relating what passed there that he had not patience to hear any more of that sort of stuff and that a further discourse about such matters would have the same effect on him as a story would concerning a Prayer beginning and ending as is before mentioned Which though Julian might design as a reflection on the Christians way of Praying yet for ought I know it imports no more than if you should tell me a Story of peoples beginning their Prayer as if they worshipped but one person and yet should conclude their Prayer in such a manner as if they had been Praying all the while to a great many persons The Doctor thinks that Lucian doth by this Prayer mean the whole Communion Office But this is only conjecture I will say no more of that but only mind you that when the Doctor suspected his evidence for Liturgies in this Century would not be very clear P. 29. he assigned this for his Reason We have no Authors who had occasion to Write particularly of the Church Service which they cared not to publish lest the Pagans under whom they lived should deride or blaspheme their Sacred Mysteries And yet in the next Page to serve a turn we must have the most jearing Pagan that Age did afford admitted to take a view of their Administration during their whole Communion Office But suppose Lucian was really at a Christian Assembly and did hear there a Prayer which began with the Father and ended with an acknowledgement of and an ascription of Glory and Honour in variety of expressions to every Person in the Trinity as is very usual with those who do not bind themselves in all their Prayers to a precise number of words might not he give that description of that Prayer which is before related and yet there be no prescribed Liturgy imposed on that Assembly The next Author the Doctor hath recourse unto is Justin Martyr Whether Justin Martyr undertaking to write an Apology for the Christians and in particular for their Church Service had not occasion to write particularly of their Church Service I leave the indisserent and unprejudiced Reader to judge P. 31. The Doctor doth acknowledge that he doth often speak of the Christian Assemblies and of the several Duties there performed c. Now if they were tied up to the constant use of a precise number of Words in their Prayers tho he might not think it convenient to report their words yet what can be imagined to obstruct his declaring they did celebrate their Offices in stinted Forms Ibid. But saith the Doctor when Justin Martyr mentions Baptism he only faith They are taught to Fast and Pray and ask of God the forgiveness of their former Sins and being brought where water is they are Regenerated in the same manner as we were Regenerated from whence the Doctor infers that even in his time they began to conceal the particular manner of Celebrating these Mysteries Now I conceive the Doctor is under some mistake as to this Passage for Justin Martyr doth immediately relate in what manner they were Regenerated Just Mar. Apol. 2. They are Regenerated in the same manner as we were Regenerated for saith Justin Martyr they are then washed in Water in the Name of the Father of all things and Lord God and of our Saviour Jesus Christ and of the Holy Spirit And then he proceeds to some extent in explaining and shewing the reason of all this so that here appears not any intent that he had to conceal any thing that was in use amongst them But notwithstanding Justin Martyr's reservedness in the Doctor 's opinion the Doctor meets with some general expressions which incline him to believe they had Forms in his time He will not insist upon his saying they prayed for the Conversion of the Jews and the Deliverance of the Gentiles from their errors and for all men though these are pieces of Antient Litany I only ask whether these things cannot be prayed for unless people be bound up to the constant use of particular prescribed words And whether there be any evidence that Justin Martyr borrowed this account from any Litany The Doctor next observes that when Justin Martyr speaks of the bringing the newly Baptized person to the place where the Faithful Worshipped God P. 32. he saith they there made Common Prayers for themselves for the person Baptized Just Mar. Apol. 2. and for all other men every where with great fervency Now saith the Doctor Common Prayers do signify Forms that are known to all and in which all may joyn But I answer the question is not what Common Prayers do signifie now but whether Justin Martyr by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did mean set prescribed Forms which they must constantly use and from which they must not on any account vary Here doth not appear any thing to incline us to think he meant prescribed Forms But his very next words intimate the Reason why he called them Common Prayers They made Common Prayers for themselves for the person Baptized and for all other men every where viz. because they did all hold Communion in offering up Prayers to God and their Prayers were not limited to themselves but did extend to the whole Community of Mankind What the Doctor doth here alledge out of Ignatius hath been considered already what he produceth out of St. Cyprian shall be considered when I come to his quotations out of that Author where you will meet again with this same passage In the next place the Doctor reports a passage which Mr. Clarkson cites out of Justin Martyr P. 33. about which they do both make some stir The passage is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The President in like manner offers up Prayers and Thanksgivings as well as he is able Mr. Clarkson urges this as a proof that he who did officiate in the Publick Worship was not tied up to the use of Prescribed Forms but did pray and give thanks according to his ability And he produceth many testimonies to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth import so much The Doctor undertakes to prove that that phrase doth signifie otherwise in this place For saith the Doctor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before cited and that declares the Prayers at Baptism He should have said after Baptism were made servently or with all their might He endeavours to confirm this interpretation by producing some other passages where the phrase seems to be of this importance And then determines that When we desire the several things prayed for in a Form with all the earnestness and vigor we can we may properly be said to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as we are able or to the utmost of our power So that the power here spoken of refers to the affections and not to the phrases and expressions of him that prays To all this I have these things to
were exprest freely according as the occasion required I shall leave the indifferent Reader when he peruseth what the Doctor hath said about this matter to conclude as he shall see fit whether the Doctor hath cleared this Passage to his satisfaction For I think the Question is not whether those words he relates there were the very words they constantly used on that occasion but whether there was a Prayer ready prescribed for that occasion If there were not and they did ordinarily pray for the things mentioned without being confined to use the same words every time do you judge whether this Passage do make more for the Doctor or Mr. Clarkson It is in my judgment but a poor answer for the Doctor to insinuate P. 70. that a Primate may occasionally pray without a prescribed Form but inferiour Priests may not unless Ministerial abilities are not to be exercised proportionably to the measure in which God hath conferred the same but accordingly as those who have them can climb up towards the top of Ecclesiastical Dignity and Preferment His second Allegation saith the Doctor out of St. Cyprian for such occasional Prayers is P. 71. that there are also mention of such occasional Prayers in the Epistle to Moses and Maximus but he durst not saith the Doctor cite the place at large which only speaks of private Prayers made by these Confessors in prison c. Now because the Doctor hath such a mind to have the place cited at large I will do it and then leave you to judge whether it only speaks of private Prayers or whether the Passage do speak at all of the Prayers of these Confessors Mr. Clarkson refers to the particular Epistle and the words are these Et nos quidem vestri diebus ac noctibus Cypr. epist ad Mos Maxim me mores quando in sacrificiis precem cum pluribus facimus cum in secessu privatis precibus oramus coronis ac laudibus vestris plenam domini faventiam postulamus There is one instance more P. 71. the Doctor takes notice of and seems to be in some passion with Mr. Clarkson about it Now the matter stands thus Mr. Clarkson in one part of his Book is shewing that the Ancients were not so wedded to particular words and phrases as some have been in latter years And to give some proof of this he doth shew amongst other instances that they did not conceive Christ had so tied them up in the Administration of Baptism that they must necessarily use just those very words he had set down relating to this matter in the Gospel but that they had leave to vary their expressions and change those words related in the Gospel for others provided they did not change the sence He shews they did ordinarily vary in several particulars and amongst the rest he saith some thought themselves not obliged to Baptise expresly in the name of the Sacred Trinity so as to name every person as they are mentioned Mat. 28.19 but in the name of Christ or of the Lord Jesus or of the Lord. He farther adds and this supposed to be the practice of the best times hath great Advocates He names several who are and were far enough from being lookt upon as Hereticks Afterwards he quotes this very Passage in St. Cyprian which creates the Doctor so much disturbance The Doctor seems to be displeased because Mr. Clarkson did not quote the Passage entire P. 72. without leaving out any words and then tells us St. Cyprians words are these How then do some say who are cut of the Church yea against the Church that if a Pagan be any where or any way Baptised in the name of Christ Jesus he may obtain the Remission of Sins And hereupon the Doctor falls into a warm sort of short talk about Hereticks and Schismaticks Now St. Cyprians words are these Quomodo ergo quidam dicunt Cypr. ad Jubai foris extra ecclesiam modo in nomine Jesu Christi ubicunque quemodocunque gentilem Baptizatum Remissionem peccatorum consequi posse I will not dispute whether the Doctor hath translated this Passage as it ought to be translated though I do not know any necessity that there is that foris extra ecclesiam must be used as explanatory of quidam But all that Mr. Clarkson brought this Passage for was to prove that some in St. Cyprians days were of the above mentioned opinion And I think the quotation is full to that point He did not produce this place to prove they were Orthodox in St. Cyprians Judgement but he doth expresly declare St Cyprian did not allow it yet I am not sensible that it doth follow they were either Hereticks or Schismaticks because foris extra ecclesiam is in this sentence The Doctors next proof for Liturgies is from the account St. Basil gives concerning Gregory Thaumaturgus P. 72. who was so much for a Liturgy that we have the testimony of St. Basil saith the Doctor concerning him that he appointed a Form of Prayer for that Church of Noeocesarea from which they would not vary in one Ceremony or in a Word nor would they add one mystical Form to those which he had left them Now the Case was thus St. Basil was proving the Divinity of the Holy Spirit Basil de Spir. sancto cap. 29. from the Ancients Ascribing Glory and Power to the Father and the Son with the Holy Spirit And having named several of the Ancients who had taught that Glory and Power were to be Ascribed to the Spirit as well as to the Father and the Son he at last mentions Gregory the Great and proves that he was of the same mind from the present practice of that Church And to make it appear they had not varied from the Doctrine of that great man he reports the profound respect the people of that Country still had for him P. 73. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the Doctor relates in his Margin they would not add any Practice any Word or any mystical Form in the Church to what he had left with them By which I conceive he means that they did strictly observe that way and method for their ordinary Worship and kept strictly to those Doctrines and that way of Administring the Sacrament which were in use in Gregories time But he doth not say one word of Gregorie's appointing a Form of Prayer for that Church Nor does it follow that because they Worshiped God in the same manner a great many years after Gregory wherein they worshipped him in his time that therefore they used the very words he used Whereas it is said they did not add a word to what he left with them that doth not relate to their Prayers but to the Doctrine he taught for here St. Basil is speaking of the Divinity of the Holy Spirit and proving that Doctrine And in other places St. Basil takes notice how tenacious they were
Tertullian did think so or that in his days the Church did worship God in the use of such prescribed Liturgies as is the Subject of our present discourse What the Dr. refers us to in Tertul ad uxor it only concerns singing which is not to our present purpose Besides if I mistake not it only relates to singing in the Family The words in Tertullian are these Sonant inter duos Psalmi Hymni P. 534. mutuo provocant quis melius Deo suo canet Tertullian is representing some of the advantages which accrue from Christians Marrying with Christians and this is one of them P 35. But saith the Doctor One of these Forms was the Gloria Patri which he describes as Ireneus did by the last words World without end Now you must take notice that Tertullian in this last quotation is quite upon another Subject And the quotation is out of another Book his Discourse de Spectaculis I will not stay to consider Tertullians sense exactly in this place He is dissuading the Christians from frequenting the Heathenish Games Exercises and Shows and represents to them how unbecoming them it must needs be yea how sinful to concur with them in what did ordinarily pass on those occasions Tertul. de Spect. p. 700. Avertat Deus à suis tantam voluptatis exitiâ—sae cupiditatem Quale est enim de Ecclesia Dei in diaboli eccl siam terdâ—re de coelo quod aiunt in coenum illas manus quas ad Dominum extuleris pâ—stmâ—dum laudando histrionem fatigare ex ore quo Amen in sanctum pretuleris gladiatori testimonium reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alii omnino dicere nisi Deo Christo Now how come these words of Tertullian to be a proof of Liturgies in the Christian Church Why the Doctor tells us we here find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there must needs be a Form and this Form must be the Gloria Patri because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the end of that Doxology the Doctor had told us before that Irenius had reference to the Gloria Patri because he found in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here Tertullian must needs refer to the same because in him we have nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be never used but in the Gloria Patri I think Tertullian is not minding them that this was an expression the Christians did constantly use in their publick Worship though it might be constantly used in their publick Worship and their Worship not be performed in prescribed Forms but he rather intimates that this was an expression which was ordinarily used at those sights and exercises he is dissuading them from and that it is not an expression fit for them to use with reference unto any but God and Christ But because the Doctor doth lay such stress on this Phrase he may consider whether the Latin Church did use the Gloria Patri in Greek in Tertullians days These are the passages the Doctor thought fit to alledge out of Tertullian for what he propounds The other sort of passages he is concerned with are such as Mr. Clarkson alledged for what he had asserted There are two of these the Doctor doth take notice of but saith so little concerning them I will pass them over without saying any thing of them one way or another for any one who considers what Mr. Clarkson saith with reference to them and what the Doctor saith of them here may easily determine whether the passages do make more for the one or for the other But there is one passage Mr. Clarkson doth quote from this Author about which the Doctor takes a great deal of pains P. 47 c. to shew it is capable of an interpretation which will not serve Mr. Clarkson's purpose I will relate the passage and without reflecting on the laboured constructions the Doctor hath heaped together to render it useless to Mr. Clarksons design I will plainly acquaint you with what I conceive to be the surest way to find out Tertullians meaning The passage is this Manibus expansis Tertul Apol. quia innocuis capite undo quia non erubescimus denique sine monitore quia de pectore oramus Tertullian I apprehend doth here give an account of the Christians Prayers that they were not such as the Heathens were but such as did suit and agree with the advice and direction the Apostle had given concerning this business His words seem to give an account of what he understood to be the Apostles meaning 1 Tim. 2.8 where he willeth men to Pray every where lifting up holy hands without wrath and doubting But the Doctor thinks the passage is obscure If so then certainly Tertullian is sittest to give an account of his own meaning and I think he doth so in a very few lines after For having shewed why he and so all Christians could not pray to any but God he seems very plainly to explain in other words the several branches of the forementioned account concerning the Christians Prayers Ei offero opimam majorem hostiam quà m ipse mandavit orationem de carne pudica de anima innocenti de spiritu sancto profectam This I take to be the true account of this controverted passage whether I am in the right or not concerning it I leave you to judge as also whether this passage so understood do make more for or against prescribed Forms of Prayer These being the passages made use of from the Authors in the second Century about Liturgies I proceed to the Third Century In which the first Author the Doctor doth quote is Hippolytus P. 54. The passage is this Liturgy shall be extinguished singing of Psalms shall cease and reading of Scripture shall not be heard What Hippolytus his meaning here is I will not undertake to affirm positively because I never read that Author But as seeing the Doctor doth argue from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am willing to mind you that the Doctor doth acknowledg it is but probable that this Father meant a common Form of Prayer generally used And I do acknowledge it would be more probable that that Father understood the word in the Doctors sense if he had produced any proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did either before or in the days of this Father ever signifie a common Form of Prayer generally used in the Christian Church Indeed I am not aware that any thing more can be warrantably concluded from this expression than that Antichrist would suppress the publick pure Worship of God And why Antichrist may not as well suppress the publick exercise of Ministers gifts and abilities in the Worship of God as the use of prescribed Forms of Prayer doth not yet occur unto me But if Antichrist have already made any attempts against the publick Worship of God I must needs say I do not remember any evidence he hath given
pray but hath also given Rules for the manner of performing this Duty when we perform this Service according to the Rules he hath appointed we may properly be said to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if we consider the passage intirely as Origen hath it for the Doctor hath left something out it will clear it self We do affirm for a certain truth saith Origen that they who do worship God Orig. in Celf. lib 6. the Lord of all things through Jesus in the Christian manner or way and hee according to the Gospel using frequently as they ought night and day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Prayers as are appointed or commanded are not vanquishable or cannot beovercome either by Magicians or Devils These last words the Doctor thought fit to leave out Now let any one judge whether by using appointed Prayers Origen meant offering up to God Prayers in such way as he had appointed or using such prayers as were composed by Men and saying them over in such order as they had prescribed which of these do you imagine Origen thought to be the Christian 's effectual security from Magicians and Devils Can it enter into any Mans head who knows any thing of Origen that he was for Christians to use Prayers as others did Spells How came the use of prescribed Forms to be better security from Magicians and Devils than any other way of praying There is further a Dispute betwixt the Doctor and Mr. Clarkson whether Origen P. 61. quoting some passages which are in the Psalms did by saying we find them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean the publick Liturgy or the Psalter To which I shall only say That I do not perceive that there is any Antecedent proof that they had a publick Liturgy but it is certain they had the Book of Psalms amongst them I leave you to determine whether it is most probable that Origen being to quote Passages which were in the Book of Psalms would rather refer his Reader to another Book than unto that which was acknowledged to be divinely inspired St. Cyprian is next brought by the Doctor as a Witness for Liturgies And I might suppose P. 65. That he did allow the Lord's Prayer to be used as a Form of Prayer and that he would have us repeat the very words of it And yet this will not amount to any resemblance of a proof for Liturgies as they are here to be understood But the Passages in St. Cyprian the Doctor alledgeth do not I think import what he pretends they do St. Cyprian in his Sermon concerning the Lord's Prayer seems to have the very same Notions about it his Master Tertullian had expressed in his Tract concerning the same matter of which I have spoken before There are indeed some Passages in St. Cyprian's Sermon from which the Doctor doth draw his own inferences The enquiry must be whether St. Cyprian's meaning in those passages was what the Doctor pretends St. Cyprian hath this Passage Cypr. Serm. de Orat. Dom. Orandi ipse formam dedit ipse quid precaremur monuit instruxit I conceive he means no more than this That the Lord Jesus hath taught People in what manner they should pray and what things they should pray for I think if we consider St. Cyprian's Discourse we cannot warrantably understand any thing else by his Orandi forma than those Instructions our Saviour gave for our Direction in performing of this duty of Prayer St. Cyprian doth also certifie that the surest way to obtain acceptance and audience with the Father is to govern our selves in the performance of this Duty by the directions the Son hath given for this purpose Vt dum prece oratione quam filius docuit Id. apud patrem faciliùs audiamur If we strictly consider this Father's sense and meaning there doth not appear any ground to conclude that he laid any stress on our using the very words of which the Lord's Prayer doth consist And besides several passages which might be instanced in which do strongly intimate that what I have already mentioned is the substance of this Father's meaning here there is one short Passage at a little distance from these already mentioned which to me seems to put the matter out of all doubt Vt aliter orare quà m docuit Id. non ignorantia sola sit sed culpa Now let any man who knows any thing at all of St. Cyprian judge whether he thought that it was a sin to use any other words in Prayer than just those which were expressed in the Lord's Prayer and whether his meaning was not that it is a sin or fault to govern our selves in the performing of this duty by other Instructions than those the Son had given for our guidance in this Duty This I take to be the meaning of that other Passage Agnoscat pater filii sui verba cum precem facimus By cerba filii sui I conceive is not meant the words of the Lord's Prayer but the Instructions and Directions the Son gave for the right performing of this duty Here I may mind you that the Doctor in his Discourse on one of his Quotations out of Origen hath this Passage Note also Origen doth not say P. 60. the Christian made these injoyned Prayers but used them which supposes they were made into a prescribed Form before Now what doth the Doctor think might be noted here according to his way of making notes upon precem facimus But for my part I think the Ancients by making Prayers and by using Prayers meant much what the same thing viz performing the duty of Prayer Moreover St. Cyprian hath this Expression Si petamus ipsius oratione And this he immediately interprets I think by our governing our selves in this Duty by the Directions he had laid down about it And his account of these Directions is very like that Tertullian had given of them before him Id. Sit autem orantibus sermo precatio cum disciplina quietem continens pudorem There are two Passages more relating to this matter which the Doctor quotes out of this Author in which he considers the words the Author useth but neglects the sense and meaning the Author had in his using of those words The first is this Publica est nobis communis oratio Now St. Cyprian's meaning is neither more nor less than this That Christians must not be so confined and narrow-spirited in their Prayers as to pray only for themselves but they must extend their Prayers to others and pray for all People He does not call the Christians Prayer publick and common because he speaks of the Lord's Prayer as the Doctor pretends nor as intimating that there was one fixed prescribed form which all were to use but because their prayers were not to be confined to themselves but to be general or universal extending to all Men. That this is the plain and