Theodulia, or, A just defence of hearing the sermons and other teaching of the present ministers of England against a book unjustly entituled (in Greek) A Christian testimony against them that serve the image of the beast, (in English) A Christian and sober testimony against sinful complyance, wherein the unlawfulness of hearing the present ministers of England is pretended to be clearly demonstrated by an author termed by himself Christophilus Antichristomachus / by John Tombes.

Sect. 4. Prayer in a stinted form may be worship of God of his ap∣pointment.

As for the major Proposition; saith he, That to worship God after the way of the Common-Prayer-Book, is to worship him in a way that is not of his appointment.

1. Let any shew when and where such a stinted form of service was appointed by Christ, and this part of the controversie is at an end: Sure we are, there are not the least footsteps of such a way of worship to be found in the New Testament, no, not in the whole Book of God (whatever is pretended by some touching Liturgies (in the sense we are speaking) amongst the people of the Jews;) No, nor yet was there any such a way of worship thought of, much less imposed, in the first and purer times of the Gospel, for several centuries of years, after the dayes of Christ, and his Apostles. In the Epistles of the Church of Smyrna (about the martyrdome of Polycarpus,) and of the Churches of Vienna and Lyons (con∣cerning their persecution,) in the Epistle of Clemens (or the Church of Rome) to the Church of Corinth, in the writings of Ignatius, Justin Martyr, Clemens, Tertullian, Origen, Cy∣prian, and their Contemporaries, there is not only an utter silence of such a thing, but assertions wholly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and opposite thereunto. Tertullian sayes expresly, Illuc suspicientes Chri∣stiani, manibus expansis, quia innocuius; capite nudo, quia non erubescimus; deni{que} sine monitore, quia de pectore ora∣mus. Apol. cap. 30. The Christians in those days (he tells us) looking towards Heaven, (not on their Common-Prayer-Books) with their hands spread abroad, &c. prayed to God without a monitor, because from their hearts. And in several places he ••e∣stifies, that they praised God in a way of prayer and thanksgiving according to their abilities. Indeed Claudius de Sainctes, and Pamelius (two Popish Divines) tell us of Liturgies comp••sed by the Apostles, James, Peter, and Mark; Of Peter's and Mark's, Cardinal Bellarmine himself not only takes no particular notice, but upon the matter condemns them, as supposititious and spurious: which that they are, is abundantly demonstrated by learned Mo••ney, and no more need be added thereunto. There are some also fathered upon Basil, Chrysostome, and Ambrose: but as these l••ved about the years 372, 381, 382. in which time many corruptions had crept into the Churches of Christ; so the spu∣riousness thereof, as being falsly fathered upon the persons wh••se

names they bear, may easily be demonstrated: Tis already done to our hands by learned Morney, in his Book De Missa, l. 1. chap. 6. Durantus himself (the great Liturgy-monger) acknowledgeth, That neither Christ, nor his Apostles, used any prescribed forms, but the Lords Prayer, and the Creed, (that they used these, he sayes, but proves not, nor will it ever be proved to the worlds end) That about the year 380. Theodosius (the Church being rent by Heresies) intreated Pope Damasus (at whose election, though the contest was betwixt him and Ursinus, a Deacon of the Church, there were not fewer than one hundred thirty seven per∣sons slain) that some Ecclesiastical Office might be made, which was accordingly done by Hierome, and approved by Pope Dama∣sus, and mad•• a Rule. The unlik••lyhood of this later part of the story is manifest: Theodosius was too well acquainted with the spirit of Prayer, than to goe about any such thing; had he judged it necessary, having assembled the great Council of Constantinople, wherein were not less than an hundred and fifty persons convened; is it probable this good man Theodosius, would in so momentous a Concern, rather consult with one single person, than such an As∣sembly as were by his Authority met together? And yet, should this be granted, it would not from hence appear, that at this time there was any devised and imposed; all that is pretended to be done by Hierome, was the appointiing an order for the reading of the Scriptures, which is another thing to the imposition of Forms of Prayer in worship. There is one passage in Socrates his Eccle∣siastical History, l. 5. c. 21. who lived about the year 430. that carrying an undeniable evidence with it, that at that time there were no Liturgies, we cannot pass over in silence, tis this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein he tells us, That among all the Christians in that age, scarce two were to be found that used the same words in Prayer. Not to tire the Reader in this disquisition; Though one part of the Liturgy was not long after introduced by one Pope, and another part by another; yet till Gregories time (who, to the honour of Liturgies be it spoken, was the very worst of all the Bishops of Rome that preceded him) viz. about the year 600. was there any considerable use, or any imposing of them; yea till the time of P••pe Hadrian (which was about the year 800. was it not (as I find) by publick Authority imposed: Then indeed the Emperour Charles the Great (being moved thereunto by the foresaid Ha∣drian) by his Civil Authority commands the use of a Liturgy,

(viz. Gregories Liturgy, as it is thought) to which he compels his Ministers, by threats and punishments, the usual attendencies and support of Liturgies ever since their production in the world. The summ is, That in as much as first it cannot be proved (the contrary being most manifest in the Scripture) that any Liturgy was enjoyned by Christ, or his Apostles, or in use in the first Churches planted by them;

2ly. It is evident, that for the first four hundred years and more after Christ, there was no Liturgy framed, nor any by solemn Authority imposed, to the year eight hundred; it follows undeni∣ably from hence, That to worship God in the way of a Liturgy, or stinted forms of Prayer, is to worship him in a way that is not of his appointment.

Answ. 1. It is to be remembred, that, as I said before, were his Conclusion granted, yet Ministers would not be proved to be Idolaters; all worshipping of God, in a way that is not of his appointment, being not Idolatry, except therein Divine or Religious Worship be exhibited to a Creature.

2. That his own Argument, whose way of Worship is not prescribed without a stinted Form of Prayer, would as well prove himself an Idolater, as the Ministers of England.

3. That he still acknowledgeth, that the worship accor∣ding to the Common-Prayer-Book, is the worship of the true God, nor doth he shew, that, according to it, any other is worshipped.

4. That he doth not except against the matter of the Prayers in the Common-Prayer-Book, no nor the particular forms of expression, as if they were not agreeable to the Scriptures, or indecent, or inept▪ But,

1. That all Liturgies, or stinted forms of Prayer (and consequently this) are not of Gods appointment, but of humane invention.

2. That they are unduly imposed on Ministers.

3. That Ministers do sinfully, yea Idolatrously use them, because it is a way of Worship not appointed by God.

The two former of these reach not the Ministers of Eng∣land, but the Composers and Imposers; it is the third thing which is pertinent to the present Crimination, which may occasion to enquire,

1. Whether stinted Forms of Prayer, and service of God, which are not otherwise faulty, than in that they are stin∣ted,

may not be lawfully used by a Minister of the Gospel in his publick ministration?

2. Whether such Prayers and service may not be a Wor∣ship of God in a way that is of his appointment?

I affirm both, and to what is said against either, I answer,

1. That Christ did, in appointing the Lords Prayer to be used by his Apostles, Matth. 6 9. Luke 11.2. the Saluta∣tion to be used by the seventy Disciples, Luke 10.5. appoint such a stinted form of service.

2. That we have footsteps of such a way of Worship in the New Testament, in his justifying and countenancing the crying of Hosanna, that is, Save us now, taken from Psal. 118.25, 26. (as Mr. Ainsworth in his Annotation observes) by the multitude. And the Children, Matth. 21.9.15. Mark 11.9 With the Disciples, Luke 19 38, 40. John 12.13. In Christs using the Forms which David used before in the Psalms, Matth. 27.46. He prayes in the Form used, Psal. 22.1. Luke 24.46. In the Form used, Psal. 31.5. In the Apostles use of a Form of Prayer in his Epistles, Rom. 1.7. Rom. 16.24. 1 Cor. 1.3. 1 Cor. 16.23. 2 Cor. 1.2. Gal▪ 1.3. Ephes. 1.2. Phil. 1.2. Phil. 4.23. Col. 1.2. 1 Thes. 1.2. 1 Thes. 5.28. 1 Thes. 1.2. 2 Thes. 3.16, 17, 18. 1 Tim. 1.2 2 Tim. 1.2. Tit. 1.4. Philem. 3. Heb. 13.25. 1 Pet. 1.2. 2 Pet. 1.2. 2 John 3. Jude 2. Revel. 1.4. In the Old Testament, Numb. 6.23, 24, 25, 26. 1 Chron. 16.7.35. 2 Chron. 20.21. 2 Chron. 6.41. 2 Chron. 5.13. 2 Chron. 29.30. In the Titles of Psal. 92. and 102. Jerem. 33.11. Ezra 3.11. Zech. 3.2. Jude 9. Revel. 12.3, 4. Revel. 15. 3. Hos. 14.2, 3. Isai. 12.1. Deut. 21.8. and 26.5.10. Isai. 26.1. Mr. Ainsworth himself (than whom none was more opposite to any set Form, as appeared by his avouching in his writing to Mr. Paget, the Reasons in the Separatists Apology, p. 69. against using the words of the Lords-Prayer in prayer, to which Mr. Paget hath answered, in his Arrow against the separation of the Brownists, p. 69. &c.) in his An∣not. on Exod. 12.8. reciting the Form of the later Jews at their Passover, saith, Vnto these phrases the New Testament seemeth to have reference, when it speaketh of the cup of blessing▪ 1 Cor. 10.16. And of singing an Hymn, Mark. 14 26. And after, These Observations of the Jews, while their Common∣wealth stood, and to this day, may give light to some particulars in the Passover that Christ kept; as why they lay down, one lean∣ing

on anothers bosome, John 13.23. (a sign of rest and secu∣rity) and stood not, as at the first Passover, nei∣ther sate on high, as we use. Why Christ rose from supper, and washed, and sate down again, John 13.4, 5.12. Why he blessed, or gave thanks, for the bread apart, and for the cup (or wine) apart, Mark 14.22, 23. And why it is said, He took the cup after supper, Luke 22.20. Also concern∣ing the Hymn which they sung at the end, Mat. 26.30. And why Paul calleth it, the shewing forth of the Lords death, 1 Cor. 11.26. As the Jews usually called their Passover, Haggadah, that is, Shewing, or Declaration. From which Observations we may gather, that our Lord Christ did use the forms in Blessing (which is a part of Prayer) which the Jews, without particular command of God, had taken up: And that St. Paul alludes to them, expressing the use of Christi∣ans, by the phrases of the Jews, which shews the Christi∣ans used their forms. Yea, that the Apostles, in many things of their ministry, retained the customes in their Sy∣nagogues, in matters of Worship and Ecclesiastical Govern∣ment, is avouched by Mr. Stillingflete in his Irenicum, part 2d. ch 6. After Mr. Selden, Dr. Lightfoot, Dr: Hammond, Mr. Thorndike, and many others. Which things do abun∣dantly prove, that this Author doth too too inconsiderate∣ly write, That there are not the least footsteps of a stinted form of service, in the worship of God, to be found in the New Testa∣ment▪ No, not in the whole Book of God, amongst the people of the Jews; No, nor yet was there any such a way of worship thought of, much less imposed, in the first and purer times of the Gospel, for several centuries of years, after the dayes of Christ, and his Apostles. I do not gainsay what this Author writes about the Liturgies fathered on some of the Apostles, and some of the Ancients: Neither will I justifie the use or imposition of them, as they have been in the later ages; only this I say, (which is sufficient for the present purpose)

1. That neither the words of Justin Martyr in his 2d. Apo∣logy to Ant••ninus, That the President did send forth prayers and thanksgivings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he had ability, the people testifying their consent, by saying, Amen. Nor the words of Tertullian, alleged by this Author, out of his Apologetique against the Gentiles, c. 30. That the Christians prayed for the Emperour, looking towards Heaven, and without a monitor, be∣cause

from the heart, do necessarily exclude stinted forms of Prayer. The words of Justin Martyr may be understood of the intention of the affections, or duration of prayers, which may be in stinted forms; nor is it unlikely, but that thanks∣givings were some of them such, as in their Psalms which they sung, which Pliny mentions in his Epistle to Trajan in that age; and those it is likely were stinted forms: And they might pray without a monitor or prompter, which excludes the suggestion of others, and from the heart, includes of their own accord, and yet pray in stinted expressions: Yea, the things mentioned that they prayed for, seem to intimate Set forms, agreeable to the things he mentions as prayed for.

2. However, it is apparent, if not from Tertullians Book of Prayer, yet out of Cyprians Book concerning the Lords Prayer, that Christians did, and conceived they ought, in publique prayer, to use the prescript words of the Lords Prayer, and that they had some other forms then, whieh are still retained, which those words intimate, Therefore also the Priest, a Preface being premised before Prayer, prepares the minds of the Brethren, by saying, Lift up your hearts: that when the people answer, We lift them up to the Lord, they may be minded, that they ought to think on nothing else but the Lord. Which, if it prove not an entire Liturgy to have been then in use, yet a worship of God by a stinted form of Words, was sure thought on in Cyprians time; and that this Author writes too confidently, when he saith, The least footsteps of such a way of worship are not found, nor were thought of in those times. It follows.

Notes

• Vide Bezae Annot. in Matth. 26.20.30.