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.
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, the
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.
Who ever imagined, that by writing [Greek or Hebrew], or pro viribus, they meant no more, than the transcribing another man's Discourse; or by expounding or preaching [Greek or Hebrew], &c. no more was to be understood, than their reading or reciting another mans Sermon, &c. with what earnestness soever? This would be no better, than to offer plain violence to their Words, and unpardonable injury to the Authors. And why is it not as intolerable, when they speak of Praying [Greek or Hebrew], to say they meant no more, than their reading or rehearsing another mans Prayers with all earnestness; let those who are not [Greek or Hebrew], judge.
Who ever imagined, that by writing 〈non-Latin alphabet〉, or pro viribus, they meant no more, than the transcribing another man's Discourse; or by expounding or preaching 〈non-Latin alphabet〉, &c. no more was to be understood, than their reading or reciting another mans Sermon, &c. with what earnestness soever? This would be no better, than to offer plain violence to their Words, and unpardonable injury to the Authors. And why is it not as intolerable, when they speak of Praying 〈non-Latin alphabet〉, to say they meant no more, than their reading or rehearsing another mans Prayers with all earnestness; let those who are not 〈non-Latin alphabet〉, judge.
Nay, it cannot be denied, but these phrases do sometimes denote, when applied to Prayer or Thanksgiving, the Exercise of personal abilities for Prayer; as when Chrysostom tells us, in Gen. Hom. 26. that Noah gave Thanks [Greek or Hebrew], (sure it was in no Form composed ⟨p. 119⟩for him by another) and then exhorts to imitate him; and in the application shows how, viz. taking account every day and hour, not only of Mercies common to others, but particular and personal; yea and those which we observe not, [Greek or Hebrew]. (for all this could not be done in a stated Form) [Greek or Hebrew] p. 202. he adds, God made us rational, [Greek or Hebrew], therefore he gave us faculties, Souls and Tongues, [Greek or Hebrew], that he might be sensible of his favours, and [Greek or Hebrew], p. 203. And in the next Homily 27. we should endeavour [Greek or Hebrew], having always his benefits in our minds ([Greek or Hebrew] that our memory may be helpful to us therein) tho' they be more than we can recount, [Greek or Hebrew], &c. For who can ([Greek or Hebrew];) reckon up those which we have, those which are promised, and [Greek or Hebrew], those which we meet with every day, (so every day there's new matter of Thanksgiving) then enumerating abundance of particulars, p. 204, 205. and adding still [Greek or Hebrew], they can never be numbered. [Greek or Hebrew]; how can any Tongue of Man express them? [Greek or Hebrew], they transcend all human apprehension; yet will have us notwithstanding, remember, conceive, reckon them up, and express them as we are able, and would have us employ mind, memory, tongue, all faculties, therein, as much as we can: for he adds again after all, we must [Greek or Hebrew], such Thanksgivings are according to the abilities of him who offers them. [Greek or Hebrew] (which I proved before to be the ⟨p. 120⟩same with [Greek or Hebrew]) signifies that which is inconsistent with any confinement to a set Form, by our selves or others.
Nay, it cannot be denied, but these phrases do sometimes denote, when applyed to Prayer or Thanksgiving, the Exercise of personal abilities for Prayer; as when Chrysostom tells us, in Gen. Hom. 26. that Noah gave Thanks 〈non-Latin alphabet〉, (sure it was in no Form composed ⟨p. 119⟩for him by another) and then exhorts to imitate him; and in the application shews how, viz. taking account every day and hour, not only of Mercies common to others, but particular and personal; yea and those which we observe not, 〈non-Latin alphabet〉. (for all this could not be done in a stated Form) 〈non-Latin alphabet〉 p. 202. he adds, God made us rational, 〈non-Latin alphabet〉, therefore he gave us faculties, Souls and Tongues, 〈non-Latin alphabet〉, that he might be sensible of his favours, and 〈non-Latin alphabet〉, p. 203. And in the next Homily 27. we should endeavour 〈non-Latin alphabet〉, having always his benefits in our minds (〈non-Latin alphabet〉 that our memory may be helpful to us therein) tho' they be more than we can recount, 〈non-Latin alphabet〉, &c. For who can (〈non-Latin alphabet〉;) reckon up those which we have, those which are promised, and 〈non-Latin alphabet〉, those which we meet with every day, (so every day there's new matter of Thanksgiving) then enumerating abundance of particulars, p. 204, 205. and adding still 〈non-Latin alphabet〉, they can never be numbred. 〈non-Latin alphabet〉; how can any Tongue of Man express them? 〈non-Latin alphabet〉, they transcend all human apprehension; yet will have us notwithstanding, remember, conceive, reckon them up, and express them as we are able, and would have us imploy mind, memory, tongue, all faculties, therein, as much as we can: for he adds again after all, we must 〈non-Latin alphabet〉, such Thanksgivings are according to the abilities of him who offers them. 〈non-Latin alphabet〉 (which I proved before to be the ⟨p. 120⟩same with 〈non-Latin alphabet〉) signifies that which is inconsistent with any confinement to a set Form, by our selves or others.
Basil also, giving directions how1 to Pray, premises, That there are two sorts or parts of Prayer, Thanksgiving or Praise of God with self abasement, and petition; then he adviseth to begin with the former, and therein to make choice of Scripture-expressions ([Greek or Hebrew], which it seems was Basil's Formulary) after he has given something by way of Example, he adds [Greek or Hebrew], when thou hast Praised him (with expressions selected) out of the Scriptures, as thou art able (or according to thy ability) the same phrase with [Greek or Hebrew], and [Greek or Hebrew], then begin with self abasement; in which, after thou hast been large ([Greek or Hebrew], p. 555.) then proceed to Petition. There he would have him beware of Praying for the severals he mentions, but to seek that which is prescribed or enjoined; not in any Liturgy (for if there had been such, these directions had been needless, and if they should, and might use no other, ridiculous (yet some Mens fancies are so strong, as to stretch these, even to private Devotions;) but in the Scripture, and the Words of Christ (seek first the Kingdom of God, &c.) [Greek or Hebrew], and will have him careful in any wise, that his whole mind be uintent upon ⟨p. 121⟩God, and him alone, and no where else ([Greek or Hebrew]) which will be very hard for him, who, Praying in public or private, hath his Book to mind.
Basil also, giving directions how1 to Pray, premises, That there are two sorts or parts of Prayer, Thanksgiving or Praise of God with self abasement, and petition; then he adviseth to begin with the former, and therein to make choice of Scripture-expressions (〈non-Latin alphabet〉, which it seems was Basil's Formulary) after he has given something by way of Example, he adds 〈non-Latin alphabet〉, when thou hast Praised him (with expressions selected) out of the Scriptures, as thou art able (or according to thy ability) the same phrase with 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉, then begin with self abasement; in which, after thou hast been large (〈non-Latin alphabet〉, p. 555.) then proceed to Petition. There he would have him beware of Praying for the severals he mentions, but to seek that which is prescribed or enjoyned; not in any Liturgy (for if there had been such, these directions had been needless, and if they should, and might use no other, ridiculous (yet some Mens fancies are so strong, as to stretch these, even to private Devotions;) but in the Scripture, and the Words of Christ (seek first the Kingdom of God, &c.) 〈non-Latin alphabet〉, and will have him careful in any wise, that his whole mind be uintent upon ⟨p. 121⟩God, and him alone, and no where else (〈non-Latin alphabet〉) which will be very hard for him, who, Praying in publick or private, hath his Book to mind.
1[Greek or Hebrew] cap. 1. p. 554.〈non-Latin alphabet〉 cap. 1. p. 554.
uUt collectis & congregatis intra see sensibus, oret Deum, non •vagetur m•nte & cogitationibus evolet, ut ipsis Dei conspectibus, atque ineffabili illi lumini see intelligat assistemem, ibique orations, & obsecrationes, postulationesque, & gratiarum actions suas profundat, nullius extrinsecus Phantasiae solicitatus imagine, Origen. vid. Dall. de objecto cult. p. 396.Ut collectis & congregatis intra se sensibus, oret Deum, non •vagetur m•nte & cogitationibus evolet, ut ipsis Dei conspectibus, atque ineffabili illi lumini se intelligat assistemem, ibique orationes, & obsecrationes, postulationesque, & gratiarum actiones suas profundat, nullius extrinsecus Phantasiae solicitatus imagine, Origen. vid. Dall. de objecto cult. p. 396.
By this we may also judge, what it is to Pray [Greek or Hebrew], or which is all one [Greek or Hebrew]. And to add no more, it cannot be supposed, that there was any prescribed Form of Prayer, for the Case which Augustin mentions, viz. wA House possessed by the Devil; for the relief of which, he tells us, one of the Presbyters of Hippo Prayed, quantum potuit, a phrase equivalent to [Greek or Hebrew], and therefore it may be presumed, he Prayed there according to his ability. And why [Greek or Hebrew], in Justin Martyr, should not signify the same, as in these forementioned instances, and be rendered according to their abilities, so as their Prayers should be understood to be the product of them; I can discern no reason at all, but because they who deny it, are loth it should be so.
By this we may also judge, what it is to Pray 〈non-Latin alphabet〉, or which is all one 〈non-Latin alphabet〉. And to add no more, it cannot be supposed, that there was any prescribed Form of Prayer, for the Case which Augustin mentions, viz. wA House possessed by the Devil; for the relief of which, he tells us, one of the Presbyters of Hippo Prayed, quantum potuit, a phrase equivalent to 〈non-Latin alphabet〉, and therefore it may be presumed, he Prayed there according to his ability. And why 〈non-Latin alphabet〉, in Justin Martyr, should not signifie the same, as in these forementioned instances, and be rendred according to their abilities, so as their Prayers should be understood to be the product of them; I can discern no reason at all, but because they who deny it, are loth it should be so.
wVir Tribunitius Hesperius, qui apud nos est, in territorio Tussalensi, fundum Zabedi appellatum, ubi cum aflictione 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 unus, obtulit ibi sacrificium corporis Christi, orans quantum potuit, ut cessaret illa vexatio, &c. August. de civit. Dei, l. 22. c. 8. p. 686. edit. Lugdun.
Let us proceed; That of Tertullian, Apol. 1. c. 30. sine monitore, quia de pectore oramus, hath ⟨p. 122⟩been pleaded by others, and not without reason. Bishop Hall in Answering it, when he was concerned 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 superior 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 xPrompter, 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 shows, 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.
Let us proceed; That of Tertullian, Apol. 1. c. 30. sine monitore, quia de pectore oramus, hath ⟨p. 122⟩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 xPrompter, 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.
xSine monitor, not being urged by any superior injunction.Sine monitore, not being urged by any superiour injunction.
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 ⟨p. 123⟩amongst them, where their Monitor, whom they called yGrammatea, from a high Pulpit, de libro fausta vota precatus, Prayed out of a Book.
yTunc ex his unus, quem cuncti Gramma•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.
Amongst the Persians, Pausanias representing the rites of their Pyretheia, as they were used in Hierocaesarea and Hypaepae, brings in the [Greek or Hebrew] z(who was a Priest, a Sacred person amongst them) thus Praying: aHe 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 [Greek or Hebrew], 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 〈non-Latin alphabet〉z(who was a Priest, a Sacred person amongst them) thus Praying: aHe 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 〈non-Latin alphabet〉, out of a Book.
z[Greek or Hebrew] in Hesychius, [Greek or Hebrew], Phavorinus.〈non-Latin alphabet〉 in Hesychius, 〈non-Latin alphabet〉, Phavorinus.
a[Greek or Hebrew], Pausan. lib. 1. Eliacor. Ammianus Marcellinus, Hist. l. 23. c. 8. The Magus by a set Form of Prayer—〈non-Latin alphabet〉, Pausan. lib. 1. Eliacor. Ammianus Marcellinus, Hist. l. 23. c. 8. The Magus by a set Form of Prayer—
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 ⟨p. 124⟩sending Fabius's Picture to bDelphos, 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 enjoined an accurate observance of it. When Scipio Aemilianus was cCensor, 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 public Writing, out of which it was to be read; and so reforms their Common Prayer 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 ⟨p. 124⟩sending Fabius's Picture to bDelphos, 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 cCensor, 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.
bQ. 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.
cQui Censor, cum lustrum auderet, inque solito fieri sacrificio, scriba ex publicis tabulis solemn 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 fervent. Ac protinus in publicis tabulis, ad hunc modum carmen emendari jussit. Valer. Max. lib. 4. c. 1. p. 191.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.
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 public Prayers out of a Book, are therein nothing like the Ancient Christians, but more resemble the Pagans in that mode of Praying, for which Tertullian ⟨p. 125⟩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.
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 ⟨p. 125⟩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.
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 show 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.
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 employed 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 dStations; sometimes Twelve ⟨p. 126⟩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.
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 dStations; sometimes Twelve ⟨p. 126⟩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.
dJam horum conventuum proprius ac praecipuus finis erat oratio, atque deprecatio, unde factum, ut stationes dicerentur, quod [Greek or Hebrew] 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, [Greek or Hebrew], 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, [Greek or Hebrew], Basil. de jejun. [Greek or Hebrew]. p. 133. Diebus atque noctibus jugiter & instanter oramus, propitiantes Deum, Cypr. insistamus per totam diem precibus, & oremus. Idem.Jam horum conventuum proprius ac praecipuus finis erat oratio, atque deprecatio, unde factum, ut stationes dicerentur, quod 〈non-Latin alphabet〉 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, 〈non-Latin alphabet〉, 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, 〈non-Latin alphabet〉, Basil. de jejun. 〈non-Latin alphabet〉. p. 133. Diebus atque noctibus jugiter & instanter oramus, propitiantes Deum, Cypr. insistamus per totam diem precibus, & oremus. Idem.
And who can believe, their Pastors were then limited to written Forms in Praying, when the ordinary sort of Christians were not tied to any Forms at all in Singing? There seems more reason for a restraint in Hymns, than in supplications; and those who are earnest for liberty in the latter, are well enough content to be confined to Scripture-Forms in the former. It's evident by Tertullian, that in his time, Christians had the liberty in their Church-Assemblies, to choose either such Hymns as they collected out of the Scripture, or such as were of their own conception. So he1 tells us, describing their Love-Feasts; at which we are told, the Eucharist was Celebrated, Post aquam manualem, & lumina, ut quisque de Scriptura, vel de proprio ingenio potest, provocatur in medium Deo canere, Apol. cap. 39. 9. And these, if we believe Grotius, extemporary eHymns, and such used by others, both before, and after those times.
1Thornd. Serv. p. 293.
eNon solebant pro re nata extempore hymnos quos [Greek or Hebrew] vocant, effundere Hebraei—nec dubito quin & hoc canendi genus vel praecipue commendat Paulus, Eph. 5. 9. Col. 3. 16. Mansit divis mos in ecclesia vetere, Tertullianus meminit, & Plinius, &c.Non solebant pro re nata extempore hymnos quos 〈non-Latin alphabet〉 vocant, effundere Hebraei—nec dubito quin & hoc canendi genus vel praecipue commendat Paulus, Eph. 5. 9. Col. 3. 16. Mansit diuis mos in ecclesia vetere, Tertullianus meminit, & Plinius, &c.
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〈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.
