Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. II. Of Forms of Prayer devised and imposed by men.

Now whereas many have devised divers forms of Prayer, * 1.1 and im∣posed 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 In∣stituted 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 Spi∣rit. 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 pre∣scribe 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 re∣ceived the gift, even so Minister the same one to another, as good Stewards of the manifold Graces of God. And as this direction concerns Spiritu∣al 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 perpe∣tual 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 a∣gainst 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, * 1.2 The Minister, or he that instructeth the people prayed according to his ability. And saith Tertullian * 1.3 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, * 1.4 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 in∣vocations of God, and not understand the words they pronounce, — Lo∣vingly bear with th••se defects, not but that they ought to be amended, &c. Also D. White is very plain in this matter, * 1.5 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 Formula∣ries, as now are used and imposed by many, had any being in the pri∣mitive 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 re∣member 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 spi∣ritual, which thing cannot be pleasing to God; neither can the Church be sufficiently edified this way, there being nothing of im∣provement 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 afore∣said, doth not only change the Divine Ordinance, but wholly puts a bar against, and makes the use of gifts unlawful, and punishable by im∣prisonment, &c. and thus considered is of most dangerous conse∣quence, both to Ministers and Members in the Church of God, as ex∣perience hath confirmed. Nor can a greater affront be offered to Al∣mighty 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 great∣er 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.

Notes

• * 1.1

  See Calv. Inst. 276, 282.
• * 1.2

  Just. Mart. per Smer. p. 5.
• * 1.3

  Tertul. Apol. c. 9.
• * 1.4

  Aug. de Catec. Rudib. 9.
• * 1.5

  D. White, Def. of the way, &c.