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. Tis 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 [Page 2]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, '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 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 [Page 3]necessarie, or else God is not pleased, neither will he hear the voice of our prayers. 'Tis this agreement in prayer, that denomitates our publick worship of God, Common-Prayer: because agreed upon by common consent, which doth presuppose; that 'tis 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: '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 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. 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 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, 'Tis 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 'tis an act of Disobedience to the Higher Powers, and breach of the fifth Commandement.

I might adde, in the last place, the Non-conformitie 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 enjoyned 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 joyn in prayer for Christs Holy Catholick Church, for the Kings Majestie, for—and 'tis most properly called a bidding of prayer. And 'twas Mr. Cart­wright, that Ring-leader of the Puritan-Faction in the time of Q. Elizabeth, who first turned this Bidding prayer, into a long [Page 5]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 Kings Majestie is King of England, Scotland, &c. Defendor of the Faith, &c. 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 Councel — 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, com­prizing all the heads of the Canon; The which, notwith­stand the confidence some had of its universal reception, was rejected by the most Reverend Arch-Bishop, 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 lawfull 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 withall, and whosoever acts the Presbyterian in this particular becomes Independant; the one having no more just Anthority derived from the Church, that ordained him, to use such a private Prayer of his own in Publick, than the other hath either to Preach, or Pray in Publick, being not admitted into holy Orders, nor lawfully called thereunto.

Fiftly, 'Tis an Innovation in Religion, a new up-start pra­ctise, brought into the Church not above 70 years ago, and may [Page 6]therefore be reckoned inter profonas vocum novitates, which the Apostle admonished to avoid, even all profane and vain bab­lings, 1 Tim. 6.20. canting language, new words, and new waies, such as are contrary to those old paths, and those good wais which the Lord commands us to enquire after and to walk therein. Jer. 16.16. And such New wais 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 wais of Christs 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 commited 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 justifie this private Prayer in Publick: 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 Publick 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 perswasion soever to vent his private conceptions by way of Prayer in Publick, opens a gap to Heresie and Schism in the Church; to Sedition and Rebeltion, in the Kingdome, For their private errours and designs being inserted in their Prayers, do insinuate into the Affections; and more mightily enssame the People, than by any other way of perswasion whatsoever; Old Truths being undermined by New wais of worship and vain bablings, the constant Parents of errors in the Faith 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 mans way, method, and language, tone and gesture; another sort is taken more with anothers way—Hence; One saith: I am of Paul; and ano­ther, I am of Apollo; and another, I of Cephas 1 Cor. 1.12. which is the life and being of Schism: the remedie whereof is; To obey that most pathetical exhortation: Now I beseech you, Brethren, by the name of our Lord Jesus Christ; that yee all speak the same thing, That there be no divisions amongst you. 1. Cor. 1.10. To speak the same thing and to use the same words in the Publick worship of God: or as the same Apostle; To glorify God with one minde 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 emi­nencie; in this unwarrantable way of Praying.

Tenthly; By this Private Prayer, the Publick Prayers of the Church are implyed 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 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, 'tis 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 [Page 9]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 'tis 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 [...]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 [Page 10]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 over­highly to esteem of them (as the Casuist 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 Deut. 9.18, 25. Lord: and that of Hannah also, when she prayed in the 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 Heb. 5.7. tears: His words were few, but his [Page 11]devotion great, and prevailing mightily; which devotion 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 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 'Tis 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, '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 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 self­pleasing sweetnesses, which variety and liberty can afford [Page 12]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 '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 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: 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 [Page 14]by particulars, if it were not too tedious to be here insert­ed: And his prayer Joh. 17. was a privat, not a publick Prayer: 'twas designed indeed to a publick use and benefit, not offered up in Publick, 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 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 'twas a set Form or not, 'tis 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 Assistance, which they used, not al­wais before, but somtimes 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: [Page 15]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 somtimes before his Sermon, it doth not follow; That every green-headed Minister may use a Prayer of his own privat 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 August. de Doct. Christiana. That Queen Esther prayed for the temporal safty 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 practise, for every Preacher to pray for the Divine Assistance in his Sermons to the People. And this not only in the publick Prayers of the Church, but his privat also, betwixt God and his own soul; and this also, as the Father directs, before he opens his mouth in Publick. And such was Queen Esther's Prayer in privat, before she publickly spake to the King; which makes rather against, than for the Privat Prayer in Publick for and with the whole Congregation: St. August. could not be guilty of any such practise; for it was against his judgment, being himself one of the Two Hundred Fa­thers of that Milevitan Councel, wherein it was decreed; That no prayer should be used in publick, but such as were ap­proved in the Synod: Somtimes this Father did conclude his Sermon with an Exhortation, conceived in Form of a prayer. e. g. Conversi—Turning unto the Lord God, Fa­ther [Page 16]Almighty, let us render him all possible thanks, bescech­ing him of his great mercy, that he would vauchsafe to hear our prayers, and expell the Enemie 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, sutable to the Form prescribed in the Canon of our Church.

Object. 11. The liberty of Privat prayer in Publick is the way to make an able Ministrie; whilest thus they are put on to exercise and improve their Ministerial gifts and graces.

Answ. 'Tis rather the way to make a Licentious, Fa­natick, Brain-sick 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 Privat pray­er in Publick, 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 Gods worship in his Church under the notion of Idolatry, Superstition, and Will-worship, that every one may set up his Idols in his own [Page 17]heart, follow the sway of their own imaginations, to be guilty themselves of that Will-worship, which they falsly impute to the Church of Christ.

Upon this Rock many thousand souls have suffered shipwrack, 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 privat con­ceived Prayers, they have in respect thereof slighted, and undervalued 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 He-have pray'd themselves into that blisfull place of Eternal Glory.

After all this; It would be considered;

That, as every error in Religion is very prolifick in bringing forth many others of the same mishapen stamp and nature; so this erroneous way of divine worship, the use of a Privat Prayer in a Publick Congregation is also productive of many mistakes, and falshoods and deformed wais of worship in the management thereof; And

1. Such privat Prayers in Publick are generally in the length of them: For Long Prayers are unlawful

First; Because they are prohibited, by our Lord, Mat. 6.7. When yee pray, use not vain repititions: which cannot be understood of the same Prayer repeated (which is falsly objected against the prayers of the Church) for so pray'd 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 then must be [Page 18]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 ought 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 mindes, and tickle the itching eares of the Hearers.

That such kinde 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 hastie 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 custome of the Heathen; as it follows: Ʋse 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; [Page 19]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 '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 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.
• [Page 20]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 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 'tis 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 'tis 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 'tis 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, [Page 21]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 '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 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.

'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 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.