4. In such cases the true solution of the question must be by weighing accidents and foreseen consequents together wisely and impartially; and he that can foresee which way is likely to do most good or hurt, may satisfactorily know his duty.
Quest. CXIX. _Is it lawful to pray secretly when we come first into the church, especially when the church is otherwise employed?_
_Answ._ 1. This is a thing which God hath given us no particular law about; but the general laws must regulate us, "Let all be done decently, in order, and to edification."
2. Our great and principal business in coming to the church assembly is to join with them in the public worship; and this is it that accordingly, as our great business, we must intend and do.
3. In a place where superstition makes ignorant people think it a matter of necessity, so to begin with secret prayer, when the church is otherwise employed, the use of it is the more scandalous, as encouraging them in their error.
4. It is the best way to come before the public worship begin, and then they that think it most decent may do it without scruple or just offence.
5. But as a man's heart may put up a short ejaculation as he walketh up the church, without losing what else he might hear, so a man may on his knees be so brief, as that his loss shall be but small; and whether his profit preponderate that little time's loss, he can judge better than another. Therefore though I like best keeping to concord with the assembly in our devotion, yet these are things in which it ill beseemeth christians to judge or despise each other; and I shall take on either side the judging and despising of those that differ from us, to be a far greater sin, than the doing or not doing of the thing.
_Object._ Is it not called in Eccles. v. 1, 2, "The sacrifice of fools who know not that they do evil?"
_Answ._ No: I have wondered to hear that text so ordinarily thus perverted. The text is, "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools.----" Which is no more, than that it is the imagination and custom of fools to think to please God by their sacrifices, and bringing somewhat to him, while they refuse or neglect to hear his commands and obey him. Whereas obedience is better than sacrifice; and the sacrifice of the wicked is abomination to the Lord: and he that turneth away his ear from hearing the law, his prayer is abominable: and because they hate instruction--they shall cry and God will not hear them. Therefore be first careful to hear what God saith to thee, and to learn his will and do it, and then bring thy sacrifice to him: leave thy gift at the altar, and go and be reconciled to thy brother: obey first, and then come and offer thy gift. This is all the meaning of the text. See also Psal. l. 8, and compare these cited texts, 1 Sam. xv. 22; Prov. xv. 8; xxi. 17; Matt. v. &c. But whether we should begin with prayer or hearing when we enter into the church, God hath left to prudence to be decided by the general rules.
Quest. CXX. _May a preacher kneel down in the pulpit, and use his private prayers when he is in the assembly?_
_Answ._ This will have the same answer with the former; and therefore I shall trouble the reader with no more.
Quest. CXXI. _May a minister pray publicly in his own name singly, for himself or others? or only in the church's name, as their mouth to God?_
_Answ._ It is good to be as exact in order and decency as we can; but they that would not have other men's ceremonies brought in on that pretence, should not bring in their own made doctrines.
1. It is certain that all the assembly come thither, not only to hear a prayer, but to pray as well as the minister; and therefore the practice of all churches in the world (as is seen in all the liturgies) is for the minister to speak in the plural number, and usually to pray in the church's name. And so he is both their guide and mouth in prayer. Therefore even when he prayeth for himself, it is usually fittest (or very fit) for him rather to say, We beseech thee, give the speaker thy assistance, &c. than I beseech thee.
2. And even subjectively it is not inconvenient to speak of himself in the third person, Give him, or Give the speaker thy help, instead of Give me.
3. But they that will place a necessity in either of these, and make the contrary a sin, must have more knowledge than I have to be able to prove it.
For, 1. In the latter case the minister doth not pray in his own person, but only for his own person, when he saith, We beseech thee, give me thy help, &c.
2. And I know no word of God that saith, either that the minister is only the mouth of the people, or that he is to speak only in their names, or that he may not pray for himself or them in his ministerial capacity in the first person.[369]