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.

For, 1. He is a minister of Christ for the church, and not the minister of the church properly. And he is subordinate to Christ in his priestly office, as well as in his teaching and ruling office: and the priests did always take it for their office, not only to speak as the people’s mouth, but as sub-mediators or intercessors for them to God; and as then they were types of Christ by standing between God and the people, so they were his officers as well as types; and so they are his officers to this day: and as they teach and rule in his name by office, so do they intercede in his name: all men confess that they may do this in private; and where is it forbidden to be done in public?

2. And there are some cases in which it is fittest that it should be so. That is, when it is supposed that the congregation doth not join with him. As, 1. When the whole church is fallen into some error of judgment, (as who hath not many,) and he knoweth that they differ from him, it is fitter for him to pray as a sub-intercessor for them in his own person, than to speak as in their persons, who he knoweth join not with him. For that hath a plain untruth in it. 2. If the whole church be fallen into some little sin, which seduction yet hindereth them from repenting of, he were better confess it, and profess sorrow for it, in his own person, than in theirs that join not with him in it. 3. When he prayeth for somewhat for himself and them, that is above their understanding, (as for direction in some difficult controversies, &c.) I know not that he is bound to speak in their names that understand him not.

Therefore this is no business for christians that are not possessed with a proud, peevish, self-conceited, quarrelsome humour, to censure or despise a minister for; nor should any introduce that false doctrine of man’s invention into the church, that the minister is only to pray in public as the people’s mouth. But the power of prejudice is great.

1 Tim. ii. 1, 2; Isa. lix. 16; Jer. xxvii. 18; vii. 16; xxix. 7; xxxvii. 3; xlii. 2, 4, 20; 1 Sam. vii. 5; xii. 19, 23; 2 Cor. xiii. 7; Phil. i. 9; Col. i. 9, 3; 1 Thess. v. 23; 2 Thess. i. 11; 1 Thess. iii. 10.