THE IRREGULARITY OF A PRIVATE PRAYER IN A PUBLIC CONGREGATION. In a Letter to a Friend. printer's or publisher's device ANNO DOMINI, 1674. THE IRREGULARITY of a Private Prayer in a Public Congregation. Sir, I Have sent you herein my repeated and enlarged Thoughts, upon what was once the subject of our serious discourse; wherein I would not at all disparage, or in the least undervalue, the private prayers and devotions of any person, whether of the Laity or Clergy, whether those prayers be by himself composed, or by others, whether they be premeditated, or sometimes ejaculatory; whether fixed, or occasional; oral or mental; for thus, and all these ways, every truly religious Christian prays and undoubtedly finds the benefit, and feels the comfort of such holy breathings-forth of his Soul unto Heaven in his private recesses. But that any Person, especially such who have entered into holy Orders in this Church of England, should presume to use any Prayers in Public of his own private conception, whether premeditate, or extemporary, before, or after his Sermon, other than those Prayers, which are by public Authority allowed, and published to that end; I humbly conceive (with submission to my Superiors) to be unlawful in several respects. First. 'tis a Disorder and Confusion in the service of God: For thus the Public and Private worship of God are confounded, whilst those Private Prayers, which our Lord hath consigned to the private closet, do yet, contrary to his express command appear in Public and usurp the place of his Public Service in the Congregation. The holy duties of Public and Private Prayers, as they are distinct in their own nature, and constant use, so they are distinguished by our Lord, and distinct rules prescribed for the distinct and discreet performance of either Duty. First, For Private Prayer Matt. 6.6. When thou Prayest, enter into thy closet— speaking in the singular number to every particular person. secondly, For Public Prayer v. 7. but when ye Pray use not vain repetitions— speaking in the plural number to many assembled together: where, to avoid the Heathenish practice of much speaking, or multitudinous words in Prayer, v. 8. a short and most excellent Form is given us v. 9 Thus then public Prayer being distinguished by our Lord from private, we are thereby forbidden to confound them in their use, and practise: 1. Cor. 14.40: Let all things be done decently and in order: not preposterously and disorderly, one part of divine worship undermining another, and the lesser and more particular Duty usurping upon the greater; and more general religious Office. Secondly, 'Tis not only a disorderly, but also an unreasonable Service, and so not likely to be acceptable to him, who is both the God of order, and of wisdom. And the unreasonableness of this Private Prayer in Public, will appear, by considering; That all prayers offered up unto God in Public, must be publicly known, consented unto, and agreed upon (which the Private prayer generally is not) by all them that join therein: upon which agreement (and not otherwise) Christ hath promised his presence, viz, to hear our Prayers, and grant our requests, Mat. 18.19, 20. Again I say unto you; If two of you shall agree upon Earth, touching any thing they shall ask, it shall be done unto them of my Father, which is in Heaven: for where two or three are gathered together, there am I in the midst of them; whereupon saith the Gloss out of Origen, This is the cause we are not heard when we pray, in that we agree not in all things,— For as in Music, there must be harmony and agreement of voices, or else it delights not the hearer; so in the Church, an assent and agreement is necessary, or else God is not pleased, neither will he hear the voice of our prayers. 'Tis this agreement in prayer, that denomitates our public worship of God, Common-Prayer: because agreed upon by common consent, which doth presuppose; that 'tis known to all, that all may join therein: So it was ever in the Church of Christ; the faithful knew, what they prayed for; and this, not at the second hand, from the mouth of the Minister, but before they joined with him; So Saint chrysostom: Chrys. Hom 6. in Tim. You that are faithful know, what things are to be desired in prayer, because all prayer, viz. that is in Public, aught to be common: 'Tis the Exhortation of Ignatius, Ignnat. Ep. ad Magn. who lived in the times of the Apostles and saw our Lord in the flesh, That we assemble together in one place and use one prayer common to all: For if the prayers of a Congregation be not known, common and agreed: Then First, The People cannot join therein it being little less than the sacrifice of fools, for men to ask of God, they know not what; but wholly depend upon the Ministers unknown expressions. Secondly, A Prayer, that is unknown before it be offered up, is to an English man, though spoke in English, as a Latin prayer to him, who understands no Latin, for they are both lame, and maimed, and cannot stand with common sense, except they make use of that Crutch, which we so much blame in the Papists, viz. an implicit faith to support them; and both the one and the other do equally transgress that rule of prayer prescribed by the Apostle, 1 Cor. 14.15. I will pray with the spirit, and will pray with understanding also. Thirdly, It is against both the judgement and practice of the Universal Church of Christ, no footsteps thereof are to be found in Antiquity, but many Canons of the Church against it, whereof some are noted in the Margin. (a) Concil. Leodic. cel. Anno. 320. Can. 15.17. & nlt. Concil. Milevit. 2d. An. 416. Can. 12. Concil. Epaunens'. celeb. An. 509. Concil. Gerund. celeb. An. 516. c. 1. Cocil. Tolet. quart. Can. 2. Concil. Venet. celeb. An. 452. Can. 15. Concil. Bracor. 1. celeb. An. Can. 562.19. & 20. & 22. Concil. Vasen. celeb. 442. Can. 5, 6, & 7. Fourthly, 'Tis a transgression of the Laws and Orders of this particular Church of England, and this occompanied with the breach of that solemn promise, which every Minister, lawfully Ordained, hath made: no man being admitted into holy Orders, until he hath attested the lawfulness of the book of Common Prayer, and promised, that he himself will use the same and no other in public, subscribing with his own hand this attestation and promise: so that the contrary practice in the use of any Private prayer by any Minister of this Church, is a breach of Fidelity to the Church, and to the Reverend Bishop that Ordained him. Fiftly, 'Tis also a Transgression of the Common Law of the Land, which in the Acts of Parliament for Uniformity in Common-prayer, both old and new, enjoins peremptorily, under severe penalties, That no man shall use any prayer openly or in public, but such as are set forth in the said book: so that both in this and in the former respects 'tis an act of Disobedience to the Higher Powers, and breach of the fifth Commandment. I might add, in the last place, the non-conformity of this Practice with all other Protestant Communicants beyond the Seas, their Ministers being neither fond of it themselves, nor permitted such a Liberty by their Governors. Object. Object. But to solve all these Particulars, 'tis said, A Private Prayer before Sermon is allowed, nay enjoined by the 55 Canon of the Church: which is called indeed a Form of Prayer, but therein the Minister is not bound up to the use of the same words, but may pray to that effect. Answ. Answ. First, But surely, there is no man, that understandeth sense, and is not blinded with prejudice, will say, That the Form prescribed in the Canons, is a Form of prayer, but an Exhortation only to move the people to join in prayer for Christ's Holy Catholic Church, for the King's Majesty, for— and 'tis most properly called a bidding of prayer. And 'twas Mr. Cartwright, that Ringleader of the Puritan-Faction in the time of Q. Elizabeth, who first turned this Bidding prayer, into a long prayer of his own head, and 'twas the very engine, hereby he and his followers undermined the Common Prayers of the Church. Answ. Second. It is a very unseemly thing (if seriously considered) to tell the Great King of Heaven (by way of prayer to him) that the King's Majesty is King of England, Scotland, etc. defender of the Faith, etc. or to tell him of such or such a Lord, that he is Earl of such or such a Place— Lord of such; one of the Privy Council— his very good Lord and Patron: clauses with several particulars in that Canon are very improper to be said unto God by way of Prayer, but not so by way of Exhortation unto Prayer. Thirdly, Because the Observance of this Canon was obnoxious to the censure and exceptions of many, who desired an absolute Prayer in stead of that bidding Form, it was proposed at the Convocation held An. 1640. that it might be so ordered; and accordingly there was a short Prayer drawn up, comprising all the heads of the Canon; The which, notwithstand the confidence some had of its universal reception, was rejected by the most Reverend Archbishop, who judged it neither safe nor fitting to alter that Ganon, which was founded on the Injunctions of Queen Elizebeth and King Edward 6. at the first Reformation; which sufficiently evinceth the said Canon to be no Prayer, not yet lawful to be altered and used Prayerwise. Fourthly, 'Tis a presumptuous usurpation and Affront upon the Church of Christ, for any man to thrust himself, upon such a Ministeral Office, as he is not by the Authority of the Church entrusted withal, and whosoever acts the Presbyterian in this particular becomes Independent; the one having no more just Authority derived from the Church, that ordained him, to use such a private Prayer of his own in Public, than the other hath either to Preach, or Pray in Public, being not admitted into holy Orders, nor lawfully called thereunto. Fiftly, 'Tis an Innovation in Religion, a new upstart practice, brought into the Church not above 70 years ago, and may therefore be reckoned inter profonas vocum novitates, which the Apostle admonished to avoid, even all profane and vain babble, (a) 1 Tim. 6.20. canting language, new words, and new ways, such as are contrary to those old paths, and those good ways which the Lord commands us to inquire after and to walk therein. Jer. 16.16. And such New ways are fitly called profane, quasi procul a fano, saith the Commentator, Lyr. in Loc. because fat from the Temple, or different from the words and ways of Christ's Church, and contrary to the Apostles depositum tene, 1 Tim. 6. in the following words, hold fast that which is committed to thee. i e. saith the Father, quod tibi creditum, non quod a te inventum, what the Church, whereby thou art addmitted to the Ministerial Function, hath committed to thy trust, and commanded thee to observe, hold fast that, keep close to that, not following thine own fancy and invention to bring in what is New, which ever undermines the Old, and true way of Divine worship. Seventhly. If a call or command from God be herein pretended, though not allowed by the Church, yet in this particular they are at aloss, except they pretend immediate Revelation with the Enthusiasts: For there is neither command, nor example, in holy Writ, to justify this private Prayer in Public: we have many, Sermons of the Apostles upon record, but no Prayer before any of them, so that this is an act of usurpation, upon the Public Divine Worship, a presumption to do that, which God hath no where commanded, nor the Church of Christ allowed. Eighthly. Liberty being permitted for any person of what persuasion soever to vent his private conceptions by way of Prayer in Public, opens a gap to Heresy and Schism in the Church; to Sedition and Rebeltion, in the Kingdom, For their private errors and designs being inserted in their Prayers, do insinuate into the Affections; and more mightily enssame the People, than by any other way of persuasion whatsoever; Old Truths being undermined by New ways of worship and vain babble, the constant Parents of errors in the Faith (a) 1. Tim. 6.20.21. Ninthly. Thus Separations and Divisions, both amongst Ministers, and People are bred and nourished: for whilst one Minister, or gifted man (as such are called) Prays thus, and thus, and another in a way, and with words diverss from him: one sort and Sect of men likes this man's way, method, and language, tone and gesture; another sort is taken more with another's way— Hence; One saith: I am of Paul; and another, I am of Apollo; and another, I of Cephas (a) 1 Cor. 1.12. which is the life and being of Schism: the remedy whereof is; To obey that most pathetical exhortation: Now I beseech you, Brethren, by the name of our Lord Jesus Christ; that ye all speak the same thing, That there be no divisions amongst you. (b) 1. Cor. 1.10. To speak the same thing and to use the same words in the Public worship of God: or as the same Apostle; To glorify God with one mind and one mouth is the way to avoid divisions and to take off the People from their partiality and fondness, in preferring one Minister before another, merely for their less, or more eminency; in this unwarrantable way of Praying. Tenthly; By this Private Prayer, the Public Prayers of the Church are employed to be imperfect and deficient; are slighted, nay contemned and undermined. For they, with whom this way is in repute, generally slight, & slubbour over the Common-Prayer carelessly, irreverently, and indevoutly; but to their own conceived Prayers give all the advantages of seeming zeal, both in their tone and language, elevation of eyes, hands— and no marvel then, that the one be so much applauded by the vulgar, and the other slighted; especially when they are persuaded by these Enthusiasts; that Common-Prayer and all the Ceremonies in that celebration are taken out of the Mass-book; that they are but a dead letter and the invention of man, whereas the private, conceived Prayer, is no less than the immediate influence of the holy Spirit of God; Object. At least they say; That Prayers read in a Book, have not that quickening vigour in them, like to the Prayer Memoriter and without book; The one savours of the deadness of the Letter, the other of the quickening Spirit. Answ. But in holy Prayer it is not the words said, whether written, or not written, whether said within, or without Book; but the affectionate Zeal of him, that prays, that gives vigour and efficacy to this holy Duty; and where this is wanting, the fault is not in the Prayers themselves; but in the Persons, that profanely slight and undervalue them; the deadness, they talk of, lies in their own hearts, which are not touched with the quickening spirit of devotion, in the use of those holy and good Prayers. And whosoever is more affected with a conceived, than a written Prayer, thinks sure, That the one is more immediately by inspiration from Heaven than the other, Orationis sublimitas ex parte orantis non ex sublimitate, vel subtilitate verborum, sed humilitate & devotionis affectu ejus qui oratpensanda est. Jac. Alvar. de inquis. pac. and so smells strong of the Heresy of Enthusiasm; I am sure; To speak foolishly and impertinently hath been usually accounted, and called speaking without Book. Object. Object. 3 3. There be many Episcopal Persons, and such, who both use, and are zealous for the Liturgy of the Church, do yet use Private Prayer of their own before Sermon; the which surely they would never do, if they conceived it unlawful. Answ. Answ. This is done, 'tis confessed, by many Persons of known worth and integrity: some with good intentions, to win upon such Persons, whom no other kind of Prayers will please; some, that their Private Prayer may be a Pattern, whereby their People may learn to pray in Private: and for these reasons, I conceive, this practice hath been, and is still overlooked by Ecclesiastical Superiors: But in the general; this custom is continued through inadvertency, in not considering, and deeply weighing the equity or iniquity, fitness or unfitness thereof: Nor can the practice of this, or any other custom prove the same to be lawful. There is a great difference betwixt consuetudo and corruptela: the one is laudable, the other unlawful; many persons also, that are eminent in knowledge, and Piety, in the general, may, through long custom, and many examples, fail in some particulars, through inconsideration: Object. 4 Many also are induced thereunto, conceiving that variety of expressions, and change of Forms in Prayer do more work upon the Affections of the People, and stir up their Devotions, than one and the same constant standing Form. Answ. 1. Answ. 1 This doth more tickle the itching ears of the People indeed; and the itching of the ears comes from the corruption of the heart: And surely their Devotion is very cold, that must be warmed by variety of expressions; the which in preaching may be commendable, but not in praying, except by way of private ejaculations, it being one design of exhortations, and moving admonitions in Sermons, to excite the Affections to what is taught, and exhorted unto: whereas holy Prayer is not the cause, but the effect and issue of devout Affections; and 'tis then only acceptable to God, when it comes from a heart replete with humility, compunction, fervour, and divine love; which do necessarily infer foreknowledge of the Prayers, we use; that they be such, as whereby our devout Affections may be expressed. Answ. 2. Answ. 2 It is generally observed by the Masters of Mystical Theology, and Spiritual Life; That there is a sensible Devotion, which gins in the sensitive nature, producing tenderness of spirit, drawing often sighs from the bosom, and tears from the eyes, and begets a secret delectation and sweetness in the soul; with which many persons are much taken and transported, as conceiving such pleasing delights in Prayer to be no other than the influences of the holy Spirit of God. And yet this exterior pleasure of a sensible Devotion is not always a sign of a sound and right temper of holiness in the soul: Jac. Alha. de inquis. pac. lib. 2. par. 3. cap. 3. Sancti Soph. Treat. 3. serm. 2. c. 5. Because, First; many wicked, irregenerate persons may, and have enjoyed the same. Secondly; It may proceed from the natural temper. Thirdly; From the vehement intention of the mind. Fourthly; From the mournful tone, cadence of words, and power of language. And such sensible delights, even in Prayer, are sometimes the insinuations and illusions of the Evil Spirit, to puff up the soul with self-love, vainglory, presumption in God's favour, and comempt of others. I deny not, but such sensible consolations are often the influences of the holy and true Spirit, given us for our encouragement in holy divine Offices, in the love of God and obedience: but there is great discretion and humility also required in the use we make of them; neither are we over-highly to esteem of them (as the Casuist (a) Consolationes sensibiles quamvis non sunt despiciendae, non sunt tamen supra modum aestimandae: quia nec verae virtutes, nec solidarum virtutum effectus nec necessaria profectus instrumenta sine quibus plurimi admagnum virtutem ac mentis puritatem ascendunt. Jac. Alu. ibid. observes) Because they are neither true virtues, nor necessary effects of solid virtues, neither are they necessary instruments of proficiency in true devotion: For without such sensible consolations, many holy persons have ascended to a great height of virtue, and purity of mind. The strongest Devotions, and most effectual Prayers, are seldomest attended with these sensible consolations, and sweetnesses, which flow in upon variety of taking expressions; for a great Devotion is like a great Grief, which is not so expressive in words, as a less moderate passion: a lesser Grief also is wasted away by tears and complaints, whilst the greater is both more silent and more lasting; so the less and more weak Devotion of the Soul, is breathed out and wasted in variety of language; not the solid, strong, and lasting fervour. Such was the prevailing devotion of Moses, when he fell down before the (b) Deut. 9.18, 25. Lord: and that of Hannah also, when she prayed in the (c) 1 Sam. 1.10, 11. Temple: Their words in their prayers were few, and low, unheard; but their desires and affections strong, and prevalent, as being not wasted by much speaking. And such was that Devotion of our Lord in the Garden and on the Cross, when he poured out his Soul in Prayers and Supplications with strong crying and (d) Heb. 5.7. tears: His words were few, but his devotion great, and prevailing mightily; which devotion was neither begotten nor increased, nor poured forth in a 'slud of language and various expressions: for he went away (saith the holy Chost) and (e) Mat. 26.44. prayed, saying the same words. So that settled and stinted Forms of Prayer, may be expressive enough of the greatest Devotion: nor is God more pleased, or the Soul that prayeth, more profited by variety of expressions, though the exterior pleasure of a sensible devotion may be raised thereby. Object. 5. Object. 5 But stinted Forms of Prayer cannot suit with all Tempers and Conditions: a Garment may as well be made to fit the changeable Moon, as one Form of Prayer to fit all men, or any one man at all times. Answ. 1. Answ. 1 'Tis true; That limited Forms of Prayer cannot be fitted to every man's Fantasy and Affection, especially amongst such men, where such Prayers are either suspected or coldly entertained: but they may be fitted to all men's necessities, though not to their curiosities; they may be such, as may sufficiently serve every man's duty, though not please all men's fantasies. Answ. 2. Answ. 2 Though they suit not with every man's particular condition in all circumstances, 'tis no argument against them; for that would conclude against all Laws whatsoever, wherein 'tis impossible to make provision for all particular circumstances and accidents, that occur: 'tis sufficient, that all Public Sanctions do secure the Public Interest, and whatsoever hath influence upon Public Societies and Communities of men. Answ. 3. Answ. 3 Every man's Private Condition, wherein he may be separate from the Public, is to be fitted by his private Prayers; and therein he hath liberty to expatiate himself, and enjoy all those fancied benefits, and self-pleasing sweetnesses, which variety and liberty can afford him; that which cannot be expected in public Prayers, which are of a public Nature and Design, suiting with public Interests, the Duties and Conditions of all Christians; and providing also for public Events, that are either probable, or can be reasonably foreseen. Answ. 4. Answ. 4 There are many Circumstances, relating to particular men's conditions, that are not fit to be inserted in the public Service of the Church, or to be mentioned in Public. It is more safe and prudent, to recommend many things unto God in general expressions, than to insist particularly and positively upon them, especially in such things as are temporal and worldly, wherein men are more apt to be positive, and expressive than becometh. Our blessed Saviour knew well enough the particular wants and conditions of his Disciples, when they begged of him to be taught to pray; yet he descends not to any enumeration of those particulars, but gives them a Form of Prayer, in general terms, because it was for a public use and benefit. Answ. 5. Answ. 5 If any defects, and inconveniencies, be fancied in those devout and accurate Prayers of the Church, which have been framed and approved by the long experience of 1600. years, to fit all public concerns, and meet with all necessary conditions, to be commended unto God in public; how much more, may we fear, the many inconveniencies, disorders, irregularities— in the private Prayer, though pretended to complete and fill up the emptiness of the public? The defects, the impertinencies, tautologies, errors and blasphemies of many such private Prayers are obvious to each man's observation. Object. 6. Object. 6 'Tis further said; That it may as well be ordered; That one common Sermon should be preached in all Churches, and at all times, as that one common Prayer should be constantly used, and no other. Answ. 1. Answ. 1 The Church doth indeed trust all her Priests and Deacons to preach to the People and by way of Sermon to exercise their gifts, for the edification of others; wherein variety of expressions are very useful to move, excite, admonish, exhort, reprove— which are the ends of preaching, not so of praying: as before was observed. Answ. 2. Answ. 2 If the Minister chance to fail by impertinent, tedious, or any irregular expressions in preaching, the matter is of less moment than to err in prayer: Because, First; It is more safe to be bold with the People than with the great Majesty of Heaven; the People may pardon an indiscretion, a rudeness, a mistake, if any such happen in a Sermon; but that boldness, or impudence rather, which ventures to offer up unto God their mistakes and indecent expressions, is not so venial and easily pardonable. Secondly, Sermons to the People are but the means, not any essential parts of God's worship itself: but holy Prayer is a part and the principal part of God's outward worship; so that to mistake and err in the one, is but indiscretion, if not wilful; but to err in the other is impiety and irregligion. A mistake, a falsehood in Prayer, is not a lie unto men, but unto God: (a) Acts 5.4, 5. The great Sin for which Ananias and Sapphira were struck with sudden death. Which should strike the hearts of all men with such an awful fear, as not to dare to utter any thing unto God, that may prove false, or be improper to be spoken; nor yet to go beyond what they are authorised to say in public by the commands of God and of his Church. Object. 7. Object. 7 Our Saviour prayed Extempore, and by the Spirit; and his Prayer (John 17.) was long, and no part of a Liturgy. Answ. Answ. Those Prayers of our Lord, which are recorded, were not Extempore, but set Forms, and parts of the Jewish Liturgy in the Temple; which might be proved by particulars, if it were not too tedious to be here inserted: And his prayer Joh. 17. was a private, not a public Prayer: 'twas designed indeed to a public use and benefit, not offered up in Public, and with his Disciples, though for, and in their behalf: and 'twas a prayer, that was proper and peculiar to Christ alone, as the only Mediator betwixt God and man, and so not to be drawn into an example. Object. 8. Object. 8 Solomon prayed in the Temple a Private Prayer of his own in Public, 2 Chron. 6. So did Hezekias, 2 Chron. 30.18. So did Elijah the Prophet, 1 Kings 18.16. and St. Paul the Apostle, Acts 20.36. Ausw. Answ. All these prayers, with all others recorded in holy writ, were undoubtedly the immediate dictates of God's holy Spirit, whereunto no man, without sin and presumption, may pretend, at least, not depend and rely thereupon. And as for St. Paul's Prayer, Acts 20.36. whether 'twas a set Form or not, 'tis not expressed, nor yet many of our Saviour's prayers upon record, and so no argument pro or con to be drawn from thence. Object. 9 Object. 9 The Fathers frequently began their Homilies with prayers, and St Paul himself began and ended his Epistles with prayers, and there is a prayer extant of Saint Ambrose, which he used before his Sermon. Answ. Answ. But what kind of Prayers these were is not considered, viz. Short Collects, or rather Ejaculations, imploring the Divine Assistance, which they used, not always before, but sometimes in the midst of their Sermons also, when they treated of some high mystery of Godliness, or other matter of difficulty, or were transported with more than ordinary zeal to the practice of such or such a virtue, or the eradication of some reigning offence amongst the People; as is frequent in many of St. Chrysost. Homilies: And of St. Ambrose; he, being a Metropolitan, might surely assume such a power, to compose a Prayer for his own use, which is not, nay ought not to be allowed to every inferior Presbyter. Secondly; Because he used a short Prayer, and this but sometimes before his Sermon, it doth not follow; That every green-headed Minister may use a Prayer of his own private conception twenty times as long as the other, and so fully as far distant from the pattern, which our Lord hath given us, which is also answer sufficient to St. Paul's example objected. Object. 10. Object. But St. Augustine affirms the necessity of this Prayer before Sermon, saying (a) August. de Doct. Christiana. That Queen Esther prayed for the temporal safety of her Nation, before she adventured to speak before the King Ahasuerus, that God would put into her mouth congruous words. How much more ought we to pray for the like gift, when we are to speak for the eternal salvation of souls in the Word and Doctrine? And again, saith he, when the hour is come (to preach) before he opens his mouth, let him lift up his thirsting soul unto God. Answ. Answ. It is undoubtedly a laudable practice, for every Preacher to pray for the Divine Assistance in his Sermons to the People. And this not only in the public Prayers of the Church, but his private also, betwixt God and his own soul; and this also, as the Father directs, before he opens his mouth in Public. And such was Queen Esther's Prayer in private, before she publicly spoke to the King; which makes rather against, than for the Private Prayer in Public for and with the whole Congregation: St. August. could not be guilty of any such practice; for it was against his judgement, being himself one of the Two Hundred Fathers of that Milevitan Council, wherein it was decreed; That no prayer should be used in public, but such as were approved in the Synod: Sometimes this Father did conclude his Sermon with an Exhortation, conceived in Form of a prayer. e. g. Conversi— Turning unto the Lord God, Father Almighty, let us render him all possible thanks, beseeching him of his great mercy, that he would vouchsafe to hear our prayers, and expel the Enemy from having any influence upon our thoughts and desires, words and actions; that he would encreas our faith; govern our minds; fill us with spiritual ●ogitations, and at last bring us to everlasting huppiness through Jesus Christ.— which is not so much a Prayer, as an Invitation to prayer, suitable to the Form prescribed in the Canon of our Church. Object. 11. The liberty of Private prayer in Public is the way to make an able Ministry; whilst thus they are put on to exercise and improve their Ministerial gifts and graces. Answ. 'Tis rather the way to make a Licentious, Fanatic, Brainsick Ministry, and in process of time no Ministry at all; for from this Practice it is; that so very many unlearned, unstable souls have taken up the trade and proved as eminent, at least as well approved of by the people for their gift of Prayer, as the most learned of their Tutorers therein. And whosoever shall impartially weigh, and without prejudice consider it, he may observe, that this Private prayer in Public, both in Church and at home, is the very life and soul of that Schism, and Division, which is still so perniciously kept up in this Church: 'Tis hereby maintained more than by preaching and disputes: 'Tis from hence that Parties do call their leaders Godly Ministers, and themselves the godly Brethren: The children that cry Abba Father: The chosen and familiar friends of God, from their over-saucy and familiar convers with God. This is that great Idol, whom all the world of Non-conformists on this side the pale of the Roman Church adore and worship, crying down the goodly frame of God's worship in his Church under the notion of Idolatry, Superstition, and Will-worship, that every one may set up his Idols in his own heart, follow the sway of their own imaginations, to be guilty themselves of that Will-worship, which they falsely impute to the Church of Christ. Upon this Rock many thousand souls have suffered shipwreck, who have been otherwise piouslly inclined: For being taken with holy language, religious tone and seeming zeal of this or the other person in their private conceived Prayers, they have in respect thereof slighted, and undervalved even the Celestial Prayer of God the Son, all the divinely inspired prayers of God the Holy Ghost recorded in Holy Writ, with all the devout and excellent Prayers of the Church of Christ, which are framed after the pattern prescribed by our Lord; commanded by the Higher Powers; used by the devout People of God in all ages and whereby many thousand triumphant Saints in Hehave prayed themselves into that blissful place of Eternal Glory. After all this; It would be considered; That, as every error in Religion is very prolific in bringing forth many others of the same misshapen stamp and nature; so this erroneous way of divine worship, the use of a Private Prayer in a Public Congregation is also productive of many mistakes, and falsehoods and deformed ways of worship in the management thereof; And 1. Such private Prayers in Public are generally in the length of them: For Long Prayers are unlawful First; Because they are prohibited, by our Lord, Mat. 6.7. When ye pray, use not vain repititions: which cannot be understood of the same Prayer repeated (which is falsely objected against the prayers of the Church) for so prayed our Lord himself, and his example surely contradicts not his Doctrine; whose Prayer, when most earnest in his Desires, was the same three times repeated, and a very short Prayer also, Mat. 26.44. By vain repititions than must be meant the repetitions of the same thing in other words. For First; To use multitude of words, and variety of expressions in Prayer is vain, i. e. superfluous; impertinent and to no purpose; since our Desires may, and aught to be expressed in few words and pertinent. Secondly; Such are generally vain, i. e. empty and insignificant, that have more noise than weight; more sound than sense, serving only to fill up the time, to amuse the minds, and tickle the itching ears of the Hearers. That such kind of long Prayers are here forbidden by our Lord, is manifest. 2ly; From the parallel Text quoted in the margin. Eccles. 5.2. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God; for God is in Heaven and thou upon earth, therefore let thy words be few. And this Text in the margin quotes another to the same purpose, Prov. 10.19. In the multitude of words there wanteth not sin, but he, that refraineth his lips, is wise. 3ly; From the custom of the Heathen; as it follows: Use not vain repetitions, as the Heathen do. It was the manner of the Heathen, saith the ordinary Gloss out of Cyprian, to endeavour rather to be eloquent, than devout in their Prayers; and to be loud and clamorous rather than fervent and zealous. An example whereof we have, 1 Kings, 18.27. Where Elijah mocks the Priests of Baal calling upon their Pagan Deities: Cry aloud, for he is a God; either he is talking or he is pursuing or he is in a journey or peradventure he is asleep and must be awaked. And accordingly they cried aloud, thinking, as our Saviour here saith; that they should be heard for their much speaking. And therefore, as it follows v. 18. Be not like unto them. It is a shame for Christians in the Worship of the True God, to be like the Heathen in the worship of their Falso and feigned Deities. Our Duty is, to endeavour more for humility, purity, and fervency in heart, than for glib, nimble and voluble tongues; to pray, not with multitude of words, and variety of phrases, but with pertinent and pithy expressions; with ardency and godly zeal: and the reason follows: For Your heavenly Father knoweth, what things you stand in need of before you ask him: He is every where present, and knoweth all things, even the secret of all hearts; and therefore, to court him with long and loud Prayers implies our ignorance or misbelief of his perfections. Against such extravagancy in Prayers our Lord prescribes us a Form, with command saying; After this manner pray ye, vers. 9 i. e. as from the context is manifest, not after the manner of the Heathen, who think to be heard for their much speaking, but after this manner, i. e. in few words, and such as are pithy, and to purpose. And, That 'tis the meaning of our Lord in this place; That all our Prayers should be short and not much exceeding the length of the Pattern, he hath given us, is manifest, 1. Not only from the Context impartially weighed and understood: but 2. From the Practice of Christ's Church, which is undeniably the best and surest Interpreter of Christ's meaning in his words. And all the Prayers of the Church of Christ are, and ever were such in all ages, in all places, amongst all persons, that are called Christians: their Liturgies or Public Prayers are short and pithy, called therefore Collects; as being so many Collections of much matter in few words. 3. Such are all the Prayers of the Holy and True Spirit of God, which stand upon record in Holy Writ, both for use and imitation, viz. the whole Book of Psalms, with many more; all which, though some of them be long, as to the whole Psalm or Hymn, yet they are divided by Verses into so many shorter Prayers. 4. Long Prayers are not only forbidden by our Lord, as the custom of the Heathen; but also frequently reproved by him, as the practice of Hypocrites, Matth. 23.14. Mark 12.40. Luke 12.47. 5. By long and manifold sad experience 'tis well known, and hath been often observed; That all long, conceived Prayers have been guilty of manifold infirmities; light, vain, and unseemly expressions, not fitting to be offered up to the Alwise, All-glorious Majesty of Heaven: yea, many falsehoods, many impieties and profanations, have been uttered in such kind of Prayers, and what have been contradictory to the Religious Duties we own to God and men. 6. If it be here said; How can we be too long in our Prayers, since our Lord continued all night in Prayer, Luke 6.12. and saith also; That we ought always to pray, and not to faint, Luke 18.1. and his Apostle commands, Continus in prayers, and watch, Col. 4.2. and Pray without ceasing, 1 Thess. 5.17. and how can these Commands be obeyed without long Prayers? Answ. To this I answer; That there is a great difference between long Prayers and praying long. The one is unlawful, because forbidden and reproved by our Lord; the other is a Religious Duty, because both commanded and practised by him: and therefore St. Augustin saith; Oratio plus gemitibus quam sermonibus agitur; plus fletu quam afflatu. And 'tis thus, The Spirit helpeth our infirmities, by quickening our Devotions, and enflaming our Desires; he maketh intercession for us; i e. as the same Father, secretly inclining our hearts to intercede for us, with groan that cannot be uttered, Rom. 8.26. From which Text it is apparent (quite contrary to the Enthusiasts sense thereof) That 'tis inward groan, not outward bellow; the internal fervent desires of the Soul, not multitude of words, which is the Proper work of the Holy Spirit in Prayer. The Ordinary Gloss out of St. Chrysostom asks the same Question: If we must not use many words in our Prayers, how shall we pray without ceasing, as 'tis commanded? And answers out of the same Father; That both are to be observed in our Religious Devotions: viz. 1. That our Prayers be short. And 2ly, Frequent and cominued. So Christ hath both commanded, and also exemplified in his Personal Prayers. And St. Paul also; That our Prayers be short, but often renewed; in few words, but with great devotion; ending briefly, and beginning afresh; leaving some intervals, or spaces of time for the reinquickning and enkindling the fire of fervour and holy zeal in the Soul. And 'tis added, out of Cassianus; The Fathers conceived it most useful to use short, but frequent Prayers. To be frequent, that our Souls may cleave the more steadfastly unto God, by often addresses to his Majesty. To be short, that we may quench the fiery darts of the Devil; who is most busy to tempt us to dulness and deadness of heart in our Prayers; which he very easily effects, when the Prayers we say, or hear, are long, and continued without any intermission. 'Tis recorded of those Primitive Christians in Egypt, who were most famous for their transcendent Devotions, and great Austerities in the exercise of Religious Duties; That their Prayers were many and often, night and day continued; and yet, That they were short also: not only in their solemn Assemblies, and public Offices of Devotion, but also; That their private Prayers were as so many Raptures, and Ejaculations, or Desires, darted up into Heaven. For, as the Father saith hereupon; Absit ab Oratione multa locutio, sed non desit multa precatio, si fervens perseveret intentio. Let not our Devotions be accompanied with much speaking, but much praying, so long as we can hold out in attention and fervency. FINIS.