A discourse concerning liturgies

It is excepted, that Tertullian, in the place we have insisted on, speaks of private Devotions: But if they will have it of private only, any that considers ⟨p. 127⟩the words, will see it evidently mistaken, Illuc suspicientes Christiani, manibus expansis, quia innocuis; capite nudo, quia non erubescimus. He shows Christians were unlike the Pagans, in their mode of Praying, for such reasons, as would not admit them to be alike any where, either in private or public; since they thought themselves concerned to signify, they were more innocent, and less conscious of what was shameful, than the Heathen, as well in public as in private.

It is excepted, that Tertullian, in the place we have insisted on, speaks of private Devotions: But if they will have it of private only, any that considers ⟨p. 127⟩the words, will see it evidently mistaken, Illuc suspicientes Christiani, manibus expansis, quia innocuis; capite nudo, quia non erubescimus. He shews Christians were unlike the Pagans, in their mode of Praying, for such reasons, as would not admit them to be alike any where, either in private or publick; since they thought themselves concerned to signifie, they were more innocent, and less conscious of what was shameful, than the Heathen, as well in publick as in private.

This manner of Praying was continued in the following Age, as is evident in Origen, who declares it both of the Greek and Latin Churches, which divided betwixt them the¹ whole Christian World. They Prayed in his time, not only in their own Language, but also according to their ability, [Greek or Hebrew]. The Grecians in Greek, the Romans in Latin; and so every one in his own dialect, Prays to God, and Praises him, as he is able. Precantur Deum, & celebrant pro viribus. The²