A discourse concerning liturgies

^cOne tells us, it is a complement of Civility, as when we say, Ago gratias, non quas debeo, sed quas possum; or quantas possum maximas. But, not well pleased with this (it seems) himself, (at which we need not wonder) he tells us (which will no more please others) of some, (Learned too) who understand it of giving God thanks, with as loud a voice, as he is able; [Greek or Hebrew].

^cOne tells us, it is a complement of Civility, as when we say, Ago gratias, non quas debeo, sed quas possum; or quantas possum maximas. But, not well pleased with this (it seems) himself, (at which we need not wonder) he tells us (which will no more please others) of some, (Learned too) who understand it of giving God thanks, with as loud a voice, as he is able; 〈non-Latin alphabet〉.

1. cAnonym. p. 18. Use of daily public Prayers.Anonym. p. 18. Use of dayly publick Prayers.

^dAnother brings an instance, where [Greek or Hebrew] is thought to be applied to a Form; This is in Gregory Nazianzen, [Greek or Hebrew], come let us, as we are able, sing a Triumph, the Song which Israel sometimes sung, upon the overthrow of the Egyptians in the Red Sea. But here, by [Greek or Hebrew], the Song which Israel sung, we need no more understand the very same words of that Song, then Rev. 15. 3. We are to understand the same by the Song of Moses. Which Song of Moses, those ⟨p. 70⟩who had got the Victory over the Beast, are said as expressly to sing, ([Greek or Hebrew]): And yet, that which they sing, consists quite of other words, as appears, ver. 3. 4. And therefore well might D. H. give us leave, (as he doth) to conceive, by the Song of Moses, another Song after that pattern. And so we may warrantably, by the Song, which Israel sung, in Nazianzen.