Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 fdifferent 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.
f[Greek or Hebrew], Athanas. contr. Sabell. orat. tom. 1. p. 513.〈non-Latin alphabet〉, Athanas. contr. Sabell. orat. tom. 1. p. 513.
Moreover, Basil gtells 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, [Greek or Hebrew]; 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, [Greek or Hebrew], 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, shows, what might be taken in the rest. Two days before the writing of this Book, in Prayer with the People, [Greek or Hebrew], he used the Doxology two ways (both differing from that which is usual) as he tells us cap. 1. [Greek or Hebrew], 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 ancient 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 [Greek or Hebrew], 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, show, they knew no such prescriptions, nor would have honoured them with any more observance, or so much.
Moreover, Basil gtells 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, 〈non-Latin alphabet〉; 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, 〈non-Latin alphabet〉, 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, 〈non-Latin alphabet〉, he used the Doxology two ways (both differing from that which is usual) as he tells us cap. 1. 〈non-Latin alphabet〉, 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 ⟨p. 105⟩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 〈non-Latin alphabet〉, 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.
g[Greek or Hebrew], de Spir. Sanct. c. 27. p. 274.〈non-Latin alphabet〉, de Spir. Sanct. c. 27. p. 274.
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 enjoining 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 hvariations of this so short a sentence; and find no two of the many Ancients who used it, to represent the usage of it to us, agreeing therein as to Words and ⟨p. 106⟩⟨p. 107⟩Syllables; nor yet have I met with two instances, where the difference is not more than Syllabical: It may be others may meet with more; yet if ⟨p. 108⟩more than two, amongst so many intending to express the same thing, had used exactly the same Words, (and where other things besides a Rule might have rendered their expressions Uniform) it would have been no proof, that the Words had been prescribed; it would rather be strange, if in such circumstances, they should not casually fall into such an agreement without the conduct of any prescription. But since they are so far from observing the punctilios of a prescribed Uniformity, and vary herein so much, as one may wonder how so few Words could be contrived into such variety; it proves sufficiently, that they were not under any Orders, obliging them, to use precisely the same Words.
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 hvariations of this so short a sentence; and find no two of the many Antients who used it, to represent the usage of it to us, agreeing therein as to Words and ⟨p. 106⟩⟨p. 107⟩Syllables; nor yet have I met with two instances, where the difference is not more than Syllabical: It may be others may meet with more; yet if ⟨p. 108⟩more than two, amongst so many intending to express the same thing, had used exactly the same Words, (and where other things besides a Rule might have rendered their expressions Uniform) it would have been no proof, that the Words had been prescribed; it would rather be strange, if in such circumstances, they should not casually fall into such an agreement without the conduct of any prescription. But since they are so far from observing the punctilios of a prescribed Uniformity, and vary herein so much, as one may wonder how so few Words could be contrived into such variety; it proves sufficiently, that they were not under any Orders, obliging them, to use precisely the same Words.
hOrigenes, 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. Mister. [Greek or Hebrew], p. 228, 229. Ephrem. Syrus, Abrenuncio tibi Satan, & cunctis operibus tuis, l. de poenit. c. 5. Basil, [Greek or Hebrew], de Spir. Sanc. cap. 27. no prescription for it. Cyril Alexandrin. Ibi deposuerimus tenebras a meant 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 salutary Christianorum prima confessio, nisi ut renunciare se Diabolo, ac pompis ejus, atque spectaculis, & operibus, protestentur? p. 198. Dionysius Areop. [Greek or Hebrew], Eccles. Hierarch. The repeating of it singular. Clemens Constit. [Greek or Hebrew], l. 7. c. 41. Justinian. [Greek or Hebrew], 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 Renuncio & credo, Cohtr. Parmenianum, l. 5. p. 59. Cyprian, Seculo renunciavimus cum Baptizati sumus, Epist. 5. l. 1. Stare illic potuit Dei servus, & loqui, & renunciare Christo, qui jam Diabolo renunciaret & seculo, Serm. de Laps. p. 151. Cujus (mundi) pompis & deliciis jam tunc renunciavimus, cum meliori transgressu ad Dominum venimus, de habit Virgin. p 107. See carnis concupiscentiis & vitiis renunciasse profitetur, id ibid. Augustin, Quisquis huic aedificio conjungi desiderat, renunciet Diabolo, Pompis & Angelis ejus, de symbol. ad Catechum. l. 3. c. 1. Omissa enim certissima cautione, qua vos abrenunciare omnibus Pompis Diaboli, & omnibus operibus ejus, & omni fornicationi diabolicae, spospondistis, Homil. 3. ad neophytos. Pro ipsis enim respondent, quod abrenuncient Diabolo, Pompis & Operibus ejus, & ideo pactum, quod, cum Christo in Baptismi Sacramento, conscribunt, custodire contendant, nec unquam aliquid de Diaboli pompis, vel mundi istius luxuriosis oblect ationibus concupiscant, de Temp. Serm. 116. Ambrose, Dicens, abrenuncio tibi, Diabole, & Angelis tuis, & operibus tuis & imperiis tuis, Hexam. l. 1. c. 4. Quando te interrogavit Sacerdos; abrenuncias Diabolo, & Operibus suis? quid respondisti? Abrenuncio. Abrenuncias seculo & voluptatibus ejus? quid respondisti? Abrenuncio, de Sacrament. l. 1. c. 2. Quid interrogatus es, recognosce, quid responderis, renunciasti Diabolo & operibus ejus, mundo & luxuriae ejus, lib. de iis qui Myster. initiant. c. 2. Chrysostom, [Greek or Hebrew], Homil. 21. ad pop. Antioch. p. 609. Savil. edit. [Greek or Hebrew], in
And thus we find not only those of the Greek and Latin Churches differing, or such as lived at a greater distance, and in the parts of the Empire, remotest one from another, but those of the same Country and the same Church, where, if any where, Uniformity is to be looked for: We may observe it in Tertullian, Cyprian, Optatus, and Augustin.
And thus we find not only those of the Greek and Latin Churches differing, or such as lived at a greater distance, and in the parts of the Empire, remotest one from another, but those of the same Country and the same Church, where, if any where, Uniformity is to be lookt for: We may observe it in Tertullian, Cyprian, Optatus, and Augustin.
Nor do several Persons only differ herein amongst themselves, but we may see in divers instances, one and the same Person express this usage variously; whenas, he that is not circumscribed by others, nor will be imposed on by the imperious, is constant to himself, many times, and varies not in the use of as many, or more Words, than this Form consisted of; and so it is represented by Cyprian, Chrysostom, Jerome, Augustin, Ambrose, Origen.
Nor do several Persons only differ herein amongst themselves, but we may see in divers instances, one and the same Person express this usage variously; whenas, he that is not circumscribed by others, nor will be imposed on by the imperious, is constant to himself, many times, and varies not in the use of as many, or more Words, than this Form consisted of; and so it is represented by Cyprian, Chrysostom, Jerom, Augustin, Ambrose, Origen.
Now, if in so short a sentence as this, and that universally used in some terms or other, with a general harmony as to the sense, and wherein also there is nothing of Prayer, and so none of that ⟨p. 109⟩reason which there is for freedom in Praying, they were not limited, nor did tie themselves to a Set of Words: Who can believe they were, or would have suffered themselves to be confined to an unvariable Form of words, in Praying at Baptism?
Now, if in so short a sentence as this, and that universally used in some terms or other, with a general harmony as to the sense, and wherein also there is nothing of Prayer, and so none of that ⟨p. 109⟩reason which there is for freedom in Praying, they were not limited, nor did tie themselves to a Sett of Words: Who can believe they were, or would have suffered themselves to be confined to an unvariable Form of words, in Praying at Baptism?
And that there were none limited to any Forms of Prayer, is made evident, more directly by that of Basil, lib. de Spir. Sanc. cap. 27. where, mentioning the several Prayers used in Baptizing, he declares there were none of them to be found in writing, [Greek or Hebrew], p. 271. We bless the Water in Baptism, and the Oil used in Unction, and the Party also Baptized; but out of what Writings? They had no Prayers for these severals, in or before his times, written; none found, none set down in writing; and how there could be prescribed Forms of Prayer, and yet no Prayers in writing, is not intelligible. There were no writings enjoining them, That Prayers should be used for these purposes; much less therefore, what Prayers should be made use of, or in what Form of Words. For where the existence of a thing is not supposed, there's no giving rules for the mode of it, amongst those who are regulated by reason. They had then no Rules nor Prescriptions in Scripture, or Councils, or Fathers, or any Church Liturgies, for the use of such Prayers (much less for the Words of them) [Greek or Hebrew] reaches all. There was nothing for them in his time, but [Greek or Hebrew], silent and secret Tradition, in opposition to ([Greek or Hebrew]) what is iWritten; ⟨p. 110⟩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,
And that there were none limited to any Forms of Prayer, is made evident, more directly by that of Basil, lib. de Spir. Sanc. cap. 27. where, mentioning the several Prayers used in Baptizing, he declares there were none of them to be found in writing, 〈non-Latin alphabet〉, p. 271. We bless the Water in Baptism, and the Oyl used in Ʋnction, and the Party also Baptized; but out of what Writings? They had no Prayers for these severals, in or before his times, written; none found, none set down in writing; and how there could be prescribed Forms of Prayer, and yet no Prayers in writing, is not intelligible. There were no writings injoyning them, That Prayers should be used for these purposes; much less therefore, what Prayers should be made use of, or in what Form of Words. For where the existence of a thing is not supposed, there's no giving rules for the mode of it, amongst those who are regulated by reason. They had then no Rules nor Prescriptions in Scripture, or Councils, or Fathers, or any Church Liturgies, for the use of such Prayers (much less for the Words of them) 〈non-Latin alphabet〉 reaches all. There was nothing for them in his time, but 〈non-Latin alphabet〉, silent and secret Tradition, in opposition to (〈non-Latin alphabet〉) what is iWritten; ⟨p. 110⟩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,
iDuobus modis dici posse observationem aliquam esse scriptam: id enim scriptum cum ab aliquo vel scripta lege suisse praescriptum (qui proprius est & usitatus horum verborum sensus) vel tantum in scripto libro commemoratum, Dall. de pseudep. p. 334. He takes Basil in the former sense, ibid. Ob. But by Writings Basil may understand the Scriptures only. Ans. His words plainly deny it of all Writings, and not of the Scripture only, vid. Dall. p. 334. He alleges many expressions of Basil in the same place, concluding, Ex quibus vel caecus videt, qua ista accepta erant, Traditionem, Basilium non quibusdam, sed quibusvis; non canonicis, sed omnibus omnino libris opponere, ibid.Duobus modis dici posse observationem aliquam esse scriptam: id enim scriptum cum ab aliquo vel scripta lege suisse praescriptum (qui proprius est & usitatus horum verborum sensus) vel tantum in scripto libro commemoratum, Dall. de pseudep. p. 334. He takes Basil in the former sense, ibid. Ob. But by Writings Basil may understand the Scriptures only. Ans. His words plainly deny it of all Writings, and not of the Scripture only, vid. Dall. p. 334. He alledges many expressions of Basil in the same place, concluding, Ex quibus vel caecus videt, qua ista accepta erant, Traditionem, Basilium non quibusdam, sed quibusvis; non canonicis, sed omnibus omnino libris opponere, ibid.
The Impostor, kwho forged these Constitutions, under the name of Clemens, many Hundred years after the Apostles, and one Age at least after Basil, tho' he set down Prayers for the Baptismal ⟨p. 111⟩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 [Greek or Hebrew], his words are, l. 7. c. 45. [Greek or Hebrew]. 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.
The Impostor, kwho 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 ⟨p. 111⟩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 〈non-Latin alphabet〉, his words are, l. 7. c. 45. 〈non-Latin alphabet〉. 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.
kOb. 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 Ancient 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 Ancient 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 Oil and Water, and Chrism, c. 43, 44, 45. l. 7. having said, c. 43. [Greek or Hebrew], he adds, c. 45. [Greek or Hebrew], haec atque alia his consentanea dicat, [Greek or Hebrew], &c. For the Catechumens, [Greek or Hebrew], some such, hujusmodi benediction, l. 8. c. 16. med. For the penitents, [Greek or Hebrew], in some such manner, in hunc modum, cap. 8. fin. In the blessing of Water and Oil, [Greek or Hebrew], c. 29. l. 8. [Greek or Hebrew], l. 7. c. 26. pro primitiis collatis, [Greek or Hebrew], l. 8. c. 39. pro mortuis [Greek or Hebrew], l. 8. c. 41. post sumptionem Eucharistiae, [Greek or Hebrew], l. 7. c. 27. [Greek or Hebrew], l. 7. c. 28. [Greek or Hebrew], pro Eucharistia quidem in hunc modum, l. 7. c. 26. And by these instances, when he calls for Prayer or Praise, with [Greek or Hebrew], or [Greek or Hebrew], or [Greek or Hebrew], or the like; we have warrant to understand [Greek or Hebrew], or [Greek or Hebrew], or [Greek or Hebrew], and that such liberty is allowed.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. 〈non-Latin alphabet〉, he adds, c. 45. 〈non-Latin alphabet〉, haec atque alia his consentanea dicat, 〈non-Latin alphabet〉, &c. For the Catechumens, 〈non-Latin alphabet〉, some such, hujusmodi benedictione, l. 8. c. 16. med. For the penitents, 〈non-Latin alphabet〉, in some such manner, in hunc modum, cap. 8. fin. In the blessing of Water and Oyl, 〈non-Latin alphabet〉, c. 29. l. 8. 〈non-Latin alphabet〉, l. 7. c. 26. pro primitiis collatis, 〈non-Latin alphabet〉, l. 8. c. 39. pro mortuis 〈non-Latin alphabet〉, l. 8. c. 41. post sumptionem Eucharistiae, 〈non-Latin alphabet〉, l. 7. c. 27. 〈non-Latin alphabet〉, l. 7. c. 28. 〈non-Latin alphabet〉, pro Eucharistia quidem in hunc modum, l. 7. c. 26. And by these instances, when he calls for Prayer or Praise, with 〈non-Latin alphabet〉, or 〈non-Latin alphabet〉, or 〈non-Latin alphabet〉, or the like; we have warrant to understand 〈non-Latin alphabet〉, or , or , and that such liberty is allowed.
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 ⟨p. 112⟩would then serve the turn, as they now serve the Reformed Churches. He that appeared to the World about that time, in the visor of Apostolical lAuthority, would not by virtue thereof presume to tie any, in administering 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.
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 ⟨p. 112⟩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 lAuthority, 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.
lWhere he presumes to say, [Greek or Hebrew], l. 8. c. 15.Where he presumes to say, 〈non-Latin alphabet〉, l. 8. c. 15.
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 Heretics; 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.
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 ⟨p. 113⟩non sanctificant aquam. If the Water be not Sanctified when he that Prays, through unskilfulness, utters some erroneous words; then, not only many evil, but good Brethren, in the Church do not sanctify 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 Catholic 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 Heretical) so much as advised to make use of the common Form? And finally, under what restraint ⟨p. 114⟩can any fancy the more discreet and learned to have been in Baptizing; when the weakest and most imprudent had so much liberty therein? Nothing needs be more manifest, than that neither the prudent nor indiscreet, were then confined to prescribed Forms in the Ministration of Baptism.
Augustin Answers, Si non sanctificatur aqua, cum aliqua erroris verba per imperitiam precator effundit, multi non solum mali, set etiam boni fratres in ecclesia ⟨p. 113⟩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 Heretical) so much as advised to make use of the common Form? And finally, under what restraint ⟨p. 114⟩can any fancy the more discreet and learned to have been in Baptizing; when the weakest and most imprudent had so much liberty therein? Nothing needs be more manifest, than that neither the prudent nor indiscreet, were then confined to prescribed Forms in the Ministration of Baptism.
And thus we have made it sufficiently evident, that in the Ancient Church, the order for Administering the Sacraments (the Prayers especially used in their Consecration) were not prescribed; nor the Administrators thereof under any such restraint, as later and worse times thought fit for them. I might endeavour to give the like satisfaction concerning other parts of Worship, which were Administered by Prayers; and might do it now with more ease than this already done. But it is not needful, since those, who show the greatest passion for the Forms in question, affirm, that in the Sacraments they were and are most necessary, and were first there used; and so must acknowledge, that when they were not in use there, they were no where used, nor any where counted needful: And besides, this Discourse grows long, (and so may be tedious) beyond what I expected or designed. I will therefore only add some few testimonies, which give evidence against such Forms in general, and will reach the particulars, as therein involved; easing my self and others thereby of a tedious and superfluous labour.
And thus we have made it sufficiently evident, that in the Antient Church, the order for Administring the Sacraments (the Prayers especially used in their Consecration) were not prescribed; nor the Administrators thereof under any such restraint, as later and worse times thought fit for them. I might indeavour to give the like satisfaction concerning other parts of Worship, which were Administred by Prayers; and might do it now with more ease than this already done. But it is not needful, since those, who shew the greatest passion for the Forms in question, affirm, that in the Sacraments they were and are most necessary, and were first there used; and so must acknowledge, that when they were not in use there, they were no where used, nor any where counted needful: And besides, this Discourse grows long, (and so may be tedious) beyond what I expected or designed. I will therefore only add some few testimonies, which give evidence against such Forms in general, and will reach the particulars, as therein involved; easing my self and others thereby of a tedious and superfluous labour.
Begin we with Justin Martyr, one of the first Writers left us of unquestioned credit, after the Apostles times: Who, Apol. 2. p. 139. hath these words, [Greek or Hebrew] ⟨p. 115⟩[Greek or Hebrew]. We are not Atheists since we worship the Maker of all things, affirming, as we are taught, that he hath no need of Blood, Drink-offerings, or Incense; in all our Oblations, with Prayer and Thanksgiving, according to our ability praising him. In his time, they Prayed and gave Thanks according to their ability. Now certainly, the1 abilities of the Pastors, at least, of those times, reached further without stretching, than the reading or reciting of some Prayers, composed for them by others. They were persons ordinarily of greatest abilities amongst the Christians. When ordinary Christians were superior to the Pastors of after times, they wanted not the knowledge of Divine things, nor the sense of their Spiritual condition, or their Peoples, nor a faculty to express tolerably what they knew and felt. They were not besotted by intemperance, nor had lost the use of their faculties for want of exercise, nor were their gifts shrivelled up by a curse, because they did not employ them: They had ability to frame their own Prayers, as well as to make their own Sermons; and if they confined themselves to Prayers made by others, they did not give Thanks and Pray, as the Holy Martyr says they did, [Greek or Hebrew], according to their ability, or as they were able. The phrase hath been sufficiently vindicated before; but because it here occurs again, let this be added for further satisfaction. It is said, that it denotes not the exercise of abilities for Prayer, but earnestness in Praying, neither less nor more: But this is only said, without any proof, without any instance where it is so taken, either in Justin Martyr, or any other. ⟨p. 116⟩The best way to discern the import of it, will be to observe, how this and other of the same signification are used commonly in this or other Authors. Now Five hundred instances might be produced, wherein this expression, and others of the same import, do clearly denote the exercise of abilities for the work, to which they are applied. I will but give a taste hereof in a like case, preaching or writing, pastoral works, as Prayer is.
Begin we with Justin Martyr, one of the first Writers left us of unquestioned credit, after the Apostles times: Who, Apol. 2. p. 139. hath these words, 〈non-Latin alphabet〉⟨p. 115⟩〈non-Latin alphabet〉. We are not Atheists since we worship the Maker of all things, affirming, as we are taught, that he hath no need of Blood, Drink-offerings, or Incense; in all our Oblations, with Prayer and Thanksgiving, according to our ability praising him. In his time, they Prayed and gave Thanks according to their ability. Now certainly, the1 abilities of the Pastors, at least, of those times, reached further without stretching, than the reading or reciting of some Prayers, composed for them by others. They were persons ordinarily of greatest abilities amongst the Christians. When ordinary Christians were superiour to the Pastors of after times, they wanted not the knowledge of Divine things, nor the sense of their Spiritual condition, or their Peoples, nor a faculty to express tolerably what they knew and felt. They were not besotted by intemperance, nor had lost the use of their faculties for want of exercise, nor were their gifts shrivled up by a curse, because they did not imploy them: They had ability to frame their own Prayers, as well as to make their own Sermons; and if they confined themselves to Prayers made by others, they did not give Thanks and Pray, as the Holy Martyr says they did, 〈non-Latin alphabet〉, according to their ability, or as they were able. The phrase hath been sufficiently vindicated before; but because it here occurs again, let this be added for further satisfaction. It is said, that it denotes not the exercise of abilities for Prayer, but earnestness in Praying, neither less nor more: But this is only said, without any proof, without any instance where it is so taken, either in Justin Martyr, or any other. ⟨p. 116⟩The best way to discern the import of it, will be to observe, how this and other of the same signification are used commonly in this or other Authors. Now Five hundred instances might be produced, wherein this expression, and others of the same import, do clearly denote the exercise of abilities for the work, to which they are applied. I will but give a taste hereof in a like case, preaching or writing, pastoral works, as Prayer is.
In Justin Martyr, where he says, they did mexhort the Brethren [Greek or Hebrew], and when he tells Trypho he would make a collection of all the places of Scripture which concerned the millennium, he would make a ncollection [Greek or Hebrew]. In Origen, when he says, the Christians instructed omany [Greek or Hebrew], and what Celsus alleged he would examine [Greek or Hebrew]. So in pEusebius, when he tells us, the Bishops made panegyrical Orations [Greek or Hebrew], & de vit. Const. l. 4. c. 29. Likewise in Basil, when he speaks of Praising Gordius [Greek or Hebrew], forgetting his own qweakness, ⟨p. 117⟩and says, he will explain rthe words of the Apostle [Greek or Hebrew], and that the impiety (he is mentioning) was elsewhere refuted [Greek or Hebrew], and that he had preached the day before [Greek or Hebrew]. Also in sChrysostom, when he says it was necessary he should [Greek or Hebrew], discourse of Prayer; and frequently telsewhere.
In Justin Martyr, where he says, they did mexhort the Brethren 〈non-Latin alphabet〉, and when he tells Trypho he would make a collection of all the places of Scripture which concerned the millennium, he would make a ncollection 〈non-Latin alphabet〉. In Origen, when he says, the Christians instructed omany 〈non-Latin alphabet〉, and what Celsus alledged he would examine 〈non-Latin alphabet〉. So in pEusebius, when he tells us, the Bishops made panegyrical Orations 〈non-Latin alphabet〉, & de vit. Const. l. 4. c. 29. Likewise in Basil, when he speaks of Praising Gordius 〈non-Latin alphabet〉, forgetting his own qweakness, ⟨p. 117⟩and says, he will explain rthe words of the Apostle 〈non-Latin alphabet〉, and that the impiety (he is mentioning) was elsewhere refuted 〈non-Latin alphabet〉, and that he had preached the day before 〈non-Latin alphabet〉. Also in sChrysostom, when he says it was necessary he should 〈non-Latin alphabet〉, discourse of Prayer; and frequently telsewhere.
m[Greek or Hebrew], &c. Apol. 2. p. 157.〈non-Latin alphabet〉, &c. Apol. 2. p. 157.
n[Greek or Hebrew], Dialog. cum Tryphon. p. 88. edit. Rob. Steph. Lutet. an. 1551.〈non-Latin alphabet〉, Dialog. cum Tryphon. p. 88. edit. Rob. Steph. Lutet. an. 1551.
o[Greek or Hebrew], contra Cels. l. 8. p. 428. [Greek or Hebrew], id. ibid. p. 395. vid. p. 409, 410, 411. edit. Cantabr. an. 1656.〈non-Latin alphabet〉, contra Cels. l. 8. p. 428. 〈non-Latin alphabet〉, id. ibid. p. 395. vid. p. 409, 410, 411. edit. Cantabr. an. 1656.
p[Greek or Hebrew], Hist. l. 8. c. 3. vid. vit. Const. l. 4. c. 29. infra.〈non-Latin alphabet〉, Hist. l. 8. c. 3. vid. vit. Const. l. 4. c. 29. infra.
q[Greek or Hebrew], Homil. in Gord. p. 204. edit. Basil. an. 1551.〈non-Latin alphabet〉, Homil. in Gord. p. 204. edit. Basil. an. 1551.
r[Greek or Hebrew]. p. 142. [Greek or Hebrew], lib. de Sp. Sancto, c. 17. p. 264. Preached [Greek or Hebrew], Hexaem. hom. 3. initio.〈non-Latin alphabet〉. p. 142. 〈non-Latin alphabet〉, lib. de Sp. Sancto, c. 17. p. 264. Preached 〈non-Latin alphabet〉, Hexaem. hom. 3. initio.
s[Greek or Hebrew], Tom. 6. p. 756. edit. Savil. & in Philip. Hom. 6. p. 34. in 2 Tim. p. 346. & Tom. 1. in Gen. p. 165. Hom. 17. initio. fin. Hom. 17. Hom. 25. Hom. 32. Hom. 48. Hom. 49, 117, 183, 254, 306, 452, 459, &c. [Greek or Hebrew], 306. Hom. 38.
It is evident, that in these passages, the phrases signify, they used their own abilities, judgment, invention, expressions; in preaching, expounding, disputing, &c. And it would not be imagined, but that they denote the same when applied to Prayer, in Justin Martyr and others, had not custom settled another mode of Praying than was used in those times, when abilities to Pray were counted a qualification as requisite for a Pastor, as ability to Preach; and more thought necessary to accomplish a Minister for public Prayer (so great a part of his work) than a Child is capable of.
It is evident, that in these passages, the phrases signifie, they used their own abilities, judgment, invention, expressions; in preaching, expounding, disputing, &c. And it would not be imagined, but that they denote the same when applyed to Prayer, in Justin Martyr and others, had not custom setled another mode of Praying than was used in those times, when abilities to Pray were counted a qualification as requisite for a Pastor, as ability to Preach; and more thought necessary to accomplish a Minister for publick Prayer (so great a part of his work) than a Child is capable of.
. Hom. 5. p. 122. [Greek or Hebrew], in Joh. Hom. 1. p. 558. Hieronym. Quidam coactius disserunt in Baptismate singulos pactum inire cum Diabolo & dicere, Renuncio tibi, Diabole, & pompae tuae & vitiis tuis, & mundo tuo, qui inmaligno positus est, in
. Tom. 8. p. 270. Secundo post Baptismum gradu, inisti pactum cum adversario tuo, dicens ei, Renuncio tibi Diabole, & seculo tuo, & pompae tuae, & operibus (all. opibus) tuis, Epist. 7. ad Demetriad. p. 63. Abrenunciationem qua praeputiis denudamur, ante oculos collocemus—sic namque dicimus, abrenunciare nos mundo & pompis ejus, Epist. ad Therasiam, de vera Circumcis. Tom. 9. No Writings mentioned the use of any Words whatsoever, any Prayer at all on those occasions, no•e enjoined any set Form of Prayer: But any Words were so far from being enjoined, that there were none so much as set down or mentioned in any Writing.
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. 〈non-Latin alphabet〉, p. 228, 229. Ephrem. Syrus, Abrenuncio tibi Satan, & cunctis operibus tuis, l. de poenit. c. 5. Basil, 〈non-Latin alphabet〉, 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. 〈non-Latin alphabet〉, Eccles. Hierarch. The repeating of it singular. Clemens Constit. 〈non-Latin alphabet〉, l. 7. c. 41. Justinian. 〈non-Latin alphabet〉, 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 Renuncio & credo, Cohtr. Parmenianum, l. 5. p. 59. Cyprian, Seculo renunciavimus cum Baptizati sumus, Epist. 5. l. 1. Stare illic potuit Dei servus, & loqui, & renunciare Christo, qui jam Diabolo renunciaret & seculo, Serm. de Laps. p. 151. Cujus (mundi) pompis & deliciis jam tunc renunciavimus, cum meliori transgressu ad Dominum venimus, de habit Virgin. p 107. Se carnis concupiscentiis & vitiis renunciasse profitetur, id ibid. Augustin, Quisquis huic aedificio conjungi desiderat, renunciet Diabolo, Pompis & Angelis ejus, de symbol. ad Catechum. l. 3. c. 1. Omissa enim certissima cautione, qua vos abrenunciare omnibus Pompis Diaboli, & omnibus operibus ejus, & omni fornicationi diabolicae, spospondistis, Homil. 3. ad neophytos. Pro ipsis enim respondent, quod abrenuncient Diabolo, Pompis & Operibus ejus, & ideo pactum, quod, cum Christo in Baptismi Sacramento, conscribunt, custodire contendant, nec unquam aliquid de Diaboli pompis, vel mundi istius luxuriosis oblect ationibus concupiscant, de Temp. Serm. 116. Ambrose, Dicens, abrenuncio tibi, Diabole, & Angelis tuis, & operibus tuis & imperiis tuis, Hexam. l. 1. c. 4. Quando te interrogavit Sacerdos; abrenuncias Diabolo, & Operibus suis? quid respondisti? Abrenuncio. Abrenuncias seculo & voluptatibus ejus? quid respondisti? Abrenuncio, de Sacrament. l. 1. c. 2. Quid interrogatus es, recognosce, quid responderis, renunciasti Diabolo & operibus ejus, mundo & luxuriae ejus, lib. de iis qui Myster. initiant. c. 2. Chrysostom, 〈non-Latin alphabet〉, Homil. 21. ad pop. Antioch. p. 609. Savil. edit. 〈non-Latin alphabet〉, in Coloss. 2. Hom. 5. p. 122. 〈non-Latin alphabet〉, in Joh. Hom. 1. p. 558. Hieronym. Quidam coactius disserunt in Baptismate singulos pactum inire cum Diabolo & dicere, Renuncio tibi, Diabole, & pompae tuae & vitiis tuis, & mundo tuo, qui inmaligno positus est, in Matth. 5. Tom. 6. p. 6. Confessus es bonam confessionem in Baptismo, renunciando seculo & pompis ejus, in 1 Tim. 6. Tom. 8. p. 270. Secundo post Baptismum gradu, inisti pactum cum adversario tuo, dicens ei, Renuncio tibi Diabole, & seculo tuo, & pompae tuae, & operibus (al. opibus) tuis, Epist. 7. ad Demetriad. p. 63. Abrenunciationem qua praeputiis denudamur, ante oculos collocemus—sic namque dicimus, abrenunciare nos mundo & pompis ejus, Epist. ad Therasiam, de vera Circumcis. Tom. 9. No Writings mentioned the use of any Words whatsoever, any Prayer at all on those occasions, no•e injoyned any set Form of Prayer: But any Words were so far from being injoyned, that there were none so much as set down or mentioned in any Writing.
〈non-Latin alphabet〉
〈non-Latin alphabet〉
〈non-Latin alphabet〉, Tom. 6. p. 756. edit. Savil. & in Philip. Hom. 6. p. 34. in 2 Tim. p. 346. & Tom. 1. in Gen. p. 165. Hom. 17. initio. fin. Hom. 17. Hom. 25. Hom. 32. Hom. 48. Hom. 49, 117, 183, 254, 306, 452, 459, &c. 〈non-Latin alphabet〉, 306. Hom. 38.
tAdd that in Cyprian, Propter hoc etiam libellum hunc de bono patientiae quantum valuit nostra mediocritas, permittente & inspirante Domino, conscripsimus, Epist. ad Jubaian. and often, pro nostra mediocritate. And Augustin, De quibus in aliis opusculis, in quantum Domino adjuvante potuimus, satis nos disseruisse meminimus, de peccat. orig. l. 2. c. 34. Et hoc pro viribus ago, contra Cresc. l. 1. c. 9. Si autem ministri assint pro viribus quas eis Dominus subministrat, omnibus subvenitur: alii baptizantur, alii reconciliantur, nulli dominici corporis communione fraudantur, omnes consolantur, aedificantur, exhortantur, ut Deum rogent qui potens est omnia quae timentur averlere, &c. Epist. 180. Honorato, p. 928. edit. Lugduni an. 1561. And that Constantine exhorted his Subjects, [Greek or Hebrew], to lead a pious Life, [Greek or Hebrew]. Athanasius, about to give an account of Man's degeneracy, [Greek or Hebrew], contr. Onules. p. 3. And reciting too some passages of Scripture, [Greek or Hebrew], de natura human. suscept. Tom. 1. p. 465. init. Maximus in Athanas. Tom. 2. says he had confuted Heretics, [Greek or Hebrew], p. 255. Augustin, retract. l. 2. c. 1. in second. libro tractantur caeterae questions, & pro nostra quantulacunque facultate solvuntur, p. 58.Add that in Cyprian, Propter hoc etiam libellum hunc de bono patientiae quantum valuit nostra mediocritas, permittente & inspirante Domino, conscripsimus, Epist. ad Jubaian. and often, pro nostra mediocritate. And Augustin, De quibus in aliis opusculis, in quantum Domino adjuvante potuimus, satis nos disseruisse meminimus, de peccat. orig. l. 2. c. 34. Et hoc pro viribus ago, contra Cresc. l. 1. c. 9. Si autem ministri assint pro viribus quas eis Dominus subministrat, omnibus subvenitur: alii baptizantur, alii reconciliantur, nulli dominici corporis communione fraudantur, omnes consolantur, aedificantur, exhortantur, ut Deum rogent qui potens est omnia quae timentur averlere, &c. Epist. 180. Honorato, p. 928. edit. Lugduni an. 1561. And that Constantine exhorted his Subjects, 〈non-Latin alphabet〉, to lead a pious Life, 〈non-Latin alphabet〉. Athanasius, about to give an account of Man's degeneracy, 〈non-Latin alphabet〉, contr. Onules. p. 3. And reciting too some passages of Scripture, 〈non-Latin alphabet〉, de natura human. suscept. Tom. 1. p. 465. init. Maximus in Athanas. Tom. 2. says he had confuted Hereticks, 〈non-Latin alphabet〉, p. 255. Augustin, retract. l. 2. c. 1. in secund. libro tractantur caeterae quaestiones, & pro nostra quantulacunque facultate solvuntur, p. 58.
