THE IRREGULARITIE OF A PRIVATE PRAYER IN A PUBLICK CONGREGATION In a Letter to a Friend ANNO DOMINI 1674. THE IRREGULARITIE of a Private Prayer in a Publick 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 Clergie whether those prayers be by himself composed or by others whether they be premeditated or sometimes ejaculatorie whether fixed or occasionall orall or mentall for thus and all these waies every truly religious Christian prays and undoubtedly findes 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 entred into holy Orders in this Church of England should presume to use any Prayers in Publick of his own private conception whether premeditate or extemporary before or after his Sermon other than those Prayers which are by publick Authority allowed and published to that end I humbly conceive with submission to my Superiors to be unlawfull in several respects First T is a Disorder and Confusion in the service of God For thus the Publick and Private worship of God are confounded whilst those Private Prayers which our Lord hath consined to the private closet do yet contrary to his express command appear in Publick and usurp the place of his Publick Service in the Congregation The holy duties of Publick and Private Prayers as they are distinct in their own nature and constant use so they are distingushed 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 Secundly For Publick Prayer v. 7. but when yee Pray use not vain repetitions speaking in the plurall number to many assembled together where to avoid the Heathenish practise of much speaking or multitudinous words in Prayer v. 8. a short and most excellent Form is given us v. 9. Thus then publick 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 'T is 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 Publick will appear by considering That all prayers offered up unto God in Publick must be publickly known consented unto and agreed upon which the Private prayer generally is not by all them that joyn 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 Musick there must be harmonie and agreement of voices or else it delights not the hearer so in the Church an assent and agreement is necessarie or else God is not pleased neither will he hear the voice of our prayers 'T is this agreement in prayer that denomitates our publick worship of God Common-Prayer because agreed upon by common consent which doth presuppose that 't is known to all that all may joyn 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 joyned with him So Saint Chrysostome 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 Publick ought to be common 'T is 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 joyn 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 Latine prayer to him who understands no Latine 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 implicite 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 judgment and practice of the Universal Church of Christ no footsteps thereof are to be found in Antiquitie 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 'T is 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 publick 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 Fidelitie to the Church and to the Reverend Bishop that Ordained him Fiftly 'T is also a Transgression of the Common Law of the Land which in the Acts of Parliament for Uniformitie in Common-prayer both old and new enjoyns peremptorily under severe penalties That no man shall use any prayer openly or in publick but such as are set forth in the said book so that both in this and in the former respects 't is an act of
was neither begotten nor increased nor poured forth in a sloud 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 setled 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 'T is true That limited Forms of Prayer cannot be fitted to every mans Fantasie and Affection especially amongst such men where such Prayers are either suspected or coldly entertained but they may be fitted to all mens necessities though not to their curiosities they may be such as may sufficiently serve every mans duty though not please all mens fantasies Answ 2. Answ 2 Though they suit not with every mans particular condition in all circumstances 't is no argument against them for that would conclude against all Laws whatsoever wherein 't is impossible to make provision for all particular circumstances and accidents that occur 't is sufficient that all Publick Sanctions do secure the Publick Interest and whatsoever hath influence upon Publick Societies and Communities of men Answ 3. Answ 3 Every mans Private Condition wherein he may be separate from the Publick 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 publick Prayers which are of a publick Nature and Design suiting with publick Interests the Duties and Conditions of all Christians and providing also for publick Events that are either probable or can be reasonably foreseen Answ 4. Answ 4 There are many Circumstances relating to particular mens conditions that are not fit to be inserted in the publick Service of the Church or to be mentioned in Publick 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 begg'd 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 publick 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 publick concerns and meet with all necessary conditions to be commended unto God in publick how much more may we fear the many inconveniencies disorders irregularities in the private Prayer though pretended to compleat and fill up the emptiness of the publick The defects the impertinencies tautologies errors and blasphemies of many such privat Prayers are obvious to each mans observation Object 6. Object 6 'T is 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 Gods worship it self but holy Prayer is a part and the principal part of Gods 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 falshood in Prayer is not a lye 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 authoriz'd to say in publick by the commands of God and of his Church Object 7. Object 7 Our Saviour prayed Extempory 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 Extempory 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 privat not a publick Prayer 't was designed indeed to a publick use and benefit not offered up in Publick and with his Disciples though for and in their behalf and 't was 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 pray'd in the Temple a Privat Prayer of his own in Publick 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 Gods holy Spirit whereunto no man without sin and presumption may pretend at least not depend and relie thereupon And as for St. Paul's Prayer Acts 20.36 whether 't was a set Form or not 't is not express'd nor yet many of our Saviours 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
when they are perswaded 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 quickning vigour in them like to the Prayer Memoriter and without book The one savours of the deadness of the Letter the other of the quickning 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 vigor 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 Heresie 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 Liturgie of the Church do yet use Privat Prayer of their own before Sermon the which surely they would never do if they conceived it unlawful Answ Answ This is done 't is confest by many Persons of known worth and integritie 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 over-look'd 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 practise 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 Pietie 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 privat 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 't is then only acceptable to God when it comes from a heart replete with humility compunction fervor and divine love which do necessarily infer foreknowledg of the Prayers we use that they be such as whereby our devout Affections may be â—xpressed Answ 2. Answ 2 It is generally observed by the Masters of Mystical Theology and Spiritual Life That there is a sensible Devotion which begins in the sensitive nature producing tenderness of spirit drawing often sighs from the bosome 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 minde 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 vain-glory 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. Alv. 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 minde 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 fervor 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
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 custome of the Heathen as it follows Vse not vain repetitions as the Heathen do It was the maner of the Heathen saith the ordinarie Gloss out of Cyprian to endeavour rather to be eloquent than devout in their Prayers and to be lowd and clamorous rather than fervent and zealous An example whereof we have 1 Kings 18.27 Where Elijah mocks the Preists of Baal calling upon their Pagan Deities Crie alowd 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 alowd 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 Fals and feigned Dieties 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 varietie 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 lowd 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 yee vers 9. i. e. as from the context is manifest not after the maner 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 't is 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 weigh'd and understood but 2. From the Practice of Christs Church which is undeniably the best and surest Interpreter of Christs 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 Publick 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 't is 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 All-wise All-glorious Majesty of Heaven yea many falshoods many impieties and profanations have been uttered in such kind of Prayers and what have been contradictory to the Religious Duties we owe 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 alwais 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 obey'd 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 reprov'd by our Lord the other is a Religious Duty because both commanded and practic'd by him and therefore St. Augustin saith Oratio plus gemitibus quam sermonibus agitur plus fletu quam afflatu And 't is thus The Spirit helpeth our infirmities by quickning 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 groanings that cannot be uttered Rom. 8.26 From which Text it is apparent quite contrary to the Enthusiasts sense thereof That 't is inward groanings not outward bellowings 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 't is commanded And answers out of the same Father That both are to be observ'd 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 fervor and holy zeal in the Soul And 't is 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 stedfastly unto God by often addresses to his Majesty To be short that we may quench the fiery darts of the Devil who is most busie 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 'T is 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 publick 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