another Mans Sermons and was his power in Praying no more than his reading another Mans Prayers One would think it could denote no less than that he had a more powerful way or faculty in Preaching and Praying And if it be said that this lay only in his more devout or earnest reading c. Ans If the disinteressed can be satisfied that his powerful faculty in Preaching was but his fervency in reading other mens Sermons I shall not contend but that his powerful faculty in Praying might be no more than his devout reading of other mens Prayers Athanasius himself shews us that Prayers were not then had from prayer-Prayer-Books and prescribed Forms when he tells us mens orationis fons est following Basil in the beginning of his Tract de Spiritu Sancto tells Amphilochius that he lately Praying with the People and concluding his Prayers Hook. pol. l. 5. §. 42. with a Doxology used variety of expressions therein sometimes to the Father with the Son together with the Holy Ghost sometimes by the Son in the Holy Ghost and that offence was taken at one mode of his expressing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. p. 248. Hence it appears Basil was not would not be limited to the same words in any the least part of publick Prayers not in one clause so short a clause not in the conclusion of a Prayer where those who vary in other parts many times agree not in a Doxology where those that are for more liberty elsewhere can be content with less He varies in this once and again in several Prayers and none of his variations fall in with the usual mode to the Father and the Son aend the Holy Ghost nor did the fear of offence restrain him from using this liberty Now if in such circumstances he would not be confined in the part of a Prayer to the invariable use of so short a clause as the half of the Doxology now used would he be confined g Qui loquendi arte caeteris hominibus excellere videntur but not to be reckoned inter illos doctissimos quorum mens magnarum rerum est exercitata quaestionibus Discant non contemnere quos cognoverint morum vitia quam verborum amplius devitare id ibid. p. 329. His enim maxime utile est nosse ita esse praeponendas verbis sententias ut praeponitur animus corpori id p. 330. Basil In Praying publickly used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange or unusual expressions which could not be the words of a Common-Prayer Book of ordinary tho' free use much less of one prescribed and injoyned to be constantly and unvariably used If there had been any such you will not think but Basil would have been confined to them but he is far from it he would not be limited to the same words himself or confine others to the invariable use of whole Prayers No it is hereby evident his times knew no such bonds he used expressions as to his Auditory seemed strange and unusual which the words of a Common-Prayer Book could not have been Augustin giving directions how the Catechumens are to be instructed adviseth the Catechists Deo gratias particularly to accomodate themselves to their several capacities and when they are to deal with those of some learning and eloquence to let them understand that God minds not so much the expressions as the inward affection ita enim non irridebunt si aliquos Antistites ministros ecclesiae forte animadverterint vel cum barbarismis soloecismis Deum invocare de Catechiz rudib cap. 9. p. 330. Tom. 4. pars poster So they will not jeer if perhaps they take notice that some Bishops and Ministers of the Church do invocate God with Barbarisms and Solecisms Prayers wherein there were Barbarisms and Solecisms none will imagin them to have been prescribed by the Church yet such were the Prayers both of Bishops and Ministers in Austin's time Socrates who lived in the middle of the Fifth Century h Antâ—nius of Valentia a Dominican in the Council of Trent said that it was plain by all History that antiently every Church had her particular Ritual of the Mass brought in by use and upon occasion rather than by deliberation and decree and that the small Church did follow the Metropolitan and the greater which were near The Roman rite hath been to gratifie the Pope received in many Provinces tho' the Rites of many Churches are still most different from it c. And that of Rome also hath had great alterations and the true Roman rite not that which is now observed by the Priests in that City c. Hist. of the Counc of Trent l. 6. p. 548 549. Prayers in end of Antient Councils not premeditated but as the Spirit did excite some Bishops In Trent not giving way to the extemporary Spirit of any but repeating it out of a paper ibid. p. 813. Fid. Augustini retractat l. 2. c. 20. of varieties in Sacraments â—â—c tamen commemorari omnia potuerunt and whose History reaches an 439. gives us an account of the variety then used in Prayers altogether inconsistent with any common prescribed Liturgy l. 5. c. 21. p. 698. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generally in any place whatsoever and amongst all the sorts of Worshippers there cannot two be sound agreeing to use the same Prayers Now where there was diversity of Prayers every where How could there be the use of one common Liturgy where there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no agreement or concurrence in using the same Prayers in any place How could there be one prescribed model when there could not be found two any where using the same Prayers Where were they to be found that used the same Service-Book For the West we may understand by Innocent's Epistle to Decentius formerly alledged how far they were in the same Age from being confined to one Form of Church-Service when he tells us every one celebrated as pleased him And long after this something of the Antient liberty is discernable in the several Countries which was retained in some of them even after the imposing Spirit was rouzed and active And by the remaining ruins we may guess what it was when it stood intire At the time when the Fourth Council of Toledo was held an 633. the Spanish Churches were not subject tho' forwarder for such subjection than others to imposed orders for one Form of Worship no not in the Sacraments Even these in the said Churches were celebrated Crab. Tom. 2. p. 196. in various modes and in some of them unduely as is expressed in the Preface to that Synod In sacramentis divinis quae diverso atque illicito modo in Hispaniarum Ecclesiis celebrantur In France i Percipiens de omnibus civitatibus Franciae Magistros Scholae antiphonarios eis ad corrigendum tradere ab iis discere cantare correcti sunt ergo Antiphonarii Francorum quos unusquisque pro arbitrio
to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phavorinus a boldness to express ones self freely Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. No freedom is left him who must only read what is prescribed him Vid. in Eph. hom ult p. 892. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. D. H. N. T. 319. 1. Idem tam commode orationes legit ut hoc solum didicisse videatur Plin. ep 19. l. 5. If the Antient Churches had no written Liturgies no Books of publick Prayers they could have no prescribed no imposed no nor any common Liturgies viz. the same in many several Congregations though not imposed And if there had been any such Service Books it is not imaginable but there would have been some notice of them in some of the Writers of those Ages yet for this both we and those who are most concerned to find it are still to seek We meet not with any mention of such Books upon such occasions where it might be expected they would be mentioned if any where and where we might justly look to find them if they had been to be found Those who give a particular account of the Books Vessels and several Utensils which were to be found in the Church make no mention of any such thing as this Vid. Dall de objecto cultus Amongst other things wherewith Athanasius was falsely charged by the Arrian faction to make way for his condemnation Macarius with reflection upon that great Person who imployed him is accused to have leapt upon the Altar overthrown the Table broke the Communion Cup burnt the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. Hist l. 1. c. 20. p. 539. Now it may well be presumed that Ischyras the false accuser incouraged with hopes of a Bishoprick which was his reward afterward and so concerned to swell the charge as big and render it as odious as he could would have added to the rest some indignity offered to the Sacred Liturgy This had been as easily alleadged as the rest if the subject had been extant and might have been as hainously resented if there had been such Liturgies or such opinion of them as in our times When Gregorius the Arrian Bishop came to take possession of the Bishoprick of Alexandria and entered a Church by force of what abuses were offered to all things therein Athanasius gives a particular account the Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Font 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wine the Oyl the Doors and latticed Partitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candlesticks the Tapers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Africanos ep tom 1. p. 729. But not a word of a Service Book no more then of a Book of Homilies When the multitude of Christians so increased at Constantinople that it was thought necessary to dispose of them in several Churches Constantine takes care that those Churches should be respectively furnished with Bibles and writes to Eusebius of Caesarea to have them prepared accordingly Now let those that are for prescribed Liturgies be Judges would it not have been requisite that those Churches should have been also furnished with Service Books and care taken that these should have been likewise writ out for them if any such had been then in use Would Constantine have omitted this if he had been of their mind or would not Eusebius who overlooks nothing of that nature have added this in commendation of him if he had made any such provision Does it not hence appear that Churches were then thought sufficiently provided with Books necessary for Divine Service when they were furnished with Bibles And can it be supposed that Constantine whose generousness towards the Church is known to have run out in many superfluities would have been deficient in things accounted in any degree necessary Euseb de vit Constant l. 4. c. 34. ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cap. 36. p. 401. where we have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fourth Council of Carthage it is provided when the Bishop is ordained the Book of the Gospels shall be held over his head teneat Evangelioâ—um codicem super caput cervicem ejus c. 2. When the Exorcist is ordained a Book of Exorcisms is to be given him accipiat de manu Episcopi libellum in quo scripti sâ—nt exorcismi c. 7. When the Reader is ordained the Bible out of which he is to read is to be delivered him can 8. tradet ei codicem de quo lecturus est dicens ad eum accipe esto lector verbi Dei. But no Book of publick Prayers either used or delivered or mentioned in the Ordination of Bishop Presbyter or Deacon the only persons who ministred in the Prayers of the Church or any other Officer Yet here if any where we might reasonably have expected to have met with a Service Book if there had been any at that time One of the first Books for publick Service which I meet with is the Libellus officialis in Conc. Tol. 4. Can. 25. an 633. which seems rather but a short Directory then a compleat Liturgy given to every Presbyter at his Ordination to instruct him how to administer the Sacraments least through ignorance of his Duty herein he should offend Quando Presbyteri in Parochiis ordinantur libellum officialem a suo Sacerdote accipiant ut ad Ecclesias sibi deputatas instructi accedant ne per ignorantiam etiam in ipsis divinis Sacramentis Christum offendant And many of the Canons of that Council had been needless if those Churches had been before furnished with such a Liturgy since that would have provided sufficiently for the severals there decreed Can. 2. 5 6 8 9 10 11 12 13 14 15 16 17. To ascend a little higher in the times of the Churches Persecution in the beginning of the fourth Age if there had been such Service Books why did not their Persecutors call for the delivery of them as they did not only for the Bible but for other Church Utensils Vid. Conc. Arelat Can. 13. in Caranz p. 65. Why hear we of no traditores upon this account It was not the Christians belief contained in the Scripture concerning the true God or the Gentiles false Gods that did more exasperate the Heathen against them then their Worship The Jews whose belief was as opposite to theirs had a toleration many times when the Christians were destroyed And Origen l Neque de Diis non recte sentire crederentur eum non fuisse verum sevitiae causam ex â—o probat Origines quod Epicureis aliisque Philosophis omnem omnino divinam providentiam tollentibus parcebatur Grot. observes that they were not wont to persecute any for their Opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adv Celâ— l. 2. p. 68. There were opinions amongst their persecutors concerning God as scandalous to the Heathen as those which the Scripture taught the Christians The Epicureans wholly denying Divine Providence m 〈◊〉 〈◊〉
not by being intelligible for intelligible they were in the most reserved use of the Church unless their Prayers were Riddles and they offered to God they knew not what for a reasonable service Cum hic alii apocryphorum scriptores sua soleant ad praesentis suo aevo ecclesiae ritus mores ac Sermonem effingere primo plerique eo potissimum consilio sua figmenta sub vetustiorum nomine edant ut res sui saeculi novas falso antiquitatis nomine constituant confirment clarum est etiam ex istius generis apocryphis magnam utilitatem percipi posse si diligenter observetur quos illi mores quos ritus Ecclesiae Christianis illis tribuant de quibus loquuntur Dallaeus de lib. suppositis Dionys c. l. 2. p. 250. to give an account in Writing concerning the Sacramental Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assigns this Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not lawful to declare them in Writing being mystical and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymeres being secret and not to be divulged To deliver them in Writing would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them out of secrecy into common view as he expresseth it afterward Hierarch cul fin For the Latin Church Innocentius 1. Bishop of Rome may satisfie us Decentius of Eugubium consulting him about divers particulars concerning the Church Service Innocent e Saepe dilectionem tuam ad Vrbem venisse ac nobiscum in ecclesia convenisse quem morem vel in consecrandis mysteriis vel in caeteris agendis arcanis teneat cognovisse non dubium est quod sufficere arbitrarer ad informationem ecclesiae tuae vel reformationem nisi de aliquibus consulendum nos esse dixisses Praefat. epist ad Decentium in Crab Conc. tom 1. p. 452. in his Epistle in answer thereto refers him not to any written orders or prescriptions which may well be presumed he would have done if there had been any but to what he had seen practiced at Rome when he was there But more particularly and expresly Can. 3. he determines that the Presbyter might anoint the Baptized with Chrism non tamen frontem ex eodem oleo signare but not anoint their Foreheads with it that being reserved by him and first by him to Bishops But what words should be used in that Rite he might not tell him in writing verbo vero dicere non possum ne magis prodere videar quam ad consultationem respondere least he should seem a Betrayer of the Churches Arcana rather then an Adviser Now if they were thus reserved and cautious in a Baptismal Rite as much or more caution would be thought requisite as to the Lords Supper which was antiently in their stile and account secretum f Innocentius negat se tunc temporis i. e. cum scriberet ad Decentium Eugubinum debere dicere Chamier t. 4. l. 6. c. 8. Sect. 52. least the writing might have come into the hands of the non-initiated Populus pars erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illis neque videre licebat neque audire hi satis erant ut non auderet omnia literis Innocentius committere Sect. 53 Vid. Bellar. Sect. 50. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed he shews himself no less reserved about the Eucharist so we find him Cap. 1. Cum post omnia quae aperire non debeo pax sit necessario indicenda Those things which past in the celebration of the Eucharist before the salutation of Peace before which were all the Prayers he might not open to him in Writing and in reference to the whole †Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a Catechumen ask thee what the Teachers say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aegroti vinum quandoque pollulant quod si intempellive detur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Catech. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus towards the conclusion cap. 8. Reliqua vero quae scribi fas non erat quum adfueris interrogati poterimus edicere For the rest which it is not lawful to write when thou art here we may being desired declare them Now if to write this in an Epistle to a particular person who was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as Nyssen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christi Baptism would have been no less then prodere no better then treachery a betraying the arcana ecclesiae what would it have been to have had them written for publick use and exposed in Common Prayer Books I suppose it is hereby manifest that they were not wont in those times to commit their Sacramental Prayers to such Books or Writings and I cannot apprehend how the Prayers requisite to make up a Liturgy for the Sacraments could be either prescribed or of common invariable use in many Churches if they were not so written Finally since they thought themselves obliged to keep the things we speak of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes de provid Sect. 2. p. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Spir. Sancto c. 27. p. 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. p. 274. Lysis the Pythagorean in Synesius Ep. 151. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproving his Friend for publishing something secret making account the order of the Churches and the reverence due to those mysteries could not be otherwise secured we cannot suppose they would take a course which would make it next to impossible to conceal that which they deemed themselves so much concerned to keep secret Now if their Prayers had been written out for the use of many thousands or many hundred Churches indeed the supposition must be for all in the World for many are supposed to have some or other though not all the same would not this have been a divulging of them and a ready way to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could all of such multitudes of Copies be kept either from the Heathen who were so inquisitive after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christians as they used all means fair and foul h Quo magis necessarium credidi ex duabus ancillis quae ministrae dicebantur quid esset veri per tormenta quaerere Sed nihil aliud inveni quam superstitionem pravam immodicam Plin. ep Trajano 97. Just Martyr Apol. 1. p. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen contr Cels l. 1. p. 8. Maximus Madaurens ep ad Augustin Celsus in Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. p. 339. sometimes tortures sometimes odious misinterpretations sometimes subtle insinuations to get the knowledge of them Or from the Catechumens passionately eager to be acquainted with these secrets any way i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. constitut l. 5. c 26. fine Quodam canone uno comperimus si cui contigisset catechumeno casu aliquo ac fortuito Sacrificiis interesse aut oculis illa sacrae intueri
were no such orders confineing them to any unvariable form in that administration but that they might and did vary in their expressions as there was occasion This will yet further appear by Epiphanius's answer Noli nos in tantum putare Rusticos ut hoc tam aperte dicere poterimus c. He takes no notice that what was objected was inconsistent with the custom and practice of that Church and so groundlesly suggested He appeales not to the known form to which they were precisely confined refers him not to their Service Book for his satisfaction which yet if there had been any such thing a duller person then Epiphanius would have discovered to have been the best way to stop the mouth of his Accuser He denyes not but they ordered their Prayers according to such occasions but only tells him they were not so rustical as to do it so bluntly We have in the English Service Book a Prayer for the whole state of Christs Church pretended to be answerable to this Prayer we are upon and indeed the only Prayer in the Book that can pretend to any footsteps of Antiquity so high as the fourth Age. Now suppose the Bishop of L. should be accused in that prayer to prefer such a petition for the Primate of Ireland Domine praesta I. ut recte credat what course would the Bishop take to clear himself of this accusation Would not the dullest of his Chaplains appeal to the prayer it self being invariably used as the best way to demonstrate the charge was false which yet the Bishop of Cyprus supposed to be just in the same circumstances did not offer at Nay he denies not c. ut supra But let us proceed with his answer quando autem complemus orationem secundum ritum mysteriorum pro omnibus pro te quoque dicimus custodi illum qui praedicat veritatem Vel certe ita tii praesta Domine custodi ut ille verbum praedicet veritatis sicut occasio Sermonis se tulerit habuerit oratio consequentiam He sayes they prayed for all Pastors all that preached which shews it to be the general prayer wherein they were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Const l. 2. c. 51. vid. Lest 190 and for him also but in what expressions they did it he is doubtful It is but one article of this prayer he gives an account of It is the same thing preaching the truth and the same persons those that preached he is telling us they prayed for And they prayed but for the same persons and things once in the same prayer and yet he cannot tell determinately what words they used as appears evidently by his disjunction vel Now Epiphanius celebrated the Eucharist himself thrice a week as he thought by Apostolical order so he tells us expos fidei p. 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Albas And if he had celebrated it in a set form could he have been to seek for the words he used so often since if either his Memory or the prayer-Prayer-Book would have helped him and one of them would have helpt him to the precise words if they had then confined themselves to any and had had their Prayers either by heart or in a book he would never have writ so doubtfully of them when his business was to satisfie a captious Adversary Would there be any need for one who has the prayer for all states by heart or has the Service-Book before him to express by a distinction what is there desired for Bishops Pastors and Curates No more would Epiphanius if the same mode of praying had been then in use To this prayer we may refer what we find of Jerom who complains that in his time the oblations a As M. Th. observes it is called an Oblation viz. the Elements or the Offerings out of which they were chosen according to the stile of the most antient Church Writers not as consecrated but as presented and offered whether by the people as the custom was to him that ministred or by him that ministred to God to be consecrated Serv p. 379. were publickly mentioned by the Deacon and the names of the offerers recited yea and the quantity of what they offered and also of what they promised to offer in Ezek l. 6. c. 18. Publice in ecclesia Diaconus recitat Offerentium nomina tantum offert ille tantum ille pollicitus est Which he sharply censures Placent sibi ad plausum Populi torquente eos Conscientia they delight in the applause of the people whiles their Conscience torments them The like complaint he makes in Jer. c. 11. Nunc publice recitantur offerentium nomina Redemptio peccatorum recitatur in laudem Now who can believe that a practice worthy of so sharp a rebuke was publickly prescribed or if it had been prescribed for common use would have been so severely censured And therefore what can be thought but that those who officiated were left to their liberty to use what expressions they thought fit If there had been a rule or prescription limiting them to any thing better he would have taken notice of it and of this usage as a transgression of the established order Pertinent to which is this passage of Augustine August de Civit. l. 22. c. 8. Vir Tribunitius Hesperius qui apud nos est habet in territorio Fussulensi fùndum Zabedi appellatum ubi cum afflictione animalium servorum suorum domum suam Spirituum malignorum vim noxiam perpeti comperisset rogavit nostros me absente Presbyteros ut aliquis eorum illo pergeret cujus orationibus cederent Perrexit un◠obtulit ibi sacrificium corporis Christi orans quantum potuit ut cessaret illa vexatio Deo protinus miserante cessavit Bl. 286. Vid. in Aug. tom 2. p. 686. As also what Chrysostome saith viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. hom 41. p. 524. And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Hebr. hom 15. p. 515. Those who had liberty when they were offering supplications and praises in the celebration of the Eucharist to pray as occasion was offered and to put up such Petitions as they thought fit upon particular emergencies were not confined to set forms in that administration Cyprians occasional Praises and Prayers in sacrificiis upon Lucius return from banishment Hic quoque in sacrificiis atque orationibus nostris non cessantes Deo Patri Christo filio ejus Domino nostro gratias agere orare pariter petere ut qui Perfectus est atque proficiens custodiat persiciat in vobis confessionis vestrae gloriosam Coronam qui ad hoc vos fortasse revocavit ne gloria esset occulta si foris essent confessionis vestrae consummata martyria Cypr. epist l. 3. ep 1. p. 53. Add to this what may be observed in Ambrose Epist 33. Ad Marcellinam sororem He whiles he was celebrating
render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quantum possum or quantum in me est by which others render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Maimonides may make the difference evident Let us see how He tells us of one proceeding in discourses tending to the humiliation of the people according to his ability until he humble their hearts and they return perfectly It is supposed that if Justin Martyr had been to express this he would have used the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rambams Preacher making use of his own abilities and expressions in his Discourses which the former phrase it seems may include but not the latter Well but J. Martyr in this very Apology hath a passage just parallel to this where he Apol. 2. p. 157. speaks of the discourses the Christians used tending to the Conversion of the Heathen and they proceeded therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore both by the word and the figure of him that appeared we exhorting you as we are able know we are unaccountable for the future although you believe not So Justin Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no other then our Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him prayed just as he in Maimonides preached using his own abilities invention expressions in praying as the other did in preaching And thus much our Author must yield if he will stand to Justin Martyrs or his own Discourse And others in reason will be content that the Eminent Martyr shall shew us his own meaning The Christians in those Discourses he mentions whereby they endeavoured to bring the Heathen to the Faith of Christ used their judgment their invention and certainly their own expressions They imployed all their abilities in this work and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may understand if we will admit him to explain himself what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how well they represent his meaning who will have him to intend hereby neither less nor more then earnestness in praying Hereby I suppose it clear enough notwithstanding all endeavours to obscure it that the principal Prayer in the most solemn part of publick Worship in those times was no prescribed Form. Nor was it any such Form Two Hundred Years after as appears by that of Basil who tells us plainly in the latter end of the fourth Age that no words of such a Prayer were left in writing by any Holy Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus rendered by Erasmus Invocationis verba cum conficitur panis Eucharistiae poculum benedictionis quis Sanctorum in scripto nobis reliquit Which of the Holy Men have left us in Writing the words of a prayer at the Consecration of the Eucharistical Bread and the Cup of Blessing e Bishop Jewels Apâ—logy p. 60. Basil besought God that he might celebrate with Prayers of his own making By this it is evident they were so far from having any prescribed Forms in Consecrating the Eucharist as they had not so much as the words of any such Form in Writing to his time who lived according to Petavius till 379. It will be easily granted by the Zealots for prescribed administrations that there never was any Liturgy wherein there was not a Form for Consecration since they think any part of a Liturgy may be more tolerably omitted then this and those that officiate had better be left at liberty any where then here and they will shew us such a Form in all Liturgies extant Modern or Antient or pretended to be Antient therefore they cannot reasonably deny while there were no such Forms in Writing there were no such Liturgies and so none in Basils time By this also we may discern what sentence ought to be passed upon those Liturgies which go under the names of Peter Mark James Clemens and Basil himself too In them the mysteries are clearly described which he sayes the Ancients thought themselves highly concerned to keep secret And there we have as a most necessary part of them the Form of Consecration in Writing which he sayes no Holy Man ever left in Writing In that ascribed to him the forgery is more impudent He having declared his high approbation of the Antients practice in not committing any such thing to Writing and upon such reasons as obliged himself as much as any not to run counter to them herein He with them thought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reverence due to these mysteries hereby secured and another course the way to render them despicable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is evident by his discourse in the place alleadged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Prayers at the Eucharist were long ordinarily so in Justin Martyrs time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol 2. p. 162. Not like those of the Monks in Egypt Pauli 300 a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forheads Soz. 397. Moytiâ— 50. p. 396. So in Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sacerd. orat 3. p. 16. And elsewhere he says it required a greater confidence then Moses and Helias had to pray in this ministration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 46. And why such boldness was needful if they had the Prayer in a Book before them I apprehend not However those that were usually large in this Prayer were sometimes brief when there was occasion and performed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a clear evidence they were not tyed to a set Form but were left to use their discretion and ordered their Praâ—er over the Elements so as to be briefer or more inlarged therein according as they were disposed and as occasion required Marcion imitated the Christians herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Irenaeus l. 1. c. 9. in Epipha l. 1. tom 3. Hier. 34. This Prayer of old consisted much of Thanksgiving Chrysostom gives an account of some particulars for which they gave thanks And having mentioned as many or more then are to be found in any Eucharistical Form either in the Mass Book or our Service Book adds cum his caeteris hujusmodi gratiarum actionibus accedimus in 1 ad Corinth Homil. 24. implying they were not confined to those specified but inlarged themselves in such like particulars according to discretion But I insist not on this the former evidence is sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 396. After he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Bishop of Nazianzen Father of Gregory called the Divine having been much weakened by a Feaver but very desirous to partake of the Lords Supper by the help of his Maid he gets to Church Narrat Nazianzenus Patrem suum Sacerdotem ardentissima diuturna febri exhaustum ab ancilla aliquando Synaxis tempore deductum manu in coetum ecclesiasticum in quo pro more caenam sed paucissimis quibus tum per morbum potuit verbis consecratam aliis distribuerit ex ea participarit
concluding Ex quibus vel caecus videt qua ista accepta erant Traditionem Basilium non quibusdam sed quibusvis non canonicis sed omnibus omnino libris opponere ibid. Written which is utterly exclusive of and inconsistent with any such Rules or Prescriptions and so quite clears the Church for all such prescribed Forms in Baptism in all Ages till that day And clear of them it was long after for The Impostor k Ob. Cook p. 123. And others deny the latter part of this Book to be Basil's Ans The generality of Protestant writers do not question it Chamier Casaubon Dalleus Mr. Cook thinks it was writ by one living after Meletius who survived Basil and so after Basil's time The later he lived the less Antient will prescribed Forms appear to be by his Testimony which in this cannot be suspected who will think him so impudent to affirm what every one knew to be false B. Usher inclines to think the interpolations of the six Antient Epistles ascribed to Ignatius with the six latter and also Clemens Constitutions did ex eadem officina prodire and yet the former not extant before the sixth Age and therefore the Constitutions are elder in Dallaeus de supposit Ign. l. 2. c. 2. p. 237. cum 232 233. After the Prayers in Baptism in reference to the Oyl and Water and Chrism c. 43 44 45. l. 7. having said c. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adds c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec atque alia his consentanea dicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Catechumens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such hujusmodi benedictione l. 8. c. 16. med For the penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some such manner in hunc modum cap. 8. fin In the blessing of Water and Oyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 29. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 26. pro primitiis collatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 39. pro mortuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 41. post sumptionem Eucharistiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Eucharistia quidem in hunc modum l. 7. c. 26. And by these instances when he calls for Prayer or Praise with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like we have warrant to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that such liberty is allowed who forged these Constitutions under the name of Clemens many Hundred years after the Apostles and one Age atleast after Basil tho' he set down Prayers for the Baptismal Office yet he ties none to those Forms no not when he pretends they were of the Apostles composing nor to any other but leaves all at liberty to Pray as they saw good only to the same effect he would have them Pray He requires not that they should use those Prayers of his but such Prayers with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his words are l. 7. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if some such Prayer be not made by the Godly Minister at each of these he that is to be Baptized goes into the Water only as the Jews and parts with only the Impurity of the Body not the Impurity of the Soul. By which we may discern what was the freedom as to Prayer at Baptism and consequently elsewhere in those times when he writ probably about the latter end of the fifth or the beginning of the sixth Age when Forms through necessity were growing more common Prayers to the same effect would then serve the turn as they now serve the Reformed Churches He that appeared to the World about that time in the vizard of Apostolical l Where he presumes to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 15. Authority would not by vertue thereof presume to tie any in administring Baptism strictly to one Form any one Form of Words No not to those Words which he would have them believe were formed by the Apostles themselves The Apostles as he personates them gave liberty to wave their own supposed Forms and think it well enough if Prayers to the same purpose be used instead thereof In all probability if this Actor had laid his Scene in places and times where more restraint had been tolerable he would have represented it otherwise But there needs no other evidence for this liberty in Baptismal Prayers to any who are willing to see than that in Augustin de Bapt. contra Donat. l. 6. c. 25. where examining the Allegations of the several Bishops in the Council under Cyprian to Sedatus of Tuburbis who pleads thus for the Rebaptizing of those Baptized by Hereticks in quantum aqua sacerdotis prece in ecclesia sanctificata abluit peccata in tantum Haeretico sermone velut cancere infecta cumulat peccata As the Water by the Prayer of the Priest in the Church is Sanctified to the washing away of sin so by an Heretical Prayer as by a Cancer it is infected to the increasing of sin Augustin Answers Si non sanctificatur aqua cum aliqua erroris verba per imperitiam precator effundit multi non solum mali set etiam boni fratres in ecclesia non sanctificant aquam If the Water be not Sanctified when he that Prayes through unskilfullness utters some erroneous words then not only many evil but good Brethren in the Church do not sanctifie the Water Multorum enim preces emendantur quotidie si doctioribus fuerint recitatae multa in iis reperiuntur contra Catholicam fidem For the Prayers of many are daily amended if they be recited to the more Learned and many things are found in them contrary to the Catholick Faith they were vitiosae preces in quibus aliquid perversum as he afterwards Now such prayers cannot be supposed to have been any common Forms commanded or used much less prescribed by the Church The course taken to redress this was not a total prohibition of the Prayers they had chosen nor the tying of such Ministers to the use of any common Form no nor the commending of any such to their use But what divers Synods of which before had decreed the Prayers which such indiscreet persons made choice of being recited to the more learned were by them amended and the errors being left out they are left to use them still for the amending of them cannot be otherwise interpreted than in order to future use And this course as it is inconsistent with the imposition of any set Forms so it argues forcibly the Churches then had not in the administration of Baptism so much as any common Form in free use otherwise instead of daily trouble to others and themselves about correcting their very faulty Prayers Why are not persons so intolerably indiscreet who could not discern when a Prayer was
pectore oramus hath been pleaded by others and not without reason Bishop Hall in Answering it when he was concern'd to be most reserved and cautious so as to yield nothing but what the words would extort grants The mode of Praying was not then under any superiour injunction and so not prescribed Bishop Bilson concluded from this passage before it came into debate by the differing parties that extemporary Praying was used in Tertullian's time Christian Subject Part 4. p. 617. rendering it without any x Sine monitore not being urged by any superiour injunction Prompter as coming from the free motion of our own Hearts and ascribing it to the extraordinary gift of Prayer then continued How reasonably may be considered elsewhere and this shews it is not for want of evidence in the expression that this sense of it is since rejected by his followers but from something else I doubt not but if it would have been serviceable another way there would be no question but this was Septimius's meaning the Christians did Pray without any such Prompter as the Heathen because their hearts were their Prompters or as Bishop Bilson because they Pray as their hearts move them Prayers suggested to the Heathen by their Monitors were suggested to the Christians by their own hearts they had not their Petitions out of a writing but out of their own Breasts The Gentiles Monitor as Rigaltius on the place observes did praeire preces de scripto Amongst the Greeks their Prayers were read out of a Book as appears by Apuleius describing a great solemnity amongst them where their Monitor whom they called y Tunc ex his unus quem cuncti Grammaâ—ea dicebant pro foribus assistens coetu Pastophorum quod sacrosancti collegii nomen est velut in concionem vocato indidem de sublimi suggestu de libro de literis fausta vota praesatus Apuleius metamorph l. 11. p. 204. Grammatea from a high Pulpit de libro fausta vota precatus Prayed out of a Book Amongst the Persians Pausanias representing the rites of their Pyretheia as they were used in Hierocaesarea and Hypaepae brings in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorinus who was a Priest a Sacred person amongst them thus Praying a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausan lib. 1. Eliacor Ammianus Marcellinus Hist l. 23. c. 8. The Magus by a set Form of Prayer He coming into a place in the Temple and having laid Wood on the Altar first puts on his Sacred Habit and then Prays to some God and this Prayer he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a Book For the Romans Livy tells us Numa gave them in writing all that belonged to their Worship eique viz. to Marcus the Chief Priest omnia sacra exscripta exsignataque attribuit Dec. 1. l. 1. p. 16. Upon special occasions the Decemviri transcribed their Prayers out of the Sibyls Books their extraordinary Ritual Dec. 5. l. 1. p. 15. Pacem Deorum peti precationibus quae editae ex fatalibus libris essent When they were distressed by Hannibal sending Fabius's Picture to b Q. Fabius Pictor Legatus a Delphis Romam rediit responsumque ex scripto recitavit Divi quoque in eo erant quibus quoque modo supplicaretur Dec. 3. l. 3. p. 64. Delphos Apollo Pythius prescribed them a Liturgy in Writing which he returning recited out of that Writing in which was contained what Gods they should supplicate and in what mode and the Senate injoyned an accurate observance of it When Scipio Aemilianus was c Qui Censor cum lustrum auderet inque solito fieri sacrificio scriba ex publicis tabulis solenne ei precationis carmen praeiret quo Dii immortales ut populi Romani res meliores amplioresque facerent rogabantur satis inquit bonae ac magnae sunt itaque precor ut eas perpetuo incolumes servent Ac protinus in publicis tabulis ad hunc modum carmen emendari jussit Valer. Max. lib. 4. c. 1. p. 191. Censor the Scribe their Prompter at a Lustration reads the usual Prayer Ex publicis tabulis Scipio misliking an expression therein alters it and orders the alteration to be made in the publick Writing out of which it was to be read and so reforms their Common Prayer Book Thus were the Devotions of the Heathen regulated but the Christians says Tertullian describing them in opposition to the Gentiles had no such Monitor did need no such Prompter their Prayers are not de Scripto but de Pectore In Answer to this thus much is granted That the Christians in those times prayed without Book and so it is acknowledged that those who read their publick Prayers out of a Book are therein nothing like the Antient Christians but more resemble the Pagans in that mode of Praying for which Tertullian here derides them This cannot be denied it seems yet which is the only shift left them de Pectore they will have to be no more than saying their Prayers by heart But this is not to Pray de Pectore but de Memoria not as their heart moves and prompts them but as their memory serves them And this supposes that in those times they had written Liturgies and were wont to get their Prayers by heart for which they should produce some expression or intimation or shew of proof from some credible Author of that Age before they take it for granted I have yet seen no proof of it and I am confident never shall Certainly it was a hard task and required so good a memory as all cannot be supposed to have had who were imployed therein to get all the Prayers they then used by heart Since the Christians then continued and principally in Prayer sometimes Nine hours and this twice every Week in their d Jam horum conventuum proprius ac praecipuus finis erat oratio atque deprecatio unde factum ut stationes dicerentur quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statio Hebraeis sit oratio Dall de jejuniis l. 4. cap. 5. ex J. Capell They began at Sun-rising Statim ab exortu solis Rigalt obs ad Tertull. id orat p. 43. Their Stations were continued till 3 Afternoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. expos fid p. 110. others longer arguunt nos quod stationes plerumque in vesperam producamus Tertull. de jejun c. 14. Their Fasts till 6 Afternoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de jejun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. Diebus atque noctibus jugiter instanter oramus propitiantes Deum Cypr. insistamus per totam diem precibus oremus Idem Stations sometimes Twelve hours as at their Fasts besides what were usual at their Vigils Festivals and Lords-days Assemblies at their Baptizings Ordinations reconciling Penitents and other occasions all requiring variety of Prayers And who can believe their Pastors were then limited to written Forms
best to leave free and imperiously prescribing their own weak inventions or others weaker and worse than their own when the Apostles Divinely Inspired did not so much as advise the use of their supposed Forms But if they do not know nor really believe as the premisses perswade me they do not that those Forms and Prayers or any of them are the Apostles Is it ingenuous to offer that for proof which they do not themselves believe Let us then leave them to those who can believe them which I shall wonder if any can but those who have a Faith at Command when it will serve a turn wide enough to swallow a Jacobus de Voragine without mincing If I have stayed the longer here they will I hope bear with me who tender the honour of the Apostles and of the Divine and Infallible Spirit to whose inspirations we owe all their writings and would not have them lie under the unsufferable reproach of having such deformed Brats fathered on them which indeed were the issue of darkness and degeneracy and the Ages wherein those prevailed but borrowed those great and sacred names to hide their shame and gain them reputation in a World much under the power of delusion where alone it was to be hoped for Thus we have cleared the first Three hundred Years after Christ from all suspicion of Worshipping God publickly in the way under debate having examined all that is alledged either for prescribed or arbitrary Forms and finding nothing of weight therein to sway a disinteressed person to believe there was any such thing or to procure the assent of any but those who are disposed to yield it without proof And since that is not found to have been the way of the Three First Ages of Christianity it is not very considerable nor scarce worth the inquiry in what times else this may be found a way of worshipping God in publick Assemblies for which there is nothing in the Apostles writings or practice or in the practice of the First Churches and those after them for Three hundred Years and so neither rule nor reason nor example in the best and most imitable Ages where also their way of Worshipping is deserted who served God most regularly and acceptably If it find any thing to excuse it it will have nothing to commend it to any unless we will admit those of such Palates to be our Tasters who like a Puddle better than either the Spring or the Streams while they run any thing clear In the two next Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things grew worse and worse Chrys in 1 Cor. Hom. p. 277. as he tells us who resolutely set himself against the Stream of the then prevailing corruptions but found it too violent for him and warned others by what besel him that to strive against it was the way to be sunk Those who have no great affection for these Liturgies will not envy them the honour of having their rise in such degeneracy as the best Writers of those days saw so much cause to lament The chief if not the only ornament of those times were those great persons who had such reason to complain thereof And many there were excellently accomplished in the Fourth Age and some till about the middle of the Fifth It may seem something for the credit of these Liturgies if they can be found in the Church while there was any thing of such eminency in it let us therefore view what is produced as a discovery thereof The Eighteenth Canon of the Council of Laodicea is alledged for prescribed Liturgies p. 374. Titulus in Crab. de Orationibus quotidianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the same ministration of Prayers ought to be both at Evening and at the Ninth hour viz. Three in the Afternoon Hence it is argued The same Prayers are to be used both at Nones and Vespers therefore Forms of Prayer are imposed But this is a very lame inference for neither is the Consequence good neither is the Antecedent true The inconsequence is apparent since the same Prayers may be used often and yet not the words thereof prescribed or imposed We have instances enough to clear this in our Pulpits where many before their Sermons and after use the same Prayers Morning and Evening whereas none prescribe the words or impose those Forms on them but themselves And so we might dismiss this Canon as making nothing for prescribed Forms If this Synod would have had the same Prayers used yet here 's not a Syllable for prescribing the words thereof or injoyning what Forms should be used But indeed here 's nothing to signifie that it was the intent of the Synod to have the same Prayers used at the times specified neither the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any word in it imports such a thing and they make the Fathers absurd who fix such a sense on their Decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not serve the turn for it does not here as in later times signifie a Book or Model of prescribed and stinted Forms of Prayer and other Administrations Indeed as some Papists where they meet with this word conclude they have found their Mass so others when they find it may fancy they have discovered a service-Service-Book But both ridiculously to those who understand the Antient use of the word For no instance hath yet been produced nor can be wherein it is used in this sense by any of the Antients before this Council or long after And therefore none will believe it is so taken here but such whose desire to have it so will serve for reason enough to believe it But c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen contr Cels l. 8. p. 428. Theodoret Hist l. 2. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Notation and Antient known use of the word denotes sometimes a publick Function or Office most commonly the Exercise and Administration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise of their Function Synod Epist Nic. in Theodoret. l. 1. c. 9. vid. Con. Antioch can in cod 97. and then it is not the Forms of Action but the Action it self the publick use imployment exercise or ministration of that to which it is applyed Civil or Religious applyed to Worship it is not the Forms of Worship but the Ministration of it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theodoret is not a model of prescribed Hymns but the singing of Hymns so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anth. Collot 2. Tit. 3. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Code 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. Prayers and Liturgy are sometimes contradistinct as when privatae domus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novel 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct Cod. lib. 1. tit 3. de Epist Cler. p. 51. Episcopum aleatorum aut
at Rome till an 1014. when Berno Augiensis lib. de miss relates he being at Rome cum Romani Presbyteri ab eo interrogorertur Cur post evangelium ut in aliis ecclâ—siis siebat symbolum non canerent they gave him a reason such a one as it is and adds Imperatorem Henric. 1. Benedicto Papae persuasisse ut ad publicam mâ—ssâ—m symbolum decantarent in Spond ad an 1014. n. 3. He gives several accounts of the rule of Faith de Veland Virg. which neither agree with what is given by others in mode of expression neither with one another there being no coincidence in any one phrase observable through the whole And is it probable that they who left themselves and others so much liberty about formulas of Creeds would deprive others of it or be bereaved of it themselves in Forms of Prayer in Baptism or elsewhere where there is much more reason for more liberty How incredible is it That their Prayers were limited to a set of Words when the regula fidei which more required it had no such confinement Sure if they had judged any such limits requisite in any thing of this nature they would have given them to that rule of Faith. No Prayers Supplications Lauds Litanies c. could in their judgment require such strict and precise and unalterable bounds as that which they counted and stiled immobilem irreformabilem The Apostles Creed may be objected but is sufficiently removed by the premisses Those who can believe what pleaseth them may receive the story of Ruffinus concerning it but his faithfulness and credit is not so much with others as to advance it above a Fable And it seems incredible that there should be such a Form among Christians of the Apostles composing and yet the Ancients for above Three hundred Years take no notice of it yea take the boldness to vary from it and which is more to prefer those of their own conception before it on the solemnest occasions Or if there were such a Form of the Apostles and the Ancients would not confine themselves to it as it is apparent they did not much less would they be confined to Forms of Prayer composed by ordinary Persons In the constitutions ascribed to the Apostles the Creed to be used in Baptism is exceeding f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas contr Sabell orat tom 1. p. 513. different from that called the Apostles not only in Words Phrases Order but in the omission of divers Articles and the addition of others vid. l. 7. c. 42. Moreover Basil g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Spir. Sanct. c. 27. p. 274. tells us The Confession of Faith is conformable to the delivery of Baptism and the Doxology conformable to the Confession of Faith That they are all three much alike That they Baptized as they had received and believed accordingly as they Baptized and gave glory just as they believed that there was a necessary and inviolable coherence betwixt these and that an innovation in any of these would destroy the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de Sp. Sanct. cap. 27. p. 274. But he does not think the change of Phrase and Words therein is such an innovation if it remain the same in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he himself used the Doxology very variously and would not be bound up to one Form in the expressing of but four or five Words And by what liberty he took in this shews what might be taken in the rest Two days before the writing of this Book in Prayer with the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he used the Doxology two ways both differing from that which is usual as he tells us cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to God and the Father adding sometimes with the Son together with the Holy Ghost sometimes by the Son in the Holy Ghost but this is but a taste of his variety He that will observe how it is used in this Book and in the end of his Homilies may find it diversified near forty several ways and run almost into so many Changes as so few words are capable of One may think they are put to hard shifts for proof of the prescribed Forms in question who are glad to make the antient Use of the Doxology one of their Arguments We see it would not serve their turn if it could be proved that they were as much limited to Forms of Prayer in Baptism as they thought themselves confined to the words of Christ delivering the Form of Baptizing Those that thought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conformity in sense sufficient where Christ gives the direction might with much reason judge this enough or too much when men only prescribe and in cases too where a greater Latitude is safer Their practice in the severals premised shew they knew no such prescriptions nor would have honoured them with any more observance or so much To proceed There was a mode of Renunciation generally used in Baptism and a general agreement to use the same in sense and yet as to Words and Syllables a strange variety When as here if any where a common rule injoining uniformity in Words might have been expected and in such a Case if in any would have been observed I have taken notice of more than twenty h Origenes Quid denunciaverit diabolo non se usurum pompis ejus voluptatibus pariturum in ep ad Rom. Universis denique aliis Diis Dominis Homil. 8. in Exod. Constantius de se Renuncians Satanae Pompis operibus ejus universis idolis manu factis credere me in Deum professus sum in Edict ad Sylvest Cyril Hierosolym Catech. 1. Myster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 228 229. Ephrem Syrus Abrenuncio tibi Satan cunctis operibus tuis l. de poenit c. 5. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Spir. Sanc. cap. 27. no prescription for it Cyril Alexandrin Ibi deposuerimus tenebras a mente nostra doemoniorum turbis valedixerimus omnemque ipsorum pompam cultum prudentissime respuerimus consitemur fidem in Patrem lib. 7. contra Julian Salvian Massiliens Abrenuncio inquis Diabolo Pompis spectaculis operibus ejus de provid lib. 6. p. 197. Quae est enim in baptismo salutari Christianorum prima confessio nisi ut renunciare se Diabolo ac pompis ejus atque spectaculis operibus protestentur p. 198. Dionysius Areop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hierarch The repeating of it singular Clemens Constit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 41. Justinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c .... l. 33. §. 1. de Episcop Audient Tertullian Sed aliquanto prius in Ecclesia sub Antistitis manu contestamur nos renunciare Diabolo Pompae Angelis ejus de Coron Milit. c. 3. Optatus Milevit Contra nos peccatores ut vultis interrogemus alterum Gentilem an renunciet Diabolo credat Deo c. dicat