The Ancient Christian Religion, Book 2 · Part 2 · Chapter 6
CHAP. VI. Concerning Publick Prayer, and the due performance thereof in the Church of Christ.
SECT I.
NExt to the Unity and Fellowship which Christians are to hold in Doctrine and Faith, this holy Ordinance of publick Prayer falls under our consideration; wherein all Gods people are concerned to have Communion and fellowship one with another, as our Lord, the Author of concord in all Churches of the Saints hath taught us, that in Prayer we should say, OUR FATHER, &c. including with our selves all the children of God that yet groan under the like pressures with our selves. As also we learn from his blessed example, who in the days of his Flesh, John 17. 11, 20. prayed for all his people that then were, or that should be hereafter. Nor was he unmindful of the world in those his heavenly supplications, but prayed that they might believe that the Father had sent him, ver. 21. And in this solemn work the Church is required to make prayers and supplications for all men, for Kings and all that are in Authority, 1 Tim. 2. 1, 2. How devoutly the first Churches continued together in Prayer and Supplication is evident, Act. 2. 14. and 2. 42. and 4. 24. to 31. Yea the Church made Prayer to God without ceasing, Act. 12. 5, 12. and are required to pray With all manner of Prayer and Supplication for all Saints, Ephes. 6. 18, 19. To pray always and in every thing to give thanks, because this is the will of God in Christ Jesus concerning them, 1 Th. 5. 17, 18. Yea to build up themselves in their most holy faith praying in the holy Ghost, and to keep themselves in the Love of God, looking for the mercy of our Lord Jesus Christ unto eternal Life, Jude v. 20, 21.
What we said of the sufficiency of the Principles of the Doctrine of Christ to regulate us in our duty in holding forth the Word of Life, the same we may say of the Lords Prayer, therein being contained such admirable rules, as may serve to regulate all Christians in making their prayers to Almighty God, Mat. 6. 9, 10, 11, 12, 13, 14. together with those enlargements which have been made by our Lord himself, or his holy servants, whose prayers are extant in the holy Scriptures, and by the continual supply of that Spirit of Grace and Supplication which according to the promise of God is freely given to the Church of God, Zec. 12. 10. Rom. 8. 15. For ye have not received the spirit of bondage again to fear, but the Spirit of Adoption whereby we cry Abba Father, and it is the Spirit that maketh intercession according to the will of God, v. 27.
SECT. II. Of Forms of Prayer devised and imposed by men.
Now whereas many have devised divers forms of Prayer, See Calv. Inst. 276, 282.and imposed them, and them only to be used in publick Assemblies, this we conceive cannot be warranted by the Word of God. For it cannot be supposed that the Apostles (or however Christ himself) would leave the Churches without necessary instruction, how to perform this great duty; which they press with the greatest vehemency, Lu. 18. 1. 1 Tim. 2. 12. Yet we no where find any such Forms or Liturgies Instituted by them, nor to be Instituted by others in pursuance of any trust reposed in any of their successors by them. D. Hammond saith (out of Chrysostom) that the gift of Prayer, &c. was bestowed upon some, who prayed for the rest — when these extraordinary foreign (or graces) ceased — there was need of somwhat else to supply that place — And this is the Original of Liturgy among Christians, Ep. on Jude note on v. 20. But how much safer had it been when they saw the Lord withold his gifts, to have humbled themselves till he had restored to them his free Spirit, rather then to form Liturgy, to supply the absence of the Spirit. A sad change, the effects hath been the contempt of gifts: God hath greatly restored the gift of Prayer; it is easie for him to restore the rest of the gifts of the Spirit also. And indeed to prescribe Forms of Prayer, and to limit the Ministery to what words they shall speak in that great Service, is of dangerous consequence tending to destroy the Spirituality of that sacred service, and renders the gift of Prayer useless in the Assemblies of Gods people: and sure it is as warrantable to prescribe the Sermons also, and so turn the whole work of preaching and prayer in the Church, to the exercise of reading only. But this kind of Service seems to ly thwart to these Scriptures, Rom. 8. 26. Likewise the Spirit helpeth our infirmities, for we know not what we should pray for as we ought, 1 Cor. 14. 15. What is it then? I will pray with the Spirit, and I will pray with understanding also, 1 Pet. 4. 10, 11. As every man hath received the gift, even so Minister the same one to another, as good Stewards of the manifold Graces of God. And as this direction concerns Spiritual Gifts, the rule is this, If any man speak let him speak as the Oracles of God, if any Minister let him do it as of the ability which God giveth, that God in all things may be glorified. Now either these rules are of perpetual use to the Church of God, or else some man must shew when they ceased, but this cannot be done. And it is acknowledged by divers Learned men, that the first Churches had no set Forms of Prayer or Liturgies, and therefore to ty the present Churches to that, in such a weighty part of the Service of God, which makes void or puts a bar against what was the renowned way of the first Churches, is both against the Authority of Scripture, Antiquity, and good reason. Now as we have seen the way of the Churches in the Apostles times, so let us hear what was the practise of the Church in the ages next following.
Justine Martyr saith, Just. Mart. per Smer. p. 5.The Minister, or he that instructeth the people prayed according to his ability. And saith Tertullian Tertul. Apol. c. 9.the Christians then prayed sine monitore quia de pectore, without any prompter but their own hearts, meaning their hearts are enlightned by Gods Spirit. August. saith, Aug. de Catec. Rudib. 9.There is no voyce which entreth into the ears of God, but the affection of the heart; therefore let them that deride the Pastors of the Church, if happily they discern any of them to use Barbarisms in their invocations of God, and not understand the words they pronounce, — Lovingly bear with th…se defects, not but that they ought to be amended, &c. Also D. White is very plain in this matter, D. White, Def. of the way, &c.and saith there was either no set Form of Service at all [meaning in the first Churches] or no such Form as now is used. And of this mind is D. Fulk. Answ. to the Rhem. on 1 Cor. 14. Wherefore being assured by the sacred Scripture, and consent of Ancient and Modern Writers, that no such Formularies, as now are used and imposed by many, had any being in the primitive Churches, we cannot but hold it very unsafe to subjugate our souls to them.
For first, It is not lawful to change the Ordinances of God, Lev. 27. 9, 10. And if it be a beast whereof men bring an offering to the Lord — he shall not alter it nor change it a good for a bad, or a bad for a good. Note God will not allow us to alter his Service, under pretence of mending it, &c. Isa. 24. 5. The Earth is defiled — because they have transgressed the Laws, changed the Ordinance, broken the everlasting Covenant, Gal. 3. 15. Brethren I speak after the manner of men, though it be but a mans Covenant, yet if it be confirmed no man disannulleth or addeth ought thereto. And 1 Cor. 11. 2. I praise you Brethren (saith the Apostle) that you remember me in all things, and keep the Ordinances as I delivered them to you. But to lay aside the use of gifts in Prayer (I speak of his gifts that prayeth as the mouth of the Church) and turn that most spiritual Service into reading only, is as great an alteration as can lightly be made in the practick part of that Ordinance, and renders the most carnal person whatsoever as capable to do this service in the Church as the most spiritual Christian; and indeed experience shews they are more imployed that way then such as are spiritual, which thing cannot be pleasing to God; neither can the Church be sufficiently edified this way, there being nothing of improvement therein either to the Teacher or those that are taught; they all knowing, months and years beforehand, to a title (ordinarily) what shall still be said in Prayer when they come together, yea every youth and girl may do all that the Church is allowed to do as to the practick part) in her most solemn Services.
Secondly, The devising and imposing Forms of Prayers as aforesaid, doth not only change the Divine Ordinance, but wholly puts a bar against, and makes the use of gifts unlawful, and punishable by imprisonment, &c. and thus considered is of most dangerous consequence, both to Ministers and Members in the Church of God, as experience hath confirmed. Nor can a greater affront be offered to Almighty God, or in dignity to his Word, which both requires that we pray in, or with the Spirit, and promises that the Spirit of Prayer and Supplication shall be poured out upon his own people, Zech. 12. 10. John 4. then to make this criminal; yea this is to allow men greater power in the things of God then the Apostles themselves, even to Ordain what Forms of Prayer they please, for what time they please, and to alter them as often as they please; and hence it is that as the powers of Nations have changed, so hath Religion been changed, and especially this holy Ordinance of Prayer, till it may justly be seared 'tis quite lost as to the purity of it by the greatest number. Though being fixed by God in his Word, it will be found in the true Church, the same, in all revolutions or change of Nations whatsoever.
SECT. III. Answereth some Objections about imposed Forms of Prayer.
Now to the Objection, That Christ gave his Disciples a Form of Prayer, Mat. 5. and that therefore it is lawful for men to make and impose Forms of Prayer in the Church of God. I answer, This consequence is not to be admitted by any means, because he gave no Authority to any man to make Divine Laws and Rules for his Service, but hath reserved that as his peculiar, Jam. 4. 12. There is one Law-giver, &c. But secondly, Christ did not impose any Form of Prayer upon his Disciples, Mat. 6. but only gave them some brief Rules by which they should express themselves in their Devotions to God, and therefore it is also read after this manner pray ye. And this he did too, in opposition to the Pharisees, who had their long Prayers, and these often repeated, which he terms babling, and assures us that God heareth us not for our much speaking: yet here the distinction of Augustine is very good, for multum loqui & multum precari, much praying and much speaking, are things very different, seeing according to our Saviours example, Luke 6. 12. such may be the occasion that prayer may be continued very long. But in our private or publick devotions we are doubtless taught by this prayer which our Lord made, to use modesty of expression with convenient brevity, as most suitable to the will of God and profitable for our selves.
When the Apostle exhorts Timothy that prayers and supplications be made for all men, for Kings and all that are in Authority, it cannot rationally be imagined that he gives Timothy any power here to make Forms of Prayer for the rest of the Ministery to read, for if any had this power it was most likely to be the Apostle himself; and had any thing of that kind been necessary he would not have omitted it, for he was faithful, and as such in the sight of God he was put into the Ministry. Furthermore prayer being (as Tindall well saith) a mourning, longing and desire of the Spirit to Godward, for that which the soul lacketh (as the sick man longeth for health) as also for those things which concern the honour of God and the good of mankind, it is not meet that the words of prayer be without this sense where upon the heart of him that ministreth in the Church of God; and where this inward sense and feeling is upon the soul of the Minister, there will not want words to express the same, sith no man ought to be chosen to minister in the publick Ordinances, who hath not a competent capacity to serve the Lord and his Church in those Divine performances.
It is observed by a learned Christian, on Rom. 8. 20. that the right form and affection of prayer cometh of the holy Ghost, who maketh intercession for us. It is meet then that all our prayers be formed by him (and more especially those that are made in the Churches of God) according to the present state of the Congregation, where such prayers is made; and to this agrees that of the Apostle, Rom. 1. 26. Likewise also the Spirit helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit it self maketh intercession for us with groans that cannot be uttered, and he that searcheth the heart knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
Object. 2. Again it is Objected, that the gift of Prayer belongs to the Church, more then to any particular person in the Church, and that therefore such Forms of Prayer as are made by her in the Synods or Conventions of her Ministers are the effect of the gifts of the Spirit, and so to be used for the edification of the whole Church.
Answ: To this it might be answered, that by the same reason such a Synod may as warrantably make and impose a common Sermon-book as well as a Common Prayer Book, and so prohibit all Sermons save theirs to be preached in Publick Assemblies, for Sermons are as truly the effect of Spiritual gifts, as Prayers, yet none hath hitherto been so weak as to admit such an unreasonable change in the Ordinance of Preaching, though they have done it in the other. But secondly,
It is without any example in holy Scripture, that some of the Ministers of Christ may convene to compose Forms of Prayer, and then to tie themselves to use them only: how much less then may they tie all others to use their formularies, to put words into the mouths of their fellow Ministers, and to prohibit all other words which yet may be more pertinent to the state both of Minister and people? And seeing they have no Divine Authority, No, not so much as one president in the first Churches, their Forms cannot oblige the Conscience; and unless they only had the Spirit of Prayer, it is unreasonable they should impose upon their brethren who have equally the same Spirit, and power in the Ministry, with themselves; we conclude therefore that it is necessary that the liberty of Prayer, as well as of Preaching and prophesie, be allowed and maintained in all the Churches of God.
Object. 3. It is again objected, that the greatest abilities will not furnish him that hath them with new matter for every prayer which he shall have occasion to make in the Church, and consequently he shall become formall, using oftentimes the same matter in Prayer, &c. And thus the Forms of Prayer shall be many according to every mans will, and therefore better to have one only Form established by Law with the advice of many.
Answ. It is certainly found by common experience, that though Christs Ministers have used extemporary Prayer for many years, yet they are as far from Formalities therein as when they first began to use them, and perhaps further: and though many of the same words be used, yet the prayers may be every way as fervent, and the method still varying with such improvements as are suitable to the present occasion, and more conducible to edification, like as if a Sermon being much to the same purpose, yet is much more acceptable and profitable when attended with some improvements and alterations according to occasion, then if it were syllabically the same. And there is certainly a far greater grace and efficacy in Prayers and Sermons, when expressed as of the ability which God giveth, then when they are said or read out of a Book only, and the chief reason is because the one is Gods Ordinance, the other but mans Tradition.
If yet it be said, those that pray and preach without Forms prescribed by others will yet do the same thing in effect, whilst they premeditate their Prayers and Sermons, and if they do not this, then we are like to have but raw and undigested matter. — To this we say,
1. To study to find out acceptable words, to divide the Word of Truth aright is Gods own way, Eccles. 11. 9, 10. 2 Tim. 2. 15. and therefore the Preacher is bound to observe it.
2. To pray and preach with the Spirit, and as of the ability which God giveth, is that which Gods Word requires of the Preacher, who therefore must in such sort perform these Services- 1 Pet. 4. 10.
3. To have Forms made for us by others, destroyes the use of this Heavenly Study, and takes away that care and seriousness which ought always to attend those Sacred Exercises.
4. To study either Prayer or Sermons, and to compose them in writing, and so to read them to the People, is neither prayer nor preaching, and therefore not to be used by the Minister of Christ under the notion of these Services respectively.
5. He then that studies to pray or to preach rightly, doth labour only, to have a due understanding of the Will of God, and of the nature of those Services; to have a gracious sence of them upon his heart; to express faithfully the state of the People to God, and the mind of God to the People; to suit the matter of both to the Peoples capacity in language and order most fit for edification, and to leave the ENLARGMENT in these Duties, to the immediate assistance of Gods Spirit, which is given to his Ministers to help their Infirmities: And they have also the Holy Scriptures which doth furnish them thorowly to every good work.
Nevertheless this we deny not, that men may herein boast of a false Gift, and arrogate to themselves, what in truth they are not. However these evils must not be prevented by doing that which is of as bad consequence, but hath been, and may still be remedied, by the care of such as are truly judicious in the Church of God; who whiles his Church do carefully maintain his Ordinances as they were delivered, will not be wanting to defend them against such abusers of them, though he may (and sometimes doth) permit such conceited Fellows, to exercise the care and diligence of those that are sincere, causing thereby his Ordinances to have the greater reverence and estimation, 1 Sam. 6. 20. And thus it was in the first times, for there were many rude and vain talkers, whose mouths must be stopped: such they were as would be Teachers, and yet neither knew what they said, nor whereof they did affirm, 1 Tim. 1. 7.