanced: which is certainly more likely in itself than the common de Spect. c. 2. de Patiect. c.5. Cyp. Opinion, and more agreeable to the History in Genesis, chap. iii. where we de Bon. Pat. p. 218. de Zel. & Liv. see that the Sentence of Condemnation passed againút bim was, Because thox
kot done this thou art cursed.
1. 13, 14. Colof. i.