A discourse concerning liturgies

None will fancy a Christian Liturgy, wherein ⟨p. 23⟩there is not some acknowledgement of, or some address to Christ as God, or wherein there is not some confession of sin, or some petition for pardon, in Prayers proper to the faithful, something equivalent to petition in the Lords Prayer, forgive us our Trespasses, and so no Liturgies, wherein there was not evidence enough against both those errors, and others also of the Pelagians, inconsistent with the necessity of the grace of God.

None will fancy a Christian Liturgy, wherein ⟨p. 23⟩there is not some acknowledgment of, or some address to Christ as God, or wherein there is not some confession of sin, or some petition for pardon, in Prayers proper to the faithful, something equivalent to petition in the Lords Prayer, forgive us our Trespasses, and so no Liturgies, wherein there was not evidence enough against both those errours, and others also of the Pelagians, inconsistent with the necessity of the grace of God.

And it will be granted, that if those who were judicious had the managing of those Controversies, if they thought it requisite to make use of Humane Testimony, they would make choice of that which is most cogent and convictive.

Now they did make use of Humane Testimony, as we find both that unnamed Author in Eusebius, l. 5. c. ••. p. 145. who confuting Artemon's error, who maintained Christ was only [Greek or Hebrew], alleges Justin Martyr, Miltiades, Tatian, Clemens, Irenaeus, Melito, and the Hymns composed by the Brethren of old, [Greek or Hebrew]; but not a word of any Prayers, ancient or written, by Brethren or Fathers; which yet (by one who, as it is apparent, industriously sought out all sorts of confirmations) would not have been omitted; as tending as much, if there had been some written of old; but contributing much more, to the confirming of that truth, if there had been any enjoined to be publicly and generally used. Also Athanasius against the Arians, and Augustine against the Pelagians