An enquiry into the constitution, discipline, unity & worship of the primitive church that flourished within the first three hundred years after Christ faithfully collected out of the extant writings of those ages / by an impartial hand.

The Second Part of the Enquiry into the Constitution, Disci∣pline, Unity and Worship of the Primitive Church.

CHAP. I.

§. 1. Of the Publick Worship of the Primitive Church. §. 2. In their Assemblies they began with Reading the Scriptures. Other Writings Read besides the Scriptures. §. 3. Who Read the Scriptures, from whence they were Read, and how they were Read. §. 4. Whether there were appointed Lessons. §. 5. After the 〈◊〉〈◊〉 of the Scriptures, there followed Singing of Psalms. §. 6. What Psalms they Sung. §. 7. The manner of their Singing. §. 8. Of Singing Men, and of Church Musick. §. 9. To Sing∣ing of Psalms succeeded Preaching. On what the Preacher discoursed: How long his Sermon was. §. 10. The Method of their Sermons. §. 11. Who Preached; usually the Bishop, or by his Permission, any other, either Clergyman or Layman.

§. 1. HAving in a former Treatise enqui∣red into the Constitution, Disci∣pline, and Unity of the Primitive Church; I intend in this to enquire into the Worship thereof, which naturally divides its self into these Two Parts, Into the Worship its self, and, Into the necessary Circumstances thereof, as Time and Place, and such like; both which I design to handle, beginning first with the Worship its self, wherein I shall not meddle with the Object thereof, since all Pro∣testants agree in the Adoring God alone through Jesus Christ, but only speak of those Particular Acts and Services, whereby in the Publick Congregations we honour and adore Almighty God, such as Reading of the Scriptures, Sing∣ing of Psalms, Preaching, Praying, and the Two Sacraments, every one of which I shall consider in their Order, as they were perform∣ed in the Ancient Parish Churches. And First,

§. 2. When the Congregation was assembled, the first Act of Divine Service, which they performed, was the Reading of the Holy Scriptures. In our Publick Assemblies, says Tertullian, 1 The Scrip∣tures are Read, Psalms Sung, Sermons Preached, and Prayers presented. So also Just in Martyr writes, that in their Religious Assemblies, first of all, 2 The Writings of the Pro∣phets and Apostles were read.

But besides the Sacred Scriptures, there were other Writings read in several Churches, viz. The Epistles and Tracts of Eminent and Pious Men, such as the Book of 3 Hermas, called Pa∣stor, and 4 the Epistle of Clemens Romanus to the Church of Corinth, which were read in the publick Congregations of many Churches.

§. 3. He that read the Scriptures, was parti∣cularly destinated to this Office, as a Prepara∣tive to Holy Orders, as Aurelius, whom Cyprian design'd for a Presbyter, 5 was first to begin with the Office of reading. The Name by which this Of∣ficer was distinguished, was in Greek, 6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Latin, 7 Lector, both which signifie in English, a Reader, or as we now call him, a Clark. The Place from whence the Clark Read, was an Eminency e∣rected in the Church, that so all the People might see and hear him, which was called 8 Pulpitum, or a Pulpit, from which Pulpit he read the Scriptures a∣lone, and not others al∣ternatively with him; it being his Office on∣ly to Read, whilst the Congregation listned to him, as Cyprian writes, that Celerinus a

Lector, 9 Read the Law and the Gospel to all the People. Celerinus only read, whilst all the Peo∣ple attended; and there∣fore when this Duty was ended, it is described only 1 by the Lectors cea∣sing to Read, and not by the Peoples ceasing so to do.

§. 4. How much the Lector read at a Time is uncertain, since they varied according to the Circumstances of their Condition. So writes Tertullian, that 2 they Read the Scriptures according to the Quality of their present Times. And to the same purpose says Justin Mar∣tyr, that the Clark read, 3 until it was sufficient.

§. 5. When the Read∣ended, then followed the Singing of Psalms. So says Tertullian, 4 〈◊〉〈◊〉 Scriptures are Read, and Psalms Sung. This was a considerable Part of the Christians Service, who, as Pliny writes, met to∣gether before Day, 5 to sing an Hymn to Christ, it being useful to elevate the Mind in Heavenly Raptures of Praise and Adoration, and to raise a Pious Soul into greater Degrees of Admira∣tion of God's Love and Bounty, whence such a

Soul is described by Clemens Alexandrinus, 6 to be continually Blessing, Praising, Singing and pre∣senting Hymns to God the Lord of all, being assist∣ed by the Holy Spirit of God, 7 without whose Aid it was impossible to Sing ei∣ther in good Rhime, Tune, Metre or Harmony.

The Christians in those Days condemned only the debauched Bacchanalian Singing and Roar∣ing, but commended the Blessing and Praising of God, 8 by Thanksgiving and Singing of Psalms. In∣asmuch that it was made one 〈◊〉〈◊〉 Di∣stinction of a Christian: As Tertullian inveighs against the Marriage of a Believing Woman with an 〈◊〉〈◊〉, because thereby she would be hindred from discharging the Ordinances of the Gospel, amongst which he enumerates Singing of Psalms; for then, says he, 9 What would her Hus∣band sing to her? or, What would she sing to her Hus∣band? And a little after he describes the happy Condition of that Cou∣ple, who were both Christians, in that they did both joyn together in, and exhort one another to, the vigorous Performance of God's Wor∣ship, 1 Psalms and Hymns

sound between those two, and they mutually excite one another, who shall sing unto God best; it be∣ing their daily Employment, and recurring as often as they eat their Meat. Thus faith Cle∣mens Alexandrinus, 2 a good Christians Life, is a continued Festival, his Sa∣crifices are Prayers and Praises, Reading of Scriptures before Meat, and Singing of Psalms and Hymns at Meat. Hence in their Feasts and Banquers, 3 When they drank to one another, they Sung an Hymn, therein blessing God for his unexpressible Gifts towards Mankind, both as to their Bodies and Souls.

I confess indeed that most of these Quotations respect only Private Singing of Psalms, and so they may seem to be somewhat alien from my purpose; on which Account I should not have mentioned them, but have wholly passed them over in silence, had it not been to have satisfied those, who hold it un∣lawful to Sing any Psalms at all, in what man∣ner soever; for if singing in private was usual and commendable, then no doubt publick Sing∣ing was so also.

§. 6. What those Psalms or Hymns were, that the Primitive Christians sung, may be a Questi∣on necessary to be resolved, which I take to be two-fold, either such as were taken out of the Holy Scriptures, and particularly out of the Book of Psalms, or such as were of their own

private composing. So writes Tertullian, that after the Celebration of the Lord's Supper,

4 Every one Sung an Hymn out of the Bible, or of his own composing. As for the Singing of David's Psalms, the same Father particularly mentions the 133d Psalm, as Sung in his Days, 5 O how good and pleasant it is for Bre∣thren to dwell together in Vnity: This thou canst not easily sing, unless when thou suppest with many. As for the Hymns that were of Private Men's Com∣position, it was one of the Accusations of Pau∣lus Samosatenus, the Heretical Bishop of Anti∣och, 6 that he abolished those Psalms, which were wont to be Sung to the Ho∣nour of the Lord Jesus Christ, as Novel, and com∣posed by Modern Authors, and that he appointed Wo∣men on Easter Day, in the middle of the Church, to sing Psalms in his Praise. And in the Fragment of an Anonymous Author extant in Eusebius, we find the Heresie of Artemon, who denied the Divinity of Christ, 〈◊〉〈◊〉, not only by the Scriptures, and the Writings of the precedent

Fathers, but also 7 by the Psalms and Hymns of the Brethren, which were for∣merly composed by them, wherein they praised Christ by making him a God. Such a private composed Hymn was that which Clemens Alexandrinus mentions, as one commonly known among the Christians in his Days, beginning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Hail Light. Protreptic. p. 52.

§. 7. As for the manner of the Primitive Sing∣ing, it was 8 in good Tune, and Concent, all the Peo∣ple bearing a part in it; but whether all together, or Antiphonally, cannot well be determined, every Country probably following its own Mode, Singing only in General being command∣ed, not the particular manner or fashion of it. In a Precedent 9 Quota∣tion mention is made of Singing, in Concent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or with Voices altogether. In other Places the Alternative Method of Singing seems ex∣presly to be used; as Pliny writes, That the Christians in his time, met together before Day, 1 to Sing an Hymn to Christ by course, or, one against another. And so in that forecited Passage of Tertullian, 2 What will an Vnbelieving Husband sing to a Believing Wife?

Or what will a Believing Wife sing to an Vnbe∣lieving Husband?

§. 8. As for Singing Men and Singing Wo∣men, I find that Paulus Samosatenus the Hereti∣cal Bishop of Antioch, abolished the old usual Hymns, and 3 appointed certain Women on Easter Day in the middle of the Church, to sing Psalms in his Praise. But whether these Singing Women were first Instituted by this Heretical Bishop, or were before his Time, I cannot tell.

As for Church-Musick, for Organs, and the like, those Primitive Ages were wholly igno∣rant of them; for it cannot rationally be con∣ceived, that in those Days of continual Persecu∣tion or Violence, they could either use or pre∣serve them; all that they look'd after, was to Sing 4 in Rhyme, Metre, Tune and Concent, to of∣fer up unto God the Prai∣ses of their Voices, Lips and Mouths, which Cle∣mens Alexandrinus thinks, was Emblematized or shadowed forth by those Musical Instruments mentioned in the 150th Psalm, where, saith he, 5 We are commanded to praise God on the Psaltery, that is, on the Tongue, be∣cause the Tongue is the

Psaltery of the Lord; and to praise him on 〈◊〉〈◊〉 Harp, by which we must understand the Mouth; and to praise him on the loud sounding Cymbals, by which the Tongue is to be understood, which sounds or speaks through the knocking or coition of the Lips.

§. 9. When the Singing of Psalms was end∣ed, then succeeded the Preaching of the Word. So writes Tertullian, 2 Scriptures are read, Psalms sung, and then Sermons pronounced. As for the Subject of the Preacher's Sermon, it was usually a Commen∣tary or Explication of the Lessons that were just before read. So it was in the Time and Country of Justin Martyr, who writes, that 3 when the Reader had ended, the Bishop made a Sermon, by way of Instru∣ction and Exhortation, to the Imitation of those ex∣cellent things which had been read. Whence Ori∣gen calls their Sermons 4 Explanations of the Les∣sons. And such Expla∣nations are all his Ser∣mons or Homilies, as whosoever reads them will easily see; and he himself intimates as much in 5 several of them.

As for the Length of their Sermons, they u∣sually

preach'd an Hour, as Origen complains of his abundance of Matter, that if he should throughly handle every part of it, it would 6 require not only the one Hour of their Assembly, but several. Therefore when the Lessons were long and copious, which sometimes consisted of several Chapters, as the Lesson which was the Subject of Origen's 15th Homily on Jeremiah, reached from the 15th Chapter and 10th Verse, to the 17th Chapter and 5th Verse. The Prea∣cher passed over some of the Matter unmenti∣oned, and handled the most important, or the most curious part therein. Thus in the begin∣ning of a Sermon of Origen's, we find, that the Chapters that were read, were the 25, 26, 27, and 28th Chapters of the first Book of Samuel, 7 which he complains were too large and 〈◊〉〈◊〉 to be all handled at once, and therefore he would only discourse of the 28th Chap∣ter, touching the Witch of Endor, and those things related there 〈◊〉〈◊〉 her.

§. 10. As for the manner of their Sermons, we may observe this Method in those of Ori∣gen's, that he first began with a short 〈◊〉〈◊〉, and then explained Verse after Verse, or Sentence after Sentence, 〈◊〉〈◊〉 the Natural and Literal Signification of the Words, and then the Spiritualized or Mystical meaning of them, and concluded with a suitable Applicati∣on

of all, either 8 by way of Exhortation to Piety and Vertue, or by way of Dehortation from Vice and Impiety. Always accom∣modating their Discour∣ses to the Capacities of their Hearers. 9 Is their Auditors were prudent and understanding, then they scrupled not to treat of the profound Mysteries of the Gospel; but if they had attained no great measure of Knowledge, and had need of Milk, as the Apo∣stle stiles it, then they con∣cealed from them those deep and recondite Points.

§. 11. As for the Preacher himself, it was usually the Bishop of the Parish. So saith 〈◊〉〈◊〉 Martyr, 1 The Bi∣shop Preaches by way of In∣struction and Exhortation, to the Imitation of those excellent things which we 〈1 line〉〈1 line〉. Or else he desired a Presbyter, or some other fit Person to preach in his room; without his Consent it had been Schism and Violence in any Person whatsoever to have usurped his Chair, but with his Per∣mission any Clergyman or Layman might Preach in his Pulpit. Now that Clergymen Preach'd, no one will question, though it will be doubt∣ed,

whether Laymen did: But that they did so, ap∣pears from a memorable History concerning Ori∣gen, who going from Alexandria into Palestina, by the Desire of the Bishops of that Country, publickly Preach'd in the Church, and expoun∣ded the Holy Scriptures, although he was not yet in Holy Orders. At which Action, when Demetrius Bishop of Alexandria was offended, Alexander Bishop of Jerusalem, and Theoctistus of Caesarea writ to him in defence of it, as fol∣lows, 2 Whereas you write in your Letter, that it was never before seen or done, That Laymen should preach in the presence of Bishops, therein you wander from the Truth; for wheresoe∣ver any are found, that are fit to profit the Brethren, the Holy Bishops of their own accord ask them to Preach unto the People. So Evelpis was desired by Ne∣on Bishop of Laranda, and Paulinus by Celsus of I∣conium, and Theodorus by Atticus of Synnada, our most blessed Brethren; and it is credible, that this is likewise done in other Places, though we know it not. But yet though Laymen Preach'd, it was not every one that did so, but only those, that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fit to prosit the Brethren;

and though they were never so fit, yet they did not irregularly or disorderly run about a Preach∣ing, or discharge that Sacred Office, till they were desired by the Bishop of a Parish to do it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but stayed for the Permission and Appro∣bation of such an one; for without that, their Sermons and Discourses would have been but so many Acts of Schism and Faction.

CHAP. II.

§. 1. After Preaching all the Congregation rose up to joyn in Publick Prayers. §. 2. They pray∣ed towards the East. Their Reasons for that Custom. §. 3. They lifted up their Hands and Eyes towards Heaven. §. 4. Whether the Mi∣nister that Officiated wore a Surplice, and there∣in of Ministers Habits. §. 5. Whether they Sung their Prayers, and whether they used Re∣sponsals. §. 6. Of prescribed Liturgies. The Lord's Prayer not always, but commonly used by them. §. 7. To the Lord's Prayer they ad∣ded other Prayers of their own Choice or Inven∣tion, proved so to have been. §. 8. Whether their Prayers were divided into several Col∣lects.

§. 1. AS soon as the Sermon was ended, then all the Congregation rose up to present their Common and Publick Prayers unto Almighty God, as Justin Martyr writes, that when the Preacher had finished his Dis∣course, 1 They all rose up, and offered their Prayers unto God. Standing be∣ing the usual Posture of Praying (at least the con∣stant one on Sundays, on which Day they e∣steemed it a Sin to kneel) whence the Preacher frequently concluded his Sermon with an Ex∣hortation to his Auditors, to stand up and pray to God, as we find it more than once in the

Conclusion of Origen's Sermons, as, 2 Where∣fore standing up, let us beg help from God, that we may be blessed in Je∣sus Christ, to whom be Glory for ever and ever, Amen. And, 3 where∣fore rising up, let us pray to God, that we may be made worthy of Jesus Christ, to whom be Glory and Dominion for ever and ever, Amen. And again, 4 Standing up let us offer Sacrifices to the Father through Christ, who is the Propitiation for our Sins, to whom be Glory and Do∣minion for ever and ever, Amen.

§. 2. Accordingly the whole Congregation stood up, and turned their Faces towards the East, it being their Custom and Manner to pray towards that Quarter, as Tertullian writes, 5 We pray towards the East. Now the Reasons that I meet with for this Usage, may be reduced to these Three or Four.

I. Out of Respect and Reverence to their Lord and Master Jesus Christ, they prayed to∣wards the East, because the East is a Title 〈◊〉〈◊〉 to Christ in the Old Testament; for that

Place in Zach. 6. 12. Behold the Man whose Name is the 〈◊〉〈◊〉, they Translated according to the Septuagint, 6 Be∣hold the Man whose Name is the East, which misap∣prehension of the Word Branch, arose from the different Significations or Applications of the Greek Word, by which the Septuagint expressed it. In the Original Hebrew the Word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies an arising or sprouting out, as doth a Branch from a Root. The Word by which they rendred it in Greek, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in a large Sense com∣prehends all sorts of arising and springing out; but strictly and generally is applyed to the ari∣sing and first appearing of the Sun, and by a Metonymy, is appropriated to the East, be∣cause the Sun arises in that Quarter. The Fa∣thers therefore not knowing the Original, and finding Christ to be called in their Ordinary Version 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, presently concluded, that ac∣cording to the usual signification of the Word, he was there termed by the Prophet, The East, whom they conceived to be so called, because 7 he was to arise like a Star: And, 8 as the Sun that arises in the East pe∣netrates thro' the World with its warm and illumi∣nating Rays; So Christ the Sun of Righteousness would

arise with more Warmth and Light, and pierce farther than the material Sun, even into the Depths of Mens Hearts and Minds. Hence the East is called by Tertullian, 9 A Type of Christ, and for this Reason we may very well suppose, that they pray∣ed towards the East, as well as built their Churches toward it, which that they did, we shall shew in its proper place.

II. Another Reason might be with respect to the Similitude of the Rising of the Sun, with our Spiritual arising out of the Darkness of Sin and Corruption, which I find thus expressed by Clemens Alexandrinus, 1 Let Prayers be made to∣wards the East, because the East is the Representa∣tion of our Spiritual Nati∣vity: As from thence Light first arose, shining out of Darkness; so ac∣cording to that Rising of the Sun, the Day of true Knowledge arose on those, who lay buried in Igno∣rance; whence the ancient Temples looked towards the West, that so they who stood against the Images therein, might be forced to look towards the East.

III. Origen advises to pray towards the Ea∣stern Climate, to denote our Diligence in the Service of God, in being more forward to arise and set about it, than the Sun is to run his daily

Course, for which he produces an Apocryphal Text, Wisdom 16. 28. 2 That it might be known, that we must prevent the Sun to give thee thanks, and at the Day-spring pray unto thee.

IV. Another Reason for their praying towards the East, was their Opinion of the Excellency of this Quarter above others, which Argument Origen thus delivers, as well as I can Translate it. 3 Whereas there are four Climates, the North and South, the West and East, who will not acknow∣ledge that we bught to pray looking towards the East, Symbolically representing thereby, our Souls behold∣the arising of the true Light? If a Man, which way soever the Doors of his House are placed, would rather make his Prayers towards the Windows, say∣ing, That the sight of the

Sky hath something more peculiar 〈◊〉〈◊〉 it, to stir up his Affection, than his looking against a Wall. Or if it so happen, that the Windows of his House do not look towards the East, that happened from the Arbitrary Structure of the Builder, but not from Nature, which prefers the East before the other Quarters, and Nature is to be preferred be∣fore that Building. Or if any one will pray in the open Field, will he not pray rather towards the East, than towards the West? And if in these things the 〈◊〉〈◊〉 is preferred before the West, why is it not so also in every other thing besides?

For these four Reasons now, but principally I suppose for the first, they usually prayed to∣wards the East, inasmuch that for their Worship∣ing towards this Quarter, and for their Religi∣ous Observation of the Lord's Day, or Sunday, so called, because Dedicated to the Sun, they 4 were accused by the Heathens of Reverencing and Adoring the Sun.

§. 3. The Congrega∣tion being thus turned towards the East, they put themselves into a 〈◊〉〈◊〉 of Prayer, stretching out their Hands, and lifting up their Eyes towards Heaven, as Clemens. Alexandrinus writes, We lift up our Head, and stretch out our Hands towards Heaven. And so Tertullian, We pray looking upto Heaven, 〈◊〉〈◊〉 expanded Hands, by this devout 〈◊〉〈◊〉 imi∣tating

7 the lifting up of their Hearts to God in the 〈◊〉〈◊〉 Wherefore, as now to quicken the Peo∣ples Devotion, the 〈◊〉〈◊〉 before Prayer excites them thereunto, by saying, Let us pray. So in the African Churches, in Cyprian's Days, the Minister 8 Prefac'd in his Prayer, by saying to the People, Lift up your Hearts. To which the People to testifie their Consent, answered, We lift them up unto the Lord.

§. 4. After this the Minister began to Pray. But before we handle his Prayer, it may not be unnecessary to consi∣der in what Habit he Officiated, whether in a Surplice, or no. His usual Garb was a Palli∣um, which is the same with what we call a 9 Cloak. This as being the most simple and plain Garment was commonly worn by the Christians; the usual Garb through∣out the whole Roman Empire was the Toga, which was more gay and splendid than the Pal∣lium; wherefore those who came over from Pa∣ganism to Christianity, for the Indication of their Humility and Contempt of the World, quitted the Toga as too pompous and mundane, and assumed the Pallium or Cloak, as more

grave and modest; from which change of Ap∣parel, and renouncing of a sumptuous Habit, to embrace a poor and mean one, the Heathens derided and exposed the Christians, even to a Proverb, a Toga ad Pallium, which sarcastical Language engaged Tertullian to write a little Tract in Defence of the Cloak, which is still extant in his Writings, under the Title of De Pallio.

But Salmasius and 1 Dr. Cave think this severe Habit was not worn by all 〈◊〉〈◊〉, but only by those of them that lead a more au∣stere and mortified Life, such as the Clergy, and some self-denying Personages 〈◊〉〈◊〉 the Laity, and that therefore it is called by Tertul∣lian in the sorementioned Tract, Sacerdotis Ha∣bitus, or Priests Apparel, as it is in all ancient Manuscripts, and in the first Edition of Beatus Rhenanus, and not Sacer Habitus, The Holy Ap∣parel, as it is in the later Editions. But whe∣ther it were so or no, I shall not here debate. This is sufficient for my purpose, that the Clergy usually wore a Cloak. But now, that in times of Publick Prayer, they should put a Surplice, or any other kind of Linnen Garment over their Cloaks, neither Tertullian, nor any other, speak the least Syllable of it: Instead of putting ano∣ther Vestment on their Gown or Cloak, Ter∣tullian mentions some in his Days, who at Pray∣ers would throw off their Gown or Cloak, which he condemns as a Superstitious Affecta∣tion, and an Heathenish 〈◊〉〈◊〉. So, saith he,

2 the Heathens pray to their Gods, which if 〈◊〉〈◊〉. ought to have been done, would have been enjoyned by the Apostles, who have given Directions concern∣ing the manner of Prayer; unless some think, that when Paul had put off his Cloak at Prayer, he for∣got it, and left it behind him at Carpus's.

§. 5. But quitting the Habit of him that 〈◊〉〈◊〉, let us return to his Prayer, which he pronounced 3 with a mo∣dest and bashful Voice, that being most proper for those, who came to ac∣knowledge the multitude and heinousness of their Sins, and to beg God's Pardon and Grace, which is the End and Design of Prayer. Musi∣cal Singing is best agreeable to the praising and adoring of God; 4 but our Petitions to God ought to be sent up with most fervent Prayers, with Tears, and Cries, and Groans.

Doubtless the Minister so prayed, as did most affect the People, whose Mouth he was to God; for they did not vocally 〈◊〉〈◊〉 with him in the Prayers, but only testified their Assent to what the Minister prayed, by saying 〈◊〉〈◊〉, or So be it. Thus in the Prayer at the Celebrati∣on of the Lord's Supper, the President of the

Assembly only prayed, and the People concur∣red with the Amen. So writes Justin Martyr, 5 The Bishop makes a long Prayer over the Elements, and when he ends, all the People present give their Approbation, by saying, Amen. And 6 When the Elements are blessed by the Minister's Prayer, and the People have approved it, by saying, Amen, Then they are distributed. And 7 the Bishop, according to his Ability, prays over the Elements, and the People give their Acclamations, saying, Amen. So that scrupulous Person men∣tioned by Dionysius Alexandrinus in his Epistle to Xystus, is said, 8 to have frequently heard the Eucharistical Prayer, and with the rest of the Con∣gregation to have answer∣ed, Amen. Henricus Valesius in his Notes on this Place; as likewise Dr. Hammond in his An∣notations on 1 Cor. 14. think that St. Paul had reference to this Custom of the Peoples saying Amen, at the Conclusion of the Eucharistical Prayer in 1 Cor. 14. 16. Else when thou shalt bless with the Spirit, how shall be that Occupieth the room of the unlearned, say Amen, at thy giving of Thanks, seeing he understandeth not what thou sayest? In which place St. Paul condemns as ab∣surd

and senseless, the Practice of some Men, who would consecrate the Sacrament in He∣brew or Syriack before Greeks, who under∣standing not those Tongues, could not bear their share in the Eucharistical Prayer, which consisted not in Antiphonal or Responsory Re∣plies to the Minister, but only in saying 〈◊〉〈◊〉, or, So be it, to what he had prayed.

It is true indeed, that these Citations are spo∣ken in particular of the Prayer before the Lords Supper; but yet they may be also ap∣plyed to their Prayer after Sermon, since we have no reason to imagine, that in the one they should use Responsals, and in the other none. But that in all their Prayers the Priest only pray∣ed, seems to be apparent, from that it was one part of his Office, to pray for the People, 9 The Priests, says Cypri∣an, pray for the safety of the Lord's People. And, 1 the Priests who have Sa∣crificed to Idols, cannot assume to themselves the Priesthood, or make any Prayer in God's sight for the Brethren. 2 There∣fore those ought to be cho∣sen into the Priesthood, whom God will hear. It was the Priest that solely pronounced the Publick Prayers without the Voi∣ces of the People: And indeed it was impossible for the People to re∣spond, since they had no fixed publick Form of

Prayer, except the Lord's Prayer, which Lord's Prayer they frequently, though not al∣ways, repeated: And then as to their other Prayers, every Bishop or Minister of a Pa∣rish, was left to his own Liberty and Ability therein.

§. 6. As for the use of the Lord's Prayer, it must first be observed, that the 〈◊〉〈◊〉 repeat∣ing of it with other Prayers, was not esteemed necessary, but frequently it was omitted. Thus in the Heavenly Prayer of Polycarpus at the Stake, the Lord's Prayer is neither at beginning nor ending. The Con∣clusion of it is, 4 Lord I will praise thee, I will bless thee, I will magnifie thee, through the Eternal High Priest Christ Jesus thy beloved Son, by whom to thee, with him, and the Holy Ghost, be Glory now, and for evermore, Amen. So Clemens Alexandrinus concludes his last Book of Pedagogy, with a Prayer, which neither ends nor begins with the Lord's Prayer; and Origen prescribing a Method of Prayer, speaks not a Word of the Lord's Prayer, but 5 advises both to begin and end with Doxology, or a giving Praise to God. In this Respect they regarded the Lord's Prayer, as given by Christ for a Pat∣tern of all other Prayers, according to which they were to be made; whence Cyprian calls

this Prayer, 6 the Law or Rule of praying; 7 so that to pray otherwise than that Prayer directed was Igno∣rance and Impiety Where∣fore, says Cyprian, 8 Let every one pray to God, not only for himself, but for all the Brethren, as the Lord hath taught us to pray for all. And so writes Clemens Alexandrinus, 9 that a good Man never remembers the Affronts that are offered him, but always forgets them; wherefore he justly prays, saying, Forgive us as we forgive others; that is, he prays according to the Sense of the fifth Petition; for it is the Sense, not the very Words of that Petition, that he here recites.

But tho' the Repetition of the Lord's Prayer was not necessary, yet it was usual; whence saith Origen, 1 Christ gave us a Prayer, with which he commanded us to pray unto the Father. And Tertullian writes, 2 That our Lord Jesus Christ gave to his Disciples a new Form of Prayer. Whence he calls the Lord's Prayer, 3 The Lawful Prayer. And

Cyprian yet more fully writes, that 4 Christ hath given us a Form of Prayer, he hath admonished and instructed what we should pray for: He that made us live, hath taught us to pray, that whilst we offer unto the Father, the Pray∣er which the Son taught, we may be the more easily heard.—For what Prayer can be more Spiritual, than that which was given us by Christ, who gave us also the Holy Spirit? And what Prayer can be more prevalent with God, than that of his Son, who is the Truth, proceeding out of his Mouth? So that to pray otherwise than he hath taught, is both Ignorance and Impiety. Let us pray therefore, dearly beloved Brethren, as God our Ma∣ster hath taught us: It is a friendly and familiar

Prayer to ask God with his own, and to present the Prayer of Christ to his Ears; the Father will ac∣knowledge his Sons Words. When we pray, let him that dwells in the Heart, be in the Voice; and since we have him an Advocate with the Father for our Sins, when we beg pardon for our Sins, let us use the Words of our Advocate; and since he says, that whatsoever we shall ask of the Father in his Name, he will give it us; how much more ef∣ficaciously shall we prevail for what we beg in Christ's Name, if we ask it in his Prayer? To this Prayer it is that Tertullian gives this Encomium, 5 In the Compendium of a few Words, how many De∣clarations of Prophets, E∣vangelists, and Apostles; how many Speeches, Para∣bles, Examples and Pre∣cepts are contained! How many Duties towards God! Honour to God in the Pre∣face, Faith in the first Pe∣tition, Hope in the Second, Resignation in the Third, Petition for Life in the Fourth, Confession of Sins in the Fifth, Watchfulness against Temptations in the Sixth. What Wonder! God alone could teach, how he would be prayed to.

§. 7. But tho' they frequently used the Lord's Prayer, yet they did not only use that, but o∣ther Prayers also; for immediately to the fore∣going Encomium of the Lord's Prayer, Tertul∣lian

adjoyns, 6 That we may add thereunto, and offer up Prayers unto God according to the Variety of our Circumstances and Conditions. From which Passage of the said Father, we may guess their usual Method of Prayer was first to begin with the Lord's Prayer, as the Ground and Founda∣tion of all others, and then according to their Circumstances and Conditions to offer up their own Prayers and Requests. Now that this Con∣jecture may appear to have some Foundation, it will be necessary to translate at large this place of Tertullian, and to shew the Introduction or Occasion of it, which was this: After this Fa∣ther had, as before, Commented on, summ'd up, and magnify'd the Lord's Prayer, he con∣cludes, that nevertheless, 7 We may add thereunto; for since the Lord the Ob∣server of all Humane Ne∣cessities, has in another place, after he had deli∣vered this Prayer, said, Ask and ye shall receive: And every one has parti∣cular Circumstances to beg for; therefore having pre∣mised

the lawful and ordinary Prayer, there is place for accidental. Requests, and a Liberty of offering up other Petitions, so as they do agree with the Precepts: As far as we are from the Precepts, so far are we from God's Ears; the remembrance of the Precepts makes way for our Prayers to Hea∣ven, of which it is the chief.

Now these other Prayers, which made up a great part of Divine Service, were not 〈◊〉〈◊〉 and imposed Forms, but the Words and Expressions of them were left to the Prudence, Choice and Judgment of every particular Bishop or Minister.

I do not here say, that a Bishop or Minister used no Arbitrary Form of Prayer; all that I say is, that there was none imposed: Neither do I say, that having no imposed Form, they unpremeditately, immethodically or confused∣ly vented their Petitions and Requests; for without doubt they observed a Method in their Prayers; but this is what I say, That the Words or Expressions of their Prayers were not imposed or prescribed, but every one that offi∣ciated, delivered himself in such Terms as best pleased him, and varied his Petitions according to the present Circumstances and Emergencies: Or if it be more intelligible, that the Primitive Christians had no stinted Liturgies, or Imposed Forms of Prayer.

Now this being a Negative in Matter of Fact, the bare Assertion of it is a sufficient Proof, ex∣cept its Affirmative can be evinced. Suppose it was disputed, whether ever St. Paul writ an Epistle to the Church of Rome, the bare Nega∣tion thereof would be Proof enough that he did not, except it could be clearly evidenced on the

contrary that he did: So unless it can be pro∣ved that the Ancients had fixed Liturgies and Prayer-Books, we may very rationally con∣clude in the Negative, that they had none at all.

Now as to these prescribed Forms, there is not the least mention of them in any of the Pri∣mitive Writings, nor the least Word or Sylla∣ble tending thereunto that I can find, which is a most unaccountable Silence, if ever such there were, but rather some Expressions intimating the contrary; as that famous controverted place of Justin Martyr, who describing the manner of the Prayer before the Celebration of the Lord's Supper, says, That the Bishop sent up Prayers and Praises to God 8 with his utmost abi∣lity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, that he prayed with the best of his Abilities, Invention, Expression, Judgment and the like. I am not ignorant that there is another Sense gi∣ven of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, According to his Ability. But I must needs say, that I generally, if not always found this Phrase to include personal A∣bilities. Thus as to the Explanation of Scrip∣ture, Origen writes, that he would expound it, 9 according to his Ability, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that he would Comment on that Parable of the Blind Man, that was healed near Jericho, mentioned in Luke 18. 35. 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so on the Parable concerning the Husband∣man; 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and on the Marriage of the

King's Son, 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and that he would search out the Sense of the Gospel of St. John, 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now what doth Origen intend, by his searching out the Sense, and expounding the meaning of the Scriptures to the utmost of his Power and Ability? Is it a bare reading and transcribing of other Mens Works, or an Employment of his own Abilities and Studies to find out the Sense and Meaning of them? Certainly every one will think the latter to be most probable.

So as to the Argumentative Defence of the Truth, Origen promises that he would answer the Calumnies of Celsus, 5 according to his Power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and that he would defend and confirm his Arguments against Celsus 6 according to his Power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and demon∣strate the Reasonableness of the Christian Religi∣on, 7 according to his Power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and dispute against Celsus, 8 according to his Power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now whe∣ther Origen's defending the Truth, and dispu∣ting against Celsus according to his 〈◊〉〈◊〉 Abi∣lity and Power, consisted in a reading, or in a bare transcribing out of a Book, the written Arguments of other Men, or in an Employ∣ment

of his own Abilities, Inventions and Expressions, is no difficult matter to deter∣mine.

I have not found one place, wherein this Phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not comprehend per∣sonal Abilities; and several scores more might I cite, where it is so to be understood, which I shall omit, and mention only one more, spoken by Origen with respect to this Duty of Prayer, where it must of necessity imply personal Abi∣lities, and that is in his Book 9 De Oratione, where he prescribes the Method and Parts of Prayer, the first whereof was Doxology; wherein, says he, he that prays must bless God according to his Power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must signifie the Performer's Abilities of Judgment and Expression, because it is not spoken of prescribed Words, but of a prescribed Method of Prayer; as if any one should desire me to inform him, how or in what Method he must pray; I tell him, as Ori∣gen doth in this place, that first he must begin with an Invocation of God by his Titles and Attributes; then he must proced to praise God for his Mercies and Benefits, confessing withal his Ingratitude and Unfruitfulness; then beg pardon for past Sins, strength against fu∣ture, and conclude all with praising God through Christ, and that he must do all this ac∣cording to the utmost of his Ability. What could any one imagine, that I should intend by this Advice of following this Method to the ut∣most of his Power, but by the exerting of his

own Abilities, Understanding, Memory, Inven∣tion, Expression, and the like, since I direct him not to any prescribed Words, but only to the Observation of those General Heads and Parts of Prayer.

So that the Ministers Praying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or according to the utmost of his Ability, imports the exerting his Gifts and Parts in suitable Matter and apt Expressions; and that the Pri∣mitive Prayers were so, appears yet farther from a Passage in Origen, who thus explains that Verse in Matth. 6. But when ye pray, use not vain Repetitions as the Heathens do, 2 But when we pray, let us not Battologise, that is, use not vain Repetitions, but Theologise: But we Battologise, when we do not strictly observe our Selves, or the Words of Prayer, which we express, when we utter those things which are filthy either to do, speak, or think, which are vile, worthily reprov∣able, and alienated from the Purity of the Lord. Surely this Caution had been needless of strictly observing the Words that they uttered, and this Fear had been groundless of expressing themselves undecently or sinfully, if they had had a Prayer-Book to recur to; but that they had no such Prayer-Book appears yet more evidently from Tertul∣lian, who describing their Publick Prayers, says

that 2 looking up to Hea∣ven, they spread abroad their Hands because inno∣cent; uncovered their Heads, because not asha∣med; and without a Mo∣nitor, because they prayed from the Heart. Now what is to be understood by praying from the Heart, will best appean from enquiring into what is opposed to it, viz. The Praying by a Monitor. Now the praying by a Monitor, as is acknowledged by all, was praying by a Book. But thus Tertullian affirms the Primi∣tive Christians prayed not: We do not pray, saith he, with a Monitor, reading our Prayers out of a Book. No; but on the contrary, we pray de Pectore, from the Heart, our own Heart and Soul dictating to us, what is most proper and fuitable to be asked, having no need of any other Monitor besides.

Hence their Prayers were suited to their E∣mergencies and present Circumstances, as Ter∣tullian writes, that 3 ha∣ving premised the Lord's Prayer, we may offer up accidental Requests and Petitions, of which oc∣casional Requests we find some Instances, as in the sixteenth Epistle of Cyprian, where that Fa∣ther assures Moses and Maximus, two Roman Confessors, 4 That he re∣membred them in his Pub∣lick Prayers with his Con∣gregation. And in ano∣ther

Epistle where he congratulates Pope Luci∣us upon his Return from Banishment, he assures him, 5 That he did not cease in his publick Pray∣ers to bless God for so great a Mercy, and to pray him that was perfect, to keep and perfect in him the glorious Crown of his Confession. And so when the Church of Carthage sent a Sum of Money to the Bishops of Numidia, for the Redemption of some Christian Captives, they desired those Bi∣shops 6 to remember them in their publick Prayers. So that their Prayers could not be 〈◊〉〈◊〉, in∣variable Forms, because they could add new Pe∣titions, as their Occasions and Circumstances did require.

Firmilian reports of an Exorcist Woman, that being acted by the Devil, she did wondrous Feats, taking upon her to perform Ecclesiasti∣cal Administrations, as to Baptize and Cele∣brate the Eucharist, the Elements whereof she Consecrated, 7 with an Invocation not to be de∣spised, that is, as seems to be most agreeable un∣to the Place, and to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Justin Martyr. The Matter, Invention and Expressi∣on of that Prayer, wherewith she consecrated

the Elements, was not mean of contemptible, but indifferently well performed. So that it seems evident, that though the Method of their Prayers might in the main be the same, yet eve∣ry one was left to follow his own Fancy and Ex∣pression therein.

But that I may hasten to the Conclusion of this Section, it is very unlikely that they were obliged to prescribed Forms, because they ne∣ver read a Syllable of their Prayers out of any Book whatsoever, which is evident from their Posture of Prayer, which was two-fold, Either with their Hands and Eyes lifted up to Heaven, or with their Eyes shut: That they prayed with their Eyes and Hands lifted up to Heaven, has been already shewn in the Third Section of this Chapter, to which I shall only add this far∣ther Observation, that 8 they stretched out their Hands in the Figure of a Cross.

That they also prayed with their Eyes shut, is evident from Origen, who having explained what is meant by that Injunction of our Saviour in Matth. 6. 5. And when thou prayest, thou shalt not be as the Hypocrites are; for they love to pray standing in the Synagogues, and in the Corners of the Streets, that they may be seen of Men; verily, I say unto you, they have their Rewards, thus explains the following Verse; But thou, when thou prayest, enter thou into thy Closet, and when thou hast shut to thy Door, pray to thy Father which is in secret, and thy Father which seeth in

secret, shall reward thee openly. 9 But he that is no Hypocrite, enters into the Closet of his Heart, to the Riches that are treasu∣red up there, and shutting himself in amongst those Treasures of Wisdom and Knowledge, and not fixing his Eyes on external Ob∣jects, as looking after any thing without, and closing every Gate of the Senses, lest he should be drawn a∣side by them, and their Species or Fancies should creep into his Mind, he prays the Father, who ne∣ver flies from, or leaves such an one, but together with the Son, dwells in him. So the same Father writes, that a true Christian prays in every place, 1 closing the Eyes of his Senses, but erecting those of his Mind. Now let them have prayed iu either of these Postures, and it is very evident that they could read in neither of them; for it is very improbable that they could turn over the Leaves of a Book, whilst their Hands were extended towards Heaven in the Form of a Cross; or that they could read in a Book, whilst their Eyes were lifted up, or else quite shut and closed.

If therefore there had been prescribed and imposed Forms, they must of necessity have re∣membred them, which would have been an in∣tolerable Load to the strongest Memory, espe∣cially to have repeated Word after Word the Prayers of their Fast Days, which must have been several Hours long, since some of their Fasts, as will be shewn in another place, were prolonged from the Morning of one Day, to the beginning of another.

§. 8. There remains now but one Question more with respect to their Publick Prayers, and that is, Whether they were divided into several Collects? To which I have not much certain to Answer; probably on their Assemblies on Fast Days, when they continued together tre∣ble the usual time, for the Ease of the Bishop and his Assistants, they made several 〈◊〉〈◊〉 Prayers, and probably at their Ordinary Meet∣ings, their Prayer after Sermon was but one en∣tire Piece. But all this is but Conjecture, all that I find positive, is touching their Prayer, that preceded the Consecration of the Eucha∣ristical Elements, which, as Justin Martyr writes, 2 was one long Prayer, to which the People said,

Amen.

CHAP. III.

§. 1. Of Baptism: The Persons Baptizing. §. 2. The Persons Baptized: First, Infants. §. 3. Next, Adult Persons. The Qualifica∣tions that were required in them. §. 4. The manner of Baptism: The Person to be Bapti∣zed abjured the Devil, the World, and the Flesh, and gave his Assent to the Fundamental Arti∣cles of the Christian Faith. §. 5. A Digression concerning the Ancient Creed. The Creed com∣monly call'd the Apostles, not known within the first Three Hundred Years after Christ. In those Days they had other brief Summaries of Faith, agreeing in Sense, but not in Words. §. 6. All the ancient Creeds transcribed in their Original Language. §. 7. The Creed, common∣ly call'd the Apostles, compared with the Anci∣ent Creeds. §. 8. How the Creed was com∣posed.

§. 1. HAving in the former Chapter discour∣sed of their Publick Prayers, I 〈◊〉〈◊〉 in the next place to consider the Two Sa∣craments, viz. Baptism, and the Lord's Supper. And first of all, to treat of that of Baptism, together with its Appendix and Confirmation; for the more methodical and distinct handling whereof, I shall enquire into these three Things, viz. The Persons Baptizing, the Persons Bapti∣zed, and the manner of Baptism.

First, As to the Persons Baptizing, usually they were the Bishops or Pastors of their Re∣spective Parishes, as Justin Martyr describes Baptism as performed by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 1 President; and Tertulli∣an by the Antistes, or, 2 Superintendent; and 3 by the High Priest, who is the Bishop; but 4 with his Permission and Consent, It was allowed to Presbyters and Deacons; and in case of Necessity, even to Lay∣men to Baptize; but 5 ne∣ver under any Necessity whatsoever was it permit∣ted to a Woman so to do.

§ 2. As for the Per∣sons that were Baptized, they were two sorts, ei∣ther Infants, or Adult persons. That Infants were baptized, will be evident from this single Consi∣deration. Baptism was always precedent to the Lord's Supper; and none were admitted to re∣ceive the Eucharist, till they were baptized. This is so obvious to every Man, that it needs no proof: If any one doubts it, he may 〈◊〉〈◊〉 it clearly asserted in the Second Apology of Ju∣stin Martyr, p. 97. Children received the Eu∣charist in the Primitive Church, which is also a thing so well known, as that for the proof of it I shall only urge one pas∣sage of 6 Cyprian's, where he tells a long Story of a Sucking Girl, who so vio∣lently

refused to taste the Sacramental Wine, that the Deacon was obliged forcibly to open her Lips, and to pour down the Consecrated Wine. There∣fore it naturally follows, that Children were baptized; for if they received that Ordinance, which always succeeded Baptism, then of ne∣cessity they must have received Baptism its self. But I needed not to have mentioned this Consi∣deration, since Infant-Baptism is as clearly as∣serted in Words at length in the Primitive Wri∣tings, as a thing can possibly be. Thus Origen writes, that 7 Children are baptized for the Remission of their Sins, fer the purg∣ing away of their natural Filth, and original Impu∣rity which is inherent in them, according to Job 15. 14. What is Man that he should be clean? And he which is born of a Wo∣man, that he should be Righteous? And that of the Prophet Isaiah, chap. 4. v. 4. When the Lord shall have washed away the Filth of the Daughter of Sion, and shall have pur∣ged the Blood of Jerusalem from the midst there∣of. No one is clean from the Filth; no, though he lived but one Day upon the Earth. Wherefore because through the Sacrament of Baptism, the Uncleannesses of our Birth are purged away, there∣fore Children are baptized. And the same Fa∣ther Commenting on that place of our Saviour,

Matth. 18. 10. See that ye despise not one of these little ones, alledges this as one Reason, why we should not do so, because of the Angels that guard them, on which reason he makes this Que∣ry, 8 At what time the Angels begin their Guar∣dianship over those little ones, whether at the time of their Birth or their Baptism? So that little ones were Baptized; by which little ones he means Infants and Chil∣dren, as is most evident from those other Titles, which he gives them in the same Tome, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, little Children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Infants; and in one place he supposes them to be 9 under three or four Years old.

To these Testimonies of Origen, I might also add those of Irenaeus, Lib. 2. cap. 39. p. 137. and of Cyprian, De Lapsis, §. 7. p. 279. But I shall chuse to wave them, because I would wil∣lingly translate at length the Determination of an African Svnod, held Anno 254, whereat were present Threescore and Six Bishops; 〈1 line〉〈1 line〉 the occasion of which Determination was this: A certain Bishop called Fidus, had some Scruples, not concerning the Baptism of Infants, but concerning the time of their Baptism, whether they might be baptized before the Second or Third Day after their Birth, or before the Eighth Day, as it was observed with respect to Circumcision under the Mosaical Oeconomy;

the Reasons or Grounds for which his Scruples he proposed to this Synod, who having serious∣ly examined them, 〈◊〉〈◊〉 decreed, That Childrens Baptism was not to be deferred to long, but that the Grace of God, or Baptism, should be given to all, and most especially unto 〈◊〉〈◊〉, which Synodical Decree, because so pertinent to my purpose, I have at large tran∣scribed as follows:

Quantum vero ad can∣sam Infantium pertinet, quos dixisti intra secun∣dum vel tertium diem quo nati sint constitutos baptizari non oportere; & considerandam esse le∣gem Circumcisionis anti∣quae, ut intra octavum diem eum qui natus est baptizandum & sanctifi∣candum non putares; longe aliud in consilio nostro omnibus visum est; in hoc enim quod tu putabas esse facien∣dum, nemo consensit, sed universi potius judicavi∣mus, nulli hominum na∣to misericordiam Dei & gratiam denegandam; nam cum Dominus in E∣vangelio suo dicar, Filius hominis non venit animas hominum perdere, sed

salvare; quantum in no∣bis est, si fieri potest, 〈◊〉〈◊〉 anima perdenda est. Quid enim ei deest, qui semel in utero, Dei manibus formatus est? Nobis enim atque oculis nostris, secundum die∣rum secularium cursum, accipere, qui nati sunt incrementum videntur: Caeterum quaecunque a Deo fiunt, Dei factoris majestate & opere per∣fecta sunt. Esse denique apud omnes, sive infan∣tes, sive majores natu, unam divini muneris ae∣qualitatem, declarat no∣bis divinae Scripturae fi∣des, cum Helisaeus super Infantem Sunamitis Vi∣duae Filium qui mortuus jacebat, ita se Deum de∣precans superstravit, ut capiti caput, & faciei fa∣cies applicaretur, & su∣perfusi Helisaei membra singulis parvuli membris & pedes pedibus junge∣rentur. Quae res si se∣cundum nativitatis no∣strae & Corporis qualita∣tem cogitetur, adulto & provecto Infans non pos∣set

〈1 paragraph〉〈1 paragraph〉.

Nam & quod vestigi∣um infantis, in primis 〈◊〉〈◊〉 ini diebus consti∣tuti, mundum non esse 〈◊〉〈◊〉, quod unusquisque nostrum adhuc horreat

exosculari, nec hoc 〈◊〉〈◊〉 coelestem gratiam dandam impedimento esse oportere; scriptum∣est enim, omnia munda∣sunt mundis; nec ali∣quis nostrum id debet hortere, quod Deus dig∣natus est facere. Nam etsi adhuc infans a partu novus eft, non ita est ta∣men, ut quisquam illum in gratia danda atque in pace facienda horrere de∣beat osculari, quando in osculo 〈◊〉〈◊〉 unusquis∣que nostrum pro sua re∣ligione ipsas adhuc recen∣tes Dei manus debeat cogitare, quas in homine modo formato & recens nato quodammodo ex∣osculamur, quando id quod Deus fecit, am∣plectimur. Nam quod in Judaica. Circumcisi∣one carnali octavus dies observabatur, Sacramen∣tum est in umbra atque in imagine ante 〈◊〉〈◊〉,

〈◊〉〈◊〉 veniente Chri∣sto veritate completum. 〈◊〉〈◊〉 quia octavus dies, id est, post 〈◊◊〉〈◊◊〉 dies 〈◊〉〈◊〉 erat, quo Dominus 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉 & Cir∣cumcisionem nobis 〈◊◊〉〈◊◊〉, hic dies 〈◊〉〈◊〉, id est, post Sab∣bacum primus, & Domi∣nicus praecessit in imagi∣ne, quae imago cessavit fuperveniente 〈◊〉〈◊〉 veritate, & data nobis spirituali circumci∣sione. Propter quod ne∣minem putamus a gratia consequenda impedien∣dum 〈◊◊〉〈◊◊〉 lege quae iam 〈◊〉〈◊〉 est; nec spiritua∣lem circumcisionem im∣pediri carnali 〈◊◊〉〈◊◊〉, sed omnem omnino hominem admit∣tendum efse ad gratiam Christi, quando & Petrus in Actibus Apostolorum 〈◊〉〈◊〉, & dicat, Do∣minus mihi dixit, 〈◊〉〈◊〉 communem dicen∣dum & immundum.

Caeterum si homines 〈◊〉〈◊〉 aliquid ad 〈◊〉〈◊〉 gratiae posset; magis adultos & prove∣ctos & majores natu pos∣sent impedire peccata graviora. Porro autem si etiam gravissimis deli∣ctoribus & in Deum multum ante peccanti∣bus, cum postea credi∣derint, remissa peccato∣rum datur, & a baptismo atque a gratia nemo pro∣hibetur; quanto magis prohiberi non debet 〈◊〉〈◊〉, qui recens natus nihil peccavit, nisi quod secundum Adam carnali∣ter natus contagium mor∣tis antique prima nativi∣tate contraxit? Qui ad remissam peccatorum ac∣cipiendam hoc ipso faci∣lius accedit, quod illi re∣mittuntur non propria, sed aliena peccata & id∣circo, frater charissime, haec fuit in concilio no∣stra sententia, a baptis∣mo atque a gratia Dei, qui omnibus 〈◊〉〈◊〉 & 〈◊〉〈◊〉, & pius est, neminem per nos debere prohiberi. Quod cum

〈◊〉〈◊〉 universos observan∣dum 〈◊〉〈◊〉 atque retinen∣dum, tum magis circa 〈◊〉〈◊〉 ipsos & recens natos 〈◊〉〈◊〉 puta∣mus, qui hoc 〈◊〉〈◊〉 de 〈◊◊〉〈◊◊〉, ac de divina 〈◊〉〈◊〉 plus merentur, quod in primo statim na 〈◊〉〈◊〉 suae ortu 〈◊◊〉〈◊◊〉 flentes nihil aliud 〈◊〉〈◊〉 quam 〈◊〉〈◊〉.

As for the matter of Infants, whom, you said, were not to be Baptized within the Second or Third Day after their Nativity, or according to the Law of Circumcision within the eighth Day thereof; it hath ap∣peared to us in our Council quite contra∣ry; no one maintain∣ed your Opinion, but we all judged, That the Mercy and Grace of God was to be deni∣ed to no Man; for since the Lord said in the Gospel, The Son of Man came not to de∣stroy, but to save the Souls of Men; there∣fore as much as lies in our Power, no Soul is

to be lost; for what is there defective in him, who has been once formed in the Womb by the Hands of God? To us indeed it seems, that Children increase, as they advance in Years; but yet what∣ever things are made by God, are perfected by the Work and Ma∣jesty of God their Ma∣ker. Besides, the 〈◊〉〈◊〉 Scriptures declare, that both Infants and Adult Persons have the same Equality in the Divine Workman∣ship: When Elisha prayed over the Dead Child of the Sunami∣tish Widow, he lay upon the Child, and put his Head upon his Head, and his Face upon his Face, and his Body upon his Body, and his Feet upon his Feet. This may be thought improbable, how the small Mem∣bers of an Infant should equal the big ones of a grown Man;

but 〈◊〉〈◊〉 is expressed the Divine and Spiri∣tual Equality, that all Men are equal, and alike, when they are made by God; that though the encrease of our 〈◊〉〈◊〉 may cause an inequality with re∣spect to Men, yet not with respect to God; unless that that Grace, which is given to 〈◊〉〈◊〉 Persons, be more or less according to the Age of the Receivers; but the Holy Ghost is given equally to all, not according to measure, but according to God's Mercy and Indul∣gence; for as God is no respecter of Persons, so neither of Years; he equally offers to all, the 〈◊〉〈◊〉 of his Hea∣venly Grace.

And whereas you say, that an 〈◊〉〈◊〉 for the first Days after his Birth is unclean, so that 〈◊〉〈◊〉 one is 〈◊〉〈◊〉 to kiss him, this

can 〈◊〉〈◊〉 no Impediment to his 〈◊〉〈◊〉 of Heavenly Grace; for it is written, to the Pure all things are pure; and none of us should dread that which God hath made; for although an 〈◊〉〈◊〉 be newly born, yet he is not so, as that we should dread to 〈◊〉〈◊〉 him; since in the 〈◊〉〈◊〉 of an Infant, we ought to think upon the fresh Works of God, which in a 〈◊〉〈◊〉 we 〈◊〉〈◊〉 in an Infant newly formed and born, when we em∣brace that which God hath made. And whereas the 〈◊〉〈◊〉 Jewish 〈◊〉〈◊〉 was performed on the Eighth Day, that was a Type and Shadow of some future good thing, which, Christ the Truth being now

come, is done away; because the Eighth Day, or the First Day after the Sabbath, was 〈◊〉〈◊〉 be the Day on which our Lord should rise and quicken us, and give us the Spiritual Circumcision; 〈◊〉〈◊〉 was the Carnal Circumcision on the Eighth Day, which Type is now abolished, Christ the Truth be∣ing come, and having given us the Spiritual Circumcision. Where∣fore it is our Judg∣ment, that no one ought to be debarred from God's Grace by that Law, or that the Spiritual Circum∣cision should be hin∣dred by the carnal one; but all Men ought to be admitted to the Grace of Christ, as Peter saith in the Acts of the Apostles, that the Lord said unto him, that he should call no Man common or unclean.

But if any thing can hinder Men from Baptism, it will be hainous Sins, that will debar the Adult and Mature therefrom; and if those who have sinned extremely a∣gainst God, yet if af∣terwards they 〈◊〉〈◊〉, are baptized, and no Man is prohibited 〈◊〉〈◊〉 this Grace, how much more ought not an In∣sant to be 〈◊〉〈◊〉, who being but just born, is guilty of 〈◊〉〈◊〉 Sin, but of Original which he 〈◊〉〈◊〉 from Adam? Who ought the more 〈◊〉〈◊〉 to be received to the remission of Sins, 〈◊〉〈◊〉 not his own, but others sins are remit∣ted to him. Where∣fore, dearly beloved, it is our Opinion, that from 〈◊〉〈◊〉, and the Grace of God, who is merciful, kind and be∣nign to all, none 〈◊〉〈◊〉 to be prohibited by us, which as it is to be ob∣served and followed

with respect to all, so especially with respect to Infants, and those that are but just born, who deserve our Help, and the Divine 〈◊〉〈◊〉, because at the first instant of their Nati∣vity, they beg it by their Cries and Tears.

Apud Cyprian. 〈◊〉〈◊〉. 59. §. 2, 3, 4. p. 164, 165.

So that here is as Formal, Synodical Decree for the Baptism of Infants as possibly can be 〈◊〉〈◊〉; which being the Judgment of a Synod, is more 〈◊〉〈◊〉 and cogent than that of a private Father, it being supposable, that a 〈◊〉〈◊〉 Father might write his own particular Judgment and Opinion, but the Determinati∣ons of a Synod or Council, denote the common Practice and Usage of the Whole Church.

§. 3. It is evident then, that Infants were baptifed in the Primitive Ages; and as for the Baptism of the Adult, that being own'd by all, it will be needless to prove it. These were 〈◊〉〈◊〉 grown in Years, able to judge and 〈◊〉〈◊〉 for themselves, who relinquished Pagan∣ism, and came over to the Christian Faith. What Qualifications were required in them previous or antecedent to Baptism I need not here relate, since I have already handled this Point in the Sixth Chapter of the former Trea∣tise, to which I refer the Reader. In short, such

as these were first instructed in the 〈◊〉〈◊〉 Faith, continued some time in the Rank of the 〈◊〉〈◊〉, till 1 they had given good Proofs of their Resolutions to 〈◊〉〈◊〉 a pious, religious Life, and had protested their Assent and Consent to all the Chri∣stian Verities, and then they were solemnly bapti∣zed. Which brings 〈◊〉〈◊〉 to the third thing proposed, 〈◊〉〈◊〉. The 〈◊〉〈◊〉 of Baptism, which for the main was, as 〈◊〉〈◊〉.

§. 4. The Person to be baptized was first asked several Questions by the Bishop, or by him that Officiated, unto which he was to give his Answer, concerning which Baptismal Que∣stions and Answers Dionysius 〈◊〉〈◊〉 speaks in his Letter to Xystus Bishop of 〈◊〉〈◊〉, wherein he writes of a certain sorupulous Per∣son in his Church, who was exceedingly trou∣bled, when he was present at Baptism, and 2 heard the Questions and Answers of those that were Baptized. Which Que∣stions Firmilian styles, 3 the lawful and usual In∣terrogatories of Baptism. Now these Questions and Answers were two-fold: First, Of Abjuration of the Devil and all his Works: And, Secondly, Of a Firm Assent to the Articles of the Christi∣an Faith. First, Of Abjuration. The Mini∣ster

proposed this Question to the Party bapti∣zed, or to this Effect, Do you renounce the Devil, the World, and the Flesh? To which he answer∣ed, Yes. So writes 〈◊〉〈◊〉, 4 When 〈◊〉〈◊〉 are baptized, 〈◊〉〈◊〉 renounce the World, the Devil, and his Angels. And 5 with 〈◊〉〈◊〉 Mouth we have vowed to renounce the World, the 〈◊〉〈◊〉 and his Angels. And 6 We have renounced the Devil and his Angels. And 7 Thou hast 〈◊〉〈◊〉 to renounce the World, the Devil, and his Angels. And, 8 We were called to the Warfare of the Living God, when we promised in the Words of Baptism. To the same effect also says Cyprian, 9 When we were baptized, we renounced the World. And 1 We have renounced the World, its Pomps and Delights. And 2 The Ser∣vant of God has renounced the Devil and the World. And, 3 We have renoun∣ced the World, and by the Faith of Spiritual Grace have cast off its Riches

and Pomps. And, 4 We 〈◊◊〉〈◊◊〉 the Devil and the World. And so likewise saith Clemens Alexandrinus, that in Baptism 5 we renounced the Devil.

The Second Question was, Whether the Party to be Baptized, did believe all the Articles of the Christian Faith, to which he answered, Yes, as Justin Martyr writes, 6 that those who were to be baptized, were to give their Assent to the things that were 〈◊〉〈◊〉 and held by them. So Cy∣prian writes, that at Bap∣tism they asked the Baptised Person's Assent to this Creed, 7 Whether he believed in God the Father, Son, and Holy Ghost, re∣mission of Sins, and eter∣nal Life through the Church? And that at Baptism they asked, 8 Dost thou believe 〈◊〉〈◊〉 Life everlasting, and re∣mission of Sins through the Holy Church? These Ar∣ticles of Faith to which the Baptized Persons gave their Assent, are called by Cyprian, 9 The Law of the Symbol. And by Novatian, 1 The Rule of Truth.

§. 5. And here since we have mentioned the Symbol, it will be no unuseful Digression to en∣quire a little into the Ancient Creeds; for as for that Creed, which is commonly called the Aposties, all Learned Persons are now agreed, that it was never composed by them, neither do I find it within my prescribed Time: But though they had not that, yet they had other Creeds very like thereunto, which contained the fundamental Articles of the Christian Faith, 〈◊〉〈◊〉 which all Christians gave their Assent and 〈◊〉〈◊〉, and that publickly at Baptism; whence, as before it is called by Cyprian, The Law of the Symbol; and by Novatian, The Rule of Truth.

This Creed was handed down from Father to Son, as a brief Summary of the necessary Scripture Truths, not in ipsissimis verbis, or in the same set Words, but only the Sense or Sub∣stance thereof, which is evident, from that we never find the Creed twice repeated in the same Words, no, not by one and the same Father; which that it may the more manifestly appear, as also that we may see the Congruity and Af∣finity of the Ancient Creeds with our Present Creed, commonly call'd the Apostles, I shall 〈◊〉〈◊〉 in their Original Language all the whole Creeds, and Pieces of Creeds, that I find within my limited Bounds, which, toge∣ther with the Authors wherein they are to be 〈◊〉〈◊〉, are as follows.

§. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. Epist. ad 〈◊〉〈◊〉. p. 52.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉, lib. 1. c. 2. p. 35, 36,

〈◊〉〈◊〉 in unum Deum fabricatorem 〈◊〉〈◊〉 ac 〈◊〉〈◊〉, & 〈◊〉〈◊〉 quae in eis sunt, per Chri∣stum Jesum Dei Filium, qui propter 〈◊〉〈◊〉 erga Figmentum suum dilectionem, 〈◊〉〈◊〉 quae esset ex Virgine, generationem 〈◊〉〈◊〉, ipse per se hominem adunans Deo, & passus sub Pontio Pilato, & resurgens, & in claritate receptus, in gloria venturus Salvator eorum qui salvantur, & Judex eorum qui 〈◊〉〈◊〉, & mittens in ignem aeternum trans∣figuratores veritatis, & contemptores patris sui & adventus ejus. Irenaeus, lib. 3. cap. 4. p 172.

Regula est autem Fidei, ut jam hinc quid credamus, profitearur, illa scilicet, qua credi∣tur unum omnino Deum esse, 〈◊〉〈◊〉 alium prae∣ter mundi creatorem, qui universa de nihilo produxerit per verbum suum, primo omnium amissum: id verbum Filium ejus appellatum in nomine Dei, varie visum Patriarchis, in Pro∣phetis semper auditum, postremo delatum ex spiritu patris Dei & virture in Virginem Mati∣am, carnem factum in utero ejus, & ex ea na∣tum, egisse Jesum Christum, exinde proedicasse novam legem & novam promissionem Regni Coelorum, virtutes fecisse, fixum cruci tertia die resurrexisse, in coelos ereptum, sedere ad dexteram patris, misisse vicariam vim spiritus sancti, qui credentes agant, venturum cum cla∣ritate ad sumendos sauctos in vitae eternae, & promissorum coelestium fructum, & ad 〈◊〉〈◊〉 judicandos igni perpetuo, facta utriusque partis resuscitatione cum carnis 〈◊〉〈◊〉.

Haec regula a Christo—instituta nullas habet apud nos quaestiones, nisi quas haereses 〈◊〉〈◊〉, & quae haereticos faciunt. 〈◊〉〈◊〉. de 〈◊〉〈◊〉, advers. 〈◊〉〈◊〉. p. 73.

Unicum quidem Deum credimus, sub hac 〈◊〉〈◊〉 dispensatione quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicimus, ut unici Dei sit & Filius Sermo ipsius, qui ex ipso processerit, per quem omnia facta sunt, & sine quo factum est nihil, hunc missum a patre in Virginem, & ex ea natum hominem & Deum, filium hominis & filium Dei, & cognominatum Jesum Christum, hunc passum, 〈◊〉〈◊〉 mortuum & sepultum secundum scripturas, & resuscitatum a Patre, & in coelo resumptum, sedere ad dex∣teram patris, venturum judicare vivos & 〈◊〉〈◊〉, qui exinde miserat secundum promissio∣nem suam a patre spiritum sanctum Paracletum, sanctificatorem fidei eorum qui credunt in pa∣trem, & filium, & spiritum sanctum. Hanc regulam ab initio Evangelii decucurrisse, &c. Tertul. advers. Praxean. p. 316.

Regula Fidei una omnino est, sola immobilis & irreformabilis credendi scilicet in unicum Deum omnipotentem, mundi conditorem, & 〈◊〉〈◊〉 ejus Jesum Christum, natum ex Virgine Maria, crucifixum sub Pontio Pilato, tertio 〈◊〉〈◊〉 resuscitatum a mortuis, receptum in coelis, se∣dentem nunc ad dexteram patris, venturum 〈◊〉〈◊〉 vivos & mortuos, per carnis etiam re∣surrectionem. Tertullian de Virginib. veland. p. 385.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. Comment. in 〈◊〉〈◊〉. Tom. 32. p. 397. Vol. 2.

Unus Deus est, qui omnia creavit, atque composuit; quique ex nullis fecit esse universa, Deus a prima creatura & conditione mundi omnium justorum, Adam, Abel, Seth, Enos, &c. & quod hic Deus in novissimis diebus, 〈◊〉〈◊〉 per Prophetas suos ante promiserat, 〈◊〉〈◊〉 Dominum 〈◊〉〈◊〉 Jesum Christum, 〈◊〉〈◊〉 quidem vocaturum Israel, secundo vero etiam gentes post perfidiam populi Israel. Hic Deus 〈◊〉〈◊〉 & bonus pater domini nostri Jesu Christi, Legem & Prophetas & Evangelia ipse 〈◊〉〈◊〉, qui & Apostolorum Deus est, & veteris & no∣vi Testamenti: Tum deinde quia Jesus Christus ipse qui venit, ante omnem 〈◊◊〉〈◊◊〉 ex patre est: Qui cum in omnium conditione 〈◊〉〈◊〉 ministrasset (per ipsum enim omnia 〈◊◊〉〈◊◊〉) novissimis temporibus seipsum 〈◊〉〈◊〉 homo factus est, incarnatus est cum Deus 〈◊〉〈◊〉 & homo mansit quod Deus erat. Corpus as∣sumpsit corpori nostro simile, eo solo 〈◊〉〈◊〉, quod natum ex Virgine & Spiritu sancto est, & quoniam hic Jesus Christus natus & 〈◊〉〈◊〉 est in veritate, & non per imaginem, communem hanc mortem vere 〈◊〉〈◊〉 est; vere enim a

morte resurrexit, & post resurrectionem conversatus cum 〈◊〉〈◊〉 suis assumptus 〈◊〉〈◊〉.

Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum sanctum, in hoc non jam manifeste discernitur, utrum 〈◊〉〈◊〉 aut innatus. Sed inquirenda jam ista pro viribus sunt de Sacra Scriptura, & sagaci per∣quisitione investiganda, sane quod iste Spiritus 〈◊〉〈◊〉 unumquemque sanctorum vel Prophe∣tarum, vel Apostolorum inspiravit, & non 〈◊〉〈◊〉 Spiritus in veteribus, alius vero in his, qui in adventu Christi inspirati sunt, manifestissime in Ecclesiis praedicatur. Post haec jam, quod anima substantiam, vitamque habens 〈◊〉〈◊〉, cum ex hoc mundo discesserit, & pro 〈◊〉〈◊〉 meritis dispensabit, sive vitae aeternae ac 〈◊〉〈◊〉 haereditate potitura, si hoc ei sua 〈◊〉〈◊〉 praestiterint; sive igne aeterno ac 〈◊〉〈◊〉 mancipanda, si in hoc eam scelerum culpa de∣torserit. Sed & quia erit tempus resurnectio∣nis mortuorum, cum corpus hoc quod in 〈◊〉〈◊〉 seminatur surget in incorruptione, & quod seminatur in ignominia, surget in gloria. Origen. in Proaem. lib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Credis in Deum Patrem, Filium Christum, Spiritum Sanctum, remissionem peccatorum, & Vitam AEternam per Sanctam 〈◊〉〈◊〉 Cyprian. Epist. 76. §. 6. p. 248.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gregor. 〈◊〉〈◊〉.

§. 7. These are all the Creeds that I have met with, in which the Words are various, but generally recurring to the 〈◊〉〈◊〉 Sense: It would be too tedious to translate them all; wherefore I shall sum them up in the Creed, commonly call'd the Apostles, and thereby shew their Congruity and Agreement, as also, what is in the Apostles Creed more than in these. Now the Articles of the Apostles Creed, that are to be found in the 〈◊〉〈◊〉 Creeds, are as follows:

I believe in God the Father Almighty, Ma∣ker of Heaven and Earth, and in Jesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried—The Third Day he rose again from the Dead, ascended into Heaven, sitteth at the Right Hand of God the Father Almighty, from whence he shall come to judge both the Quick and the Dead. I believe in the Holy Ghost, the Holy Catholick 〈◊〉〈◊〉—the Forgiveness of

〈1 paragraph〉〈1 paragraph〉.

Here are now two Clauses of our 〈◊◊◊〉〈◊◊◊〉, viz. He descended into 〈◊〉〈◊〉 〈◊〉〈◊〉 The Communion of 〈◊〉〈◊〉.

§. 8. If we would know how they were 〈◊〉〈◊〉, we must first consider how the whole Creed was framed, which I conceive was done these two ways.

First, Some of the Articles were deri∣ved down from the very Days of the Apo∣stles.

Secondly, Others were afterwards added in opposition to Heresies, as they sprung up in the Church.

First, Some of the Articles were 〈◊〉〈◊〉 down from the very Days of the 〈◊〉〈◊〉, such were these, I believe in God the 〈◊〉〈◊〉, (or as the Greek Creeds read it, in one 〈◊〉〈◊〉 the Father, in opposition to the Polytheism of the Heathens) and in Jesus Christ his only 〈◊〉〈◊〉 Son our Lord: I believe, in the Holy 〈◊〉〈◊〉 the Resurrection of the Body, and the 〈◊◊〉〈◊◊〉, lasting. For in the Days of the 〈◊〉〈◊〉 as well 〈◊〉〈◊〉 afterwards, it was the Practice at Bap∣tism, to demand the baptized 〈◊〉〈◊〉 assent 〈◊〉〈◊〉 the fundamental Articles of the 〈◊〉〈◊〉 Faith, us Philip did the 〈◊〉〈◊〉; 〈◊◊◊〉〈◊◊◊〉 amongst which Fundamentals we may be 〈◊〉〈◊〉 they reckoned the Doctrine of the 〈◊〉〈◊〉

because they were baptized in the Name and Dedicated to the Service of the 〈◊〉〈◊〉; and that of the Unity of the Godhead, because, it was the great 〈◊〉〈◊〉 and design of their Preach∣ing to overturn the Pagans multiplicity of Deities; and that of the Resurrection of the 〈◊〉〈◊〉, and the Life everlasting, because that was the Characteristick or Peculiar Doctrine of the 〈◊〉〈◊〉 Religion, by which it was emi∣nently 〈◊〉〈◊〉 from other Sects and Opi∣nions, and was the only Comfort and support of the Christians under their Sufferings and Martyrdoms, according to that of St. Paul, 1. 〈◊〉〈◊〉. 15. 29. If the Dead rise not at all, why are they then baptized for the Dead?

As for the other Articles of the Creed, viz. Such as are predicated of Christ, as, His being conceived of the Holy Ghost, born of the Virgin Mary, &c. and those other two, The Holy Ca∣tholick Church, and, The Forgiveness of Sins, I conceive them to be introduced the second way, viz. in opposition to Heresies, as they sprung up in the Church, as, was conceived by the Holy Ghost, in opposition to the 〈◊〉〈◊〉, Ebio∣nites, and Cerinthians, who taught that Christ was born in the ordinary and common way as other Men and Women are: Was born of the Virgin Mary, suffered under Pontius Pilate, &c. in contradiction to the Docetae, Simonians, and others, who affirmed Christ to be a Man, not really, but only Phantastically, or in appear∣ance; of which Hereticks 〈◊〉〈◊〉 1 speaks; and 〈◊〉〈◊〉 them his fore∣mentioned Creed seems

particularly to be levelled, The Remission of Sins, against the Basitidians, who held that not all Sins, but only involuntary ones would be remitted; or rather against the Novatians, who denied remission to the Lapsed: The Holy Ca∣tholick Church, to exclude thereby all 〈◊〉〈◊〉 and Schismaticks from being within the Pale thereof.

By these two ways then was the Creed com∣posed, and by the latter hereof were those two Articles introduced, of Christ's Descent into Hell, and of the Communion of Saints. The Communion of Saints was brought in last of all. The Descent into Hell towards the 〈◊〉〈◊〉 end of the Fourth Century, into the manner and occasion whereof, as also the intent and meaning of this Article, I had designed once to enquire, having made some Collections con∣cerning it; but finding I should be then forc'd to pass the Limits of my prescribed time, I have thought it expedient to omit it, and to re∣turn to those Points, from whence I have so long digressed.

CHAP. IV.

§. 1. Of Godfathers. §. 2. 〈◊〉〈◊〉 preceded Baptism: The Form and Reason thereof. §. 3. Next came Baptism its self: The Sacra∣mental Water 〈◊〉〈◊〉 by Prayer. §. 4. The Person Baptized in the Name of the Trinity. §. 5. 〈◊〉〈◊〉, or dipping, generally used. §. 6. Sometimes Perfusion, or Sprinkling. The Validity thereof considered. §. 7. After Bap∣tism followed Prayers.

§. 1. HAving in the former Chapter made a little Digression, I now return to the matter that first occasioned it, which was, the Questions proposed to the Persons to be Baptized, unto which Adult Persons answer∣ed for themselves, and Susceptors, or Godfa∣thers, for Children. Of these Susceptors, or Sponsors, 〈◊〉〈◊〉 speaks, where he thus adviseth the delay of Childrens Baptism, 1 What necessity is there that Sponsors should ex∣pose themselves to danger, who through Death may 〈◊〉〈◊〉 of the Performance of their Promises, or may be deceived by the wicked Disposition of those they promise for? Whether the use of Sponsors was from the Apostles Days, I cannot determine, unless the Nega∣tive

may be conjectured from Justin 〈◊〉〈◊〉, Tertullian's Senior by Fisty Years, who when he enumerates the Method and Form of Bap∣tism, says not one Word of Sponsors or God∣fathers, as may be seen in his Second Apolo∣gy, Pag. 93, 94.

§. 2. When these Questions and Answers were ended, then followed Exorcization, the manner and end whereof was this: The Mi∣nister put his Hands on the Persons Head that was to be Baptized, and breathed in his Face, implying thereby the Exorcization, or expel∣ling of the Devil or Evil Spirit from him, and a preparing of him for Baptism and Confir∣mation, when and where the good and holy Spirit was conferred and given.

This Practice I find mentioned by Clemens Alexandrinus, who speaks of the 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Exorcism before Bap∣tism, but more fully by some of those Bishops that were present at that famous Council of Carthage, held Anno 258 in whose Determinations, Exorcization is required as previous and antecedent to Bap∣tism. Thus in that of Crescens Bishop of Cir∣ta, 3 I judge, saith he, that all Hereticks and Schismaticks, who would come to the Catholick Church, are not to be ad∣mitted,

till they have been first Exorcized and 〈◊〉〈◊〉. So also said Lucius Bishop of 〈◊〉〈◊〉, 4 It is my Opinion that all Hereticks are to 〈◊〉〈◊〉 exorcized and bapti∣zed. And thus more clearly Vincentius Bishop of Thibaris, 5 We know Hereticks to be worse than 〈◊〉〈◊〉. If therefore they would turn and come to the Lord, we have a Rule of Truth, which the Lord commanded the 〈◊〉〈◊〉, saying; Go, in my 〈◊〉〈◊〉, lay on Hands, and cast out Devils, (Mark 16. 17.) And in another place. Go and teach all Nations, baptizing them in the Name of the Fa∣ther, of the Son, and of the Holy Ghost, (Matth. 28. 19.) Therefore first let them come by Impositi∣on of Hands in Exorcism, and then by the Regenera∣tion of Baptism, that so they may be made Partakers of Christ's Promises; but otherwise I think they cannot.

From this last Determination we may ob∣serve the Reason of these Exorcisms, which arose from a misunderstanding of Christ's Va∣ledictory Speech to his Disciples in Mark 16, 17,

&c. In the 16th Verse of that Chapter 〈◊〉〈◊〉 them to go forth preaching the Gospel, and to Baptize, which was to be 〈◊◊〉〈◊◊〉, perpetual Ministration to the end of the World. Then he proceeds to tell them, v. 17, 18. that for the speedier propa∣gation of the Gofpel, and that the Heathens 〈◊〉〈◊〉 the more readily embrace it, he would confer on them, and the first Preachers 〈◊〉〈◊〉 of, the Gift of working Miracles, that in 〈◊〉〈◊〉 Name they should cast out Devils, and speak with new Tongues, as they most 〈◊〉〈◊〉 did at the Day of Pentecost; That they should take up Serpents, as Paul did at 〈◊〉〈◊〉 with∣out receiving any Injury; and if they 〈◊〉〈◊〉 any deadly thing, it should not hurt them; They should say Hands on the Sick, and they should recover; All which they did, as Eccle∣siastical Histories 〈◊〉〈◊〉 testifie; and St. Mark closes this Chapter, and his Gospel, with saying, that when the Apostles went 〈◊〉〈◊〉 and Preached, the Lord 〈◊〉〈◊〉 with them, and confirmed the Word with Signs following. So that these were extraordinary Actions 〈◊〉〈◊〉 promised to the 〈◊〉〈◊〉 and first 〈◊〉〈◊〉 of the Faith of Christ.

But now it is evident from the foremention∣ed Determination of Vincentius Bishop of 〈◊〉〈◊〉, that in his Age, they apprehended them to be like Baptism, ordinary and standing Ad∣ministrations in the Church, and so 〈◊〉〈◊〉 in the Sense of the fore-cited Text, introdu∣ced for an ordinary and constant Practice, that which was promised by Christ for an extraor∣dinary

and miraculous Gift. Christ promised his 〈◊〉〈◊〉, the miraculous Power of casting Devils out of Bodies possessed by them: But these Fathers understood this Promise of the common Spiritual Effects of the Gospel, which, where it is believingly received, delivers that Person from the Desusion and Dominion of the Devil, under which we all naturally are, being by Nature Children of Wrath; and for the Declaration of this invisible Freedom and De∣liverance, which they all thought to be in 〈◊◊〉〈◊◊〉 Baptism, they made use of this external Sign of Exorcism just before Baptism, to de∣clare thereby, that now the unclean Devil with all his Power and Tyranny was cast out of that Person, who was now going in and by 〈◊〉〈◊〉, to be 〈◊〉〈◊〉 to the Service of a 〈◊〉〈◊〉 Master, viz. of the Blessed Trinity, Father, Son, and Holy Ghost, God blessed for ever∣more.

§. 3. When 〈◊〉〈◊〉 was 〈◊〉〈◊〉, then came Baptism its self; and the Person being ready to be Baptized, the Minister, by Prayer, 〈◊〉〈◊〉 the Water for that use, because it was not any Water, but only 6 that Water, as Se∣datus Bishop of Turbo writes, which is sanctified in the Church by the Pray∣ers of the Minister, that 〈◊〉〈◊〉 away Sin. It is true indeed, as Tertulli∣an writes, 7 That any Wa∣ters

〈◊〉〈◊〉 Sacramentum san∣ctificationis consequun∣tur 〈◊◊〉〈◊◊〉, su∣pervenit 〈◊〉〈◊〉 statim 〈◊〉〈◊〉 de Coelis & 〈1 line〉〈1 line〉 Baptism. p. 598. may be applyed to that use, but then God must be first Invocated, and then the Holy Ghost presently comes down from Heaven, moves upon them, and 〈◊〉〈◊〉 them. 〈◊〉〈◊〉, saith Cyprian, 8 The Wa∣ter must be first 〈◊〉〈◊〉 and sanctified by the Priest, that by its washing it may wash away the Sins of Man that is Baptized.

§. 4. The Water being Consecrated, the Person was then Baptized in the Name of the Father, of the Son, and of the Holy Ghost. So writes Justin 〈◊〉〈◊〉, 9 They are baptized in the Name of God the Father, Lord of all, and of our Saviour Jesus Christ, and of the Holy Ghost. For as Clemens 〈◊〉〈◊〉 says, 1 The baptized Per∣son by this Dedication to the Blessed Trinity, is de∣livered from the corrupt Trinity, viz. The Devil, the World, and the Flesh, and is now Sealed by the Father, Son and Holy Ghost. This Baptizing in the Name of Tri∣nity, Origen terms, 2 The Invocation of the Adora∣ble Trinity.

§. 5. As for the 〈◊〉〈◊〉 of Water employ∣ed in Baptism, that is, whether they 〈◊〉〈◊〉 or dipped; to me it seems evident, that their 〈◊〉〈◊〉 Custom was 〈◊◊〉〈◊◊〉 or dip the whole Body. When St. Barnabas describes a baptized Person by his going down into the Water, 2 We go down, saith he, into the Water full of Sin and Filth, but we ascend with Fruit and Benefit in our Hearts. And so Ter∣tullian represents bapti∣zed Persons, as, 3 entred into the Water. And as 4 let down into the Wa∣ter. And Justin Martyr describes the same 5 by being washed in Water; and calls the place where they are baptized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 6 a washing-place, or a Bath; whence 〈◊〉〈◊〉 〈◊〉〈◊〉 against the Baptism of Hereticks, condemns it as carnal, and as being upon that account no 〈◊〉〈◊〉 7 diffe∣rent from the Baptism or washing of the Jews, which they used as a com∣mon and ordinary Bath to wash away the 〈◊〉〈◊〉 of their Bodies.

§. 6. But though Immersion was their usual Custom, yet Perfusion or Sprinkling was not accounted unlawful; but in cases of necessity that was used, as in Clinic Baptism, which was, when sick Persons, whose Deaths they appre∣hended, were Baptized in their Beds, as 〈◊〉〈◊〉 8 being sick, and 〈◊〉〈◊〉 Death, as was 〈◊〉〈◊〉, was Baptized in his 〈◊◊〉〈◊◊〉 Perfusion, or, Pouring on of Water.

It is true indeed, this Baptism was not gene∣rally esteemed as perfect, as the more solemn Baptism; for which Rea∣son it was a Custom in some Churches, not to advance any to Clerical Orders, who had been 〈◊〉〈◊〉 Baptized; an Instance whereof we have in the Church of Rome, where the Ordination of Novatian to be a Presby∣ter, was 9 opposed by all the Clergy, and by many of the 〈◊〉〈◊〉, as unlawful, be∣cause of his Clinic Perfu∣sion. But yet that they held it not altogether or absolutely unlawful to be done, appears from that on the Intreaties of the Bishop, they consented that he should be or∣dained, as he accordingly was: And Cyprian in a set Discourse on this Subject, declares, that he thought this Baptism to be as perfect and

〈◊〉〈◊〉, as that done more solemnly by Immersi∣on, for when one Magnus writ to him, 〈◊〉〈◊〉 his Opinion, whether those were 〈◊〉〈◊〉 baptized, who, through their 〈◊〉〈◊〉, were 〈◊◊〉〈◊◊〉, but only perfused or aspers'd, he 〈◊〉〈◊〉.

Nos quantum concipit mediocritas nostra, 〈◊〉〈◊〉 in nullo mutilari & 〈◊〉〈◊〉 posse divina beneficia, nec minus ali∣quid illic posse continge∣re, ubi plena & tota 〈◊〉〈◊〉 & dantis & sumentis accipitur, quod de divi∣nis muneribus hauritur. Neque enim sic in Sacra∣mento Salutari delicto∣rum contagia, ut in la∣vacro carnali & seculari 〈◊〉〈◊〉 cutis & corporis 〈◊〉〈◊〉, ut aphronitris, & 〈◊〉〈◊〉 quoque adju∣mentis, & Solio & Pisci∣na opus fit, quibus ablui & mundari corpusculum 〈◊〉〈◊〉. Aliter pectus cre∣dentis abluitur, aliter mens hominis per fidei merita mundatur. In Sacramentis 〈◊〉〈◊〉 necessitate cogente, & Deo indulgentiam suam

〈◊〉〈◊〉, totum 〈◊◊〉〈◊◊〉 Divina compendia. Nec quem∣quam movere debet, quod 〈◊◊〉〈◊◊〉 persun∣di videantur aegri, cum gratiam dominicam 〈◊〉〈◊〉, quando 〈◊◊〉〈◊◊〉 per Ezechielem 〈◊◊〉〈◊◊〉 & 〈◊〉〈◊〉, & aspergam super vos aquam 〈◊〉〈◊〉, & mundabi mini ab omnibus 〈◊◊〉〈◊◊〉, & ab omnibus 〈◊◊〉〈◊◊〉 vos, & dabo vobis cor novum, & Spiritum novum dabo in vobis. Item in Nume∣ris, & homo qui 〈◊〉〈◊〉 immundus usque ad 〈◊〉〈◊〉, hic 〈◊〉〈◊〉 dietertio, & die septimo & mundus erit; si 〈◊〉〈◊〉 non suerit purifica∣tus die tertio, & die sep∣timo, non erit mundus, & exterminabitur anima illa de Israel, quoniam a∣qua aspersionis non est super eum sparsa. Et iterum, & locutus est Dominus ad Moysen, di∣cens, accipe 〈◊〉〈◊〉 de

〈◊◊〉〈◊◊〉 Israel, & 〈◊◊〉〈◊◊〉, & ita 〈◊◊〉〈◊◊〉 purificationem 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 aqua purificationis; & iterum, aqua aspersi∣onis purificatio est. Un∣de 〈◊◊〉〈◊◊〉 quoque aquae 〈◊◊〉〈◊◊〉 lavacri obtinere; & quando haec in ecclesia 〈◊〉〈◊〉, ubi sit & dantis & accipientis 〈◊〉〈◊〉 integra, stare omnia & consum∣mari ac perfici posse 〈◊〉〈◊〉 Domini & Fidei veritate. Epist. 76. §. 9. p. 249, 250.

That as far as he could 〈◊〉〈◊〉, he 〈◊〉〈◊〉 that the Di∣vine Benefits could 〈◊〉〈◊〉 wise be 〈◊〉〈◊〉, or 〈◊〉〈◊〉, nor that less thereof could 〈◊〉〈◊〉, where the Divine Gifts are re∣ceived with a sound and full Faith, both of Giver and Receiver: Far in Baptism, the Spots of Sin are other∣wise washed 〈◊〉〈◊〉, than the 〈◊〉〈◊〉 of the Body in a Secular and Carnal Bath is, in which there is need of a Seat to sit upon, of a Vat to wash in, 〈◊〉〈◊〉 Soap, and other such like Implements, that so the Body may be washed and cleansed; but in another manner is the Heart of a Be∣liever

〈1 line〉〈1 line〉 is the Mind of a Man purified by 〈◊〉〈◊〉 Merits of Christ. In the Sacraments of 〈◊〉〈◊〉 through the In∣dulgence of God in Cases of 〈◊〉〈◊〉, the Divine 〈◊〉〈◊〉 convey the 〈◊◊〉〈◊◊〉 those that 〈◊〉〈◊〉 Nor let 〈◊〉〈◊〉 one think it strange, that the Sick, when they are Baptized, are only perfused or sprinkled, since the Scripture says, by the 〈◊〉〈◊〉 Ezekiel, Chap. 36. v. 25, 26. I will sprin∣kle clean Water upon you, and ye shall be clean; from all your 〈◊〉〈◊〉, and from all your Idols will I cleanse you; a new Heart also will, I give you, and a new Spirit will I put within you. Also it is said in Numbers, chap. 19. 19, 20. And the Man which shall be 〈◊〉〈◊〉 to the Evening, 〈◊〉〈◊〉

shall 〈◊〉〈◊〉 purified the third Day, and the seventh Day, and 〈◊〉〈◊〉 shall be clean; but if he shall not be purified the third 〈◊〉〈◊〉 and the seventh Day, he shall not 〈◊〉〈◊〉 clean, and that Soul shall be 〈◊〉〈◊〉 off from Israel, because the 〈◊〉〈◊〉 of Aspersi∣on hath not been sprin∣kled on him. And a∣gain the Lord spake unto Moses, Numb. 8. v. 6, 7. Take the 〈◊〉〈◊〉 from among the Children of Israel, and cleanse them; and thus shalt thou do unto them to cleanse 〈◊〉〈◊〉 sprinkle Water of Purifying upon them. And a∣gain, the Water of Aspersion is Purification: From whence it appears, that sprinkling is suffici∣ent instead of Immersion; and whensoever it is done, if there be a sound Faith of Giver and Receiver it is perfect and complent.

And a little 〈◊〉〈◊〉 in the same Epistle, the said Father argues the Validity of Baptizing by Sprinkling, because such as had been so Bapti∣zed, were never Baptized again.

Aut si aliquis 〈◊〉〈◊〉 eos nihil 〈◊〉〈◊〉,

〈◊〉〈◊〉 quod aqua salutari 〈◊〉〈◊〉 perfusi sunt, sed 〈◊〉〈◊〉 & vacuos esse; non decipiantur, & si in∣commodum languoris 〈◊〉〈◊〉 & convaluerint, baptizentur. Si autem baptizari non possunt, 〈◊〉〈◊〉 jam baptismo 〈◊〉〈◊〉 sanctificati sunt, 〈◊〉〈◊〉 in fide sua & Domini indulgentia 〈◊〉〈◊〉? Idem Ibid. §. 10. p. 250.

If, saith he, any shall think that such

have not 〈◊〉〈◊〉 the Grace of God, but 〈◊〉〈◊〉 void and empty there∣of, because they have been only 〈◊〉〈◊〉 with the Saving La∣ver; Let not such then that have been so Baptized, 〈◊〉〈◊〉 themselves; but 〈◊〉〈◊〉 they recover their Health, let them 〈◊〉〈◊〉 Baptized; but if they cannot be 〈◊〉〈◊〉, as having been alrea∣dy Sanctified with the Ecclesiastical Baptism, why then are they scandalized in their Faith, and in the Mercy of God?

So that Sprinkling or Perfusion was 〈◊〉〈◊〉 valid, and seems to be always used in Cases of Necessity, as Immersion was in their ordi∣nary Publick Baptism, when as Tertullian writes, 1 they dipped the Baptized Person three times under Water, that is, dipping him once at the naming of each Person of the Holy Tri∣nity. 2 We are, says the foresaid Father, dipped at the naming of each Person.

§. 7. When Baptism was over, the Person that had been then Baptized, as Justin Martyr

relates it, 3 was 〈◊〉〈◊〉 into the number of the Faithful, who then sent up 〈◊〉〈◊〉 Publick Prayers to God for all Men, for themselves, and for him that had been Baptized. After which the Bapti∣zed Person, as the said Father goes on to write, was admitted to receive the other Sacrament of the Lord's Supper with the rest of the Faithful. So that in Justin. Martyr's Age, at least in his 〈◊〉〈◊〉 at that Season, it seems very probable that there followed only Prayers after Baptism: But not long after his time, we meet with ma∣ny other Ceremonies then used, which because they have some Relation to our present Con∣troversies, I shall mention in the following Chapter.

CHAP. V.

§. 1. After Baptism followed 〈◊〉〈◊〉, 〈◊〉〈◊〉 Vnction. §. 2. Then Signation, or 〈◊〉〈◊〉 with the Sign of the Cross. §. 3. Then 〈◊〉〈◊〉 of Hands, or Confirmation. §. 4. 〈◊〉〈◊〉 Reasons for 〈◊〉〈◊〉. §. 5. For 〈◊〉〈◊〉 §. 6. For Imposition of Hands §. 7. 〈◊〉〈◊〉 immediately followed Baptism. §. 8. 〈◊〉〈◊〉 confirmed as well as Bishops. §. 9. Con∣firmation reiterated.

§. 1. AS for those Rites that succeeded Bap∣tism, and which we find first men∣tioned in Tertullian, they were in number three, viz. Vnction, Signation, and Imposition of Hands; or if the Reader pleases, he may call them all by the Name of Confirmation.

Touching Unction or Chrismation, 〈◊〉〈◊〉 thus writes, 1 As soon as we are baptized, we are 〈◊〉〈◊〉 with the bles∣sed Vnction—An ex∣ternal carnal Vnction is poured upon us, but it spi∣ritually advantages. And to the same purpose says his Follower Cyprian, 2 He that is baptized must of necessity be anointed, that having received the 〈◊〉〈◊〉 or Vnction, he may be the Anointed of God, and have him in the Grace of Christ.

§. 2. Under this Crismation was comprehend∣ed Signation, or the Signing of the Baptized Person with the Sign of the Cross, which the Minister performed with this 〈◊〉〈◊〉 or 〈◊〉〈◊〉. So saith 〈◊〉〈◊〉, 3 The Flesh is 〈◊〉〈◊〉, that the Soul may be 〈◊〉〈◊〉. And then it follows, The Flesh 〈◊〉〈◊〉 Signed, that the Soul may be fortified. This Sign was made in the Fore∣head, as Cyprian observes, than King 〈◊〉〈◊〉 for invading the Priest's Office, 4 was smit with a 〈◊〉〈◊〉 on his Forehead, and mark'd by an offended God 〈◊〉〈◊〉 that place where those are mark'd whom God Receives. Hence he calls a Christians Fore∣head; 5 A Signed Fore∣head; and thus elegant∣ly exhorts the People of 〈◊〉〈◊〉 in Allusion hereunto, to take unto themselves the whole Armour of God, menti∣oned 〈◊〉〈◊〉 6. 〈◊〉〈◊〉. 6 To take 〈◊〉〈◊〉 themselves for a Covering for their Head, the 〈◊〉〈◊〉 of Salvation, that their Ears might be fortified against their 〈◊◊〉〈◊◊〉, that their Eyes might be strengthned against the beholding of

〈◊〉〈◊〉 Images, that their Forehead might 〈◊◊〉〈◊◊〉, that so the Sign of God might be 〈◊〉〈◊〉 inviolable. So Pontius speaks of certain Con∣fessors, who by the 〈◊〉〈◊〉 of their T or men∣tors 7 had their Foreheads marked a Second Time.

It is observed by Ter∣tullian, that the Devil strives to be God's Ape, imitating the Acts of his Worship and Service, and prescribing the fame to his Deluded Ado∣rers, as particularly in the Idolatrous Services of 〈◊〉〈◊〉 as, 8 whose Priests baptized some as his Be∣lieving and Faithful Ser∣vants, and Sign'd them in their Foreheads as his 〈◊〉〈◊〉.

§. 3. To 〈◊◊〉〈◊◊〉 Imposition of Hands, or that which most properly we term Confirmation, which was, the Minister 〈◊〉〈◊〉 his Hands on the Head of the Party Baptized; A∣nointed and Signed, and prayed that the Holy Ghost would be pleased to descend, and 〈◊〉〈◊〉 upon him: This immediately followed Signa∣tion, as that did Unction. So 〈◊〉〈◊〉 〈◊〉〈◊〉, 9 The Flesh is 〈◊〉〈◊〉 that the Soul may be 〈◊〉〈◊〉; the Flesh is Sign∣ed, that the 〈1 line〉〈1 line〉

〈◊〉〈◊〉. The Flesh is 〈◊〉〈◊〉 with the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 that the Soul may be 〈◊◊〉〈◊◊〉 the Spirit. And when 〈◊◊〉〈◊◊〉 is finished, 〈◊〉〈◊〉 Hands are imposed, with Prayers invocating and inviting the Holy 〈◊〉〈◊〉.

§. 〈◊〉〈◊〉. Having thus briefly shewn what their Additional Acts to Baptism were, it will in the 〈◊〉〈◊〉 place be necessary to enquire into the 〈◊◊〉〈◊◊〉 or Reasons of their usage of them; 〈◊◊〉〈◊◊〉 for Unction: This was taken from the 〈◊〉〈◊〉 Rites, 〈◊〉〈◊〉 it was employed in the Instalment of 〈◊〉〈◊〉 High Priest, to denote his 〈◊◊〉〈◊◊〉 to the Service of God, as Tertullian writes; 2 This Vnction is 〈◊◊〉〈◊◊〉 the Jewish Dispen∣sation, wherein the High Priest was anointed with 〈◊◊〉〈◊◊〉 of an Horn, as Aaron was by Moses. So now in the times of the Gospel, all Christians being, as Tertullian says, 3 〈◊〉〈◊〉 to God and the 〈◊〉〈◊〉. They were in 〈◊〉〈◊〉 thereunto 〈◊〉〈◊〉 by the a 〈◊〉〈◊〉 of Oyl to their 〈◊〉〈◊〉; 〈◊〉〈◊〉, os the 〈◊〉〈◊〉 Father expresses it, 4 The Flesh is anointed, 〈◊〉〈◊〉 Soul may be conse∣crated.

From the Spiritual Unction also of God the Son by God the Father, for which reason he was called Christ, or Anointed, they pleaded for their 〈◊〉〈◊〉 and external Unction, as 〈◊〉〈◊〉 saith, 5 Jesus is called Christ from being anointed, which Vnction was Spiritual, be∣cause whilst only a Spirit, he was anointed by the Fa∣ther, as in the Acts. They are gathered 〈◊◊〉〈◊◊〉 this City against thy Holy Son, whom thou hast 〈◊〉〈◊〉; but our 〈◊〉〈◊〉 is Carnal, though it spiri∣tually profits.

Cyprian adds this fur∣ther Reason for this Cu∣stom of 〈◊〉〈◊〉, viz. 6 He that is Baptized, must of necessity receive the 〈◊〉〈◊〉, or 〈◊〉〈◊〉, that so he may be the 〈◊〉〈◊〉 of God, and 〈◊〉〈◊〉 in him the Gract of Christ.

§. 5. As for Signation, or the Signing with the Sign of the Cross: By this was 〈◊〉〈◊〉. That they were to be 〈◊〉〈◊〉 and valiant in the Cause of Christ, having their Hearts 〈◊〉〈◊〉 and 〈◊〉〈◊〉, as 〈◊〉〈◊〉 observes, 7 The 〈◊〉〈◊〉 is Sign'd, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 may be 〈◊〉〈◊〉. Hence this Sign was

made on an open, visible place, on their 〈◊〉〈◊〉 which is the Seat of 〈◊〉〈◊〉 and 〈◊〉〈◊〉, implying thereby, that they 〈◊◊〉〈◊◊〉 and constantly to fight like good Soldiers under the Cross of Christ; whence 〈◊〉〈◊〉 says, that as the Christians, so the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 8 Sign'd the Foreheads of their Sol∣diers.

§. 6. As for the very Act of Confirmation, or Imposition of Hands, that was practised from an Opinion of the Imperfection of 〈◊〉〈◊〉, that that did not convey the Graces of the Holy Spirit, but only prepared Persons for the reception of them, when they should be actually bestown in the Confirmation, for as 〈◊〉〈◊〉 says, 9 We do not receive the Holy Ghost∣in Baptism, but-being 〈◊〉〈◊〉 therein by the 〈◊〉〈◊〉, (〈◊〉〈◊〉 to the An∣gel that mov'd upon the 〈◊〉〈◊〉 at 〈◊〉〈◊〉) we are 〈◊〉〈◊〉 prepared for the Holy Ghost. And, 1 When our Bodies, are 〈◊〉〈◊〉 and blessed, then that most Ho∣ly Spirit willingly descends from the Father. And 2 at the Imposition of Hands, the Soul is illumi∣nated by the Spirit.

Cyprian in his 74th Epistle, §. 6, 7, 8, 〈◊〉〈◊〉 somewhat largely of this Custom of Confirmation; from whence I have observed this following 〈◊〉〈◊〉 of it. 3 Every one in a state of Heathenism and Idolatry was considered as dead; wherefore when any one came from that state to the Christian Faith, he was said to live; which Life may be compared to a natural Life: As to compleat a Natural Life; there must be a Body 〈◊〉〈◊〉 a Soul, so must the same be imagin'd in a 〈◊〉〈◊〉 Life: As in the first Creation, God first 〈◊〉〈◊〉 the Body of Man, and then breathed 〈◊〉〈◊〉 him the Breath of Life; first made a fit 〈◊〉〈◊〉 to receive the Soul, before the Soul its self 〈◊〉〈◊〉 framed: So in the second Creation, God first pre∣pares the Man, before he gives his Spirit; 〈◊〉〈◊〉 first makes the Man a fit Temple for the Holy Ghost, before he gives the Holy Ghost. Now the 〈◊〉〈◊〉 by which a Man is prepared and 〈◊〉〈◊〉, is by Baptism, by which he is cleansed and purged from Sin, and fitted for the Reception of the Spirit of God, in which respect he is to be regarded as a Body: The way by which the Holy Ghost is in∣fused, which as a living Soul must actuate and direct that prepared Body, is by Prayer and Im∣position of Hands, or by Confirmation. For as

Cyprian writes in the same place, 4 Baptism a∣lone cannot purge away. Sins, or sanctifie a Man, unless he has also the Holy Ghost. That is, has re∣ceived Confirmation, as it is frequently styl'd in Cyprian's Epistles. In the Decrees of the Council of Carthage, and in the Letter of Cornelius to Fabius Bishop of Antioch, extant in Eusebius, Lib. 6. cap. 43. p. 244. This being the Regeneration of the Spirit, and Baptism the Regeneration of Wa∣ter, both which our Saviour affirmed to be ne∣cessary, when he said unto 〈◊〉〈◊〉, John 3. 5. Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God. As Nemesianus Bishop of Thubunis saith, one is not sufficient without the other, 5 the Spirit cannot 〈◊〉〈◊〉 without Water, nor the Water without the Spi∣rit. Therefore it was necessary to be regenera∣ted by both Sacraments, viz. By Baptism and by Confirmation. Where∣fore, as Cyprian exhorts, we must pray, 6 That those who are yet Earthly, may become Heavenly, and be born of the Water and the Spirit. That is, be Baptized and Confirm∣ed,

which were the external Signs of 〈◊〉〈◊〉 from Sin, 〈◊〉〈◊〉 bestowing Grace, both 〈◊〉〈◊〉 necessary to make a compleat 〈◊〉〈◊〉; for as the same Father writes, 7 Then are 〈◊〉〈◊〉 truly sanctified, and fully be∣come the Sons of God, when they are regenerated with both Sacraments, Baptism and 〈◊〉〈◊〉; according as it is written, Except a Man be born of Water and of the Spirit, he cannot enter in∣to the Kingdom of God. So that though a 〈◊〉〈◊〉 was Baptized, yet they accounted his Christianity incomplete and imperfect till he was also confirmed: For which reason 〈◊〉〈◊〉 objects against 〈◊〉〈◊〉, that he 8 could scarcely acknowledge him a complete Christian, be∣cause being baptized in his Bed, he 〈◊〉〈◊〉 not received Confirmation, or the Ad∣ditionary Rituals to Bap∣tism, nor did he ever 〈◊〉〈◊〉 receive them.

Thus you see the Rea∣sons they produced for this Usage, to fortifie which, they added some Examples of the Holy Writ, 〈◊〉〈◊〉 Tertullian 〈◊〉〈◊〉 to this purpose the Example of Jacob

〈◊〉〈◊〉 Genesis, who put his Hands on the Heads of Ephraim and Manaffes, and blessed them. And Cyprian urges that in∣stance of the Apostles, Acts 8. 15. 17. where, after several of the 〈◊〉〈◊〉 had been baptized by Philip, Peter and James conferred the Holy Ghost on them by Imposition of Hands, 1 They had no need again to be Baptized, saith he, having been baptized by 〈◊〉〈◊〉, but only what was 〈◊〉〈◊〉 or lacking, was performed by Peter and John, which was, that by Prayer, and Imposition of Hands, the Holy Ghost should be conferred on them, which Custom, as he there adds, is now ob∣served by us, that those who are Baptized in the Church, are offered to the Governours thereof; by whose Prayer and Imposi∣tion of Hands, they re∣ceive the Holy Ghost, and are compleated with the Lord's Seal. To this Practice also Firmilian refers that action of St. Paul, in Acts 19. 5. Where on those who had been only Baptized by

2 John's Baptism, 〈◊◊〉〈◊◊〉 the Holy Ghost by Imposition of Hands, And Cyprian applies to Con∣firmation the Descent of the Holy Ghost, 〈◊〉〈◊〉 10. 44. 3 in miraculous 〈◊〉〈◊〉 and Gifts of Tongues on Cornelius and his Friends, though they were not then Bapti∣zed.

So much now for the Reasons of Confirmati∣on; all that I shall do more, is to add two or three Observations concerning it.

§. 7. The first whereof is, That Confirma∣tion was an immediate Consequent of Baptism; it was not deferred till many Years after, but was presently administred, as Tertullian writes, 4 As soon as we come out of the Baptismal Laver, we are anointed, and then we are confirmed. Else if they had not been so soon confirmed, they must, notwithstanding their Baptism, accord∣ing to their Opinions, as it hath been before demonstrated, have continued graceless, with∣out the Adorning Gifts of the Holy Spirit, a long time, even as long as their Confirmation

was delayed, which to imagine concerning them is unreasonable and uncharitable.

Indeed in case of Necessity, when they had neither time nor 〈◊〉〈◊〉 it was waved, 〈◊〉〈◊〉 Immersion was with respect to Baptism; but yet if the sick Person happened to recover, he was then to be confirmed, as is evident from the Case of Novatian, whom 〈◊〉〈◊〉 accuses, because 6 that when he was restored to his Health again, he was not confirmed according to the Canon of the Church. But otherwise 〈◊〉〈◊〉 immediately, or 〈◊〉〈◊〉 the same time followed 〈◊〉〈◊〉.

§. 8. From the former Observation there fol∣lows this, that not only the Bishop, but also his Presbyters or Curates did by his 〈◊〉〈◊〉, and in his Absence confirm: For if Confirmation always succeeded Baptism, then whenever Bap∣tism was, there was also Confirmation. Now 〈◊〉〈◊〉 for Baptism, we may reasonably suppose, that in a Church there were some fit to be 〈◊〉〈◊〉 at least once a year; and sometimes it might happen that either the See was 〈◊〉〈◊〉, or the Bishop through Persecution might be 〈◊〉〈◊〉 from his Flock so long a time, as Cy∣prian was double the space; and if so, must no Persons have been Baptized within that time by reason of the Bishop's unavoidable Absence? That seems a little hard, since, as was said be∣fore,

they esteemed Baptism and Confirmation necessary to Salvation, and to deprive 〈◊〉〈◊〉 Souls of Salvation, that died within that 〈◊〉〈◊〉, because they had not been confirmed by 〈◊〉〈◊〉 Bishop, which was impossible, would be too severe and uncharitable.

Besides, that Presbyters did Baptize, we have proved already; and since Confirmation was done at the same time with Baptism, it is very reasonable to conclude, that he that did the one, performed the other also.

But, that Presbyters did confirm, will ap∣pear most evidently from this very Considera∣tion, viz. That the Imposition of Hands 〈◊〉〈◊〉 Persons just after Baptism, which we call Con∣firmation, and the Imposition of Hands at the 〈◊〉〈◊〉 of Offenders, which we call 〈◊〉〈◊〉, was one and the self same thing, Con∣firmation and Absolution being 〈◊◊〉〈◊◊〉 that we make use of, to distinguish the 〈◊〉〈◊〉 times of the Performances of the 〈◊◊〉〈◊◊〉 or Ceremony. The: Thing or 〈◊〉〈◊〉 was not different, Imposition of Hands was used both at one and 〈◊〉〈◊〉 other, 〈◊〉〈◊〉 the same Mystical Signification, viz. The Conferring 〈◊〉〈◊〉 the Holy Ghost and his Graces on that 〈◊〉〈◊〉: on whom 〈◊〉〈◊〉 were imposed. Only now to distinguish the time of this 〈◊〉〈◊〉 of Hands, whether after Baptism, or at the 〈◊〉〈◊〉 of Offenders; these two Terms of Con∣firmation and 〈◊〉〈◊〉 are used by us, the former to signifie that used just after Baptism, and the latter, that 〈◊〉〈◊〉 was employed at 〈1 line〉〈1 line〉.

This now, viz. That Confirmation and 〈◊〉〈◊〉 were one and the self same thing, I 〈◊〉〈◊〉 presently prove: And then in the next 〈◊〉〈◊〉 I shall shew, that with the Bishop, and sometimes without the Bishop, Presbyters did Absolve by Imposition of Hands. And if these 〈◊〉〈◊〉 Points can be clearly manifested, it will 〈◊〉〈◊〉 follow that Presbyters did confirm; for if there was no difference between Con∣firmation and Absolution, but only with respect to time; and 〈◊〉〈◊〉 Presbyters at one time, viz. at Absolution conferred the Holy Ghost by Imposition of Hands, it is very unreasonable to deprive them of the same Power at the other time, which was at Confirmation. If Presby∣ters could at one Season bestow the Holy Spi∣rit, it is very probable that they could do the same at the other also.

Now as to the first Point, viz. That there was no difference between Confirmation and Absolution, but that they were one and the self same thing; This will appear most evident∣ly from the consideration of that famous Con∣troversie, touching the Validity of Hereticks Baptism, between Stephen Bishop of Rome, and Cyprian Bishop of Carthage: or rather be∣tween the Churches of Europe and Africa, the Sum whereof was this, Stephen Bishop of Rome 〈◊〉〈◊〉, That those who were baptized by Hereticks, and came over to the Catholick Church, should be received only by Imposition of Hands. Cyprian Bishop of Carthage con∣tended, that besides Imposition of Hands, they should also be baptized, unless that they had been before baptiz'd by the Orthodox, in

which Case Imposition of Hands should be e∣steemed sufficient. Now this Imposition of Hands they sometimes term that which we 〈◊〉〈◊〉 Confirmation, and sometimes Absolution, 〈◊〉〈◊〉 using either of those Expressions, and indifferently applying them, according 〈◊〉〈◊〉 they pleased, in one place giving it the Title of Confirmation, and in another that of Ab∣solution, which that they did, I shall endeavour to evince, by shewing;

First, That they called this Imposition of Hands Confirmation.

Secondly, That they called it Absolution.

First, I shall prove that they called it Con∣firmation; unto which end let us consider these following 〈◊〉〈◊〉, 7 Those, says Cyprian, which are baptized with∣out the Church, when they come unto us, and 〈◊〉〈◊〉 the Church which is 〈◊〉〈◊〉 one, they are to be bapti∣zed, because the Impositi∣on of Hands by Confirma∣tion, is not sufficient with∣out Baptism, for then they are fully sanctified, and be∣come the Sons of God, when they are born 〈◊〉〈◊〉 both Sacraments, 〈◊〉〈◊〉 as it is written, 〈◊〉〈◊〉 a Man be born again of the Water and of the Spi∣rit, he cannot enter into the Kingdom of God. To the same effect says 〈◊〉〈◊〉 Bishop of 〈◊〉〈◊〉,

7 Those 〈◊〉〈◊〉 greatly 〈◊〉〈◊〉, who affirm that they ought only to be confirmed by Imposition of Hands, and so to be received, since it is, manifest they must be 〈◊〉〈◊〉 with both Sa∣craments in the Catholick Church. And Secundinus Bishop of Carpis deter∣mined, that 8 on Here∣ticks who are the Seed of Antichrist, the Holy Ghost cannot be conferred by Imposition of Hands alone in Confirmation.

Stephen pleaded on his side, 9 That 〈◊〉〈◊〉 very Name of Christ was so advanta∣gious to Faith and the San∣ctification 〈◊〉〈◊〉 Baptism, that in what place soever any one was baptized in that Name, he immediately ob∣tained the Grace of Christ. But unto this Firmilian briefly replies, That if the Baptism of Hereticks, because done in the Name of Christ, was sufficient to purge away Sins, why was not Confirmation, that was performed in the Name of the same Christ, sufficient to bestow the Holy 〈◊〉〈◊〉? And therefore it is thus eagerly argued

by Cyprian, 1 Why 〈◊〉〈◊〉 they, saith he, (meaning Stephen and his Party, who received Hereticks by Imposition of Hands only) patronize Hereticks and Schismaticks, let them answer us, have they the Holy Ghost, or have they not? If they have, why then do they lay Hands on those that are bapti∣zed by them, when they ceme over to us, to bestow on them the Holy Ghost, when they had received him before; for if he was there, they could confer him? But if Hereticks and 〈◊〉〈◊〉 have not the Spirit of God, and therefore we lay Hands on them in Confirmation, that they may here receive, what Hereticks neither have, nor can give; it is manifest, that since they have not the Holy Ghost, they cannot give remissi∣on of Sins. That is, since they cannot Confirm∣therefore they cannot Baptize. So that from these and 2 some other Passages, which to avoid tediousness I omit; it is clear, that both Stephen and Cyprian understood by Imposition of Hands, that which we now call 〈◊〉〈◊〉.

Secondly, I now come to shew, that they also termed it Absolution, as will appear from these following Instan∣ces. 1 They (says Cyprian, meaning Stephen and his Followers) urge, that in what they do, they follow the old Custom, that was used by the Ancients when Heresies and Schisms first began, when those that went over to them, first were in the Church, and baptized therein, who when they re∣turned again to the Church, and did Penance, were not forced to be baptized. But this, says he, makes no∣thing against us, for we now observe the very same; Those who were baptized here, and from us went o∣ver to the Hereticks. if afterwards being sensible of their Error they return to the Church, we only ab∣solve them by the Impositi∣on of Hands, because once they were Sheep, and as wandring and straying Sheep the Shepherd receives them into his Flock; but if those that come from He∣reticks were not first baptized in the Church, they are to be baptized, that they may become Sheep; for there is but one Holy Water in the Church, that makes Sheep.

But that this Imposition of Hands was the same with Absolution, will most evidently ap∣pear from the Opinion or Determination of Stephen, and from Cyprian's Answer thereunto.

Stephen's Opinion or Determination was 1 If any shall from any Heresie come unto us, let nothing be innovated or introduced besides the old Tradition, which is, that Hands be imposed on him as a Penitent. Now un∣to that part of this Decree which asserts the Reception of Hereticks only by Absolution, or the Imposition of Hands in Penance to be a Tradition, descended down from their Pre∣decessors. Cyprian re∣plies, 2 That he would observe it as a Divine and Holy Tradition, if it were either commanded in the Gospel, and the Epistles of the Apostles, or contained in the Acts, that those who came from Hereticks should not be baptized, but only Hands imposed on them for Penance, or, as Penitents; but that for his part, 3 he never found it either comman∣ded or written, that on an Heretick Hands should be only imposed for Penance, and so he should be admit∣ted to Communion Where∣fore

he on his side concludes and determins, 1 Let it therefore be ob∣serv'd, and held by us, that all who from any Herefie are converted to the Church, be baptized with the one lawful Baptism of the Church, except those who were formerly baptized in the Church, who when they return, are to be received by the alone Imposition of Hands after Penance into the Flock, from whence they have strayed.

So that these Instances do as clearly prove, that they meant by their Imposition of Hands, Absolution, as the former Instances do, that they meant Confirmation, and both of them together plainly shew and evidence Confirma∣tion and Absolution to be the very self-same thing; for since they promiscuously used and indifferently applyed these Terms, and that very thing, which in some Places they express by Confirmation, in others they call Absoluti∣on, it necessarily follows, that there can be no essential or specifical difference between them, but that they are of a like numerical Identity or Sameness. But,

Secondly, I now come in the next place to demonstrate, that together with the Bishop, and sometimes without the Bishop, Presbyters did absolve by Imposition of Hands, That they did it, together with the Bishop, several places of Cyprian abundantly prove. Offenders,

saith he, 1 Receive the right of Communion by the Imposition of Hands of the Bishop, and of his Clergy. And, 2 No Cri∣minal can be admitted to Communion, unless the Bi∣shop and Clergy have im∣posed Hands on him. And that some times they did it without the Bishop (always understanding his leave and permissi∣on) is apparent from the Example of Serapion, who being out of the Churches Peace, and ap∣proaching the hour of Dissolution, 3 sent for one of the Presbyters to Absolve him, which the Presbyter did, according to the Order of the Bishop, who had before given his Permission unto the Pres∣byters to absolve those who were in danger of Death. And as the Bishop of Alexandria gave his Presbyters this Power, so likewise did Cyprian Bishop of Carthage, who when he was in Ex∣ile, order'd his Clergy 4 to confess and absolve by Imposition of Hands, those who were in danger of Death. And 5 If any were in such condition, they should not expect his Presence, but betake them∣selves to the first Presbyter

they could find, who should receive their Confession, and absolve them by Imposition of Hands. So that it is evident that Presbyters, even without the Bishop, did absolve Offenders, and formally receive them into the Churches Peace by Imposition of Hands.

Now then, If the Imposition of Hands on Persons just after Baptism, and the Imposition of Hands at the Restitution of Offenders was one and the self-same thing; and if Presbyters had Power and Authority to perform the lat∣ter, I see no reason why we should abridge them of the former; both the one and the other was Confirmation; and if Presbyters could confirm at one time, why should we doubt of their Right and Ability to perform it another time? If it was lawful for them to impose Hands on one occasion, it was as law∣ful for them to do it on another.

§ 9. From the precedent Observation of the Identity of that which we now distinguish by the Names of Confirmation and Absolution, it necessarily results, that Confirmation was not like Baptism, only once performed, but on many Persons frequently reiterated: All Persons after Baptism were confirmed, that is, by the Imposition of Hands and Prayer, the Holy Ghost was beseeched to descend upon them, and so to fortifie them by his Heavenly Grace, as that they might couragiously perse∣vere in their Christian Warfare to their Lives

end; but if it should so happen, as oftentimes it did, that any so confirmed should fall from the Christian Faith, and be for a time exclu∣ded the Churches Peace, when they were again admitted, Hands were again imposed on them, and the Holy Spirit again Invocated, to strengthen them with his Almighty Grace, by which they might be upheld to the Day of Sal∣vation; and so as often as any Man fell, and was restored to the Churches Communion, so often was he confirmed, and the Holy Ghost entreated more firmly to establish and settle him.

CHAP. VI.

§ 1. Of the Lord's Supper: The Time when ad∣ministred. § 2. Persons that received it; none present at the Celebration thereof besides the Com∣municants. § 3. The manner of its Celebrati∣on: In some places the Communicants first made their Offerings. § 4. The Minister began with a Sacramental Discourse, or Exhortation: Then followed a Prayer, consisting of Petitions and Praises, which consecrated both the Elements at once. § 5. After that the Words of the In∣stitution were read. § 6. Then the Bread was broken, and the Wine poured out, and both di∣stributed: Diversity of Customs in the manner of the Distribution. § 7. The Posture of Recei∣ving. § 8. After they had communicated they

sung a Psalm and then concluded with Prayer, and a Collection for the Poor.

§ 1: THE first of the Christian Sacra∣ments having been so largely dis∣cussed, I now come to treat of the other, viz. The Lords Supper; in the handling of which I shall enquire into these three things: 1. The Time. 2. The Person. And, 3. The manner thereof.

First, As for the time of its Celebration: In general, it was at the conclusion of their Solemn Services, as Ju∣stin Martyr writes, 1 that after they had read, sung, preached and prayed, then they proceeded to the Administration of the Eucharist. But as for the particular part of the Day, that seems to have been according to the Circumstances and Customs of every Church. In Tertullian's Age and Country they re∣ceived it 2 at Supper∣time; from which late Assembling, it is probable, that the Heathens took occasion to accuse them of putting out the Lights, and promiscuously mingling one with another. Which Accusation may be read at large in Justin Martyr's Dialogue with Try∣phon, in Minutius Felix, and the Apologies of Tertullian and Athenagoras. But whether this was then their constant Season in times of Peace, I know not; this is certain, that in times of Persecution they laid hold on any Sea∣son or Opportunity for the enjoying of this Sacred Ordinance: whence Tertullian tells us

of their 1 receiving the Eucharist in their Antelu∣can Assemblies, or, in their Assemblies before day. And Pliny reports, that in his time the Chri∣stians 2 were wont to meet together before it was light, and to bind themselves by a Sacrament.

Cyprian writes that in his Days 3 they admini∣ster'd this Sacrament both Morning and Evening. And, 4 That as Christ ad∣minister'd the Sacrament in the Evening, to signifie the Evening and end of the World. So they celebrated it in the Morning, to de∣note the Resurrection of their Lord and Master.

All that can be gathered from hence is, That they did not deem any particular part of the Day necessary to the Essence of the Sacra∣ment, but every Church regulated its self herein according to the Diversity of its Cu∣stoms and Circumstances.

§ 2. As for the 〈◊〉〈◊〉 communicating, they were not indifferently all that professed the Christian Faith, as Origen writes, 5 It doth not belong to every one to eat of this Bread, and to drink of this Cup. But they were only such as were in the number of

the faithful, 1 such as were baptized, and receiv∣ed both the Credentials and Practicals of Christi∣anity. That is, who be∣lieved the Articles of the Christian Faith, and lead an holy and a pi∣ous Life. Such as these, and none else, were per∣mitted to Communicate.

Now since none but the Faithful were ad∣mitted, it follows that the Catechumens and the Penitents were excluded; the Catechu∣mens because they were not yet baptized, for Baptism always preceded the Lords Supper, as Justin Martyr says. 2 It is not lawful for any one to partake of the Sa∣cramental Food, except he be baptized. The Peni∣tents, because for their Sins they were cast out of the Church, and whilst excluded from the Peace thereof, they could not participate of the Marks and To∣kens of that Peace, but were to be driven therefrom, and not ad∣mitted thereto, 3 till they had fully satisfied for their Faults, lest otherwise they should profane the Body of the Lord, and drink his Cup unworthily, and so be guilty of the Bo∣dy and Blood of the Lord.

Hence when the other parts of Divine Worship were ended, and the Celebration of the Eucharist was to begin, the Catechumens, Penitents, and all, except the Communicants, were to depart, as Ter∣tullian says hereof, 1 Pi∣ous Initiations drive a∣way the Profane. These being Mysteries which were to be kept secret and concealed from all, except the Faithful; inasmuch as to others the very method and manner of their Actions here∣in were unknown, which was observed by the Pagans, who objected to the Christians the Se∣crecy of their Mysteries, which Charge Ter∣tullian does not deny, but confessing it, answers, 2 That that was the very Nature of Mysteries to be concealed, as Ceres's were in Samothracia.

§ 3. The Catechumens with others being gone out, and none remaining but the Faith∣ful, the Celebration of the Eucharist next fol∣lowed; which brings me to the Inquiry of the Third thing, viz. The manner of the Ce∣lebration thereof. But before I meddle there∣with, I shall briefly premise this Observation, viz. That in some places, as in France and A∣frica the Communicants first made their Offe∣rings, presenting according to their Ability, Bread, or Wine, or the like, as the first Fruits of their Encrease, 3 It being our Duty, as Ire∣naeus writes, to offer unto God the first Fruits of his

Creatures, as Moses saith, Thou shalt not appear empty before the Lord. 1 Not as if God wanted these things, but to shew our fruitfulness and gratitude unto him. Wherefore Cyprian thus severely blam'd the Rich Matrons for their scanty Oblations, 2 Thou art rich and weal∣thy, saith he, and dost thou think duly to celebrate the Lord's Supper, when thou refusest to give? Thou who comest to the Sacrament without a Sacrifice, what part canst thou have from the Sacrifice which the Poor offer up?

These Offerings were employed to the Relief of the Poor, and other Uses of the Church; and it seems probable that a sufficient Quantity of that Bread and Wine was presented to the Bishop, or to him that officiated, to be employ∣ed for the Sacramental Elements, whose Con∣secration next succeeded, which in the main was after this following Manner.

§ 4. It is very likely, that in many places the Minister first began with an Exhortation or Discourse touching the Nature and end of that Sacrament, which the Congregation were going to partake of, that so their Hearts might be the more elevated and raised into Heavenly Frames and Dispositions. This may be gathered from the History of an Exorcist Woman, re∣lated by Firmilian, who took upon her to per. form many Ecclesiastical Administrations, as

to Baptize and Celebrate the Lord's Supper, which last she did 1 with∣out the wonted Sermon, or, Discourse. Which seems to intimate, that in those days it was customary in Lesser Asia, and perhaps at Carthage too, for the Minister to make a Speech or Exhorta∣tion before the Participation of the Sacrament. But whether this Practice was universal, or more ancient than 〈◊〉〈◊〉, I cannot deter∣min; this that follows was, viz. A Prayer o∣ver the Elements by him that Officiated, unto which the People gave their Assent, by saying Amen. This Prayer is thus described by Justin Martyr, 2 Bread and Wine are offered to the Minister, who receiving them gives Praise and Glo∣ry to the Lord of all through the Son, and the Holy Ghost, and in a large manner renders particular Thanks for the present Mercies; who when he hath ended his Prayers and Praise, all the People say Amen. And 3 when the Minister hath thus given Thanks, and the People said Amen, the Deacons distributed the Elements.

And again, 1 Bread and Wine are offered to the Minister, who to the ut∣most of his Abilities sends up Prayers and Praises, and the People say Amen, and then the Consecrated Elements are distributed.

From this Description by Justin Martyr of the Sacramental Prayer, we may observe these few things pertinent to the matter in hand.

I. That there was but one long Prayer ante∣cedent to the Distribution of the Elements: For he says, That the Minister having received the Bread and Wine, he offered up Prayers and Praise unto God in a large manner; and when he had ended, the People said Amen.

II. That this long Prayer consisted of two Parts, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he calls them, that is, Petition and Thanksgiving; in the former they prayed for the Peace of the Church, the Quiet of the World, the Health of their Emperors, and in a Word, for all Men that needed their Prayers, as it is repre∣sented by Tertullian, 2 We pray, saith he, for the Emperors, for all that are in Authority under them, for the State of the World, for the Quiet of Affairs, and for the Delay of the Day of Judgment. In the latter they gave God thanks for sending

Christ, and for the Institution of that comfor∣table Sacrament, desiring his Blessing on, and Consecration of the Elements then before them.

III. That by this one Prayer both the Ele∣ments were consecrated at once; for he says, That the Minister took both Elements together, and blessed them, and then they were distributed. He did not consecrate them distinctly, but both together.

§ 5. After Prayer was ended, they read the Words of Institution, that so the Elements might be consecrated by the Word, as well as by Prayer. Whence Origen calls the Sacramental Elements 1 The Food that is sancti∣fied by the Word of God and Prayer. And that is hallowed by the Word of God, and Prayer. And 〈◊〉〈◊〉 writes, 2 That when the Bread and Wine perceive the Word of God, then it becomes the Eucha∣rist of the Body and Blood of Christ.

§ 6. The Elements being thus Consecrated, the Minister took the Bread, and brake it, 3 The Bread which we break, or, or the broken Bread, as it is styled by Irenaeus, and then gave it to the Deacons, who distributed it to the

Communicants, and after that the Cup, which the Deacons in the like manner delivered. So it was in Justin Martyr's time and Country, 1 The Element, saith he, being blessed, the Deacons give to every one present of the Consecrated Bread and Wine. But in Ter∣tullian's Time and Coun∣try the Minister, and not the Deacons, distributed the Elements, 2 We receive, saith he, from no ones Hands but the Bishops. And yet at the same Place not ma∣ny years after, 3 The Deacons offered the Cup to those that were pre∣sent. So that herein there was a Diversity of Cu∣stoms; in some places the Deacons delivered the Elements, in others the Bishop, or the Minister that consecrated them. But whe∣ther it was done either by Bishop or Deacons, it seems probable, that which of them soe∣ver did it, they delivered the Sacramental Bread and Wine particularly to each Com∣municant. I find but one Example to the con∣trary, and that was in the Church of Alexan∣dria, where the Custom was to permit the People to take the Bread themselves from the Plate, or Vessel wherein it was consecrated,

as is insinuated by 1 Cle∣mens Alexandrinus; but in most other Churches it is likely that the E∣lements were particu∣larly delivered to eve∣ry single Communicant. So it was in the Coun∣try of Justin Martyr, where 2 the Deacons gave to each one of the conse∣crated Bread and Wine. So at Carthage in the time of Cyprian, 3 The Deacons offered the Cup to those that were present. In the time of which Father it was usual for Children and Sucking Infants to receive the Sacrament, unto whom it was necessary parti∣cularly to deliver the Elements, since it was impossible for them to take it orderly from the Hands of others: And therefore when a little sucking Girl refused to taste the Sacramental Wine, 4 The Deacon vio∣lently forc'd it down her Throat. So it was also at Rome, as appears from what Cornelius re∣ports of his Antagonist Novatian, that 5 when he administer'd the Sacra∣ment, and divided and gave to each Man his part; with his two Hands he held those of the Recei∣ver, saying to him, Swear unto me by the Body and

Blood of the Lord Jesus Christ, that thou wilt ne∣ver leave my Party, to return to that of Corne∣lius; so forcing the mise∣rable Receiver, instead of saying Amen, to say, I will not return to Cor∣nelius.

§ 7. As for the Posture of receiving, at A∣lexandria the Custom was to 2 stand at the Ta∣ble, and receive the E∣lements, which may be supposed to have been 〈◊〉〈◊〉 this manner: The Bread and Wine being consecrated, the Com∣municants came up in order to the Communi∣on Table, and there standing received the Elements, and then returned to their places again. But whether this was universal I know not, or whether any other postures were used, I cannot determin; only as for kneeling, if the Sacrament was Celebrated on the Lords Day, as usually it was, or on any other Day between Easter and Whitsontide, then no Church whatsoever kneeled; for as Tertullian writes, 3 On the Lords Day we account it a Sin to worship kneeling, which custom we also observe from Easter to Whitson∣tide.

§ 8. The Elements being thus blessed, di∣stributed, and received, they afterwards sung an Hymn or Psalm to the Praise and Glory of God, as Tertullian writes, 1 Then every one sings an Hymn to God, either of his own Composition, or out of the Holy Scriptures. Then followed for a Conclusion a Prayer of Thanksgiving to God Almighty for his inestimable Grace and Mer∣cy; as the same Tertulli∣an saith, 2 Prayer con∣cludes this Feast. To which was subjoined a Collection for the Poor. When as Justin Mar∣tyr reports, 3 Every one that was able and willing gave according to his Abi∣lity, and that that was gathered, was committed to the care of the Bishop, who relieved therewith the Orphans and Widows, the Sick and Distressed, Pri∣soners, Travellers, Stran∣gers, and in a Word, all that had need thereof.

CHAP. VII.

§ 1. Of the Circumstances of Publick Worship. § 2. Of the Place thereof: In Times of Peace fixed Places for that end, metonymically called Churches. § 3. How those Churches were built. § 4. No Holiness in those Places. § 5. Of the Time of Publick Worship. § 6. The First Day of the Week an usual Time. § 7. Celebrated with Joyfulness, esteemed holy, and spent in an holy manner. § 8. Their Reasons for the Ob∣servation of this Day. § 9. The usual Title of this Day, The Lord's Day. § 10. Sometimes called Sunday, but never the Sabbath-Day. § 11. Saturday another Time of Publick Wor∣ship.

§ 1. HItherto I have spoken of the seve∣ral particular Acts of the Publick Worship of the Ancients: I now come, ac∣cording to my propounded Order, to enquire into the necessary Circumstances thereof. By which I mean such things as are inseparable from all humane Actions, as Place and Time, Habit, and Gesture. As for Habit, as much of that as is Controverted, I have spoken to already in that Chapter, where I discoursed of the Ministers Habit in Prayer. And as for Gesture, I have already treated of Worshipping towards the East. And of their Posture at the Reception of the Lord's

Supper. There is nothing more disputed with reference thereunto, besides the bowing at the Name of Jesus, and the worshipping towards the Communion Table; but both these being introduced after my prescribed time, viz. a∣bove three hundred years after Christ, I shall say nothing to them, but pass on to the Dis∣cussing of the two remaining Circumstances of Publick Worship, viz. Place and Time.

§ 2. First. As for Place: This all will rea∣dily grant to be a necessary Circumstance of Divine Worship; for if we serve God, it is impossible, but that it must be in one place or other. Now one Query with respect here∣unto may be, Whether the Primitive Christi∣ans had determined fixed Places for their Pub∣lick Worship? Unto which I answer, That usually they had; though it is true indeed, that in times of Persecution, or when their Circumstances would not permit them to have one usual sixed Place, they met where-ever they could, 1 in Fields, Deserts, Ships or Inns: Yet in times of Peace and Serenity they chose the most setled conve∣nient Place that they could get, for the Performance of their So∣lemn Services; which place, by a Metonymy, they called the Church. Thus at Rome, the place where the Christians met, and chose Fa∣bian for their Bishop, was 2 the Church. At Antioch Paulus Samosa∣satenus Bishop thereof, ordered certain Women

to sing Psalms to his Praise 1 in the midst of the Church. At Carthage the Baptized Persons renounced the Devil and all his Works. 2 in the Church And thus 3 Fertullian very frequent∣ly calls their definite places for Divine Wor∣ship Churches.

§ 3. As for the Form of these Churches, or the Fashion of their Building, I find this Description of them in Tertullian, 4 The House of our Dove like Religion is simple, built on high and in open View, respecting the Light as the Figure of the Holy Spirit, and the East as the representation of Christ. The meaning whereofis, that their Churches were erected on high and open pla∣ces, and made very light and shining, in imita∣tion of the Holy Ghost's Descent upon the Apostles at the Day of Pentecost, who came down with Fire, or Light upon them; and that they were built towards the East, in re∣semblance of Christ, whom they apprehen∣ded in Scripture to be called the East, con∣cerning which Title, and the reason thereof, I have already discoursed in that Head con∣cerning praying towards the East, unto which place, to avoid repetition, I refer the Reader.

§ 4. But tho' they had these fixed Places or Churches for Conveniency and Decency, yet

they did not imagin any such Sanctity or Ho∣liness to be in them, as to recommend or make more acceptable those Services that were discharged therein, than if they had been per∣formed elsewhere; for as Clemens Alexandri∣nus writes, 1 Every place is in Truth holy, where we receive any knowledge of God. And as Justin Martyr saith, 2 Through Jesus Christ we are now all become Priests to God, who hath promised to ac∣cept our Sacrifices in eve∣ry, or in any part of the World. And therefore in times of Persecution, or such like Emergen∣cies, they scrupled not to meet in other pla∣ces; but where-ever they could securely joyn together in their Religious Services, there they met, though it were 3 in Fields, Deserts, Ships, Inns or Prisons, as was the Case and Practice of Dionysius Bishop of Alexandria. So that the Primitive practice and Opinion with respect to this Circumstance of Place was, That if the State of their Affairs would permit them, they had fixed Places for their Publick Worship, call'd Churches, which they set apart to that use, for Conveniency and Decencies sake; but

not attributing unto them any such Holiness, as thereby to sanctifie those Services that were performed in them.

I know nothing more with respect to Place, that requires our Consideration: I shall there∣fore now proceed to enquire into the Time of Publick Worship, under which will be comprehended the Primitive Fasts and Feasts.

§ 5. Time is as necessary a Circum∣stance to Religious Worship as Place; for whilst we are in this World, we cannot serve God at all times, but must have some determinate time to serve him in: That God's People therefore under the Law might not be left at an uncertainty when to serve him, it pleased the Almighty to institute the Sabbath, the Passover, and other Feasts, at which times they were to congregate and assemble together, to give unto God the Glory due unto his Name, And for the same end under the Evangelical Admini∣stration there are particular Days and Seasons appointed for the Publick and Solemn Wor∣ship of the Glorious and Eternal Lord, accor∣ding to the Sayings of Clemens Romanus, God hath required us to serve him. 1 in the ap∣pointed times and seasons. For which Reason we ought to serve him 2 at those determinated times. That so worshipping

him 1 at those Comman∣ded Seasons, we may be blessed and accepted by him.

§ 6. Now the principallest and chiefest of these prescribed Times was the first Day of the Week, on which they con∣stantly met together to perform their Re∣ligious Services. So writes Justin Martyr. 2 On the Day that is cal∣led Sunday, all both of the Country and City as∣semble together, where we preach and pray, and dis∣charge all the other usual parts of Divine Worship. Upon which account those parts of God's Pub∣lick Worship are styled by Tertullian 3 The Lord's Days Solemnities. Au∣relius, who was ordained a Lector, or a Clark, by Cyprian, is described in the Execution of his Office, 4 by reading on the Lord's Day. And Victorinus Petavionensis represents, 5 this day, as an usual time, wherein they received the Lord's Supper. Which was ob∣served by the Heathen in Minucius Felix, who mentions the Christi∣ans 6 assembling to eat on a Solemn Day. And Pli∣ny reports, that the

Christians in his time met together 1 on an ap∣pointed day, to sing Prai∣ses unto Christ, as a God, and to bind themselves by a Sacrament.

§ 7. This was the Day which Clemens A∣lexandrinus calls 1 the Chief of Days, our Rest indeed; Which they ob∣served as the highest and supremest Festival, 2 On Sunday we give our selves to Joy, saith Ter∣tullian. And before him St. Barnabas, 4 We keep the Eighth Day with Gladness. And Ignatius, 5 We observe the Lord's Day, banishing every thing on this day that had the least tendency to, or the least ap∣pearance of Sorrow and Grief; inasmuch that now they 6 esteemed it a Sin either to fast or kneel: Even the Montanists themselves, those rigid Observers of Fasts and Abstinences 7 Abstained from Fasting on this most glad and joying day.

This day they accounted Holy, as Dionysius Bishop of Corinth, in his Letter to the Church of Rome, saith, 1 To day being the Lord's Day, we keep it holy. The way wherein they san∣ctified it, or kept it holy, was the employ∣ing of themselves in Acts of Divine Wor∣ship and Adoration, especially in the Pu∣blick Parts thereof, which they constantly performed on this day, as has been alrea∣dy proved; and in that forementioned Letter, where Dionysius Bishop of Corinth, writ unto the Church of Rome, that that day being the Lord's Day, they kept it holy. The manner of sanctifying it is im∣mediately subjoined, 2 In it, saith he, we have read your Epistle, as also the first Epistle of Cle∣mens. And Clemens A∣lexandrinus writes, 3 That a true Christian, ac∣cording to the Commands of the Gospel, observes the Lords Day, by casting out all 〈◊〉〈◊〉 Thoughts, and entertaining all good ones, glorifying the Resurrecti∣on of the Lord on that day.

§ 8. The Reafon why they observed this Day with so much Joy and Gladness, was, that they might gratefully commemorate the

glorious Resurrection of their Redeemer, that happened thereon. So writes St. Barnabas, 1 We keep the eighth day with gladness, on which Christ arose from the Dead. So says Ignatius, 2 Let us keep the Lord's Day, on which our Life arose through 〈◊〉〈◊〉.

And so says Clemens Alexandrinus, 3 He that truly observes the Lord's Day, glorifies therein the Resurrection of the Lord. Justin Martyr relates that 4 On Sunday the Christians assembled toge∣ther, because it was the first Day of the Week, on which God out of the confused Chaos made the World, and Jesus Christ our Saviour arose from the Dead; for on Fry∣day he was Crucified, and on Sunday he appeared to his Apostles and Disciples, and taught them those things that the Christians now believe. And to the same purpose Origen adviseth his Auditors to pray unto Almighty God, 5 especially on the Lord's Day, which is a

Commemoration of Christ's Passion; for the Resur∣rection of Christ is not on∣ly celebrated once a year, but every seven days.

§ 9. From hence it was, that the usual Appellation of this Day both by the Greek and Latin Churches, was The Lords Day. So it is styled by Clemens Alexandrinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 the Lords Day. And amongst the La∣tins, by Victorinus Peta∣vionensis, Dies Domini∣cus, 2 the Lords Day. As also by an 3 African Synod, And by 4 Tertulli∣an. Sometimes it is simply called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, Dominicus, that is, the Lords, without the addition of the Word Day, as it is thus called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 5 Ignatius. And Dominicus by 6 Cy∣prian.

§ 10. So that the Lords Day was the com∣mon and ordinary Title of this blessed and glorious Day; though sometimes in compli∣ance with the Heathens, that they might know what Day they meant thereby, they called it in their Phrase, Sunday, so termed because Dedicated to the Sun.

Thus Justin Martyr informing the Heathens of the Time and Manner of the Christians

Assemblies tells them 1 That on the Day called Sunday they met together for their Religious Exer∣eises. And, That on Sun∣day they assembled toge∣ther. And so Tertullian upon the same occasion lets the Heathens know that the Christi∣ans 2 indulged themselves on Sunday to Mirth and joyfulness.

But though they so far complyed with the Heathens as to call this Sunday, yet I do not find that they ever so far indulged the Jews as to call it the Sabbath Day; for through all their Writings, as may be es∣pecially seen in 5 Tertul∣lian, and 9 Justin Mar∣tyr, they violently de∣claim against Sabbati∣zing, or keeping the Sabbath Day, that is, the Judaical Observation of the Seventh Day, which we must always understand by the Word Sabbatum in the Writings of the Anci∣ents, not the Observation of the first Day, or the Lords Day; for that was constantly cele∣brated, as it has been already proved, and by those who condemn the Observance of the Sabbath Day, the Sanctification of the Lord's Day is approved and recommended, as by Ju∣stin Martyr and Tertullian in those Passages al∣ready cited, unto which we may add that clear

Passage of Ignatius, 1 Let us no longer Sabbatize, but keep the Lords Day, on which our Life rose. Or as it is more fully expressed in his inter∣polated Epistle, 2 In∣stead of Sabbatizing, let every Christian keep the Lords Day, the Day on which Christ rose again; the Queen of Days, on which our Life arose, and Death was conquered by Christ.

§ 11. So that their not Sabbatizing did not exclude their keeping of the Lords Day nor the Christian, but only the Judaical Observance of the Sabbath, or Seventh Day; for the Eastern Churches, in compliance with the Jewish Converts, who were nu∣merous in those Parts, performed on the Seventh Day the same publick Religious Services that they did on the First Day, observing both the one and the other as a Festival. Whence Ori∣gen enumerates 3 Satur∣day as one of the four Feasts solemnized in his time; though on the contrary, some of the Western Churches, that they might not seem to Judaise, fasted on Sa∣turday,

as Victorinus Pe∣tavionensis writes, 1 We use to fast on the Seventh Day. And, It is our custom then to fast, that we may not seem with the Jews to observe the Sabbath.

So that besides the Lord's Day, Saturday was an usual Season whereon many Church∣es solemnized their Religious Services. As for those other times, in which they Pub∣lickly assembled for the Performance of Di∣vine Worship, they will fall under the two General Heads of Times of Fasting and Times of Feasting, of which in the following Chap∣ters.

CHAP. VIII.

§ Of the Primitive Fasts, two-fold, Occasional and Fix'd, Of Occasional Fasts, what they were, and by whom appointed. § 2. Of fixt Fasts, two-fold, Weekly and Annual: Wednes∣days and Fridays weekly Fasts; till what time of the Day observed, and why observed. § 3. One necessary Annual Fast, viz. Lent. Why they fasted at Lent, and how long lasted. § 4. Of the manner of their Fasts. Three sorts of Fasts, viz. Statio, Jejunium, and Superpo∣sitio. What those several Kinds were, and at what times observed.

§ 1. IN this Chapter I shall make an En∣quiry into the Primitive Fasts, which may be considered in a two-fold respect, either as Occasional, or Fixt.

Occasional Fasts were such, as were not de∣termined by any constant fixed Period of Time, but observed on extraordinary and unusual Seasons, according as the Variety and Ne∣cessity of their Circumstances did require them. Thus in Times of Great and Imminent Danger either of Church or State, when by their Sins they had kindled God's Wrath and Fury against them, that they might divert his Vengeance, and appease his of∣fended Majesty, they appointed set Days and Times for the Abasing of themselves

before the Lord, for the seeking of his Face by Prayer and Fasting, abstaining from the Food of their Bodies, and practising all external Acts of Humiliation, as so many In∣dications of the internal Contrition of their Hearts and Souls. So Cyprian in the time of a sharp Persecution ad∣vised his Flock 1 To seek to appease and paci∣fie the Lord, not only by Prayers, but by Fastings, and by Tears, and by all kind of Intreaties. And when the same Father foresaw an approaching Persecution, he writ to Cornelius Bishop of Rome, 2 That since God was pleased in his Provi∣dence to warn them of an approaching Fight and Tryal, they ought with their whole Flocks dili∣gently to fast and watch, and pray, to give them∣selves to continual Groans, and frequent Prayers; for those are our Spiritu∣al Arms, that make us firmly to stand and per∣severe.

Tertullian jeers the Heathens, 3 That in times of Danger or great necessity, after they had

voluptuously and sensually glutted themselves, they then ran to the Capitol, and with all outward Signs of Humility, depre∣cated Gods Judgments, and implored his mercy, whilst in the mean time they were Enemies unto him, But, says he, We on such Emergencies and Occasions abstain from all things, give our selves wholly to fasting, roll our selves in Sackcloth and A∣shes; thus incline God as it were to repent, to have Mercy and Compassion upon us; for by this way God is honoured.

These Occasional Fasts were appointed by the Bishops of every Church, as they saw fit and necessary. So writes Tertullian, 1 The Bishops are wont to ordain Fasts for their Churches, ac∣cording as the Circum∣stances of the Churches require.

§ 2. The next sort of Fasts were set or fix∣ed ones, that is, such as were always observed at the same Time and Season; and these again were two fold, either Weekly or Annual. First, Weekly. These were kept every Wed∣nesday and Friday, as Clemens Alexandrinus re∣lates

that 1 they fasted on every Wednesday and Friday. These Fasts were commonly called Stations, in allusion to the Military Stations, or the Soldiers stand∣ing, when on the Guard. Thus Tertullian mentions 2 Their Statio∣nary Days. And writes that 3 Wednesdays and Fridays were Stations. On these Stationary Days their Fasts ended 4 at three a Clock in the Afternoon; whence they are called by Tertullian, 5 The half Fasts of Sta∣tions. Though some on Fridays lengthened out their Fasts 6 till Evening.

Why they fasted on Wednesday rather than on any other Day of the Week, I cannot find; but on Friday they chose to fast 7 because Christ was Crucified thereon.

§ 3. The next sort of fixed Fasts is such as are annual, of which kind they had but one, viz. Lent. And indeed besides this, they had no other necessary fixed Fast, 〈◊〉〈◊〉 Weekly nor Yearly; the Faithful were not strictly o∣bliged to the observation of any other, as will be evident from what follows.

It is true, they fasted Wednesdays and Fri∣days, but this was ex Arbitrio, of their own Free Will and Choice, not ex imperio, of Command or Necessity. For when the Mon∣tanists, began to impose as a Duty other stin∣ted Fasts, they were for so doing branded as He∣reticks, 1 Who, saith A∣pollonius concerning Montanus, is this new Doctor? His Works and Doctrin evidently declare him, this is he that tea∣ches the Dissolution of Marriages, and prescribes Fasts. And for the same Practice they were accused by the Or∣thodox, for 2 Galatici∣sing, or committing the Error of the Galatians in observing Days, and Months, and Years.

But that the Ancients esteemed Lent to be the only necessary fixed Fast, and any other, even the Stationary Days to be indifferent, will appear most evidently from this ensuing Passage of Tertullian, Tertullian being now a Montanist, and defending their prescribed Fasts against the Orthodox, thus jeeringly exposes the Opinions of his Adversaries with respect to the necessary determined times of Fasting. 3 Forsooth, saith he, they think that accor∣ding to the Gospel, those days are to be prescribed

Fasts, wherein the Bride∣groom was takeu away, (i.e. Lent) and those to be the only Fasts of Christi∣ans, the Legal and Pro∣phetical Fasts being abo∣lished; and that for o∣thers we may indifferent∣ly fast, according to our Will, not out of necessity or command, but accor∣ding to our Circum∣stances and conditions, and that so the Apostles abserved, commanding no other fixed and common Fasts besides this; no, not the Stationary Days, which indeed they keep on Wednesdays, and Fri∣days, and do all observe, but yet not in obedience to any Command, or to the end of the Day, but Prayers are concluded at three a Clock in the After∣noon, according to the Example of Peter in the Acts.

So that from hence it is evident, That the Orthodox apprehended themselves to be free from the necessary Observation of the Stati∣onary Fasts, and to be only strictly obliged to fast on those Days, wherein the Bridegroom was taken away; or on Lent, from which Periphra∣sis

of Lent we may collect both the Reason and the Duration thereof.

First, the Reason thereof, or the Ground on which they founded the necessity of this Fast, and that was on that saying of Christ, in Matth. 9. 15. The Days will come when the Bridegroom shall be taken from them. This they imagined to be an Injunction of Christ to all his Followers, to fast at that time, when the Bridegroom should be taken away. The Bridegroom they esteemed to be Christ, the time when he was taken away, his Crucifixi∣on, Death, and continuing under the Power of Death to the instant of his Resurrecti∣on, during which time they thought them∣selves by the forementioned Command obli∣ged to fast.

Secondly, From hence we may observe the Duration of this Fast, or how long it was continued, and that was, from the time that Christ the Bridegroom was taken away, to the time that he was restored again, that is, from his Passion to his Resurrection. Now ac∣cording to their Various Computations of the beginning and end of Christ's being taken a∣way, so was the Duration of their Fast; some might reckon from Christ's Agony in the 〈◊〉〈◊〉, others from his being betrayed by Judas. 〈◊〉〈◊〉 again from his being fastned to the Cross, and others from his being actually dead; and so according to these Diversities of Com∣putations were their Fasts either lengthened

or shortned. This we may probably suppose to be the occasion of the different Observati∣ons of this Fast with respect to its Duration, as we find it in Irenaeus, 1 Some, says he, esteem, that they must fast but one Day, others two, others more, and some allow to this Fast forty Hours. Which last space of Time seems to have been their general and common Allowance: Whence this Fast, was afterwards called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, Quadragesima, that is, not a Fast of Forty Days, in imitati∣on of Christ's Fasting in the Wilderness, but a Fast of Forty Hours, beginning at Friday Twelve a Clock, about which time Christ was dying, and ending Sunday Morning, when Christ arose. So that from Twelve a Clock Good Friday, as we call it, when Christ the Bridegroom was taken away, they fasted, in obedience to his Command, as they imagined, till Sunday Morning, when he was found again by his Resurrection, at which time they for∣got their Sorrow and Mourning, concluded their Fast, and began the joyful Festival of Easter, or of Christs Resurrection.

§ 4. As for the manner of their Fasts, we may observe them to be of three sorts, viz. Statio, Jejunium, and Superpositio; Station, Fasts, and Superposition; all which three are at once

mentioned by Victorinus Petavionensis, 1 We fast, says he, till the ninth hour, or till evening, or their is a Superposition till the next morning.

I. There was the Fast of Stations, which ended at Three a Clock in the Afternoon, or at the Ninth Hour, as it is called in the fore∣cited Passage of Victorinus Petavionensis. This sort of Fasting was used on 〈◊〉〈◊〉 and Fridays, which Days, as we have shewn before were called Stationary Days, and on them Divine Services were ended at Three a Clock in the Afternoon, for which Reason Monta∣nising Tertullian 2 terms them, The Half Fasts of Stations.

II. The next sort was strictly called Jeju∣nium, or a Fast; which according to the 〈◊〉〈◊〉 place of Victorinus Petavionensis, lasted till Evening: Of this sort, it is probable, their Occasional Fasts were, as Tertullian writes, 3 In times of ne∣cessity and danger we dry up our selves with Fasting, abstain from all Meat, roll our selves in Dust and Ashes, and by these means cause God to have mercy upon us. Though it is also likely, that in times of more eminent Danger they extended these Fasts unto that of Superposition.

The Second sort of Fasts was observed by some on Fridays, who turned the Station into a Fast, as Victorinus Pe∣tavionensis writes, 1 On Friday, in Commemora∣tion of the Lord's Passion, I either keep a Station, or observe a Fast.

III. The last sort of Fasts was called Su∣perposition, or, as by the Greeks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which lasted till the Morning of the next Day, according to that of Victorinus Petavio∣nensis, 2 Let Superpositi∣on be done till the next Day.

As for the times when this Fast was obser∣ved, I find that in some of the Western Churches they so kept every Saturday through∣out the Year, fasting thereon till Midnight, or till the beginning of Sunday Morning, as Victorinus Petavioniensis says, 3 Let Superposition be done on Saturday, lest we should seem to observe the Jewish Sabbath. But not only in these, but in other Churches also, they so fasted on Easter Eve, or on the Saturday preceeding that Sunday, which being Lent, was so necessary and usual, that Tertullian enumerating those particular Acts of Divine Worship, that a

Christian Woman could not freely perform, if married to a Pagan Husband, reckons this as one, 1 That on Easter Eve she could not stay up, and watch that Night: But to please her Hus∣band, must be diverted from this necessary Fast, that usher'd in the Glorious Festival of Easter, which brings me in the next place to enquire into this, and their other Feasts, of which in the ensuing Chapter.

CHAP. IX.

§ 1. Of the Primitive Feasts, two-fold, Occasional, and Fix'd, § 2. Of Easter. § 3. Of Whit∣sunday. § 4. Of Christmas: On what Day of the Year Christ was born. § 5. Of Epiphany. § 6. Besides these no other Feasts in Comme∣moration of Christ, the Virgin Mary, or the Apostles. The Apostles not called Saints in the Primitive Writings. § 7. Festivals in Comme∣moration of the Martyrs: Observed on the An∣nual Day of their Martyrdom. Persons ap∣pointed to take an exact Account of the Day of their Decease. § 8. Why those Festivals were observed. The Day of the Martyrs Death ter∣med their Birth days. § 9. The Place where these Festivals were Solemnized: Of the Bury∣ingplace of the Ancients. § 10. The manner of the Observation of these Festivals.

§ 1. AS the Primitive Fasts were two-fold, so likewise were their Feasts, either Occasional, or Fixed. As for those that were Occasional, I shall pass them over, because not controverted, and come immediately to en∣quire into their Fixed Feasts, which, as their Fasts, were also two-fold, either Weekly or Annual. Of their Weekly Feasts, which were Sundays, and in the Oriental Churches Saturdays, I have already discoursed, so that there only remains an Enquiry into their

Annual Feasts, which, befides the Martyrs Festivals, were two, viz. Easter and Whitsun∣day, or at most Three, viz, Easter, Whitsunday, and Christmass, of each of which in their Or∣der.

§ 2. I begin with Easter, as being the an∣tientest Feast of all, concerning which Tertul∣lian writes, 1 We Cele∣brate Easter in the first Month every Year. Cy∣prian mentions their 2 Easter Solemnities. And Origen reckons 3 Easter as one of the four Festi∣vals observed in his time. But that they Solemnized Easter, is a thing so well known, that it will be unne∣cessary to prove it, especially since every one knows, or at least might easily know, those sharp Contests and Debates that were in the Church about the time when it should be kept; the whole Affair hath been at large related by several Hands in our own Tongue; amongst others, by the most learned Dr. Cave, in his Apostolici, in the Life of Irenaeus, to which I refer the Curious, contenting my self with gi∣ving a very brief Account of the Controversie, which was this: The Churches of the Lesser Asia kept their Easter the same day that the Jews kept their Passover, on what day of the Week soever it happen'd. The Church of Rome, with other Churches, kept it the Lords Day after. This Diversity of Customs

created a violent Disorder and Confusion a∣mongst the Christians; for the Church of Rome would impose their Usages on the Chur∣ches of the Lesser Asia, unto which the latter peremptorily refused to submit. To appease these Heats and Storms, Polycarp Bishop of Smirna came to Rome to confer with Anicetus Bishop of that Church about it, who 〈◊〉〈◊〉, that every Church should be left to follow its own Custom, as accordingly they were to the times of Pope Victor, who revived this Con∣troversie, and was so turbulent and imperi∣ous, as that he excommunicated the Asiaticks, for refusing to comply with the Church of Rome in this matter, condemning them as Hereticks, loading them with the long and frightful Name of Tessareskaidekatitae, or, Quar∣todecimani, so called because they kept their Easter Quarta Decima Luna, upon the Four∣teenth Day after the appearance of the Moon, or at the Full Moon, on what Day soever it happened. But however the Asiaticks stood their Ground, and still maintained their old Custom, till the Council of Nice, Anno 325. by their Authority decided this Controversie, decreeing, that throughout the whole Christi∣an World, Easter should be observed not on the Day on which the Jewish Passover fell, but on the Lord's Day ensuing, as it was ever after observed and followed.

§ 3. The next Feast that was observed was Whitsunday, or Pentecost, in Commemoration of the Holy Ghosts Descent on the Apostles,

which also was very ancient, being mentioned several times by 1 Ter∣tullian; and reckon'd by Origen for one of the 2 four Festivals observed in his time, the other Three being Sundays, Saturdays, and Easter.

§ 4. As for Christmass, or the time of Christs Nativity, there is a Passage in Clemens Alexandrinus, which seems to intimate, that it was then observed as a Festival: For speak∣ing of the Time when Christ was born, he says, that those who had curiously search'd into it, affixed it to the 25th Day of the Month Pachon. But the Basilidian Hereticks held otherwise, 3 who also observed as a Feast, the Day of Christs Baptism. From which Words who also, if that be the meaning of the Words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one might be apt to infer, that the meaning of Clemens Alexandrinus was, that the Basilidians not only feasted at the time of Christs Nativity, but also at the time of his Baptism. But whether this Interpretation will hold, I leave to the Learned Reader to determin. On the contrary, there are other Considerations, which more strongly insinuate, that this Festival was not so early solemni∣zed, as that when Origen reckons up the

Feasts observed in his Age, he mentions not one Syllable of Christmas; and it seems improba∣ble that they should Celebrate Christs Nati∣vity, when they disagreed about the Month and Day when Christ was born.

Clemens Alexandrinus reckons 2 from the Birth of Christ to the Death of Commodus, exactly one hundred ninety four Years, one month, and thirteen days; which years must be computed according to the Na∣bonassar, or Egyptian Account, who varied from this in our year, in that they had only 365 days in a year, never taking notice of the odd Hours, or Quadrant of a Day, that every fourth Year makes a whole Day, and are ac∣cordingly by us then added to the Month of February, which maketh the Bissextile or Leapyear. So that though the Egyptians al∣ways begun their Year with the first day of the Month Thoth, yet making no Account of the Annual odd Hours, that Month wande∣reth throughout the whole Year: And where∣as now the first Day of that Month is the first Day of our March, about Seven Hundred Years hence, it will be the first of September; and after Seven Hundred Years more, or near thereabouts, it will come to the first of March again. Wherefore that we may reduce unto

our Style this Calculation of Clemens Alexan∣drinus, we must deduce, for those odd Hours which are not accounted, one Month and Eighteen Days, and so reckoning the Birth of Christ from the Death of Commodus, which happened on the first Day of January, to be One Hundred Ninety Four Years, wanting five or six Days, it will appear that Christ was born on the 25th or 26th of the Month of December, according to the Julian Account, which is the Epoch we follow.

But as the same Father farther writes in the same place, 1 There were some, who more curiously searching after the Year and Day of Christs Na∣tivity, affixed the latter to the 25th of the Month Pachon, Now in that Year in which Christ was born, the Month Pachon commenced the twentieth Day of April: So that according to this Computation Christ was born the 16th Day of May. Nay, there were yet some o∣ther ingenious Men, as the same Father con∣tinues to write, 2 that assigned Christ's Nativity to the 24th or 25th of the Month Pharmuthi, which answers to our 16th or 17th of April: So that there were Diversities of Opinion concerning the Time of Christs Birth, which makes it very pro∣bable, that there was then no particular Feast

observed in Commemoration of that Glori∣ous and transcendent Mercy.

§ 5. There is yet another Feast called by us Epiphany, wherein there is a Commemora∣tion of Christs Baptism, which I find to have been peculiarly Solemnized by the Basilidian Hereticks. For thus Clemens Alexandrinus re∣ports it to be a parti∣cular Custom of theirs, 1 to keep as a Festival the day of Christs Bap∣tism. The Day on which Christ was bap∣tized, 2 they said to be the fifteenth of the Month Tyby, in the fifteenth Year of the Reign of the Emperor Tiberius, which answers to our One and Thirtieth of Decem∣ber; or as others ima∣gin'd it, 3 On the Ele∣venth of the Month Ty∣by, which was the Se∣ven and Twentieth of our December.

§ 6. Besides these forementioned Festivals, there were none others observed to the Hon∣our of the blessed Jesus, nor of the Virgin Mary, nor of the Holy Apostles and Evan∣gelists; and which may be a little observable, it is very seldom, if ever, that the Ancients give the Title of Saints to those Holy Per∣sons,

but singly style them, 1 Peter, 2 Paul, 3 John, &c. not St. Peter, St. Paul, or St. John.

§ 7. But now there was another sort of Festivals, which every Church Celebrated in the Commemoration of its own Martyrs, which was, on the Anniversary Day of their Martyrdoms: They assembled together, where they recited the Martyrs Glorious Actions, exhorted to an Imitation of them, and blessed God for them. So says Cyprian, 4 The Passions of the Martyrs we Celebrate with an Anniversary Com∣memoration. And so writes Tertullian, 5 Vp∣on the Annual Day of the Martyrs Sufferings, we offer Thanks to God for them. When this Practice began, cannot certainly be determi∣ned; it is first found mentioned in the Letter of the Church of Smirna to the Church of Philomilium, touching the Death of Polycarp, wherein they write, 6 That they had gathered up his Martyr'd Bones

and buried them in a de∣cent place, where, say they, if possible, we will meet to celebrate with Joy and Gladness the Birth∣day of his Martyrdom. Hence that they might be certain of the very day of the Martyrs Sufferings, there were some appointed to take an exact Account of them, and faithfully to register them, that so there might be no mi∣stake. Thus Cyprian writ from his Exile to the Clergy of his Church, 1 That they should take special care, exactly to note down the very day of the Martyrdom of the Faithful, that so they might be commemorated amongst the Memories of the Martyrs, and to sig∣nifie to him the precise time of their departure to a glorious Immortality, that so he might also ce∣lebrate it.

§ 8. The Reasons for which they observed these Festivals, we find in the forementioned Letter of the Church of Smirna, wherein they write 2 That they would meet to celebrate with Joy and Gladness the Martyr∣dom

of Polycarp, for the Commemoration of those who had already gloriously striven, and for the Confirmation and Pre∣paration of others by their Examples. So that their Design was two-fold, to animate and encourage others to follow the glorious Examples of those Heroick Mar∣tyrs, who were commemorated before their Eyes, and to declare the Honour and Vene∣ration, that they had for those invincible Champions of Jesus Christ, who by their Mar∣tyrdoms were now freed from all their Mise∣ries and Torments, and Translated to a blessed and glorious Immortality, in an happy man∣ner experiencing the Truth of that Scripture in Ecclesiastes 7. 1. That the day of a Man's Death is better than the day of his Birth. Whence the Time of the Martyrs Deaths was usually termed their Birth-Day, because then was a Period of all their Grief and Trouble, and a beginning of their everlasting Bliss and 〈◊〉〈◊〉. Thus in the forementioned Letter of the Church of Smirna concerning the Death of Polycarp, they write, 2 That they would meet to celebrate with joy and gladness the Birth-day of his Martyrdom. And so Tertullian says, that 3 they annually commemora∣ted the Birth-days of the Martyrs; that is, their

Deathdays; as he writes in another place con∣cerning St. Paul, 1 That he was born at Rome, when he suffered Martyr∣dom there.

§ 9. As for the Place where these Anni∣versary Solemnities were performed, it was at the Tombs of the Martyrs, who were usu∣ally buried with the rest of the Faithful, in a distinct place from the Heathens, it being their Custom to interr the Christians by themselves, seperate from the Pagans; accounting it an hainous Crime, if possibly it could be preven∣ted, to mingle their Sacred Ashes with the defiled ones of their Persecuting and Idola∣trous Neighbours. Wherefore in the Ratifi∣cation of the Disposition of Martialis Bishop of Astorga by an African Synod held Anno 258, this was one of the Articles alledg'd against him, 2 That he had buried his Sons after the Pagan manner, in Gentile Sepulchres, a∣mongst Men of another Faith. And for this Reason it was, that the surviving Christians would run upon ten thousand Hazards, to collect the scattered Members of the Dead Martyrs, and decently to inter them in the common Repository of the Faithful. As when Emilian the barbarous Prefect of Egypt, forbad any, under Severe Penalties, to entomb the Dead Bodies of the murdered Saints, and se∣duously

watched if any would durst to do it. Yet 〈◊〉〈◊〉 a Deacon of Alexandria 1 resolute∣ly ventured upon it; And it is applauded by the Historian as an Act of Religious Boldness and Freedom, whereby Asturias a Roman Sena∣tor rendred himself renouned, in that when 2 he saw the Martyrdom of Marinus at Caesarea, he took his martyred Bo∣dy, cloathed it with a pre∣cious Garment, bore it away on his own Shoulders, and magnificently and de∣cently 〈◊〉〈◊〉 it. And in a Letter from the Christians of Lyons and Vienna in France to the Churches of 〈◊〉〈◊〉, concerning their sore and grievous Persecuti∣ons, we find them passionately complaining of the Inhumane Cruelty of their Persecutors, 3 that neither Prayers nor Tears, neither Gold nor Silver, could prevail with them, to permit them to collect the dead Bodies of their murthered Brethren, and decently to 〈◊〉〈◊〉 them. As on the other hand, the Faithful or the Church of Smirna re∣joyced, that they had gotten the most precious

Bones of Polycarp, which they buried 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 decebat, where they ought, as Va∣lesius renders it; that is, as seems most proba∣ble, at the common Burying Place of the Christians.

Now it was at these Tombs and Sepulchres that the Memories of the Martyrs were solem∣nized. Thus in the forecited Letter of the Church of Smirna to the Church of Philomili∣um, they write, that 2 in that place where they had interr'd the Bones of Polycarp, they would by the Blessing of God assem∣ble together, and celebrate his Martyrdom; which was a Practice so usual and constant, as that the Heathens observed it: So that as on the one hand, under the Persecution of Valerian, AEmilian the Prefect of Egypt threatned Dionysius Alexandrinus and his Fellow-Sufferers, that for their Obstinacy and 〈◊〉〈◊〉, as he termed it, he would send them into Lybia, to a desert place called Cephro, 3 where they should not meet together, or go to those places called Ce∣meteries. That is, the places where the Mar∣tyrs and the rest of the Faithful were buried; so on the other hand when Galienus Valerian's Son restored Peace

to the Churches, he published an express E∣dict 1 for returning to the Christians the Ceme∣teries that were taken from them.

§ 10. If in the next place it shall be enquired, how they observed these Festival Days. I answer, that they did not, according to the fashion of the Heathens, spend them in Riot and Debauchery, in Bacchanalian Revellings and Luxury, but in Religious Exercises and Employments, in Pray∣ers and Devotions. 2 He, saith Origen, truly keeps a Festival, who does what he ought to do, al∣ways praying, and by his Prayers offering up un∣bloody Sacrifices unto God.

The Solemnites of these Feast Days were not Drunkenness and Gluttony, but Acts of Piety and Charity. Now they publickly as∣sembled, as the Church of Smirna writes in her Letter concerning the Death of Polycarp, 3 to commemorate the Martyrs Courage and Triumphs, and to exhort and prepare others to the same glorious and renown∣ed Actions. Or as Ter∣tullian expresses it, 4 now they offered Oblations.

as Cyprian, 1 They offered Oblations and Sacrifi∣ces; that is, they offe∣red Thanks and Praise to God, that had given Grace to those Mar∣tyrs, to Seal his Truths with their Blood, and in evidence of their Gratitude distri∣buted of their Substance to the Poor and 〈◊〉〈◊〉.

CHAP. X.

§ 1. Of the Rights and Ceremonies: The difference between them. § 2. Of Ceremonies: Many used by the Ancients, which through various ways crept into the Church. § 3. Of Rites: Every Church followed its own Rites without im∣posing them on any other. § 4. The Members of every Church obliged to observe the Rites of that Church where they lived. § 5. The Con∣clusion of this Enquiry, with an earnest Perswa∣sion to Peace, Vnity and Moderation.

§ 1. HAving in the precedent Chapters enquired into the several Parts of Divine Worship, and the Circumstances there∣of, I now come to close up all with a brief Ap∣pendix concerning Rites and Ceremonies, by which I mean two different things: By Rites, I understand such Actions as have an 〈◊〉〈◊〉 Relation to the Circumstances or man∣ner of Worship: As for Instance. The Sa∣crament was to be received in one manner or other, but whether from the Bishop or Dea∣con, that was the Rite. Lent was to be obser∣ved a certain space of Time, but whether One Day, or Two Days, or Three Days, that was the Rite thereof. So that Rites 〈◊〉〈◊〉 necessary Concomitants of the Circumstan∣ces of Divine Worship, Appendages to them; or, if you rather please, you may call them Circumstances themselves.

By Ceremonies, I mean such Actions as have no regard either to the Manner or Circum∣stances of Divine Worship, but the Acts there∣of may be performed without them; as for instance, In some Churches they gave to Per∣sons 1 when they were baptized, Milk and Hony. And, 2 Before they pray∣ed, they washed their Hands. Now both these Actions I call Ceremo∣nies, because they were not necessary to the Discharge of those Acts of Divine Worship, unto which they were affixed; but those Acts might be performed without them; as Baptism might be entirely administred without the Ceremony of giving Milk and Hony, and Prayers might be presen∣ted without washing of Hands.

Now having explained what I intend by those two Terms of Rites and Ceremonies, let us in the next place consider the Practice of the Primitive Church with reference there∣unto. And first for Ceremonies.

§ 2. It is apparent that there were many of that kind crept into the Church, of whom we may say, that from the beginning they were not so: For when 2 the Quire of the Apostles was dead, till which time, as Hege∣sippus writes, the Church remained a pure and un∣spotted Virgin; then the

Church was gradually 〈◊〉〈◊〉 and corrupted, as in her Doctrin, so also in her Worship, an Infinity of Ceremonies by degrees insensibly sliding in, very many of which were introdu∣ced within my limited time, as 1 the eating of Milk & Hony after Bap∣tism, the abstaining from Baths the Week after, 2 the washing of their Hands before Prayer, their sit∣ting after Prayer, and many other such like, which through various ways and means winded themselves into the Church; as some came in through Custom and Tradition; one eminent Man perhaps inven∣ted and practised a certain Action, which he used himself, as Judging it fit and proper to stir up his Devotion and Affection; others being led by his Example performed the same, and others again imitated them, and so one followed another, till at length the Action be∣came a Tradition and Custom, after which manner those Ceremonies were introduced, 3 of tasting Milk and Hony after Baptism, of abstaining from the Baths the whole ensuing Week, of not kneeling on the Lords Day, and the space between Easter and Whit∣suntide, of the Signing of themselves with the Sign

of the Cross in all their Actions and Conversati∣ons, concerning which and the like, Tertullian writes, That there was no Law in Scripture for them, but that Tradition was their Author, and Custom their Confirmer. Of which Custom we may say what Tertullian says of Custom in general, that 1 commonly Custom takes its rise from Ignorance and Simplicity, which by Succession is corroborated into use, and so vindicated against the Truth: But our Lord Christ hath called himself Truth, and not Custom; wherefore if Christ was always, and before all, then Truth was first and ancientest; it is not so much Novelty as Verity that confutes Hereticks: Whatsoever is against the Truth is Heresie, although it be an old Custom.

Others again were introduced through a wrong Exposition or Misunderstanding of the Scripture; so were their Exorcisms before Baptism, and their Unctions after Baptism, as in their proper places hath been already shewn.

Finally, Others crept in through their Dwelling amongst the Pagans, who in their ordinary Conversations used an Infinity of Su∣perstitions; and many of those Pagans, when they were converted to the Saving Faith, Chri∣stianiz'd some of their innocent former Cere∣monies, as they esteemed them to be; either 〈◊〉〈◊〉 them deceut and proper to stir up their Devotion, or likely to gain over more Hea∣thens, who were offended at the plainness and nakedness of the Christian Worship of which sort were 1 their washing of Honds before Prayer, their sitting after Prayer, and such like. Concern∣ing which Tertullian af∣firms, that they were practised by the Heathens.

So that by these and such like Methods it was, that so many Ceremonies imperceptibly slid into the Ancient Church, of some of which Tertullian gives this severe Censure, 2 That they are deservedly to be condemned as vain, be∣cause they are done with∣out the Authority of any Precept, either of our Lord, or of his Apostles; that they are not Religi∣ous, but Superstitius, af∣fected and constrained, curious rather than rea∣sonable, and to be abstained from because Hea∣thenish.

§ 3. As for the Rites and Customs of the Primitive Church, these were indifferent and arbitrary; all Churches being left to their own Freedom and Liberty to follow their pe∣culiar Customs and Usages, or to embrace those of others, if they pleased; from whence it is, that we find such a variety of Methods in their Divine Services, many of which 〈◊〉〈◊〉 be observed in the precedent part of this Dis∣course; as, some received the Lords Supper at one time, others at another; Some Chur∣ches received the Elements from the Hands of the Bishop, others from the Hands of the Deacons; some made a Collection before the Sacrament, others after; some kept Lent one Day, some two days, and others exactly forty Hours; some celebrated Easter on the same Day with the Jewish Passover, others the Lords Day after; and so in many other things one Church differed from another, as Firmilian writes, that 1 at Rome they did not observe the same Day of Easter, nor many other Customs which were practised at Jerusa∣lem; and so in most Provinces many Rites were varied according to the Diversities of Names and Places.

So that every Church followed its own par∣ticular Customs, although different from those of its Neighbours, it being nothing necessary

to the Unity of the Church, to have an U∣niformity of Rites; for according to Firmili∣an, the Unity of the Church consisted 1 in an unanimity of Faith and Truth, not in an Uniformity of Modes and Customs; for on the contrary, the Diversity of them, as Ire∣naeus speaks with reference to the Fast of Lent 2 did commend and set forth the Vnity of the Faith.

Hence every Church peaceably followed her own Customs, without obliging any other Churches to observe the same; or being obli∣ged by them to observe the Rites that they used; yet still maintaining a loving Corres∣pondence, and mutual Concord each with other; as Firmilian writes, that 3 in most Provinces many Rites were varied according to the Diversities of Names and Places; but yet, saith he, never any one for this broke the Peace and Vnity of the Church. One Church or Bishop did not in those days Ana∣thematize another for a disagreement in Rites and Customs; except when Victor Bishop of Rome, through his Pride and Turbulency, excommunicated the Asiatick Bishops for their different Observation of Easter from the Church

of Rome; which Action of his was very ill resented by the other Bishops of the Christi∣an Churches, and condemned by them as ali∣en from Peace and Unity, and contrary to that Love and Charity, which is the very Soul and Spirit of the Gospel; even the Bi∣shops of his own Party, that celebrated Easter on the same Day that he did, censured his 〈◊〉〈◊〉 and violence, as unchristian and un∣charitable, and writ several Letters, wherein 1 they severely checkt him, as Eusebius reports, in whose time they were extant, all which are now lost, except the Fragment of an E∣pistle, written by Irenaeus, and other Bishops of France, wherein 2 they affirm, that Victor was in the right with respect to the time of Ea∣ster, that it ought to be celebrated, as he said, on the Lords Day, but that yet he had done very 〈◊〉〈◊〉 to cut off from the V∣nity of the Church those that observed it otherwise; that it had never been known, that any Churches were excommunicated for a disagreement in Rites, 〈◊〉〈◊〉 of which there was not only in the time of Easter 〈◊〉〈◊〉 self, but in

the Fast that preceded it: Some fasted one day, others more; some forty hours, which variety of Observations began not first in our Age, but long before us in the times of our Ancestors, who yet preserved Peace and Vnity amongst themselves, as we now do; for the Diversity of 〈◊〉〈◊〉 commended the Vnity of Faith: And as for this 〈◊〉〈◊〉 con∣cerning the time of Ea∣ster, the Bishops which governed the Church of Rome before Soter, viz. Anicetus, Pius, Higy∣nus, Telesphorus, and Xystus, they never cele∣brated it the same time with the 〈◊〉〈◊〉, nei∣ther would they permit any of their People so to do; but yet they 〈◊〉〈◊〉 kind and 〈◊〉〈◊〉 to those who came to them from those 〈◊〉〈◊〉, where they did otherwise observe it, and never any for this Cause were thrown out of the Church; even your Predecessors, though they

did not keep it, yet they sent the Eucharist to those that did keep it; and when in the times of Ani∣cetus, blessed Polycarp came to Rome, and there were some Controversies between them, they did not seperate from one another, but still maintained Peace and Love: And though Anicetus could never perswade Polycarp, nor Polycarp Anice∣tus to be of each others mind, yet they communi∣cated one with another; and Anicetus in Honour to Polycarpus, permitted him to Consecrate the Sacrament in his Church, and so they departed in mutual love and kindness; and all the Churches, whether observing, or not observing the same Day, retained Peace and Vnity amongst themselves.

§ 4. But though one Church could not o∣blige another to a Conformity in Rites and Customs, yet a particular Church or Parish could enforce its own Members to such a Con∣formity, an instance whereof we meet with in that famous Controversie about the Time of Easter. It was the Custom of the Asia∣ticks to celebrate that Feast at the Full Moon, or at the same time with the Jewish Passover, on whatsoever day of the Week it happened. It was the manner at Rome to observe it the Lords Day after, and both these Churches quietly followed their several Usages, with∣out imposing them on each other. But yet the Churches of Asia permitted none of their

Members to solemnize it after the Roman manner; neither did the Churches of Rome, or of the West, license any of their Inhabi∣tants to celebrate it after the Asiatick manner; for if either of them had granted any such thing, there must have ensued Confusion and Disorder, to have seen Easter differently ob∣served in one and the same Church; whilst some Members of a Parish where Fasting, to behold others Feasting, would have been a perfect Ataxy and Irregularity: Therefore though Anioetus Bishop of Rome retained Peace and Unity with Foreign Churches, that diffe∣red from him as to the Time of Easter, with∣out obliging them to a Compliance with the Roman Custom; yet he peremptorily required it of the Members of his own Church, and 1 would never permit them to Solemnize that Feast on the same time with the Asiaticks.

So that though every Church had the Liber∣ty to use what Rites she pleased, yet every particular Member had not, but was obliged to observe the Manners and Customs of that Church where he lived, or where he occasi∣onally communicated. A Church Collectively, or the Majority 〈◊〉〈◊〉 a Church with their Bishop could change their old Customs, and introduce new ones, as was done in the Affair of Easter, the Asiaticks at length submitting to the Ro∣man Usage; but till that was done, every par∣ticular Member was required to follow the

old Customs of that Church, to which he be∣longed, and not to bring in any Innovations or new Rites, because, as was said before, that would beget Tumults and Disorders, and the Persons so acting would be guilty of that Strife and Contention, which is condemned by those Words of the Holy Apostle 1 Cor. 11. 16. But if any Man seem to be contentious, we have no such custom; neither the Churches of God. Which is, as if the Apostle had said, If any Men, either to shew their Wit, or to head and strengthen a Party, will contradict what we have said, and affirm it to be decent and comely, either for Men to pray covered, or Women uncovered, This should silence such Contentious Opposers, that there is no such Rite or Custom in any of the Churches of God, but their Practice is the very same with what we have directed unto, and there∣fore to that they ought peaceably and quietly to submit and yield.

Thus now I have finished this Enquiry, and have as far as I could, search'd into what was first proposed. If I have not illustrated any Point, as clearly as might be expected, the reason is, because I found nothing farther pertinent thereunto in those Writings to which I am confined; if I had, I should freely have mentioned it. Whether I have been mi∣staken in the Sense and Meaning of any Passage, I must leave unto my Readers to judge; all that I can say is, that I am not conscious to my self of any wilful and designed Mistakes, having throughout this whole Discourse en∣deavoured

deavoured to find out the plain and naked Truth, without being byass'd to any Party or Faction whatsoever; and that if any one shall be so kind and favourable as to convince me of any Slips or Errors, which I may have committed through Inconsideration, or want of a due Understanding, I shall thankfully ac∣knowledge them, and willingly renounce and leave them.

§ 5. What hath been related concerning the Constitution, Discipline, Unity and Wor∣ship of the Primitive Church shall suffice, I have nothing more to add, but mine earnest In∣treaty and Persuasion unto all those, into whose Hands this little Treatise shall fall, to imitate and follow the Primitive Christians in their Moderation and the Peaceableness of their Temper and Disposition. In those hap∣py days the Christians were so eminent above all other Sects for their mutual Love and Cha∣rity, that the Heathens observed it with a∣stonishment, and cried out with Admiration, 1 Behold, how they love one another! 2 We are, saith Tertullian, ready to die for each other; and we call one another Bre∣thren, because we acknow∣ledge one and the same God the Father, and have been sanctified by the same holy Spirit, and have been

brought from the same state of Ignorance, to the light of the same marvellous. Truth. But alas! 1 How is the Gold be∣come 〈◊〉〈◊〉 How is the most fine Gold changed! How is that Love and Charity now turned into Malice and Cruelty! Pity, Compassion, and Tender-heartedness have left the World, and Envy, Hatred and Rancour are succee∣ded in their Places; Love is now exploded as ungenteel and mean, Charity is condemned as abject and base, whilst Hatred, Revenge and Fury are esteemed as Noble and Generous.

But, O Lord, how loug? Shall Malice and Envy, Wrath and Pride for ever ride Tri∣umphant and uncontrolled? When 〈◊〉〈◊〉 thou, O Prince of Peace, and God of Love, heal our Breaches, and compose our Differences, and cause us 2 with all lowliness and meekness, and long-suffering to for∣bear one another in Love, endeavouring to keep the Vnity of the Spirit in the bond of Peace?

We have too too long unnaturally quar∣relled already, and to the Dishonour of God, and the Scandal of Religion, have most un∣christianly abused each other: I speak not this only of one Party, but of all; we have all been guilty as to this matter, we have all erred and gone astray from the most Holy Commandment, and have been deficient eve∣ry one of us in this great and necessary Duty of Love and Unity: We have loathed Con∣cord, and loved Jarrs and Divisions, and have been always back-biting, persecuting and ma∣ligning

one another to this very day, never at all remembring that we were Brethren, and Professors of the same blessed and glori∣ous Religion.

But what shall I say? This Theme is too harsh and displeasing; if it is an unpleasant Work to rip up those uncharitable Actions, may they be buried in perpetual silence and oblivion, and never more be remembred, so as to stir up Anger and Revenge, but only so as they may produce in us all Humility, Re∣pentance, and mutual Forgiveness; let us now with our Floods of Penitential Tears at once quench God's Anger for our past Divisi∣ons, and the Flames of our present Fire and Heats, that so there may be no Fuel for future Contentions; and being grieved that we have played the Fool so long, we may now the more firmly resolve by the Grace of God to do so no more, that so however infamous we have been heretofore for our blind Zeal and unaccountable Animosities, we may for the time to come be highly renowned and conspi∣cuous for our ardent Love and fervent Cha∣rity, 1 Putting away all bitterness and Wrath, and Anger, and Clamour, and evil speaking, with all Malice, being kind to one another, tender-hearted, forgiving one ano∣ther, even as God for Christs sake hath forgiven us, 2 Putting on (as the Elect of God, holy and beloved) Bowels of Mer∣cy, kindness, humbleness of mind, meekness; long suffering, 〈◊〉〈◊〉 one another, and forgiving one another.

Certain I am, we need no Arguments to in∣duce us hereunto; both the necessity and Fa∣cility of Love and Unity require it at our hands; its necessity is evident from hence, that whilst we spend our Zeal and Heat about these inconsiderable matters, the very Foun∣dations of Faith and Morals are attack'd and shaken, Atheism increases, Immorality pre∣vails, and those damnable Heresies, which for many Ages have been silenced and abandoned, are now revived by Men of a corrupt Faith, who take an occasion from the Lawlesness and Licentiousness of this present Age, to vent those cursed Tenents, which eradicate and destroy all Religion; it is to be feared, that unless we hasten to compose our Differences about the Skirts and Fringes of Religion, the very Vitals and Essentials thereof will be cor∣roded and devoured by Heresie and Profane∣ness.

And as for these and the like Reasons the ne∣cessity of an Union or Comprehension is ma∣nifest on the one Hand, so the Facility of such an Union is as apparent on the other hand; for, thanks be to God, our differences are neither about Faith nor Manners; we all believe in one and the same God, hope to be saved by one and the same Redeemer, desire to be sanctified by one and the same Sancti∣fier, receive one and the same Scriptures, as∣sent to the same Doctrins, and acknowledge the necessity of the same Duties: Our Disputes are only about lesser matters, about Modes and Forms, about Gestures and Postures, and such like inferiour matters, about which it

should grieve a wise Man to quarrel, and which with the greatest ease in the World might be composed and setled, if managed by Men of Prudence and Moderation; and such Men, tis hoped, are the Reverend Bishops advanced by their Majesties, whose Promotion to those Places of Dignity and Trust many honest and peaceable Men look upon as a good Omen and Prognostick of our Future Union and happy Establishment.

With these two Considerations let us re∣member those solemn Vows and Engagements which we made to Almighty God, and to one another in the day of our late Distress; how we then vow'd and promised, that if God would be pleased to deliver and rescue us, we would forget our Differences, and mu∣tually condescend and abate of our Rigour and Severity: Wherefore now since God hath so wonderfully saved us, let us not be so per∣fidious and faithless, as to neglect to perform what we then obliged our selves unto; but let us willingly and conscientiously discharge it, lest God bring severer Judgments on us then ever, and at once utterly destroy us both Root and Branch, for our Lying, Perjury and Hy∣pocrisie.

Many other such cogent Arguments I might 〈◊〉〈◊〉 produce; but that I may avoid too great Prolixity and Tediousness, I shall urge but one more, which is, that unless we have an u∣niting Spirit, and a peaceable Disposition, we are no true Christians, we unjustly ar∣rogate that glorious Name; for the very Soul of Christianity is Love and Charity,

1 The Kingdom of God, saith the Apostle, is not Meat and Drink, not zealous Disputes and Strifes about lesser Points, but righteousness, and peace, and joy in the Holy 〈◊〉〈◊〉; for he that in these serveth Christ, is ac∣ceptable to God, and approved of Men. It is an Absurdity and a meer Contradiction, for a Man to say that he is Religious, and yet to be ma∣licious and uncharitable. Our Saviour flatly tells us, that 2 by this all Men shall know that we are his Disciples, if we have Love one to another. We may talk what we please of Religion, and profess what we list; the Word of God is plain, that whoso∣ever hath not Love and Charity, is no Chri∣stian; but to allude to that of Christ, John 10. 1. He is a Thief and a Robber, he hath not the Spirit of God abiding and dwelling in him; for 3 The Fruit of the Spirit is Love, Joy, Peace, Long suffering, Gentleness, Goodness, Faith, Meekness, Temperance. And 4 The Wisdom from above is peaceable, gentle, and easie to be entreated, full of mercy and good Fruit. So that the very Soul and Spirit of Christianity consists in Unity, Love, and Amity.

Wherefore let my Intreaties be prevalent with you to endeavour for a mutual Compli∣ance and Comprehension, as you have any Re∣gard to the Honour of God, and the Credit of Religion; as you would hinder the Growth of Damnable Errors, and abominable Debau∣cheries,

and do what in you lies to prevent the Ruin and Damnation of Multitudes of poor Souls; nay, as you would secure your own Salvation, and be able with Confidence to ap∣pear at the dreadful and impartial day of Judg∣ment, let me conjure you in the Name of God 1 to love one another with a pure Heart for∣vently, 2 to follow after Righteousness, Godliness, Faith, Love, Patience, Meekness; to forget and pardon all former Injuries and Affronts, 3 doing nothing for the time to come, through Strife or Vain-Glory, but in lowliness of Mind, each esteeming others better than themselves, doing all things without Murmur∣ings or Disputings, 4 avoid∣ing all foolish and unlearn∣ed Questions, knowing that they do but gender Strifes, behaving your selves like the Servants of the Lord, who must not strive, but be gentle unto all Men, apt to teach, patient, mutually comply∣ing with each other, doing all things unto E∣dification, labouring after Peace and Unity, that so we may at length 5 with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ.

And for the Accomplishment of this blessed and glorious Design, let us above all things avoid Pride and Vain-glory, which, as it is to be feared, hath had no small share both in the causing and increasing of our Divisions: We have been so stiff and self-conceited, and stood so much upon the pitiful Punctilio's of Ho∣nour,

that we have refused to condescend to one another, or to join in a way of Compre∣hension, or mutual Relaxation, which seems to be the only way left for Union and Agree∣ment, if ever we hope, or intend to have it. Wherefore let me address my self unto you in the Words of the Reverend and Moderate Bishop Hall, 1 Men, Brethren and Fathers help, for Gods sake put to your Hands to the Quenching of this common Flame, the one side by Humili∣ty and Obedience the other by Compassion, both by Prayers and Tears. And as he, so let me 2 beg for Peace as for Life by your Filial Piety to the Church of God, whose Ruins follow upon our Divisions, by your Love of God's Truth, by the Graces of that one blessed Spirit, whereby we are all informed and quickened, by the precious Blood of that Son of God, which was shed for our Redemp∣tion, be inclined to Peace and Love, and though our Brains be different, yet let our Hearts be one. Let us all endeavonr by a Compliance and a Comprehension to promote Love and Charity, Peace and Unity, that so being Children of Peace, and obedient Subjects of the Prince of Peace, the God of Peace may Bless us with Peace, Quiet and Serenity here, and at the end of our Days receive us into his Eternal Peace, and everlasting Rest; which God of his infinite Mercy grant may be the Portion of us all, through the Merits of his only Son our Lord and Saviour Jesus Christ. Amen, and Amen.

Notes

• 1

  Scripturae leguntur, Psalmi canuntur, adlo∣cutiones 〈◊〉〈◊〉, & Petitiones delegantur. De 〈◊〉〈◊〉, c. 3. p. 530.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 98.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. lib 3. c. 3. p. 〈◊〉〈◊〉.
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. lib. 3. c. 〈◊〉〈◊〉. p. 88.
• 5

  Placuit ut ab Officio lectionis incipiat. Epist. 33. p. 77.
• 6

  Just. Martyr. Apol. 2. p. 98.
• 7

  Tertul. de Praescript. ad∣vers. 〈◊〉〈◊〉. p. 89.
• 8

  Cyprian. Epist. 33. p. 77. & Epist. 34. §. 4. p. 81.
• 9

  Plebi Universae—le∣gat Praecepta & Evange∣lium Domini. Epist. 34. §. 4. p. 81.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. Mar∣tyr. Apolog. 2. p. 98.
• 2

  Cogimur ad literarum divinarum Commemora∣tionem, siquid praesenti∣um temporum qualitas aut praemonere cogit aut recognoscere. Apolog. cap. 39. p. 709.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apo∣log. 2. p. 98.
• 4

  Scripturae leguntur, Psalmi canuntur. De Anim. cap. 3. p. 530.
• 5

  Carmen Christo, quasi Deo dicere. Epist. ad 〈◊〉〈◊〉.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stro∣mat. lib. 6. p. 483.
• 7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ori∣gen. de Orat. §. 6. p. 7.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Pae∣dag. lib. 2. c. 4. p. 121.
• 9

  Quid maritus suus il∣li? Vel marito quid il∣la cantabit? Ad Uxor. lib. 2. p. 431.
• 1

  Sonant inter duos Psal∣mi & Hymni, & mutuò provocant, quis melius Deo suo canet? Ibidem, p. 433.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stromat. lib. 7. p. 523.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stromat. lib. 6. p. 475.
• 4

  Quisque de Scripturis Sanctis, vel de proprio ingenio provocatur in medium Deo canere. A∣polog. c. 39. p. 710.
• 5

  Vide quam bonum & quam jueundum habita∣re Fiatres in unum: Hoc tu psallere non fa∣cile 〈◊〉〈◊〉, nisi quo tem∣pore cum compluribus coenas. Advers. Psychy. cos de Jejunio. p. 650.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. Concil. 〈◊〉〈◊〉. apud Euseb. lib. 7. c. 30. p. 281.
• 7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 5. cap. 28. p. 196.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. de Oratione, §. 6. p. 7.
• 9

  Origen. de Orat. §. 6. p. 7.
• 1

  Carmen 〈◊〉〈◊〉 dice∣re secum invicem. Epist. ad Trajan.
• 2

  Quid Maritus suus il∣li? Vel marito quid il∣la cantabit? Ad Uxor. lib. 2. p. 431.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉. lib. 7. cap. 30. p. 281.
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. de Oratione, §. 6. p. 7.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. lib. 2. c. 4. p. 121.
• 2

  Scripturae leguntur, Psalmi canuntur, ad lo∣cutiones proferuntur. De Anima, c. 3. p. 530.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apo∣log. 2. p. 98.
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Con∣tra Celsum, lib. 3. p. 142.
• 5

  Homil. de Engastrym. And Homil. 17. in Je∣rem.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ho∣mil de 〈◊〉〈◊〉. p. 29.
• 7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. de 〈◊〉〈◊〉. p. 28, 29.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. 〈◊◊〉〈◊◊〉. lib. 3. p. 142.
• 9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem, 〈◊〉〈◊〉, p. 143.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 98.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣pud Euseb. lib. 6. cap. 19. p. 222.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 98.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. 19. in Jerem. Vol. 1. p. 198.
• 3

  Quapropter consur∣gentes deprecemur Do∣minum, ut digni efficia∣mur—Christo Jesu, cui est Gloria & Imperium in Saecula Saeculorum. Amen. Homil. 2. in Can∣tic.
• 4

  Surgentes per Chri∣stum Sacrificia Patri Of∣feramus, ipse enim pro∣pitiatio est pro peccatis nostris, cui est Gloria & Imperium in Saecula Sae∣culorum. In 〈◊〉〈◊〉. Ho∣mil. 1.
• 5

  Nos ad Orientis Re∣gionem precari. Apolog. c. 16. p. 688.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. Mar∣tyr. Dialog. cum Try∣phon. p. 334.
• 7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem, 〈◊〉〈◊〉, p. 334.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. p. 350.
• 9

  〈◊〉〈◊〉 Christi figu∣ram. Advers. Valentin. p. 284.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stro∣mat. lib. 7. p. 520.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De 〈◊〉〈◊〉, §. 20. p. 127.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Oratione, §. 21. p. 133, 134.
• 4

  Inde suspicio, 〈◊◊〉〈◊◊〉 nos ad 〈◊〉〈◊〉 Regionem 〈◊〉〈◊〉 〈◊〉〈◊〉. Apol: 16. p. 688.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. Iib. p. p. 510.
• 〈1 paragraph〉〈1 paragraph〉.
• 7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Origen. de Orat. §. 20. p. 128.
• 8

  Sacerdos 〈◊〉〈◊〉 Oratio∣nem Praefatione praemis∣sa, parat Fratrum 〈◊〉〈◊〉 dicendo, Sursum cor∣da, & responder 〈◊〉〈◊〉, Habemus ad Dominum. Cyprian. de Orat. Dominic. §. 22. p. 316.
• 9

  Pallio nihil expeditius—quippe tota molitio ejus operire est solutim, id est, uno circumjectu—ita omnia hominis si∣mul contegit. Tertul. de Pallio, p. 490.
• 1

  Primitive Christianity, Part 2. c. 3. p. 47.
• 2

  Quorundam positis pe∣nulis Orationem facere: sic enim adeunt ad ido∣la nationes: quod uti∣que 〈◊〉〈◊〉 fieri 〈◊〉〈◊〉, 〈◊〉〈◊〉 qui de habitu Orandi docent, compre∣hendissent, nisi si qui putant Paulum penulam suam in Oratione penes Carpum reliquisse. D. Oratione, p. 659.
• 3

  Modestis precibus ora∣re. Cyprian. de Orat. Do∣minic. §. 2. p. 309.
• 4

  Enixis precibus, lacry∣mis, ingemiscamus, pre∣ces, gemitus, lachry∣mae. Cyprian. Epist. 8. p. 23.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apo∣log. 2. p. 97.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 97.
• 7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 98.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud 〈◊〉〈◊〉. lib. 7. c. 9. p. 255.
• 9

  In precibus quas faci∣unt pro Plebis Dominicae incolumitate. Epist. 68. §. 2. p. 201.
• 1

  Qui idolis sacrificando sacrilega Sacrificia fece∣runt, Sacerdotium Dei sibi vindicare non pos∣sunt, nec ullam in con∣spectu ejus precem pro Fratribus facere. Epist. 64. §. 2. p. 190.
• 2

  Oportet eos ad Sacer∣dotium deligi, quos à Deo 〈◊〉〈◊〉 audiri. Epist. 68. §. 3. p. 201.
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apxd Euseb. lib. 4. c. 15. p. 133.
• 5

  Dc Oratione, §. 22. p., 134, 135.
• 6

  Orandi legem. De U∣nit. Ecclesiae, §. 11. p. 299.
• 7

  Ut aliter orare quam docuit, non ignorantia sola sit, sed & culpa. De Orat. Dominic. §. 1. p. 309.
• 8

  Unusquisque oret De∣um non pro se tantum, sed pro omnibus fratri∣bus, sicut Dominus ora∣re nos docuit. Epist. 8. §. 6. p. 24.
• 9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. 〈◊〉〈◊〉. 7. p. 537.
• 1

  Quâ patrem—nos jus∣sit orare. In Isaiam, Ho∣mil. 1.
• 2

  Novam orationis for∣mam determinavit. De Oratione, p. 657.
• 3

  Legitima Oratio. De suga in 〈◊〉〈◊〉. p. 436.
• 4

  Orandi ipse formam dedit, ipse quid preca∣remur monuit & 〈◊〉〈◊〉: Qui 〈◊〉〈◊〉 vivere, do∣cuit & 〈◊〉〈◊〉—ut dum prece & oratione quam filius docuit, apud pa∣trem loquimur, facilius audiamur—Quae 〈◊〉〈◊〉 potest esse magis spiritu∣alis Oratio, quam quae verè à 〈◊〉〈◊〉 nobis data est, à quo nobis & Spiri∣tus 〈◊〉〈◊〉 missus est? Quae verè magis apud Patrem precatio, quam quae à filio, qui 〈◊〉〈◊〉 ve∣ritas, de ejus ore prolata est? Ut 〈◊〉〈◊〉 orare quam docuit, non igno∣rantia sola sit sed & cul∣pa—Oremus itaque fra∣tres dilectissimi, sicut Magister Deus docuit. Amica & Familiaris 〈◊〉〈◊〉 est Deum de suo ro∣gare ad aures ejus ascen∣dere 〈◊〉〈◊〉 orationem, 〈◊〉〈◊〉 pater filii sui verba: cum precem 〈◊〉〈◊〉, qui habitat intus in pectore, ipse sit & in voce: & cum ipsum 〈◊〉〈◊〉 apud patrem 〈◊〉〈◊〉 pro peccatis mostris quando peccatores pro 〈◊〉〈◊〉 nostris petimus, advocati 〈◊〉〈◊〉 verba premamus. Nam cum dicat, quia quodcunque petierimus à Patre in nomine ejus, dabit nobis: quantò efficacius 〈◊〉〈◊〉 quod 〈◊〉〈◊〉 in Christi nomine, si petamus 〈◊〉〈◊〉 oratione? De 〈◊〉〈◊〉. Dominic. §. 1, 2. p. 309.
• 5

  Compendiis paucorum verborum, quot attin∣guntur edicta 〈◊〉〈◊〉, Evangeliorum, A∣postolorum, Sermones Domini, Parabolae, ex∣empla, praecepta, quot simul expunguntur Offi∣cia Dei, honor in patre; fides, testimonium in no∣mine, oblatio obsequii in voluntate, commemo∣ratio spei in Regno, pe∣titio vitae in pane, exo∣mologesis debitorum in deprecatione, sollicitudo tentationum, in postula∣tione tutelae. Quid mi∣rum! Deus solus docere potuit, ut se vellet 〈◊〉〈◊〉. De Orat. p. 659.
• 6

  Posse nos super adji∣cere—& sunt quae pe∣tantur pro 〈◊◊〉〈◊◊〉. De Oratione, p. 659
• 7

  Posse nos super adjice∣re. Quoniam tamen Do∣minus prospector huma∣narum necessitatum se∣orsim post traditam 〈◊〉〈◊〉 Disciplinam, 〈◊〉〈◊〉, inquit, & 〈◊〉〈◊〉, & sunt quae 〈◊〉〈◊〉, pro 〈◊〉〈◊〉 cujusque, praemisia legi∣tima & ordinaria Orati∣one quasi fundamento, accidentium jus est desi∣deriorum, jus est 〈◊〉〈◊〉 extrinsecus petitiones, cum memoria tamen 〈◊〉〈◊〉: Ne quantum à 〈◊〉〈◊〉 tantum ab 〈◊〉〈◊〉 Dei longè simus. Memoria 〈◊◊◊〉〈◊◊◊〉 sternit ad Coelum quorum praecipuum est, 〈◊〉〈◊〉. p. 659.
• 8

  Apolog. 2. p. 98.
• 9

  Com. in Matth. Tom. 17. p. 487. Vol. 1.
• 1

  Com. in Matth. Tom. 16. p. 429. Vol. 1.
• 2

  〈◊〉〈◊〉. Tom. 17. p. 463.
• 3

  Ibid. Tom. 17. p. 474.
• 4

  Com. in Johan. Tom. 1. p. 5. Vol. 2.
• 5

  Contra Celsum. lib. 〈◊〉〈◊〉. p. 2.
• 6

  Ibid. lib. 1. p. 36.
• 7

  Ibid. lib. 6. p. 265.
• 8

  Ibid. lib. 7. p. 〈◊〉〈◊〉.
• 9

  §. 22. p. 134.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 De Oratione, §. 10. p. 63.
• 2

  Illue suspicientes Chri∣stiani manibus expansis, quia innocuis, capite nu∣do, quia non erubesci∣mus, denique sine moni∣tore, quia de pectore o∣ramus. Apolog. c. 30. p. 703.
• 3

  Praemissa legitima & ordinaria orarione, acci∣dentium jus es desideri∣orum. De Orat. p. 659.
• 4

  Et quando in Sacrifi∣ciis precem cum pluri∣mis facimus. Epist. 〈◊〉〈◊〉. §. 1. p. 44.
• 5

  Hic quoque in Sacrifi∣ciis atque in Orationi∣bus nostris non cessantes Deo—gratias agere, & orare pariter, ac petere, ut qui perfectus 〈◊〉〈◊〉 atque perficiens, custodiat & perficiat in vobis con∣fessionis vestrae glorio∣sam coronam. Epist. 58. §. 2. p. 163.
• 6

  In mentem habeatis in Orationibus vestris, & eis vicem boni operis in Sacrificiis & precibus re∣praesentetis. Epist. 60. §. 4. p. 167.
• 7

  Invocatione non con∣temptibili. Apud Cypr. Ep. 75. §. 10. 〈◊〉〈◊〉 138.
• 8

  Expandimus manus & dominica passione modu∣lantes & orantes consite∣mur Christo. Tertul. de Orat. p. 659.
• 9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Orat. §. 9. p. 62, 63.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contia Cel∣sum, lib. 7. p. 362.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 97.
• 1

  Apolog. 2. p. 97.
• 2

  De 〈◊〉〈◊〉. Milit. p. 336.
• 3

  Summus Sacerdos qui est Episcopus. De Bap∣tism. p. 602.
• 4

  Dehinc Presbyteri & Diaconi, non tamen sine Episcopi auctorirate—Laicis etiam jus est—〈◊〉〈◊〉 in necessitati∣bus. Ibidem, p. 602, 603.
• 5

  Mulier non tingendi jus sibi pariet. Ibid. p. 603.
• 6

  Diaconus reluctanti li∣cet, de Sacramento Ca∣licis infudit. De Lap∣sis, §. 20. p. 284.
• 7

  Parvuli baptizantur in Remissionem peccato∣rum; Quorum peccato∣rum? Vel quo tempore peccaverunt? Aut quo∣modo potest ulla lavacri in parvulis ratio subsi∣stere, nisi juxta illum seusum de quo paulo an∣te diximus, nullus mun∣dus à sorde, nec fi unius diei quidem fuerit vita ejus super terram? Et quia per Baptismi Sacra∣mentum nativitatis sor∣des deponuntur, prop∣terea baptizantur & par∣vuli. In Lucam. Homil. 14.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Comment. in Mat. Tom. 13. p. 331. Vol. 1.
• 9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 321.
• This they speak with reference to their Custom of Saluting one another at the Conclusion of their pub∣lick 〈◊〉〈◊〉.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Just. Mart. Apol. 2. p. 93.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣pud Euseb. lib. 7. 〈◊〉〈◊〉. 9. p. 254.
• 3

  Usitata & Legitima verba interrogationis. A∣pud Cyprian. Epist. 75. §. 10. p. 238.
• 4

  Contestamur 〈◊〉〈◊〉 re∣nunciare Diabolo & Pompae & Angelis 〈◊〉〈◊〉. De 〈◊◊〉〈◊◊〉, p. 336.
• 5

  〈◊〉〈◊〉 nos 〈◊〉〈◊〉 & 〈◊〉〈◊〉 & Ange∣lis ejus ore nostro 〈◊〉〈◊〉. De Spectac. p. 583.
• 6

  Renunciavimus Dia∣bolo & Angelis ejus. De 〈◊〉〈◊〉. p. 618.
• 7

  Pactus 〈◊〉〈◊〉 renunciare Diabolo, & Pompae & Angelis ejus. Lib. de 〈◊〉〈◊〉. c. 17. p. 554.
• 8

  Vocati sumus ad mili∣tiam Dei vivi, jam 〈◊〉〈◊〉 cum in Sacramenti ver∣ba spondimus. Ad Mar∣tyr. p. 367.
• 9

  Saeculo renunciavera∣mus cum baptizati su∣mus. Epist. 7. §. 5. p. 20.
• 1

  Mundi pompis & de∣liciis jam tunc renuncr∣avimus. De Hab. Virg. §. 6. p. 267.
• 2

  Dei servus— Diabolo jam renunciarat & Sae∣culo. De Lapsis, §. 6, p.279.
• 3

  Saeculo renunciavimus & Divitias ejus & 〈◊〉〈◊〉 pas fide gratiae spiritua∣lis 〈◊〉〈◊〉. De Orat. Dom. §: 14. p. 213.
• 4

  Diabolo & Mundo re∣nunciavimus. De Bono 〈◊〉〈◊〉, §. 7. p. 365.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. Epist. p. 573.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Apo∣log. 2. p. 93.
• 7

  Symbolo baptizare, nosse Deum Patrem, Fi∣lium Christum, Spiritum Sanctum, credis remissi∣onem peccatorum, & vi∣tam aeternam per Sanctam Ecclesiam? Epist. 76. §. 6. p. 248.
• 8

  Credis in vitam aeter∣nam, & remissionem pec∣catorum per sanctam Ec∣clesiam? Epist. 70. §. 2. p. 211.
• 9

  Symboli legem. Epist. 76. §. 6. p. 248.
• 1

  Regula veritatis. De 〈◊〉〈◊〉 inter Opera 〈◊〉〈◊〉 p. 493.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. ad Smirn. p. 2.
• 1

  Quid 〈◊◊〉〈◊◊〉 est sponsores etiam periculo ingeri, qui & ipsi per mortalitatem 〈◊〉〈◊〉 promissiones suas pos∣sunt, & proventu malae indolis falli? De Bap∣tism. p. 603.
• 2

  Theodot. Epirom. p. 573.
• 3

  Censeo omnes Haereti∣cos & Schismaticos qui ad Catholicam Ecclesi∣am voluerint venire, non ante ingredi, nisi 〈◊〉〈◊〉 & baptizati prius fuerint. Apud 〈◊〉〈◊〉. p. 445.
• 4

  Haereticos—censeo 〈◊〉〈◊〉 & bapti∣zandos esse. Ibid. 〈◊〉〈◊〉. 447.
• 5

  Haereticos scimus pejo∣res esse quam ethnicos, si ergo conversi ad Domi∣num venire voluerint, habemus utique regulam veritatis, quam Domi∣nus praecepto divino mandavit Apostolis, di∣cens: 〈◊〉〈◊〉 in nomine meo, 〈◊〉〈◊〉 imponite, Daemonia expellite; & alio loco, ite, docete gentes; baptizantes eos in nomine Patris & Fi∣lii, & Spiritas sancti; ergo primo per manus impositionem in exorcis∣mo; secundo per Bap∣tismi regenerationem, tune possunt ad Christi pollicitationem venire: alius autem fieri censeo non debere. Ibid. p. 447.
• 6

  Aqua 〈1 line〉〈1 line〉. Act. Con∣cit. 〈◊〉〈◊〉. apud Cypri∣an. p. 446.
• 7

  Omnes Aquae de 〈◊◊◊〉〈◊◊◊〉
• 8

  〈◊〉〈◊〉 ergo mundari & sanctificari 〈◊◊〉〈◊◊〉 a Sacerdote ut possit Baptismo suo peccata ho∣minis qui baptizatur 〈◊〉〈◊〉 Epist. 70. §. 2. p. 〈◊〉〈◊〉.
• 9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 94.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. Epitom. p. 573.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Comment. in Johan. Vol. 2. Tom. 〈◊〉〈◊〉. p. 124.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. Ca∣thol. §. 9. p. 235.
• 3

  Aquam 〈◊〉〈◊〉 De Spectaculis, p. 583.
• 4

  In aqua demissus. De Baptismo. p. 597.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 94.
• 6

  Ibidem ut supra.
• 7

  Nihil differt a Judae∣orum Baptismo, quo sic illi utuntur, & 〈◊〉〈◊〉 tan∣quum communi & vul∣gari lavacro tantum sor∣des laventur. Apud Cy∣prian. Ep. 75. §. 11. p. 239.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cornel. ad 〈◊◊〉〈◊◊〉. apud Euseb. lib. 6. cap. 43. p. 244.
• 9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex 〈◊〉〈◊〉. Cornel. ad. Fabi∣um Antioch apud Eu∣seb. lib. 6. cap. 43. p. 245.
• 1

  Ter mergitamur. De Coron. Milit. p. 336.
• 2

  Nec semel, sed ter, ad singula nomina in perso∣nas singulas tingimur. Advers. 〈◊〉〈◊〉. p. 229.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 97.
• 1

  Egressi de lavacro pe∣rungimur benedicta Un∣ctione—in nobis carna∣liter currit 〈◊〉〈◊〉. sed spiritualiter proficit. De Baptism. p. 599, 600.
• 2

  Ungi quoque necesse est eum, baptizatus sit, ut accepto Chrismate, id est, Unctione, esse Un∣ctus Dei, & habere in se gratiam Christi possit. Epist. 70. §. 3. p. 211.
• 3

  〈1 paragraph〉〈1 paragraph〉.
• 4

  Leprae 〈◊〉〈◊〉 in fronte maculatus 〈◊〉〈◊〉, 〈◊〉〈◊〉 parte corporis 〈◊〉〈◊〉 offenso Domino, ubi sig∣nantur qui Dominum 〈◊〉〈◊〉. De Unit. Eccles. § 16. p. 301.
• 5

  Frons cum Signo. De Lapsis, § 1. p. 277.
• 6

  Accipiamus quoque ad 〈◊〉〈◊〉 capitis 〈◊◊〉〈◊◊〉, ut 〈◊〉〈◊〉 aures, ne 〈1 paragraph〉〈1 paragraph〉.
• 7

  Confessores frontium notatarum secunda in∣scriptione signatos. In Vita Cypriani.
• 8

  Tingit & ipse quos∣dam, utique credentes & fideles suos: expiationem delictorum de lavacro re∣promittit; & sic initiat 〈◊〉〈◊〉, signat illic in frontibus milites suos. De Praescript. advers. Haeret. p. 87.
• 9

  Caro ungitur, ut a∣nima 〈◊〉〈◊〉: caro 〈◊〉〈◊〉, ut & 〈◊〉〈◊〉 muniatur; caro manus 〈◊◊〉〈◊◊〉, ut & anima spiritu 〈◊〉〈◊〉. De 〈◊◊〉〈◊◊〉 p. 31.
• 〈◊〉〈◊〉 manus 〈◊〉〈◊〉, per 〈◊〉〈◊〉 advocans & invitans Spi∣ritum sanctum. De Bap∣tism. p. 600.
• 2

  De 〈◊〉〈◊〉 Discipli∣na, quâ ungi 〈◊〉〈◊〉 de 〈◊〉〈◊〉 in Sacerdotio sole∣bant, ex quo Aaron à Moyse 〈◊◊〉〈◊◊〉. De Baptism. p. 660.
• 3

  〈◊〉〈◊〉 & 〈◊〉〈◊〉 Sa∣cerdotes sumus? 〈◊〉〈◊〉 est, Regnum quo{que} nos & Sacerdotes Deo & 〈◊◊〉〈◊◊〉 fecit. 〈◊〉〈◊〉. ad Castitat. p. 457.
• 4

  Caro ungitur, ut 〈◊◊〉〈◊◊〉. De 〈◊〉〈◊〉. Carnis. p. 31.
• 5

  Christus dictur à〈◊〉〈◊〉 quod est unctio, quae Domino nomen ac∣comodavit, facta Spiri∣tualis, quia Spiritus unctus est à Deo patre, 〈◊〉〈◊〉 in Actis: Collecti sunt enimvero in 〈◊〉〈◊〉 civitate adversus 〈◊〉〈◊〉 filium 〈◊〉〈◊〉 quem 〈◊〉〈◊〉: Sic & in nobis 〈◊◊◊〉〈◊◊◊〉, sed spiritualiter proficit. De Bapt. p. 〈◊〉〈◊〉.
• 6

  Ungi quoque necesse est eum, qui 〈◊◊〉〈◊◊〉, ut accepto 〈◊〉〈◊〉, id est, Unctione, esse 〈◊〉〈◊〉 Dei, & habere in se gratiam 〈◊◊〉〈◊◊〉. Epist. 70. § 3. p. 211.
• 7

  Caro signatur, 〈◊◊〉〈◊◊〉 muniatur. De 〈◊〉〈◊〉. Carnis. p. 31.
• 8

  Signat illic in fronti∣bus 〈◊〉〈◊〉 suos. 〈◊〉〈◊〉 adv. Haeret. p. 87.
• 9

  Non quod in aquis Spiritum Sanctum con∣sequamur, sed in aqua 〈◊〉〈◊〉 sub 〈1 line〉〈1 line〉. De 〈◊〉〈◊〉 p. 〈◊〉〈◊〉.
• 1

  Tunc ille 〈◊◊〉〈◊◊〉 super 〈◊〉〈◊〉 & benedicta corpo∣ra libens à 〈◊◊〉〈◊◊〉. Ibid. p. 600.
• 2

  Caro manus 〈◊〉〈◊〉 adumbratut, ut & anima spiritu illumine∣tur. De 〈◊〉〈◊〉. 〈◊〉〈◊〉, p. 31.
• 3

  Non per manus impo∣sitionem quis nascitur, quando accipit Spiritum Sanctum, sed in baptis∣mo, ut Spiritum jam na∣tus accipiat, sicut in pri∣mo 〈◊〉〈◊〉 Adam 〈◊◊〉〈◊◊〉. Ante enim 〈◊〉〈◊〉 eum 〈◊〉〈◊〉, & tunc 〈◊〉〈◊〉 in faciem ejus flatum vitae, nec 〈◊〉〈◊〉 potest accipi 〈◊〉〈◊〉, 〈◊〉〈◊〉 prius 〈◊〉〈◊〉 qui 〈◊〉〈◊〉 §. 8. p. 230.
• 4

  Peccata 〈◊◊〉〈◊◊〉, & 〈◊〉〈◊〉 sanctifi∣care aqua 〈◊〉〈◊〉 non po∣test, 〈◊〉〈◊〉 habeat & Spi∣ritum sanctum, § 7. p. 230.
• 5

  Neque 〈◊◊〉〈◊◊〉 sine aqua onerari porest, neque aqua sine Spiritu—utioque Sacra∣mento debere 〈◊◊〉〈◊◊〉 in Ecclesia Catholica. Act. Concil. 〈◊〉〈◊〉. 〈◊〉〈◊〉 Cyprian. p. 444.
• 6

  Ut qui adhuc sunt prima 〈◊◊〉〈◊◊〉, incipiant 〈◊〉〈◊〉 coelestes, ex Aqua & Spiritu nati. De 〈◊〉〈◊〉. Dominic. § 12. 〈◊◊〉〈◊◊〉.
• 7

  〈◊〉〈◊〉 enim demum 〈◊◊〉〈◊◊〉, & esse 〈◊〉〈◊〉 Dei possunt, si Sacra∣mento utroque nascan∣tur, cum scriptum sit, 〈◊〉〈◊〉 quis natus fuerit ex Aqua & Spiritu, non 〈◊〉〈◊〉 introire in regnum Dei. Epist. 62. § 1. p. 216.
• 8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉 F. b. Antioch. 〈◊〉〈◊〉 Euseb. lib. 6. cap. 〈◊〉〈◊〉. p. 244.
• 〈2 lines〉〈2 lines〉 nepotes suos ex Joseph Esrem & Manassem. Ia∣cob 〈◊〉〈◊〉 inipositis & 〈◊〉〈◊〉 manibus 〈◊〉〈◊〉. De 〈◊〉〈◊〉. p. 600.
• 1

  Quia legitimum & ecclesiasticum, baptis∣mum consecuti fuerant, 〈◊〉〈◊〉 eos ultra non oportebat: Sed tantum∣modo quod deerat id a Petro & Johanne 〈◊◊〉〈◊◊〉 ut oratione 〈◊〉〈◊〉 eis habita, & manu imposi∣ta, invocaretur & 〈◊〉〈◊〉 super eos Spiritus sanctus. Quod nunc quoque apud 〈◊〉〈◊〉 geri∣tur, ut qui in 〈◊〉〈◊〉 baptizantur, 〈◊〉〈◊〉 Ecclesiae offerantur, & per nostram 〈◊〉〈◊〉 ac manus 〈◊〉〈◊〉 Spiritum Sanctum con∣sequantur, & 〈◊◊◊〉〈◊◊◊〉. Epist. 73. § 8. p. 230.
• 2

  Eos qui ab Johanne baptizati fuerint, 〈◊〉〈◊〉 missus esset 〈◊〉〈◊〉 Do∣mino Spiritus Sanctus baptizavit denuoSpiritu∣ali 〈◊〉〈◊〉, & sic eis 〈◊〉〈◊〉 imposuit, ut ac∣ciperent 〈◊〉〈◊〉 san∣ctum. Apud Cyprian Epist. 75. § 7. p. 237.
• 3

  Invenimus hoc esse ab Apostolis custoditum, ut 〈◊〉〈◊〉 domo CorneliiCen∣turionis super Ethnicos qui illic aderant, Fidei calore ferventes, descen∣disserSpiritusSanctus, &c. Epist. 75. § 1. p. 216.
• 4

  Egressi de lavacro pe∣rungimur benedicta Un∣ctione—〈◊〉〈◊〉 ma∣nus imponitur. De 〈◊〉〈◊〉. p. 599. p. 600.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 6. cap. 〈◊〉〈◊〉. p. 244.
• 7

  〈◊〉〈◊〉 qui sint foris ex∣tra Ecclesiam tincti—quando ad 〈◊〉〈◊〉, atque ad Ecclesiam quae una est, venerint, baptizari 〈◊〉〈◊〉, 〈◊〉〈◊〉 quod 〈◊〉〈◊〉 sit eis manum 〈◊〉〈◊〉 ad accipiendum Spi∣ritum Sanctum, nisi ac∣crpiant & Ecclesiae 〈◊〉〈◊〉. 〈◊〉〈◊〉 enim de∣mum 〈◊〉〈◊〉 sanctificari & esse 〈◊〉〈◊〉 Dei possunt, 〈◊〉〈◊〉 Sacramento utroque 〈◊〉〈◊〉, cum scriptum 〈◊〉〈◊〉, nisi quis natus 〈◊〉〈◊〉 ex Aqua & Spiritu non 〈◊◊〉〈◊◊〉 in reg∣num 〈◊〉〈◊〉. Epist. 72. § 〈◊〉〈◊〉 p. 216.
• 7

  Male sibi quidam in∣terpretantur, ut 〈◊〉〈◊〉 quod per manus 〈◊〉〈◊〉 Spiritum sanctum 〈◊〉〈◊〉, & sic recipi∣antur, cum manifestum sit utroque Sacramento debere eos renasci in Ecclesia Catholica. Act-Concil. 〈◊〉〈◊〉. apud Cy∣prian. p. 444.
• 8

  Super filios alienos, &c Soboles Antichristi 〈◊〉〈◊〉 Sanctum per ma∣nus impositionem 〈◊〉〈◊〉 non posse de∣scendere. Act. Concil. Carthag. apud Cyprian. p. 446.
• 9

  Sed in multum, in∣quit, proficit nomen Christi ad fidem & bap∣tismi Sanctificationem ut quicunque & ubicunque in nomine Christi bap∣tizatus fuerit, 〈◊◊〉〈◊◊〉 gratiam Chri∣sti, quando huic Ioco breviter occurri possit, & 〈◊〉〈◊〉, quoniam si in 〈◊〉〈◊〉 Christi valuit foris baptisma ad hominem purgandom, in 〈◊〉〈◊〉 Christi nomine valere illic potuit & manus 〈◊〉〈◊〉 ad accipiendum Spiritum Sanctum. Apud Cyprian Epist. 75. § 16. p. 240.
• 1

  Qui Haereticis sive Schismaticis 〈◊〉〈◊〉, 〈◊〉〈◊〉 nobis habeant 〈◊〉〈◊〉 Spiritum San∣ctum, an 〈◊◊〉〈◊◊〉? Si∣habent, cur illic 〈◊〉〈◊〉, quando ad nos veni∣unt, manus imponitur ad 〈◊〉〈◊〉 Spiritum 〈◊〉〈◊〉, cum jam uti{que} 〈◊〉〈◊〉 acceptus sit ubi si fuit, dari potuit? Si au∣tem 〈◊〉〈◊〉 cuncti Haeretici & Schismarici non ha∣bent Spiritum Sanctum, & ideo apud nos manus imponitur, ut hic accipi∣atur, quod illic nec 〈◊〉〈◊〉, nec dari potest: manife∣slum est nec remissionem peccatorum dari 〈◊〉〈◊〉 eos posse, quos 〈◊〉〈◊〉 Spiri∣tum sanctum non habere. Epist. 76. § 8. p. 249.
• 2

  Cyprian. Epist. 73. § 8. p. 270. & § 19. p. 224. E∣pist. 74. § 6, 7, 8. p. 230. 〈◊〉〈◊〉 apud Cyprian. Epist. 75. § 7. p. 237. & § 11. p. 239.
• 1

  Et dicunt se in hoc ve∣terem consuetudinem se∣qui, quando apud veteres Haereseos & Schismatum prima adhuc fuerint initia, ut hi illic essent, qui de Ec∣clesia recedebant, & hic baptizati prius fuerant: quos tamen ad Ecclesiam revertentes, & poenitenti∣am agentes, necesse non erat baptizare, quod nos quoque hodie observamus, ut quos constet hic bapti∣zatos esse, & à nobis ad Haereticos tranfisse, si postmodum peccato suo cognito & errore digesto, ad veritatem et matricem redeant, satis sit in poeni∣tentiam manum impone∣re: ut quia ovis jam fue∣rat, hanc ovem abaliena∣tam & errabundam in ovi∣le suum pastor recipiat. Si autem qui ab Haereticis venit, baptizatus in Eccle∣sia prius non fuit, sed alie∣nus in totum & profanus venit: baptizandus est, ut ovis fiat, quia una est aqua in Ecclesia sancta quae o∣ves faciat. Epist. 71. § 2. p. 214.
• 1

  Si quis ergo à qua∣cunque Haeresi venerit ad nos, nihil innovetur, nisi quod traditum est, ut ma∣nus illi 〈◊〉〈◊〉 in poe∣nitentiam. Apud Cyprian. Epist. 74. § 1. p. 229.
• 2

  Si ergo autem evan∣gelio praecipitur, aut in Apostolorum Epistolis, aut Actibus continetur, ut à quacunque Haeresi veni∣entes non baptizentur, sed tantum manus illis impo∣natur in Poenitentiam, ob∣servetur haec divina & san∣cta traditio. Ibid. § 2. p. 229.
• 3

  Retro nusquam omni∣no praeceptum eft, neque 〈◊〉〈◊〉, ut Heretico tantum manus in poeniten∣tiam imponatur, & sic ei communicetur. Ibid. § 4. p. 229.
• 1

  Observetur itaque à nobis & tenetur—ut om∣nes qui ex quacunque Hae∣resi ad Ecclesiam conver∣tuntur, Ecclesiae unico le∣gitimo baptismo bapti∣zantur, exceptis his qui baptizati in Ecclesia prius fuerant, & sic ad Haereticos transierant, hos enim o∣portet, cum redeant, acta poenitentia per manus im∣positionem solam recipi; & in ovile, unde errave∣rant, à Pastore restitui. I∣bidem § 16. p. 232.
• 1

  Per impositionem ma∣nus Episcopi & Cleri jus communicationis accipi∣unt. Epist. 10. § 2. p. 30.
• 2

  Nec ad communicati∣tion em venire quis possit, nisi prius illi & ab Episco∣po & Clero manus fuit imposita. Ep. 12. § 1. p. 37.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex Epist. Alexand. apud Eu∣seb. lib. 6. cap. 44. p. 246.
• 4

  Si premi infirmitate aliqua & periculo coepe∣rint, exomologesi facta, & manu eis a vobis in poeni∣tentiam imposita. Epist. 14. § 1. p. 41.
• 5

  Si incommodo aliquo infirmitatis periculo occu∣pati fuerint, non expecta∣ta praesentia nostra apud Presbyterum quemcunque praesentem—Exomologe∣sin facere delicti sui pos∣sint; ut manu eis in poeni∣tentiam imposita, veniant ad Dominum cum pace. Epist. 13. § 1. p. 39.
• 1

  Apolog. 2. pag. 97.
• 2

  In tempore victûs. De Coron. Milit. p. 337.
• 1

  Eucharistiae Sacra∣mentum etiam anteluca∣nis coetibus. De Coron. Mi∣lit. p. 338.
• 2

  Ante lucem conveni∣re—seque Sacramento obstringere. Epist. ad Tra∣jan.
• 3

  In matutinis Sacrifici∣is—cum ad coenandum venimus, mixtum calicem offerimus. Epist. 63. § 12. p. 177.
• 4

  Christum offerre o∣portebat circa vesperam diei, ut hora ipsa Sacrisi∣cii oftenderet occasum & vesperam mundi—Nos autem resurrectionem Do∣mini mane celebramus. I∣bidem.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 in Joan. Vol. 2 Tom. 28. p. 345.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Martyr. Apolog. 2. p. 97.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2 p. 97, 98.
• 3

  Ante actam poeniten∣tiam—offerre lapsis pa∣cem, & Eucharistiam da∣re, id est, sanctum Domi∣ni corpus profanare aude∣ant, cum scriptum sit; Qui ederit panem, aut biberit calicem Domini indignè, reus erit Corporis & San∣guinis Christi. Cyprian. E∣pist. 11. § 1. p. 32.
• 1

  Piae initiationes arce∣ant prosanos. Apolog. cap. 7. p. 674.
• 2

  Ex forma omnibus mysteriis silentii fides ad∣hibeatur, Samothracia & Eleusinia reticentur. Apo∣log. cap. 7. p. 674.
• 3

  Offerre igitur opor∣tet Deo primitias ejus cre∣aturae, sicut & Moyses ait, non apparebis vacuus ante conspectum Domini Dei tui. Lib. 4. c. 34. p. 262.
• 1

  Non quasi indigenti, sed ut ipsi nec infructuosi nec ingrati sint. Lib. 4. cap. 32. p. 261.
• 2

  Locuples & dives es, & Dominicum celebrare te credis, quae Corbonam omnino non respicis? Quae in Dominicum sine Sacri∣ficio venis, quae partem de Sacrificio quod pauper ob∣tulit, sumis? De Opere & Eleemosyn. § 14. 354.
• 1

  Sine Sacramento soli∣tae praedicationis. Apud Cypr. Epist. 75. § 10. p. 238.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 97.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ibid.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid p. 98.
• 2

  Oramus pro Impera∣toribus, pro ministris eo∣rum ac potestatibus, pro statu Saeculi, pro rerum quiete, pro mora finis. A∣polog. cap. 39. p. 709.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Com. in Matth. Vol. 1. p. 254.
• 2

  Quando mixtus calix & fractus panis percipit verbum Dei, fit Euchari∣stia sanguinis & corporis Christi. Lib. 5. cap. 4. p. 318.
• 3

  Panis quem frangi∣mus—fractus panis. Lib. 5. cap. 4. p. 318.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 97.
• 2

  Nec de aliorum ma∣nu, quam praesidentium sumimus. De Coron. Milit. p. 338.
• 3

  Calicem Diaconus of∣ferre praesentibus coepit. Cyprian. de Lapsis, § 20. p. 283.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stromat. lib. 1. p. 198.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣pol. 2. p. 98.
• 3

  Calicem Diaconus of ferre praesentibus coepit. Cyprian. de 〈◊〉〈◊〉, § 20. p. 283.
• 4

  Diaconus—〈◊〉〈◊〉 licet de Sacramento ca∣licis infudit. Ibid. p. 284.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 6. cap. 43. p. 245.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex 〈◊〉〈◊〉. Dionys. Alexan. apud Euseb. lib. 7. cap. 43 p. 245.
• 3

  Die Dominico—nefas ducimus—de geniculis adorare, eadem immunitate die Paschae in Pentecosten usque gaude∣mus. De Coron. Milit. p. 340.
• 1

  Quisque de Scripturis Sanctis, vel de proprio ingenio, provocatur in medium Deocanere. Apol. cap. 39. p. 710.
• 2

  Oratio convivium di∣rimit. Ibidem.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apol. 2. p. 98, 99.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. A. lex. apud Euseb. lib. 7. c. 22. p. 268.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. lib. 6. c. 29. p. 239.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 7. c. 30. p. 281.
• 2

  In Ecclesia. Tertul. de Coron. Milit. p. 336.
• 3

  In Lib. de Virgin. Ve∣land.
• 4

  Nostrae columbae do∣mus simplex, etiam in aedi∣tis semper & apertis, et ad lucem, amat figuram Spi∣ritus sancti, Orientem Christi figuram. Advers-Valentintan. p. 284.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stromat. lib. 7. p. 520.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dialog. cum Tryphon. p. 344.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dyonis. A∣lexand. apud Euseb. lib. 7. cap. 22. p. 268.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. 1. ad Co∣rinth. p. 52.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 53.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Apolog. 2. p. 98.
• 3

  Dominica Solennia. De Anima. c. 3. p. 530.
• 4

  Dominico legit. Cyp. Epist. 33. p. 77.
• 5

  Die Dominico cum gratiarum actione ad pa∣nem exeamus. De Fabric. Mundi apud D. Cave, p. 103.
• 6

  Ad 〈◊〉〈◊〉 Solenni die coeunt. p. 26.
• 1

  Essent 〈◊〉〈◊〉 stato die ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem, seque Sacramento obstrin∣gere. Epist. ad Trajan.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stromat. lib. 6. p. 492.
• 2

  Diem Solis laetitia in∣dulgemus. Apolog. cap. 16. p. 〈◊〉〈◊〉.
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. Cathol. § 11. p. 244.
• 5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ad 〈◊〉〈◊〉. p. 35.
• 6

  Die dominico jejuni∣um nesas ducimus, vel de geniculis adorare. Tertul. de Cor. Mil. p. 339. 340.
• 7

  Quantula est enim a∣pud nos interdictio cibo∣rum duas in anno Heb∣domadas Xerophagiarum nec totas, exceptis scilicet Sabbatis & Dominicis of∣ferimus Deo. Tertullian de Jejuuio, p. 651.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 4. cap. 23. p. 145.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibidem.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. lib. 7. p. 535.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. Catho∣lic. § 11. p. 244.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. ad Magnes. p. 35.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stomat. lib. 7. p. 535.
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 99.
• 5

  Maxime in Domini∣ca die, quae passionis Chri∣sti Commemoratrix est; neque enim resurrectio Domini semel in Anno, & non semper post septem dies celebratur. In Isai∣am. Homil. 5.
• 1

  Strom. lib. 5. p. 437. & lib. 7. p. 535.
• 2

  De Fabric. Mund. apud Dr. Cave, Hist. literar. p. 103.
• 3

  Dies dominicus. Apud Cyprian. Ep. 53. § 3. p. 164.
• 4

  Dominicum diem. De Idolat. p. 623.
• 5

  Ad Magnes. p. 35.
• 6

  Epist. 33. p. 77.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 2. p. 98, & 99.
• 2

  Diem Solis laetitiae in∣dulgemus. Apolog. c. 16. p. 688.
• 5

  Advers. Judaeos.
• 9

  Dial. cum Tryphon.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. ad Magnes. p. 35.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. interpol. ad Magnes. p. 149.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cont. Cels. lib. 8. p. 392.
• 1

  Die septima—sole∣mus superponere—Para∣sceve superpositio fiat, ne quod cum Judaeis Sabba∣tum observare videatur. De Fabric. Mun. apud D. Cave. p. 103.
• 1

  Ad placandum atque exorandum Dominum, non voce sola, sed & jeju∣niis, & lachrymis, & om∣ni genere deprecationis ingemiscamus. Epist. 8. § 1. p. 22.
• 2

  Quoniam providentia Domini monentis instrui∣mur—appropinquare 〈◊〉〈◊〉 certaminis & agonis nostri diem, jejuniis, vi∣giliis, orationibus insi∣stere, cum omni plebe non desinamus, incumba∣mus gemitibus assiduis & deprecationibus crebris, haec sunt enim nobis arma coelestia; quae stare & perseverare fortiter faci∣unt. Epist. 57. § 3. p. 159.
• 3

  Denique cum ab im∣bribus aestiva, hyberna suspendunt, & annus in cura est, vos quidem quo∣tidie pasti, statimque pransuri, balneis & cau∣ponis & lupanaribus ope∣rati, Aquilicia Jovi immo∣latis, Nudipedasia populo denunciatis Coelum apud Capitolium quaeritis, nu∣bila de 〈◊〉〈◊〉 ex∣pectatis, aversi ab ipso & Deo & Coelo. Nos ve∣ro jejuniis aridi, & om∣ni continentia aspersi 〈◊〉〈◊〉 omni vitae fruge dilati, in sacco & cinere volu∣tantes, invidia Coelum tundimus, Deum tangi∣mus, & cum misericordi∣am extorserimus, Jupiter honoratur. Apolog. cap. 40. p. 711.
• 1

  Episcopi universae Plebi mandare jejunia as∣solent—ex aliqua soli∣citudinis ecclesiasticae cau∣sa. De Jejun. c. 13.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. lib. 7. p. 534.
• 2

  Stationum dies. De Orat. p. 661.
• 3

  Stationibus quartam & sextam Sabbati dica∣mus. De Jejunio, p. 651.
• 4

  Non ultra nonam de∣tinendum. Tertul. de Je∣jun. p. 648.
• 5

  Stationum Semijeju∣nia. Ibid. p. 650.
• 6

  Jejunium facimus. Victor. Petav. apud D. Cave, p. 103.
• 7

  Ob Passionum Do∣mini. Victor. Petav. ubi antea.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 5. cap. 18. p. 184.
• 2

  Galatis nos 〈◊◊〉〈◊◊〉 aiunt Observato∣res dierum, & mensium & annorum. Tertul. de jejun. p. 645.
• 3

  Certè in evangèlio illos dies 〈◊〉〈◊〉 determi∣natos putant, in quibus ablatus est sponsus: & hosesse jam solos legitimos jejuniorum Christianorum abolitis legalibus, & pro∣pheticis vetustatibus,—Itaque de caetero indiffe∣renter jejunandum ex ar∣bitrio, non ex imperio novae disciplinae pro tem∣poribus & causis uniuscu∣jusque: Sic & Apostolos observasse, nullum aliud imponentes jugum certo∣rum & in commune om∣nibus obeundorum jejuni∣orum: proinde nec sta∣tionum, quae & ipsae suos quidem dies habeant quartae feriae & sextae, passim tamen currunt, ne∣que sub lege praecepti neque ultra supremam diei, quando & orationes fere hora nona concludat de Petri exemplo quod actis refertur, De Jejunio, p. 645.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A∣pud Euseb. lib 5. cap. 24. p. 393.
• 1

  Usque ad horam no∣nam jejunamus, us{que} ad vesperam, aut superposi∣tio usque in alterum diem fiat. De Fabric. Mun. apud D. Cave, p. 103.
• 2

  Stationum semijeju∣nia. De Jejun. p. 650.
• 3

  Denique cum ab im∣bribus aeftiva, &c—Nos jejuniis aridi, & omni 〈◊〉〈◊〉 aspersi—〈◊〉〈◊〉 Coelum tundimus. A∣polog. cap. 40. p. 711.
• 1

  Ob Passionem Domi∣ni Jesu Christi aut Sta∣tionem do, aut jejunium facimus. De Fabric. Mund. apud D. Cave, p. 103.
• 2

  Superpositio usque in alterum diem fiat. D. Fa∣bric. Mundi apud D. Cave, p. 103.
• 3

  Parasceve superposi∣tio fiat, ne quod cum Judaeis Sabbatum obser∣vare videamur. Ibid. p. 103.
• 1

  Quis Solennibus Pas∣chae abnoctantem securus sustinebit. Ad Vxor. lib. 2. p. 429.
• 1

  Pascha celebramus annuo circulo in mense primo. De Jejun. p. 651.
• 2

  Solennia Paschae. E∣pist. 53. § 2. p. 131.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contra Cel sum, lib. 8. p. 392.
• 1

  De Coron. Milit. p. 340. De Baptism. p. 604. & De Idololatria, p. 623.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contra Celsum. lib. 8. p. 392.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. lib. 1. p. 249.
• 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contra Celsum. lib. 8. p. 392.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strom. lib. 1. p. 249.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 249.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 249.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. lib. 1. p. 249.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 249.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• 1

  A Petro ordinatum. Tertul. de Praescript. advers. Haeret. p. 78.
• 2

  Tunc Paulus, &c. Idem. Scorpiac. advers. Gnostic. p. 615.
• 3

  Ab Johanne conlocatum. Idem de Praescript advers. Haeret p 78
• 4

  Martyrum Passiones & dies anniversaria comme∣moratione celebramus. Epist. 34. § 3. p. 80.
• 5

  Oblationes pro de∣functis, pro 〈◊〉〈◊〉 an∣nua die facimus. De Co∣ron Milit. p. 339.
• 6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣pud Euseb. lib. 4. cap. 15. p 135.
• 1

  Dies eorum, quibus ex∣cedunt, 〈◊〉〈◊〉, ut com∣memorationes eorum in∣ter memorias Martyrum celebrare possimus—Sig∣nificet mihi dies quibus in carcere beati fratres 〈◊〉〈◊〉 ad immortalitatem glorio∣sae mortis exitu 〈◊〉〈◊〉, & celebrentur hic a nobis oblationes & Sacrificia ob commemorationes eorum Epist. 37 § 2. p 87, 88.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Eu∣seb. lib. 4. cap. 15. p. 135.
• 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apud 〈◊〉〈◊〉. lib. 4. cap. 15. p. 135.
• 2

  Oblationes pro de∣functis, pro natalitiis an∣nua die facimus. De Coron Milit. p 339.
• 1

  Tunc Paulus civitatis Romanae consequitur na∣tivitatem, cum illic Mar∣tyrii renascitur generosita∣te. Scorpiac adv. Gnostic. p. 615.
• 2

  Filios—exterarum gentium more apud pro∣fana Sepulchra depositos, & alienigenis consepultos. Apud Cyprian. Epist. 68. § 7. p 202.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Alexand. apud 〈◊〉〈◊〉. lib. 7. c. 11. p. 61.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. lib. 7. cap. 16. p. 264.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 5. cap. 1. p. 169.
• 1

  Apud Euseb. lib. 4 cap. 15 p 135.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 4. cap. 15. p. 135.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Alex. apud Euseb. lib. 7. cap. 11. p. 258.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud. Euseb. lib. 7. cap. 13. p. 262.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contra Celsum, lib. 8. p. 392.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. lib. 4. cap. 15. p. 135.
• 4

  Oblationes facimus. De Coron Milit. 〈◊〉〈◊〉 339.
• 1

  Celebrentur hic a no∣bis oblationes & Sacrificia Epist. 37. § 2. p. 88.
• 1

  Suscepti lactis & mel∣lis concordiam proegusta∣mus. Tertul. de Coron. 〈◊〉〈◊〉. p. 337.
• 2

  Manibus ablutis—Orationem obire. Idem De Oratione, p. 659.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud 〈◊〉〈◊〉. lib. 3. cap. 32. p. 〈◊〉〈◊〉.
• 1

  Suscepti lactis & mel∣lis concordiam praegusta∣mus, ex{que} ea die lavacro quotidiano per totam 〈◊〉〈◊〉 abstinemus. Ter∣tul. de Coron Milit. p. 337.
• 2

  Manibus ablutis—orationem obire—ad∣signata oratione assidendi mos est quibusdam Idem de Orat. p 659 660.
• 3

  Suscepti lactis & 〈◊〉〈◊〉 concordiam prae∣gustamus, exque ea die 〈◊〉〈◊〉 quotidiano per to∣tam hebdomadem 〈◊〉〈◊〉—Die Dominico ne∣fas ducimus de geniculis adorare, eadem 〈◊〉〈◊〉 a die Paschae in 〈◊〉〈◊〉 usque gaudemus ad 〈◊〉〈◊〉 at{que} promotum, ad omnem a∣ditum & exitum—qua∣cunque nos 〈◊〉〈◊〉 exercet frontem crucis signaculo terimus. Harum & aliarum ejusmodi Dis∣ciplinarum si legem ex∣postules 〈◊〉〈◊〉 nullam invenies, 〈◊〉〈◊〉 tibi praetendetur auctrix, consuetudo confirmatrix. Idem de Coron Milit. p 337, 340, 341.
• 1

  Fere consuetudo ini∣tium ab aliquà 〈◊〉〈◊〉 vel simplicitate sortita in usum per successionem corroboratur, & ita ad∣versus veritatem vindica∣tur, sed Dominus noster Christus veritatem se, non 〈◊◊〉〈◊◊〉. Si semper Christus & prior omnibus aequè veritas sempiterna & antiqua res—Haereses non tam novitas quam ve∣ritas revincit, quodcunque adversus veritatem sapit hoc erit Haeresis, etiam vetus consuetudo. De Vir∣gin. Veland. p. 385.
• 1

  Manibus ablutis—orationem obire—ad∣signata oratione assiden∣di mos—gentilibus adaequant. De Orat. p. 659, 660.
• 2

  Quibus merito vani∣tas exprobanda est, siqui∣dem sine ullius aut Domi∣nici aut Apostolici prae∣cepti auctoritate fiunt, hu∣jusmodi enim non Religi∣oni, sed Superstitioni de∣putantur, affectata & co∣acta & curiosi potius quam rationalis officii. Certe vel eo coercenda quod gentilibus adaequent. De Orat. p. 659.
• 1

  Circa celebrandos di∣es Paschae, & circa multa alia divinae rei Sacramenta videat esse apud alios ali∣quas diversirates, nec ob∣servari illic omnia aequali∣ter, quae Hierosolymis ob∣servantur, secundum quod in caeteris quo{que} plurimis provinciis multa pro loco∣rum & nominum diversita∣te variantur. Apud Cyprian Epist. 75. § 5. p. 237.
• 1

  Fidei & veritatis u∣nanimitatem. Apud Cypr. Epist. 75. § 2. p. 236.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Eu∣seb. lib. 5. c. 24. p. 193.
• 3

  Plurimis provinciis multa pro locorum & no∣minum diversitate varian∣tur, nec tamen propter hoc ab Ecclesiae Catholi∣cae pace atque unitate 〈◊〉〈◊〉 discessum est. A∣pud Cyprian. Epist. 75. § 5. p. 237.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 5. cap. 24. p. 192.
• 2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣pud Euseb. lib. 5. cap. 24. p. 192, 193.
• 1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iren. apud Eu∣seb. lib. 5. cap. 24. p. 193.
• 1

  Vide, inquiunt, ut invicem se diligunt. Ter∣tul. Apolog. cap. 39. p. 709.
• 2

  Pro alterutro mori sant parati—〈◊〉〈◊〉 nos vocamus—quia u∣num patrem Deum 〈◊〉〈◊〉, qui unum Spi∣ritum biberunt sanctita∣tis, qui de uno utero ig∣norantiae 〈◊〉〈◊〉 ad unam lucem expiraverunt veri∣tatis. Ibidem, p. 709.
• 1

  Lam. 4. v. 1.
• 2

  Ephes. 4. 2, 3.
• 1

  Ephes. 4. 32, 33.
• 2

  Colos. 3. 12, 13.
• 1

  Rom. 14. 17 18.
• 2

  John. 13. 35.
• 3

  Gal. 5. 22. 23.
• 4

  James 3. 17.
• 1

  1 Pet. 1. 22.
• 2

  1 Tim. 6. 11.
• 3

  1 Phil. 3. 14.
• 4

  2 Tim. 2. 23, 24.
• 5

  Rom. 15. 5.
• 1

  Passion Sermon.
• 2

  Ibid.