Skip to main content

Full text of "A discourse concerning prayer : and the frequenting daily public prayers"

See other formats 


o- 


ISCOURS 


sro]i]ESfEir(s  fieayeie, 


AND    THE    rBEQUENTINO 


DAILY  PUBLIC  PRAYERS. 


SYMON       PATRICK,       D.D. 

Sometime  Lord  Bishop  of  Ely. 

KDITED   BY 

FRANCIS  E.  PAGET,  M.  A. 

Rector  of  Elford,  and  Chaplain  to  the  Lord  Bishop  of  Oxford. 


N  E  W  .  Y  O  R  K  : 

D.   APPLETON  &  Co.,   200,   EROADWAT. 

M  DCCC  SLI. 


-O 


^  -^  Washington  i. Eli HTS  Lib 


o- 


_o 


r  H  t.  N  E  vV  'i  O  R  K 

PUBLIC  LIBRAR^i 


ASTOR,  LFNOX  AND 
7  1LDEN  FCONOaTIONS. 

1899. 


I.    I,UDWIO,    PRINTER, 

72  Vesey-st.,  N.  Y. 


o- 


-A 


EDITOR'S   PREFACE 


npHE  Volume  in  the  Reader's  hands,  al- 
though complete  in  itself,  may  be  looked 
upon  as  an  appropriate  companion  to  a  Treatise 
on  Repentance  and  Fasting,  which  has  been 
recently  put  forth  by  the  same  Publisher. 

Both  works  are  from  the  pen  of  Bishop 
Patrick  ;  both  were  written  in  support  of  prin- 
ciples and  practices  which,  of  first-rate  import- 
ance in  themselves,  were,  nevertheless,  gradu- 
ally falling  out  of  sight  in  his  day ;  both  are 
characterized  by  the  same  dutiful  love  of  the 
Church,    and   the  same    desire  to  inculcate  a 


o o 


strict  obedience  to  her  ordinances ;  both  are 
designed  to  lead  men  to  the  "  old  paths"  of 
Catholic  truth,  the  "  good  way"  of  Scripture, 
and  Scriptural  antiquity ;  and  both  (if  we  may 
judge  by  the  number  of  former  editions)  were 
instruments  of  recalling  God's  servants  in  a 
former  age  to  the  discharge  of  duties,  towards 
which  the  popular  religion  of  the  time  seems  to 
have  been  indifferent. 

As  regards  the  former  of  these  treatises,  no 
Churchman,  perhaps,  will  be  found  to  think  its 
republication  unnecessary,  since  if  ever  there 
was  an  age  which  had  need  to  be  reminded  of 
our  Lord's  exhortations  to  [mortification,  self- 
denial,  and  the  taking  up  our  cross  "  daily, ^^  that 
age  must  be  our  own,  seeing  that  in  all  classes 
of  society,  luxury,  and  self-indulgence,  are  made 
the  very  first  objects  of  existence. 

But  with  respect  to  the  latter  treatise, — that, 
namely,  before  the  Reader,  some  persons  may 


i 


'6 


o o 

editor's  preface.  v. 

be  disposed  to  ask  what  is  the  need  of  adding 
another  to  the  multitude  of  books  already  pub- 
lished on  the  subject  of  Prayer. 

To  such  an  inquiry  the  following  answer  may 
be  given. 

The  popular  views  on  the  subject  of  Prayer 
can  hardly  be  sound,  when  a  very  large  propor- 
tion of  our  manuals  of  private  devotion,  are 
painful  contrasts,  both  in  tone  and  feeling,  in 
manner  and  matter,  to  our  Book  of  Common 
Prayer ;  and  when  the  privilege  of  public 
Prayers  in  our  Churches  "  daily  throughout  the 
year,"  is  so  little  valued  among  us,  that  except 
in  our  Cathedrals,  our  Colleges,  and  in  some 
Churches  in  our  larger  towns,  the  daily  service 
has  been  wholly  discontinued. 

Sin,  whether  national  or  individual,  is  sure, 
even  in  this  world,  to  prove  its  own  punishment. 
Our  forefathers  in  their  zeal  for  reformation, 
made  such  havoc  of  the  houses  of  God  in  the 

O O 


o o 

vi.  editor's  preface. 

land,  that  hundreds  of  them  were  reduced  to 
"  ruinous  heaps."*  But  mark  the  effect  of 
sacrilege  !  We  are  now  bewailing  the  utter  in- 
sufficiency of  our  Churches  for  a  population 
amid  which  "  confusion,  and  every  evil  work" 
are  rife  ; — nay,  we  are  trembling  to  think  of  the 
inevitable  results — moral,  social,  and  political, 
which  must  accrue  from  the  undergrowth  of 
heathenism  which  is  springing  up  unchecked 
in  the  very  midst  of  us. 

So  again,  at  the  period  alluded  to,  all  our 
monasteries  were  destroyed,  and  their  revenues 
for  the  most  part  wasted.  What  has  been  the 
consequence  ?  We  sowed  the  wind,  and  we  are 
reaping  the  whirlwind.  Under  the  appalling 
conviction  of  the  inadequate  number  of  our  pa- 


*  "  On  the  whole,  King  Henry  VIII.  at  different  times,  suppressed 
645  Abbeys  and  Monasteries.  Nin-'ty  Colleges  were  demolished  in 
several  counties  Two  thousand  three  hundred  and  seventy-four 
Cha  .tries  at.d  Free  Chapels ;  and  110  Hosi)ital9.  The  whole  revenue 
of  these  establishments  amounted  to  £161,100— Hume,  vol.  iv.  182. 


c__ o 


o o 

editor's  preface.  vii. 

rochial  clergy  to  the  demands  upon  them,  we 
have  at  length  began  to  discover  the  evil  of 
which  our  fathers  were  guilty,  and  to  feel  to 
what  efficient  purposes  in  stemming  the  tide  of 
irreligion  such  collegiate  bodies  as  those  which 
were  then  subverted  might  be  now  applied, 
were  a  body  of  pious  men,  (not  shackled  by 
monastic  vows,  but  resolving  by  God's  grace  to 
devote  themselves  to  His  service,)  to  unite  to- 
gether, under  the  direction  of  their  ecclesiastical 
superiors,  for  the  purpose  of  carrying  the  know- 
ledge of  Christ  and  his  Church  to  those  dark 
haunts  of  misery  and  guilt,  the  crowded  courts 
and  alleys  of  our  manufacturing  towns, — and 
indeed  in  one  word, — to  the  entire  mass  of  our 
teeming  population. 

And  lastly,  to  give  one  more  instance  of  the 
manner  in  which  "  the  evil  which  hath  been 
brought  upon  us"  has  been  "  the  fruit 

Jer.  vi.  19. 

of  our  own  thoughts,"  I  would  call 

6 6 


O ^ Q 

viii.  editor's  preface. 

the  reader's  attention  to  the  fact,  that  as  the 
daily  service  enjoined  by  the  Church  has  been 
discontinued,  men  have  grown  indifferent  to  the 
blessings  of  social  worship, — have  thought  more 
of  themselves  as  individuals, — and  less  of  the 
blessings  and  privileges  of  Church  membership ; 
the  houses  of  God  have  been  more  and  more 
neglected ;  constantly  recurring  opportunities  of 
prayer  and  praise  are  not  rarely  spoken  of  as  a 
burden  and  a  bondage  ;  and  they  are  few  in 
number  who  can  really  enter  into  the  feelings 
of  holy  David  as  he  exclaims,  "  0  how  amiable 
are    thy   dwellings.   Thou    Lord  of 

Pa.  Ixxxiv.  1,  2,  4. 

hosts  !  My  soul  hath  a  desire  and 
longing  to  enter  into  the  courts  of  the  Lord. 
Blessed  are  they  that  dwell  in  Thine  house  !" 
What  can  be  done  to  meet  the  awful  exigen- 
cies of  our  Church  under  all  these  melancholy 
and  distressing  circumstances,  it  is  for  her  spi- 
ritual   rulers    to    decide.      Without    episcopal 

6 ■ — O 


o o 

editor's  preface.  ix. 

sanction,  we  can  do  nothing  as  it  ought  to  be 
done — even  in  the  pious  work  of  restoration, 
and  in  reverting  to  usages  which  though  en- 
joined by  Church  authority,  have  unhappily 
become  obsolete  :  neither  can  we  hope  to  secure 
God's  blessing  on  our  exertions  however  zealous 
— except  in  obedience  to  our  chief  Pastors. 
But  under  the  guidance  and  direction  of  our 
Bishops,  it  is  evident  that  our  Church-system 
may,  with  God's  blessing,  be  yet  rendered 
equal  to  the  emergencies  of  the  times. 

One  great  error  of  a  former  age  was,  that 
the  neglect  of  ordinances  was  spoken  of  as 
though  it  were  sin  of  the  people  only ;  but  sure- 
ly we  of  the  clergy  ought  not  to  have  closed 
our  Churches  because  there  were  no  congre- 
gation.— "  If  our  people,"  said  Bishop  Fell  long 
ago,  "  be  negligent,  we  are  the  more  obliged  to 
industry ;  if  they  are  indevout,  we  ought  to  be 
more  zealous  ;  if  they  are  licentious,  we  ought 

O Q 


O^ — 1 

X.  editor's  preface. 

to  be  more  exemplary,  nor  let  any  man  say,  the 
people  will  not  be  prevailed  upon.  How  know 
we  what  will  be  hereafter  ?  They  who  resist- 
ed one  attempt,  may  yield  unto  another  ;  or  if 
they  yield  not  to  a  single  instance,  they  may  to 
many,  and  more  pressing." 

Certainly  all  recent  experience  goes  to  prove 
that  wherever  sound  Church-principles  are  set 
before  the  people,  and  opportunities  are  offered, 
they  are  not  slow  to  avail  themselves  of  them. 

Now  such  sound  principles  with  respect  to 
Prayer, public  and  private, — are  exhibited  plain- 
ly, forcibly  and  convincingly,  in  Bishop  Patrick's 
Treatise,  and  for  this  cause  it  is  now  reprinted. 

May  the  Reader  have  grace  given  him  to 
profit  by  it,  and  to  feel  that  it  is  his  bounden 
duty  to  inculcate  the  same  principles  in  all  who 
are  within  the  sphere  of  his  influence. 


Elford  Bectory, 
Whitsuntide,  1840. 


o 


c- 


N  T  R  0  D  U  G  T I  0  N 


The  Design  of  this  Bcok. 


TJ^^Y^^  is  so  considerable  a  part  of  a 
Godly  life,  and  so  great  a  means  both  to 
work,  and  to  preserve,  and  increase  all  man- 
ner of  godliness  and  virtue  in  us,  that  the  an- 
cient Christians  doubted  not  to  call  "  the  very 
top  of  all  good  things,  the  founda- 
tion, and  the  root  of  a  useful  life  ; 
the  fountain  and  the  parent  of  innumerable  bene- 
fits." 

Whence  it  is,  that  they  have  left  us  so  many 
treatises  upon  this  subject ;  and  that  we  find  it 


St.  Chrysostom. 


-o 


o ^ o 

Xii.  INTRODUCTION. 

SO  oft  repeated  in  their  sermons ;  which  they 
tell  us  they  did  on  purpose,  that  the  souls  of 
their  people  might  receive  not  merely  a  light 
tincture  of  this  doctrine,  but  as  St. 

Chrysos.  Horn. 

Chrysostom's  phrase  is,  be  deeply 
dyed  with  it.  Unto  whose  pious  labours  which 
good  men  have  imitated  in  all  succeeding  ages, 
if  mine  be  now  added  in  a  small  book  upon  the 
same  argument,  I  hope  it  will  not  be  found  alto- 
gether unprofitable,  but  contribute  something  to 
the  growth  of  Christian  piety ;  by  stirring  up 
this  present  generation  to  the  serious  practice 
of  this  part  of  it. 

Which  is  commonly  distinguished  into  secret 
Prayer,  alone  by  ourselves ;  private  with  our 
families  ;  and  public  with  the  whole  congrega- 
tion of  Christian  people,  among  whom  we  live. 
The  last  of  which  was  first  in  my  design,  when 
I  began  to  think  of  writing  about  this  matter ; 
because  Common  Prayer,  which  we  make  all 

c— ^ ^6 


O o 

INTRODUCTION.  xiii. 

together  in  one  body,  unto  God,  is  the  most  ne- 
cessary, and  the  most  prevalent,  and  yet,  alas  ! 
the  most  neglected  of  all  other.  But  consider- 
ing that  men  would  be  the  better  disposed  to 
attend  upon  the  public  service,  if  they  could  be 
persuaded  to  accustom  their  minds,  unto  devout 
thoughts  of  God,  and  affections  towards  Him, 
alone  by  themselves  ;  I  resolved  to  premise  a 
short  discourse,  concerning  Prayer  in  general ; 
with  a  special  respect  unto  such  secret  inter- 
course with  the  Divine  Majesty, 

As  for  that  which  is  called  -private  Prayer  in 
our  several  families,  there  needs  no  particular 
discourse  about  it;  but  it  may  be  sufficiently 
understood  by  what  I  have  to  say  of  the  other 
two;  especially  of  public  Prayer,  whose  place 
it  is  to  supply,  when  we  cannot  have  the  bene- 
fit of  it. 

Now  this  duty  of  secret  converse  with  God, 
by  humble  Prayer  to  Him,  is  evidently  enjoin- 

o ■ ^ 6 


c — o 

Xiv.  INTRODUCTION. 

ed  in  those  words  of  our  blessed  Saviour, 
Matth.  vi.  6.  "  But  thou  when  thou  prayest, 
enter  into  thy  closet,"  &c.  In  which  He  doth 
not  exclude  public  Prayer ;  but  only  forbids  os- 
tentation in  it ;  and  commands  us  out  of  love  to 
God,  not  out  of  love  to  popular  applause  ;  that 
we  may  be  truly  good,  and  not  merely  thought 
so,  to  open  our  hearts  to  Him,  when  nobody  sees 
us,  but  He  alone. 

That  is  the  thing  I  intend  to  evince ;  that  it 
is  the  duty  of  every  Christian  to  retire  himself 
from  business  and  from  company,  that  he  may 
pray  to  God.  In  treating  of  which,  I  think  it 
will  be  useful,  if  I  distinctly  shew,Jirst,  the  na- 
ture of  this  duty ;  secondly,  the  necessity  of  it  ; 
thirdly,  the  great  benefits  we  may  derive  from 
its  serious  performance. 


O — O 


o- 


CONTENTS. 


Editor's  Preface, 
The  Introduction. 


o 


Page 

iii. 


PART   I. 

CHAPTER  I. 

Of  the  nature  of  Prayer,  .  .  .  31 

CHAPTER  II. 

Of  the  necessity  of  Prayer,         .  .  .  31 

CHAPTER  III. 

The  sense  of  all  mankind  aljout  this  matter,  espe- 
cially of  our  blessed  Saviour,  .  43 

o ^ o 


o o 

Xvi.  CONTENTS. 

CHAPTER  IV. 

Other  arguments  of  the  great  necessity  of  Prayer,     53 

CHAPTER  V. 

Some  reflections  upon  the  foregoing  considerations,    60 
CHAPTER  VI. 

The  honour  God  doth  us  in  admitting  us  into  His 
presence,  .  .  .  .  .71 

CHAPTER  VII. 

The  pleasure  which  springs  from  the  serious  per- 
formance of  this  duty,  ...  83 

CHAPTER  VIII. 

The  great  benefits  we  receive  by  serious  Prayer  to 
God, 97 

CHAPTER  IX. 

The  three  foregoing  chapters  improved,  .        108 

PART  II. 

CHAPTER   X. 

Public  Prayer  the  most  necessary  of  all  other,  118 

O 0 


o o 

CONTENTS.  Xvii. 

{CHAPTER  XI. 

God  is  most  honoured  by  public  Prayers,  .         123 

CHAPTER   XII. 

Public  Prayers  most  advantageous  unto  us,       .         140 

CHAPTER  XIII. 

Public  Prayers  most  suitable  to  the  nature  of  man,  160 

CHAPTER  XIV. 

The  nature  of  a  Church  requires  there  should  be 
public  Prayers,  ....         187 

CHAPTER    XV. 

Our  blessed  Saviour,  the  founder  of  the  Church, 
teaches  us  this  doctrine,         .  .  ,194 

CHAPTER  XVI. 

Which  is  further  confirmed  by  the  practice  of  the 
Apostles,  and  the  first  Christians,       .  ,         203 


CHAPTER  XVII. 

Other  considerations  to  strengthen  this  argument,   219 
2 

o o 


o- 


o 


XVlll. 


CONTENTS. 


CHAPTER  XVIII. 

A  recapitulation  of  the  four  foregoing   chapters, 
with  some  inferences  from  thence,     .  .         232 

CHAPTER  XIX. 

Of  daily  public  assemblies,  and  of  hours  and  ges- 


tures of  Prayer, 

CHAPTER  XX. 

Some  objections  removed, 


248 


270 


o- 


-o 


i 


O- 


-o 


CONCERNING   PRAYER. 


O 


<b 


o 


-o 


DISCOURSE   CONCERNING   PRAYER. 

Part  I. 


CHAPTER  I. 

OF  THE  XATURE  OF  THIS  DUTY. 

TJRAYER,  in  the  strict  use  of  the  word, 
-*-  signifies  the  petitions  we  make  to  God, 
either  for  the  bestowing  on  us  good  things,  or 
the  averting  from  us  evil.  And  thus  it  is  dis- 
tinguished from  praises  of  His  divine  perfec- 
tions, from  Whom  those  benefits  we  ask  are 
derived ;    and   from    thanks  livings    for  them, 


O- 


■O 


o 9 

22  OF   THE  NATURE 

when  they  are  conferred  on  us,  according  to 
our  desires.  Which,  though  they  ought  to  ac- 
company all  our  prayers,  and  it  is  impossible  to 
pray  aright,  without  such  acknowledgments  of 
God's  incomparable  perfections,  and  thankful- 
ness to  Him  for  His  benefits  ;  yet  they  are  not 
the  things  which  are  strictly  and  properly 
meant  by  Prayer.  Which  is  taken  sometimes 
in  a  stricter  sense  still ;  merely  for  petitioning 
for  good  things  :  and  so  is  distinguished  by 
St.  Paul,  (1  Tim.  ii.  1.)  from  Supplications  ; 
which  are  petitions  for  the  averting  evil  things 
from  us. 

In  which  restrained  senses  I  do  not  intend 
to  treat  of  it ;  but  by  Prayer,  understand  an 
address  of  our  soul  to  God,  the  Author  and 
Fountain  of  all  good,  to  request  of  Him  those 
things,  which  we  feel  we  want,  and  of  which 
we  are  desirous. 

1.  It  supposes,  therefore,  first,  that  we  are 
in  want :  for  if  we  were  full,  we  should  long  for 
nothing.  We  want  wisdom,  and  God's  Holy 
Spirit,  both  the  graces  and  comforts  thereof ; 
together    with    His    pardoning    and    sparing 

6 0 


0 o 

OF  THIS   DUTY.  23 

mercy  ;  His  gracious  protection  and  safeguard ; 
provision  for  all  the  necessities  of  our  outward 
man ;  besides  all  the  needs  of  others,  espe- 
cially of  God's  Church,  and  of  that  Church  and 
kingdom  in  particular,  whereof  we  are  now 
immediate  members.  A  supply  of  all  which 
we  would  either  receive,  or  have  them  pre- 
served to  us,  if  we  already  enjoy  these  bless- 
incrs.  That  is,  we  either  want  the  things 
themselves,  or  their  continuance  ;  and  there- 
fore we  ask  them. 

2.  But  further,  it  necessarily  supposes  also 
that  we  have  a  sense  and  feeling  of  our  wants. 
For  if  a  man  be  sick  or  empty,  yet  if  he  think 
himself  well,  or  feel  no  hunger,  he  will  neither 
call  for  his  physician,  nor  for  food.  Though 
men  be  in  the  very  jaws  of  hell ;  though  they 
lie  under  the  power  of  the  devil,  and  be  led 
captive  by  him  at  his  will ;  though  their  lusts 
and  passions  tyrannize  and  insult  over  them  ; 
though  sin,  as  the  Apostle  speaks  hath  the 
dominion  in  their  hearts,  and  they  are  so 
governed  and  ruled  by  vicious  affections  and 
desires,  that  they  are  no  better  than  slaves  to 

o o 


0 Q 

24  OF   THE  NATURE 

them ;  yet  if  they  think  this  a  state  of  liberty, 
and  ease,  and  pleasure,  if  they  have  no  appre- 
hension of  present  or  future  danger,  they  will 
never  be  at  the  pains  so  much  as  to  pray 
heartily  for  deliverance. 

And  therefore,  if  we  will  pray  aright,  we 
must  be  possessed  with  as  great  a  sense  of  our 
spiritual  wants,  as  we  have  of  our  bodily, 
when  we  are  pinched  and  pressed  with  them , 
We  must  make  our  souls  feel  that  there  is  a 
God,  and  that  He  is  our  chiefest  good,  and  that 
in  conjunction  with  Him  consists  our  felicity, 
and  that  it  cannot  be  any  way  attained  but  by 
conformity  to  Him,  in  obedience  to  His  blessed 
will :  and  perceiving  how  short  we  are  of 
this,  nay,  how  far,  perhaps,  we  are  from  God 
and  goodness,  how  very  negligent  we  have 
been  in  our  duty  to  Him,  it  ought  to  humble 
and  abase  us,  to  bring  us  down  upon  our  knees 
to  sue  for  mercy  ;  and  excite  in  us  earnest  de- 
sires after  Him,  and  after  righteousness  and 
true  holiness,  as  that  alone  which  can  bring  us 
into  His  favour. 

In  short,  our  souls  must  acquaint  us  as  tho- 

O 6 


o ■ — o 

OF   THIS   DUTY.  25 

roughly  with  their  state  and  condition,  as  our 
bodies  tell  us  when  they  are  ill,  or  in  pain  ;  or 
hungry  and  thirsty ;  or  labouring  under  any 
other  burthen. 

3.  And  then  there  is  supposed  a  desire  to 
have  these  wants  supplied,  as  I  have  already 
said.  Emptiness  is  troublesome  to  us,  when 
we  feel  it ;  and  it  is  impossible  we  should  not 
long  to  be  eased,  by  getting  it  filled.  If  we  do 
but  fancy  we  are  in  need,  there  is  no  rest  till 
we  find  some  satisfaction.  We  must  be  either 
satisfied  that  we  do  not  need  it,  or  we  must 
have  what  we  are  satisfied  is  needful. 

And  in  this  consists  internal  Prayer ;  the 
desire  or  longing  of  the  soul  to  be  filled  with 
all  the  fulness  of  God  ;  to  be  satisfied  with 
His  likeness  ;  to  be  reconciled  to  Him  :  and  to 
be  made  daily  more  conformable  to  His  will 
and  pleasure  in  every  thing. 

4.  Which  desires  we  are  strongly  inclined, 
even  by  nature  itself,  to  express  in  words, 
which  are  the  interpreters  of  our  minds,  and 
declare  Avhat  is  in  our  hearts.  For  all  sen- 
sible creatures  we   see  make   their  moans  by 

O — - 


o — o 

26  OF  THE   NArtJRE 

audible  cries,  of  several  sorts,  when  their  needs 
are  great,  and  therefore  man  cannot  be  the  only- 
silent  thing ;  but  is  formed  by  God  to  implore 
His  help,  and  beg  his  relief  on  all  occasions, 
in  such  words  as  are  apt  significations  of  his 
inward  desires.  And  that  is  the  last  thing 
observable. 

5.  Prayer  is  an  expression  of  our  inward 
desires  unto  God,  the  Author  and  Fountain  of 
all  good-  For  when  we  are  desirous  to  receive 
an  alms  from  any  person,  we  always  ask  it  of 
such  as  we  believe  are  able,  and  we  hope  are 
willing  to  bestow  it :  but  never  make  our  ap- 
plications to  those  who  are  as  beggarly  as  our- 
selves. Now  it  is  God  only,  who  is  able  to 
supply  all  our  needs,  and  hath  revealed  himself 
to  be  willing  to  bestow  what  we  ask  of  Him  ; 
nay,  hath  invited  us  to  come  to  Him,  and  as- 
sured us  he  will  grant  our  desires  :  and  who 
alone  knows  our  needs,  and  can  hear  the  de- 
sires of  all  men  ;  and  likewise  is  the  only 
Judge,  whether  that  be  fit  for  us  which  we 
ask,  or  there  be  not  something  better  than  our 
own  wishes. 

0 O 


Q . O 

OF   THIS   DUTY.  27 

Upon  which  account  saints  and  angels  are 
not  to  be  invocated.  For  as  we  know  not 
whether  they  hear  us  ;  nay,  it  seems  impos- 
sible to  us,  that  they  should  be  able  to  hear 
such  great  numbers  of  supplicants,  as,  in  seve- 
ral and  very  distant  places,  call  upon  the  same 
saint  or  angel :  so  we  know  not  what  power 
they  have  to  help  us,  nor  what  they  can  do  for 
us,  if  they  could  hear  us  ;  but  Ave  know  they 
cannot  be  in  so  many  places  at  once,  as  they 
have  suitors,  to  give  them  their  succour  and 
assistance.  And  besides  they  have  made  no 
promises  to  us,  that  they  will  so  much  as  pre- 
fer our  petitions  to  God,  or  do  all  they  can  for 
us ;  nor  are  they  wise  enough  to  judge  what 
petitions  are  fit  to  be  preferred,  and  what  not ; 
that  is,  what  is  most  behoveful  for  us  in  all 
conditions  and  states  of  life,  and  in  all  the  par- 
ticular passages  and  circumstances  thereof. 

It  might  be  added,  that  all  these  petitions 
must  be  put  up  in  the  name  and  through  the 
mediation  of  our  blessed  Lord  and  Sa^dour 
Christ  Jesus,  who  is  our  only  Advocate  with 
the   Father ;    but    that   belongs    rather  to  the 

O ( 


o _ — o 

28  OF   THE  NATURE 

manner  of  addressing  our  prayers  unto  God : 
and  therefore  I  here  omit  it.  And  shall  only 
observe,  for  the  further  explication  of  it,  that 
there  are  several  parts  of  Prayer  to  God :  as 
may  be  gathered  even  from  that  remark,  at  the 
conclusion  of  the  seventy-second  Psalm,  "  The 
Prayers  of  David  the  Son  of  Jesse  are  ended  ;" 
where  the  foregoing  Psalms  are  all  called 
Prayers  ;  though  some  of  them  be  doleful 
complaints  of  the  sadness  of  his  condition  ; 
others  of  them  confessions  of  sin  which  had 
brought  him  into  that  doleful  estate ;  others 
acknowledgments  of  his  entire  dependence  on 
God ;  others  magnify  His  powerful  and  wise 
goodness,  and  render  thanks  for  benefits  re- 
ceived, and  promise  dutiful  obedience,  as  well 
as  petition  for  pardon  and  deliverance.  By 
which  we  learn  that  Prayer  unto  God  is  made 
up  of  all  these  ;  and  that  in  a  sense  of  His 
greatness  and  goodness,  of  our  absolute  de- 
pendence upon  Him,  and  all  the  benefits  we 
have  received  from  Him,  we  ought  to  address 
ourselves  to  Him  ;  confessing  how  we  have 
offended  Him,  bewailing  the  miserable  estate 

0 ■ 


9 0 

OF   THIS  DUTY.  29 

into  which  we  have  thereby  brought  ourselves, 
begging  His  pardon,  imploring  the  grace  of 
His  Holy  Spirit ;  and  in  the  sincerity  and  up- 
rightness of  our  hearts  resolving  to  be  wholly 
His,  and  to  serve  Him  in  newness  of  life  all 
our  days. 

And  the  truth  is,  every  one  of  these  is  vir- 
tually a  petition  to  Him.  Whether  we  hear- 
tily acknowledge  what  He  is,  or  adore  Him, 
or  praise  Him,  or  give  Him  thanks,  or  confess 
our  unworthiness,  or  profess  our  dependence 
on  Him,  or  promise  fidelity  to  Him,  they 
all  bespeak  His  grace  and  favour  towards 
us,  and  move  Him  to  bestow  His  mercy 
upon  us. 

This  is  a  short  explication  of  the  nature  of 
Prayer  ;  which  will  be  something  better  under- 
stood, by  what  follows  concerning  the  neces- 
sity of  it ;  though  when  I  have  said  all  that  I 
can,  I  am  sensible  it  will  be  defective.  For 
Prayer  is  so  sublime  a  thing,  that  the  noblest 
wits  have  acknowledged,  we  stand  in  need  "  of 
the  Father  to  enlighten,  of  His  first-begotten 
Word  to  teach,  and  of  the  Spirit  to  operate  in 

6 0 


o- 


30 


OF  THE  NATURE  OF  THIS  DUTY. 


us"  (as  Origen^s  words  are)  "  that  we  may  be 
able  to  think  and  speak  worthily  in  so  great  an 
argument." 


6- 


0 

OF   THE   NECESSITY   OF  PRAYER.  31 


CHAPTER  II. 

OF  THE  NECESSITY  OF  PRAYER. 

T7J7"E  shall  be  the  more  strongly  moved  to 
*  *  study  this  high  and  excellent  duty,  and 
to  labour  to  perform  it  aright,  when  we  are 
made  sensible  it  is  so  indispensable  a  part  of  a 
godly  life,  that  we  cannot  so  much  as  pretend 
to  the  profession  of  Christianity,  if  we  do  not 
practice  it.  Of  which  there  is  this  general  de- 
monstration, which  cannot  be  gainsaid. 

That  which  is  founded  in  our  nature,  and  to 
which  we  are  bound  by  virtue  of  our  being 
creatures :  to  that,  every  Christian  is  indispen- 
sably tied:  it  being  the  intention  of  the  coming 
of  our  Lord  Christ  not  to  loosen  those  obli- 
gations we  have  upon  us,  as  men;  but  to 
strengthen  them,  and  bind  them  harder  upon 
us  ;  to  heighten  all  natural  duties,  and  to  make 
us  more  deeply  sensible  of  the  laws  that  are 
written  in  our  very  being. 

O -o 


o o 

32  OF   THE   NECESSITY 

Now  such  a  one  is  this  of  Prayer ;  which 
doth  not  stand  upon  a  mere  positive  command, 
as  Baptism,  and  the  Sacrament  of  the  Lord's 
Supper  do.  That  is,  it  is  not  our  duty  merely, 
because  our  Lord  by  His  authority  hath  made 
it  so,  but  He  hath  made  it  so  because  we  are 
made  to  it  (as  I  may  speak)  and  formed  by 
God  to  acknowledge  Him  in  this  manner.  For 
it  is  as  natural  a  thing  to  pray,  as  it  is  to  be- 
lieve there  is  a  God ;  and  to  be  persuaded 
that  we  were  made  by  Him,  and  not  by  our- 
selves. 

Hence  it  is,  that  you  shall  not  find  in  the 
whole  law  of  Moses,  any  precept  for  prayer ; 
of  which,  what  reason  can  we  give  but  this, 
that  it  was  so  sufficiently  known  to  be  a  duty 
by  the  common  light  of  nature,  that  there 
needed  no  instruction  about  it ;  nor  can  I  ob- 
serve hitherto  any  command  in  the  gospel  of 
Christ,  barely  for  Prayer ;  but  only  for  the 
manner  of  Prayer  ?  As,  inthe  place  first  men- 
tioned, "  When  thou  prayest,  enter  into  thy 
closet,  and  pray  to  thy  Father  which  is  in 
secret :"    and   in    other   places,  "  Watch    and 

o O 


' — o 

OF   PRAYER.  33 

pray; — Pray  continually; — Pray  with  all  prayer 
and  supplication  in  the  Spirit ; — Pray  in  the 
Holy  Ghost ; — Pray  always,  and  not  faint ; — 
Pray  in  the  name  of  the  Lord  Jesus."  All 
which  supposes  the  duty  of  Prayer ;  and  only 
direct  how  it  is  to  be  performed. 

For  the  further  clearing  of  which  general 
observation,  let  these  following  particulars  be 
considered. 

I.  That  it  is  natural  to  every  living  sensi- 
ble creature,  to  look  back  to  its  beginning ; 
and  to  own  its  dependence  upon  that,  from 
whence  it  derives  its  being.  Thus  we  see  the 
young  ones  of  all  sorts  of  animals  open  their 
mouths,  and  wait,  as  it  were,  for  provision 
from  the  old  ones,  while  they  remain  weak 
and  tender  ;  running  also  to  them  for  shelter 
and  protection,  while  they  are  unable  to  de- 
fend themselves.  Upon  which  score.  Prayer 
is  as  necessary  for  us,  and  as  natural  to  us,  as 
it  is  natural  to  an  infant  to  cry  for  its  mother's 
breast,  or  something  else  equivalent  there- 
unto, that  may  satisfy  its  craving  desires.  Be- 
cause it  is  an  acknowledgment  and  owning 
3  I 

0 — ^ — ~ ^ 5 


o — o 

34  OF  THE   NECESSITY 

of  God ;  as  the  Original  from  whom  we 
come,  and  as  the  Author  of  all  good ;  in 
Whom  we  live,  and  move,  and  have  our 
being  ;  and  a  confession  of  our  own  weak- 
ness, and  helpless  condition,  without  His  care 
of  us. 

The  very  heathens  had  this  notion  in  them, 
that  mankind  being  the  offspring  of  God, 
brought  forth  by  Him  into  the  world,  out  of 
the  womb  of  His  Almighty  goodness,  they 
ought  to  resort  unto  Him  ;  even  as  the  chicken 
runs  under  the  wing  of  the  hen,  by  whom  it 
was  hatched;  or  the  lamb  runs  to  the  teats  of 
her   that  yeaned  it.     And  this  (say 

Proclus  1  9.  in  ''  ^       -" 

Timceum.  they)  wc  do  by  Prayer ;  which  is 
nothing  else  but  the  return  of  the  soul  back 
to  God,  from  whence  it  sprung:  our  looking 
back  to  Him  from  whom  we  come ;  a  reflec- 
tion upon  the  foundation  of  our  being,  and  of 
all  good  ;  our  turning  about  to  the  cause  of 
our  being ;  a  circling,  as  it  were  to  that  point 
from  whence  we  took  our  beginning ;  that  we 
may  be  fast  knit  and  united  unto  God,  and  never 
be  divided  from  Him. 


-O 


o o 

OF   PRAYER.  35 

1.  And  therefore  (to  explain  this  more  par- 
ticularly) Prayer  is,  jirst,  a  high  Acknow- 
ledgment, that  God  is  the  first  cause  of  all 
things.  We  magnify  Him  hereby  as  the  Root, 
the  Spring,  the  Fountain  of  whatsoever  we,  or 
any  other  creatures  are,  or  have.  And  without 
Prayer,  we  do  as  bad  as  say,  we  owe  nothing 
to  any  higher  Being  than  ourselves. 

2.  Secondly,  we  acknowledge  also  the 
Sovereignty  which  He  therefore  hath  over 
us,  and  over  all  things  :  in  that  we  ascribe 
unto  Him  a  power  to  command  them  all, 
and  to  help,  and  relieve,  and  supply  both 
us  and  them,  according  to  our  various  neces- 
sities. 

3.  The  Independency  also  of  His  Being  is 
herein  acknowledged ;  in  that  we  ask  of  Him 
alone,  as  having  full  and  absolute  power  within 
Himself  of  giving  us  help  and  comfort,  without 
craving  it  of  any  else. 

'4.  His  Liberty  and  freedom  also  ;  in  that  it 
wholly  resides,  we  confess,  in  His  will  and 
choice  what  we  shall  have,  and  how  much,  and 
when ;  all  as  He  pleas eth. 

i 


o- — o 

36  OF   THE   NECESSITY 

5.  His  AU-sufficiency  likewise,  to  enrich  us 
without  impoverishing  Himself. 

6.  Together  with  His  infinite  Greatness  and 
immensity;  which  is  present  to  all  places,  and 
ready  to  supply  the  needs  of  all  supplicants. 

7.  And  it  is  no  less  an  acknowledgment  of 
His  Omniscience :  which  can  not  only  give 
audience  to  all  petitioners  every  where  ;  but 
exactly  know  both  their  necessities,  and  their 
sense  of  them,  and  the  sincerity  of  their  desires  ; 
and  also  what  is  convenient  for  Him  to  bestow 
upon  them,  and  will  do  them  most  good. 

8.  His  inexhausted  Goodness  and  bounty 
likewise ;  which  is  still  ready  and  willing  to 
pour  out  itself  to  us  without  any  emptiness  in 
the  same  blessings  that  He  hath  bestowed,  for 
so  many  past  ages.     And — 

Lastly,  His  Eternity  and  Immutability ;  in 
that  after  so  many  successions  of  men  in  the 
world,  He  is  still  the  same  unchangeable  ful- 
ness :  unto  Whom  we  resort  with  the  same  con- 
fidence that  good  men  have  ever  done. 

In  short,  it  arises  out  of  a  sense  of  all  God's 
glorious  attributes  and  perfections :  which  are 


o ^ o 


Q ^O 

OF    PRAYER.  37 

every  one  acknowledged  in  some  part  of  Prayer 
or  other ;  though  we  should  not  expressly  name 
them.  For  in  confession  of  sin  we  acknow- 
ledge His  unspotted  holiness,  and  that  He  is  of 
"  purer  eyes  than  to  behold,"  that  is,  approve, 
"  iniquity."  In  deprecation  of  His  anger,  we 
confess  His  justice  ;  in  petitioning  for  pardon, 
we  proclaim  His  clemency ;  in  our  request  for 
grace  and  help,  we  give  Him  the  glory  of  His 
power ;  and  when  we  recount  His  gracious 
providences  over  us,  we  acknowledge  His  in- 
comparable goodness  and  bounty.  And  there- 
fore, unless  we  will  disclaim  God,  and  have 
nothing  to  do  with  Him,  we  must  perform  this 
duty  of  Prayer  to  Him.  This  is  the  first  con- 
sideration. 

H.  To  which  add  further,  that  it  is  natural 
for  every  thing  that  is  in  want  to  desire  supply 
from  him  that  hath  ability  to  fill  it.  Now  such 
is  the  state  of  every  man  in  the  world ;  we  are 
at  the  best,  weak  and  feeble,  beggarly,  and  in- 
digent beings,  pressed  with  many  and  great 
necessities  ;  which  we  have  no  power  to  make 
up,  but  only  by  going  unto  God. 

o o 


o Q 

38  OF    THE    NECESSITY 

Whatsoever  is  from  the  first  Being,  wants 
something  that  it  hath.  Every  creature  there- 
fore is  imperfect ;  and  if  any  of  them  could  be 
supposed  to  want  nothing,  yet  it  would  neces- 
sarily want  the  continuance  of  its  being,  which 
it  hath  received  from  its  Creator  :  and  therefore 
it  is  a  true  observation  of  one  of  the  ancient 
Theodorusapud.  philosophcrs,  that  all  beings  pray, 
procium.  lb.  except  only  the  first  Being,  which  is 
God ;  Who  hath  none  to  pray  unto,  but  hath 
all  of  Himself. 

Prayer  is  a  confession  of  the  true  state  of  our 
own  souls  and  bodies,  as  well  as  of  God's  most 
excellent  perfections.  A  declaration  that  we 
are  poor  and  needy ;  that  we  are  crazy  and  in- 
sufficient of  ourselves ;  that  we  are  dependent 
and  holden  up  by  another.  So  that  we  quite 
forget  ourselves,  if  we  do  not  pray  to  God : 
we  renounce  all  care  about  our  own  greatest 
concernments,  if  we  take  no  notice  of  Him,  on 
whom  our  present  and  future  welfare,  both 
here  and  for  ever  entirely  depends. 

HI.  As  it  is  natural  unto  every  one  in  want 
to  ask,  so  it  is  natural  unto  every  one  that  asks, 

c o 


o o 

OF    PRAYER.  39 

to  put  himself  into  a  fitting  posture  and  disposi- 
tion to  receive :  that  he  may  appear  unto  him 
that  gives  to  be  a  real  object  of  his  charity. 
Now  this  we  do  by  Prayer  ;  which  is  a  natural 
expression  both  of  our  poverty  and  of  our  hu- 
mility, (which  very  much  move  compassion) 
and  of  the  sense  we  have  that  we  are  creatures 
who  have  nothing  of  ourselves  which  we  can 
properly  call  our  own  :  and  therefore  are  natu- 
rally led  hereby  to  think  what  submission  and 
obedience  we  ought  to  pay  unto  Him,  Whose  is 
all  that  we  are  and  have. 

Upon  this  account,  as  much  as  any  other, 
Prayer  is  necessary  ;  that  we  may  be  put  into 
a  temper  of  love,  and  gratitude,  and  obedience 
unto  Him  who  is  the  donor  of  all  good  things : 
and  who  expects  that  we  should  acknowledge 
the  propriety  He  hath  in  all  the  gifts  which 
His  bounty  bestows  upon  us.  Which  we  do 
by  Prayer :  whereby  we  are  constantly  put  in 
mind,  in  what  tenure  we  hold  all  the  blessings 
we  receive  from  His  hands  ;  which  we  may  not 
therefore  use  as  we  please,  but  as  He  allows 
and  directs.      And  if  we  do  at  any  time  use 

6 O 


^ Q 

40  OF    THE    NECESSITY 

them  otherwise,  and  thereby  give  just  offence 
to  God,  their  owner  and  ours,  Prayer  both 
naturally  calls  such  offences  to  mind ;  and 
makes  us  more  fearful  hereafter  to  offend. 

For  no  man  comes  to  ask  a  benefit  of  ano- 
ther (as  Mr.  Hooker,  if  I  forget  not,  very  per- 
tinently observes)  but  if  he  have  given  him  any 
offence,  he  will  then  unavoidably  remember  it ; 
and  in  the  very  first  place  cast  himself  down  at 
his  feet,  and  beg  pardon,  with  a  resolution  not 
willingly  to  offend  him  again.  Which  resolu- 
tion is  maintained  and  supported  by  the  very 
same  thing  which  constrained  us  to  make  it ; 
that  is,  the  constant  necessity  we  are  in  to  ask 
for  new  benefits.  For  all  men  are  naturally 
afraid  to  offend  those,  into  whose  presence  they 
must  frequently  come  to  sue  for  favours.  This 
keeps  them  in  awe,  and  makes  them  careful 
how  they  behave  themselves  ;  that  their  suits 
may  not  be  rejected. 

We  are  not  fit  then  to  receive,  or  to  enjoy 
any  thing  from  God,  without  devout  Prayer  to 
Him.  And  therefore  we  ought  constantly  to 
perform  this  duty  ;  because  otherwise,  we  take 

O -Oi 


o a 

OF    PRAYER.  41 

things  by  stealth,  and  lay  hold  on  the  blessings 
of  heaven,  without  asking  Him  leave :  and  we 
ought  to  perform  it  seriously ;  because  it  will 
not  otherwise  have  the  fore-mentioned  effect, 
of  making  us  afraid  to  offend  Him,  without 
which  our  Prayers  are  nothing  worth,  and  can 
obtain  nothing  from  Him. 

To  end  this,  let  us  consider,  that  we  do  not 
pray,  that  we  may  alter  the  mind  of  God  ;  who 
is  always  the  same,  unchangeable  goodness, 
ready  to  give  unto  those  who  are  qualified  to 
receive  his  favours ;  but  that  we  may  alter 
and  change  our  own  mind  for  the  better ;  and 
thereby  become  disposed  for  the  good  things 
of  which  we  are  desirous.  And  nothing  alters 
us  so  much  as  serious  Prayer ;  which  puts  a 
new  mind  into  us  ;  and  for  the  present  makes 
us  quite  another  sort  of  creatures. 

We  are  forgetful  of  God  ;  lovers  of  oiurselves  ; 
confident  in  our  own  strength ;  doters  upon 
this  present  world ;  too  much  wedded  to  our 
own  will  and  pleasure  ;  complainers,  murmur- 
ers,  envious,  wavering,  and  inconstant  in  our 
good    purposes ;     immindful    of    other    men's 

0 


O — — '^ o 

42  OF    THE    NECESSITY    OF    PRAYER. 

miseries  ;  revengeful  and  implacable,  which  are 
all  bars  to  the  obtaining  of  God's  mercy.  And 
therefore  Prayer  is  absolutely  necessary  to  re- 
move them :  that  is,  to  remember  us  of  God ; 
to  keep  Him  in  remembrance,  and  to  maintain 
an  acquaintance  with  him ;  to  fill  us  with  love 
to  Him ;  to  humble  and  abase  us  in  our  own 
thoughts:  to  draw  our  hearts  off  from  this 
vain  world,  and  to  settle  our  trust  in  Him  alone  ; 
to  fix  our  dependence  on  him ;  and  subdue  our 
wills  to  His  ;  to  give  us  a  taste  of  spiritual 
pleasures  ;  to  make  us  thankful,  contented,  and 
well  satisfied  ;  to  move  our  compassion  towards 
others,  who  stand  in  need  of  our  help,  as  we 
do  of  the  help  of  God  ;  to  incline  us  to  be  pitiful, 
and  to  do  good,  and  forgive  ;  without  which  we 
confess,  in  our  very  Prayers,  that  we  cannot 
expect  forgiveness  from  God. 

This  consideration  shews,  that  Prayer  is  so 
necessary,  that  there  can  be  no  goodness  nor 
virtue  in  the  world  without  it ;  but  mankind 
will  grow  strangers  unto  God,  and  He  unto 
them ;  which  will  bring  all  things  to  confusion. 

o 6 


0 

THE  SENSE  OF  ALL  MANKIND.  43 


CHAPTER  III. 

THE  SENSE  OF  ALL  MANKIND  ABOUT  THIS  MATTER; 
ESPECIALLY  OF  OUR  BLESSED  SAVIOUR. 

IV.  XT  is  truly  therefore  observed  by  Origen 
-^  (in  his  Book  of  Prayer,  newly  come  to 
light)  that  all  people  in  the  world  pray,  who 
own  a  Providence,  and  set  a  Governor  over 
the  universe  :  the  contrary  opinion,  that  there 
is  no  need  of  Prayer,  being  the  doctrine  of 
those  only  who  are  either  altogether  atheis- 
tical and  deny  the  being  of  God ;  or  of  those 
who  own  a  God  in  name,  but  take  away  His 
Providence.  Which  is  manifest  from  hence, 
that  all  nations  by  a  strange  consent  have  ever 
thought  it  necessary  to  offer  up  some  sacrifices  ; 
as  an  acknowledgment  of  the  sovereignty  of 
God,  and  of  the  interest  He  hath  in  all  that  we 
enjoy  ;  and  as  a  humble  supplication  of  His 
continued  favour  unto  those   who  own  Him  to 

O O 


Q O 

44  THE  SENSE   OF  ALL  MANKIND 

be  the  Possessor  of  heaven  and  earth,  by 
returning  Him  some  part  of  those  good  things 
which  He  hath  bountifully  bestowed  upon 
mankind.  This  was  the  nature  and  meaning  of 
sacrifices  from  the  beginning ;  which  being  all 
now  abolished  by  the  sacrifice  of  Christ,  and 
yet  it  being  natural  to  mankind,  to  offer  some- 
thing to  God,  it  remains  that  we  present  Him 
continually  with  the  sacrifice  of  Prayer,  together 
with  that  of  praise  and  thanksgiving,  which  are 
a  part  or  concomitant  of  Prayer,  as  we  learn 
from  many  places  of  Holy  Scripture  :  where 
they  are  scarce  distinguished,  but  used  as  words 
of  the  same  signification.  They  are  both  joined 
together  in  the  fiftieth  Psalm,  v.  14,  15.  "  Ofifer 
unto  God  thanksgiving,  and  pay  thy  vows  unto 
the  Most  High."  And,  "  Call  upon  Me  in  the 
day  of  trouble  :  I  will  deliver  thee,  and 
thou  shalt  glorify  Me."  These  Prayers  and 
these  thanksgivings,  being  presented  by  wor- 
thy persons,  as  Justin  Martyr  tells  Trypho 
the   Jew,  are  the  only  perfect,  and 

Dialog,  cum.  '  J     r  ' 

^"^^'^  well  pleasing  sacrifices   unto  God. 

To   whom   the  sacrifice   of  beasts  was  never 


-O 


0 

ABOUT  THIS   MATTER.  45 

acceptable,  no  not  when  by  Himself  appoint- 
ed; unless  they  were  significations  of  pious 
and  devout  minds,  begging  pardon,  imploring 
mercy,  and  rendering  thanks  for  benefits  re- 
ceived. 

Alms  indeed  are  also  called  a  sacrifice  :  but 
they  then  only  are  truly  so,  when  we  give  them 
as  an  acknowledgment  of  God's  bounty  unto 
us,  with  humble  Prayer  to  Him  that  He  would 
be  pleased  graciously  to  accept  them.  They 
are  often  therefore  joined  together ;  particu- 
larly in  the  story  of  Cornelius,  to  whom  the 
angel  said,  "  thy  Prayers,  and  thy  Alms  are 
come  up,  for  a  memorial  before  God."  First 
his  Prayers,  and  then  his  Alms,  which  are 
an  offering  or  sacrifice,  when  they  attend  upon 
Prayer  and  thanksgiving ;  whereby  they  are 
naturally  put  in  mind  of  the  poor  and  needy, 
and  stirred  up,  even  by  the  feeling  we  have  of 
our  own  necessities,  to  relieve  and  succour 
them. 

We  pay  no  homage  to  God  then,  if  we  omit 
this  duty ;  we  live  wholly  without  God  in  the 
world;    and    give    no   token,  no  signification, 

O — ' -^ O 


Q O 

46        THE  SENSE  OF  ALL  MANKIND 

that  we  own  His  being.  We  rank  ourselves 
among  Atheists,  or  Epicureans;  who  are  men 
only  in  name,  having  lost  the  common  sense  of 
all  mankind,  which  has  ever  led  them  to 
acknowledge  God  by  solemn  supplications  and 
thanksgivings  to  Him. 

V.  Which  is  a  duty  so  necessary,  and  so 
essentially  flowing  (if  I  may  so  speak)  from 
human  nature,  that  Christ  our  Lord,  (it  may  be 
in  the  next  place  observed,)  lived  in  the  constant 
performance  of  it. 

Christ,  I  say,  "  in  whom  dwelt  all  the  ful- 
ness of  the  Godhead  bodily;"  nay,  who  was 
"  God  blessed  for  ever ;"  who,  in  that  respect 
needed  nothing,  and  was  able  to  effect  all 
things ;  yet,  as  He  was  a  man,  prayed,  and 
made  supplication  for  those  things,  which  as 
He  was  God,  He  already  possessed,  and  could 
presently  communicate  to  the  human  nature  by 
His  immediate  conjunction  and  intimate  union 
therewith.  Notwithstanding  this,  He  asked 
them  of  God,  and  beseeched  Him  to  bestow 
them,  because  it  was  necessary  and  natural  so 
to  do,  because  it  became  a  creature  to  own  its 

O ^ O 


O 1 

ABOUT  THIS  MATTER.  47 

dependence  on  a  higher  cause,  to  give  to  the 
Creator  the  honour  due  unto  his  name,  and  to 
testify  by  this  action.  His  submission  and  obedi- 
ence, His  humility  and  love,  and  that  how 
highly  soever  advanced,  (as  the  human  nature 
of  Christ  was  to  the  utmost  degree  of  honour,) 
due  acknowledgment  ought  to  be"  made  by  it 
unto  the  Most  High,  who  is  the  fountain  of 
glory  and  honour. 

And  here  I  take  it  to  be  very  remarkable, 
that  there  is  no  kind  of  Prayer  whereof  we 
have  not  an  example  in  our  Lord  Christ.  Of 
secret  Prayer  we  read  Luke  v.  16,  where  it  is 
said,  "  he  withdrew  Himself  into  the  wilder- 
ness, and  prayed :''  spent  that  retirement  from 
company  and  other  employments,  in  thoughts 
of  God,  and  acknowledgments  of  the  honour 
He  had  done  Him,  and  in  Prayer  for  His  con- 
stant presence  with  Him.  Of  private  Prayer 
with  His  disciples,  that  passage  seems  to  be 
meant,  Luke  ix.  18.  "  And  it  came  to  pass,  as 
He  was  alone  praying,  His  disciples  were  with 
Him :  and  he  asked  them,  saying,  whom  say 
the  people  that  I  am?"  i.  e.  in  His  retirement 


;— ^ ^ ^ ^ O 

48  THE  SENSE  OF  ALL  MANKIND 

from  the  multitude,  attended  only  by  His  dis- 
ciples, He  first  prayed,  and  then  began,  by 
way  of  inquiry  and  asking  questions,  to  instruct 
them  in  His  religion.  As  for  public  Prayer, 
we  read  often  of  His  going  into  the  temple, 
the  house  of  prayer  at  Jerusalem,  and  of  His 
frequenting  the  synagogues,  which  were  places 
for  religious  assemblies  all  over  the  country. 

We  read  also  hoAv  He  prayed  for  others,  as 
well  as  for  Himself.  For  Peter,  Luke  xxii.  31. 
that  "  his  faith  might  not  fail :"  for  all  His 
apostles,  that  His  "  joy  might  be  fulfilled  in 
them,"  and  that  God  would  "  keep  them  from 
the  evil  of  the  world,"  and  that  "  they  might 
be  sanctified  through  the  truth."  John  xvii.  13, 
15,  19.  For  His  whole  church,  "that  they 
may  all  be  one,  as  He  and  the  Father  are  one." 
ver.  21.  And  on  the  cross  He  prayed  for  His 
bitterest  enemies,  as  before  for  His  friends, 
Luke  xxiii.  34.  And  after  all  we  read,  that  it 
was  His  custom  thus  to  pray  to  God,  Luke 
xxii.  39.  "  And  He  came  out,  and  went  as  He 
was  wont,  to  the  Mount  of  Olives,  and  His  dis- 
ciples also  followed  Him :  and  when  He  was  at 


a 


o 


o — o 

ABOUT  THIS    MATTER.  49 

the  place,  He  said  unto  them,  Pray,  that  ye 
enter  not  into  temptation.  And  He  was  with- 
drawn from  them  about  a  stone's  cast,  and  He 
kneeled  down  and  prayed,  saying.  Father,  if 
thou  be  willing,"  &c. 

And  as  He  prayed,  so  He  gave  thanks  ;  par- 
ticularly at  the  raising  of  Lazarus  out  of  his 
grave,  John  xi.  41.  And  He  acknowledged 
and  praised  God,  for  revealing  His  will,  not  to 
the  wise  and  prudent,  but  unto  babes  ;  whom 
He  employed  to  be  the  ministers  of  the  gospel 
of  His  kingdom.  Matt.  xi.  25. 

And  as  we  have  examples  in  Him  of  all  sorts 
of  Prayer,  so  it  is  further  observable,  that  He 
has  left  us  the  like  examples  of  the  times  and 
of  the  manner  of  Prayer. 

For  times  of  Prayer  ;  we  read  in  Mark  i.  35. 
of  His  morning  Prayer.  "  And  in  the  morn- 
ing, rising  up  a  great  while  before  day.  He 
went  out,  and  departed  into  a  solitary  place, 
and  prayed."  And  in  Mark  vi.  we  read  of  His 
evening  Prayer  :  for  when  the  day  was  far 
spent,  (ver.  35.)  He  fed  a  great  multitude  mi- 
raculously, and  then  constrained  his  disciples 
4 

o — 0 


0 ^ o 

50        THE  SENSE  OF  ALL  MANKIND 

to  go  into  the  ship,  while  He  sent  away  the 
people  ;  which  being  done,  "  He  departed  into 
a  mountain  to  pray,"  ver.  46,  47.  He  prayed 
also  at  meals,  as  we  find  ver.  41.  of  that  chap- 
ter :  when  He  had  taken  the  loaves  and  fishes, 
"  He  looked  up  to  heaven,  and  blessed,"  (or 
gave  thanks,)  John  vi.  11.  for  those  good  things 
which  the  bounty  of  God  bestows  for  the  food 
of  mankind.  And  lastly,  we  read  of  extraor- 
dinary Prayer,  where  a  special  occasion  re- 
quired it ;  for  just  before  He  ordained  His 
twelve  apostles,  "  He  went  into  a  mountain  to 
pray,  and  continued  all  night  in  prayer  to  God." 
Luke  vi.  12,  13. 

As  for  the  manner,  we  find  He  did  it  with 
all  fervour,  with  strong  cries,  saith  the  apostle, 
(Heb.  V.  7.)  where  he  adds  tears  also,  as  an 
argument  of  His  great  piety.  Secondly,  with 
perfect  submission  ;  as  we  find  when  He  prayed 
for  the  removal  of  the  bitter  cup,  which  nature 
very  much  desired ;  but  He  asks  with  this 
humble  resignation  of  Himself  to  God,  "  Nev- 
ertheless, not  My  will,  but  Thine  be  done  ;" 
(Luke  xxii.  42.)  "  Not  what  I  will,  but  what 

6 0 


o — — o 

ABOUT   THIS   MATTER.  51 

Thou  wilt ;"  (Mark  xiv.  38.)  Thirdly,  with  all 
due  reverence  and  devotion  ;  for  we  read  there, 
that  "  He  kneeled  down  and  prayed,"  (Luke 
xxii.  41.)  and  "  being  in  an  agony,  He  prayed 
more  earnestly,"  (ver.  44,)  and  with  greater  ex- 
pressions of  reverence,  for  "  He  fell  on  His 
face,"  as  the  manner  was  in  great  distresses, 
(Matt.  xxvi.  39.)  And  lastly,  with  frequent  and 
repeated  importunities  :  for  He  prayed  three 
times  for  the  same  thing,  with  the  same  sub- 
mission, and  in  the  very  same  words  also.  And 
more  than  all  this,  He  prayed  even  for  that, 
which  He  was  sure  God  would  bestow  upon 
Him,  because  He  having  always  possessed  it  as 
He  was  God,  knew  it  was  designed  for  Him,  as 
He  was  man,  in  God's  eternal  decree  ;  I  mean, 
His  glorious  preferment  into  the  heavens,  to  sit 
down  at  the  right  hand  of  the  Majesty  on  high. 
For  which  He  "lift  up  His  eyes  unto  heaven,  and 
said,  Father,  the  hour  is  come:  glorify  Thy  Son, 
that  Thy  Son  may  glorify  Thee  :"  John  xvii.  1., 
and  again,  ver.  5, — "And  now,  O  Father,  glorify 
Thou  Me,  with  Thy  own  self ;  with  the  glory 
which  I  had  with  Thee  before  the  world  was." 

o ~ — o 


c o 

52  THE   SENSE   OF   ALL  MANKIND. 

Lay  all  these  things  together,  and  they  will 
teach  those  that  consider  them,  both  the  weigh- 
tiness,  and  the  great  dignity,  as  well  as  the 
necessity  of  this  duty.  Unto  which,  who  can 
choose  but  be  awakened,  when  he  sees  the  Son 
of  God  so  industrious,  so  unwearied  in  it  ?  For 
if  Jesus  prayed,  as  Origen  argues,  and  prayed 
not  in  vain,  but  obtained  what  he  asked,  and 
without  prayer  could  not,  we  may  well  think, 
obtain  it,  which  of  us  can  be  so  negligent  as 
not  to  pray  ? 

For  to  what  end  can  we  think  was  all  this 
done  by  Him,  but  to  shew  us  the  obligations  of 
human  nature  ;  and  to  make  us  sensible  of  our 
dependence  on  God  ;  and  that  we  can  have 
nothing  without  His  will,  and  that  it  is  abso- 
lutely necessary  our  wills  should  be  wholly  re- 
gulated by  His  1  He  did  not  all  this  barely  to 
give  us  an  example  ;  but  to  demonstrate  and 
make  us  know,  that  no  man,  though  never  so  per- 
fect, can  live  to  God,  without  praying  to  Him. 


O -~-~~ o 


o o 

GREAT  NECESSITY  OF  PRAYER.       53 


CHAPTER  IV. 

OTHER  ARGUMENTS  OF  THE  GREAT  NECESSITY 
OF  PRAYER. 

VI.  XT  may  be  useful  to  us,  farther  to  consider 
-■-  that  God  hath  appointed  His  Holy  Spirit 
to  us  in  this  duty ;  which  is  a  convincing  de- 
monstration of  its  great  necessity ;  if  we  will 
judge  of  things,  according  to  the  account 
which  God  makes  of  them.  "Who,  lest  this 
duty  should  not  be  well  done,  lends  us  His 
power  to  perform  it  acceptably  unto  Him. 
And  shall  we  suffer  the  Holy  Spirit  to  wait 
upon  us  to  no  purpose  ?  Nay,  shall  it  follow 
us  continually,  and  urge  us  to  have  recourse  to 
God,  inspiring  us  with  good  thoughts,  and 
exciting  pious  desires,  and  we  refuse  to  be  led 
and  conducted  by  its  holy  motions  ?  This  is 
as  unnatural,  as  for  a  man  to  have  a  soul,  and 
never    think;    to   have    a    tongue,   and   never 


-O 


o 

54  OTHER  ARGUMENTS   OF  THE 

speak ;    eyes,  and  a  power  to  see,  and  never 
open  them. 

VII.  It  is  as  considerable  also,  that  He 
hath  appointed  His  Son  to  be  our  Mediator  and 
Intercessor  with  Him  in  the  heavens.  Which 
supposes  both  that  we  will  do  this,  and  that  it  is 
most  necessary  to  be  done.  For  otherwise, 
we  make  void  this  new  office  of  our  blessed 
Saviour's,  which  God  the  Father,  in  His  infinite 
wisdom,  and  tenderest  compassion,  hath  erected. 
We  make  him  an  Advocate,  without  clients  ;  an 
Intercessor,  who  hath  nothing  to  do,  but  waits 
in  vain  for  our  petitions. 

Good  Lord  !  That  men  should  be  so  igno- 
rant, or  presumptuous,  as  to  account  themselves 
Christians,  and  never,  or  seldom  lift  up  their 
minds  and  hearts  unto  Him  in  the  heavens ; 
nor  fee  lany  need  of  His  patronage  ;  nor  make 
use  of  His  most  powerful  interest,  for  the  ob- 
taining any  blessings  for  them  ;  which  they 
cannot  have,  unless  they  address  themselves  to 
God  for  them  in  His  prevailing  name,  and  His 
alone. 

VIII.  The  necessity  also  of  this   may  be 

O ^ 6 


0 o 


NECESSITY   OF  PRAYER. 


55 


understood  by  the  frequent  injunctions  we 
meet  withal  in  Holy  Scriptures,  for  "  praying 
always,  praying  without  ceasing,  and  with  all 
Prayer  and  supplication,  in  the  spirit;"  as  I 
have  before  noted.  Which  declare  it  to  be  a 
business  of  such  importance,  that  we  cannot 
subsist  without  it :  but  must  use  it  as  constantly 
as  we  do  our  meat  and  drink ;  or  rather  more 
constantly,  it  being  of  such  great  concernment 
that  it  is  as  necesssry  as  our  very  breath. 

The  incense  in  the  temple,  as  St.  John 
teaches  us,  (Rev.  viii.  3.)  represented  the 
prayers  of  the  Saints.  Now  it  may  not  be  un- 
worthy our  observation  to  note,  that  whereas 
the  shew-bread  (whereby  an  acknowledgment 
was  made,  as  some  think,  that  they  received 
all  their  food  from  God)  was  renewed  and  set 
upon  the  holy  table  in  the  sanctuary,  but  once 
every  week;  and  the  lamp  in  the  temple 
(which  signified  perhaps  the  light  of  God's 
word)  was  dressed  once  every  day:  the  in- 
cense (which  certainly  signified  their  prayers) 
was  renewed,  by  God's  order,  twice  every  day, 
and  offered  upon  the  altar  morning  and  even- 


6 


-O 


O ■ o 

56  OTHER  ARGUMENTS  OF  THE 

ing.  Which  may^  suggest  unto  us,  that  we 
ought  to  be  more  sensible  of  the  need  we  have 
of  the  word  of  God  and  Prayer,  than  of  the 
need  of  our  daily  food ;  but  especially  of 
Prayer.  Though  we  read  often,  yet  we  stand 
in  need  to  pray  oftener. 

IX.  For  it  is  our  main  security,  our  great 
safe-guard,  our  refuge  and  place  of  retreat,  in 
all  the  dangers  unto  which  we  are  exposed  in 
this  present  world  :  and  therefore  it  is  not  only 
mentioned  by  the  apostle  as  a  part  of  the  Chris- 
tian armour ;  but  set  also  in  the  last  place,  as 
that  which  completes  all  the  rest  of  the  "  whole 
armour  of  God,"  Ephes.  vi.  18.  "  For,"  as  St. 
Chrysostom  often  speaks,  "  Prayer  is  a  mighty 
weapon,  and  powerful  defence,"  without  which, 
no  man  can  be  able  to  stand  and 
maintain  his  ground  against  the  as- 
saults of  temptations,  nor  overcome  his  spiritual 
enemies :  but  by  which  we  lay  hold  upon 
the  arm  of  the  Almighty  for  our  defence  and 
succour,  and  engage  the  power  of  God  to 
be  with  us,  and  assure  ourselves,  if  we  rightly 
manage  it,  of  a  certain  victory. 

6  6 


Horn.  xzx.  in 
Gen.  chap.  xi. 


p 0 

NECESSITY   OF   PRAYER.  57 

For  herein  we  employ  all  the  other  parts  of 
the  "  whole  armour  of  God,"  which  the  Apostle 
there  requires  us  to  take  unto  us,  and  to  put 
on  us.  We  use  our  knowledge  of  the  Truth  ^ 
and  act  our  Faith,  our  Love,  and  our  Hope;  and 
have  recourse  to  the  Word  of  God,  particularly 
to  His  precious  promises  ;  and  declare  our  sin- 
cere affection  to  all  righteousness,  and  our  up- 
right intentions  to  persist  and  continue  therein 
by  the  help  of  God  which  we  implore.  So 
that  it  is  the  more  necessary,  because  by  Prayer 
all  the  graces  of  God's  Holy  Spirit  are  continu- 
ally exercised  and  kept  in  use  ;  the  whole  ar- 
mour of  God  is  girt  closer  to  us ;  and  we  are 
made  more  expedite  and  ready,  on  all  occa- 
sions, to  encounter  with  the  enemies  of  our 
salvation. 

X.  Whence  it  was,  you  may  observe  in  the 
last  place,  that  holy  men,  who  lived  the  life  of 
God  in  this  world,  could  never  be  persuaded  to 
omit  it.  I  will  give  but  one  instance  of  this, 
in  the  prophet  Daniel :  who,  when  he  had  re- 
ceived the  command  of  a  great  king  to  forbear 
praying  to  his  God,  for  the   space   of   thirty 

O ^ — O 


o o 

58  OTHER   ARGUMENTS  OF   THE 

days,  durst  not  consent  to  a  compliance  with 
his  will  and  pleasure.  And  yet  Daniel  was  a 
good  subject,  as  well  as  a  wise  man  ;  who  was 
very  sensible  what  ready  obedience  ought  to  be 
paid  to  kings,  and  how  necessary  this  obedi- 
ence was  ;  where  a  contrary,  antecedent  neces- 
sity did  not  lie  upon  him,  to  obey  God  :  especi- 
ally when  the  thing  was  enjoined  under  the 
penalty  of  death,  and  when  his  sovereign  did 
not  require  a  total  forbearance  of  this  duty,  but 
only  for  a  limited  time.  And  yet  so  it  was,  he 
chose  rather  to  lose  the  favour  of  his  prince, 
who  had  been  very  kind  to  him,  nay  to  lose 
his  life,  as  well  as  his  honour ;  and  more  than 
that,  to  be  thrown  into  the  den  of  lions,  there 
to  be  torn  in  pieces  and  devoured  by  those 
ravenous  beasts ;  than  to  omit  his  constant 
devotion  to  the  supreme  Lord  and  Sovereign 
of  heaven  and  earth.  For,  saith  the  history  of 
his  admirable  piety,  "  When  Daniel  knew 
that  this  decree  was  signed,"  (mark  that,) 
"  he  went  into  his  house,  and  his  window 
being  open  toward  Jerusalem,  he  kneeled 
upon  his  knees,  three  times  a  day,  and  prayed, 

o " 6 


o^ -o 

NECESSITY  OF    PRAYER.  59 

and  o-ave  thanks  before  his   God,   as   he   did 

o 

aforetime."     Dan.  vi.  10. 

Which  shows  that,  in  his  opinion,  it  is  more 
necessary  to  pray  and  give  thanks  to  God,  than 
it  is  to  live:  and  that  there  is  a  necessity  also 
of  the  frequent  returns  of  this  duty.  For  three 
times  a  day  (as  often  as  he  did  eat  or  drink) 
he  continued,  nothwithstanding  the  great  hazard 
he  run  therein,  "  to  pray  and  give  thanks  before 
hisGod." 


a 


-o 


O Q 

60  SOME  REFLECTIONS   UPON   THE 


CHAPTER  V. 

SOME  REFLECTIONS  UPON    THE  FOREGOING   CON- 
SIDERATIONS. 

■  JEFORE  I  proceed  to  lay  before  you  the 
-"-^  great  advantages  we  have,  by  the  seri- 
ous performance  of  this  part  of  our  Christian 
duty ;  it  may  be  useful  here  to  rest  awhile, 
and  only  look  back  upon  what  hath  been 
already  discoursed.  Which,  if  the  reader  will 
please  to  do  with  a  composed  mind  and  atten- 
tive thoughts,  he  may  soon  know  what  to  think 
of  his  condition,  if  he  never  set  himself  to  this 
holy  employment,  or  rather  heavenly  privilege, 
of  making  devout  addresses  to  God,  by  Prayer 
and  Supplication,  with  Thanksgiving  for  all  the 
benefits  of  which  we  are  desirous,  or  He  hath 
already  conferred  on  us. 

Such   men   are  without  God   in  the  world  ; 
estranged  from  the  Father  of  their  being,  con- 

O —— o 


o o 

FOREGOIXG    COXSIDERATIONS.  61 

teniners  of  His  most  excellent  Majesty  ;  usur- 
pers of  His  Sovereignty  ;  that  set  up  for  them- 
selves, and  live  as  if  they  were  the  Original  of 
all  things  ;  who  stand  in  no  need  to  be  beholden 
to  any  one  higher  and  greater  than  themselves. 
Guilty  they  are  of  the  highest  treason,  because 
they  refuse  to  pay  the  most  natural  and  neces- 
sary acknowledgment  unto  the  most  High. 
They  will  not  own  Him  as  their  Lord  ;  nor 
make  any  sig-nifications  of  their  dependence 
on  Him;  but  use  Him  as  if  he  were  only  a 
name  ;  to  Whom  we  owe  a  slight  respect,  but 
no  solemn,  constant,  reverence  and  service. 

Lay  this  to  heart,  I  beseech  you,  whosoever 
you  be,  that  do  not  make  it  one  of  the  most 
serious  businesses  of  your  life  to  pray  unto 
God.  Consider  what  you  are ;  in  what  relation 
you  stand  to  Him  ;  and  what  a  bold  disowning 
of  Him  this  is  :  that  you  may  be  humbled  for 
it,  and  come  and  bow  down  yourselves,  and 
kneel  before  the  Lord  your  Maker ;  to  beg 
His  pardon  for  this  contempt,  to  beseech  His 
grace,  and  assure  Him  hereafter  of  your  faith- 
ful service. 


c- 


O . Q 

62  SOME   REFLECTIONS   UPON   THE 

2.     And  that  you  may  do  so,  learn  from  the 
foregoing  instructions,   to   pray   to    God ;    not 
merely  because  you  think   He  will  have  this 
acknowledgment  or  else  be  very  angry :    but 
because  He  ought  to  have  it,  as  we  are  His 
creatures ;  who  cannot  be  happy  without  a  due 
respect  to  the  Father  of  our  being,  the  Foun- 
tain of  all  bliss.     If  you  think  this  duty  might 
have  been  left   undone,  had  not  God  exacted 
it  by  some  positive  law,  it  may  make  you  less^U  ^ 
forwardly  inclined  unto  it ;    nay  apt,  perhaps, 
to  grumble  sometime   at  the  burthen    (as  you 
may  be  prone  to  account  it)  and  too  willing  to 
find   pretences,  that    may   seem  equitable  and 
fit  to  be  allowed  for  the    omitting  it.     But  if 
you  look  upon  it  as  enacted  in  the  very  laws 
of  our  nature  ;  as    standing  upon   no   weaker 
ground  than   our  very  beings  ;  which  we  de- 
riving from  God,  are  bound  thereby  to  acknow- 
ledge Him ;  you  will  not  desire  to  be  excused 
from    it,  nor    be  backward   to   it ;    but  please 
yourselves,  as  well  as  Him,  in  this  most  de- 
lightful employment. 

Remember,  you  ought  to  look  up  unto   God 

I 

— • o 


c o 

FOREGOING   CONSIDERATIONS.  63 


in  prayer  and  praises,  because  it  is  a  natural 
duty  ;  and  that  your  nature  strongly  inclines 
you  to  it,  because  you  are  weak  and  in  want ; 
and  that  you  should  make  it  your  choice,  be- 
cause it  is  a  most  noble  privilege  to  be  ad- 
mitted into  God's  presence  ;  and  that  you 
should  choose  to  do  it  frequently,  because  you 
will  be  so  much  the  more  happy ;  by  having 
Him  oft  in  your  thoughts,  and  by  being  much 
in  His  blessed  presence,  Who  is  able  to  impart 
everlasting  felicity  to  his  devout  and  faithful 
worshippers. 

3.  Of  which  happiness  let  us  not  deprive 
ourselves,  by  forgetting  God  our  Maker  ;  but 
be  moved  by  the  many  arguments,  whereby  I 
have  enforced  it,  to  the  solemn  practice  of 
this  duty  :  unto  which  we  are  formed  by  na- 
ture, and  mightily  excited  and  assisted  by  grace. 

Never  rise  out  of  your  bed,  but  before  you 
go  about  any  thing  else,  make  a  tendry  of  your 
most  hearty  service  unto  God ;  implore  His 
blessing  ;  let  Him  know  that  you  intend  to  be 
faithful  to  Him  all  that  day ;  that  you  remem- 
ber your  obligations  to  Him,  and  are  resolved 


o- 


o— o 

64  SOME    REFLECTIONS    UPON    THE 

to  make  good  your  promises  :  and  so  beseech 
Him  to  go  along  with  you,  and  to  "  prevent 
you  in  all  your  doings  with  His  most  gracious 
favour,  and  further  you  with  His  continual 
help  :  and  that  in  all  your  works,  begun,  con- 
tinued, and  ended  in  Him,  you  may  glorify 
His  holy  name,  and  finally  by  His  mercy  ob- 
tain everlasting  life," 

And  do  not  offer  to  put  a  bit  of  bread  into 
your  mouths  till  you  have  acknowledged  God 
who  spreads  your  table  for  you,  and  beseeched 
Him  to  bless  the  gifts  of  His  goodness  to  you, 
and  to  give  you  grace  to  use  the  strength  you 
receive  from  them  in  His  service. 

In  like  manner,  rise  not  from  your  meat 
without  a  renewal  of  your  thankful  acknow- 
ledgments for  your  refreshment  :  with  such 
seriousness  that  it  may  be  truly  a  grace,  and 
not  merely  so  called.  That  is,  a  hearty  ex- 
pression of  your  gratitude  to  Him  ;  and  of 
your  desires  to  have  grace,  to  be  as  dutiful  to 
Him,  as  He  is  bountiful  to  you,  in  these  and 
all  other  benefits  He  constantly  bestows  upon 
you. 

6 o 


O -0 

FOREGOING   COXSIDERATIONS.  65 

And  never  think  of  putting  off  your  clothes 
to  go  to  sleep,  before  you  have  commended 
yourselves,  and  all  yours  unto  His  merciful 
Protection ;  and  reflected  on  His  goodness, 
and  thanked  him  for  his  mercies  past ;  and 
expressed  your  humble  confidence  in  Him,  for 
the  time  to  come;  and  beseeched  Him  to  make 
you  fit,  and  willing  to  die,  and  to  be  for  ever 
with  Him. 

Business,  I  know,  is  the  pretended  impedi- 
ment to  all  this.  But  is  there  any  business  of 
such  moment,  as  that  which  we  have  with 
God  ?  Or  can  any  other  business  be  likely  to 
succeed  without  His  blessing?  Or  have  we 
the  foolish  confidence,  to  expect  His  blessing, 
and  never  ask  it  ?  Who  is  there  that  can  say, 
his  affairs  in  this  world  have  suffered,  by  spend- 
ing some  time,  in  commending  himself  and 
them  unto  God  ?  Nay,  what  business  is  there 
that  doth  not  go  on  the  more  cheerfully  and 
prosperously,  when  we  have  reason  to  think 
that  God  is  with  us.  According  to  that  whole- 
some saying,  "  Robbery  never  enriches  ;  Alms 
never    impoverish ;    and    Prayer    hinders    no 

5 

O ^ O 


c o 

66  SOME  REFLECTIONS  UPON   THE 

work."  Observe  it ;  as  no  man  hath  the  more 
in  this  world,  for  what  he  gets  dishonestly,  by 
theft  or  cheating ;  nor  any  man  the  less,  for  what 
he  gives  away,  out  of  love  to  God  and  his  poor 
brethren  :  so  no  man  gains  time  for  his  business, 
by  that  which  he  robs  God  of,  in  not  praying 
to  Him ;  nor  loses  he  any  time  by  that  which 
he  spends  with  God  in  this  holy  duty. 

Therefore  let  none  of  us,  upon  any  account, 
neglect  it :  but  think  we  do  ourselves  right,  as 
well  as  God,  by  the  serious  and  solemn  per- 
formance of  it.  Our  own  wants,  one  would 
think,  should  stimulate  us  sufficiently  unto  it. 
Or,  if  we  could  be  supposed  to  want  nothing, 
yet,  the  sense  we  have  that  we  hold  all  we  call 
ours  by  the  mere  mercy  of  God,  should  power- 
fully move  us  to  acknowledge  Him,  and  to  pay 
Him  our  homage  of  thanks  and  praise,  and 
humble  ourselves  before  His  Majesty,  as  no- 
thing without  Him.  Yea,  it  is  an  honour,  and 
singular  favour,  we  should  think,  to  be  admit- 
ted into  His  sacred  presence  :  as  I  am  sure, 
we  should  esteem  it,  did  we  enjoy  the  same 
privilege   with  earthly  princes.      Into  whose 


-O 


c o 

FOREGOING    CONSIDERATIONS.  67 

presence  we  should  not  think  we  could  come 
too  oft,  if  they  would  permit  it :  but  we  should 
be  ambitious  always  to  stand  in  their  sight ;  and 
look  upon  ourselves  as  highly  dignified,  if  they 
would  be  pleased  to  make  us  their  familiars. 
Let  us  not  then  be  so  perverse,  as  to  live,  as  if 
we  thought  the  Lord  of  heaven  and  earth  doth 
us  an  injury,  or  lays  a  heavy  burthen  on  us 
when  He  requires  us  to  attend  Him  :  that  is, 
when  He  bids  us  come  to  Him,  and  first  ask, 
and  then  receive  His  blessing. 

Look  upon  our  blessed  Saviour,  and  observe 
how  constant  and  unwearied  He  was  in  this 
holy  duty  :  how  frequently  He  went  alone  by 
Himself,  to  give  thanks  to  God,  and  to  implore 
His  continued  presence  with  Him :  how  dili- 
gently He  went  to  the  temple  when  He  was  at 
Jerusalem ;  and  to  the  synagogues,  when  He 
was  in  the  country :  how  He  acknowledged 
God  in  the  most  common  benefits  :  how  much 
time  He  spent  publicly  and  privately  in  His 
company  :  with  what  strong  cries  He  called 
upon  Him  in  the  days  of  His  flesh  :  with  what 


submission ;  with  what  reverence  :  with  what 


■^ 


o -^ o 

68  SOME  REFLECTIONS   UPON   THE 

repeated  importunities  :  and  then  think  with 
yourselves  ;  are  you  in  less  want  of  the  help 
of  God,  than  our  blessed  Saviour  was  ?  Can 
you  live  well  enough  without  praying  to  Him, 
when  His  only  begotten  Son  could  not  1  Why 
do  you  not  then  go  to  Him,  with  fervent  desires  ? 
why  do  you  not  imitate  the  Son  of  God  in  the 
frequency  of  your  addresses? 

To  what  purpose  hath  God  given  you  His 
Holy  Spirit,  if  you  will  not  obey  its  motions  ? 
To  what  end  is  the  Lord  Jesus  appointed  to  be 
your  Intercessor  ;  if  you  will  send  up  no  pray- 
ers, to  be  presented  by  Him  in  the  court  of  hea- 
ven %  Why  doth  He  call  upon  you  to  "  pray 
alway,"  if  you  need  not  pray  at  all  1  Consider 
all  these  arguments  over  again ;  how  naked 
you  are  without  this  Divine  Armour  to  defend 
you ;  how  all  God's  graces  languish  and  die,  if 
this  do  not  continually  maintain  them ;  how 
good  men  have  thought  it  better  not  to  live, 
than  not  to  pray  and  give  thanks  to  the  God  of 
their  life  :  and  they  will  prevail  with  you  not 
to  be  strangers  unto  this  heavenly  employment. 
An  employment,  wherein  you  will  find  much 

o— — — — -~ — — O 


o o 

FOREGOING   CONSIDERATIONS.  69 

comfort  and  no  less  success ;  if  you  do  not 
negligently  discharge  it.  For  God  hath  a  love 
to  souls ;  and  greatly  desires  their  improve- 
ment. He  would  have  them  advance  even 
unto  His  likeness  ;  in  righteousness,  and  good- 
ness, and  true  holiness  :  else  He  would  not  so 
invite  them  and  call  upon  them,  as  He  doth,  to 
fix  their  eyes  upon  Him ;  He  would  not  have 
given  them  such  help  and  assistance,  and  dis- 
covered such  a  wonderful  love  unto  them,  as 
He  hath  manifested  in  the  Son  of  His  love, 
Christ  Jesus. 

The  heathen  thought  it  sufficient  to  desire 
God  to  hear  them ;  out  of  the  love  He  bears 
to  immortal  spirits  when  they  cry  unto  Him. 
So  I  find  one  praying,  in  an  ancient  Greek 
poet,  whose  words  are  these,  "  Hearken  unto 
me,  0  Father,  Thou  great  wonder  of  mankind  : 
who  take  St  a  special  care  of  an  ever-living 
soul." 

But  we  have  a  great  deal  more  to  build  our 
hopes  upon ;  and  may  say :  "  Hear  us,  O 
Father  of  our  Lord  Jesus  Christ ;  who  hast 
astonished  us  with  the  wonders  of  Thy  love  in 

O O 


0 o 

70  SOME   REFLECTIONS. 

Him :  hear  us,  out  of  the  love  Thou  bearest 
unto  the  Son  of  Thy  love  :  hear  us,  for  His 
sake  ;  who  laid  down  His  life,  to  redeem  our 
immortal  souls :  who  lives  for  ever  to  make 
intercession  for  us.  Thou,  who  hast  bestowed 
already  so  surprising  a  gift  without  our  asking, 
hear  us,  and  give  us  what  we  ask  of  Thee, 
when  we  ask  it  in  His  name,  who  gave  Him- 
self for  us,  and  hath  assured  us,  that  with  Him, 
Thou  wilt  ffive  us  all  things." 


o 


p 


p . —^ — o 

THE   HOXOUR   GOD   DOTH  US.  71 


CHAPTER  VI. 

THE    HONOUR    GOD    DOTH    US    IN    ADMITTING    US 
INTO   HIS    PRESENCE. 

\  MONG  Other  false  conceits  which  men 
-^-^  have  of  this  duty  of  Prayer  to  God,  these 
two  are  very  prejudicial  to  its  performance. 

First,  they  look  upon  it  only  as  a  duty  laid 
upon  them  by  God's  mere  will  and  pleasure  : 
which  might  be  spared,  there  being  no  real 
need  of  it,  if  it  were  not  for  this  ;  that  God 
will  have  it,  and  hath  ordained  it. 

Secondly,  they  imagine  thereupon,  that  He 
is  beholden  to  them  for  what  they  do ;  and 
that  they  have  performed  such  a  great  piece 
of  service  to  Him,  when  they  have  prayed 
awhile,  that  they  thereby  obtain  a  dispensa- 
tion to  do  their  own  will,  when  they  have  sat- 
isfied His. 

To  rectify  the  first  of  these  mistakes,  I  have 

6 o 


C Q 

72  THE   HONOUR  OF   BEING 

shewn  this  to  be  a  natural  duty,  and  not  mere- 
ly bound  upon  us  by  a  positive  law :  a  duty 
supposed  by  our  Lord  and  Saviour,  rather 
than  commanded :  for  it  arises  from  our  being 
God's  creatures  ;  who  are  therefore  bound  to 
acknowledge  Him,  and  to  wait  upon  Him 
continually  for  the  supply  of  our  necessities, 
from  His  bounty.  And  now  I  shall  proceed 
to  correct  the  second  mistake  ;  and  thereby 
also  farther  confirm  what  I  have  said  concern- 
ing the  necessity  of  this  duty  :  by  shewing 
that  this  is  so  far  from  being  a  burthen  laid 
upon  us  by  His  mere  will  and  pleasure,  or 
any  such  service  whereby  we  oblige  Him,  or 
procure  an  indulgence,  or  connivance  at  what 
we  do  contrary  to  His  will  in  other  things  ; 
that  in  truth  the  service  is  done  entirely  to  our- 
selves, whose  righteousness  cannot  profit  Him. 
Who  intends  hereby  to  make  us  really  good? 
nay,  excellent  creatures ;  whose  duty  it  is  to 
look  upon  ourselves  as  infinitely  beholden  to 
Him,  that  He  will  suffer  us  to  come  into  His 
presence,  upon  all  occasions,  and  call  Him 
"  Our  Father." 

O ^ ^ 


o o 

IN  god's  presence.  73 

This  I  shall  demonstrate,  by  representing 
first  how  honourable  and  excellent  an  employ- 
ment this  is :  secondly,  how  comfortable  and 
truly  delightful,  when  performed  as  it  ought : 
thirdly,  how  beneficial,  both  to  make  and  pre- 
serve us,  such  as  we  ought  to  desire  above 
all  things  to  be. 

Of  the  first  of  these  I  shall  give  a  brief  ac- 
count in  this  chapter :  wherein  I  shall  endea- 
vour to  make  the  reader  sensible,  that  this 
duty,  which  our  own  necessities  call  for  and 
exact  of  us,  is  in  itself  a  most  noble  and  excel- 
lent employment.  For  it  is  the  assent  of  our 
mind  to  God  (as  the  ancient  Christians  describe 
it)  a  familiar  converse,  a  holy  discourse  with 
the  Lord  of  all :  the  withdrawing  of  oiur  minds 
from  this  world,  and  all  things  in  it;  above 
which  it  raises  our  thoughts,  and  lifts  them  up 
unto  the  first  and  chiefest  good  :  into  Whose 
company  it  brings  us,  and  sets  us  in  His  blessed 
presence  ;  that  He  may  lift  up  the  light  of  His 
countenance  upon  us.  For  though  it  be  the 
expression  of  our  deepest  humility  ;  yet  thereby 
we    are   lifted    up    above    the    highest  top  of 

o o 


--. Q 

74  THE  HONOUR  OF  BEING 

heaven,  and  passing  by  angels,  present  our- 
selves before  the  royal  throne  itself:  as  St. 
Chrysostom^s  words  are  upon  this  subject. 
From  whence  we  may  learn,  by  the  way,  that 
they  little  thought  in  those  days  of  addressing 
themselves  to  any  of  the  ministers  of  the  hea- 
venly court,  though  never  so  high ;  whom  they 
passed  by,  and  went  directly  to  the  Divine 
Majesty,  as  we  may  now,  and  ought  to  do. 

This  he  represents  in  an  excellent  discourse 
of  his  upon  another  subject,  as  the  highest  dig- 
nity of  Christians,  of  which  the  angels  them- 
selves are  spectators,  and  very  much  admire 
Uipi  'OuoHo-iis  ^^^^  ^^^  honour  is  done  us.  "  For 
Tom.  1.  p.  372.  ^g  jf  jjj  ^Yie  presence  of  a  great 
army,  before  the  captains,  and  great  officers, 
and  consuls,  an  ordinary  person  be  admitted  to 
the  speech  of  the  king,  it  fixes  all  eyes  upon 
him,  and  renders  him  the  more  illustrious  and 
venerable :  so  it  is  with  those  that  pray  to  God. 
For  think  with  thyself,  what  a  great  thing  it  is, 
for  thee  who  art  but  a  man,  in  the  presence  of 
the  angels,  the  arch-angels,  the  seraphim,  the 
cherubim,  and  all  the  rest  of  the  heavenly  host 

6 O 


0 o 

IN  god's  presence.  75 

standing  by,  to  be  permitted  to  approach  with 
much  confidence,  and  to  speak  with  the  King 
of  those  powers.  What  honour  is  there  that 
can  equal  this  ?" 

Nor  were  the  better  sort  of  Pagans  without 
this  notion  of  Prayer  ;  that  it  is  our  conductor 
unto  God,  brings  us  into  His  Divine  light ; 
sets  us  in  His  presence  ;  draws  Him  to  us  by  a 
divine  persuasive  rhetoric,  and  powerful  sym- 
pathy with  Him :  nay,  knits  and  unites  us  unto 
the  first  Being;  and  moves  His  p„„„3i„p„t. 
bountiful  goodness  to  communicate  '^'™"'"'"- ^- '• 
all  good  things  to  us  :  it  being  the  opening  of 
our  souls  to  God,  that  He  may  fill  us.  To 
this  effect  Proclus  discourses. 

And  is  not  this  the  most  incomparable  hon- 
our that  can  be  done  us,  to  be  made  thus 
familiar  with  God?  The  higher  any  persons 
are,  the  more  we  think  ourselves  ennobled,  when 
we  are  admitted  into  their  society  ;  especially 
if  we  may  at  all  times  have  recourse  unto 
them,  and  be  kindly  received  by  them.  By 
which  we  may  judge  what  account  to  make  of 
the  honour  to  which  we  are  preferred,  by  being 

6 


O— o 

76  THE   HONOUR   OF  BEING 

brought  into  the  company  of  Him,  Who  is 
higher  than  the  highest.  With  Whose  most 
excellent  nature  to  have  true  communion,  is 
the  greatest  perfection  whereof  we  are  capable, 
either  in  this  world  or  in  the  next. 

And  how  is  it  possible  to  have  serious 
thoughts  of  Him,  and  not  in  some  measure  be 
assimilated  to  Him,  for  while  He  is  in  our 
mind,  we  are,  for  the  present,  necessarily  made 
such  as  He  is ;  holy  and  pure,  gracious,  and 
merciful,  tender,  and  kind,  satisfied,  and  well- 
pleased  in  all  things.  That  is,  we  cannot  think 
of  Him,  without  some  transformation  of  our 
minds  into  His  blessed  likeness,  while  we  do 
think  of  Him :  of  which  more  anon. 

By  which  you  may  understand,  that  it  not 
merely  an  external  honour,  which  is  hereby 
done  us  :  but  by  devout  Prayer  we  are  naturally 
endued  with  true  greatness,  and  nobleness  of 
mind  ;  raised  above  these  little  things  here, 
(how  great  soever  they  seem  in  vulgar  account) 
by  having  a  sight  and  feeling  of  an  infinite 
good.  Unto  which  if  it  fasten  us  by  faith  and 
by  love,  we  are  made  the  friends  of  God :  who 


-O 


Q ^ , 

IN  god's  presence.  77 

have  no  reason  to  envy  the  greatest  persons  in 
this  vi^orld  ;  but  rather  to  look  down  with  pity 
upon  them,  if  they  be  strangers  unto  God. 

By  conversing  with  whom,  you  may  further 
consider,  our  minds  are  both  refined  and  spi- 
ritualized, and  also  much  widened  and  en- 
larged :  which  are  two  most  excellent  qualities, 
wherein  devout  Prayer  improves  us,  by  the 
constant  exercise  thereof. 

1.  Our  souls  indeed  are  spiritual  things: 
but,  being  tied  to  these  bodies,  and  thereby 
engaged  in  worldly  affairs,  and  fleshly  con- 
cerns, they  grow  earthly  and  sensual,  dull,  and 
heavy,  if  we  take  not  care  to  keep  up  their 
familiarity,  with  their  spiritual  acquaintance 
and  kindred  in  the  other  world.  This  we  do 
by  Prayer ;  which  is  a  continual  exercise  of 
our  most  spiritual  powers  ;  a  daily  conversa- 
tion with  spiritual  things,  even  with  the  Father 
of  spirits  Himself  and  His  Divine  perfections  ; 
and  with  the  state  and  condition  of  our  own 
souls,  both  as  they  are  now  at  present,  whether 
they  lie  in  sin  and  wickedness,  or  be  endued 
with  true  holiness  and  goodness,  and    as  they 

o — 6 


O Q 

78  THE   HONOUR  OF  BEING 

will  be  in  the  other  world,  either  in  the  bless- 
edness of  heaven,  or  in  the  torments  of  hell : 
and  with  our  Lord  and  Saviour,  the  great  Judge 
of  all,  who  will  sentence  us  either  to  the  one, 
or  the  other ;  when  He  shall  come  in  His  own 
glory,  and  in  His  Father's,  and  in  the  glory  of 
all  the  holy  angels  :  and  with  the  Holy  Spirit, 
the  Inspirer  of  all  good  thoughts  and  fervour, 
in  our  desires  ;  Who  together  with  the  Father 
and  the  Son,  is  worshipped  and  glorified. 

All  which  things  being  perceived  only  by 
our  minds,  and  by  no  other  means,  do  very 
little  affect  the  hearts  of  those,  who  never  lift 
up  their  thoughts  above  this  world,  in  Prayer 
to  God ;  but  appear  most  real  and  weighty 
things  to  those  that  do.  Particularly  God's  most 
glorious  perfections,  and  the  incomparable  glo- 
ry, wherein  our  blessed  Saviour  shines  in  the 
heavens  at  God's  right  hand,  appear  the  most 
lovely,  the  most  beautiful,  and  every  way  the 
most  excellent  objects,  unto  those  that  have 
their  minds  and  hearts  fixed  on  them  :  as  we 
have,  when  withdrawing  our  thoughts  from 
sensible  enjoyments,  we  apply  them  wholly  to 

b O 


o 

IN  god's  PRESExXCE.  79 

converse  with  God,  in  praises  of  Him,  and 
thanksgivings  to  Him,  and  earnest  desires  after 
Him.  By  which  also  we  are  made  to  under- 
stand, of  what  consequence  it  is  to  our  happi- 
ness to  be  acquainted  with  Him,  and  with  our 
blessed  Saviour,  and  with  the  Holy  Ghost  the 
Comforter ;  and  we  also  daily  improve  that  ac- 
quaintance, and  are  made  more  conformable  to 
Him,  as  the  only  way  to  that  happiness. 

Which  is  excellently  expressed  by  Origerij 
upon  those  words  of  the  Psalmist,  "  Unto  Thee, 
0  Lord,  I  lift  up  my  soul."  "  The  fancy  of  all 
earthly  things  being  discharged,  and  the  eyes 
of  the  mind  lifted  up,  to  think  of  God  alone, 
and  to  converse  with  Him,  (who  listens  to  us) 
in  a  solemn  and  becoming  manner :  how  can 
they  choose  but  be  very  much  improved,  '  be- 
holding with  open  face  the  glory  of  the  Lord, 
and  beincf  transformed  into  the  same  imasre 
from  glory  to  glory.'  For  they  partake  at  that 
time  of  a  certain  Divine  sort  of  intellectual  in- 
fluence, derived  to  them  from  God  :  according 
to  that,  '  Lord,  imprint  the  light  of  Thy  coun- 
tenance upon  us.'  Psalm  iv.  6.     The  soul  also 

o 6 


. ^ ^ o 

80  THE   HONOUR  OF   BEING 

being  lifted  up  aloft,  both  follows  the  spirit, 
and  is  also  separated  from  the  body  :  nay,  it 
not  only  following  the  spirit,  but  being  in  it, 
why  should  we  not  say,  that  it  is  carried  above 
itself,  and  ceasing  to  be  a  mere  soul,  becomes 
spiritual  ?" 

Of  such  things,  men  that  never  pray  to  God, 
or  are  seldom  seriously  conversant  in  this  duty, 
have  no  apprehension  at  all :  but  are  perfectly 
blind,  and  stupidly  senseless  of  invisible  and 
spiritual  enjoyments.  Whereby  their  minds 
are  straightened  and  narrowed  ;  having  no 
thoughts  beyond  their  own  poor  selves,  and 
that  only  in  this  present  world  :  when  they 
that  set  their  minds  to  a  holy  converse  with 
God  in  this  spiritual  duty,  by  this  means, 
mightily  widen  and  enlarge  them  (which  is  the 
other  advantage  I  mentioned,)  extending  their 
desires  and  cares  so  far,  as  to  make  them  so- 
licitous for  the  welfare  of  the  whole  world,  both 
now  and  for  ever. 

2.  This  is  one  of  the  greatest  excellencies 
of  Holy  Prayer,  that  it  enlarges  our  spirits  so 
far,  as  to  enable  them  to  extend  their  charity 


O 


o o 

IN  god's  presence.  81 

to  all  men  :  which  it  is  not  in  our  power  by  any 
other  means  to  do.  We  approach  unto  infinity, 
and  immensity,  in  our  desires  and  wishes,  and 
in  our  good  will  and  readiness  to  benefit  all  the 
world.  Every  part  of  which,  though  never  so 
far  distant  from  us,  we  may  help  this  way,  and 
express  our  affection  to  it :  though  we  are  so 
contracted  and  limited  in  all  other  abilities  but 
this,  that  we  know  not  how  to  serve  them  in 
any  thing  else.  Our  Prayers  alone  can  reach 
them ;  and  there  is  no  country  nor  people  out 
of  their  reach  :  but  in  these  holy  desires  we 
may  stretch  forth  our  souls  to  the  furthermost 
parts  of  the  earth,  and  looking  up  to  heaven, 
draw  down  the  blessing  of  God  upon  them. 

By  which  we  may  learn  the  necessity,  as 
well  as  the  excellency  of  Prayer.  Without 
which  we  grow  strangers  unto  God  and  our 
heavenly  country ;  dull,  earthy,  poor-spirited 
and  despicable  things  ;  minding  only  ourselves, 
and  looking  no  further  than  this  present  world  ; 
and  our  particular  concerns  therein ;  but  by 
the  practice  of  which,  we  maintain  our  ac- 
quaintance with  God,  and  with  the  spiritual 
6 

o 6 


o o 

82  THE  HONOUR   GOD   DOTH   US. 

world ;  nay,  become  friends  of  God,  and  grow 
great  minded,  heavenly,  spiritual,  able  to  look 
beyond  our  little  selves,  nay,  beyond  all  things 
visible ;  large,  comprehensive,  full  of  high 
thoughts,  and  lofty  designs  ;  possessed  with  di- 
vine affections ;  moved  by  truly  noble  ends, 
fraught  with  generous  desires,  and  transcendent 
hopes;  which  fill  our  hearts  with  proportionable 
comfort  and  satisfaction. 

I  conclude  this  with  the  words  of  St.  Chry- 
sostom,  "  As  the  sun  gives  light  to  the  body,  so 
Prayer  doth  to  the  soul :  and  therefore  if  this  be 
the  great  calamity  of  a  blind  man,  that  he  sees 
not  the  sun  ;  what  a  loss  it  is  to  a  Christian  not 
to  pray  continually,  and  by  that  means  bring  the 
light  of  Christ  into  his  soul  ?" 


O O 


o o 

THE  PLEASURE   OF  THIS   DUTY.  83 


CHAPTER  VII. 

THE  PLEASURE  WHICH    SPRINGS   FROM  THE  SERI- 
OUS  PERFORMANCE    OF   THIS    DUTY. 

rriHE  great  man  just  now  named,  would 
-*-  have  us  when  we  pray,  to  think  ourselves, 
to  be  "  in  the  midst  of  the  holy  angels  ;  and  that 
we  are  performing  their  service.  For  though 
we  are  far  removed  from  them  in  other  things, 
in  their  nature,  diet,  wisdom,  and  understand- 
ing, yet,  '  Prayer  is  the  common  employment 
and  business  of  angels  as  well  as  men.'  By 
which  we  are  segregated  from  beasts  and  knit 
to  the  angels,  shall  shortly  be  translated  into 
their  polity,  their  manner  of  life,  honour,  no- 
bility, wisdom,  and  understanding,  spending 
all  our  life  in  the  service  of  God."  Which  is 
a  very  pleasant  contemplation,  and  a  fit  intro- 
duction to  the   second   thing,   I    undertook   to 

6 ^ — -Q 


o o 

84  THE  PLEASURE  OF 


demonstrate ;  how  comfortable  and  truly  de- 
lightful it  is  to  approach  unto  God,  in  such 
holy  thoughts  of  Him,  and  devout  affections  to 
Him,  as  we  are  supposed  to  have,  when  we 
make  our  Prayers,  with  praises  and  thanksgiv- 
ings unto  Him. 

And  here  it  may  be  sufficient  to  consider  only 
these  two  things. 

First,  this  must  needs  be  a  delightful  em- 
ployment, because  therein  we  "draw  nigh  to 
God,"  as  I  have  already  said  ;  which  is  the  de- 
scription, the  Holy  Scriptures  give  us  of  it. 

Secondly,  in  so  doing,  we  commend  ourselves 
and  all  our  concerns,  unto  the  care  of  infinite 
Wisdom,  Power  and  Goodness:  which  is  a 
great  part  of  the  business  of  Prayer  to  God. 

1.  The  former  of  these  may  be  easily  under- 
stood, by  considering,  that  "  to  draw  nigh  to 
God,"  is  to  fix  our  minds  on  Him,  and  to  lay 
open  our  souls  before  Him,  in  whose  presence 
is  fulness  of  joy,  and  everflowing  pleasure. 

That  which  produces  pleasure  in  us,  is  the 
application  of  our  faculties  unto  suitable  ob- 
jects, with   suitable     operations    about    them. 

6 o 


c -o 

PERFORMING  THIS    DUTY.  85 

And  the  nobler  the  faculties  are,  and  the  higher 
the  objects,  the  greater  must  the  pleasure 
needs  be,  which  arises  from  their  conjunction. 
Now  our  minds  and  understandings  are  the 
highest  powers  which  we  have ;  and  God  is 
the  highest  object  on  which  our  minds  can  fix  ; 
and  therefore  the  application  of  our  souls  to 
Him,  by  the  thoughts  and  affections  of  our 
minds  (which  are  their  operations)  cannot  but 
produce  the  highest  pleasiu-e  ;  as  much  above 
all  bodily  pleasure,  as  our  souls  are  above  our 
bodies,  and  God  above  all  worldly  things. 

If  we  feel  no  such  pleasure  in  our  approaches 
to  Him,  it  is  because  our  thoughts  of  God,  and 
our  affections  towards  Him,  are  dull  and  life- 
less. We  do  not  stir  up  our  souls  to  think 
seriously  of  Him,  when  we  fall  down  to  wor- 
ship Him :  but  suffer  our  hearts  to  be  far  off 
from  Him,  when  with  our  lips  we  draw  nigh  to 
Him.  For  were  our  minds  possessed  with  set- 
tled thoughts  of  His  Almighty  Power,  all-seeing 
Wisdom,  boundless  Goodness,  tender  Mercy, 
and  careful  Providence ;  encompassing  us  and 
all   creatures,  bestowing  great  benefits  on  us 


O- 


i 


0 < 

86  THE  PLEASURE  OF 

now,  and  intending  greater ;  they  would  un- 
speakably delight  us.  The  smallest  glance  we 
have  of  any  of  these  infinite  perfections,  (which 
we  acknowledge  in  the  beginninof  of  all  our 
public  prayers)  touches  us,  if  we  mind  what 
we  say,  with  a  singular  pleasure :  though  we 
cannot  at  that  time,  have  more  than  a  short 
thought  of  them.  And  therefore  what  joy  may 
we  not  receive  from  hence,  in  our  secret  and 
retired  devotions  ;  when  we  may  stay  and  look 
as  long  as  we  please  upon  any  of  those  Divine 
attributes,  which  affect  our  hearts  :  delighting 
ourselves  in  the  thoughts  either  of  His  Power, 
which  nothing  can  control ;  or  of  His  Know- 
ledge, from  which  nothing  can  be  hidden ;  or  of 
His  wonderful  Love,  which  thinks  nothing 
too  great  to  give ;  or  of  His  over-ruling  Provi- 
dence, which  makes  all  things  work  together 
for  good  to  those  that  love  Him ;  or  of  His  im- 
partial Justice,  which  in  due  season,  will  not 
fail  to  render  to  all  men,  both  good  and  bad, 
according  to  their  doings. 

And  when  these  pious  thoughts  stir  up  in  us 
the  passions  of  love,  and  hope,  and  longings  to 


-O 


o ■_ o 

PERFORMING  THIS   DUTY.  87 

be  more  filled  with  such  deliorhtful  thoug^hts  of 
Him,  and  affections  towards  Him ;  the  plea- 
sure must  needs  be  exceedingly  increased  :  as 
every  one  may  be  convinced  who  are  not  so 
ill-natured,  as  to  have  nobody,  that  they  love  in 
this  world.  For  they  that  have  a  faithful, 
especially  if  he  be  also  a  powerful  friend,  find 
nothincr  so  sweet  and  delicrhtful,  as  to  love 
him  sincerely,  and  to  be  sincerely  beloved  by 
him.  And  therefore  to  feel  in  our  hearts  an 
ardent  love  to  God,  which  naturally  makes  us 
hope  we  are  beloved  by  Him,  cannot  but  give 
us  a  taste  of  the  most  excellent  of  all  other 
pleasure.  And  proportionable  to  the  degree 
unto  which  our  love  arises,  will  be  the  comfort 
and  satisfaction  that  it  yields. 

Now,  how  can  we  choose  but  have  this  pas- 
sion excited  in  us,  and  that  to  a  high  degree, 
when  we  set  ourselves  to  pray  to  God,  and  to 
praise  his  Holy  name  ?  For  it  is  some  degree 
of  love  which  is  supposed  to  carry  us  to  Him  : 
and  when  we  are  come  into  His  presence,  and 
look  upon  Him,  as  Love  itself.  Who  is  good 
to   all,  and    hath   been   extraordinary   kind  to 

6 o 


o O 

88  THE  PLEASURE  OF 

US  ;  we  cannot  fail  (if  we  act  in  this,  as  we  do 
in  all  other  affairs)  to  feel  a  higher  degree  of 
it ;  proportionable  to  the  sense  we  have  of  His 
goodness  unto  us  in  particular,  and  of  His  uni- 
versal goodness  unto  all  creatures  in  general, 
according  unto  their  several  needs  and  capaci- 
ties. Of  which  universal  goodness  we  should 
Dr  Bri  ht's        ^®  Hiorc  scnslble  (as  an  excellent  per- 

T^eatlJofVrayer.  ^^^  ^^^^  obserVCd)    if  WC  did   aCCUS- 

tom  ourselves  to  look  upon  His  kindness  unto 
us,  but  as  one  single  instance  and  example  of 
it ;  and,  by  what  He  hath  done  for  us,  con- 
ceive what  He  doth,  and  hath  done  for  all  in 
their  several  kinds,  which  could  not  but  raise 
up  in  our  minds  the  highest  admiration  of 
Him,  and  such  an  ardent  love  to  Him,  as 
would  make  us  rejoice  in  Him  for  the  present, 
and  repose  an  entire  confidence  in  Him  for 
the  future. 

2.  And  that  is  the  second  thing ;  by  com- 
mending ourselves  to  the  love  and  care  of 
God's  Almighty  Goodness  (which  is  one  great 
business  of  Prayer)  we  give  our  minds  the 
sweetest    and    most    solid    satisfaction.      For 

6' o 


0 

PERFORMING   THIS  DUTY.  89 

having  entrusted  ourselves  and  all  our  con- 
cerns with  Him,  in  an  assured  confidence  of 
His  fatherly  kindness  to  us,  and  faithful  care 
of  us,  we  may  comfortably  look  upon  every 
thing  that  befalls  us,  as  certainly  intended  for 
our  good  and  happiness.  And  what  a  delightful 
thought  is  this,  even  in  the  midst  of  all  the 
troubles  of  this  life,  if  at  any  time  they  sur- 
round us  ?  How  pleasantly  may  we  look  upon 
all  things,  even  those  which  look  sourly  upon 
us,  and  threaten  mischief  to  us  ;  when  we  can 
look  upon  them,  as  proceeding  from  the  wise 
orders  of  Him,  on  Whom  we  have  cast  all  our 
care,  in  a  full  belief  that  He  careth  for  us  ? 

And  thus  we  may  and  ought  to  believe,  be- 
cause He  hath  told  us  as  much.  And,  if  He 
had  not,  we  might  have  learnt  it  from  our- 
selves :  who  are  at  ease,  and  trouble  ourselves 
no  farther,  when  we  have  commended  our- 
selves unto  a  powerful  friend,  and  left  all  our 
concerns  in  his  hands ;  with  an  undoubted 
confidence  in  him,  that  he  will  do  that  which 
is  best,  as  far  as  he  knows  and  is  able ;  that  is, 
far  better  than  we  could  any  way  do  for  our- 

6- 6 


o o 

90  THE  PLEASURE  OF 

selves.  Now  we  are  absolutely  sure  that  God 
knows  and  can  do  all  things  ;  being  no  more 
liable  to  any  mistake,  than  He  is  defective  in 
His  power,  to  do  what  He  judges  most  con- 
ducing to  our  good;  which  is  more  than  can 
be  said  of  the  highest  creature  in  this  world, 
or  in  the  other.  And  therefore,  if  we  can 
make  Him  our  friend,  as  we  may  by  com- 
mending ourselves  and  all  that  we  have  unto 
Him,  with  a  pious  trust  in  His  mercy,  and  en- 
tire devoting  of  ourselves  to  His  service ;  why 
should  not  our  heart  be  more  at  ease,  freer 
from  all  care  and  fear,  and  trouble,  than  we 
are  when  a  powerful  friend  hath  taken  us  into 
his  protection  1  In  as  much,  as  there  is  no 
friend  like  to  God,  who  can  give  us  such  cer- 
tain security  as  He  doth,  that  all  things  shall  go 
well  with  us. 

Let  us  try,  and  not  deny  ourselves  this  high 
satisfaction ;  by  giving  up  ourselves  to  God, 
and  putting  all  we  have  into  His  hands ;  be- 
seeching Him  to  dispose  of  every  thing  belong- 
ing to  us,  as  He  in  His  wise  goodness  sees 
most  meet ;  and  to  dispense  Himself  to  us,  ac- 

O . O 


o o 

PERFORMING   THIS   DUTY.  91 

cording  to  the  most  just  rules  and  measures  of 
His  unerring  Providence.  For  then  whatso- 
ever is  cross  to  our  natural  desires,  we  may 
most  cheerfully  and  comfortably  receive,  be- 
cause it  comes  from  Him  :  and  whatsoever  is 
agreeable  to  them,  we  may  as  certainly  and 
comfortably  expect,  if  it  be  wholesome  for  us. 
That  is,  we  may  be  freed  hereby  from  all  grief 
and  trouble,  and  from  all  cares  and  fears  :  and 
not  only  so,  but  be  able  to  rejoice  in  the  Lord 
alway  ;  as  St.  Paul  exhorts  with  a  repeated 
earnestness,  Philipp.  iv.  4.  "  Rejoice  in  the 
Lord  alway  :  and  again  I  say  rejoice."  And 
then  adds  the  means  thereof  in  the  next  verses 
but  one  ;  "  Be  careful  for  nothing :  but  in  every- 
thing by  Prayer  and  Supplication  with  Thanks- 
giving, let  your  requests  be  made  known  unto 
God.  And  the  peace  of  God  which  passeth  all 
understanding,  shall  keep  your  hearts  and  minds 
through  Christ  Jesus." 

But  the  greatest  comfort  of  all  will  be,  when 
we  quit  these  bodies,  to  think  we  shall  lose 
nothing  very  considerable  thereby ;  much  less 
lose  our  souls  :  but  having  fast   hold  of   God, 


-6 


0 ■ o 

92  THE  PLEASURE   OF 


be  only  closer  knit  unto  Him,  in  that  love 
towards  Him,  and  delight  in  His  love  towards 
us,  which  we  have  continually  exercised  in 
Prayer  to  Him.  Which,  as  the  better  sort  of 
Pagans  could  say,  is  a  familiar  conference  with 
God,  wherein  we  discourse  with  Him  about 
our  translation  from  hence  and  return  unto  Him. 
Concerning  which  if  we  never  here  confer 
with  Him,  we  shall  be  miserably  to  seek  in  the 
other  world ;  when  we  find  that  we  have  lost 
our  acquaintance  with  Him,  which  we  ought 
by  continual  Prayer  to  have  kept  up  and  main- 
tained. And  then  our  hearts  would  have  been 
wonderfully  full  of  satisfaction  at  our  departure, 
to  think  that  we  were  going  only  to  be  better 
acquainted  with  Him,  and  to  perfect  the  friend- 
ship we  had  here  begun,  by  nearer  communion 
with  Him  in  heaven. 

This  is  the  notion  which  Porphyry  had  of  it ; 
"  we  are  here,"  (saith  he,)  "  inclosed  in  this 
body,  as  in  a  prison  ;  like  children,  separated, 
and  at  a  great  distance  from  their  parents  ;  who 
ought  to  pray  to  the  gods  (as  their  language 
was)  who   are  their  true   parents,  about  their 


Q_ ( 

PERFORMING  THIS  DUTY.  93 

return  to  them.     And  whosoever  they  are,  that 
do  not  thus  pray  to  them,  will  find  .    ^  „    ,  . 

*^       J  '  Apud.  Procl.  in 

that  they  are  no  better  than  father-  '^"°-  ^-  ^■ 
less,  and  motherless   children ;  who  will  have 
none  to  take  care  of  them,  and  be  kind  to  them, 
when  they  are    loosened  from  these  bodies  to 
which  they  are  now  chained. 

A  lamentable  condition  this ;  whereby  we 
may  understand  the  comfort  of  going  to  God 
as  an  ancient  acquaintance,  when  we  go  out  of 
this  body.  How  joyfully  may  we  go  to  Him, 
with  whom  we  have  held  a  constant  good  cor- 
respondence ;  nay,  maintained  a  sweet  familia- 
rity, by  daily  Prayer  to  Him  ?  which  will  not 
let  us  doubt  of  a  kind  reception  from  Him,  in 
whose  company  we  have  delighted  much  to  be, 
while  we  were  in  this  world ;  and  have  long 
desired  to  be  nearer  unto  Him,  and  to  be  for 
ever  with  Him. 

This  is  some  of  the  pleasure  of  their  life, 
who  have  a  continual  intercourse  w4th  heaven, 
in  serious  Prayer  to  God.  Who  communicates 
also,  by  His  own  immediate  influences  upon 
holy  souls  who  look  up  unto   Him,  such  hea- 


o-^-- ^ o 


o o 

94  THE    PLEASURE   OF 

venly  joy  in  this  duty,  as  I  am  not  able  to  de- 
scribe. For  who  can  doubt,  that  He  frequently 
illuminates  their  minds,  and  strengthens  their 
thoughts,  to  understand  and  perceive  His 
Divine  perfections,  more  clearly  and  lively, 
than  they  could  of  themselves :  and  thereby 
raises  up  their  love,  and  their  hope,  and  their 
joy,  to  a  greater  height  of  satisfaction  ?  Which 
He  increases  also  by  secret  touches  upon  their 
hearts  ;  exciting  all  these  beyond  the  pitch  to 
which  our  highest  thoughts  would  advance 
them. 

But  omitting  this,  I  shall  conclude  this  head 
with  the  words  of  St.  Chrysostom  :  which  will 
serve  also  for  an  introduction  to  the  next. 

"  Prayer  is  the  employment  of  angels;  and 
much  exceeds  even  their  dignity:  as  appears 
by  this,  that  they  approach  with  great  reverence 
into  the  Divine  presence  ;  teaching  us  to  ad- 
dress ourselves  to  God,  with  the  like  fear  mixed 
with  joy.  With  fear,  lest  we  should  prove  un- 
worthy of  this  favour ;  with  joy,  at  the  greatness 
of  the  honour  that  is  done  us  mortals,  in  permit- 
ting us  to  converse  continually  with  God.     By 


o- 


o 

PERFORMING  THIS   DUTY.  95 

which  we  get  out  of  this  mortal  and  temporary 
state,  and  pass  over  to  immortal  life :  for  he 
that  converses  with  God,  must  necessarily  get 
the  better  of  death  and  corruption.  Just  as 
those  things  that  were  always  enlightened  with 
the  rays  of  the  sun,  cannot  remain  in  darkness ; 
so  it  is  impossible  that  they  who  enjoy  familia- 
rity with  God,  should  continue  mortal.  For  if 
they  who  are  taken  into  the  society  of  a  king, 
and  advanced  to  honour  by  him,  cannot  be 
poor ;  how  much  more  impossible  is  it  that 
they  who  by  Prayer  have  familiarity  with  God, 
should  have  mortal  souls  ?  Ungodliness  and 
an  irregular  life  is  the  death  of  the  soul ;  there- 
fore the  worship  of  God,  and  a  conversation 
suitable  to  it,  is  its  life.  Now  Prayer  leads  us 
to  a  holy  life,  becoming  the  worship  of  God : 
nay,  it  marvellously  stores  our  souls  with  the 
most  precious  treasures.  Whether  a  man  be 
a  lover  of  virginity,  or  study  purity  in  a  mar- 
ried estate,  whether  he  would  suppress  anger, 
or  purge  himself  from  envy,  or  do  any  other 
good  thing ;  Prayer  is  his  conductor,  and 
smoothing  the  way  for  him,  makes  the  course 


t 


I 


-o 


96       PLEASURE  OF  PERFORMING  THIS  DUTY. 

of  virtue  ready  and  easy.  For  it  cannot  be  that 
they  who  ask  of  God  Temperance,  Righteous- 
ness, Meekness  and  Goodness,  should  not  ob- 
tain their  petition." 


O 


O 


O o 

THE    BENEFITS   OF  PRAYER.  97 


CHAPTER  VIII. 

THE  GREAT   BENEFITS  WE   RECEIVE    BY   SERIOUS 
PRAYER   TO   GOD. 

Xll^HAT  force  there  is  in  Prayer,  both  to 
'  *  make  us  and  preserve  us  such  as  we 
ought  to  desire  to  be,  may  be  understood  in 
great  part,  by  what  hath  been  already  dis- 
coursed on  the  two  foregoing  heads.  Wherein 
I  have  represented,  how  it  raises,  spiritualizes, 
widens,  and  greatens  our  minds  ;  filling  us  with 
high  thoughts  ;  possessing  us  with  heavenly 
affections ;  satisfying  us  in  the  love  of  God ; 
putting  us  into  the  Divine  protection  ;  securing 
us  against  all  events  ;  and  drawing  down  upon 
us  the  Divine  blessing.  In  short,  it  is  a  vast 
improvement  of  our  minds,  by  lifting  them  up 
above  themselves,  as  well  as  above  this  world : 
and  that  not  only  for  the  present,  but  tying  us 
fast  to  God  by  a  constant  sense  of  Him,  which 
7  I 

O 0 


? 


o 

98  THE   BENEFITS  WE   RECEIVE 


it  is  apt  to  leave  upon  our  minds,  it  puts  us  into 
a  pious  temper,  and  constantly  disposes  us  both 
to  do  aright,  and  to  judge  aright  also. 

For  if  we  would  know  whether  a  thing  be 
good  for  us  to  have,  we  need  but  consider 
whether  we  dare  pray  for  it  or  no  :  and  whether 
a  thing  be  lawful  to  be  done  we  understand,  by 
considering  whether  we  dare  recommend  it  to 
the  Divine  blessing,  and  beg  His  presence  and 
concurrence  with  us  in  it.  This  is  commonly 
a  good  direction  :  and  will  put  a  stop  to  us 
in  all  bad  proceedings.  Nay,  so  great  a  power 
there  is  in  Prayer,  that  we  perceive  the  good 
it  doth  us,  even  before  we  receive  that  which 
we  come  to  ask.  "  For  no  sooner  doth  a  man 
lift  up  his  hands  to  heaven,"  as  St.  Chrysos- 
tom's  words  are,  "  and  call  upon  God,  but 
he  is  snatched  from  this  world,  and  translated 
into  the  other,  if  he  pray  with  care  and  dili- 
gence :  so  that  if  anger  boil  in  him,  it  is  pre- 
sently quieted  ;  if  lust  burnt,  it  is  quenched  ;  if 
envy  gnawed,  it  is  easily  expelled.  For  as  the 
Psalmist  observes  that  when  the  sun  arises, 
all  the  beasts  of  the  forests   lay  them    down 


O O 


o o 

BY  SERIOUS  PRAYER.  99 

in  their  dens,  who  in  the  night  had  crept  forth  : 
so  when  Prayer  goes  forth  out  of  our  mouth, 
the  mind  is  enlightened,  as  with  a  certain  beam 
of  hght,  and  all  unreasonable  and  brutish  pas- 
sions steal  away,  and  dare  not  appear  :  Nay,  if 
the  devil  himself  was  there,  he  is  driven  away  ; 
if  a  demon,  he  departs  :  provided  we  pray  with 
attentive  and  waking  minds." 

But  I  will  sum  up  what  I  have  to  say  on  this 
argument,  in  this  single  consideration.  If  it 
be  highly  beneficial  to  be  truly  good,  and  god- 
like, we  are  highly  beholden  to  devout  Prayer ; 
which  is  a  blessed  instrument  thereof.  Now 
all  mankind  cannot  but  agree  in  this,  that  it  is 
our  highest  perfection,  and  therefore  nothing 
ought  to  be  more  desired  by  us,  than  to  be  made 
like  to  God  in  righteousness,  goodness,  and  true 
holiness ;  unto  which  it  is  easy  to  shew,  we 
are  formed  by  every  part  of  Prayer.  Whether 
we  acknowledge  the  Divine  perfections  (which 
it  is  senseless  to  praise,  and  not  to  make  our 
pattern)  or  confess  our  own  guiltiness  (which  is 
a  disowning  and  condemning  all  evil  courses,) 
or  make  an  oblation  of  ourselves  to  Him  that 

c —6 


liOl 


) o 

100  THE  BENEFITS   WE   RECEIVE 

made  us  (whereby  we  deliver  up  our  wills  to 
His),  or  give  Him  thanks  for  His  benefits, 
(whereby  we  confess  the  obligations  we  have  to 
be  wholly  His),  but  especially  when  we  petition 
Him  for  pardon  (which  supposes  we  resolve  to 
be  better),  or  for  His  Divine  grace  to  assist  us 
to  perform  our  duty  faithfully  :  of  which  if  we 
have  a  serious  desire,  it  will  incline  us  and  dis- 
pose us  thereunto  (for  all  creatures  endeavour 
to  accomplish  their  own  desires),  nay,  it  will 
powerfully  move  us  to  pursue  what  we  would 
have,  by  such  means  as  God,  to  whom  we  pray, 
directs  us  to  use  for  the  obtaining  thereof. 

Nay,  the  very  thought  we  form  in  our  mind, 
when  we  set  ourselves  to  pray,  that  we  are 
going  to  God,  to  place  ourselves  in  His  pre- 
sence who  sees  all  things,  even  the  most  hid- 
den motions  in  the  secret  recesses  of  our  soul  : 
which  accordingly  frames  itself  to  please  Him, 
as  present  to  it,  and  inspecting  it,  and  pene- 
trating to  the  bottom  of  it ;  searching  the  hearts 
and  trying  the  reins  ;  this  thought,  I  say,  and 
the  alteration  it  works  in  us,  is  of  such  great 
advantage   to  us,   that  if  we  should    suppose 

o o 


9 o 

BY   SERIOUS   PRAYER.  101 

him  who  prays  to  God  to  be  a  gainer  no  other- 
ways,  he  ought  (as  Origen  observes)  to  be 
thought  to  have  received  no  common  benefit, 
who  thus  reverently  and  piously  disposes  and 
frames  his  mind,  at  the  very  time  of  Prayer. 
By  which  how  many  sins  are  banished,  and 
how  many  good  deeds  are  produced,  they  can 
tell  who  apply  themselves  continually  to  pray 
unto  God,  with  such  serious  thoughts  of  Him. 
For  if  the  remembrance,  and  especially  the 
presence  of  an  excellent  man,  stirs  us  up  to 
imitate  him,  and  oft-times  stops  our  inclinations 
to  that  which  is  bad  ;  how  much  more  profitable 
will  the  remembrance  of  God  the  Father  of  all, 
with  Prayer  to  Him,  be  to  those  who  persuade 
themselves  that  they  stand  before  Him,  and 
speak  to  Him  from  whom  nothing  can  be  hid- 
den 7  This  he  confirms  by  many  places  of  the 
Holy  Scripture  ;  and  concludes  that  if  we  got 
nothing  else  by  Prayer,  we  shouuld  be  suffi- 
cient gainers,  by  putting  our  minds  into  a  pos- 
ture to  pray  as  we  ought. 

This  may  be  farther  demonstrated,  by  glan- 
cing briefly  upon   every   part   of   the    Lord's 

6 o 


c o 

102  THE   BENEFITS   WE  RECEIVE 

Prayer  :  which  no  man  can  put  up  to  God  with 
understanding,  with  seriousness,  and  with  fer- 
vent desires  ;  and  not  be  thereby  made  better. 

For  how  can  we  call  God  "  our  Father,"  and 
not  reverence  Him,  and  be  filled  both  with  a 
filial  fear  of  Him,  and  with  love  to  Him,  to- 
gether with  hope  and  joy  in  Him  ? 

How  is  it  possible  to  desire  His  "  Name  may 
be  hallowed"  by  all ;  and  we  ourselves  con- 
tinue to  dishonour  it  ? 

We  do  not  sure  desire  His  "  kingdom" 
should  "  come,"  and  exempt  ourselves  from 
His  Government,  and  deny  Him  our  obedi- 
ence. 

Nor  pray  that  His  "  Will  may  be  done,"  re- 
solving to  do  as  we  will  ourselves. 

We  cannot  beg  of  God  our  "  daily  bread," 
and  not  rest  contented  therewith  :  much  less 
be  insensible  of  His  bounty,  if  He  give  us 
more  than  daily  bread,  and  bestow  upon  us, 
perhaps,  great  plenty  and  abundance. 

When  we  pray  Him  to  "  forgive  us  our 
trespasses,"  we  are  at  the  same  time  taught  to 
forgive  others ;  or  to  hope  for  no  pardon  our- 

b- o 


c o 

BY  SERIOUS  PRAYER.  103 

selves  ;  and  this  is  one  of  the  hardest,  though  a 
most  reasonable  and  noble  part  of  Christian 
virtue. 

When  we  pray  God  "  not  to  lead  us  into 
temptation ;"  with  what  face  can  we  think  fit  to 
run  into  it  ? 

And  when  we  beseech  Him  to  "  deliver  us 
from  evil,"  especially  from  "  the  evil  one  ;" 
we  are  strangely  forgetful  and  careless,  if  we 
run  into  those  sins,  which  throw  us  into  the 
very  mouth -of  that  roaring  lion  ;  who  goes  about 
seeking  whom  he  may  devour. 

And,  in  the  conclusion,  who  can  acknowledge 
that  His  "  is  the  kingdom ;"  that  is.  He  rules 
over  all ;  and  yet  not  stand  in  awe  of  Him  ;  and 
honour  Him  more  than  any  earthly  majesty  ? 
And  that  His  "  is  the  power  ;"  and  not  depend 
on  Him  and  trust  Him  in  well  doing ;  but  ex- 
pect that  He  will  subvert  us  in  evil  courses  ? 
And  that  His  "  is  the  glory,''  and  not  give  Him 
thanks  for  all  His  benefits,  and  use  them  to  His 
honour  and  glory,  and  the  doing  Him  service  in 
the  world? 

That  is,  who  can  think   seriously  of  all  His 

0 < 


o — o 

104  THE   BENEFITS  WE   RECEIVE 

incomparable  perfections,  which  are  expressed 
in  those  words,  "  Thine  is  the  Kingdom,  the 
Power,  and  the  Glory,"  and  not  have  some 
suitable  affections  in  his  heart,  disposing  him 
to  do  that  which  is  well  pleasing  in  God's  sight; 
who  hath  it  in  his  power  to  make  us  either 
happy  or  miserable,  for  ever  and  ever  1 

This  is  so  plain  a  truth,  that  we  cannot  so 
much  as  say  a  short  grace  before  and  after 
meat,  but  it  will  dispose  us,  if  we  mind  what 
we  say,  to  the  practice  of  such  Christian  vir- 
tues, as  are  proper  at  tHat  season.  We  shall 
not,  easily  that  is,  drink  too  much,  or  play  the 
glutton, (as  St.  Chrysostom  observes  ^^^ 
upon  those  words  1  Sam.  i.  9,10.)  A°"^Tom%. 
"  but  the  remembrance  that  we  must  pray  to 
God,  when  we  have  done  eating  and  drinking, 
will  be  a  restraint  upon  us,  and  make  us  use 
His  good  gifts  in  a  convenient  measure.  For 
a  table  begun  with  Prayer,  and  ending  in 
Prayer,  cannot  want  any  thing  that  is  good  : 
and  therefore  let  us  not  neglect  so  great  a  gain. 
For  is  it  not  absurd,  that  when  our  servants, 
who  wait  upon  us,  bow  and  give  thanks,  if  we 

6 6 


O ^ Q 

BY   SERIOUS  PRAYER.  105 

reach  to  them  any  portion  of  that  which  is  set 
before  us ;  we  ourselves,  who  enjoy  so  many 
good  things,  should  not  pay  this  honour  unto 
God  ;  especially,  since  by  that,  we  shall  dispose 
ourselves  for  greater  blessings  ?  For  where 
Prayer  is  and  giving  of  thanks  there  is  the  grace 
of  the  Holy  Spirit ;  and  the  demons  and  all  the 
adverse  powers  fly  away.  He  that  is  about  to 
pray,  dare  not  speak  any  absurd  thing;  no  not 
in  the  midst  of  the  meal :  or  if  he  do,  he  will 
presently  repent  of  it,  when  he  comes  to  speak 
to  God.  And  therefore  in  the  beginning,  and 
in  the  conclusion  of  our  meals  we  ought  to  give 
thanks  to  God ;  for  this  cause  especially  :  that 
we  shall  not,  (as  was  said  before)  easily  fall 
into  drunkenness,  if  we  be  settled  in  this  pious 
custom.  Which  we  ought  not  to  omit,  though 
we  should  chance  to  be  overtaken,  and  to  rise 
up  from  the  table  with  our  heads  heavy,  by  too 
much  eating  and  drinking ;  for  though  we  off'end 
now,  we  shall  correct  this  shameful  practice  the 
next  time." 

Thus  that  excellent  man  presses  Prayer  and 
giving  of  thanks,  upon  such  occasions ;  as  a 

o • o 


o o 

106  THE   BENEFITS   WE   RECEIVE 

means  to  restrain  us  from  those  sins  which  are 
then  too  common,  when  a  sense  of  God  doth 
not  govern  our  appetites,  and  preserve  us  in  a 
holy  fear  of  offending  so  great  a  benefactor,  as 
He  is  continually  to  us.  Whose  grace  the  more 
earnestly  we  desire,  the  more  certain  we  are  to 
obtain  it.  For  what  can  we  suppose  the  good 
God  to  love  more  than  a  soul  that  hungers  and 
thirsts  after  true  righteousness  ;  which  it  ex- 
presses by  constant  and  hearty  cries  for  it  unto 
Him,  who  hath  promised  it  shall  be  satisfied 
therewith  ?  Neither  religion,  nor  common  rea- 
son will  let  us  doubt,  that  He  doth  most  willingly 
communicate  Himself  to  such  thirsty  souls  j 
and  bestow  this  incomparable  blessing  upon 
every  one  that  importunately  seeks  it  at  His 
hands.  Let  us  but  show  Him,  in  our  Prayers, 
that  we  are  sincere  lovers  of  Him,  and  of  all 
goodness  ;  that  we  unfeignedly  long  to  be  better 
ourselves,  and  to  see  all  the  world  amended; 
that  to  be  pure  and  undefiled,  we  desire  more 
than  any  earthly  pleasure  ;  that  we  would  have 
the  "  peace  of  God  rule  in  our  hearts  ;  and  all 
our  things  done  with  charity  ;"    in  short,  that 

(:> o 


o o 

BY   SERIOUS    PRAYER.  107 


we  would  "  be  filled  with  all  the  fulness  of 
God;"  but,  as  for  all  other  things,  we  refer 
ourselves  wholly  to  Him,  and  desire  them  only 
so  far  as  they  may  conduce  to  our  being,  or  our 
doing  good  :  and  we  may  assure  ourselves  of 
His  gracious  acceptance ;  there  being  nothing 
in  heaven  or  earth  more  pleasing  to  God,  than 
this  holy  temper  of  mind  and  spirit.  Which 
therefore  He  will  cherish,  promote  and  increase, 
(if  our  desires  and  endeavours  after  it  continue 
earnest  and  constant)  till  He  hath  brought  it  to 
perfection.  For,  as  St.  Romanus  told  his  per- 
st-chrysost  sccutors,  "  the  sacrifice  wherein  God 
Horn.  4«.  Tom.  i.^^j-gj^^g^  is  B,  soul  that  looks  up  unto 

Him  ;  his  only  food,  is  the  salvation  of  those 
that  believe." 


-O 


o- o 

108  THE   THREE   FOREGOING 


CHAPTER  IX. 

THE  THREE  FOREGOING  CHAPTERS  IMPROVED. 

T^  EFORE  I  proceed  to  that  which  I  farther 
-'^  intend,  it  may  be  fit  to  consider  these  two 
things. 

First,  that  we  want  no  incitement  or  encour- 
agement to  the  serious  performance  of  this  duty 
frequently. 

Secondly,  that  we  have  a  clear  direction,  in 
what  hath  been  said,  to  make  a  right  judgment 
of  ourselves,  whether  we  perform  it  as  we  ought 
or  no. 

1.  As  to  the  former,  let  us  consider  how 
we  will  answer  it  to  God,  if  we  be  not  mightily 
excited,  by  what  I  have  represented,  to  be  fre- 
quent and  fervent  in  this  holy  duty  :  whereby 
we  may  receive  such  great  benefits,  such  true 
comfort,  and  such  high  honour  and  preferment, 
as  to  be  admitted  into  the   Divine  presence, 

O i 


O Q 

CHAPTERS  I3IPR0VED.  109 

and  to  have  society  with  the  Almighty  good- 
ness, Who  alone  can  fill  our  souls,  and  the 
thoughts  of  Whom  do  really  fill  them  and  give 
them  satisfaction.  Especially,  when  we  have 
any  reason  to  believe  that  He  loves  us ;  which 
we  have  just  cause  to  conclude,  when  we  feel 
that  we  heartily  love  Him  :  one  proof  of  which 
is,  our  loving  to  be  much  with  Him,  and  de- 
lighting in  His  company.  From  which  we  can 
never  depart  unsatisfied  ;  but,  carrying  away  a 
comfortable  belief  that  He  is  with  us,  and  will 
prosper  and  bless  us,  may  pass  our  time  de- 
lightfully here  in  this  world,  and  cheerfully 
receive  all  events  which  at  any  time  befal  us, 
and  rest  perfectly  contented  in  every  issue  of 
His  wise  and  good  Providence :  unto  which 
we  have  commended  ourselves  with  a  full  trust 
and  confidence,  that  it  will  dispose  all  things 
to  our  advantage. 

This  the  very  heathen  saw  in  some  measure, 
to  be  every  man's  interest  as  well  as  duty  ; 
inTimEco.  wlilch  madc  Flaio  most  judiciously 

resolve,  that  "  all  men,  who  have  the  least  de- 
gree of  wisdom   and    sobriety,   call  upon  God 

c ^ 6 


o ^ ^ o 

110  THE   THREE    FOREGOING 

when  they  begin  to  move  towards  any  un- 
dertaking, whether  it  be  great,  or  whether  it 
be  small."  And  to  the  same  purpose  is  Por- 
phyry his  observation  lono^  after ; 
that  "  all  wise  men,  in  all  nations,  i°TimcBum. 
have  been  very  diligent  and  frequent  in  Prayers, 
as  a  thing  of  mighty  importance." 

Which  we  Christians  better  understand  than 
they  could  do ;  and  therefore  should  think  it 
most  advisable  upon  all  occasions  to  apply 
ourselves  to  God,  about  every  thing  both  small 
and  great :  because  we  believe  Him  to  be  the 
Governor  and  Disposer  of  all  things  ;  Who  can 
make  them  instruments  of  our  grief  and  sorrow, 
or  of  our  joy  and  comfort,  as  He  thinks  good  : 
and  because  (it  appears  from  what  hath  been 
said  on  this  subject)  that  so  much  of  our  life 
in  this  world  is  celestial  and  divine,  as  we 
spend  in  this  exercise  of  Prayer  to  God. 

Unto  which  therefore  let  both  high  and  low, 
rich  and  poor  betake  themselves,  as  to  the 
great  instrument  of  their  happiness  here  and 
eternally. 

Let   the  poor   pray  that  they  may  be  con- 

i o 


i ■ o 

CHAPTERS  IMPROVED.  Ill 

tented  ;  and  the  rich  that  they  may  be  truly 
thankful. 

Let  the  low  and  the  mean  pray,  that  their 
spirits  may  be  raised  and  ennobled,  enriched, 
and  well  satisfied ;  and  let  the  great  and  noble 
pray,  that  their  minds  may  be  humbled  and 
abased  ;  their  hearts  emptied  of  self-confidence, 
pride,  and  contempt  of  others. 

Let  all  pray  that  they  may  acknowledge 
God,  and  maintain  a  sense  of  Him  in  their 
minds,  and  give  up  themselves  to  His  service, 
and  beseech  His  grace  and  favour  suitable  to 
their  conditions. 

Let  those  who  are  still  bad,  pray  to  be  made 
good ;  and  they  that  are  good,  to  be  made  bet- 
ter. And  if  they  really  and  heartily  desire 
what  they  ask,  they  will  be  more  and  more 
successful  in  their  desires.  If  they  be  not, 
they  may  conclude  their  hearts  were  not 
right  with  God  :  or  they  did  not  with  becom- 
ing earnestness  and  fervency  apply  themselves 
unto  Him  (with  a  sense  of  their  own  great  un- 
worthiness)  for  His  mercy  and  grace  towards 
them. 

o —. — _o 


o 


_. o 

112  THE   THREE  FOREGOING 

2.  For  hereby,  as  I  said,  we  may  take  a 
measure  of  ourselves,  whether  we  perform  this 
duty  as  we  ought,  or  no.  By  which  I  have 
shewn  we  may  reap  the  greatest  spiritual  bene- 
fits and  comforts  :  and  therefore,  if  we  find 
that  our  minds  are  more  composed  and  settled, 
if  our  hearts  be  more  contented,  if  we  be  bet-, 
ter  satisfied  in  our  condition,  if  we  be  more 
resolved  in  our  duty,  more  steadfast  in  well- 
doing, more  patient  in  sufi-ering,  if  we  can 
more"  cheerfully  submit  ourselves  to  God,  after 
we  have  commended  ourselves  to  Him,  if  we 
be  more  in  love  with  all  that  is  good,  and  more 
averse  to  every  thing  that  is  evil,  it  is  a  sign 
that  we  have  prayed  aright,  because  our  prayers 
have  done  us  good. 

Let  all  that  read  this  treatise,  examine  them- 
selves upon  this  point.  Are  your  minds  made 
more  spiritual  by  your  Prayers  to  God,  the 
Father  of  spirits  ?  Have  you  a  greater  sense 
of  Him  remaining  in  your  minds,  and  a  more 
lively  sense  of  the  other  world  and  all  the  con- 
cerns thereof?  Are  you  raised  above  the  petty 
concerns  of  this  ?     Do  you  feel  your  souls  en- 

^^ ■ 0 


o o 

CHAPTERS   IMPROVED.  113 

larged  in  universal  love  and  charity  ?  Can 
you  trust  God  more  confidently  ?  Are  you 
less  disturbed  with  fears  and  cares  and  such 
like  passions  7  Do  your  prayers  make  you 
more  just  and  merciful,  more  compassionate 
and  charitable,  more  candid  and  favourable  to 
others,  more  ready  to  do  good,  and  to  forgive, 
forward  to  contribute  what  you  can  to  the  com- 
fort and  happiness  of  every  one  ? 

Are  your  inordinate  passions  and  appetites 
not  only  curbed  and  restrained  thereby,  but 
more  subdued  and  mortified  1  Do  your  prayers 
give  you  a  taste  of  such  pleasure  in  God,  and 
in  holiness  and  goodness,  as  makes  you  desire 
to  be  better  acquainted  with  them,  and  to  pre- 
fer them  above  riches  and  honours,  and  all 
manner  of  sensual  pleasure  ?  Is  pride,  ambi- 
tion, and  vain  glory,  is  malice,  hatred  and  re- 
venge, is  anger  and  wrath,  covetousness  and 
care  for  the  things  of  this  world,  daily  sup- 
pressed and  deadened  ? 

In  short,  do  we  find  that  our  thoughts  are 
at  rest  in  God  and  in  His  love  ?  Are  our 
hearts  well  pleased  and  satisfied  in  His  favour 
8 

O • 


O Q 

114  THE   THREE   FOREGOING 

and  grace  towards  us  ?  Is  this  the  highest 
boon  we  can  beg  of  God,  that  we  may  be  tho- 
roughly and  universally  good  ?  And  when  we 
find  ourselves  improving  herein,  and  making 
any  advancement  towards  that  perfection  to 
which  we  aspire,  is  it  the  greatest  pleasure  to 
us  of  all  other  ?  Are  we  abundantly  satisfied 
in  this  thought,  that  by  God's  grace  and  good- 
ness to  us,  every  thing  shall  do  us  good  ?  Are 
our  hearts  set  upon  rectifying  all  disorders  in 
our  souls,  and  provided  we  can  but  feel  an 
amendment,  are  we  quiet  and  in  peace,  and 
less  concerned  about  external  things,  which 
we  cannot  rectify  according  to  our  desires  1 
Then  it  is  certain  our  prayers  have  been  truly 
devout,  and  highly  acceptable  to  God  ;  as  we 
may  perceive  by  this  blessed  change  in  our 
hearts. 

Which  if  we  do  not  yet  feel,  let  it  not  quite 
discourage  us  ;  but  only  quicken  our  spirits  to 
more  frequent  and  fervent  Prayer  :  with  greater 
intention  of  mind,  and  due  consideration  what 
it  is  we  ought  most  to  desire  in  our  prayers  to 
1    God.      And   if  we  do    not   content  ourselves 

I 

o o 


O Q 

CHAPTERS  IMPROVED.  115 

barely  with  so  many  prayers ;  but  long  and 
labour  till  they  have  their  effect,  in  such  an 
alteration  as  I  have  mentioned,  in  our  hearts : 
they  vi^ill  at  last  procure  this  blessing,  if  we  be 
restless  and  earnest  in  our  desires  after  it. 

And  therefore  let  us  not  slacken  our  endea- 
vours herein;  but  setting  our  hearts  upon 
those  graces  which  we  ask  of  Him,  let  us  pray 
to  him  among  other  things,  that  He  would 
enable  us  every  day  to  pray  better,  and  to 
more  purpose;  with  stronger  affections,  and 
more  eager  desires  :  such  as  will  work  our 
hearts  into  a  more  exact  conformity  with  Him- 
self, and  with  our  blessed  Saviour ;  and  both 
make  us  pure,  and  more  in  love  with  purity  of 
mind  and  body;  more  heavenly-minded,  and 
entirely  satisfied  in  our  heavenly  acquaintance 
with  Him  and  with  our  Lord,  and  in  the  hope 
we  have  at  last  to  come  unto  Him,  in  that 
happy  place  where  there  will  be  nothing  left 
for  us  to  desire  ;  but  all  our  prayers  be  turned 
into  praises  of  Him,  and  thanksgiving  to  Him, 
Who  hath  accomplished  our  wishes  and  fulfilled 
our  petitions,  by  bringing  us  into  His  celestial 

O < 


o o 

116  THE  THREE  FOREGOING 

palace,  and  there   providing  mansions  for  us, 
wherein  we  shall  attend  upon  Him  for  ever. 

Thus  I    have  given  a  brief  account  of  the 
efficacy  of  Prayer  to  make  us  truly  good. 

Which  is  so  evident  a  truth  that  St.  Chry- 
sostom  confidently  saith,  "  when  I  see  a  man 
neglect  this  duty  of  Prayer,  or  that  he  hath  no 
love  to  it,  no  fervour  in  it,  it  is  manifest  to 
me  that  he  is  owner  of  nothing  worthy  or  ex- 
cellent :  but  when  I  behold  a  man  unwearied  in 
the  service  of  God,  and  that  doth  not  reckon 
constant  attendance  upon  God  in  Prayer, 
among  his  greatest  losses,  I  make  account  he 
is  a  steadfast  practiser  of  all  virtue,  and  the  very 
temple  of  God.  For  it  expels  all  vile  and 
base  thoughts  out  of  the  mind;  it  persuades 
us  to  reverence  God,  and  the  dignity  to  which 
He  advanceth  us  ;  it  teaches  us  to  repel  all  the 
enchantments  of  the  evil  one  ;  and  raises  our 
mind  so  high,  that  we  look  down  with  despisal 
and  scorn  upon  pleasure  :  for  this  is  the  only 
pride  that  becomes  the  worshippers  of  Christ, 
not  to  submit  to  the  service  of  any  filthiness  ; 
but  to   preserve  the    freedom  and    liberty    of 

0 6 


Q O 

CHAPTERS   IMPROVED.  117 

their  souls  in  a  pure  life.  Which  it  is  impos- 
sible to  do  without  prayer :  for  who  can  exer- 
cise any  virtue,  that  doth  not  come  and  fall 
down  before  Him  frequently,  who  is  the  giver 
of  if?  Who  can  so  much  as  desire  to  be 
sober  or  just,  that  doth  not  delight  to  con- 
verse with  Him,  who  requires  these,  and  far 
greater  things  from  us  ? 


6- 


o- 


-o 


Part  II. 
OF  PUBLIC   PRAYER 


CHAPTER  X. 

PUBLIC  PRAYER  MOST  NECESSARY  OF  ALL  OTHER. 

XT  is  confessed  by  all  who  have  a  sense  of 
-^  God  the  author  of  their  being,  that  they 
were  made  to  glorify  Him.  Which,  in  the 
Scripture  language,  is  another  word  for  God's 
worship  and  service ;  consisting  in  \hose  praises , 
thanksgivings,  and  petitions,  which  make  up 
the  body  of  our  prayers.  By  the  first  of 
which  we  acknowledge  God  to  be  what  He  is 
in  Himself,  every  way  most  excellently  per- 
fect :    by  the   second,    we    acknowledge    the 


O- 


-6 


o 


-o 


PUBLIC  PRAYER  NECESSARY. 


119 


benefits  He  hath  done  unto  us  :  and  by  the 
third,  we  acknowledge  our  continual  depend- 
ence upon  Him ;  which  by  humble  Prayer,  we 
confess  to  be  so  entire,  that  we  cannot  subsist 
without  Him.  From  which  I  have  demonstrat- 
ed, that  thus  to  acknowledge  God  and  our 
dependence  on  Him,  is  a  natural  duty ;  unto 
which  we  stand  bound  as  we  are  men,  and 
much  more  as  we  are  Christians  ;  who  are 
made  to  know  the  great  love  of  God  in  oiu: 
blessed  Saviour;  by  whom  St.  Paul  ddsires, 
"  glory  may  be  given  unto  Him  in  the  Church 
throughout  all  ages,  world  without  end." 
Ephes.  iii.  ult. 

I  shall  now  proceed  to  show,  that  we  ought 
not  to  content  ourselves  with  the  addresses  we 
make  unto  God  in  secret,  or  at  home,  but  look 
upon  ourselves  as  bound  to  assemble  and  meet 
together  for  this  end;  that  we  may  publicly 
acknowledge  Him  by  our  Prayers,  Praises,  and 
Thanksgivings.  Which  I  take  to  be  contained 
in  those  words  of  St.  Paul  now  mentioned  : 
wherein  he  expresses  his  desire  that  glory 
should  be  given  to  the  Divine  Majesty,  in  the 


-o 


c o 

120  PUBLIC     PRAYER 

Church,  that  is,  in  the  assemblies  of  Christian 
people  (as  I  shall  show  hereafter)  and  that 
not  only  in  his  days,  but  in  all  succeeding 
times,  as  long  as  the  sun  and  moon  endure. 

Unto  this,  we  ought  all  to  subscribe,  and 
say,  Amen,  as  the  apostle  there  doth ;  and  ac- 
cordingly join  together,  with  one  consent,  thus 
to  glorify  God  in  this  age,  as  Christians  have 
done  in  all  the  preceding  :  that  we  may  trans- 
mit the  same  practice  unto  those  who  come 
after  us  in  the  future  generation. 

Which  is  a  duty,  I  shall  show  as  I  pass 
along,  much  more  necessary,  and  more  highly 
acceptable  unto  God,  than  any  private  action 
of  this  kind,  which  we  perform  to  His  Divine 
Majesty.  Unto  whom  we  ought  to  resort  in 
our  most  secret  retirements,  as  our  Saviour 
instructs  us  in  those  words,  "  When  thou 
prayest,  enter  into  thy  closet."  But  as  this 
doth  not  exclude,  I  have  already  said,  the 
public  worship  of  God,  so  we  ought  not  to 
think  it  is  equal  thereunto  ;  but  rather  much 
inferior  to  that  divine  service,  which  we  per- 
form in  our  solemn  assemblies. 


-o 


O Q 

THE  MOST  NECESSARY.  121 

I  am  sensible  how  cross  this  is  to  many 
men's  conceits,  and  how  much  the  contrary- 
opinion  hath  prevailed,  to  the  great  detriment 
of  religion  :  and  therefore  I  shall  take  the  more 
pains  to  make  this  good,  that  the  public  service 
of  God,  ought,  above  all  other,  to  be  carefully 
attended  :  or,  that  we  ought  not  to  satisfy  our- 
selves with  the  addresses  we  make  to  God  at 
home  ;  but  make  a  conscience  also,  and  chiefly, 
to  join  in  common  Prayers  and  Supplications  to 
His  Majesty. 

And  if  the  advantages  and  comforts  of  Prayer 
be  so  great  as  I  have  represented,  I  doubt  not 
to  work  in  the  considering  reader,  the  greatest 
esteem  of,  and  affection  for,  the  public  Prayers  • 
whereby  those  advantages  and  comforts  may 
be  reaped  far  more  plentifully,  than  by  our 
private  devotions  alone.  This  I  shall  prove 
from  three  heads  of  arguments  ;  under  which  I 
shall  comprise  all  that  need  be  said  upon  this 
subject. 

First,  I  shall  make  it  apparent,  by  consider- 
ing the  nature  of  Prayer. 

Secondly,  by  considering  the  nature  of  Man  ; 

o 0 


o- 


-0 


122 


PUBLIC  PRAYER  NECESSARY. 


Thirdly,  the  nature  of  a  Church ;  in  which 
Christian  men  are  joined  together,  to  have  fel- 
lowship with  God,  and  one  with  another. 


O- 


'O 


-o 


GOD  HONOURED  BY  PUBLIC  PRAYERS   123 


CHAPTER  XI. 

GOD  IS  MOST  HONOURED  BY  PUBLIC  PRAYERS. 

TN  considering  the  first  of  these,  viz.,  the 
-*-  nature  of  Prayer,  we  may  either  look  upon 
it  as  an  act  whereby  we  honour  God ;  or  as  an 
act  whereby  we  seek  our  own  good.  And  either 
way  the  public  Prayers,  which  many  offer  to 
God  with  joint  consent,  will  appear  to  have  the 
pre-eminence  above  all  other. 

First,  I  say,  if  we  have  respect  to  God  in 
what  we  perform  in  this  holy  duty,  it  is  evident 
He  is  much  more  honoured  by  our  public  ad- 
dresses to  Him,  than  He  can  be  by  any  thing 
we  do  in  private ;  there  indeed  we  may  wor- 
ship Him  very  acceptably,  and  find  the  blessed 
effects  of  it,  in  God's  gracious  communications 
of  Himself  unto  us,  suitable  to  our  necessities, 
provided  we  do  not  neglect  His  public  worship  ; 
which  the  private  ought  not  to  hinder  but  pro- 

0 6 


O Q 

124  GOD   IS  MOST  HONOURED 

mote,  because  in  truth  it  is  defective  without 
the  public  ;  being  only  worship,  but  not  honour, 
glory,  or  service. 

We  read  of  all  these  four  frequently  in  the 
holy  Scriptures,  worship,  honour,  glory,  and 
service.  The  first  of  which  may  be  performed 
in  the  most  secret  place ;  but  the  other  three 
have  respect  to  what  is  done  in  public.  In 
our  mind,  indeed,  we  honour  God,  wheresoever 
we  worship  Him,  if  we  have  a  high  esteem  of 
His  excellencies :  but  we  do  Him  no  honour, 
unless  others  see  by  outward  signs  and  tokens 
the  inward  regard  we  have  to  Him;  or  we 
make  the  voice  of  His  praise  to  be  heard  among 
men.  Then  we  "  give  Him  the  honour  due 
unto  His  name,"  when  others  are  witnesses  of 
the  esteem  we  have  of  His  Divine  perfections? 
by  such  actions  as  naturally  declare  it ;  viz., 
by  our  solemn  reverend  acknowledgment  of 
Him,  in  His  public  worship.  Upon  which  if 
we  do  not  attend,  men  have  reason  to  think  we 
are  void  of  all  sense  of  Him,  and  have  no  re- 
spect to  Him. 

For  the  honour  that    is    done   to    any  one 


-0 


o 

BY  PUBLIC   PRAYER.  125 

among  men,  is  always  a  public  thing  ;  as  those 
words  of  Saul  to  Samuel  testify,  "  Honour  me 
before  the  elders  of  my  people,  and  before 
Israel."  1  Sam.  xv.  30.  Thus  Haman  under- 
stood the  word  "  honour,"  when  Ahasuerus 
said,  "  What  shall  be  done  unto  the  man, 
whom  the  king  delighteth  to  honour?"  For 
thinking  with  himself,  there  was  none  in  whom 
the  king  delighted  so  much  as  himself,  he  an- 
swered, "  Let  the  royal  apparel  be  brought 
forth,  and  the  horse  on  which  the  king  is  wont 
to  ride,  and  set  the  man  thereon,  and  let  it  be 
proclaimed  before  him,  thus  shall  it  be  done 
to  the  man  whom  the  king  delighteth  to 
honour;"  Esth.  vi.  6,  7.  For  he  knew,  that 
unless  something  was  done  in  public,  it  would 
be  no  honour  to  him  that  received  it.  For  who 
can  tell  what  is  in  another's  mind  (in  which 
honour  lies)  without  such  external  signs  as  are 
real  testimonies  of  his  inward  thoughts,  opinion, 
esteem,  and  affection. 

Thus  the  angel  instructs  Tobias  and  his  son 
about  the  worship  of  God  :  "  Bless  God,  praise 
Him,   magnify  Him,  bless  Him  for  the  things 

o ■ 6 


O 0 

126  GOD  IS  MOST  HONOURED 

He  hath  done  unto  you,  in  the  sight  of  all  that 
live.  It  is  good  to  praise  God  and  exalt  His 
name,  and  honourably,"  (or  with  honour  as 
the  words  are  in  the  Greek)  "  to  show  forth 
the  works  of  God.  Therefore  be  not  slack  to 
praise  Him ;  it  is  good  to  keep  close  the 
secrets  of  a  king ;  but  it  is  honourable  to  re- 
veal," (or  to  publish)  "  the  works  of  God." 
Tob.  xii.  6,  7.  Which  is  the  sense  of  the 
Psalmist ;  "  One  generation  shall  praise  Thy 
works  to  another,  and  shall  declare  Thy 
mighty  acts.  I  will  speak  of  the  glorious  ho- 
nour of  Thy  Majesty ;  and  of  Thy  wondrous 
works."     Psal.  cxlv.  4,  5. 

And  what  hath  been  said  concerning  honour- 
ing God,  may  in  like  manner  be  affirmed  of 
giving  Him  glory ;  that  it  is  done  by  public 
actions  :  it  being  nothing  else  but  the  publish- 
ing and  spreading  the  fame  of  His  Divine  per- 
fections, or  of  His  woudrous  works.  This 
we  learn,  as  from  many  passages  in  the  Psal- 
mist, so  from  our  blessed  Saviour  Himself. 
Who  a  little  before  His  departure  from  this 
world,  lifted  up  His  eyes  to  heaven,  and  said, 

6 o 


o o 

BY  PUBLIC   PRAYER.  127 

"  Father,  I  have  glorified  Thee  on  earth  :" 
John  xvii.  4.  that  is,  made  Him  known  to  be 
what  He  is,  published  His  whole  will  and  plea- 
sure, and  done  whatsoever  He  commanded 
Him.  And  in  like  manner  told  His  apostles, 
"  Herein  is  my  Father  glorified,  if  ye  bear 
much  fruit  :"  John  xv.  8.  in  publishing,  that  is. 
His  holy  gospel,  and  bringing  many  to  the  be- 
lief of  it.  Which  is  sufficient  to  show,  that  if 
we  do  not  honour  God  by  what  we  do  in  pri- 
vate, much  less  do  we  glorify  Him,  which 
wholly  refers  to  proclaiming  His  name,  and 
setting  forth  His  praise. 

And  from  all  this  it  follows  that  we  cannot 
be  said  to  do  Him  any  service,  by  our  private 
addresses  to  Him  :  whereby  we  only  serve 
ourselves.  For  then  we  serve  Him  by  our 
worship,  when  we  openly  acknowlege  Him, 
and  own  Him  to  be  what  in(ieed  He  is,  the 
the  great  Creator  and  most  wise  Governor  of 
the  world :  who  therefore  (we  hereby  testify 
and  declare)  ought  in  our  opinion,  to  be  wor- 
shipped by  all  men,  with  the  same  reverent 
regard  which  we  pay  unto  Him. 

O O 


0 Q 

128  GOD   IS   MOST  HONOURED 

In  brief,  we  do  Him  honour,  when  we  openly 
declare  with  what  blessed  company  we  read  of 
in  the  Revelation  iv.  11.  that  He  is  "  worthy 
to  receive  glory,  and  honour,  and  power :  for 
Thou,  O  Lord,"  (say  they)  "  hast  created  all 
things,  and  for  Thy  pleasure  they  are  and  were 
created." 

Then  we  also  glorify  Him,  when  we  declare 
His  "  greatness,  and  goodness,  and  speak  of 
the  glory  of  His  kingdom,  and  talk  of  His 
power.  Worshipping  the  Lord  in  the  beauty 
of  holiness,"  or  in  his  glorious  sanctuary ;  as 
the  Psalmist  speaks  Psal.  xxix.  2.  cxlv.  6,  11. 

And  hereby  we  serve  Him  very  much,  and 
do  something,  which  promotes  His  interest  in 
the  world  ;  whereas  all  that  we  do  in  private 
only  promotes  our  own. 

This  I  shall  explain  in  three  particulars. 

1.  The  public  worship  of  God  doth  Him 
great  service,  by  maintaining  a  sense  of  God 
in  the  world,  and  preserving  the  notion  of 
Him ;  which  would  be  in  danger  to  be  lost, 
if  His  worship  were  only  in  secret,  or  among 
a  few  persons  privately,  where  nobody  knew 

O 0 


o — 

BY  PUBLIC   PRAYER.  129 

what  they  did,  but  they  themselves.  Such 
close  and  retired  devotion  would  have  no  power 
to  uphold  and  keep  up  a  religious  regard  to 
the  Almighty  Creator  of  all  things  among 
His  creatures.  All  that  it  could  do,  must  be 
upon  those  particular  men  themselves  who 
secretly  worshipped  Him  ;  but  upon  others  it 
could  do  nothing  at  all  :  for  how  could  that 
preserve  the  knowledge  of  God,  which  was 
not  itself  known  ?  And  how  prone  would 
men  be  to  conclude,  that  the  being  of  God 
was  only  a  dark  fancy  in  some  men's  minds; 
whose  single  opinion  could  have  no  authori- 
ty at  all,  but  rather  be  despised,  as  being 
ashamed  to  own  itself,  or  having  no  public 
approbation  ?  Which  the  public  worship  of 
God  gives  it ;  and  not  only  supports  the  be- 
lief of  God's  Being,  in  men  rs  minds,  as  the 
common  sense  of  mankind,  but  is  apt  to  strike 
men  with  some  awe  of  Him,  when  they  see  a 
great  many,  with  humble  devotion  and  reve- 
rence, with  bended  knees,  and  eyes  lifted  up  to 
heaven,  paying  their  solemn  acknowledgments 
to  His  Majesty.  Especially  when  they  see 
9 

c o 


o- 


-o 


130 


GOD   IS   MOST  HONOURED 


Him  thus  adored  by  men  of  the  greatest  place, 
and  in  the  highest  reputation  for  wisdom  and 
knowledge :  who  will  have  a  heavy  account 
to  give  unto  the  supreme  Lord  and  Judge  of 
all,  if  they  do  not  contribute  to  the  upholding 
His  authority  among  men,  by  frequenting  the 
public  assemblies,  and  by  their  reverend  de- 
portment there. 

H.  Whereby  not  only  a  sense  of  Him  in 
general  is  preserved ;  but  a  sense  also  of  His 
greatness  and  magnificence  (as  I  may  call  it)  is 
bred  and  nourished  in  men's  minds.  Who 
joining  as  one  man  in  the  same  service,  are 
taught  not  only  that  God  is,  but  what  He  is, 
infinite  in  all  perfections.  For  when  a  multi- 
tude of  people  meet  together,  even  as  many 
as  a  spacious  place  can  contain,  to  worship  the 
same  Being  ;  it  doth  most  naturally  signify  and 
declare,  that  He  is  exceeding  great  and  glo- 
rious, Whom  so  many  own  for  their  Lord ;  upon 
Whom  they  depend  for  all  they  have  or  can 
have  ;  which  is  not  signified  or  represented, 
when  only  one,  or  two,  or  a  few,  pray  to  Him. 

Therefore   this    is  a  reason,  both   that  we 


o- 


o 


O o 

BY   PUBLIC   PRAYER.  131 

should  hold  public  assemblies,  and  that  they 
should  be  as  full  as  is  possible,  and  all  who  be- 
long to  them  should  crowd  unto  them,  to  testify 
that  they  look  upon  Him  who  is  there  wor- 
shipped to  be  the  "  great  King  over  all  the 
earth,"  as  the  Psalmist  speaks,  xlvii.  2.  For 
great  numbers  meeting  together  to  do  their 
homage  to  Him,  it  is  the  most  natural  sign 
that  can  be  contrived  (which  private  worship 
is  not)  that  we  take  Him  to  be  the  Sovereisn 
of  the  world,  the  Lord  of  all,  above  all,  good 
unto  all,  in  one  word,  the  common  Parent  of 
us  all,  to  Whom  we  resort  for  His  blessing. 

This  is  a  demonstration  that  Public  worship 
is  to  be  preferred  before  all  other,  because  most 
suitable  to  His  most  excellent  Majesty ;  the 
best  token  of  the  higli  thoughts  we  have  of 
Him  ;  the  utmost  we  are  able  to  do,  to  testify 
how  great  and  how  good  we  believe  Him  to 
be,  how  able  and  willing  to  help  us  all,  as 
being  equally  related  unto  all. 

And  the  more  meet  together  for  this  end, 
the  better  this  is  declared,  that  He  cannot  be 
honoured  and  glorified  enough  ;  but  we  stand 


O- 


I 


o- — o 

132  GOD   IS   MOST  HONOURED 

in  need  of  the  united  thoughts  and  affections 
of  all  mankind,  could  they  be  assembled  at 
once,  to  magnify  His  incomparable  perfec- 
tions. 

Nay,  if  all  the  creatures  in  heaven  and  in 
earth  (as  a  very  worthy  person  observes)  could 
meet  together  in  one  body,  to  worship  Him, 
at  the  same  time  and  in  the  same  place,  it 
would  still  be  much  better,  because  more  suit- 
able to  His  most  excellent  Majesty  ;  being 
still  a  better  signification  of  His  infinite  per- 
fections, and  of  His  vast  dominions,  which  He 
governs  with  inconceivable  wisdom,  and  takes 
care  of  with  a  most  provident  goodness. 

And  though  no  one  place  here  on  earth,  is 
big  enough  to  contain  so  much  as  one  nation, 
or  country,  or  great  city  ;  yet  we  meeting  in 
several  places  of  the  same  kind,  and  set  apart 
for  the  same  purpose,  to  worship  Oodj  at  one 
and  the  same  time,  it  approaches  something 
near  unto  this  ;  all  the  people  that  are  under 
one  and  the  same  government,  hereby  setting 
forth  God's  praise  together,  at  the  very  same 
moment,  and  in  the  like,   though  not  the  very 

, (y 


O — ( 

BY  PUBLIC  PRAYER.    .  133 

same  individual  place  ;  where  they  uniformly 
acknowledge  Him  with  joint  consent  to  be  their 
common  preserver  and  benefactor.  Which  is 
far  more  agreeable  to  the  perfection  of  His 
most  excellent  nature,  than  the  single  or  pri- 
vate applications  that  are  made  to  Him :  in 
which  there  is  no  sensible  declaration  made 
what  He  is  able  to  do  for  all :  but  only  what 
He  is  able  to  do  for  one,  or  for  a  few. 

For  which  reason  the  universal  Church  an- 
ciently observed  certain  set  hours  of  Prayers  ; 
that  all  Christians  throughout  the  world  might 
at  the  same  time  join  together  to  Ongen  Utp) 
glorify  God ;  and  some  of  them  35 
were  of  opinion,  that  the  angelical  host,  being 
acquainted  with  those  hours,  took  that  time  to 
join  their  prayers  and  praises  with  those  of  the 
Church.  For  common  reason  led  them  to 
this  thought,  that  those  noble  creatures  are 
highly  concerned  to  set  forth,  to  the  utmost  of 
their  power,  the  glorious  honour  of  God's  Ma- 
jesty ;  Who,  as  He  is  exalted  above  all  blessing 
and  praise,  so  hath  the  utmost  pitch  of  praise, 
to  which  creatures  can  reach,  given  unto  Him, 

6 ' 


Q 

134  GOD  IS  MOST  HONOURED 

when  the  whole   family  of  heaven   and  earth 
combine  together  at  once  to  worship  Him. 

Thence  it  was  that  the  Psalms  of  David, 
though  many  of  them  particularly  concerned 
himself,  were  directed  to  the  chief  Musician, 
for  the  public  service ;  as  the  way  "  to  make 
His  praise  glorious."  So  the  Psalmist  speaks 
in  Psalm  Ixvi. ;  which  begins  with  a  desire 
that  "  all  lands  would  make  a  joyful  noise  unto 
God,  and  sing  forth  the  honour  of  His  name, 
and  make  His  praise  glorious."  That  is,  this 
was  the  way  to  do  soinething  suitable  to  the 
surpassing  glory  of  His  Majesty.  For  "  great" 
(saith  he  elsewhere)  "  is  the  Lord,  and"  there- 
fore "  greatly  to  be  praised  in  the  city  of  our 
God."  Psal.  xlviii.  1.  He  was  not  "  greatly 
praised,"  suitably  to  His  greatness,  unless  it 
were  in  that  place  where  they  all  met  together 
to  praise  Him.  No,  the  very  private  blessings 
bestowed  on  David,  he  would  have  publicly 
celebrated  by  all  the  people.  And  therefore 
doth  not  only  say,  "  I  will  bless  the  Lord  at 
all  times.  His  praise  shall  be  continually  in  my 
mouth.     My  soul  shall  make  her  boast  of  the 

6 O 


g O 

BY  PUBLIC  PRAYER.  135 

Lord,"  but  adds,  "  0  magnify  the  Lord  with 
me,  and  let  us  exalt  His  name  together."  Psal. 
xxxiv.  1,  2,  3.  And  therefore  much  more 
were  the  common  blessings  poured  on  them 
all,  to  be  thus  acknowledged,  and  His  "  praise 
sung  in  the  congregation  of  saints,"  as  the 
words  are,  Psal.  cxlix.  1.,  that  is,  by  all  the 
people  of  the  Jews.  Nay,  by  all  the  people 
on  the  face  of  the  earth,  as  he  speaks,  "  O 
praise  the  Lord,  all  ye  nations ;  praise  Him  all 
ye  people."  Psal.  cxvii.  Which  St.  Paul 
shews  in  Romans  xv.  11.,  was  accomplished  ; 
when  the  Gentiles  submitted  themselves  to 
Christ,  and  became  members  of  his  Church, 
therein  to  praise  Him  continually  in  their  pub- 
lic assemblies. 

HL  In  which  the  sense  of  God  will  not 
only  be  preserved,  suitable  to  His  most  excel- 
lent greatness  and  goodness  ;  but  preserved 
pure  and  sincere  ;  free  from  those  dangerous 
mixtures  which  may  sooner  creep  into  it,  to 
corrupt  and  embase  it,  if  He  should  be  wor- 
shipped only  in  private.  Where  every  man 
may  frame    conceits    of  the    divine    Majesty, 

C 1 


O ( 

136  GOD  IS   MOST  HONOURED 

agreeable  to  his  own  inclinations,  and  there  is 
no  such  way  to  j^revent  or  correct  them,  as  by 
attending  upon  the  public  offices  of  religion. 
Into  which,  errors  are  not  so  easily  admitted, 
because  men  are  naturally  careful  about  that 
which  they  expose  to  the  public  view  ;  not 
being  willing  themselves  to  appear  before 
others  with  such  neglect,  as  they  are  some- 
times found  in  when  they  are  alone.  Or,  if 
there  be  any  thing  dangerous  admitted  there, 
it  will  soon  be  discovered,  and  if  not  redress- 
ed, yet  opposed  by  good  men ;  as  all  corrup- 
tions have  been  at  their  first  appearance, 
though  in  process  of  time  they  have  prevailed. 

They  began  in  private  ;  and  from  thence, 
by  degrees  adventured  to  appear  in  public  : 
where  they  would  have  appeared  sooner,  if  the 
common  sense  of  mankind,  or  of  Christian 
people  had  not  been  against  them. 

There  is  nothing  so  sound,  but  in  time  it 
may  be  tainted  ;  yet  it  is  likely  the  longer  to 
remain  sound,  when  there  is  a  public  care 
about  it.  And,  besides,  when  it  is  corrupted, 
it  is  not  in  so  many  things,  as  it  would  have 

O , O 


9 o 

BY  PUBLIC   PRAYER.  137 


been,  had  the  service  of  God  been  left  only  to 
every  man's  private  management;  for  then 
there  may  be  as  many  false  imaginations  as 
there  are  men,  and  the  whole  body  of  religion 
entirely  depraved. 

As  it  is  an  act  therefore,  whereby  we  do 
honour  unto  God,  Prayer  ought  to  be  public  ; 
that  it  may  he-  seen  we  own  Him,  and  honour 
Him  ;  and  that  He  may  be  honoured  suitably 
to  His  transcendent  greatness,  and  His  univer- 
sal goodness.  Which  require  that  He  be  uni- 
versally acknowledged,  as  not  merely  a  jmrti- 
cular  Benefactor,  but  as  the  common  Father  of 
us  all ;  Whose  munificence  is  declared  to  be 
the  greater,  when  He  hath  a  number  of  clients, 
and  as  many  thankful  serv^ants  ;  who  come  to- 
gether upon  the  same  business  to  proclaim  His 
praise,  and  shew  forth  the  wonderful  works 
He  hath  done  for  them. 

In  sum,  as  a  great  multitude  of  poor  people 
constantly  waiting  at  the  gates  of  a  house, 
speak  him  that  dwells  in  it,  to  be  far  more 
liberal  and  bountiful,  than  he  would  be  be- 
lieved,  if  few    or    none  were  seen  expecting 


Q O 

138  GOD  IS  MOST   HONOURED 

there  ;  even  so  do  the  assemblies  of  pious  sup- 
plicants and  devout  worshippers  spread  the 
fame  of  God's  inexhausted  goodness  far  and 
near  ;  of  which  there  is  no  notice  at  all  when 
few  or  none  tread  in  the  courts  of  His  house, 
but  content  themselves  with  a  private  attend- 
ance on  Him.  This  very  much  damps  the 
sense  of  God  ;  at  least  of  His  infinite  greatness 
and  goodness  ;  and  as  it  represents  Him  after 
a  poor  and  mean  fashion ;  so  endangers  the 
propagation  of  such  notions  of  Him,  as  will 
disparage  and  dishonour  Him, 

For  which  reason  there  is  no  serious  Chris- 
tian, who  lays  things  to  heart,  but  must  needs 
be  grieved  and  sigh,  to  see  such  stately  struc- 
tures, as  our  cathedral  churches  (which  are 
built  to  contain  a  multitude  of  worshippers, 
and  to  represent  the  inconceivable  greatness  of 
Him  who  is  there  worshipped)  so  very  empty 
and  void  of  people,  in  our  daily  assemblies  ;  as 
if  we  had  forsaken  God,  or  had  lost  all  sense 
of  the  honour  that  is  due  unto  Him.  This  is 
a  thing  very  much  to  be  lamented,  and  speedily 
amended,  lest  God  forsake  us,  and  make  us  a 

O 6 


-o 


BY  PUBLIC  PRAYER. 


139 


reproach,  saying,  as  the  Prophet  speaks,  that 
He  hath  no  delight  in  us  ;  because  we  have  dis- 
honoured His  holy  name,  and  take  no  delight 
in  His  divine  service. 


a 


-O 


o — o 

140         PUBLIC  PRAYERS  MOST 


CHAPTER  XII. 

PUBLIC  PRAYERS  MOST  ADVANTAGEOUS  UNTO  US. 

T  ET  US  now  proceed  to  consider  the  second 
-*— ^  part  of  this  argument ;  which  hq,th  re- 
spect unto  Prayer  as  an  act  whereby  we  seek 
our  own  good ;  and  it  will  appear  as  plainly, 
that  the  public  Prayers  contribute  most  unto  it. 
If  we  had  no  other  reason  to  assert  this,  but 
that  now  named,  it  were  sufficient,  that  God  is 
hereby  most  honoured.  For  whatsoever  doth 
Him  most  honour,  will  certainly  do  us  most 
good,  according  to  His  own  maxim ;  "  him  that 
honoureth  Me,  I  will  honour :  but  he  that  des- 
piseth  Me,  shall  be  lightly  esteemed,"  1  Sam. 
ii.  30.  But  we  have  other  reasons  also,  to  de- 
monstrate that  if  we  have  respect  to  ourselves 
in  our  Prayers,  and  the  good  we  derive  thereby 
upon  our  souls  and  bodies,  and  all  our  concerns, 
it  leads  us  to  the  public  Prayers,  as  likely  to  be 
most  prevalent. 

o 6 


o 

ADVANTAGEOUS  UNTO   US.  141 

I.  For  first,  we  may  pray  there  with  much 
more  confidence,  than  we  can  in  those  private 
petitions  we  put  up  to  God  ;  both  because  the 
things  we  ask  publicly  are  approved  as  needful 
and  good  in  the  judgment  of  all ;  and  are  also 
sought  for  and  desired  by  a  common  consent. 
And  therefore  we  may  be  the  more  assured, 
they  are  good  for  us,  and  being  so,  shall  be  be- 
stowed upon  us. 

This  is  a  thing  of  very  great  moment  in 
Prayer,  to  have  a  confidence  of  being  heard, 
which  we  cannot  have,  as  St.  John  teaches  us, 
unless  we  not  only  "  keep  God's  command- 
ments, and  do  those  things  which  are  pleasing 
in  His  sight,"  1  John,  iii.  22.  but  also  "  ask 
according  to  His  will,"  ver.  14.  Now  the 
matter  of  our  Prayers  cannot  be  so  well  war- 
ranted to  be  "  according  to  God's  will,"  when 
they  are  only  of  private  conception,  as  it  is 
when  they  have  the  stamp  of  public  authority  : 
and  therefore  in  our  single  devotions,  we  must 
needs  fall  short  of  that  degree  of  confidence, 
which  we  may  have  when  we  join  in  Prayer 
with  all  our  Christian  brethren ;  who   agree  to 

O 6 


O Q 

142  PUBLIC  PRAYERS  MOST 

ask  the  same  thing,  with  a  settled  belief  that  it 
is  agreeable  to  His  will. 

Common  reason,  and  much  more  Christian 
humility,  teaches  us  to  suspect  our  own  private 
understanding :  which  cannot  give  us  such  as- 
surance that  a  thing  is  good,  and  wholesome, 
and  necessary  for  us,  as  the  universal  opinion 
of  all  our  brethren  about  it,  doth  work  in  us. 
Which  is  one  advantage  of  joining  in  public 
Prayers,  wherein  all  agree,  as  being  formed  by 
the  public  judgment  of  the  governors  of  the 
Church,  and  accepted  by  the  generality  of  God's 
people,  and  found,  by  long  observation,  to  con- 
tain nothing  but  what  is  fit  to  be  asked  of  the 
Almighty  goodness. 

II.  There  are  some  things  indeed,  which 
every  one  may  be  assured,  are  undoubtedly  ac- 
cording to  God's  will;  and  there  are  those  who 
fancy  that  authorized  Prayers  may  as  well  be 
put  up  to  God  at  home,  as  in  the  church.  But 
it  is  farther  to  be  considered,  that  the  united 
force  of  a  great  many  persons  who  join  in  a 
petition,  is  far  stronger  and  more  prevalent, 
than  the  address   of  a  single   supplicant.     All 

C O 


P _Q 

ADVANTAGEOUS  UNTO  US.  143 

\  mankind  are  of  this  opinion,  in  the  addresses 
they  make  to  earthly  princes ;  from  whom  they 
hope  more  easily  to  obtain  their  suit,  when 
they  come  in  a  body,  and  present  the  petition 
of  a  multitude,  than  when  one  or  two  make 
the  same  request  unto  them.  An  example  of 
which,  I  remember  St.  Chrysosiom  presses 
his  people  withal,  while  it  was  fresh  in  their 
memories,  to  make  them  understand  the  mighty 
power  of  that  Prayer  which  is  ii)ade,  with  the 
common  consent  of  all.  "  About  ten  years 
ago,  (saith  he,)  you  know  their  were  several 
persons  apprehended,  who  affected  empire,  and 
conspired  to  subvert  the  present  government. 
One  of  whom,  who  was  of  great  eminence, 
being  led  forth  to  execution,  with  a  rope  in  his 
mouth,  the  whole  city  ran  into  the  circus  where 
the  Emperor  then  was,  and  by  their  common 
cries  pacified  his  anger,  and  obtained  a  pardon 
for  him,  who  deserved  none.  And  if  to  appease 
the  wrath  of  an  earthly  prince,  you  all  run 
forth  with  wives  and  children  to  deprecate  his 
displeasure  ;  why  do  you  not  all  concur  to 
obtain  mercy  of  the    King  of  heaven,   not  for 

0 O 


P _ : Q 

144  PUBLIC   PRAYERS   MOST 

one,  (as  in  the  case  now  named)  or  two,  or 
three,  or  a  hundred,  but  for  a  world  of  sinners  ? 
That  God  having  a  respect  to  your  common 
Prayers  offered  with  joint  consent,  may  release 
to  them  their  punishment,  and  absolve  you  from 
your  sins  ? 

Such  petitions  the  ancient  Christians  thought 
so  powerful,  that  they  supposed  they  could 
obtain  anything  of  God  ;  by  combining,  as  it 
were,  together  to  seek  His  favour  in  the  com- 
mon Prayers  of  the  Avhole  assembly.  "  We 
Apoiog. cap.  come  "  ssiiih  Tertullian,  "by  troops 
to  make  our  Prayers  to  God ;  that 
being  banded,  as  it  were,  together  we  may  with 
a  strong  hand  sue  to  Him  for  His  favour.  This 
violence  is  grateful  unto  God."  It  is  a  force 
which  he  loves,  and  such  pressing  supplicants 
are  welcome  to  His  Majesty. 

To  the  same  purpose  St.  Awhrosr  speaks  in 
his  book  of  repentance,  as  Mr.  Hooker  hath 
observed :  "  many  of  the  meanest  being  gath- 
ered together  unanimously,  become  great. 
And  it  is  impossible  the  Prayers  of  many 
should  be  contemned."     Which  Avas  a  notion 

6 A 


o ■ ' o 

ADVANTAGEOUS   UXTO    US.  145 


SO    much  rooted   in    the   Jewish    nation,  that 
they  have  an  opinion  "  the  Prayers  of  the  con- 
gregation were  always  heard  ;  but    ^^^  ^,^^^„ 
not  so  the   Prayers   of  particular     '^'  ^"' 
persons   in   private  ;"    as  JMr.    Thorndike   ob- 
serves out  of  Maimonides . 

But  we  have  no  need   of  their  opinion,  or 
any  one's  else  to  justify  this,  that  there  is  the 
greatest  force  in  the  public   Prayers,  of  many 
joining    their    desire    in    the    same    petitions. 
For  St.   Paul,   (who  might  presume   to  have 
as  much  power  with  God,  upon  his  own  single 
interest  in  Him,  as  any  man  whatsoever;)  yet 
thought   th.e    Prayers   of   a   great    number    of 
Christians,  would  do  Him  more  service.     And 
therefore  frequently  begs  of  the  Churches,  that 
they  would  assist  him  with  the  earnest  Prayers 
to  God  for  him.     Thus   he  writes  to  the  Ro- 
mans, "  Now  I  beseech  you,  brethren,  for  the 
Lord  Jesus  Christ's  sake,  and  for  the  love  of 
the  spirit"  (observe  how  passionately  he  desires 
this)  "  that  ye  strive  together  with  me"  (it  is 
such   a   kind  of  phrase,  as  that  I    mentioned 
of  Tertullian^s)  "  in  your  Prayers  to  God  for 
10 


C- 


o o 

146         PUBLIC  PRAYERS  MOST 

me  ;  that  I  may  be  delivered  from  them  that 
do  not  believe  in  Judea ;  and  that  my  ser- 
vice which  I  have  for  Jerusalem,  may  be  ac- 
cepted of  the  saints."  Rom.  xv.  30,  31.  And 
to  the  Corinthians,  "  You  also  helping  to- 
gether by  Prayer  for  us,  that  for  the  gift  be- 
stowed upon  us,  by  the  means  of  many  per- 
sons, thanks  may  be  given  by  many  on  our 
behalf."  2  Cor.  i.  11.  Where  h,e  plainly 
acknowledges,  it  would  be  much  to  his  ad- 
vantage, if  many  did  contribute  their  help,  both 
in  Prayers,  and  in  Thanksgivings  on  his  be- 
half. Nay,  he  should  be  able,  he  thought,  to 
preach  the  gospel  better,  and  with  more  au- 
thority as  well  as  freedom,  if  the  common 
Prayers  of  Christian  people  were  not  wanting 
on  his  behalf.  "  Continue  in  Prayer,  and  watch 
in  the  same  with  thanksgiving  :  withal,  praying 
also  for  us,  that  God  would  open  us  a  door  of 
utterance,  to  speak  the  mystery  of  Christ,  for 
which  I  am  in  bonds  :  that  I  may  make  it 
manifest  as  I  ought  to  speak.'  Coloss.  iv.  2, 
3,  4.  Behold  how  solicitous  St.  Paul  was  to 
have    the    benefit    of  the    Church's    common' 

c ^ o 


— — o 

ADVANTAGEOUS   UNTO    US.  147 

Prayer.     And  how  great  a  man  was  he  ?     In- 
ferior   to  none,  but    rather  as  St. 

Horn;  xxxiii. 

Ckrysostom  describes  him,  "  the  JZe'-fitrSm 
very  best  of  men  ;  the  teacher  of  '^^^^'^' 
the  world ;  who  speedily  passed,  as  if  he  had 
wings,  over  sea  and  land ;  that  chosen  vessel  ; 
the  spokes-man  of  Christ,  to  espouse  souls  to 
Him  ;  the  planter  of  Churches  ;  the  wise  mas- 
ter-builder; the  preacher,  racer,  &c. ;  who  left 
monuments  of  his  virtue  all  the  world  over ; 
who  was  snatched  into  the  third  heaven,  be- 
fore the  resurrection  ;  who  was  taken  up  into 
paradise  ;  whom  God  made  partaker  of  inef- 
fable mysteries ;  who  received  a  more  abund- 
ant grace  ;  and  laboured  more  abundantly 
than  they  all :"  this  man  begs  for  the  public 
Prayers,  and  could  not  be  satisfied,  unless  he 
was  commended  by  them  to  the  grace  of  God. 
A  sign  that  he  looked  upon  them  as  most  effi- 
cacious ;  for  "  though  God"  (as  Grotius  excel- 
lently observes,  upon  Matth.  xviii.  19.)  "  oft- 
times  grants  to  one  man's  Prayers,  that  which 
he  asks,  yet  to  many  who  unanimously  join  in 
the  same  petitions,  He  gives,  both  more  wil- 


-o 


Horn,    xviii, 
i2    Cor 


148         PUBLIC  PRAYERS  MOST 

lingly,  and  more  largely,  and  more  speedily." 
Which,  by  the  way,  is  an  unanswerable  rea- 
son, why  the  public  Prayers  ought  to  be  in  a 
known  tongue,  that  all  may  join  in  desiring  the 
same  thing  :  and  by  their  united  desires  pre- 
vail for  the  greater  blessing.     Hear  St.  Chry- 

sostom  ;  whose  words  upon  the  2  Cor. 

viii.  24.  marvellously  illustrate  this 
and  all  that  I  have  said.  Where  the  apostle 
exhorting  them  to  shew  to  those,  whom  he  had 
sent,  a  proof  of  their  love  before  the  Churches, 
he  interprets  it,  "  in  the  public  assemblies." 
And  then  adds  ;  "  and  this  is  no  small  matter  ; 
for  great  is  the  power  of  an  assembly,  or  of  the 
Churches.  Behold  what  their  Prayer  can  do  ; 
it  loosed  the  bonds  of  Peter ;  and  it  opened  the 
mouth  of  Paul.  They  that  are  about  to  be 
ordained  therefore  beg  the  Prayers  of  the  con- 
gregation ;  in  like  manner  for  those  who  are 
possessed,  and  for  those  that  are  in  penance. 
Prayers  are  made  by  the  whole  Church  ;  and 
not  by  the  priest  only.  They  all  say  one  and 
the  same  Prayer,  a  Prayer  full  of  compassion. 
For  in  this  the  people  are  concerned  as  well  as 


O 


o o 

ADVANTAGEOUS   UNTO  US.  149 

the  priest,  they  praying  for  him,  as  he  for  them. 
He  saith,  '  The  Lord  be  with  you ;'  and  they 
answer,  '  and  with  thy  spirit.'  And  what  won- 
der is  it,  if  they  pray  with  the  priest,  when  they 
send  up  the  holy  hymns  of  the  Church,  in 
common  with  the  cherubims,  and  the  powers 
above  ?" 

This  that  good  Father  repeats  very  often, 
and  I  wish  it  were  imprinted  in  all  our  minds, 
and  did  sink  down  into  all  our  hearts.  "  The 
Common  Prayer  of  the  Church  can  ^^^  .^..  ^^ 
do  much ;  when  we  offer  up  those  ^°^'  *"''°''''- 
Prayers  with  an  afflicted  soul,  and  with  a  bro- 
ken and  contrite  heart."  The  same,  j^  ^^.  ^^^^ 
Origen  tells  Celsus,  in  words  wor-  ^'^"'  ^"^^ 
thy  to  be  remembered.  "  If  when  two  of  us 
on  earth  agree  together  to  ask  anything,  it  is 
granted  by  the  Father  of  the  just,  who  is  in 
Heaven,  (Matth.  xviii.  19.)  for  God  delights  in 
the  symphony  and  agreement  of  rational  crea- 
tures, and  is  displeased  with  their  discord  and 
disagreement,  what  might  we  not  expect,  if  not 
only,  as  now,  a  very  few,  but  the  whole  Roman 
empire  agreed  together  to  sue  for  the  Divine 

O O 


o 

150         PUBLIC  PRAYERS  MOST 

favour  ?  They  might  pray  to  Him  that  said 
heretofore  to  the  Hebrews,  when  the  Egyp- 
tians pursued  them,  "  The  Lord  shall  fight  for 
you,  and  ye  shall  hold  your  peace,"  Exod.  xiv. 
14.  And  praying  most  unanimously,  obtain 
greater  victories  than  Moses  then  did  by  his 
Prayer  to  God  for  help." 

HI.  But  farther  we  are  to  consider,  how 
much  our  zeal  and  devotion  is  naturally  in- 
flamed by  public  assemblies  :  which  is'  a  thing 
of  great  power  in  Prayer.  For  it  is  that  which 
the  apostle  calls  praying  in  the  spirit,  and 
praying  in  the  Holy  Ghost :  with  fervent,  that 
is,  and  inflamed  desires,  such  as  the  Holy 
Ghost  excites,  when  it  is  pleased  to  breathe 
upon  our  souls. 

Now  this,  as  I  said,  is  even  naturally  stirred 
up,  by  the  fervour  of  those  devout  worshippers, 
with  whom  we  join  our  petitions.  For  who  can 
see  a  great  many  good  people  fall  down  to- 
gether, and  kneel  before  the  Lord  their  maker, 
with  hands  and  eyes  lifted  up  to  Heaven,  im- 
ploring His  grace  and  mercy  (which  are  things 
supposed  in  Christian  assemblies)  and  not  be 


o- 


)■ — o 

ADVANTAGEOUS  UNTO  US.  151 

thereby  put  in  mind,  that  is  a  matter  of  great 
concernment,  about  which  they  are  so  earnest  ? 
Nay,  be  mightily  moved  to  prostrate  himself  in 
like  manner,  to  worship  the  great  Lord  of  all, 
and  to  make  Him  the  same  acknowledgments  ; 
which  are  as  much  due  from  him  as  from  any- 
body else  in  the  world  1 

Were  a  man  never  so  dull,  or  backward  to 
religious  worship,  it  is  impossible  but  he 
should  be  in  some  measure  affected,  when  he 
comes  among  a  multitude  whose  reverend 
and  serious  behaviour  in  the  divine  service, 
testifies  the  inward  respect  they  have  in  their 
minds,  unto  that  Almighty  Being  whom  they 
so  devoutly  worship.  It  would  certainly  not 
only  put  him  in  mind  of  his  duty  ;  but  incline 
him,  with  the  like  signs  of  humble  and  hearty 
devotion,  to  cast  down  himself,  in  His  blessed 
presence. 

And  the  greater  signs  of  ardency  of  desire, 
and  warmth  of  affection,  there  appears  in  those 
with  whom  we  are  assembled,  the  more  feeling 
we  shall  naturally  have  of  it  ourselves  :  it 
being  impossible  to   be  quite    cold  by  the  fire 

o o 


0 o 

152  PUBLIC  PRAYERS  MOST 

side,  and  jto  have  no  touch  of  zeal,  when  we 
are  in  the  company  of  those,  who  manifest  a 
vigorous  flame  of  divine  love  in  their  hearts. 

Besides,  it  is  a  comfortable  sight  barely  to 

behold  a  great    company  gathered  together,  to 

own  one  and  the  same  Father ;  who  therefore 

cannot  but  look  upon  one  another  as  brethren. 

This  is    St.  Hierome's  observation. 

In  iv.  Galat. 

"  the  greater  joy  arises  m  every  heart, 
by  the  very  mutual  sight  of  each  other."  For 
so  it  is  when  friends  meet  together  ;  they  re- 
joice to  see  the  faces  one  of  another  ;  they 
bless  the  occasion  that  brought  them  into  one 
and  the  same  place,  and  the  more  there  are 
of  them,  the  greater  rejoicing  is  there  among 
them. 

Now  joy  enlarges  the  heart,  and  dilates  our 
spirits  ;  it  makes  them  spread  so  much,  that 
sometime  we  can  scarce  contain  them,  but  are 
transported  beyond  ourselves.  As  on  the  con- 
trary, sorrow  and  sadness  contracts  and  shrinks 
up  the  spirits  ;  flats  and  deadens  them  so  much, 
that  we  have  scarce  any  life  left  in  us.  Upon 
which  account  the  spiritual  joy  and  gladness  I 


-O 


o 

ADVANTAGES  UxMTO   US.  153 

spoke  of,  arising  from  the  sight  of  so  many- 
Christian  neighbours  and  friends,  is  a  very- 
great  help  to  us  in  our  devotion  ;  making  us  to 
pour  out  our  souls,  as  the  Psalmist  speaks, 
with  the  more  enlarged  desire.  It  is  but  a 
dull  and  melancholy  thing  to  be  alone  ;  in 
comparison  with  the  cheerfulness,  which  a 
great  company,  of  the  same  mind  and  spirit, 
naturally  excite  in  each  other's  breasts. 

By  which  we  may  understand  also  the  ad- 
vantage of  full  assemblies  in  our  churches  ; 
which  look  more  lovely,  and  therefore  quick- 
en more  than  a  thin,  scattered  congregation. 
Which  is  a  damp  to  Christian  spirits,  because 
it  is  a  very  sad  sight  to  behold  the  divine  ser- 
vice neglected,  as  it  is,  where  they  are  but 
few  that  come  together,  to  do  God  honour. 

The  sum  of  this  argument  is,  that  as  no  man 
is  so  warm  alone  as  in  a  crowd,  so  our  spiritual 
fervour  is  more  quickened  in  an  assembly  of 
pious  worshippers,  than  it  is  apt  to  be  when 
we  are  retired  by  ourselves.  Where  we  ought 
indeed  to  awaken  our  thoughts,  and  stir  up 
our  affections ;  but  it   must  be    acknowledged 


0 Q 

154         PUBLIC  PRAYERS  MOST 

that  we  want  then  a  great  help  and  spur  there- 
unto ;  which  is  the  holy  zeal  of  those  who  join 
with  us  in  the  same  petitions  in  the  public 
assemblies,  especially  the  seriousness,  the  gra- 
vity, and  earnestness  of  him,  who  ministers 
the  service  of  God  there :  which  together  with 
the  authority  of  his  office,  the  sacredness  and 
majesticness  sometimes  of  the  place,  set  apart 
entirely  for  such  services,  is  apt  to  raise  in  us 
more  ardent  devotion,  than  we  can  easily  raise 
in  ourselves  alone, 

IV.  But  if  we  had  the  same  advantages  of 
this  kind  when  we  are  alone  (which  we  have 
not)  yet  there  is  one  more,  which  wholly 
arises  from  our  frequenting  the  public  assem- 
blies. And  that  is  the  good  example  we  give 
to  others  ;  who  may  be  hereby  moved  to  be- 
come religious. 

What  we  do  alone,  nobody  sees  ;  nor  is  it 
intended  that  they  should,  but  rather  that  it 
should  kept  be  secret.  And  therefore  it  can 
be  no  inducement  unto  others  to  do  their 
duty  ;  but  is  the  bare  discharge  of  our  own. 
For  which  cause  it  is  the  less  valuable,  because 

6 O 


0 Q 

ADVANTAGEOUS  UNTO   US.  155 

it  doth  less  good,  for  that  is  the  best  thing, 
which  doth  the  most  universal  good.  By 
which  measure,  if  we  judge  of  Prayer,  we 
must  prefer  the  public ;  whereby  others  are 
put  in  mind  of  their  duty ;  nay,  attracted  to  it 
by  our  example  :  whereas  we  ourselves  alone 
are  profited  by  what  we  do  alone. 

It  may  be  said  indeed  that  we  do  good  to 
others  by  praying  for  them.  But  this  is  a  very 
small  good  in  comparison  ;  because  it  is  more 
than  they  know ;  and  while  we  neglect  the 
public  service,  we  do  them  more  mischief, 
tban  we  can  be  supposed  to  do  them  good,  by 
our  private  Prayers.  For  we  bring  religion 
into  contempt,  when  it  hath  few  or  none  that 
attend  the  public  offices  of  it,  and  we  let  them 
want,  as  I  said,  the  force  of  example,  to 
awaken  them  out  of  that  careless  neglect  of 
God,  which  is  too  common  in  the  world. 

This  is  an  argument  that  should  prevail  very 
much  with  all  good  minds,  both  to  frequent 
the  public  service  of  God,  and  to  behave 
themselves  with  an  awful  reverence  therein. 
Which  will  have    some  effect  upon  the  looser  j 

o 6 


o o 

156  PUBLIC  PRAYERS  MOST 

sort,  who  now  are  hardened  in  their  impiety, 
by  the  emptiness  of  our  churches  at  the  time 
of  solemn  worship,  or  by  the  negligence  of 
their  behaviour,  who  vouchsafe  to  attend  upon 
it.  A  multitude  sways  very  much  either  way, 
to  incline  men  to  be  good,  as  well  as  to  be 
bad.  It  is  hard  to  resist  numerous  examples. 
They  are  able  to  bring  devotion,  as  well  as 
other  things  in  fashion. 

But  if  our  example  have  not  this  effect  on 
others,  we  have  notwithstanding  done  the  best 
we  could  to  advance  the  service  of  God  in  the 
world ;  which  will  be  a  great  comfort  to  us  at 
present,  and  turn  to  our  good  account  here- 
after. We  have  let  our  light  shine  before 
men,  we  have  testified  openly  to  the  truth  of 
religion ;  we  have  expressed  our  affection  to 
it,  and  reproved  the  impiety  of  those  who  re- 
gard not  God  ;  yea,  we  put  a  stop  to  the  pro- 
gress of  this  impiety ;  we  hinder  its  growth 
and  increase,  by  wresting  a  great  argument  out 
of  their  hands  against  religion,  which  is,  that 
there  are  few  who  are  religious. 

If  that  then  be  good  for  us,  whereby  we  do 

O O 


9 Q 

ADVANTAGEOUS  UNUO   US.  157 

the  most  good  for  others,  which  is  an  un- 
doubted truth,  we  ought  to  be  most  in  love 
with  the  public  prayers.  That  we  may  invite 
others,  by  our  constant  attendance  on  them,  to 
join  with  us  in  giving  God  the  honour  that  is 
due  unto  Him,  and  free  ourselves  from  the  guilt 
of  other  men's  sins,  which  we  draw  upon  our- 
selves, when  by  giving  little  or  no  public  sign 
of  our  devotion,  we  tempt  them  to  become  or 
continue  irreligious.  For  as  by  performing  our 
duty  alone  by  ourselves,  we  do  only  ourselves 
good,  but  profit  not  others ;  who  receive  great 
benefit  by  our  public  devotion  :  so  if  we  should 
at  any  time  neglect  our  duty  alone,  we  thereby 
hurt  only  ourselves  ;  but  by  neglecting  the  pub- 
lic service  of  God,  we  hurt  all  that  are  near  us 
by  our  pernicious  example  :  tempting  them  to 
think  that  religion  is  only  a  private  fancy, 
which  some  men  have  taken  up,  without  any 
reason ;  for  were  it  a  reality  all  men  would  be 
concerned  to  maintain  and  uphold  it,  the  best 
they  can,  in  the  world. 

Thus   I  have  given  an  account  of  the  first 
argument  for  the  necessity  of  public  Prayers, 

6 6 


o o 

158  PUBLIC  PRAYERS  MOST 

taken  from  the  nature  of  Prayer  itself:  both 
as  it  respects  God,  and  ourselves.  By  which 
it  appears,  that  all  those  motives  which  I  used 
in  the  first  part  of  this  book  to  persuade  us  to 
Prayer  in  general,  are  most  efficacious  to  draw 
us  to  the  public  worship  of  God.  There  being 
no  greater  honour,  than  to  be  known  to  be  the 
servants  of  the  most  High,  by  attending  upon 
whose  public  service  our  minds  are  enlarged, 
unto  great  and  worthy  thoughts  of  God ;  and 
our  affections  stirred  up  to  the  highest  admi- 
ration of  Him,  and  love  to  Him,  Who  provides 
for  so  many  as  there  wait  upon  Him,  nay, 
dispenses  His  blessings  to  the  whole  universe, 
which  we  commend  unto  Him.  Whereby  our 
hope  and  confidence  in  Him  is  also  exceed- 
ingly advanced,  though  we  had  never  such 
great  things  to  ask  of  Him  ;  having  the  united 
force  also  of  a  great  many  petitioners  to 
strengthen  it,  who  joined  together  to  solicit  His 
favour.  Which  there  likewise  we  are  natu- 
rally inclined  to  seek  in  the  most  serious, 
and  the  most  composed  manner ;  it  being  a 
shame  not  to  frame  ourselves,  when  we  appear 


-o 


9 ■ -o 

ADVANTAGEOUS   UNTO  US.  159 

publicly  upon  such  a  weighty  business,  unto 
the  most  reverend  deportment ;  which  I  have 
shown,  is  of  itself  alone  a  singular  benefit  we 
receive  by  Prayer  to  God.  The  sense  of  Whom, 
is  the  gaiide  of  our  life,  and  the  stay  of  our 
heart,  which  is  both  upheld,  and  raised  to  the 
highest  degree  by  His  public  worship.  Where- 
by, if  we  do  not  prevail  for  all  those,  whose 
welfare  and  happiness  we  seek ;  we  maintain 
and  increase  nothwithstanding  in  our  own  minds 
a  lively  sense,  a  high  esteem  of  those  graces 
and  blessings,  which  we  earnestly  desire  and 
ask  for  all  mankind.  For  whose  good  as  we 
ought  to  be  concerned ;  so  we  are  made  more 
sensible  of  it,  more  affected  with  it,  and  solicit- 
ous for  it  by  the  public  service  of  God,  than  we 
are  inclined  to  be  in  our  private  devotions. 
This  will  appear  in  the  management  of  the 
second  general  argument,  propounded  in  the  be- 
ginning of  this  discourse,  for  which  I  design  the 
next  Chapter. 


O r^ 


c ^ ^ o 

160  PUBLIC   PRAYERS   MOST 


CHAPTER  XIII. 

PUBLIC   PRAYERS    MOST     SUITABLE    TO    THE     NA- 
TURE OF  MAN. 

T  PROCEED  now  to  consider  the  nature  of 
-*-  Man,  as  I  have  done  the  nature  of  Prayer ; 
from  whence  we  shall  more  fully  learn  the 
necessity  of  God's  public  service,  and  that  it  is 
to  be  preferred  before  all  other. 

Prayer  being  a  natural  duty  (as  I  have  proved 
in  the  beginning)  arising  from  the  necessity  of 
our  own  being,  which  is  precarious  and  depend- 
ent on  another,  who  ought  therefore  to  be 
continually  acknowledged  by  us  :  it  will  easily 
appear  from  thence,  that  it  ought  to  be  public, 
and  not  only  alone  by  ourselves ;  because 
nature  hath  formed  us  to  society,  without 
which  we  cannot  be  preserved  in  safety.  From 
whence  innumerable  arguments  may  be  de- 
duced for  our  public  assembling  together, 
constantly  to  worship     that  Almighty  Being: 

o — -0 


) _o 

SUITABLE   TO   MAn's  NATURE.  161     | 

who  hath  thus,  by  the  very  laws  of  our  crea- 
tion, disposed  us  to  join  together  for  our  com- 
mon preservation.     I'or, 

I.  We  cannot  but  see,  at  the  very  first  men- 
tion of  this,  that  we  being  made  to  have  so- 
ciety one  with  another,  should  above  all 
things  have  society  in  Prayer  to  Him  that 
made  us,  and  continually  maintains  and  pre- 
serves us. 

For  what  can  be  more  absurd  than  to  have 
society  in  the  lowest  actions  of  human  life, 
and  not  in  the  highest,  which  are  of  principal 
concern  to  us,  for  our  conversation?  It  is 
such  an  absurdity,  as  if  we  should  join  together 
to  save  one  another's  houses,  but  not  to  save 
one  another's  lives.  And  yet  there  is  far  less 
difference  between  a  building  of  wood  or  stone, 
and  this  excellent  structure  of  our  body,  than 
there  is  between  our  worldly  affairs,  and  those 
of  our  immortal  souls.  Which  teach  us,  at 
the  first  thought  of  such  things,  that  if  we  were 
made  to  live  together  in  society,  and  not 
alone,  it  is  a  just  reason  that  God  should  be 
acknowledged  by  us  all  together,  who  is  the 
11 

o o 


o o 

162         PUBLIC  PRAYERS  MOST 

founder  of  society ;  and  as  we  transact  all  our 
common  concerns  together,  by  meeting  in  a 
body ;  so  the  business  of  religion  especially 
(which  is  the  cement  of  society,  and  the  foun- 
tain of  all  justice  and  charity)  should  be  thus 
transacted,  and  we  should  with  a  common 
consent  meet  together  in  one  place,  to  adore 
and  acknowledge  Him,  which  is  the  greatest 
concern  we  have  in  this  world,  even  for  this 
reason,  because  it  supports,  as  you  have  heard, 
a  sense  of  Him,  without  which  all  society 
will  be  dissolved. 

H.  And  there  is  the  greater  reason  for  this, 
because  men  are  the  only  creatures  here,  that 
are  endued  with  a  sense  of  God  and  of  religion  : 
and  therefore  should  above  all  things  join  in 
that,  and  study  to  promote  it,  which  is  most 
proper  to  them,  and  distinguishes  them  more 
than  any  thing  else,  from  the  brutes.  In 
whom  we  see  some  faint  imitation  of  reason 
and  discourse,  but  not  the  least  sign  of  religion. 
Which  may  well  be  looked  upon  as  the  dis- 
criminating property  in  man  ;  and  makes  us 
think  that  he  may  be  better  defined,  a  religious, 

6 o 


c 1 

SUITABLE   TO   MAN's   NATURE.  163 

than  a  rational  creature.  This,  at  least,  should 
be  joined  with  the  other,  and  He  defined,  a  ra- 
tional religious  creature.  For  all  definitions 
are  taken  from  that,  which  most  peculiarly 
belongs  to  every  being  ;  and  there  is  nothing 
so  peculiar  to  us,  as  a  sense  of  religion. 
Which  if  we  do  not  exercise  together,  we  do 
not  act  like  men ;  who  in  all  reason,  should 
join  to  maintain  and  promote  that  which  is 
most  proper  to  them,  (viz.  religion)  more  than 
anything  else  in  the  world. 

For  which  end  God  hath  given  to  us  alone 
the  gift  of  speech,  which  no  other  creatures 
have  besides  ourselves  ;  that  we  should  pro- 
claim His  praises,  and  make  it  known  that  we 
honour  Him,  and  excite  one  another  to  the 
love  of  Him,  the  Supreme  Being.  Who  needs 
no  words  to  tell  Him  our  thoughts  :  but  is  ac- 
quainted with  the  very  beginning  of  them,  be- 
fore they  are  formed  :  and  therefore  hath  be- 
stowed upon  us  the  faculty  of  speaking,  that 
we  may  tell  our  thoughts  unto  others,  and  make 
them  understand  that  we  are  religiously  af- 
fected towards  Him.     ^Vho,  if  He  had  intended 

O O 


o 

164         PUBLIC  PRAYERS  MOST 

religion  should  be  only  a  private  business, 
might  have  made  us  without  tongues,  because 
He  needs  no  language  to  acquaint  Him  with 
our  desires  ;  but  hears  our  very  thoughts,  and 
perceives  the  most  inward  motions  of  our 
souls.  Which  we  have  power  to  express  in 
words,  not  that  He  may  understand  us,  but 
for  the  benefit  of  others,  that  they  may  under- 
stand our  sense,  and  know  that  we  are  lovers 
of  God,  and  be  stirred  up  by  our  Prayers, 
and  Praises,  and  Thanksgivings,  to  the  same 
devotion  towards  Him.  Whence  David  calls 
his  tongue  "  his  glory,"  (Psal.  Ivii.  8.)  be- 
cause therewith  he  glorified  God  ;  and,  as  it 
there  follows,  (ver.  9.)  "  Praised  God  among 
the  people,  and  sung  unto  Him  among  the 
nations." 

Thus  St.  Paul  supposes,  when  he  saith 
Prayers  ought  not  to  be  made  in  an  unknown 
tongue,  because  if  they  were,  he  that  was  not 
learned  in  that  tongue,  would  not  be  able  to 
say  "  Amen,"  1  Corinth,  xiv.  16.  which  word, 
"  Amen,"  was  then  it  seems  pronounced,  at 
the  end  of  every  Prayer,  by  the  whole  com- 

o ^ -^ — o 


O o 

SUITABLE  TO   MAn's  NATURE.  165 

pany  ;  for  whom  the  public  minister  spake  to 
God,  and  was  as  it  were  their  mouth,  in  what 
he  said.  But  though  it  was  thus  ordered  to 
avoid  confusion,  and  that  it  might  be  distinctly 
known  by  every  body,  what  was  said  in  the 
Church,  (which  had  been  impossible,  if  they 
had  all  spoken  together)  yet  they  thought 
themselves  bound  to  signify  and  declare  that 
he  spake  their  sense,  by  saying,  "  Amen,"  at 
the  conclusion  of  the  Prayer  he  made.  Which 
was  as  much  in  effect,  as  if  they  had  said  every 
word  of  it  themselves  ;  for  it  was  as  much  as 
to  say,  they  approved  of,  and  consented  to  the 
whole.  And  this  every  one  did  so  audibly, 
that  a  great  multitude  being  gathered  together 
in  a  church,  it  imitated  the  voice  of  thunder, 
as  St.  Hierom  tells  us. 

And,  verily,  it  is  a  great  fault  that  we  do  not 
all  thus  join  in  the  public  Prayers  at  this  day  ; 
not  only  by  our  bodily  presence,  but  with  our 
tongues,  which  ought  to  express  our  consent 
to  those  petitions  and  thanksgivings,  which  are 
offered  up  to  God  in  the  name  of  us  all. 

III.     And  there  is  a  farther  reason  for  com- 

6 ^ — — 0 


0 Q 

166  PUBLIC   PRAYERS   MOST 

mon  Prayer ;  because  tlie  blessings  we  enjoy 
in  common  together,  are  far  greater  than  those 
we  enjoy  singly  and  distinct  one  from  another. 
We  all  breathe  in  one  common  air,  and  enjoy 
the  comfort  of  one  common  light ;  the  heavens 
drop  their  fatness  in  common  upon  every  man's 
fields  and  pastures  :  and,  which  is  more  than 
all  the  rest,  the  great  blessings  of  order  and 
government,  (the  benefits  of  which  we  all  en- 
joy, by  being  knit  in  the  same  society,  under 
the  same  governor,)  make  it  highly  reasonable, 
that  we  should  join  ourselves  together,  as  one 
man,  to  acknowledge  these  common  blessings, 
which  make  us  all  happy.  For  being  made 
for  society,  and  enjoying  innumerable  benefits 
thereby,  (which  this  is  not  a  place  to  mention 
particularly,)  we  have  lost  all  sense  of  what  we 
are,  and  what  we  have,  if  we  do  not  think  our- 
selves bound  to  give  God  thanks  for  them  in 
one  body,  begging  His  pardon  for  their  abuse, 
and  beseeching  their  continuance. 

I  name  not  now  the  greatest  blessing  of  all, 
which  is  the  redemption  of  mankind  by  Jesus 
Christ,  (in  which  not  a  few  particular  persons, 


o 

SUITABLE  TO  MAn's  NATURE.  167 

but  all  in  general  are  concerned,  it  being  the 
common  salvation,  as  St.  Jude  calls  it,)  because 
it  belongs  to  the  next  head  :  where  we  shall 
consider  mankind,  as  a  Church,  bound  to  bless 
God  above  all  things  for  His  grace  in  the  Lord 
Jesus. 

Let  us  look  at  present  only  to  the  visible 
heavens,  which  encircle  us  all,  and  proclaim 
aloud,  as  the  Psalmist  speaks,  the  glory  of  God 
throughout  the  world.  Behold  the  sun,  that 
great  minister  of  God,  which  preaches,  as  I 
may  say,  every  where,  and  publishes,  not  to 
one  place  or  country,  but  to  the  whole  earth, 
the  praises  of  the  Lord.  It  is  not  a  private 
whisper,  but  a  public  cry,  which  the  heavenly 
bodies  make  ;  "  there  is  neither  speech  nor 
language,  but  their  voices  are  heard  among 
them.  Their  sound  is  gone  out  into  all  lands, 
and  their  words  into  the  ends  of  the  world  :" 
which  tell  us  what  we  should  do,  and  call 
upon  us  to  make  the  voice  of  His  praise  to  be 
heard,  as  much  and  as  far  as  we  are  able  ; 
Who  hath  appointed  such  illustrious  creatures, 
to  do  us  perpetual  service. 


-O 


o- 


-o 


168 


PUBLIC  PRAYERS  MOST 


Which  is  the  meaning  of  the  holy  Psalmist, 
when  he  calls  upon  all  creatures  in  heaven  and 
in  earth,  both  visible  and  invisible,  to  praise 
the  Lord.  (Psalm  cxlviii.)  That  is,  he  excites 
himself  and  others,  to  give  God  thanks  for 
them;  and  to  acknowledge  the  praises  which 
they  continually  give  Him  ;  His  most  glorious 
perfections,  that  is,  which  they  declare  and  set 
forth,  in  the  most  public  manner.  For  they 
speak  to  all,  as  much  as  they  do  to  one,  the 
most  excellent,  immense  greatness,  and  good- 
ness of  the  Lord,  who  in  wisdom  also  hath 
made  them  all ;  and  this  we  ought  as  publicly 
to  declare  :  it  being  all  that  we  can  do  for  the 
honour  of  His  name,  but  only  live  accordingly  ; 
which  this  also  teaches  us,  and  makes  abso- 
lutely necessary,  that  we  may  eternally  praise 
Him. 

There  is  an  excellent  discourse  I  remember, 
in  St.  Chrysostom  to  this  purpose,  in  his  ninth 
Homily  upon  Genesis  :  where,  shewing  how 
God  hath  preferred  mankind  above  all  other 
creatures,  he  concludes  with  this  exhortation. 
"  Let    us    therefore  give    Him  thanks  for  all 


O- 


-O 


o o 

SUITABLE  TO   MAn's   NATURE.  169 

these  benefits  He  hath  heaped  on  us.  This  is 
no  grievous,  no  burthensome  thing  which  He 
expects  from  us ;  for  what  trouble  is  there  in 
testifying  our  sense  of  His  loving  kindness,  in 
confessing  our  obligations,  in  returning  our 
thankful  acknowledgments  for  them?  Which 
He,  who  is  all-sufficient  in  Himself  stands  in 
no  need  of;  but  we  ought  to  learn  thereby  to 
love  the  author  of  all  good,  and  not  to  be  un- 
grateful, but  study  to  live  suitable  to  such  a 
careful  providence  over  us." 

"  Let  us  not,  I  beseech  you,  be  negligent  in 
this ;  but  think  with  ourselves  continually, 
both  what  the  common  benefits  are  we  all 
enjoy,  and  the  private  ones  which  He  hath 
conferred  upon  any  of  us  ;  both  those  which 
are  manifest  and  confessed  by  all,  and  those 
which  are  concealed  perhaps,  and  proper  to 
ourselves  alone.  And  by  all  let  us  excite  our- 
selves to  give  Him  thanks,  which  is  the  great- 
est sacrifice,  the  most  perfect  oblation  :"  espe- 
cially when  we  all  join  together  (I  may  add) 
to  confess  His  goodness,  and  declare  the  won- 
ders He  doth  for  the  children  of  men. 

0 —6 


C Q 

170         PUBLIC  PRAYERS  MOST 

"  And  whosoever  he  is,  that  hath  these 
things  continually  in  mind,  and  reflects  upon 
his  own  meanness,  as  well  as  the  immenseness 
of  the  divine  mercy  :  how  He  governs  us,  and 
dispenses  His  blessings  to  us,  not  regarding 
what  our  sins  deserve,  but  what  is  becoming 
His  divine  goodness  ;  it  is  impossible,  but  he 
should  humble  himself  before  God,  and  have 
a  broken  and  contrite  heart.  This  takes  down 
all  pride  ;  this  lays  all  arrogance  low ;  this 
teaches  us  to  be  modest,  and  behave  ourselves 
with  all  humility  of  mind ;  contemning  the 
glory  of  this  present  life,  and  designing  the 
future  good  of  that  life  which  is  immortal." 
Thus  he. 

And  we  may  understand  how  much  more 
grateful  it  is  to  the  divine  Majesty,  to  have  all 
this  done  in  public,  than  only  alone  by  our- 
selves ;  by  that  passage  among  others  in  the 
Psalmist ;  Psalm  xxii.  22.  "  I  will  declare  thy 
name  among  my  brethren  ;  in  the  midst  of  the 
congregation  will  I  praise  thee."  Which  the 
apostle  applies  to  our  Lord  Christ,  and  inter- 
prets the  words  as  if  they  were  spoken  by  Him, 

6 o 


171 

(Heb.  ii.  12.)  where  lie  proves  that  Christ  is  not 
ashamed  to  call  lis  brethren,  saying,  "  I  will 
declare  thy  name  unto  my  brethren,  in  the 
midst  of  the  Church  will  I  sing  praise  unto 
thee."  Behold  here,  how  he  makes  this  the 
voice  of  Christ  Himself;  who  taught  us  by 
His  own  example,  how  acceptable  it  will  be 
to  God  the  Father,  and  how  profitable  to  our- 
selves, to  praise  the  name  of  the  Lord  with 
the  rest  of  our  brethren,  in  the  public  assem- 
blies, and  proclaim  both  the  benefits  we  have 
received  from  Him,  and  the  duty  which  we 
owe  unto  Him. 

IV.  Unto  which  that  we  may  be  the  more 
strongly  excited,  let  us  consider  farther,  that 
the  blessings  we  most  want,  as  we  are  sociable 
creatures,  being  public  blessings,  they  ought, 
in  all  reason,  to  be  sought  in  our  common 
Prayers,  as  most  generally  needful  for  us  all. 
For  so  you  may  observe  that  the  apostle  direct- 
ing the  service  of  the  Church,  in  1  Tim.  ii.  1.  2. 
requires  in  the  very  first  place,  that  "  Prayers, 
Supplications, Intercessions,  and  Thanksgivings 
be  made  for  all  men,  for  Kings,  and  for    all 

O^ O 


o 

172         PUBLIC  PRAYERS  MOST 

that  are  in  authority,  that  we  may  lead  a  quiet 
and  peaceable  life  in  all  godliness  and  honesty." 
Nothing  he  knew  was  of  greater  concernment 
to  the  good  of  the  world,  than  to  have  govern- 
ors, whom  he  elsewhere  calls  the  "  Ministers  of 
God,"  preserved  in  their  just  authority,  es- 
pecially to  be  blessed  with  good  governors, 
who  might  be  conservators  of  peace  and  quiet- 
ness, punishers  of  vice  and  wickedness,  a 
terror  to  evil  doers,  and  encouragers  of  those 
that  do  well.  And  therefore  he  ordains  that 
this  great  thing  should  be  asked  of  God,  by 
public  prayers,  because  it  was  of  universal 
concernment,  and  of  highest  moment  to  every 
man's  happiness  ;  which  ought  to  be  preferred 
before  any  particular  respects,  unto  which 
their  petitions  might  be  directed. 

Agreeable  to  this  I  find  in  Josephus,  that 
the  ancient  Jews  looked  upon  it  as  their  duty, 
L.  2.  contr.  whcu  they  offered  sacrifice  unto  God, 
Apionem.         ^^  ^^^^   ^^    ^-^^   ^^^^  placc,  for    thc 

common  safety,  or  salvation;  and  then,  for 
their  own  private  concerns.  "  For  we  are  born, 
(saith  he,) for  communion  and  society  one  with 

0 


o 

SUITABLE  TO  MAn's  NATURE.  173 

another;  and   therefore    he    who    prefers  the 
common  concerns  before  his  own  private   ad- 
vantage, must  needs  be,  above  all  others,  very- 
acceptable,  and  dear  to  God."     This  passage, 
among  others,   is  cited  by  Eiisebius,  and  we 
may   add   to    it,  what  the   Hebrew 
doctors  now  tell   us  in  their  books,   par  Evang.^'^^^' 
that  the  last   thing  the  high  priest 
prayed  for  on  the  great  day  of  expiation,  just 
before  he  came  out  of  the  holy  place,  was  this  ; 
that    "  God  would    not   hear    the  p  ^^^.^^  .^ 
Prayers  of  those  who  were  in  a  jour-   ^^""^  '''"  '^• 
ney  :"  that   is.  Prayers   made  for  men's  own 
private   benefit,    against   the    public    interest ; 
such  as  the  prayers   of  those  in  a  journey  are 
wont  to  be,  who  desire  fair  weather,  when  all 
the  country  prays  for  rain. 

But  howsoever  this  was,  it  is  plain  by  the 
apostle's  words,  that  he  would  have  those 
things  principally  asked  of  God,  which  related 
to  the  community ;  which  ought  therefore  to 
be  sought  by  their  common  Prayers  and  Sup- 
plications. And  so  they  were  anciently  in  the 
Christian  Church,  as  we    find  in    TeHullian  : 

O O 


o 

174         PUBLIC  PRAYERS  MOST 

(to  name  no  other  author)  who  describing  the 

Christian  assemblies,  saith,  "  We  pray  there  for 

the  emperors,  and   for  their  ministers,  and  for 

powers,  and  for  the  state  of  the  world, 

Apolog.  Cap.  39. 

for  the  quiet  of  things,  and  for  the 
delay  of  the  end  of  the  world."  Which  he 
had  declared  before  more  largely,  "  We  pray  to 
the  eternal  God,  for  the  health  and  safety  of 
the  emperors,  to  the  true  God,  the  living  God, 
who  made  them  emperors,  and  whom  it  con- 
cerns the  emperors,  above  all  things, 
to  have  propitious  to  them,  &c.  to 
Him,  we  look  up,  and  all  of  us  pray  always  for 
them,  that  they  may  have  a  long  life,  a  secure 
empire,  a  safe  family,  a  valiant  army,  a  faith- 
ful senate,"  &c. 

This  was  so  known  a  practice,  and  it  was  so 
firmly  believed  in  those  days,  that  the  peace 
and  safety,  the  honour  and  prosperity  of  kings 
and  kingdoms,  depended  very  much  upon  the 
due  performance  of  this  daily  service,  that 
there  are  examples  of  heathen  princes,  who 
had  so  much  faith,  as  to  desire  to  have  their 
safety  commended  unto  God  in  the  Prayers  of 

o o 


o ^o 

SUITABLE   TO   MAn's  NATURE.  175 

the  Church.  Which  were  instituted  with  such 
a  peculiar  respect,  (it  appears  by  St.  Paul)  to 
the  welfare  of  princes,  the  support  of  their 
government,  and  the  prosperity  of  their  people  ; 
that  they  cannot  be  neglected,  without  endan- 
gering the  good  estate  of  the  world.  And  may 
possibly  be  one  reason,  why  the  world  hath 
been  so  full  of  disorder  and  confusion  ;  be- 
cause christian  people  have  not  applied  them- 
selves earnestly  enough,  in  daily  public  Prayers 
(which  are  generally  disregarded)  to  beseech 
God  for  the  public  good  and  tranquillity,  but 
are  wholly  bent  to  the  fulfilling  of  their  own 
private  desires. 

V.  And  as  we  ought  thus  to  join  in  Prayer, 
that  we  may  recommend  our  common  concerns, 
to  the  care  of  Almighty  wisdom  and  goodness  ; 
so  likewise,  that  we  may  by  the  common  offi- 
ces of  religion,  keep  ourselves  the  closer  knit 
together,  in  firm  love  and  unity,  in  the  same 
society.  For  nothing  combines  men  so  strong- 
ly, as  religion,  and  the  purer  it  is,  the  greater 
effect  it  hath  for  the  stay  and  support  of  the 
commonwealth.     Which  hath  made  all  Law- 

o 6 


o o 

176         PUBLIC  PRAYERS  MOST 

givers  (as  Aristotle  observes  in  his  politics)  to 
exercise  their  first  care  about  religion  ;  because 
it  is  that  which  qualifies  all  sorts  of  men  to  be 
serviceable  to  the  public,  making  governors  (as 
Mr.  Hooker  I  think  speaks)  apter  to  rule  with 
conscience,  and  inferiors,  for  conscience  sake, 
willingly  to  obey  their  governors. 

It  was  an  admirable  saying  of  Plutarch,  in 

his  discourse  against  an  Epicurean ;  "  That  a 

city  may  as  well  be  built  in  the  air, 

Adv.  Coloten. 

without  any  earth  to  stand  upon,  as 
a  commonwealth  or  kingdom  be  either  consti- 
tuted or  conserved,  without  the  support  of  re- 
ligion." Take  this  away,  and  you  take  away 
the  foundation  on  which  the  kingdom  is  laid  ; 
and  it  can  neither  be  erected,  or  being  erected 
cannot  stand,  when  this  is  gone.  Now  as  re- 
ligion is  necessary  to  uphold  states  and  king- 
doms, so  the  public  exercise  of  it  is  as  neces- 
sary to  uphold  religion.  Let  the  public  assem- 
blies cease,  and  religion  will  not  long  stand. 
But  we  shall  soon  lose  it,  if  we  do  not  meet 
together  to  join  in  the  common  offices  of  it, 
and  we  shall  soon  be  tempted  to  have  the  less 

0 6 


o  — 

SUITABLE   TO   MAn's  NATURE.  177 

concern  for  one  another's  safety  and  happiness, 
when  we  are  not  tied  together  by  the  bond  of 
one  and  the  same  religion.  In  which  when 
we  heartily  join  to  serve  God,  it  makes  us  look 
upon  one  another  as  brethren,  dear  to  the  same 
Grt)d  and  Father  of  us  all,  and  therefore  dear 
to  one  another. 

This  the  Psalmist  represents,  when  he  cries 
out  in  the  beginning  of  Psal.  cxxxiii.  "  Behold 
how  good,  and  how  pleasant  it  is,  for  brethren 
to  dwell  together  in  unity."  He  would  have 
all  the  Israelites  to  look  upon  themselves  as 
brethren,  being  all  descended  from  one  and  the 
same  stock,  and  having  also  the  same  God  for 
their  Father.  And  then  they  dwelt  together 
in  unity,  not  merely  when  they  lived  lovingly, 
and  unanimously  pursued  the  same  common 
interest,  for  the  common  good  ;  but  then  espe- 
cially when  they  all  met  in  one  and  the  same 
place  to  worship  God  together,  with  one  heart, 
and  with  one  soul ;  which  linked  them  closer 
than  any  other  bond  could  do,  and  provided 
best  for  their  common  security.  For  it  ap- 
pears by  what  follows,  he  chiefly  aims  at  this 
12 

c 


o 


» Q 

178         PUBLIC  PRAYERS  MOST 

assembling  themselves  unanimously  together  ; 
as  the  words  are  in  the  Hebrew,  "  O  how 
good  and  pleasant  is  it,  for  brethren  to  dwell, 
even  together  ;"  i.  e.,  to  meet  all  at  God's 
house,  as  common  to  them  all.  Nothing  more 
delightful,  than  to  behold  such  a  general  as- 
sembly, which  he  illustrates  by  two  simili- 
tudes. First,  of  the  precious  ointment  which 
ran  down  from  the  head  of  the  high  priest,  to 
the  very  skirt  of  his  garment ;  and  then  by  the 
dew  of  heaven,  which  made  the  hill  of  Her- 
mon,  and  the  mountain  of  Zion  (nigh  to  which 
the  temple  stood)  exceeding  fruitful.  And  then 
in  conclusion  he  adds  the  reason  why  this  was 
so  joyful  a  sight,  and  so  beneficial,  "  For  there 
the  Lord  commanded  the  blessing,  even  life  for 
evermore  "  He  pours  down  His  blessings  of  all 
sorts,  (as  the  heavens  do  the  dew,  and  as  the  pre- 
cious ointment  ran  down  from  Aaron^s  head) 
upon  a  people  that  are  thus  unanimously  joined 
together,  in  the  worship  and  service  of  God; 
Who  only  can  make  them  happy  (that  is  meant 
by  "  life")  and  can  make  them  so  for  evermore. 
In  order  to  which.  He  took  care  His  divine 


•o 


SUITABLE   TO   MAx^^'s   XATURE.  179 

service  should  be  perpetually  performed  in 
the  temple  ;  whither  they  were  to  resort  to 
do  their  duty  to  Him,  and  to  implore  His  orace 
and  favour  towards  them.  And  I  cannot  think 
It  fell  out  by  chance,  that  next  to  the  Psalm 
now  mentioned,  is  immediately  placed  a  solemn 
exhortation  (in  Psalm  the  cxxxiv.)  unto  the 
ministers  of  God,  to  attend  constantly  upon 
their  duty  in  the  sanctuary;  there  to  praise 
the  Lord,  who  made  heaven  and  earth,  and 
to  give  a  blessing  to  His  people,  and  pray  for 
their  prosperity  out  of  Sion,  as  that  Psalm 
concludes. 

I  end  this  with  the  observation  of  a  wise 
man;  that  we,  being  members  of  a  public 
body,  ought  to  serve  it  the  best  we  can.  Now 
all  the  service  we  do,  as  members  of  it,  is  pub- 
lic service  ;  which  is  far  more  worthy,  than 
what  we  act  for  ourselves  privately  and  dis- 
tinctly, as  much  as  a  whole  society  exceeds 
the  worth  of  any  one  man  in  it.  And  what 
service  is  there  we  can  do  it,  like  to  that  of 
maintaining  God's  true  religion,  by  serious  at- 
tendance, with  due   care  and  frequency,  upon 


o   -         ^ — --- --0 

180  PUBLIC  PRAYERS  MOST 

the  public  offices  thereof*  Whereby  we  shall 
exceedingly  promote  the  common  good  of  &.11, 
and  maintain  society  itself,  by  which  We  dre 
kept  and  preserved  in  safety  and  prosperity. 

For  by  doing  public  honour  to  God,  we  shall 
draw  down  public  blessings  upon  ourselves. 
God  Himself  will  bless  us,  as  the  Psalmist 
speaks.  "  He  will  bless  them  that  fear  the 
Lord,  both  small  and  great.  The  Lord  shall 
increase  you  more  and  more,  you  and  yout 
children :  ye  are  the  blessed  of  the  Lord,  that 
made  heaven  and  earth."  (Psal.  cxv.  13,  14, 
1  '.)  Observe  the  title  He  gives  Himself,  "  the 
Lord  that  made  heaven  and  earth,"  and  you 
will  not  think  it  suitable  to  His  super-excellent 
and  transcendent  Majesty,  to  have  His  wor- 
ship confined  to  your  closets,  or  to  your  private 
houses  ;  but  make  it  as  public  as  the  heaven 
and  the  earth  are,  which  are  exposed  to  the 
view  of  all.  In  that  spacious  temple  of  His 
( as  the  ancients  were  wont  to  call  the 
world,  of  which  the  temple  at  Jerusalem  was 
an  imitation,)  He  is  to  be  magnified,  and 
praised  as  openly,  and   with    as   great  multi- 

6 ......^...^ — ^ — . — -„^ 


o o 

SUITABLE   TO    MAx's    NATURE.  181 

tudes,  as  can  possibly  meet  together  ;  that  we 
may  not  seem  to  worship  some  little,  petty  deity, 
but  the  universal  Lord  of  all. 

Thus  I  am  fallen  upon  the  argument  where- 
with I  begim,  which  cannot  be  too  often  pressed, 
and  hath  a  close  connection  with  this  other, 
which  I  have  now  handled.  For  He  having 
formed  us  to  live  together  in  society,  and  to 
keep  closely  united  in  one  body,  for  our  com- 
mon safety  and  preservation,  teaches  us  there- 
by to  own  Him  as  the  common  parent  of  us 
all ;  and  to  contrive  the  best  ways  we  can, 
whereby  we  may  acknowledge  Him  so  to  be. 
And  there  is  no  way  like  this  of  meeting  to- 
cfether  in  the  grreatest  multitude  that  can  assem- 
ble,  to  magnify  end  praise  Him  with  one  voice 
for  His  goodness ,  and  declaring  the  wonders 
He  doth  for  the  children  of  men,  commend 
ourselves  and  all  our  concerns,  unto  His  most 
powerful  protection,  "  by  Whom  kings  reign, 
and  princes  decree  justice."  And  therefore 
He  ought  to  be  sought  for  their  guidance  and 
direction,  protection  and  safety,  and  to  be  ac- 
knowledged, as   it  is  in  the    Collect  for   our 

I 

D O 


o o 

182  PUBLIC  PRAYERS  MOST 

king,  to  be  the  "  High  and  Mighty,  King  of 
kings,  Lord  of  lords,  the  only  ruler  of  princes  ; 
who  from  His  throne  beholds  all  that  dwell  on 
the  earth."  And  they  are  all  (as  the  prophet 
most  admirably  expresses  it)  "  as  nothing,  less 
than  nothing,  and  vanity,"  in  comparison  with 
His  incomprehensible  greatness ;  who,  as  that 
great  king  Nebuchadnezzar  publicly  acknow- 
ledored,  and  desired  all  nations  and  kingdoms 
should  take  notice  of  it,  is,  the  "  High  God, 
whose  kingdom  is  an  everlasting  kingdom,  and 
His  dominion  is  from  generation  to  genera- 
tion." 

So  he  begins  the  proclamation  he  caused  to 
be  made  of  his  humble  devotion  to  the  divine 
Majesty,  by  whom  he  had  been  abased  as  low 
as  the  beasts  of  the  earth,  Dan.  iv.  2,  3.  After 
which  he  tells  all  the  world,  "  I  blessed  the 
most  High,  and  I  praised  and  honoured  Him 
that  liveth  for  ever,  whose  dominion  is  an 
everlasting  dominion,  and  His  kingdom  is  from 
generation  to  generation.  And  all  the  inhabi- 
tants of  the  earth  are  reputed  as  nothing  :  and 
He  doth  according  to  His  will  in  the  army  of 

O O 


o 


o — — - 

SUITABLE  TO  MAn's   NATURE.  183 

heaven,  and  among  the  inhabitants  of  the  earth : 
and  none  can  stay  His  hand,  or  say  unto  Him, 
what  dost  thou  ?"  ver.  34,  35.  And  then  con- 
cludes this  declaration  in  this  manner ;  "  Now 
I  Nebuchadnezzar  praise,  and  extol,  and  hon- 
our the  King  of  heaven :  all  whose  works  are 
truth,  and  His  ways  judgment ;  and  those  that 
walk  in  pride.  He  is  able  to  abase."  (ver.  37.) 

A  voice  worthy  of  a  king,  and  worthy  to  be 
published  throughout  all  the  world,  and  there- 
fore he  made  the  declaration,  wherein  it  was 
co^itained  to  be  sent  to  "  all  people,  nations, 
and  languages,  that  dwelt  on  all  the  earth," 
ver.  1.  that  is,  throughout  all  his  wide  empire, 
to  all  the  parts  of  the  earth,  where  his  authority 
reached,  and  his  words  would  be  reverenced ; 
that  they  might  magnify  this  great  King  of 
heaven  and  earth,  together  with  him. 

That  was  the  end  of  it,  and  it  is  one  of  the 
most  public  pieces  of  devotion  that  we  ever 
read  was  performed  by  any  man,  arising  out  of 
this  sense,  with  which  he  was  possessed  in 
those  ancient  times,  that  God  is  to  be  honour- 
ed, blessed  and  extolled  publicly  among,  and 

o _ _o 


o o 

184         PUBLIC  PRAYERS  MOST 

by  all  people;  to  whom  he  thought  himself 
bound  to  shew  the  signs  and  the  wonders, 
which  the  most  High  God  had  wrouorht  to- 
wards  him.  And,  *'  how  great  (saith  he)  are 
His  signs,  and  how  mighty  are  His  wonders  !" 
ver.  3.  He  was  not  able  to  tell,  but  made 
the  best,  and  the  most  ample  declaration  of 
them  that  he  could,  in  this  imperial  decree, 
which  he  caused  to  be  proclaimed  every 
where. 

By  all  which  we  may  easily  be  convinced, 
in  what  gross  errors  two  sorts  of  people  live. 

First,  they  who  imagine,  that  God  may  be 
served  as  well  at  home,  as  at  the  church. 
Such  men  neither  understand  the  nature  of 
God,  nor  the  nature  of  religion,  nor  their  own 
nature ;  which  teach  them  quite  otherwise, 
and  instruct  them  also  to  frequent  the  public 
assemblies,  where  they  have  opportunity  so  to 
do. 

Secondly,  for  that  is  another  palpable  error, 
to  think  that  it  is  sufficient  if  we  come  on  the 
Lord's  day  to  testify  that  we  do  not  forget 
God,  though  all  the   week  beside,  we  take  no 

D— — — -( 


185 


notice  of  Him,  but  constantly  neglect  His  pub- 
lic service,  when  we  are  invited  to  it,  and 
have  leisure  to  attend  it.  We  forget  the  many- 
public,  common  blessings  we  daily  need,  and 
daily  receive ;  which  ought  to  be  as  publicly 
every  day  implored  and  acknowledged  in  our 
common  Prayers. 

Let  the  foregoing  considerations  be  duly 
pondered,  and  they  will  persuade  you,  both 
out  of  love  to  God's  honour,  and  out  of  love 
to  your  own  good,  to  join,  as  often  as  you  can, 
your  Prayers,  Praises,  and  Thanksgivings,  with 
the  whole  Church  of  God;  and  to  make  our 
assemblies  as  full  as  you  can,  both  on  the 
Lord's  day,  and  every  day  of  the  week. 
Whereby  you  would  declare  your  constant  de- 
pendence on  God,  and  acknowledge  how  "He 
daily  loadeth  you  with  His  benefits ;"  and 
draw  down  public  blessings  in  abundance, 
upon  the  Church  and  kingdom  where  you  live  ; 
and  do  credit  to  our  holy  religion  (which,  alas, 
now  looks  in  many  places  as  if  it  were  des- 
pised) and  not  only  do  credit  to  it,  but  both 
help  to  support  it,  and  also  promote  and  pro- 

6 6 


o o 

186       PUBLIC   PRAYERS   SUITABLE  TO  MAN. 

pagate  it,  to  the  honour  and  praise  of  the 
Almighty  Lord  of  heaven  and  earth,  "  unto 
Whom  be  the  glory  in  the  Church  by  Christ 
Jesus,  throughout  all  ages,  world  without  end.'* 
Amen. 


o o 


o o 

THE   CHURCH  REQUIRES  PUBLIC  PRAYERS.    187 


CHAPTER  XIV. 

THE   N'ATf  RE  OF   A   CHURCH  REQUIRES   THERE 
SHOULD   BE  PUBLIC  PRAYERS. 

X  PROCEED  now  to  the  third  head  of  argii- 
-*-  ments,  whereby  a  Christian  should  be 
most  of  all  moved  to  his  duty  :  and  that  is,  to 
consider  the  nature  of  the  Church,  which  both 
requires  public  assemblies,  and  makes  the  ser- 
vice performed  in  them  far  more  acceptable 
than  private  Prayers  can  be. 

And  here  let  it  be  considered  in  general, 
that  the  very  word  we  translate  Church  in  the 
Holy  Scriptures,  signifies  in  the  Greek  lan- 
guage, an  assembly ;  a  company  of  persons 
met  together,  and  that  publicly,  upon  the 
public  business,  or  occasions.  The  first  time 
but  one,  we  meet  with  this  word  in  the  New 
Testament,  it  is  used  in  opposition  to  a  single 
person,  alone,  by  himself,  or  to  one  or  two 
more    beside  him.     ]\Iatth.    xviii.    15,  16,  17. 

O -O 


o o 

188       THE  NATURE  OF  A  CHURCH 

"  If  thy  brother  trespass  against  thee,  go  and 
tell  him  his  fault,  between  thee  and  him  alone, 
and  if  he  will  not  hear  thee,  take  one  or  two 
more,  &c.,  and  if  he  neglect  to  hear  them,  tell 
it  to  the  Church  :"  that  is,  to  that  solemn  assem- 
bly which  sat  to  judge  causes,  and  unto  which 
was  the  last  resort,  so  that,  if  he  did  not  hear 
them,  he  was  to  be  looked  upon  "  as  a  heathen 
man  and  a  publican."  And,  the  truth  is,  it  signi- 
fies any  sort  of  assembly  or  concourse  of  people; 
which  was  among  the  Gentiles  as  well  as  the 
Jews.  For  in  the  xix.  of  the  Acts,  when  all 
the  city  of  Ephesus  was  in  an  uproar,  and  ran 
together  into  the  theatre,  crying  up  Diana,  this 
general  concourse  is  thrice  called  their  as- 
sembly, ver.  82.  "  Some  cried  one  thing,  and 
some  another,  for  the  assembly  was  confused," 
&c.,  (ver.  39.)  If  you  inquire  of  other  matters 
it  shall  be  determined,  "  in  a  lawful  assembly  ;" 
and  ver.  41.  having  thus  spoken,  "  he  dismissed 
the  assembly. ^^ 

Now  this  being  the  very  notion  of  the  word 
Church ;  the  Christian  Church,  which  Christ 
hath  called,  is  an  assembly  of  men  and  women 


o — — — — — — <i) 


0- ■ —  - — — ~ — — 0 

REQUIRES    PUBLIC   TRAYERS.  189 

met  together  to  worship  God  by  him,  to  give 
Him  thanks  for  all  His  benefits,  and  to  implore 
His  grace  and  mercy  to  them  and  to  all  the 
world.  It  is  an  assembly  or  company  of  men, 
as  much  as  any  other ;  but  our  Saviour's  king- 
dom being  not  of  this  world,  the  assembly  which 
He  appoints,  is  not  to  meet  for  civil  ends  and 
purposes,  but  for  religious.  And  the  great  thing 
in  all  religion,  is  the  devout  worship  of  God, 
and  giving  Him  the  honour  due  unto  His 
Name  ;  for  which  the  Church,  (i.  e.,  Christian 
assemblies,)  being  founded,  it  is  a  clear  demon- 
stration that  this  worship,  is  not  so  well  per- 
formed alone  by  ourselves,  as  in  these  assem- 
blies. For  here  we  act  most  like  Christians, 
that  is,  like  members  of  the  body  of  Christ, 
which  is  His  Church.  With  which  whosoever 
doth  not  join,  he  is  no  longer  a  Christian,  be- 
cause he  is  not  a  member  of  the  body  of  Christ, 
which  is  a  company  joined  together,  to  have 
fellowship  with  God  and  one  with  another,  in 
all  holy  duties,  of  which  Prayer,  Thanksgiving, 
and  Praises  are  the  chief.  For  though  there 
they  receive   Christian  instruction,  yet  that  is 

C— — — - — — Q 


) — — * o 

190       THE  NATURE  OF  A  CHURCH 

not  the  principal  business  for  which  they  as- 
semble ;  as  appears  by  St.  PauVs  words  to 
Timothy  heiore  mentioned,  1  Tim.  ii.  1. 

If  we  could  make  Christian  peo  le  sensible 
of  this,  they  would  immediately  yield  the  pub- 
lic worship  of  God,  to  be  that,  which  of  all 
others,  He  most  designs  to  have  continued  in 
the  world,  and  consequently  be  most  affected 
towards  it,  and  constantly  frequent  it.  And 
how  should  they  remain  insensible  of  it,  if  they 
would  but  consider  duly,  that  it  is  implied  in 
their  being  Christians,  members  of  Christ's 
body,  which  is  His  Church.  Which  being 
nothing  else  but  an  assembly  of  men,  devoted 
unto  Christ,  met  together  for  religious  worship, 
they  are  not  a  part  of  it,  if  they  do  not  assemble 
with  it.  That  is,  they  are  not  Christians,  nor 
will  any  of  their  private  devotions  be  acceptable 
unto  God,  being  set  in  opposition  to  the  pub- 
lic because  they  go  about  to  destroy  the  very 
body  of  Christ,  which  is  His  Church  ;  w^hose 
very  being  consists  in  assemblies,  and  not  in 
separated  worship  alone  by  ourselves.  Which 
private  worship  is  then  acceptable  unto  God, 

Q— O^ 


Q 

REQUIRES   PUBLIC  PRAYERS.  191 

when  performed  by  a  true  member  of  Christ's 
body,  that  is,  by  one  who  attends  upon  the 
public  assemblies  ;  by  which  he  procures  ac- 
ceptance for  his  secret  and  private  services. 
Which  are  so  far  from  being  most  acceptable, 
that  we  cannot  reasonably  think,  they  are  ac- 
ceptable at  all,  when  they  are  set  in  opposition 
to  the  other,  or  when  the  other  is  constantly 
neglected. 

If  I  knew  how  to  make  this  plainer,  I  would 
do  it,  because  it  is  a  matter  of  great  impor- 
tance, that  we  may  not  be  guilty  of  neglect- 
ing the  public  worship  of  God,  where  it  may 
be  enjoyed.  For  so  far  as  we  neglect  this,  we 
cut  ourselves  off  from  the  Church ;  which  is 
the  body  of  Christ.  That  is,  we  cease  to  be 
Christians,  and  become  bare  natural  men  and 
women;  for  Christians  are  made  to  worship 
God  together  in  a  body,  of  which  every  parti- 
cular person  is  a  part,  which  cannot  subsist  but 
in  conjunction  with  the  rest  of  the  members  of 
that  body. 

Perhaps  this  will  be  better  understood  by 
considering  how    we   come   to  be   Christians. 

o 6 


— -^ — _^__ — _,o 

192       THE  NATURE  OF  A  CHURCH 

Which  is  not  barely  by  belief  in  Christ,  hut  hy 
receiving  ftopiism  ;  where,  professing  faith  in 
Him,  we  are  admitted  into  the  Christian  society 
and  communion,  to  partake  of  those  blessings, 
v/hich  are  bestowed  by  Christ  upon  the  Chris- 
tian fellowship.  But  then,  we  must  continue 
therein,  by  living  like  Christians  ;  and  particu- 
larly by  assembling  together  continually  for 
Christian  worship  ;  otherwise  we  renounce  our 
baptism,  which  admitted  us  into  a  society,  and 
not  to  act  separately  by  ourselves  alone.  In 
which  society,  if  any  man  behave  himself  so 
scandalously,  that  he  is  thrust  out  of  it,  he  is 
denied  to  have  communion  with  them  in  their 
Prayers,  all  the  time  he  remains  so  cut  off  from 
the  Church.  Which  is  a  demonstration,  that  to 
have  a  communion  with  the  faithful  in  Prayer, 
is  the  very  thing  unto  which  we  are  admitted 
by  being  made  Christians  !  it  being  the  thing  of 
which  men  are  debarred,  when  they  are  turned 
out  of  the  Christian  society. 

For  the  farther  manifestation  of  which  great 
truth,  which  I  have  thus  explained  in  general, 
I  shall  in  the   following  chapters  offer  several 

O ^ _.,.».™_ _>- o 


o- 


REQUIRES   PUBLIC   PRAYERS. 


193 


particular  considerations,  which  deserve  to 
be  seriously  pondered  in  every  Christian's 
thoughts. 


13 


•  6- 


o 


o o 

194  OUR  BLESSED  SAVIOUR 


CHAPER  XV. 

OUR   BLESSED    SAVIOUR,    THE     FOUNDER   OF   THE 
CHURCH,  TEACHES  US  THIS  DOCTRINE. 

I.  \  ND  first  of  all  I  desire  it  may  be  con. 
-^^  sidered,  that  our  blessed  Lord  doth 
plainly  suppose  this  notion  of  a  Church,  that 
is,  of  religious  assemblies,  in  the  very  Prayer 
He  taught  His  disciples.  The  first  words  of 
which  being,  "  our  Father,"  not  "  my  father;" 
are  an  indication,  it  was  not  made  for  a  single 
person  only,  but  for  a  company  of  men,  join- 
ing together  in  their  petitions  to  God.  Who 
are  put  in  mind  by  this  expression,  when  any 
of  them  says  this  Prayer  alone  by  himself,  that 
his  Prayer  is  at  that  time  acceptable  ;  because 
he  is  a  member  of  the  Church  of  Christ,  and 
holds  communion  with  the  rest  of  his  Christian 
brethren.  There  can  be  no  other  reason  given, 
why  we  say,  "  our  Father,"  even  in  our  clo- 
sets, but  that  we  pray  as   part  of  a  body,   and 

o O 


o 

TEACHES    US    THIS    DOCTRIx\E.  195 

hope  to  be  heard,  because  we  are  in  union 
therewith,  and  not  divided  from  it,  and  there- 
fore stand  bound,  as  oft  as  we  have  opportu- 
nity, to  communicate  with  it  in  Prayer,  and  all 
other  holy  offices,  when  it  meets  together  for 
that  purpose. 

II.  And  therefore  we  may  farther  observe, 
that  Christ  most  especially  promises  His  bless- 
ed presence  in  such  public  assemblies.  Matt, 
xviii.  20,  "  For  where  two  or  three  are  ga- 
thered  together  in  my  name,  there  am  I  in  the 
midst  of  them."  That  he  speaks  of  their  be- 
ing assembled  in  His  name  for  Prayer,  appears 
from  the  foregoing  verse,  where  He  saith,  "  if 
two  of  you  agree  on  earth  as  touching  any 
thing  they  shall  ask,  it  shall  be  done,"  &c. 
And  the  word  gathered  together,  shews  He 
speaks  of  public  Prayer ;  such  as  used  to  be  in 
the  Synagogues  ;  unto  which  the  word,  in  the 
Greek,  alludes.  And  two  or  three  so  gathered 
together,  are  put  for  any  number  whatsoever, 
but  rather  mentioned  than  any  other  greater 
number,  that  Christians  might  not  be  discour- 
aged,   though    they  could    meet    but    in  very 


-0 


o o 

196         OUR  BLESSED  SAVIOUR 

small  companies,  by  reason  of  the  difficulties 
and  distresses  they  laboured  under,  in  the 
beginning  of  our  religion. 

The  rule  of  the  synagogue  was  (as  Dr. 
Temple-Service  Lightfoot  and  othcrs  havo  observed) 
that  unless  the  number  of  ten  per- 
sons, who  were  of  years,  were  gathered  to- 
gether, it  was  no  assembly,  nor  could  there  be 
any  Prayer.  But  our  Lord  would  not  have 
His  Church  thus  abridged,  in  this  high  pri- 
vilege of  Prayer ;  knowing  (as  Mr.  Thorndike 
observes)  it  might  so  fall  out,  that  such  a 
number  of  His  disciples  could  not  get  to- 
gether ;  either  because  of  the  persecutions, 
which  scattered  them  abroad,  or  because  there 
were  but  few  (suppose  only  two  or  three)  as 
yet  converted  in  a  place  where  the  gospel  was 
preached.  Who,  if  they  did  unanimously 
agree  in  common  petitions,  our  Saviour  pro- 
mises should  find,  notwithstanding  their  small 
number,  that  He  would  be  present  among 
them. 

That  is  the  blessing  promised  to  their  con- 
sent    and    agreement     in     common     Prayer. 

o 6 


o 

TEACHES    US    THIS    DOCTRINE.  197 

Which  is  not  to  be  understood,  as  if  He 
would  not  be  present  with  a  good  Christian, 
when  He  prays  alone ;  but  the  meaning  is, 
that  then,  when  they  joined  in  common  Prayer, 
He  would  be  more  especially  present.  For  if 
our  Lord  Christ  have  a  love  to  every  Christian 
soul,  and  delights  to  have  its  company,  then  is 
He  much  more  pleased  with  a  great  number 
of  them,  who  present  themselves  together  to 
seek  His  grace  and  favour.  They  are  more 
welcome  to  Him,  their  company  is  more  lovely, 
the  sight  of  them  more  amiable,  and  they  are 
more  beloved  of  Him,  and  prevail  for  greater 
tokens  of  His  love. 

And  thus  all  wise  Christians,  ancient  and 
modern,  have  understood  it.  I  will  name  one 
of  later  times,  for  there  is  no  doubt  of  the 
ancient.  "  But  as  for  sacred  assemblies,  in 
places  appointed  and  deputed  for  that  purpose, 
we  have  a  very  great  veneration ;  and  highly 
approve  and  love  them,  for  we  believe  Christ 
to  be  more  present  with  us,  when  we  are  met 
in  conjunction  together."  They  are  the  words 
of  Peter  Martyr  upon  Gen.  xxviii.  12. 

o — o 


o o 

198  OUR    BLESSED    SAVIOUR 

And  here  it  may  not  be  unfit  to  note,  for  a 
fuller  explication  of  this  matter,  that  the  great- 
est blessings  have  then  been  bestowed,  when 
God's  people  were  at  their  public  Prayers : 
which  is  a  mighty  argument  to  frequent  them, 
in  hope  then  to  prevail  far  more,  than  we  can 
in  our  private  addresses  to  Him.  In  the  Old 
Testament  the  examples  of  it  are  many;  par- 
ticularly in  2  Kings  iii.  9,  10.  where  you  read 
that  the  hosts  of  the  three  kings  being  ready 
to  perish,  both  man  and  beast,  for  want  of 
water,  and  the  Prophet  Elislia  undertaking  to 
furnish  them  therewith,  "  it  came  to  pass  in 
the  morning,  when  the  meat-offering  was  offer- 
ed" (which  was  the  time  when  all  the  people 
were  at  their  Prayers  in  the  temple)  "  there 
came  water  by  the  way  of  Edom,  and  the 
country  was  filled  with  water,"  ver.  20.  Why 
did  it  come  at  this  time  rather  than  any  other, 
but  to  honour  the  public  Prayers  and  Sacri- 
fices, and  to  let  them  know  what  great  bene- 
fits they  might  receive  thereby,  if  devoutly 
attended. 

And  when  there  could  be  no  assemblies  at 


■O 


) o 

TEACHES   US  THIS  DOCTRINE.  199 

the  temple,  in  the  time  of  their  capti\dty,  yet 
they  praying  then  privately  with  respect  to  it, 
as  members  of  that  Church,  God  was  pleased 
to  answer  their  petitions,  at  that  very  hour, 
when  public  prayers  had  been  wont  to  be 
made  at  that  place.  For  it  was  "  about  the 
time  of  the  evening  oblation,"  that  the  angel 
Gabriel  was  caused  to  fly  swiftly  to  Daniel,  as 
he  was  "  speaking,  and  praying,  and  confess- 
ing his  sin,  and  the  sin  of  the  people  Israel, 
and  presenting  his  supplication  before  the 
Lord  his  God."  Dan.  ix.  20,  21.  And  the 
tidings  he  brought  him,  were  the  most  joyful 
that  ever  had  been  heard ;  for  they  were  the 
very  same,  which  the  same  angel  afterwards 
brought  to  the  blessed  virgin,  concerning  the 
birth  of  our  Lord  Christ,  to  lay  down  His  life 
for  us. 

And  in  the  New  Testament,  you  may  ob- 
serve, God  sent  His  angel  to  bring  St.  Peter 
out  of  prison,  after  a  miraculous  manner,  de- 
livering him  out  of  the  hand  of  Herod,  and 
from  all  the  expectation  of  the  people  of  the 
Jews ;    while    many  were    gathered    together 

6 — o 


Q O 

200  OUR  BLESSED  SAVIOUR 

praying.  Acts  xii.  12.  We  read  in  ver.  5. 
that  "  prayer  was  made  without  ceasing"  (or 
instant  and  earnest  prayer  was  made)  "  of  the 
Church  unto  God  for  him :"  and  in  the  very 
time  when  many,  that  is,  the  whole  Church 
were  gathered  together,  that  is,  in  the  time  of 
common  Prayer,  God  sent  salvation  to  him. 
Upon]  which  words  St.  Clirysostom  occasion- 
ally reflecting,  cries  out ;  "  if  the  Prayer  of  the 
Church  was  so  available  for  Peter  ;  if  it  res- 
cued him  out  of  prison  who  was  a  pillar  of  the 
Church  ;  how  comes  it  about,  that  thou  hast 
no  sense  of  its  power,  but  despisest  it,  and  set- 
test  it  at  nought  by  thy  neglect  of  it  ?  What 
excuse  canst  thou  make  for  this  ?  especially, 
when  if  there  be  a  sermon,  we  see  a  crowd  of 
people,  and  the  church  as  full  as  it  can  hold  ? 
Oh,  says  one,  I  can  pray  at  home,  but  I  can 
hear  sermons  no  where  but  in  the  church. 
Vain  man  !  thou  deceivest  thyself.  Thou 
canst  indeed  pray  at  home ;  but  thou  canst 
not  pray  so,  as  thou  dost  in  the  church  ;  where 
there  is  such  a  multitude  of  fathers ;  where  a 
cry  is  sent  up  to  God  with  one  accord.     Thou 


■o 


o — o 

TEACHES    US    THIS    DOCTRINE.  201 

wilt  not  have  such  audience,  when  thou  be- 
seechest  the  Lord  by  thyself,  as  when  thou 
prayest  with  thy  brethren.  For  there  is  some- 
thing more  in  this,  viz.,  the  concord,  the  con- 
spiration, and  harmony  of  many  in  the  same 
petition ;  the  bond  of  charity  ;  and  the  Prayers 
of  the  priests  :  for  therefore  the  priests  preside 
in  those  assemblies,  that  the  prayers  of  the 
multitude  which  are  weaker,  may  by  the  help 
of  theirs  which  are  stronger,  go  together  with 
them  into  heaven.  Add  to  this,  what  good 
doth  a  Sermon  do,  when  prayer  is  not  yoked 
with  it  ?  First  Prayer,  and  then  the  Word,  as 
the  apostles  say,  "  We  will  give  ourselves  con- 
tinually to  Prayer,  and  to  the  ministry  of  the 
word."  Acts  vi.  4.  Thus  St.  Paul  doth,  praying 
in  the  preface  to  his  Epistles,  that  the  light  of 
Prayer,  like  a  torch, may  usher  in  the  Word.  And 
if  thou  didst  accustom  thyself  to  pray  with  ex- 
act diligence,  thou  wouldest  less  need  the  in- 
structions of  thy  fellow  servant,  God  Himself 
illuminating  thy  mind,  without  his  assistance. 
And  if  thou  thinkest  thy  Prayer  alone  to  be  of 
such  force,  how   powerful   must   it  be,  when 

o o 


o_ 9 

202  OUR  SAVIOUR  TEACHES  THIS  DOCTRINE. 

joined  with  a  multitude  ?  This  is  far  more 
nervous,  and  there  is  greater  confidence  and  as- 
surance in  it,  than  in  that  which  is  made  at 
home,  and  in  private.  So  St.  Pavl  thought, 
when  he  said,  "  He  who  hath  delivered,  and 
doth  deliver,  we  trust,  will  yet  deliver  us,  you 
also  helping  together  by  Prayer  for  us,"  2  Cor- 
inth, i.  10,  11.  So  St.  Peter  also  got  out  of 
prison ;  for  "  earnest  Prayer  was  made  without 
ceasing  of  the  Church  unto  God  for  him." 


c — — 6 


O —Q 

PUBLIC  PRAYERS  CONFIRMED.      203 


CHAPTER  XVI. 

WHICH  IS  FARTHER  CONFIRMED  BY  THE  PRAC- 
TICE OF  THE  APOSTLES,  AND  THE  FIRST  CHRIS- 
TIANS. 

III.  T  I IHE  next  thing  I  observe  is,  that  ac- 
-■-  cording  to  the  direction  of  our  Sa- 
viour, and  the  encouragement  He  had  given 
them,  to  expect  His  blessed  presence  among 
them ;  the  apostles  and  the  rest  of  Christ's 
disciples,  immediately  upon  their  Master's  as- 
cension into  heaven,  assembled  themselves 
together  for  common  Prayer  and  supplication  ; 
for  so  we  read  in  the  Acts  i.  12,  that  as  soon 
as  He  was  gone  out  of  their  sight,  and  the 
angels  had  told  them  whither  He  was  gone, 
"  they  returned  unto  Jerusalem ;  and  when 
they  were  come  in,  they  went  up  into  an  upper 
room"  (the  place,  as  shall  be  shewn  presently, 
of  Christian  worship,)  "  and  all  continued  with 
one  accord  in    Prayer  and  supplication,  with 

6 o 


o o 

204  PUBLIC   PRAYERS  CONFIRMED 

the  women,  and  Mary  the  mother  of  Jesus,  and 
with  His  brethren." 

It  was  in  their  assemblies,  we  read  in  St. 
John,  where  our  Saviour  often  appeared  to 
them,  presently  after  His  resurrection,  John 
XX.  19,  26,  and  we  may  well  think  it  was  for 
devotion  that  they  assembled  ;  for  it  was  on  the 
first  day  of  the  week.  But  here  we  read  ex- 
pressly, after  He  was  ascended  into  heaven, 
what  they  did  in  those  assemblies.  In  which 
there  being,  one  day,  a  hundred  and  twenty 
met  together,  they  made  solemn  Prayer  to  God 
for  direction  in  the  choice  of  a  new  apostle, 
to  succeed  in  the  room  of  Judas,  Acts  i.  15, 
24.  But  that  which  is  most  remarkable,  you 
find  in  the  beginning  of  the  next  chapter  ;  that 
when  the  day  of  Pentecost  was  fully  come, 
"  they  were  all  with  one  accord  in  one  place," 
and  suddenly  they  were  all  filled  with  the 
Holy  Ghost,  and  began  to  speak  with  tongues, 
&LC.  This  great  gift,  whereby  they  were  to 
gather  a  .Church  in  all  nations,  as  they  had  be- 
gan to  do  at  Jerusalem  and  thereabouts,  came 
down  upon  them,  when  they  were  all  met  toge- 


-O 


BY   THE  apostles'   PRACTICE.  205 

ther,  for  the  service  of  God.  The  one  place 
here  spoken  of,  being  no  other  than  that  men- 
tioned before, — where  "  they  continued  with 
one  accord,  in  Prayer  and  supplication."  The 
place  where  they  assembled  immediately  after 
His  resurrection,  as  I  said  just  now,  and  in  all 
likelihood,  the  place  where  our  Lord  eat  His 
last  supper  with  them  before  His  passion.  They 
did  not  look  for  this  promise  of  our  Saviour  in 
their  closets  ;  but  expected  He  would  be  in 
the  midst  of  them,  by  the  power  of  the  Holy 
Ghost,  when  they  were  met  together  to  wait 
upon  Him  for  the  fulfilling  of  His  word. 

IV.  And  accordingly  you  may  farther  note, 
that  all  the)''  who  were  converted  by  them,  to 
own  Christ  Jesus  for  their  Lord  and  master, 
immediately  joined  themselves  to  them,  to 
worship  God  in  communion  with  them.  Thus 
you  read,  how  upon  that  very  day,  when  they 
received  the  Holy  Ghost,  and  preached  there- 
upon unto  all  they  could  meet  withal,  the  resur- 
rection of  Christ  in  their  own  language,  "  as 
many  as  received  the  word  "  (that  is,  believed 
on  Christ)    "  were  baptized  "  (that  was  the  first 


o- 


Q O 

206       PUBLIC  PRAYERS  CONFIRMED 

thing,  they  were  admitted  into  the  Church)  and 
the  effect  of  it  was  this,  "  they  continued  sted- 
fastly  in  the  apostles'  doctrine  and  fellowship, 
and  breaking  of  bread,  and  in  Prayers,"  ver.  41, 
42,  which  is  repeated  again,  ver.  46,  "  they  con- 
tinued daily,  with  one  accord,  in  the  temple," 
(worshipping  God  with  the  Jews)  and  then  re- 
ceived the  Eucharist  at  home ;  which  was  the 
proper  Christian  worship,  wherein  they  joined 
together  in  their  own  assemblies. 

And  here  it  is  very  remarkable,  that  when 
their  numbers  were  increased  from  three  to 
five  thousand,  and  there  was  a  new  descent  of 
the  Holy  Ghost,  to  enable  more  besides  those 
on  whom  it  fell  at  first,  to  preach  the  word ; 
this  descent  was  at  the  time  of  Prayer,  when 
they  were  assembled  together  for  that  purpose. 
Read  Acts.  iv.  where  you  find,  that  the  apostles 
being  let  go,  from  their  imprisonment,  they 
went  unto  their  own  company  (ver.  23.)  and 
reported  all  that  the  Chief  Priests  and  Elders 
had  said  unto  them.  Which  when  the  com- 
pany heard,  "  they  lift  up  their  voice  to  God, 
with  one    accord,  and    said,  "  Lord,  Thou  art 

o o 


o 

207 

God,  which  hast  made  heaven,  and  earth,  and 
the  sea,  and  all  that  in  them  is,  &c.  grant  unto 
thy  servants,  that  with  all  boldness  they  may 
speak  thy  word,"  &;c.  ver.  24,  25,  &c.  "  And 
when  they  had  prayed  (ver.  31.)  the  place  was 
shaken  where  they  were  assembled  together," 
(for  Prayer  you  plainly  see)  "  and  they  were 
all  filled  with  the  Holy  Ghost,  and  they  spake 
the  word  of  God  with  boldness." 

And  as  it  was  at  Jerusalem ;  so  in  all  other 
places  where  they  settled  a  Church,  it  was  for 
this  purpose,  that  they  should  assemble  to 
worship  God  together,  by  Christ  Jesus.  This 
was  the  very  first  or  principal  thing  they  or- 
dained in  such  Churches  ;  as  those  words  to 
Timothy,  which  I  have  often  named,  sufficient- 
ly testify,  1  Tim.  ii.  1.  "I  will  therefore  that 
first  of  all.  Supplications,  Prayers,  Intercessions, 
and  giving  of  thanks  be  made  for  all  men,"  &c. 
Which  assemblies  the  apostles  required  Chris- 
tians not  to  forsake,  no  not  in  times  of  dano-er, 
Heb.  X.  25.  For  that  (you  may  note  as  I  pass 
along)  was  to  fall  off  from  Christianity,  as  ap- 
pears by  the  following  words,  ver.  26.     For  as 

O O 


O _ Q 

208      PUBLIC  PRAYERS  CONFIRMED 

to  become  a  Christian  was  to  join  themselves, 
to  the  Christian  society,  in  such  actions  of  re- 
ligion, according  to  that  you  read  of  St.  Paul, 
who  being  converted,  "  assayed  to  join  himself 
to  the  brethren,"  that  is,  to  the  assemblies  of 
Christians,  Acts  ix.  26.  So  to  cease  to  be 
thus  joined  in  Christian  communion,  was  to 
cease  to  be  a  Christian ;  and,  in  effect,  to  deny 
Jesus  Christ  to  be  their  Lord  and  Saviour ; 
Who  hath  made  all  that  belong  unto  Him,  to  be 
a  Church  ;  that  is,  as  I  have  often  said,  a  com- 
pany of  men  and  women,  assembling  them- 
selves together  for  Divine  offices. 

V.  And  that  they  might  so  do,  there  was, 
it  may  farther  be  observed,  a  certain  place  ap- 
pointed for  their  assemblies,  because  there 
could  be  no  assemblies,  but  they  must  be  held 
somewhere  or  other  ;  and  they  could  not  be 
held  with  any  certainty,  unless  the  place  were 
determined,  and  known  to  be  designed  for  that 
purpose.  Of  this  we  read  so  frequently  in  the 
holy  writings  of  the  New  Testament,  that  it  is 
a  wonder  any  should  make  a  question  of  it.  I 
mentioned  before  the  "upper  room,"  Acts.  i.  11 

6 6 


o — o 

BY  THE  apostles'  PRACTICE.  209 

where  the  Apostles  assembled,  immediately 
after  our  Saviour's  ascension;  which  Book  u.  p. 
Mr.  Mede  hath  abundantly  proved  "  ' 
to  be  the  settled  place  of  their  holy  assemblies. 
Where,  as  I  said,  they  were  assembled  again 
on  the  day  of  Pentecost,  Acts.  ii.  1.  and  the 
next  day  after,  iv.  31.  and  was  the  house,  where 
they  are  said  to  have  continued  daily  breaking 
bread  at  home.  Acts  ii.  46. 

Nor  was  this  peculiar  to  Jerusalem,  but  in 
other  cities  they  had  the  like.  For  at  Troas 
also  the  Church  was  gathered  together  in  an 
"  upper  chamber,"  Acts  xx.  8.  And  at  Corinth, 
1  Cor.  xi.  18,  20.,  the  Apostle  speaks  of  their 
coming  together,  "  in  the  Church,"  and  "  into 
one  place  ;"  which  he  distinguishes  from  their 
own  "  home,"  ver.  34.  And  again  xiv.  23.  he 
speaks  of  the  "  whole  Church  coming  together 
into  one  place."  Which  was  no  other,  but  that 
place  where  they  commonly  assembled  for 
divine  worship.  And  so  those  words  of  St. 
Paul  to  Timothy  are  to  be  understood,  1  Tim. 
ii.  8.  "  I  will  therefore,  that  men  pray  every- 
where," (fee.  Which  is  spoken,  saith  Beza,  in 
14 
O -O 


o— — ( 

210  PUBLIC  PRAYERS    CONFIRMED 

opposition  to  assembling  only  at  God's  house 
at  Jerusalem,  unto  which  men  were  no  longer 
confined,  but  might  assemble  in  any  place,  where 
there  was  a  house  appointed  for  that  purpose.  So 
he  expounds  those  words  everywhere,  "  every 
place  appointed,  or  set  apart  for  holy  assem- 
blies to  meet  in;  for  St.  Paul,  (saith  he)  speaks 
of  public  Prayer,  in  the  common  meeting." 

Thus  St.  Basil  many  ages  before  him  ex- 
plained the  apostle's  words,  in  an- 
swer to  those  who  urged  them  to  lismo'  Resp.  *ad 
prove  that  Prayer  was  as  well  per- 
formed anywhere,  as  in  the  Church.  "  No 
such  matter,  these  words,  in  every  place,  do 
not  comprehend  such  places  as  are  employed 
in  common  uses,  and  in  profane,  or  perhaps 
filthy  affairs,  but  enlarge  the  service  of  God 
beyond  the  compass  of  Jerusalem,  unto  any 
place  in  the  world,  which  (according  to  the 
prophecy  about  sacrifice)  is  reverently  devoted 
unto  God,  for  the  sacred  performance  of  the 
glorious  mystery." 

And  that  these  places  thus  designed  for  holy 
assemblies,  were  separated  from  common  use, 


-6 


BY   THE  apostles'    PRACTICE.  211 

and  set  apart  only  for  this,  was  never  doubted 
till  this  last  age  of  fancy  and  vain  conceit 
Which  hath  imagined  the  separation  of  places 
to  divine  service  only,  to  be  a  mere  legal  in- 
stitution, that  is,  ordained  merely  by  the  law 
of  Moses,  which  made  the  tabernacle,  and  af- 
terward the  temple,  such  a  holy  place.  Where- 
as they  were  so  made,  in  conformity  to  the 
common  notions  of  humm  nature;  and  only 
made  more  holy  and  separate  than  any  other 
place,  by  the  residence  of  a  visible  Majesty 
and  glory  there.  Otherwise  there  were  holy, 
that  is,  separated  places,  before  that  time 
(though  not  so  separate  or  holy  as  the  temple 
was)  and  will  be  always  to  the  end  of  the  world  ; 
unless  we  suppose  that  men  will  lose  all  reve- 
rence to  God,  and  let  Him  have  nothing  among 
us,  which  may  be  peculiarly  called  His  own. 

Now  this  thing  alone,  is  an  argument  for 
public  worship,  that  there  hath  always  been  a 
place  appointed  for  divine  service  ;  which 
would  have  been  needless,  if  men  were  not 
bound  to  assemble  together  to  worship  God, 
for  then  it  might  have  been  left  to  every  one's 


O- 


o 1 

212       PUBLIC  PRAYERS  CONFIRMED 

liberty,  where  they  would  please  to  do  it  them- 
selves. 

And  this  also  shews  the  advantage,  which 
public  worship  hath  of  all  other.  For  being 
performed  in  a  place  set  apart  for  it,  where 
nothing  else  is  done,  at  our  very  entrance  into 
it  we  are  naturally  put  in  mind  of  God,  and  of 
our  business  there,  which  is  only  with  Him, 
and  so  shall  be  more  apt  to  be  composed  there, 
than  in  any  other  place,  which  we  are  wont  to 
employ  about  other  things  besides  the  worship 
of  God.  Especially,  since  all  wise  men  have 
ever  endeavoured,  that  the  service  of  God 
should  be  there  performed,  with  the  most 
solemnity  and  majesty  that  could  be  contrived  ; 
nay  that  the  place  itself  should  not  be  mean, 
but  rather  stately,  and  gravely  adorned.  For 
it  is  not  with  public  Prayer,  as  it  is  with  pri- 
vate. "  In  private"  (as  Mr.  Hooker  judiciously 
observes)  "  secrecy  is  commended,  rather  than 
outward  show,  whereas  public  Prayer,  being 
the  act  of  the  whole  society,  requires  accord- 
ingly more  care  to  be  had  of  external  appear- 
ance.    And   therefore  the  very  assembling  of 

0 0 


o o 

BY  THE   apostles'   PRACTICE.  213 

men  unto  this  service,  hath  ever  been  very- 
solemn,  and  the  very  outward  form  of  the 
place  of  public  Prayer,  hath  been  ever  thought 
a  circumstance  of  great  moment  to  help  devo- 
tion." 

VI.  To  this  may  be  farther  added,  from 
one  of  the  texts  now  mentioned,  that  the  apos- 
tle directs  how  they  should  exercise  their  spi- 
ritual gifts,  in  the  holy  place  where  they  met 
together,  and  particularly  the  gift  of  Prayer, 
1  Cor.  xiv.  23.  There  were  a  great  many  ex- 
traordinary gifts  then  bestowed  upon  the  Co- 
rinthian Church ;  every  one  of  which  the 
apostle  informs  them,  was  bestowed  by  one 
and  the  same  Spirit :  and  bestowed  by  Him 
"to  profit  withal,"  xii.  7.,  that  is,  for  the  pub- 
lic benefit  of  the  Church.  And  among  the 
rest,  there  was  a  gift  of  Prayer,  which  was 
upon  some  occasions  afforded  by  a  particular 
inspiration  of  the  Holy  Ghost,  and  designed, 
as  every  one  beside  were,  for  the  common 
good  of  all  the  faithful. 

For  if  any  man  wanted  the  faculty  of  express- 
ing those  pious     thoughts,    which  the    Spirit 

6 — — 0 


o. 

214      PUBLIC  PRAYERS  CONFIRMED 

suggested  to  him,  in  the  common  language, 
which  every  body  understood,  the  apostle 
shews  his  gift  was  of  small  value^  and  directs 
such  a  man  to  pray  that  he  might  be  able,  "  to 
interpret,"  xiv.  13.,  into  a  language,  that  is, 
which  was  commonly  understood.  The  rea- 
son of  which  was,  because  then  his  gift  of 
Prayer  would  be  of  general  use  in  the  public 
assemblies  ;  the  advantage  of  which  was  to  be 
preferred  before  any  man's  private  benefit. 
So  he  tells  them  in  the  verse  foreoroinff, 
(ver.  12.)  that  they  who  were  zealous  of  spirit- 
ual gifts,  should  "  seek  that  they  might  excel 
to  the  edifying  of  the  Church."  And  in  the 
verses  following,  (ver.  14,15.)  he  saith,thatifhe 
himself  should  pray  in  an  unknown  tongue, 
"  his  spirit"  indeed  "  prayed"  (that  is,  the 
spiritual  gift  which  he  had,  was  therein  exer- 
cised) but  his  "  understanding  was  unfruitful," 
that  is,  others  received  no  benefit  by  it,  be- 
cause they  understood  not  what  he  said.  And 
therefore  he  puts  this  question,  "  What  is  it 
then  ?"  That  is,  what  is  it  that  we  should  de- 
sire in  this  business   of  Prayer  ?     Which  he 

o— — — — 


o < 

BY  THE  apostles'   PRACTICE.  215 

resolves  thus,  "  I  will  pray  with  the  spirit,  and 
I  will  pray  with  the  understanding  also."  That 
is,  tliis  is  most  to  be  desired,  when  I,  or  any 
other,  hath  a  Prayer  suggested  to  him  by  the 
Spirit,  that  he  may  be  able,  not  only  to  utter 
what  it  inspires,  but  to  understand  it  also  our- 
selves, so  far  as  to  make  others  understand  it, 
by  putting  it  into  known  and  intelligible  words. 
This  is  certainly  best,  not  merely  to  have  con- 
ceptions formed  in  us  by  the  Spirit,  but  to  utter 
those  conceptions  in  such  familiar  and  common 
expressions,  that  others  may  be  profited  by 
them.  "  Else,"  saith  he,  "  When  thou  shalt 
bless  with  the  spirit,  how  shall  he  that  is  un- 
learned, say,  Amen  ?"  ver.  18.  That  is,  how 
shall  he  that  understands  not  what  thou  sayest, 
because  it  is  uttered  in  a  strange  language,  give 
his  consent  and  join  with  thee,  in  those  peti- 
tions, and  thanksgivings,  though  in  themselves 
never  so  holy  and  good  1  Which  the  people 
did  at  the  end  of  the  Prayers,  by  saying, 
"  Amen,"  so  be  it. 

Which  words  are  a  demonstration  he  speaks 
of  Prayer  in  public,  or  common  Prayer.    Which 

i 0 


O Q 

216      PUBLIC  PRAYERS  CONFIRMED 

from  hence  it  is  evident  was  then  in  greatest 
esteem,  because,  in  comparison  with  this,  the 
apostle  undervalues  even  an  extraordinary  gift 
of  Prayer,  which  a  private  person  had,  where- 
by he  alone  was  profited.  He  prayed  well, 
but  others  not  being  edified  thereby,  because 
they  understood  not  what  he  said,  it  was  a 
great  diminution  of  its  worth,  and  made  it  of 
less  price  in  the  apostle's  account.  And  we 
all  agree  he  had  the  spirit  of  God,  and  could 
as  well  judge  what  was  best,  as  what  was 
good.  Now  this  was  best  in  his  judgment,  to 
have  the  Prayer  made  public,  that  all  might 
join  in  it,  and  not  remain  merely  a  private  good. 
And  indeed  that  Spirit  (it  may  be  noted  un- 
der this  head)  which  enlivens  the  whole  body 
of  the  Church,  moves  every  member  of  it  unto 
this,  to  join  in  its  common  offices,  for  the  ser- 
vice of  the  whole.  Which  it  is  the  very  scope 
of  the  apostle  to  demonstrate,  in  those  three 
chapters,  xii.  xiii.  xiv.  of  the  first  epistle  to  the 
Corinthians,  that  they  ought  in  every  thing  to 
act  as  members  of  a  body,  seeking  the  im- 
provement one  of  another,  by  the  exercise  of 

6 0 


-o 


BY   THE   apostles'    PRACTICE.  217 

all  their  gifts,  not  separately,  but  conjunctly,  so 
that  all  might  partake  of  the  benefit.  And  who- 
soever he  is,  that  hath  any  sense  of  such  a 
thing,  as  the  body  of  Christ,  whereof  he  is  one 
member,  he  will  never  think  that  what  he  doth 
alone  is  as  good  as  what  he  performs  in  fellow- 
ship, with  the  rest  of  the  members.  No,  if  he 
say  the  same  Prayers,  and  offer  the  same 
Praises  in  private,  which  the  Church  offers  in 
public,  he  cannot  reasonably  think  there  is  no 
difference,  nor  imagine  that  both  alike  are 
God's  service  ;  because  what  he  doth  in  con- 
junction with  the  rest  of  the  body,  is  most 
agreeable  to  God's  Holy  Spirit,  by  which  this 
body  is  linked  together,  and  every  part  of  it 
moved  to  act  for  the  good  of  the  whole. 

I    conclude    this   with   the    words    of   Mr. 
Thorndike;  "  To  imadne  that  Pray-  „  ,    , 

'  O  J        Relig.  Assembly 

ers  at  home  will  be  as  acceptable  to  ^'^'^' 
God,  as  those  made  in  the  Church  with  our 
brethren,  is  as  if  one  should  have  fancied 
that  the  incense  of  the  temple,  spoken  of 
Psal.  cxli.  1.  (which  was  a  compound  of  seve- 
ral precious    gums)  made    no  other  perfume. 


a 


218 


PUBLIC  PRAYERS   CONFIRMED. 


? 


than  the    spices  would  have    done,  had  they 
been  burnt  one  by  one." 


O- 


-o 


o 

CONSIDERATIONS  TO  THIS  ARGUMENT.      219 


CHAPTER  XVII. 

OTHER    CONSIDERATIONS    TO   STRENGTHEN  THIS 
ARGUiMENT. 

VII.  /^  OD  hath  also  appointed  a  public  order 
^^  of  men,  to  direct  and  govern  Chris- 
tian assemblies,  and  to  minister  therein  ;  both  by- 
giving  Christian  instruction,  and  by  gffering  up 
the  common  Prayers  of  the  Church  to  God,  and 
blessing  the  people  in  His  name. 

This  is  another  convincing  argument,  both 
that  Christ  designed  public  assemblies,  because 
He  hath  appointed  public  ministers  to  officiate 
there,  and  that  the  Prayers  made  there,  are  to 
be  preferred  before  private  devotions,  because 
there  we  partake  of  the  service  of  God's  minis- 
ters, the  benefit  whereof  we  lose,  if  we  con- 
tent ourselves  with  what  we  do  at  home. 

There  is  nothing  more  apparent  in  the  Holy 
Writings,  than  that  our  Lord  would  have  such 
an  order  of  men  set  apart,  for  His  divine  ser- 

6 -o 


O Q 

220  OTHER   CONSIDERATIONS  TO 

vice  in  the  Church.  Whose  ordination  by  His 
special  appointment  and  designation,  is  an  as- 
surance that  their  ministry  therein  is  accepta- 
ble to  God;  as  well  when  they  offer  the  peo- 
ple's Prayers  to  Him,  and  bless  them  in  His 
name,  as  when  they  deliver  His  word  to  the 
people,  and  teach  them  how  to  pray,  and  to  per- 
form all  other  duties  of  a  Christian  life.  Both  of 
these  are  necessary,  and  their  office  is  designed 
for  both,  but  especially  for  the  first, — to  minis- 
ter the  divine  service  of  the  Church.  The 
principal  of  which  is  the  Eucharist ;  wherein 
they  dispense  the  most  precious  tokens  of 
Christ's  love  to  His  body,  the  Church,  by 
Prayers  and  by  Thanksgivings  to  God  for  the 
redemption  of  the  world,  by  that  death  of 
Christ  upon  the  cross.  Which  ought  to  be 
publicly  celebrated,  because  it  is  an  annuncia- 
tion of  the  Lord's  death,  wherein  we  publish, 
and  show  it  forth,  till  He  come  ;  and  never  was 
administered,  nor  can  be,  by  any  other  persons, 
but  those  whom  our  Lord  hath  entrusted  to  be 
stewards  of  His  mysteries. 

For  whose   Prayers,  and  public  service  in 

o ' 


o ^ 1 

STRENGTHEN   THIS   ARGUMENT.  221 

the  Church,  if  men  have  not  a  greater  esteem, 
it  is  because  they  have  no  religion,  or  no  true 
knowledge  thereof. 

For  if  they  believed  that  God  hath  any 
ministers,  (as  He  hath,  if  there  be  any  such 
thing  as  religion)  who  are  peculiarly  sanctified, 
that  is,  set  apart  for  His  service,  they  would 
believe  that  God  conveys  some  blessings  by 
their  ministry ;  and  look  upon  their  ordination 
as  a  seal,  that  He  who  hath  thereby  appointed 
them  to  be  instruments  of  His  for  the  salvation 
of  men's  souls,  will  by  these  instruments  effect 
the  thing  whereunto  He  hath  ordained  them, 
and  particularly  give  men  His  blessing  by 
their  means  ;  and  accept  those  Prayers  which 
these  servants  of  His  offer  up  unto  Him,  for 
them,  and  in  their  name. 

For  that  praying  for  the  people  is  a  special 
part  of  their  work,  we  may  learn  from  St. 
James,  v.  14.  where  he  directs  those  to  whom 
he  writes,  when  any  man  was  sick,  to  "  send 
for  the  elders  of  the  Church,  and  let  them 
pray  over  him."  Which  no  less  belonged  to 
their  office,  we   may  be  sure,  when  men  w^ere 


O 


, Q 

222  OTHER   CONSIDERATIONS  TO 

well,  than  when  they  were  sick,  being  a  part  of 
their  daily  ministration,  for  the  whole  body  of 
the  Church.  Whose  weaker  Prayers,  as  I 
noted  before  out  of  St.  Chrysoslom,  being  helped 
by  the  stronger  Prayers  of  God's  ministers,  go 
up  to  heaven  together  with  them. 

All  Christians  indeed  are  called,  "  a  holy 
and  a  royal  priesthood,  to  offer  up  spiritual 
sacrifices  acceptable  to  God  by  Christ  Jesus," 
1  Pet.  ii.  5,  9.  but  it  is  manifest  by  these  very 
words,  that  they  are  not  so  singly,  but  in  a 
body,  when  they  pray  and  give  thanks,  to- 
gether with  him  that  ministers  the  divine  ser- 
vice in  the  Church,  the  "  spiritual  house,"  of 
which  the  apostle  there  speaks,  in  which  spi- 
ritual sacrifices  were  offered  up  to  God.  And 
since  sacrifices  were  offered  only  in  public,  in 
the  place  God  appointed  for  them,  we  may 
thence,  I  think,  conclude,  that  our  Prayers, 
praises,  and  thanksgivings  are  then  only  sa- 
crifices, when  made  in  our  assemblies,  and 
that  then  we  act  as  priests  unto  God,  and  not 
at  other  times. 

The  principal  sacrifice  of  Christians,  I  am 

(>^ O 


0 ( 

STRENGTHEN  THIS  ARGUMENT.     223 

sure,  is  in   its   own  nature  a  public  service  ; 
and  is  to  be  so  esteemed,  even  virhen  it  is  ad- 
ministered to  the  sick  in  private,  who  receive 
it  as  part  of  that  body,  which  is  supposed  con- 
tinually   to    offer  this    sacrifice.     I  mean  the 
Holy  Communion,  wherein  we    offer  to   God, 
with    prayers,   praises,    and    thanksgivings,  a 
commemoration  of  the  sacrifice  of  Christ  upon 
the  cross   for   us.     For   this  we   ought   all  to 
meet  as   frequently  as   we  can,  that    we  may 
conjunctly  and  openly  acknowledge  this  bene- 
fit ;  because,  though  this  be  the  principal  and 
immediate  intention  of  this  action,  it  hath  re- 
spect also  to  that  communion  which   we  have 
one   with    another,  as  mutual    members,    and 
with  Christ  our  head,   as  His   body.     So  the 
apostle  teaches   us,  when  he  saith,  "  the  cup 
of  blessing,  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ  ?     The   bread 
which  we  break,  is  it  not  the  communion  of  the 
body  of  Christ  1     For  we  being  many  are  one 
bread,  and  one  body,  for  we  are  all  partakers 
of  that  one  bread."     1   Cor.   x.  16,  17.     And 
therefore,  since    we  are  not  members  of  the 


O O 


, ^ ^ 

224  OTHER    CONSIDERATIONS   TO 

same  body,  unless  we  be  knit  together  in  one  ; 
and  we  are  not  knit  together  in  one,  but  by 
the  communion  of  the  body  and  blood  of 
Christ ;  and  we  cannot  have  that  communion 
but  by  assembling  together,  to  eat  of  one 
bread  and  drink  of  one  cup  ;  it  is  manifest  to 
all  that  there  is  the  greatest  necessity  of  pub- 
lic assemblies,  where  this  is  the  chief  business, 
for  which  Christians  should  meet  together  in 
one  body  as  oft  as  is  possible  ;  and  at  all  other 
times,  beseech  God  to  accept  their  sacrifices 
for  the  sake  of  that  perfect  sacrifice,  oblation, 
and  satisfaction,  which  Christ  hath  made,  and 
which  we  commemorate. 

Here  also,  in  the  public  assemblies,  cen- 
sures were  inflicted  upon  public  offenders,  as 
we  learn  from  the  apostle,  1  Corinth,  v.  4.  as 
well  as  from  Tertullian  in  his  apology;  and 
many  such  like  things  I  might  add  to  the 
same  purpose,  if  I  had  room  for  them,  and  had 
not  other  material  considerations  to  press, 
which  ought  not  to  be  omitted. 

VIII.  Among  which,  this  is  not  inconsi- 
derable, that  the  public  service  of  the  Church, 


o- 


o 

STRExNGTHEN  THIS   ARGUMENT.  225 

by  them  ministered,  is  so  acceptable  imto 
God,  that  the  angels,  God's  heavenly  ministers, 
attend  in  such  holy  assemblies,  and  make  a 
part  of  them.  For  this  is  the  reason  St.  Paul 
gives,  1  Corinth,  xi.  10.  why  a  woman  should 
cover  her  head  in  time  of  Prayer,  that  is,  be 
in  a  humble  and  reverend  posture  ;  "  because 
of  the  angels."  Whose  presence  in  the  assem- 
bly of  Christians,  is  a  token  of  Christ's  blessed 
presence,  in  the  midst  of  them,  according  to 
His  own  promise  before  mentioned,  Matth. 
xviii.  20.  "  For  where  the  angels  are  said  to 
be,  there  God  is  present,"  as  the  Hebrews  ob- 
serve ;  and  not  without  good  ground  for  what 
they  say.  For  when  Jacob  saw  angels  in  a 
vision,  ascending  and  descending  upon  a  ladder, 
which  stood  on  the  earth,  and  reached  unto 
heaven,  he  said,  as  soon  as  he  was  awake, 
"how  dreadful  is  this  place?"  (that  is,  with 
what  reverence  should  I  behave  myself  here  ?) 
"  this  is  no  other  but  the  house  of  God,  and 
this  is  the  gate  of  heaven."  He  concludes 
God  to  be  present,  because  the  angels  were, 
who  are  His  ministers  and  attendants.  And 
15 

: -a 


-o 


226  OTHER   CONSIDERATIONS   TO 

accordingly  we  are  to  understand  these  words 
of  the  apostle,  as  intended  to  signify  a  divine 
presence  among  us,  when  we  are  reverently 
assembled  together  to  worship  God,  in  Hi^ 
holy  places. 

Which  the  ancient  Christians  looked  upon, 
as   a  singular  encouragement  to  attend   upon 
the   public  Prayers  ;  because  then  a  Christian 
prays  with  the  angels,  '*»5  «»  "'}<^'?  »««'  Wct^yfAo;, 
(they  are  the  words  of  Clemens  Al-  l.  ^j-  gtrom. 
ex mdrinus)   as    already,  especially,  P'  '^'^ 
at  that  time,  equal  even  to  an  angel,  and  will 
not  be  out  of  the  precinct  of  those  holy  guar- 
dians, when  he  prays  alone,  but  then  also  have 
their  company.     Of  which  Origen  p^^m 
hath  a  set  discourse,  in  his  book  of  ^""'■^°- 
Prayer,    lately    published;    where  mentioning 
the  words  of  the  Psalmist,  among  others,  "The 
angel  of  the  Lord  encampeth  round  about  them 
that  fear  Him,"  &c.  he  thus  proceeds,  "  it  is 
probable  that  when  many  are  assembled  together 
sincerely  to  the  glory  of  Christ,  the  angel  of 
every  one  of  them,  there  pitcheth  his  tent,  to- 
gether   with   him    that    is    committed    to    his 


6- 


-o 


Q O 

STRENGTHEN  THIS  ARGUMENT.     227 

charge  and  custody ;  so  as  to  make  a  doiihle 
Church,  where  the  saints  are  gathered  together; 
one  Church  of  men,  and  another  Church  of 
angels." 

IX.  But  if  there  was  nothing  of  this  in  it, 
yet  the  "  communion  of  saints"  here  on  earth 
(which  is  an  article  of  our  creed)  shovdd  invite 
us  unto  that  public  service.  For  how  do  we 
maintain  communion  with  them,  if  we  join  not 
with  those,  among  whom  we  live,  in  the  assem- 
blies of  the  saints?  That  is,  of  Christians, 
who  are  all  a  holy  people  to  the  Lord,  by  their 
solemn  dedication  to  Him  in  their  baptism,  and 
by  their  holy  profession,  and  meeting  together 
continually  for  holy  offices.  Which  if  any 
man  forsake,  he  is  no  longer  holy,  but  pro- 
fane ;  renouncing  so  far,  the  christian  faith, 
which  teaches  him  to  keep  the  communion  of 
saints,  by  having  fellowship  with  them  in 
Prayer,  especially  in  the  Eucharist,  which  is  the 
communion  of  Christ's  body  and  blood.  By 
partaking  of  which,  we  have  the  nearest  com- 
munion also  one  with  another,  being  made 
one  body,  as  I  have  said  already,  by  partaking 

6 o 


Q 

228  OTHER    CONSIDERATIONS    TO 

all  of  that  one  bread,  1  'Corinthians,  x.  17. 
Communion  indeed,  or  fellowship,  is  m  one 
place,  made  a  thing  distinct,  from  "  breaking 
of  bread,  and  Prayers,"  Act.  ii.  42.,  and  sig- 
nifies, some  think,  communicating  to  each 
others'  necessities.  Which  notice  of  commu- 
nion, if  we  understand  to  be  meant  in  the 
creed,  it  makes  no  less  to  my  purpose  than 
the  other.  For  we  must  consider  that  this 
was  done  in  their  public  assemblies,  whereby 
their  communicating  to  the  needs  of  their  bre- 
thren became  an  acceptable  offering  unto  God, 
together  with  their  Prayers.  This  we  learn 
from  the  1  Cor.  xvi.  1,  2.  Where  St.  Paul 
speaks  of  the  collections  for  the  saints,  as  a 
part  of  the  business  of  the  first  day  of  the 
week,  both  there  and  in  the  Churches  of  Ga- 
latia.  When  they  did  not  forget  this  well- 
pleasing  sacrifice  (as  it  is  called  Heb.  xiii.  16.) 
but  acknowledged  God's  bounty  to  themselves, 
by  the  relief  they  sent  to  others  ;  and  by  such 
a  public  contribution,  maintained  also  a  sense 
and  fellow-feeling  of  one  another's  condition, 
and  made  a  profession  that  they  all  belonged 

o C* 


o o 

STRENGTHEN  THIS  ARGUMENT.     229 

to  one  and  the  same  body,  though  never  so 
far  distant  one  from  another.  The  sense  of 
which  we  are  apt  to  lose,  when  we  join  not 
together  in  such  actions  of  piety.  Whereby 
brotherly  love  and  kindness  is  likewise  nou- 
rished, and  we  are  knit  together  in  the  ten- 
derest  affection,  while  we  look  upon  one  ano- 
ther, not  only  as  children  of  the  same  common 
Father,  but  as  limbs  of  the  same  body.  Who 
naturally,  "  have  the  same  care  one  for  another; 
and  whether  one  member  suffer,  all  the  mem- 
bers suffer  with  it :  or  one  member  be  honoured, 
all  the  members  rejoice  with  it."  1  Cor.  xii. 
25,  26. 

In  this  brotherly  love,  and  in  the  same  faith, 
some  think  the  unity  of  the  body  of  Christ 
entirely  consists.  But  they  should  consider 
that  this  brotherly  love  and  care  flows  from 
the  unity  of  Christ's  body,  which  consists 
therefore  in  the  conjunction  of  every  member 
with  the  rest,  and  keeping  communion  one 
with  another,  in  all  the  common  offices  of 
religion,  in  Christian  assemblies.  From  which 
whosoever  departs,  or  refuses  to  join  therein, 

6 -i 


o o 

230  OTHER    CONSIDERATIONS    TO 

he  breaks  the  unity  of  the  body  of  Christ, 
which  is  His  Church.  And  though  he  do  the 
same  thing  alone,  which  is  done  in  those  as- 
semblies, yet  it  is  not  the  same  thing  in  the  ac- 
count of  Christ ;  who  looks  upon  such  a  man 
as  gone  from  Him,  by  going  from  His  body,  the 
Church. 

X.  I  will  add  one  thing  more;  which  is, 
that  the  service  of  God,  in  the  Church  trium- 
phant in  heaven,  is  a  public  service :  and 
they  do  not  worship  God  separately,  there, 
but  join  together  in  His  praises.  This  we  are 
taught  by  St.  John^  Rev.  vii.  11,  where  after 
a  great  multitude  had  been  representecj.  to 
Him,  which  no  man  could  number,  of  all  na- 
tions and  kindred  and  tongues;  who  stood 
before  the  throne,  and  before  the  Lamb,  cry- 
ing with  a  loud  voice,  and  saying,  "  Salvation 
to  our  God  which  sitteth  upon  the  throne,  and 
unto  the  Lamb"  (whereby,  no  doubt,  is  signi- 
fied the  service  of  the  Christian  Church,)  then 
it  follows,  that  "  all  the  angels  also  stood 
round  about  the  throne,  and  about  the  elders, 
and  the  four  beasts,  and  fell  before  the  throne 

O 6 


Q , 

STRENGTHEN  THIS  ARGUMENT.     231 

on  their  faces,  and  worshipped  God,  saying. 
Amen.  Blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  honour,  and  power,  and 
might,  be  unto  our  God,  for  ever  and  ever." 
They  said,  that  is,  "  Ameu"  to  the  Christian 
service,  and  also  added  their  own ;  giving 
glory  to  God  in  one  body  (for  it  is  the  voice 
of  all  angels)  as  the  Christian  Church  did. 

Let  this  be  seriously  pondered,  and  we  shall 
endeavour  to  approach  as  near  unto  them  as 
we  can  ;  by  joining,  as  they  do,  in  one  society 
of  the  Church,  to  worship  God.  For  so  doing, 
we  join  ourselves  to  the  society  also  of  the  holy 
angels ;  as  the  angels,  St.  John  here  informs 
us,  do  to  the  society  of  Christian  worshippers. 
They  and  we  make  but  one  body  in  Christ,  in 
wh  m  God  "  hath  gathered  together  in  one  all 
things ;  both  which  are  in  heaven,  and  which 
are  on  earth  ;"  and  this  unity  consists,  it  is 
manifest  by  this  vision  of  St.  John,  in  their 
communion  one  with  another,  in  holy  offices  : 
which  the  Church  in  heaven  (where  it  is  be- 
come most  perfectly  one,)  doth  most  sacredly 
keep  and  preserve. 


O 


o- 


-o 


232 


A  RECAPITULATION  OF  THE 


CHAPTER  XVIII. 

A  RECAPITULATION  OF  THE  FOUR  FOREGOING 
CHAPTERS,  WITH  SOME  INFERENCES  FROM 
THENCE. 

T  AY  now  all  these  things  together  ;  that  the 
-^-^  Church  in  the  very  notion  of  it  is  an 
assembly  of  men  and  women  called  to  meet 
together ;  and  therefore  the  Christian  Church 
is  such  an  assembly,  called  to  join  together  in 
worshipping  God  by  Christ  Jesus  ;  who  Him- 
self hath  supposed  this,  in  the  Prayer  He  gave 
His  disciples  :  and  hath  promised  his  special 
presence,  in  such  assemblies  ;  which  the  apos- 
tles constantly  held,  and  there  received  the 
first  and  best  fruits  of  His  love,  in  the  descent 
of  the  Holy  Ghost ;  which  drew  all  converts 
every  where,  into  the  same  blessed  conjunc- 
tion ;  for  which  holy  places  were  appointed, 
where  they  constantly  assembled,  and  where 
the  extraordinary  gift  of  Prayer,  was  to  be 
made  common,  or  else  looked  upon  as  of  little 


O- 


-o 


o o 

FOUR  FOREGOING  CHAPTERS.      233 

value;  where  God  hath  appointed  His  minis- 
ters to  attend,  and  there  offer  up  the  Prayers 
of  His  people,  and  bless  them  in  His  name  ; 
where  the  angels  also  are  present,  and  delight 
to  see  us  assembled,  that  we  may  maintain  the 
communion  of  saints  here  on  earth,  and  be 
fitted  for  the  company  of  the  blessed  in  hea- 
ven ;  who  all  join  together  in  giving  blessing, 
and  praise,  and  honour  unto  Him,  Whom  we 
worship  ;  Who  is  far  exalted  above  all  bless- 
ing, and  praise,  either  of  ours  on  earth,  or  of 
their' s  in  heaven  ;  consider,  I  say,  all  this,  and 
then  think  what  an  error  they  live  in,  who 
make  little  or  no  account  of  the  public  assem- 
blieSf  but  imagine  they  can  pray  and  serve 
God,  as  well  by  themselves  alone.  This  is  a 
most  unchristian  thought,  directly  contrary  to 
the  very  frame  of  our  holy  religion,  which 
therefore  ought,  with  all  diligence,  to  be  ex- 
ploded out  of  every  one  of  our  minds. 

As  for  those  who  do  not  barely  neglect  the 
public  service,  but  refuse  to  join  in  it,  they 
are  still  in  a  far  worse  condition,  having  bro- 
ken themselves  off  from  the  body  of  Christ  ; 

6 — 0 


C : 

234  A    RECAPITULATION    OF     THE 

which  the  ancient  Church  thought  so  heinous 
a  crime,  that  they  looked  upon  their  Prayers  as 
an  abomination.     For  so   I  find  in 

CanoD  2. 

the  council  of  Antioch,  that  such 
Christians  were  condemned,  as  going  into  any 
private  house,  prayed  together  with  those 
who  would  not  join  in  the  Prayers  of  the 
Church.  None  of  the  Church  were  to  join  in 
their  Prayers  ;  if  any  did,  they  thought  it  equal 
to  the  crime  of  communicating  with  excom- 
municated persons.  The  like  I  ^^^^^  3 
find  in  the  council  of  Laodicea. 
And  the  canons  ascribed  to  the  apostles  speak 
to  the  same  purpose.  And  this  sentence  of 
those  councils,  is  very  conformable  to  the 
sense  of  the  ancient  Jews,  whose  maxim  this 
was  (as  Mr.  Thorndike  observes)  j^^j.^  ^^^g^. 
"  He  that  dwells  in  a  city  where  ^'^*  ^'  "'^' 
there  is  a  synagogue,  and  prays  not  there  with 
the  congregation,  this  i  i  he  who  is  called  a 
had  neighbour^  And  well  may  he  be  called 
bad,  who  will  have  no  society  in  the  best 
things  ;  who  cuts  himself  ofi',  by  his  own  act, 
from  the  congregation  of  the  Lord ;    who  will 

C ! 


o 

FOUR  FOREGOING  CHAPTERS.      2 

not  afford  his  neighbours  the  help  of  his 
Prayers  ;  who  lives  as  if  the  world  could  be 
governed,  without  taking  any  notice  of  God, 
the  supreme  governor  ;  who  directly  over- 
throws the  Christian  religion,  and  destroys  the 
very  notion  of  a  church  ;  who  hath  no  regard 
to  holy  places,  and  slights  God's  ministers  ; 
who  withdraws  hiniself  from  God's  special 
presence  and  protection,  and  defies  all  the 
blessed  company  of  heaven.  Among  whom 
he  can  never  hope  to  find  any  entertainment, 
nor  to  be  received  into  the  celestial  habita- 
tions, having  shut  himself  here  out  of  the 
society  of  saints,  and  the  place  where  God's 
honour  dwelleth. 

Would  to  God  such  things  as  these  were 
seriously  and  deeply  considered  by  us  all,  that 
our  minds  might  be  awaked  to  a  diligent  and 
constant  attendance  upon  the  public  assem- 
blies. Which  our  Lord  hath  taken  the  great- 
est care  to  establish,  and  unto  which  He  hath 
also  granted  very  high  privileges,  lest  they 
should  fall  into  contempt  or  neglect,  through 
men's  idleness,  or  covetousness,  or  conceited- 


o o 

236  A  RECAPITULATION  OF  THE 

ness,  or  any  other  means  whatsoever.  Certain 
it  is,  if  we  had  a  hearty  love  to  our  religion, 
and  understood  it,  we  could  not  but  be  so  in 
love  with  the  public  exercises  of  it,  as  every 
DAY,  if  it  lay  in  our  power,  to  go  into  God's 
house,  and  there  recommend  ourselves,  and 
His  whole  Church  to  His  grace  and  mercy. 
For  there  is  no  way,  it  is  evident  from  what 
hath  been  said,  to  uphold  and  support  the 
Church,  like  to  this  ;  we  being  a  church,  by 
meeting  together,  to  have  communion  in  the 
same  Prayers.  Which  the  oftener  we  have, 
the  more  we  look  like  a  Church,  and  act  like 
members  of  the  body  of  Christ,  who  are  com- 
bined and  knit  together,  for  mutual  preserva- 
tion. As  on  the  contrary  the  seldomer  we 
meet,  the  less  there  is  of  the  face  of  a  Church 
among  us  :  which  cannot  be  preserved  from 
ruin,  when  the  public  assemblies  are  generally 
neglected,  because  the  Church  falls  to  decay, 
by  that  very  neglect. 

Let  us  therefore  set  ourselves  to  maintain  the 
Church  of  which  we  are  members,  by  main- 
taining   public    assemblies ;    and  suffering   no 

O O 


o o 

FOUR  FOREGOING  CHAPTERS.      237 

day  to  pass  without  a  solemn  meeting  in  as  full 
a  body  as  we  can  make,  for  the  duties  of  our 
religion.  This  would  be  both  an  ornament 
and  a  strength  and  establishment  to  our  religion. 
The  truth  which  we  profess,  would  hereby  be 
both  honoured  and  confirmed,  and  appear  with 
greater  authority,  as  well  as  beauty  in  the  eyes 
of  all  its  adversaries  ;  when  they  beheld  the 
multitude,  the  unanimity,  and  the  order  and  con- 
stancy of  those  that  assert  it.  The  better  and 
gentler  sort  of  them  would  be  the  more  easily 
won  to  join  with  us,  and  they  whose  hearts  are 
alienated  from  us,  would  be  the  less  inclined  to 
set  themselves  against  us. 

And,  for  the  grace  and  favour  of  God,  which 
is  the  chief  thing  of  all.  Christians  may  promise 
it  to  themselves  for  their  protection  against 
all  their  adversaries,  when  they  constantly 
and  earnestly  seek  it,  with  their  joint  prayers 
and  supplications.  Which  will  be  powerful 
also  for  the  settling  such  as  are  wavering  in 
their  religion;  whom  the  constant  authority 
likewise  of  a  great  number  of  faithful  people, 
cannot  but  be  of  much  moment  to  contain  in 

O 6 


o o 

238  A  RECAPITULATION  OF  THE 

their  duty,  for  men  are  ashamed  to  forsake  a 
multitude,  when  they  easily  desert  small  num- 
bers. 

The  ancient  Christians  were  so    possessed 

with  this  sense,   that   they   looked    upon  their 

Prayers,   as    "  the  impregnable  bulwark  of  the 

chrysostom.     Church,  an  unshaken  garrison  ;  ter- 

p,  o .  ^.^^^   ^^    ^^^  devils,    and    salutary  to 

God's  pious  worshippers."  Insomuch  that  St. 
Basil,  speaking  of  God's  gathering  the  waters 
together,  which  He  called  seas,  and  saw  it  was 
good,  Gen.  i.  16.,  falls  into  a  pious  meditation, 
how  much  more  acceptable  to  Him,  such  a 
collection,  or  gathering  together  of  the  Church, 
must  needs  be,  "  in  which  the  mixed 

In  Hexameron.  j  r  i  i       1.  -l 

Horn. iv. 8ub.    sound   01   men  and  women   aid  chil- 

hn. 

dren,  making  a  noise  like  the  waves 
dashing  against  the  shore,  is  sent  up  to  God  in 
Prayers.  A  ofound  calm  and  tranquillity 
shall  preserve  such  a  Church  unmoveable. 
The  spirit  of  wickedness  shall  have  no  power 
to  trouble  it,  with  heretical  doctrines."  By 
which  passage  we  learn,  both  how  full  their 
assemblies  were  wont  to  be,  and  that  the  Pray- 

O 


p o 

FOUR  FOREGOING  CHAPTERS.      239 

ers  were  understood  by  all  the  people,  who 
with  one  voice  said  the  same  that  the  priest 
did,  (as  we  now  do  in  our  general  confession,) 
and  that  they  hoped  for  great  security  from 
their  common  supplications  to  God,  for  His 
watchful   providence  over  them. 

And  thus  our  own  Church,  in  the  Second 
Collect  for  morning  Prayer,  by  teaching  us  to 
look  upon  our  "  Eternal  life  as  standing  in  the 
knowledge  of  God,  and  to  esteem  His  service 
to  be  perfect  freedom,"  inforces  our  resort 
unto  Him  continually  for  our  defence  in  that 
service  and  knowledge,  "  in  all  assaults  of  our 
enemies."  The  effect  of  which  it  instructs  us 
to  hope  will  be  this,  "  that  we  surely  trusting 
in  His  defence,  may  not  fear  the  power  of  any 
adversaries,  through  the  might  of  Jesus  Christ 
our   Lord."      This    St.    Chrysostom  „        « ^ 

J  Horn,  in  S.  Luci- 

admirably  represents,  as  his  man-  *°""  '^"'''°^- 
ner  is,  in  a  sermon  upon  an  ancient  martyr. 
"  As  a  man  that  always  stands  upon  a  rock, 
laughs  the  waves  to  scorn,  so  he  that  enjoys 
the  daily  Prayers,  and  is  moistened  with  the 
divine  words,  having  seated   himself  as  upon 


o o 


o P 

240  A  RECAPITULATION  OF  THE 


the  rock  of  a  right  judgment  of  things,  will  be 
carried  away  with  nothing  here,  being  raised 
aloft,  out  of  the  reach  of  all  the  afiairs  of  this 
life.  And  that  not  only  from  the  good  admo- 
nitions he  daily  receives,  but  from  the  Prayers, 
and  from  the  paternal  benediction,  and  from 
the  common  convention,  and  from  the  love  of 
the  brethren,  and  from  abundance  of  other 
things,  reaping  much  benefit  and  spiritual  con- 
solation, he  goes  home  laden  with  a  thousand 
blessings,  insomuch  that  a  bride,  in  his  opinion, 
is  not  so  beautiful  and  amiable,  when  she  sits 
in  her  bridal  chamber,  as  a  soul  is  wonderful 
and  glorious  when  it  appears  in  the  Church, 
breathing  forth  spiritual  graces  :"  which  he 
compares  to  fragrant  ointments.  "  For  he  that 
is  conversant  there  with  faith,  and  diligence, 
carries  away  innumerable  treasures,  and  though 
never  so  many  dreadful  things  befall  him,  he 
will  bear  them  all  easily,  being  sufficiently  fur- 
nished, out  of  the  holy  Scriptures,  with  pa- 
tience and  philosophy."  He  means  the  wise 
thoughts,  which  the  belief  of  the  gospel  puts 
into  us. 


O 


o- 


-o 


FOUR  FOREGOING  CHAPTERS. 


241 


For  which  reason  it  was  that  the  enemies 
of  our  religion,  bent  their  forces  not  so  much 
against  particular  persons,  as  against  their  as- 
semblies, which  they  endeavoured  with  all 
their  might  to  destroy,  as  the  nurseries  of  the 
Christian  faith.  Which  being  dispersed,  they 
doubted  not  but  the  faith  itself  would  be  lost, 
in  that  disorder.  They  no  longer  looked  upon 
Christians  as  a  Church,  when  they  did  not 
meet  together,  but  as  so  many  scattered  limbs 
of  a  body,  which  no  longer  subsists,  when  the 
members  are  distracted,  and  torn  asunder. 
Against  these  strong  holds  therefore  they  laid 
their  batteries,  hoping  when  they  were  beaten 
down,  they  should  presently  triumph  over  their 
religion.  Which  they  knew  it  was  hard  to 
overcome,  whilst  a  great  body  of  men  remain- 
ed, knit  together  continually  for  its  support, 
by  many  bonds,  and  holy  mysteries,  and  the 
strictest  sacraments. 

For  which  cause  likewise  it  was,  that  Chris- 
tian people  could  not  be  persuaded  to  omit 
their  assemblies,  no  not  in  time  of  persecution, 
when  there  was  the  greatest  danger,  if  they 
16 


O 


-o 


o o 

242  A  RECAPITUATION  OF   THE 

held  them.  We  learn  so  much  from  their  very- 
persecutors,  particularly  from  the  famous  let- 
ter which  Pliny  wrote  to  the  emperor  Trajan 
about  this  matter  ;  wherein  we  are  informed, 
that,  when  it  was  not  safe  in  the  day  time, 
they  met  before  the  morning  light  to  sing 
hymns  to  Christ,  as  their  God.  To  what  shall 
we  impute  this  zeal?  Might  they  not  have 
served  God  as  well  alone  1  No,  they  under- 
stood their  religion  better,  than  to  be  of  that 
opinion,  and  knew  it  could  not  stand,  if  they 
did  not  thus  join  together  to  uphold  it.  Their 
enemies,  they  knew,  wished  for  nothing  more, 
than  that  these  assemblies  might  be  broken, 
which,  whilst  they  continued,  were  the  pillar 
and  stay  of  the  Christian  truth. 

And  do  we  pretend  to  be  Christians,  and  to 
love  our  religion,  and  to  desire,  nay  hope  for 
its  safety  and  prosperity,  and  make  so  little 
account  of  these  holy  assemblies,  that  the 
smallest  matter  will  hinder  our  attendance  on 
them?  Let  us  not,  against  the  clearest  de- 
monstrations, persist  in  such  a  stupid  error. 
But  awaken,  or  rather  inflame  ourselves  unto 

6 — ^ ^ 


o 

FOUR  FOREGOING  CHAPTERS.       243 

such  a  degree  of  zeal,  as  to  meet  together 
daily,  where  we  have  opportunity  for  it,  to 
give  glory  to  God  in  His  Church  by  Christ 
Jesus  j  and  to  commend  His  Church,  as  well 
as  ourselves  and  families,  to  the  protection  of 
His  good  Providence,  saying,  "  0  Lord,  save 
Thy  people,  and  bless  Thine  inheritance."  It 
cannot  be  imagined  what  satisfaction  we  should 
find  herein  did  we  make  this  our  most  seri- 
ous business  ;  and,  in.^tead  of  the  excuses  we 
now  make  for  our  negligence,  give  all  diligence 
thus  to  adorn,  confirm,  and  secure  our  most 
holy  religion. 

It  cannot  be  denied  indeed,  that  this  hath 
been  an  error  of  long  standing  ;  for  when  the 
Church  had  rest  from  persecution,  her  children 
began,  by  degrees,  to  grow  remiss  and  wanton. 
Prosperity  and  ease  corrupted  them,  and  they 
cooled  so  much  in  their  first  love,  that  ma  y 
of  them  came  but  seldom,  to  do  their  duty  un- 
to God  their  Saviour.  But  tins  was  an  extreme 
great  grief  to  their  pastors,  and  brought  the 
heaviest  calamities  upon  Christian  people. 
Hear   how  the    often   named  Father   bewails 

o — ^c 


o— ^ 

244  A  RECAPITULATION  OF  THE 

this,    "  That  the  Church  having  brought  forth 
many  children,  she  could  not  enjoy  their    com- 
pany, every  time  they  assembled  to 

St.  Chrysost.   de    -^        •"  *'  -^ 

fu.'Hom.xx'v'.  remember  our  Saviour,  but  only 
upon  a  festival.  When  you  are  all 
full  of  joy  to  day,  I  alone  am  full  of  sorroM^, 
and  orieved  at  heart :  to  think  that  the  Church 
which  now  hath  such  multitudes  in  it,  will  to- 
morrow be  empty.  0  how  great  spiritual  ex- 
ultation, how  great  joy,  how  great  glory  to 
God,  how  great  profit  to  souls  would  there  be, 
if  every  time  we  assemble,  we  could  behold  the 
Church  as  full  as  it  is  at  this  solemn  time  ?  Do 
you  not  see  how  the  mariners  and  pilots,  when 
they  are  upon  the  sea,  labour  all  they  can,  to 
get  into  their  port  ?  And  we,  on  the  contrary, 
love  to  be  tossed  up  and  down  in  the  sea  of 
this  world ;  engaging  ourselves  in  innumer- 
able secular  affairs,  which  so  take  up  all  our 
thoughts  and  our  time,  that  here  we  appear 
scarce  once  or  twice  in  the  whole  year.  Are 
ye  ignorant,  that  as  God  made  havens  in  the 
sea,  so  He  hath  made  Churches  in  cities,  that 
flying  from    the  tumult,  or   tempest  rather  of 

6 o 


p o 

FOUR  FOREGOING  CHAPTERS.       245 

secular  affairs,  we  may  here  enjoy  the  greatest 
tranquillity  ?  And  for  this  I  may  appeal  to 
all  your  own  consciences,  whether  you  find 
not  here  such  quiet  and  peace,  that  you  may 
truly  call  the  Church,  the  spiritual  haven  of 
the  soul.  For  anger  here  gives  no  disturbance 
(the  storms  of  passions  cease)  lust  doth  not  in- 
flame ;  envy  doth  not  gnaw ;  pride  puffs  not 
up ;  nor  doth  the  love  of  vain  glory  corrupt  • 
but  all  these  wild  beasts  are  tamed,  as  by  a 
divine  charm,  as  soon  as  the  hearing  of  the 
holy  Scriptures  enters,  at  every  man's  ears, 
into  his  soul,  and  lays  all  these  unreasonable 
passions  asleep.  Who  then  will  not  judge  them 
to  be  miserable  wretches,  that  when  they 
might  be  partakers  of  such  great  wisdom  and 
grace,  will  not  gather  themselves  together  con- 
tinually, and  come  to  the  common  mother  of 
us  all,  I  mean  the  Church?  For  what  more 
necessary  business  canst  thou  pretend  ?  What 
more  gainful  meeting?  Or  what  should  hin- 
der thee  from  letting  us  here  have  thy  com- 
pany?" 

This  is  a  lesson  he  repeats  very  often,  parti- 

(^ _ ^ ^ 


o — -0 

246  A  RECAPITULATION   OF   THE 

cularly  in  a  Sermon  he  preached  a  little  after 
Whitsuntide,  "  Where  he  complains 

Horn.  V.  de  An-  i         i        i     •  •  t      t      i 

naTom.  2.  that  hc  had  in  vain  persuaded  them, 
at  the  last  solemn  assembly,  to  continue  in 
their  Father  s  house,  not  merely  appear  there 
on  a  festival,  and  then  leave  it.  And  there- 
fore desires  his  constant  auditors,  that  they 
would  try  to  induce  their  neighbours,  by  re- 
presenting to  them,  that  though  Pentecost  were 
gone,  yet  the  festival  was  not  gone  therewith- 
For  every  holy  meeting,  (saith  he,)  is  a  feast; 
as  appears  from  the  words  of  Christ  Himself; 
'  Where  two  or  three  are  gathered  together  in 
My  Name,  there  am  I  in  the  midst  of  them.' 
When  Christ  is  in  the  midst  of  those  who  are 
assembled,  what  other  demonstration,  greater 
than  this,  would  we  have  of  a  festival  ?  Where 
there  is  the  sacred  doctrine  and  Prayer,  where 
the  benedictions  of  Fathers,  and  the  hearing  of 
the  holy  laws,  where  the  meeting  together  of 
brethren,  and  the  bond  of  sincere  love  and 
charity,  where  converse  with  God,  and  God 
speaking  to  men,  how  can  there  choose  but  be 
a  festival,  and  a  day  of  public  rejoicing  ?     For 

6 o 


o ( 

FOUR  FOREGOING  CHAPTERS.       247 

not  the  multitude,  but  the  virtue  of  those  that 
are  gathered  together,  makes  a  festival;  not  the 
fine  clothes,  but  the  ornaments  of  piety ;  not  a 
rich  table,  but  careful  provision  for  the  soul- 
Tlie  greatest  feast  is  a  good  conscience.  And 
therefore  we  may  keep  a  feast  every  day,  if  we 
will  exercise  virtue,  if  we  will  purify  the  con- 
science. For  in  what  doth  the  great  festival 
differ  from  this  day,  but  only  in  tumult  and 
noise,  and  in  nothing  else  1  For  to-day  you 
may  enjoy  the  holy  mysteries,  and  partake  of 
other  spiritual  benefits,  viz.,  Prayer,  Hearing, 
Blessing,  Charity,  and  all  other  things,  and 
therefore  it  is  as  good  a  day  as  any." 


ci — o 


O ' -Q 

248  OF  DAILY 

CHAPTER  XIX. 

OF    DAILY    PUBLIC    ASSEMBLIES,    AND    OF    HOURS, 
AND   GESTURES  OF   PRAYER. 

XT  may  be  thought,  perhaps,  by  some,  that  I 
-■-  go  too  far,  in  pressing  a  daily  attendance 
upon  the  public  Prayers,  which  they  imagine  is 
but  a  superfluous  piece  of  devotion,  a  great  deal 
more  than  needs  ;  but  if  they  would  lay  a  very 
few  things  together, and  consider  them  seriously, 
they  would  alter  their  opinion  ; 

First,  let  it  be  considered  that  there  was 
anciently,  a  morning  and  evening  sacrifice, 
every  day  publicly  offered  to  God  at  the  tem- 
ple ;  which  was  called  the  continual  burnt- 
offering,  ordained  by  Him  on  mount  Sinai, 
Numb,  xxviii.  3,  6.  Exod.  xxix.  42.  Secondly, 
that  such  sacrifices  were  acknowledgments  to 
God,  and  Prayers  for  the  obtaining  His  favour, 
1.  Sam.  xiii.  12.  Thirdly,  that  the  reiterated 
precepts  of  the  gospel,  which  require  us  to 
"  pray  alway,"  and  to  "  pray  without  ceasing," 

O ^ ^ O 


c 

PUBLIC   ASSEiMBLIES.  249 

were  never  thought  by  any  Christian  to  signify 
less,  than  praying  as  oft  as  the  Jews  offered  sa- 
crifice ;  that  is,  morning,  and  evening,  which 
may,  with  propriety  enough,  be  called,  praying 
continually,  or  without  ceasing  ;  as  those  morn- 
ing and  evening  sacrifices  at  the  temple,  were 
called  the  continual  burnt-ofiering.  And  Fourth- 
ly, that  no  reason  can  be  given,  why  those  sa- 
crifices were  publicly  offered,  which  will  not 
make  it  as  necessary  that  we  should  have  pub- 
lic Prayers  ;  which  are  most  for  the  honour  of 
God,  1  have  proved  before,  and  every  way  ad- 
vantageous to  us.  And  then  we  can  make  no 
other  conclusion  but  this,  that  morning  and 
evening  Prayer  ought  every  day  to  be  offered 
to  God  in  our  public  assemblies  ;  and  that  we 
ought  to  be  glad  of  the  opportunity  to  join 
therein,  as  the  people  did  with  the  priest,  who 
ministered  in  the  temple.  For  when  he  was 
in  the  sanctuary  at  the  altar  of  incense,  pray- 
ing, "  the  whole  multitude  of  the  people  were 
praying  without,  at  the  time  of  incense,"  Luke 
i.  10,  11,13. 

All  the  people  of  the  land  indeed  could  not 


-O 


o 

250  OF  DAILY 

possibly  come  thither  every  day  to  worship, 
but  they  had  their  synagogues  in  the  country, 
where  at  the  time  of  morning  and  evening  sa- 
crifice, they  met  together  to  pray,  and  hear  the 
law  of  God  read  to  them.      And    a 

Pr.  Ligh'foot's  .  in  I'l 

Temple  Service  Certain   numbcr  of  men  were   like- 

c.  vii.  Sect  3. 

wise  appointed  from  among  them, 
whom  they  called  stationary  men,  to  attend 
constantly  in  their  courses  at  the  temple,  in 
the  name  of  the  rest,  whom  they  represented. 
Which  things  considered,  we  cannot  think  it 
fit  to  have  no  assemblies,  but  only  on  the  Lord's 
day  ;  especially  when  we  observe  that  the  an- 
cient prophets  expressly  say,  there  should  be 
as  frequent  devotion  in  the  days  of  Christ,  as 
there  had  been  in  former  times.  So  we  read  in 
that  famous  prophecy,  Psal.  Ixxii.  15.  "  Prayer 
shall  be  made  for  Him,  (or  to  Him)  contin- 
ually (a  plain  allusion  to  the  continual  burnt- 
offering)  and  daily  shall  He  be  praised." 
Which,  that  it  is  meant  of  public  Prayers  and 
praises  is  evident,  from  the  offerings  which  it 
is  there  said  shall  be  brought  to  Him ;  and 
from  the  eff'ect  hereof  in   the  17th  ver.     "  His 


O : 

PUBLIC  ASSEMBLIES.  251 

Name  shall  be  continued  for  ever :  and  men 
shall  be  blessed  in  Him  ;  all  nations  shall  call 
Him  blessed."  Thus  the  Chaldee  Paraphrast 
understood  those  words,  ver.  5.  "  They  shall 
fear  Thee,  as  long  as  the  sun  and  moon  en- 
dure throughout  all  generations :"  that  is,  saith 
he,  they  shall  in  all  ages,  "  pray  before  Thee," 
(which  is  comprehended  in  the  fear  of  God, 
whereby  is  often  meant  His  worship  and  ser- 
vice) "  with  the  sun,  and  before,  or  in  the 
presence  of  the  moon."  As  much  as  to  say,  in 
the  morning  when  the  sun  arises,  and  again  at 
night,  when  the  moon  shines,  they  shall  by  de- 
vout Prayers  express  their  reverence  to  Him, 
the  king  of  the  world. 

Where  people,  indeed,  in  country  villages,  lie 
scattered  one  from  another,  and  have  abundance 
of  business  which  call  them  several  ways,  it 
cannot  be  expected,  that  there  should  be  every 
day  such  assemblies.  But  in  c  ties,  and  in 
market  towns,  where  they  live  nearer  together, 
and  have,  on  most  days,  a  geat  deal  of  leisure 
(which  to  my  knowledge  is  spent  by  many  peo- 
ple there,  in  mere  idleness  or  pleasure)  it  is  of 

b o 


o o 

252  OF   DAILY 

absolute  necessity,  if  we  will  do  our  duty  com- 
pletely to  God  our  Saviour,  that  assemblies 
should  be  maintained  and  frequented,  as  they 
anciently  were  and  still  are  in  most  parts  of 
the  Christian  world.  For  the  apostles  of  Christ 
immediately  upon  His  ascension  into  heaven, 
persisted  in  the  ancient  practice  of  public  de- 
votion, being  "  continually  (i.  e.  at  morning 
and  evening  Prayer)  in  the  temple,  praising, 
and  blessing  God,"  Luke  xxiv.  53.  And  after, 
by  the  power  of  the  Holy  Ghost  coming  on 
them,  they  had  settled  Churches,  we  read  the 
"  four  living  creatures,  and  the  twenty-four 
elders  (by  which  are  certainly  meant  the  gov- 
ernors of  the  Christian  Church)  rested  not  day 
and  night,  saying,  holy,  ho  y,  holy.  Lord  God 
Almighty,"  &c. ;  that  is,  morning  and  evening 
they  fell  down  before  God,  and  worshipped  Him 
that  liveth  for  ever  and  eve  .  Which  practice 
ever  since  continued  in  the  Church ;  which,  in 
that  heavenly  hymn,  commonly  ascribed  to  St. 
Ambrose,  hath  constantly  said,  "  day  by  day 
we  magnify  Thy  name." 

For  which  end  certain  hours,  as  well  as  a 


-O 


PUBLIC  ASSEMBLIES.  253 

certain  place,  have  been  always  appointed,  that 
men  might  so  order  their  other  affairs,  as  to  be 
able  to  mind  this  great  business,  of  giving 
thanks  and  praise  to  God,  the  Creator  of  all, 
and  imploring  His  blessing  on  them  in  their 
several  callings  and  conditions,  and  on  their 
Church  and  country,  and  finally  on  the  whole 
world.  It  is  so  sure  that  the  Jews  had  such 
set  hours  of  Prayer,  that  I  do  not  think  lit  to 
say  much  of  a  matter  so  well  known.  I  will 
only  note  that  they  were  the  third  hour,  the 
sixth,  and  the  ninth.  Which  the  Christian 
Church  afterward  observed,  and  that  from  the 
example  of  the  apostles  themselves.  For  St. 
Peter  even  when  he  was  not  at  Jerusalem,  went 
up  to  the  house-top  to  pray,  about  the  sixth 
hour,  i.  e.,  twelve  o'clock.  Which  we  cannot 
doubt  was  his  usual  custom,  and  as  little  doubt 
that  it  was  the  custom  of  the  other  apostles  : 
and  by  them  everywhere  propagated  through- 
out all  the  Churches.  Which,  the  ancient 
writers  of  Christianity  tell  us  observed  those 
very  set  hours  of  prayer.  So  Clemens  in  his 
Constitutions,  vii.  24.  and  Clemens  Alexandri- 

6 o 


o — — -o 

254  OF  DAILY 

nus  in  L.  vii.  of  his  Stromata,  where  he  calls 
them  the  set,  appointed  hours."  And  Ter- 
tullian  in  his  book  of  Fasting,  chapter  10. 
Origen  also  in  his  book  of  Prayer,  proves 
from  several  scripture  examples,  that  it  ought 
not  to  be  made  less  than  three  times  every  day. 
N.  38.  And  that  such  was  the  practice  in  St. 
Chrysostoin' s  days,  I  shall  have  occasion  to 
shew,  in  the  end  of  this  cha,pter,  which  is  still 
continued  in  our  great  Churches  everywhere. 
I  will  here  only  transcribe  the  words  of  St. 
Hieron  upon  the  vi.  Dan.  10.  "  There  are 
three  times,  in  which  our  knees  ought  to  be 
bowed  to  God,  at  the  third  hour,  the  sixth,  and 
the  ninth,  as  the  ecclesiastical  tradition  instructs 
us.  At  the  third  hour  the  Holy  Ghost  descend- 
ed upon  the  apostles  ;  at  the  sixth  Peter  went 
up  to  pray  in  the  upper-chamber  ;  and  at  the 
ninth,  Peter  and  John  went  up  together  into 
the   temple." 

Whether  the  public  service  of  God  was  every- 
where celebrated  three  times  a  day,  or  only 
upon  the  Lord's  day,  and  in  great  cities  every 
day,  may  justly  be  questioned.     And  I  incline 


O 


PUBLIC   ASSEMBLIES  255 

to  think  it  was  not  every  day,  in  all  places 
celebrated  more  than  twice  ;  because  the  con- 
stitutions, ascribed  to  the  apostles  (which  are 
undoubtedly  very  ancient)  enjoin  no  more,  but 
morning  and  evening  Prayer.  The  words  are 
very  remarkable,  directed  to  the  ^  2.  constit 
bishop  to  whom  they  say,  "  com-  ^■ 
mand  and  exhort  the  people,  to  come  continual- 
ly to  Church,  morning  and  evening  every  day, 
and  not  to  fail  at  all ;"  and  then  they  mention 
in  the  same  place,  three  services  upon  the  Lord's 
day,  as  more  solemn  than  all  the  rest.  Which 
is  exactly  suitable  to  God's  appointment  among 
the  Jews,  who  had  daily  the  morning  and  even- 
ing offering,  and  on  the  Sabbath  day,  another 
offering,  beside  the  continual  burnt-offering, 
as  we  read  expressly.  Numb,  xxviii.  9,  10. 
They  had  indeed  at  the  temple,  other  offerings 
every  day,  about  twelve  o'clock ;  but  they  were 
not  the  sacrifices  of  the  whole  congregation  of 
Israel,  as  the  morning  and  evening  sacrifices 
were,  but  the  sacrifices  of  particular  persons, 
on  particular  occasions.  And  accordingly  all 
Christians   prayed  publicly   twice    every  day, 


O 


'- ■ ■ --o 

256  OF   DAILY 

morning  and  evening,  and  had  another  hour 
also  for  private  Prayers,  which  was  about  noon, 
conformable  to  that  of  the  Psalmist,  "  Evening 
and  morning,  and  at  noon  will  I  pray,  and  cry 
aloud  :  and  He  shall  hear  my  voice."  Psal. 
Iv.  17. 

It  must  not  here  be   forgotten,  there  were 

likewise  two  of  the  week  days  more  solemnly 

observed  than  the  rest  for  public  Prayers,  viz., 

Wednesdays,  and  Fridays,  as  hath 

Treatise  of  Re-      ,  ,  ,  t  /-\  t   •     ^ 

pentance.ip.  113.  been  elscwhere  proved.     On  which 

(Edit  1839.)  ^ 

days  there  were  three  services,  in 
some  places,  as  on  the  Lord's  daj^ ;  and  in  all 
places,  they  took  special  care  that  nothing 
should  keep  them  then  from  the  public  assem- 
blies, how  negligent  soever  they  were  at  other 
times.  And  the  devouter  sort  also  fasted,  on 
those  two  days,  that  they  might  have  more 
time  for  Prayer,  and  be  excited  to  greater  fer- 
vour in  it,  by  a  deep  sense  of  their  own  unwor- 
thiness,  of  the  least  of  God's  blessings. 

Aiid  do  we  now  think  to  please  God,  and  to 
preserve  our  religion,  without  any  of  this  care, 
either  on  those  days,  or  on  others,   but  only  on 

O— ---.-- .=--. . — -.-^ 0 


Q O 

PUBLIC   ASSEMBLIES.  257 

tlie  LorcVs  day  ?  Then  the  Christian  Church 
in  all  ages,  till  these  later  times,  hath  been 
too  officious,  though  it  followed  the  plain  in- 
structions, and  the  best  patterns  of  the  holy 
Scriptures.  Which  have  been  so  universally 
understood  to  enjoin  a  daily  public  service  of 
God,  that  there  is  no  Christian  country,  that  I 
can  find  at  this  day,  by  whom  this  tribute  is 
not  paid  unto  Him.  All  the  Eastern  Christians 
(as  a  learned  divine  and  o^reat  tra- 

^  Dr.  Basire'B 

veller  hath  informed  us)  Greek,  Ar-  ^^^^^^^  |Xp 
menian,  and  others,  constantly  per-  95.  ^"AJiT'see 

•^     ^  Chemnitias  Ex- 

form  it ;  in  the  west,  the  Church  of  dr„i.^p"rs''4^p! 
Rome  still  observes  this  practice  :  ^^' """ 
and  in  Germany  both  the  Lutherans  and  the 
Calvinists  have  their  public  offices  and  full 
congregations.  So  we  have  in  these  islands, 
and  in  many  places,  full  congregations  also  : 
though  in  others  alas  !  either  no  public  assem- 
blies, or  scandalously  empty.  Which  is  a 
very  great  shame,  as  the  forementioned  Dr. 
Basire  speaks,  that  when  now  under  the  gos- 
pel, God  doth  not  require  our  lambs  (which 
were  offered  publicly  twice  every  day  by  the 
17 

O J 


0 Q 

258  OF  DAILY 

Jews )  we  should  not  daily  give  Him  the  calves 
of  our  lips,  as  the  Prophet's  phrase  is,  that  is, 
pray  to  Him,  and  praise  Him,  and  give  Him 
thanks  in  the  public  congregation. 

Why  the  Reformed  Churches  in  France  did 
not  thus  constantly  assemble,  as  they  do  in 
Germany,  it  is  not  my  business  to  inquire. 
Mr.  Calvin  I  am  sure  both  approved  of  this 
practice,  and  wished  it  were  restored,  in  more 
places  of  his  works  than  one  ;  by  noting  which, 
what  I  have  said  will  be  confirmed,  and  some 
reason  also  given  of  this  omission.  For  hav- 
con^mentiniii.  mg  obscrvcd,  that  God  appointed  a 
morning  and  evening  sacrifice  to  be 
oflfered  among  the  Jews,  and  thereby  taught 
them  to  begin  and  close  the  day  with  invoca- 
tion and  the  worship  of  God ;  and  (a  little 
after)  that  He  also  appointed  stated  hours  for 
these  sacrifices,  to  teach  us  that  the  Church 
cannot  be  without  a  certain  discipline  ;  he  then 
concludes,  "  and  at  this  day,  if  too  much  slug- 
gishness did  not  hinder,  it  would  be  useful 
every  day  to  hold  such  assemblies."  And  in 
his  discourse   upon  the   fourth  commandment 

O ^ 


o o 

PUBLIC  ASSEMBLIES.  259 

he    not  only   asserts,   that    ecclesi- 
astical   assemblies  are  enioined  by  tionumc!ya 

''  ''      Sect.  32. 

God's  word,  and  that  experience 
sufficiently  shews  their  necessity  ;  and  that  the 
days  and  times  must  be  stated  and  set,  or  else 
they  cannot  be  at  all,  but  in  answer  to  those 
who  objected  "  Why  do  we  not  rather  meet 
every  day,  that  distinction  of  days  may  be 
taken  away  ?"  He  thus  replies,  "  Would  to  God 
we  were  able  so  to  do  ;  for  certainly  it  was  a 
worthy  spiiritual  wisdom,  which  spared  a  little 
proportion  of  time  every  day  from  other  business, 
for  God's  service.  But  if  we  cannot  obtain 
from  the  infirmity  of  many,  that  daily  assem- 
blies may  be  held,  and  respect  to  charity  doth 
not  permit  us  to  exact  more  of  them  :  why  do 
we  not  yield  obedience  to  that  which  we  see 
by  the  will  of  God  is  imposed  upon  us  ?"  And 
he  thus  concludes  his  explication  of  that  com- 
mandment. "  This  general  doctrine  is  espe- 
cially to  be  held,  that  holy  meetings  be  dili- 
gently and  religiously  observed,  and  such  ex- 
ternal helps  constantly  used,  as  may  serve  to 
support  and  cherish  the  service  of  God  ;  lest 

O 0 


o o 

260  OF    DAILY 

religion,  either  fall  to  the  ground,  or  languish 
among  us." 

To  which  I  think  fit  to  add,  what  his  opinion 
was  concerning  set  times  of  Prayer  ;  for  his 
words  are  very  instructive.  Upon  Psalm  Iv. 
17.  his  note  is,  "  That  from  the  mention  there, 
of  morning,  evening,  and  noon,  we  may  gather 
that  pious  men  had  '  statas  horas,'  set  hours 
for  Prayer  in  those  times.  Which  good  men 
observed  in  their  private  devotions,  because 
then  the  public  service  of  the  temple  was  per- 
formed by  God's  appointment.  For  the  daily 
sacrifice  was  offered  every  morning  and  eve- 
ning ;  and  the  mid-day,  (saith  he,)  was  ap- 
pointed for  other  sacrifices."  The  reason  of 
which,  he  gives  upon  ver.  18.  "  Because  we 
are  backward  to  this  duty,  therefore  God  in 
fixing  certain  hours  of  Prayer,  intended  to  cure 
this  infirmity.  Which  same  reason  ought  to  be 
extended  to  private  Prayer,  as  appears  by  this 
place,  with  which  the  example  of  Daniel  agrees." 

And  upon  that  practice  of  Daniel,  he  thus 
writes  in  his  notes  on  Dan.  vi.  10.  "  This 
example  is  worth  the  noting,  of  praying  three 

O 0 


Q .^ O 

PUBLIC    ASSEMBLIES.  261 

times  a  day,  because,  we  easily  forget  this 
duty,  unless  every  one  of  us,  prescribe  to  our- 
selves certain  hours  for  Prayer."  From  all 
which  it  is  apparent,  that  he  looked  upon  set 
hours  for  public  divine  service,  as  appointed 
by  God ;  and  that  he  also  thought  the  reason 
of  it  to  be  perpetual ;  because,  if  we  be  left  to 
our  liberty,  we  shall  easily  forget  our  duty ; 
and  perform  that  at  no  time,  which  we  imagine 
may  be  done  at  any  time,  as  well  as  at  that 
which  is  appointed. 

The  benefit  of  which  is  this  among  others ; 
that  where  there  are  no  public  assemblies,  or 
men  cannot,  by  reason  of  sickness,  or  other 
urgent  cause,  attend  them,  they  may  at  those 
set  times  offer  some  short  Prayer  to  God  in 
private,  and  desire  the  public  Prayers  of  the 
Church,  where  they  are  continually  made, 
may  be  accepted  with  Him.  By  which  means 
they  are  in  some  sort  present  there,  and  the 
Prayers  they  make  in  private  become  a  part  of 
the  public ;  they  praying  as  members  of  that 
body,  which  is  then  met  together  in  the  house 
of  God.     Thus  St.  Peter  prayed  privately,  as 


A- 


=0 


, o 

262  OF    DAILY 

I  observed  above,  at  the  sixth  hour,  when  they 
were  praying  at  the  temple,  and  in  Christian 
assemblies  ;  and  though  alone  at  that  time,  yet 
he  chose  the  same  hours  with  theirs,  that  his 
Prayers  might  be  joined  with  the  rest,  and  not 
be  single,  but  united  desires. 

Thus  St.  Chrysostom  directs  his  people,  in 
answer  to  those  who  objected  unto  his  press- 
ing arguments  for  attending  the  public  Pray- 
ers, "  How  is  it  possible  for  a  secular  man  en- 
Hom.iT.de  gaged  in  business  to  pray  at  the 
Anna,  oin,     ^j^j.^^   hours   cvcry  day,   and  run  to 

Church  V  To  which  he  replies  in  this  manner, 
"  Though  it  be  not  easy  for  every  man  to  run  to 
the  Church  so  oft,  yet  it  is  easy  for  him,  even 
when  he  is  in  public  business  to  pray  to  God ; 
unto  which  not  so  much  the  voice  is  requisite, 
as  the  mind.  And  therefore  let  no  man  excuse 
himself,  by  saying  the  house  of  Prayer,  is  not 
near  to  mine,  for  if  we  be  watchful,  the  grace 
of  the  Holy  Spirit,  will  make  every  one  of  us  a 
temple  of  God.  She  that  sits  at  the  spindle, 
may  look  up  to  heaven  in  her  thoughts,  and 
call  upon  God  with  fervent  desires ;    and  so 

6 O 


o o 

PUBLIC    ASSEMBLIES.  263 

may  he  that  is  in  the  market,  or  in  a  journey, 
or  in  his  shop,  making  shoes  ;  in  like  manner 
a  servant,  he  that  buys  meat,  he  that  dresses 
it,  and  all  the  rest ;  when  it  is  not  possible  for 
them  to  come  to  church,  they  may,  notwith- 
standing, make  fervent  and  lively  Prayers  to 
God ;  Who  doth  not  despise  the  place  where 
they  are  made,  but  desires  alone  warm  affec- 
tions, and  a  serious  composed  mind."  And  he 
concludes  thus, — "  my  meaning  in  all  that  I 
have  said  is,  that  we  should  go  to  church  as 
oft  as  is  possible ;  and  when  we  cannot,  pray 
at  home  in  great  quietness  and  tranquillity." 

Which  counsel  if  we  would  all  follow ;  that 
is,  if  as  many  as  can  would  come  to  the  house 
of  God  every  day,  and  if  they  that  cannot 
would  let  their  hearts  be  there,  what  blessings 
might  we  not  expect  from  God?  What  a 
flourishing  Church  and  happy  kingdom  might 
we  hope  to  see  ?  And  there  are  a  great  many 
people,  I  am  sure,  have  leisure  enough  in  all 
cities  and  towns,  to  fill  the  churches,  where 
there  are  public  Prayers ;  nothing  but  that 
sluggish  dullness  Mr.  Calvin  speaks  of,  is  the 

^ 6 


o p 

264  OF    DAILY 

hindrance  ;  which  if  men  would  shake  off,  and 
awaken  themselves  to  serious  thoughts  of  God, 
and  the  need  they  have  of  Him,  and  of  con- 
stant Prayer  to  Him,  and  such  like  things  as  I 
have  represented,  there  would  be  public  Pray- 
ers, where  now  there  are  none  ;  and  men  would 
crowd  every  day  into  the  house  of  God  (where 
there  are) '  to  worship  Him,  and  give  Him 
thanks,  and  beseech  Him  to  be  gracious  to 
them.  As  for  them  whose  condition  and  busi- 
ness is  such  that  they  cannot  possibly  attend 
them ;  nothing  can  hinder  them  but  their  own 
wills,  from  going  thither  in  their  minds,  with 
serious  thoughts,  and  hearty  affections,  intreat- 
ing  the  Father  of  mercies  to  hear  the  Prayers 
of  those  who  are  thus  assembled,  and  to  pour 
down  His  blessings  on  such  as  cannot,  but 
would  be  with  them. 

And  all  this  it  becomes  us  to  do  in  the  hum- 
blest manner,  according  to  the  invitation  and 
direction  of  the  Psalmist,  which  is  recited  every 
day  at  morning  Prayer,  "  O  come,  let  us  wor- 
ship, and  fall  down,  and  kneel  before  the  Lord 
our  Maker." 

o 0 


O— — ■ o 

PUBLIC    ASSEMBLIES.  265 

The  Christian  Church  hath  never  been  ac- 
quainted with  any  other  posture  but  this  of 
kneeling,  in  their  Prayers  to  God  ;  saving  only 
between  Easter  and  Whitsuntide,  when  in 
memory  of  Christ's  resurrection  they  were 
wont  to  stand  ;  which  was  the  common  posture 
of  Prayer  among  the  Jews,  except  in  the  time 
of  trouble  and  distress,  when  they  also  fell  upon 
their  knees,  Dan.  ix.  20.  Nay,  when  they 
would  express  the  greatest  submission,  lowli- 
ness, reverence,  and  fear,  they  fell  upon  their 
faces,  as  our  Saviour  did,  just  before  His 
agony,  Matt.  xxvi.  39.  A  posture  far  more 
remote  from  theirs,  who  sit  at  their  Prayers ; 
which  no  man  dare  do,  who  is  possessed  with 
an  awful  sense  of  his  distance  from  God,  and 
considers  how  mean  a  creature  he  is,  and  how 
unworthy  to  receive  the  smallest  favour  from 
His  hands.  In  short,  we  may  say  to  such 
men,  as  Malachi  doth  to  those  who  brought 
vile  offerings  unto  the  altar,  with  a  little  alter- 
ation, "  Go  now  to  thy  Governor  and  petition 
Him  in  this  posture.  Will  he  be  pleased 
with  thee,  or  accept  of  thy  person  ?  "     No  man 

6 1 


o — " 

266  OF    DAILY 

hath  the  face  to  present  himself  unto  his  prince 
in  this  saucy  manner ;  especially  when  he 
comes  to  beg  mercy  of  him,  and  pray  him  to 
spare  his  life,  which  he  hath  forfeited  to  him. 
And  therefore  let  none  of  us  venture  to  ap- 
proach thus,  into  the  presence  of  the  great 
King  over  all  the  earth,  the  Sovereign  of  the 
world;  but  cast  down  ourselves  with  such 
lowly  reverence  before  Him,  as  may  testify 
that  we  worship  the  Most  High.  It  is  not  to 
be  expected  indeed  that  a  man  should  bow 
his  knees  to  God,  when  he  is  lame  of  the 
gout,  or  lies  sick  of  a  fever,  or  some  other 
disease,  but  setting  such  cases  aside,  bend- 
ing of  the  knees  is  necessary,  saith  Origen 
(whose  words  these  are,)  when  a  man  comes 
to  accuse  himself  of  his  sins  to  God,  and  hum- 
bly to  ask  pardon  for  them,  and  to  desire  to  be 
cured  of  them.  Nature  inclines  us  to  it,  if  we 
have  any  sense  of  our  condition,  though  we 
had  no  instructions  about  it,  no  examples  to 
move  us  to  it.  And  therefore  I  may  truly  say, 
that  we  divest  ourselves  even  of  humanity, 
when  we  are  so  rude,  as  to  sit  at  Prayer,  un- 

6 0 


0 i 

PUBLIC  ASSEMBLIES.  267 

less  we  be  in  such  a  condition,  as  not  to  be 
able  either  to  fall  on  our  knees,  or  stand  before 
the  divine  Majesty.  Then  indeed  we  may  be 
confident  he  will  not  reject  our  prayers,  what- 
soever the  posture  of  the  body  be ;  but  hear 
them  as  He  did  St.  Paul,  "  when  he  prayed 
and  praised  God  in  prison,  with  his  feet  in  the 
stocks ;"  and  Hezekiah,  who  lay  on  his  bed  by 
reason  of  his  infirmity,  and  cried  to  Him  ;  and 
the  thief,  who  prayed  as  he  hung  on  the  cross, 
and  found  favour  with  Him.  They  are  the 
words  of  St.  Chrysostom  in  the  place  now 
named. 

I  will  conclude  this  chapter  with  the  judg- 
ment of  Mr.  Calvin,  who  expressly  determines, 
"  That  the  precepts  of  praying  always,  and  with- 
out ceasing,  have  not  respect  to  our  own  private 
L.m.institut  Prayers  only;  but  to  the  public 
Prayers  of  the  Church  also.  With 
which  he  that  refuseth  to  join,  we  may  con- 
clude him,  not  to  know  what  it  is  to  pray  alone, 
either  secretly  or  at  home.  As  on  the  other 
side,  he  that  neglects  to  pray  alone  and  pri- 
vately, may  be  thought  to  put  up  vain  Prayers, 

6 — 0 


O Q 

268  OF   DAILY 

though  he  frequent  the  public  assemblies,  be- 
cause he  respects  more  the  opinion  of  men  than 
the  secret  judgment  of  God.  In  the  mean 
time,  lest  the  common  Prayers  of  the  Church 
should  fall  into  contempt,  God  hath  adorned 
them  with  splendid  elegies :  especially  when 
He  calls  the  temple,  '  a  house  of  Prayer,'  Isa. 
Ivi.  7.  For  by  this  speech  He  instructs  us  that 
the  principal  part  of  His  worship,  is  the  office 
of  Prayer,  in  which  that  the  faithful  might  ex- 
ercise themselves  with  one  consent,  the  temple 
was  erected  and  lifted  up  to  them  like  a  banner, 
that  they  might  all  resort  unto  it,  Psal.  Ixv.  2. 
Where  there  is  also  a  famous  promise  added, 
ver.  1.  '  Praise  expecteth  Thee,  0  God  in 
Sion :  and  unto  Thee  shall  the  vow  be  per- 
formed in  Jerusalem.  In  which  words  the 
prophet  admonishes,  that  the  Prayers  of  the 
Church  are  never  in  vain ;  because  God  per- 
petually administers  to  His  people  matter  of 
singing  His  praise  with  joy." 

Which  things  if  they  were  well  weighed, 
they  would  be  sufficient  to  stir  up  the  zeal  of 
those  who   now  languish,  and    have    no  con- 


6 — o 


o o 

PUBLIC  ASSEMBLIES.  269 

cern  at  all  for  the  public  exercise  of  our  reli- 
gion. Especially  if  they  would  observe  and 
mark,  first,  with  what  earnest  longings  holy 
men  desired  to  come  to  the  public  assemblies, 
when  by  any  impediment  they  were  kept  from 
them  ;  read  Psal.  Ixxxiv.  1,  2.  &c.,  and  David's 
passionate  breathings,  xxvii.  4.  "  One  thing 
have  I  desired  of  the  Lord,"  &c.  And  second, 
with  what  joyful  hearts,  they  received  all  in- 
vitations to  them;  Psal.  cxxii.  1,  2.  "I  was 
glad  when  they  said  unto  me,  let  us  go  into  the 
house  of  the  Lord.  Our  feet  shall  stand  within 
thy  gates,  0  Jerusalem." 


o- 


o 

270  SOME  OBJECTIONS 


CHAPTER  XX. 

SOME  OBJECTIONS  REMOVED. 

WHEN  I  reflect  upon  the  conclusion  of  the 
foregoing  chapter,  I  cannot  but  fear  that 
they  are  void  of  the  love  of  God,  or  very  de- 
fective in  it,  who  have  so  little  regard  to  His 
honour,  as  not  to  love  the  place  where  His 
"  honour  dwelleth,"  and  where  "  praise  waiteth 
for  Him  ;"  as  the  Psalmist  speaks,  in  the  place 
now  named,  that  is,  where  His  glorious  majesty 
is  extolled,  His  wonderful  works  are  magnified  ; 
His  benefits  acknowledged;  and  psalms  sung 
in  honour  of  Him  ;  which  is  the  greatest  busi- 
ness of  our  solemn  assemblies.  For  men  hear 
nothing  more  willingly  than  the  praises  of 
their  parents  ;  there  they  delight  to  be,  and  are 
never  weary  of  their  attendance  there,  where 
the  noble  acts  of  their  ancestors  are  recited, 
with  songs  or  speeches  in  their  commendation. 

c o 


o o 

REMOVED.  271 

And  therefore  with  much  more  diligence  should 
we  run  thither,  without  ceasing ;  "  Where  men 
speak  of  the  glorious  honour  of  His  majesty, 
and  of  the  wondrous  works  of  our  heavenly 
Father  :"  and  declare  the  love  of  our  blessed 
Saviour,  "making  known  His  mighty  acts,  and 
the  glorious  majesty  of  His  kingdom;  uttering 
abundantly  the  memory  of  His  great  goodness, 
and  singing  of  His  righteousness."  Though 
alas  !  "  Who  can  utter  the  mighty  acts  of  the 
Lord  ?  Who  can  shew  forth  all  His  praise  ?" 
As  the  Psalmist  speaks  elsewhere.  His  bene- 
fits towards  us  are  immensely  great,  and  cannot 
worthily  be  praised  by  us,  but  it  is  our  duty  to 
do  what  we  can,  that  we  may  pursue  what  we 
ought.  And  therefore,  if  we  have  any  respect 
to  God,  let  us  say  and  sing  again,  with  the 
Psalmist,  nay,  with  our  Saviour  Christ,  as  I 
have  before  observed.  "  I  will  declare  Thy 
name  unto  my  brethren :  in  the  midst  of  the 
congregation  will  I  praise  Thee.  Ye  that  fear 
the  Lord,  praise  Him ;  all  ye  seed  of  Jacob 
glorify  Him:  and  fear  Him  all  ye  seed  of 
Israel.     My  praise  shall  be    of  Thee   in  the 

_ o 


0 o 

272  SOME  OBJECTIONS 

great  congregation :  I  will  pay  my  vows  before 
them  that  fear  Him."  Psal.  xxii.  22,  23,  25. 
"  I  will  praise  Thee,  0  God,  among  the  people: 
I  will  sing  unto  Thee  among  the  nations.  For 
Thy  mercy  is  great  unto  the  heavens,  and  Thy 
truth  unto  the  clouds,"  Psal.  Ivii.  9, 10.  "  Bless- 
ed are  they  that  dwell  in  Thy  house  :  they  will 
be  still  praising  Thee."  Psal.  Ixxxiv.  4.  "The 
dead  praise  not  the  Lord ;  neither  any  that  go 
down  into  Thy  silence.  But  we  will  bless  the 
Lord,  from  this  time  forth,  and  for  evermore. 
Praise  the  Lord."     Psal.  cxv.  17,  18. 

Which  last  words  teach  us,  that  this  is  a 
piece  of  public  service  we  do  to  God  in  this 
world,  which  we  are  incapable  to  perform, 
when  we  are  gone  from  hence.  Then  the  time 
is  past  of  honouring  God  among  men,  by  de- 
claring the  sense  we  have  of  His  greatness, 
and  speaking  good  of  His  name.  For  though 
the  dead  are  not  quite  silent ;  yet  what  they 
say  or  do,  signifies  nothing  to  us  in  this  world, 
w  lere  we  must  serve^God  while  we  live,  or 
else  not  at  all. 

Which  is  a  new  consideration  to  quicken  us 


9 o 

REMOVED.  273 

to  this  duty,  and  to  silence  all  those  objec- 
tions which  are  apt  to  rise  in  our  hearts  against 
it. 

Yes,  may  some  say,  we  like  the  thing  you 
press,  but  are  against  the  way  of  doing  it,  in 
this  Church.  In  which  some  are  distasted  at 
all  forms  of  Prayer ;  and  others  at  that  form, 
wherein  we  worship  God,  and  Him  alone. 

Unto  the  first  of  these,  I  have  this  to  say ; 
that  when  there  were  no  forms  of  Prayer  left 
in  this  Church,  they  that  destroyed  them  did 
not  daily  hold  public  assemblies,  nor  do  they 
now  make  it  their  constant  practice.  Which 
gives  us  too  much  cause  to  think,  they  have 
not  such  a  sense,  as  is  to  be  wished,  of  their 
necessity.  But,  to  let  that  pass,  supposing 
some  have,  and  that  they  only  dislike  a  form 
of  Prayer,  it  is  something  strange,  that  the 
same  arguments  which  make  them  think  daily 
public  assemblies  to  be  needful,  should  not 
also  reconcile  them  to  a  form  of  Prayer.  Which 
was  constantly  used  by  the  ancient  Jews  in 
their  assemblies,  as  hath  been  undeniably 
proved  by  many  of  our  writers ;  and  was  pre- 
18 
O O 


o 9 

274  SOME   OBJECTIONS 

scribed  by  our  blessed  Lord  and  Master,  who 
made  His  Prayer,  I  have  shown,  for  the  public 
service,  in  which  He  joined  with  the  Jews 
when  He  was  at  the  temple  in  Jerusalem ;  and 
when  He  was  in  the  country,  went  to  the  Sy- 
nagogues ;  which  the  Chaldee  para- 
'"'"•""''•  phrast  calls  "Houses  of  Praise." 
And  so  did  His  apostles,  who  themselves  used 
a  constant  form  of  praise  ;  for  they  rested  not 
day  and  night  saying,  "  Holy,  holy,  holy,  Lord 
God  Almighty,  which  Avas,  and  is,  and  is  to 
come."  Rev.  iv.  8.  This,  as  I  showed  before, 
was  their  continual  hymn,  which  they  offered 
to  God;  and  it  appears  by  St.  PauVs  usual 
way  of  recommending  the  Churches  to  whom 
he  wrote,  unto  the  grace  of  God,  that  they 
had  their  forms  of  Prayer  also.  For  he  him- 
self constantly  used  these  words,  "  The  grace 
of  our  Lord  Jesus  Christ,  be  with  you  all." 
2  Thess.  iii.  17,  18. 

The  same  power  every  bishop  had  in  his 
Church,  to  compose  Prayers  for  the  necessities 
of  it,  as  we  may  gather  from  1  Tim.  ii.  1,  2. 
Which  exhortation  is  directed  not  to   the  peo- 


O" 


REMOVED.  275 

pie,  but  to  Timothy,  who  was  to  take  care  to 
have  all  men  recommended  unto  God  in  the 
public  offices,  by  Prayers  and  Supplications, 
with  Intercessions  and  Thanksgivings;  for 
Kings  especially,  and  for  all  in  authority,  &c. 
This  could  not  be  done  orderly  (as  all  things 
were  to  be  in  the  Christian  Church)  without  a 
set  form  of  words  ;  which  Timothy,  we  may 
well  think,  composed.  For  those  words  "  that 
Prayers  be  made,"  signify  as  literally  the  apos- 
tle would  have  Prayers  and  Supplications  com- 
posed, as  that  he  would  have  them  put  up  to 
God.  And  I  doubt  not  they  signify  both  ;  first, 
that  they  should  be  composed,  and  then  put  up 
to  God  by  the  Church. 

For  you  may  observe  farther  that  the  apos- 
tles speak  of  this  as  their  work.  Acts  vi.  4, 
where  having  bidden  the  Church  look  out 
some  men  to  be  appointed  to  attend  the  busi- 
ness of  providing  for  the  poor,  they  add  ;  "  But 
we  will  give  ourselves  continually  to  prayer, 
and  to  the  ministry  of  the  Word."  They  made 
the  Prayers  where  they  were  present,  as  much 
as   they  ministered  the  Word.     Which  is  far- 


Q  — — — — ~6 


Q, — O 

276  SOME   OBJECTIONS 

ther  manifest  from  hence,  that  the  Prayers  of 
the  Church  of  Jerusalem  are  called  the  Apos- 
tles' Prayers  :  Acts  ii.  42.  "  And  they  continued 
stedfastly  in  the  apostles'  doctrine,  and  fel- 
lowship, and  in  breaking  of  bread,  and  in  pray- 
ers." Observe  here  how  all  the  faithful  sted- 
fastly continued  in  Prayers,  as  well  as  hearing 
the  Word.  And  that  they  are,  first,  called 
Prayers,  in  the  plural  number ;  not  one,  but 
many  Prayers,  and  then,  that  they  are  called 
the  apostles'  prayers ;  Prayers  made  by  them. 
For  the  word  apostles  in  the  beginning  belongs 
to  all  the  three  things  that  follow,  as  well  as 
to  the  first.  To  the  apostles'  fellowship,  and 
their  breaking  of  bread,  and  their  Prayers,  as 
well  as  to  their  doctrine. 

To  be  brief,  as  John  Baptist,  being  a  pub- 
lic minister  sent  of  God,  taught  his  disciples 
how  to  pray,  and  our  Blessed  Lord  taught  His 
apostles  ;  so  His  apostles  in  like  manner  taught 
those  whom  they  converted,  according  to  the 
pattern  Christ  had  left  them  ;  and  no  quest  n 
delivered  the  same  power  to  those  that  should 
have    the    supreme    guidance,    direction,    and 


o o 

REMOVED.  277 

government  of  the  Church,  to  compose  Pray- 
ers suitable  to  men's  necessities,  in  the  several 
nations  v^here  they  lived,  and  over  whom  they 
presided. 

It  may  be  thought  indeed  that  the  extraor- 
dinary gift  they  had  in  those  days  supplied  all. 
But  it  is  manifest,  both  that  every  one  had  not 
that  extraordinary  gift  of  Prayer ;  and  that 
they  also  who  had,  were  to  be  so  ordered  and 
regulated  in  the  exercise  of  it,  by  the  govern- 
ors of  the  Church,  that  it  might  serve  its  edi- 
fication. And  nothing  tended  more  to  the 
edification  of  the  Church,  than  that  it  should 
have  a  standing  known  form  of  Prayers  and 
praises  (without  which  it  could  not  be  known 
how  they  worshipped  God)  and  not  depend 
merely  upon  that  extraordinary  gift ;  which 
was  not  constant,  but  vouchsafed  only  on  some 
special  occasion,  according  as  God  pleased  to 
impart  it.  Which  is  not  said  arbitrarily  by 
me,  but  it  appears  by  a  convincing  argument, 
that  this  extraordinary  gift  was  not  intended  to 
serve  the  constant  necessities  of  the  Church, 
but    only   some   particular   purposes  ;  for  they 


o- 


o q> 

278  SOME  OBJECTIONS 

who  had  it  could  not  make  others  understand 
it,  and  are  therefore  directed  by  the  apostle  to 
pray  they  might  be  able  to  interpret,  that  others 
might  reap  some  benefit  thereby,  and  be  able 
to  say  "  J./nen"  thereunto.  1  Corinth,  xiv.  13, 
14,  15,  16.  Upon  which  words  St.  Chrysos- 
to  supposes  they  ended  then  their  blessing 
in  the  spirit,  with  the  very  same  form  of  words 
wherewith  we  now  conclude  our  Doxologies, 
or  giving  Glory  to  God,  viz.  "  For  ever  and 
ever  ;"  or  "  throughout  all  ages,  world  without 
end,"  as  we  translate  the  apostles'  words,  Eph. 
iii.  21.  And  Peter  Martyr  thought  he  had 
reason  to  acknowledge  as  much.  For  upon 
the  forenamed  place,  I  Cor.  xiv.  16.  he  hath 
this  observation.  "  From  hence  we  learn,  that 
even  in  those  first  times  the  public  Prayers 
were  wont  to  be  concluded,  with  these  words 
'  secula  seculorum,'  world  without  end." 

And  this  place  of  the  apostle  puts  me  in 
mind  of  another  undeniable  argument  for  pre- 
scribed forms  of  worship  in  the  Christian 
Church :  which  is,  that  singing  psalms  and 
hymns  made  up   a  great  part  of  that  worship, 

j 


) o 

REMOVED.  279 

and  could  not  possibly  be  performed  by  the 
whole  congregation,  unless  they  had  before 
them  that  which  was  to  be  sung.  Therefore 
singing  by  the  spirit,  that  is,  by  a  spiritual  gift, 
the  apostle  makes  small  account  of,  unless  what 
was  sung  were  put  into  such  words,  that  all  the 
people  might  understand  it,  and  sing  God's 
praises  together  with  him  that  was  inspired. 
This  is  the  apostle's  meaning,  when  he  bids 
them  speak  among  themselves  in  psalms,  and 
hymns,  and  spiritual  songs,  singing  and  ma- 
king melody  in  their  heart  to  the  Lord.  Eph. 
V.  19.  Where  by  psalms  I  think  all  agree 
are  meant  the  Psalms  of  David  ;  which  were  a 
constant  set  form  of  praise  ;  hymns  and  spirit- 
ual songs  were  the  compositions,  it  is  like,  of 
inspired  persons  then  in  the  Church;  which 
could  not  be  sung  by  all,  unless  they  were 
communicated  to  the  whole  company ;  and 
then  they  were  a  form  also,  and  we  may  well 
think  were  sung  more  than  once,  it  being  very 
reasonable  to  conceive,  that  they  had  not, 
every  time  they  met,  a  new  hymn,  no  more 
than  a  new  psalm.     For  St.  Paul  blames  it  as 

O ^O 


o- 


280 


SOME  OBJECTIONS 


a  confused,  unedifying  thing,  that  when  they 
came  together  (met,  that  is,  in  the  public  as- 
semblies) every  one  had  his  particular  psalm, 
1  Corinth,  xiv.  26  ;  and  commands  all  "  things 
should  be  done  to  edifying,"  by  making  the 
psalm  common,  that  is,  so  that  all  might  be  the 
better  for  it.  Such,  I  persuade  myself,  were 
the  prayers  and  hymns  which  St.  Paul  and 
Silas  sung  in  prison  ;  not  each  of  them  their 
own  private  prayer,  and  hymn,  but  some  com- 
mon prayer,  and  form  of  praise,  which  they 
were  wont  to  use.     Acts  xvi.  25. 

Such  hymns  it  is  certain  there  were  in  the 
Church,  which  were  sung  every  morning  in 
praise  of  our  blessed  Saviour  ;  as  Pliny  him- 
self testifies.  And  Eusebius  produces  an  an- 
cient writer  asserting  the  divinity  of  our  Savi- 
our, out  of  the  hymns  that  had  been  of  old 
used  in  the  Church  acknowledging 
His  Divinity.  And  that  writer  calls 
them  "  Psalms  and  Hymns  written  by  the  faith- 
ful from  the  beginning,"  which  celebrated 
Christ  the  Word  of  God,  as  God  indeed.  The 
most  ancient  of  all,  which  was  the  doxology 


Eccles.  Hist. 
L.  V.  cap.  28. 


0- 


-o 


REMOVED.  281 

we  still  use,  "  Glory  be  to  the  Father,  and  to  the 
Son,  together  with  the   Holy  Ghost :"  as  St. 
Basil,  (or  whosoever  was  the  author 
of  the  book  "  Concerninor  the  Holy  lociuum^  iap. 

°  •'27.  29. 

Spirit")  reports.  Where  he  saith, 
that  thus  it  run  before  the  Arian  times.  After 
which,  to  shew  that  the  Church  meant  in 
those  words  to  ascribe  equal  glory  unto  the 
Holy  Ghost,  with  the  Father  and  the  Son,  it 
was  altered  into  that  form  wherein  it  now 
continues,  not  with  the  Holy  Ghost,  but  to  the 
Holy  Ghost.  Which  is  the  very  same,  as  to  the 
sense,  there  being  no  real  difference  whether 
we  say,  "  Glory  be  to  the  Father,  and  to  the 
vSon,  and  to  the  Holy  Ghost  ;"  or  "  Glory  be  to 
them,  with  the  Holy  Ghost :"  but  to  avoid  all 
suspicion  of  any  distinction,  which  the  Church 
made  between  them,  the  form,  as  it  is  now, 
was  thought  better.  And,  so  ancient  and  uni- 
versal was  this  form  of  doxology,  that  the 
Arians  themselves  used  one  very  like  to  it, 
giving  "  Honour  and  glory  to  the  Father,  by 
His  only  begotten  Son,  in  the  Holy 
Ghost ;"  as  the  same  writer  informs 


^ 


282  SOME   OBJECTIONS 

US.  Which  originally  had  the  same  meaning 
with  the  other,  till  they  perverted  it,  signify- 
ing as  much  as  we  say  now  (in  our  communion 
service)  when  we  pray  for  the  pardon  of  our 
offences,  through  Jesus  Christ  our  Lord,  "  By 
Whom,  and  with  Whom,  in  the  unity  of  the 
Holy  Ghost,  all  honour  and  glory  be  unto 
Thee,  O  Father  Almighty,  world  without  end." 
I  will  not  trouble  the  reader  with  any  more  of 
the  ancient  hymns,  but  only  note,  that  even  in 
the  book  of  the  Revelation  we  read  not  only 
of  the  "  Song  of  Moses,"  but  of  "  the  song  of 
the  Lamb  :"  the  latter  of  which  was  as  much 
a  set  form,  as  the  former,  and  is  there  recorded. 
Rev.  XV.  3,  4.  "  Great  and  marvellous  are 
Thy  works.  Lord  God  Almighty  ;  just  and  true 
are  Thy  ways,  Thou  king  of  saints.  Who 
would  not  fear  Thee,  O  Lord,  and  glorify  Thy 
name  ?     For  Thou  only  art  holy." 

And  what  hath  been  said  of  hymns,  may  be 
as  truly  said  of  Prayers  ;  that  the  Church  had 
from  the  beginning  a  form  of  divine  service  ; 
which  Justin  Mariyr  calls  "  common  Pray- 
ers;"    and   in   Ignatius  (nearer    to  the  Apos- 


O 


C — ! 

REMOVED.  283 

tie's  time)  is  called  "the  common  Supplica- 
tion.^^ Which  we  cannot  well  think  was 
any  other,  than  such  as  he  or  some  other 
apostolical  man  prescribed.  In  Origen  they 
are  called  the  prescribed  or  ordained  Pray- 
ers ;  regular  petitions,  which  they  who  used 
were  safe,  he  saith,  from  all  the  power  of 
the  devil.  And  as  the  hymn  they  sung  to 
Christ,  was  so  celebrated,  that  the  Pagans 
took  notice  of  it  (as  I  observed  before)  so 
these  forms  of  Prayer  were  so  well  known 
to  them,  that  they  got  some  scraps  of  them. 
For    we    find    these     words,  "  Lord 

,  .  In  Epictetura. 

have   mercy  upon  us,     in   Arrianus, 

a  pagan  philosopher,  who  lived  about  the  same 

time  with  Justin  Martyr,  the  next  age  to  the 

apostles. 

It  is  superfluous  to  add,  that  the  Emperor 
Constantine  was  wont  to  say  with  his  whole 
court,  (as  Eusebius  calls  them)  the  j_  j^.  ^e 
"  appointed  Prayers :"  and  deliver- 
ed a  form  of  Prayer  to  his  army  to  be  constant- 
ly used  by  the  soldiers  :  which  Eusebius  also 
hath  set  down  in  his  life.     Let  me  only  note, 

6 o 


o 

284  SOME   OBJECTIONS 

by  the   way,  to   quicken    the  reader 

lb.  cap.  20.  "^  ^  '  -1 

to  this   holy  duty,  that    as  this    reli- 
gious prince   had   daily  Prayers  in  his  palace, 
which  he  frequented  with  his  courtiers  :  making 
it  a  house  of  God  ;    so   he  had  like- 
wise certain  hours,  wherein  he  con- 
stantly retired  to  pray  by  himself. 

As  for  following  ages,  we  find  frequent  men- 
tion of  liturgies  formed  by  the  apostles  them- 
selves ;  particularly  by  *S^/.  James.  Unto 
which  though  some  additions  perhaps  had 
been  then  made,  as  there  have  been  more 
since,  yet  it  is  hard  to  think  that  a  great  num- 
ber of  bishops  would  have  owned  a  liturgy,  as 
composed  by  St.  James,  if  there  had  not  been 
a  constant  tradition  among  them,  that  the  apos- 
tles left  some  stated  form  of  Prayer  and  Praise, 
in  the  Churches  which  they  governed. 

But  what  need  I  trouble  myself  with  a  long 
proof  of  this  matter,  when  we  have  the  confes- 
sion of  the  most  learned  and  best  men  among 
those,  whom  they  that  dissent  from  us  have 
been  wont  to  reverence,  that  there  hath  been 
no   time   wherein  there  was  not  a  prescribed 


O 


0 O 

REMOVED.  285 

form  of  divine  service  ?  Let  Dr.  Preston 
speak  for  all,  in  a  book  of  his  much  prized  in 
former  times  :  v^^here  after  he  had  saints  daily 
owned  that  Christ  prescribed  a  '"*"'*' ^  ^ 
form,  &c.,  he  adds,  "  And  in  the  Church,  at 
all  times,  both  in  the  primitive  times,  and  all 
along  to  the  beginning  of  the  reformed  times, 
to  Luther  and  Calvin's  time,  still  in  all  times 
the  Church  had  set  forms  they  used,  and  I 
know  no  objection  of  weight  against  it." 

And  in  answer  to  that  common  objection, 
which  he  calls  the  main  one,  that  in  stinted 
Prayer  the  Spirit  is  straightened,  and  limited, 
&c.  He  answers  as  we  do  now  ;  that  "  even 
those  men  that  use  this  reason,  do  the  same 
daily  in  the  congregation,  for  when  another 
prays,  that  is  a  set  form  to  him  that  hears 
it ;"  and  therefore  if  that  were  a  sufficient  rea- 
son (that  a  man  might  not  use  a  set  form,  be- 
cause the  spirit  is  straightened)  he  should  not 
hear  another  pray  at  all  (though  it  be  a  con- 
ceived Prayer)  because  in  that  case,  his  spirit 
is  limited  to  what  that  man  saith.  And  very 
judiciously  adds,  that  "  it  is  not  a  bond  or  re- 

O — o 


Q" O 

286  SOME  OBJECTIONS 


straint  of  the  spirit,  because  there  is  a  tie  of 
words  ;  for  the  largeness  of  the  heart  standeth 
not  so  much  in  the  multitude  and  variety  of 
expressions,  as  in  the  extent  of  affection." 
And  at  last  concludes,  "  That  a  set  form  of 
prayer  must  be  used." 

Would  to  God  they  that  scruple  it  would 
weigh  such  things  as  these,  it  would  not  be 
long  then,  before  they  liked,  nay  loved  that 
form  of  prayer  which  is  used  in  this  Church. 

For  it  is  so  exactly  conformable  to  the  rule 
of  the  holy  apostle,  which  I  have  often  men- 
tioned, 1  Tim.  ii.  1.,  consisting  of  unexception- 
able "  Prayers,  supplications,  intercessions,  and 
thanksgivings,"  that  one  cannot  but  think  the 
composers  of  it  laid  that  rule  before  them,  when 
they  framed  it.  It  would  be  too  long  to  give 
an  account  of  the  whole  book,  which  it  is  easy 
to  shew  is  made  up  of  those  four  parts  of  divine 
service.  Look  only  into  the  Litany,  which  is 
a  word  signifying  properly  a  supplication  for 
the  turning  away  of  evil  things,  with  which  it 
begins,  and  then  proceeds  to  Prayers,  and  to 
Intercessions,  having   in  the    end,    a   general 

o o 


I _o 

REMOVED.  287 

form  of  Thanksgiving.    And  observe  the  admir- 
able method  of  it. 

It  directs  our  Prayers  to  the  ever  blessed 
Trinity,  Father,  Son,  and  Holy  Ghost :  the 
only  object  of  worship,  and  fountain  of  mercy. 
Of  Whom  we  first  deprecate  evil  things,  and 
that  in  the  right  order ;  first  desiring  to  be  de- 
livered from  the  evil  of  sin,  both  of  the  spirit 
and  of  the  flesh ;  and  then  from  the  evil  of 
punishment,  whether  in  outward,  or  in  inward 
judgments.  All  this  we  pray  to  be  delivered 
from,  by  what  Christ  hath  done  and  suffered 
for  us,  and  by  that  alone ;  which  is  the  most 
prevalent  way  of  suing  for  mercy.  And  by  the 
way  observe,  that  what  some,  through  misun- 
derstanding, I  hope,  have  been  pleased  to  make 
the  subject  of  their  mirth  and  sport,  is  really, 
and  ought  to  be  esteemed,  the  most  serious 
and  effectual  supplication  that  can  be  made  to 
our  Lord.  "  By  whose  holy  nativity,  and  cir- 
cumcision ;  by  His  baptism,  fasting,  and  temp- 
tation :  by  His  agony  and  bloody  sweat,  by 
His  cross  and  passion,  by  his  precious  death 
and  burial,  by  His   glorious   resurrection  and 

6 — -==_= — o 


o ~o 

288  SOME    OBJECTIONS 


ascension,  and  by  the  coming  of  the  Holy 
Ghost,"  we  pray  to  be  delivered.  For  thus  it 
is  our  Lord  having  humbled  himself  to  be  a 
man  for  our  sakes,  nay  to  take  on  him  the  form 
of  a  servant,  and,  after  all  His  other  sufferings, 
at  last  to  die  the  death  of  the  cross  for  us,  is 
gone,  with  that  blood  which  was  there  shed, 
into  the  heavens,  and  is  exalted  at  God's  right 
hand  in  the  high  and  holy  place ;  where  He 
represents  all  that  He  did  and  suffered,  from 
His  coming  into  the  world  till  His  going  out  of 
it,  before  God ;  and  in  the  virtue  of  His  bloody 
sacrifice,  which  He  made  of  Himself,  pleads  to 
have  every  thing  from  God,  which  he  hath 
promised,  and  cannot  be  denied.  Now  for  us 
to  beseech  Him,  that  through  the  force  of  His 
sufferings  of  all  sorts,  especially  of  His  cruel 
death,  and  the  glory  that  followed,  we  may  be 
delivered  and  saved  from  all  evil,  is  the  most 
pathetical,  the  most  powerful  way  of  intreaty, 
and  the  most  prevailing  importunity,  that  can 
be  used.  It  is  as  if  we  should  say.  Lord  shew 
unto  the  Father  what  Thou  hast  endured  for 
us,    represent  unto   Him   thy  obedience  unto 


O O 


¥^ 


o 

REMOVED.  289 

death ;  which  He  promised  to  reward  with  all 
power  in  heaven  and  in  earth,  exercise  Thy 
royal  power  which  Thou  hast  obtained  by  that 
humble  obedience,  for  our  deliverance  and 
salvation.  As  thou  hast  received  the  gift  of 
the  Holy  Ghost,  and  imparted  it  to  Thy  apostles, 
so  pour  it  down  more  and  more  upon  us  also  ; 
who  believe  the  gospel  which  they  preached 
and  testified  to  be  the  truth. 

Then  follow  petitions  for  all  good  things  : 
first,  for  the  universal  Church ;  then  for  our 
own  in  particular.  For  the  king,  and  royal 
family ;  for  all  in  authority  under  him ;  for  all 
sorts  of  persons  ;  and  for  all  sorts  of  blessings, 
both  for  soul  and  body.  Be  at  the  pains,  I  be- 
seech you,  to  read  and  consider  it,  with  such 
observations  as  these,  and  it  alone  will  be  suffi- 
cient to  make  you  in  love  with  the  rest  of  the 
book  of  Common  Prayer.  A  book  "  so  fully 
perfected  according  to  the  rules  of  our  Chris- 
tian religion,  in  every  behalf;  that  „  „  ,     „ 

O  '  J  'Dr.  Taylor,   Rec- 

no  Christian  conscience  (in  the  opi-  ^"'■"'^ "■""''>' 
nion  of  a  famous  Martyr  in  Queen  Mary's  days, 
19 

G O 


o 9 

290  SOME     OBJECTIONS 

whose  words  these  are)  could  be  offended  with 
anything  therein  contained." 

And  therefore  I  conclude  that  as  it  would 
haA^e  been  a  great  sin  in  the  church  of  Ephesus, 
if  they  had  disliked  and  rejected  that  way 
of  "  supplications,  prayers,  intercessions  and 
thanksgivings,  wherein  Timothy  led  them  to 
serve  God,  so  it  will  be  still  in  us,  if  we  refuse 
those  directions  which  are  given  us  in  the 
divine  service,  by  our  spiritual  governors ; 
when  it  is  manifest  they  guide  us  by  the  word 
of  God,  and  the  apostolical  practice  according 
to  it. 

If  they  had  composed  a  divine  service,  where- 
in they  required  us  to  pray  to  angels,  or  to 
saints  departed  this  life ;  or  to  supplicate  God 
by  their  merits,  and  intercession,  we  should 
have  had  reason,  therein  not  to  have  followed 
their  guidance ;  because  we  and  they  have  a 
superior  direction,  God's  holy  word ;  which 
forbids  such  worship.  But  when  no  such  Pray- 
ers are  appointed,  nothing  ordered  to  be  offer- 
ed unto  God,  but  what  is  perfectly  agreeable 
to  His  holy  word,  we  can  make  no  apology  for 

o ' 6 


Q O 

REMOVED.  291 


ourselves,  if  we  reject  them  merely  because 
they  are  a  prescribed  form ;  or  because  every 
direction  about  them,  is  not  expressly  required 
in  the  word  of  God.  This  is  to  affront  the 
whole  Christian  Church  from  the  beginning  • 
this  is  to  throw  off  all  subjection  to  spiritual 
pastors  ;  whom  the  Holy  Ghost  hath  command- 
ed us  to  obey. 

Not  indeed  with  an  illimited  obedience,  with 
an  absolute  assent  to  whatsoever  they  shall 
propose,  without  any  examination  of  their  in- 
junctions ;  or  any  appeal ;  for  this  were  to  take 
away  all  the  authority  of  God's  word,  and  to 
erect  the  present  authority  of  the  Church  above 
it ;  which  is  the  extreme  into  which  they  of 
the  Church  of  Rome  are  run.  But  we  ought 
to  take  care  that  out  of  eagerness  to  avoid 
that  extreme,  we  do  not  fall  into  another  ;  as 
they  do  who  affirm  that  spiritual  pastors  must 
only  then  be  obeyed  when  they  determine 
and  give  direction  out  of  the  express  laws  of 
God.  For  as  the  former  take  away  all  au- 
thority from  God's  word,  so  this  takes  away 
all   authority   from    God's    ministers,   and    de- 


o 0 


o 

292  SOME   OBJECTIONS 

prives  them  of  that  obedience,  by  which  God's 

woid  is  due  unto  them. 

An  excellent  divine  of  our  Church 

Dr.  Jack-on 

Book-2."chap'4;  ^^^th  largely  treated  of  this,  long  ago  ; 
shewing  that  since  God  in  His  holy 
word  gives  them  in  express  terms,  some  spiri- 
tual authority,  and  right,  to  exact  some  obedi- 
ence, peculiarly  due  to  them  from  their  flock  j 
it  must  be  in  things  not  enjoined  by  the  express 
word  of  Go  d,  butonl  y  not  forbidden  thereby. 
For  if  they  be  then  only  to  be  obeyed  when 
they  produce  the  express  command  of  God  in 
scripture,  for  that  particular  thing,  unto  which 
they  require  obedience,  there  is  no  more  obedi- 
ence performed  unto  them,  than  unto  any  other 
man  whatsoever.  For  there  is  no  man  so  mean 
but  if  he  can  shew  us  the  express  command 
of  God  for  what  he  says,  it  must  be  obeyed  of 
all.  But  when  it  is  thus  obeyed,  it  is  that 
command  of  God  only,  not  he  that  shewed  it 
to  us,  which  is  obeyed.  And  if  this  be  all 
the  obedience  we  owe  to  our  governors,  they 
are  as  much  bound  to  obey  us  as  we  to  obey 
them.     The  people  owe  no  more  obedience  to 


O 


0- o 

REMOVED.  2  93 

their  pastors,  than  those  pastors  owe  to  their 
people. 

If  neither  of  these  extremes  then  be  true  ;  it 
remains  that  we  owe,  though  not  an  absolute, 
unlimited,  yet  a  conditional  and  cauionary  obe- 
dience unto  spiritual  pastors  ;  who  have  a  gene- 
ral warrant,  expressly  contained  in  scripture, 
to  require  obedience  from  their  people,  and 
therefore  ought  to  be  obeyed,  though  their  peo- 
ple see  not  an  express  word  of  scripture  to  au- 
thorize every  particular,  wherein  they  require 
obedience;  provided,  they  require  obedience 
to  nothing  expressly  condemned'  ins  cripture. 
Disobedience  to  them  in  such  things  is  as  dan- 
gerous, as  blind  obedience  is  in  matters  plainly 
unlawful.  For  as  the  latter  is  the  mother  of 
superstition  and  idolatry ;  so  the  former  is  the 
mother  of  schisms,  presumption,  carnal  security, 
and  infidelity. 

Which  rocks  cannot  be  avoided,  but  by  a 
c[ue  submission  to  the  guides  of  souls,  in  things 
wherein  God  hath  not  plainly  ordered  the  con- 
trary. And  therefore,  if  any  have  been  so  un- 
happy as  by  their  education,  to  have  imbibed 

— o 


o 

294  SOME   OBJECTIONS 

a  dislike  to  such  a  way  of  worship  as  they 
prescribe,  and  to  be  possessed  with  fears  it  may 
not  be  the  right  way,  though  they  cannot  say 
wherein  it  contradicts  God's  holy  word;  these 
fears,  and  all  such  like  things,  are  to  be  over- 
balanced and  weighed  down  by  the  authority 
of  spiritual  guides  and  governors.  Which  is 
good  for  little  if  it  cannot  settle  such  doubts 
and  scruples  ;  over  which  it  will  prevail,  if  men 
consider  that  God  commands  us  to  obey  them, 
and  therefore  their  commandments  are  but  par- 
ticular branches  of  God's  general  command- 
ment to  give  obedience  to  them.  Insomuch 
that  they  who  disobey  them,  disobey  God,  un- 
less their  commands  be  contrary  to  some  other 
of  the  divine  commandments,  as  plain  as  that 
which  says,  "  Obey  them  that  have  the  rule 
over  you,  and  submit  yourselves,"  &c.  Heb. 
xiii.  17. 

Which  truths,  if  they  were  rooted  in  our 
hearts,  and  men  had  a  just  sense  of  such  a 
thing  as  spiritual  obedience  to  spiritual  govern- 
ors, they  would  rather  like  well  of  the  things 
prescribed  by  them,  for  the  sake  of  their  author- 

o 0 


Q 

REMOVED.  295 

ity,  by  whom  they  are  prescribed,  than  disobey 
their  authority,  upon  the  account  of  any  private 
dislike,  which  they  have  to  such  prescriptions. 
Make  application  of  all  this  (which  I  have 
represented  out  of  the  forenamed  author,  in 
fewer  words)  to  our  own  Church,  and  its  wor- 
ship, and  governors  ;  who  have  framed  a  divine 
service  for  us  exactly  conformable  to  the  most 
ancient  and  pure  patterns ;  with  such  care, 
with  such  circumspection,  and  conscientious 
regard  to  the  directions  the  apostles  have  left 
us,  that  none  of  its  enemies  can  find  anything 
in  it,  as  to  the  substance,  which  is  not  theirs. 
And  therefore  this  may  be  justly  called,  in  that 
regard  as  well  as  others,  a  truly  apostolical, 
catholic  Church.  From  which  let  no  man 
withdraw  himself ;  but  dread  the  guilt  of  such 
a  crime.  That  is,  let  him  fear  to  withdraw 
himself  from  its  public  assemblies,  from  the 
common  Prayers,  and  from  obedience  to  its 
governors.  For  if  any  man  be  led  from  these, 
under  the  pretence  of  purer  worship,  unto  sepa- 
rate meetings,  managed  by  those  who  own  not 
the  authority  of  this  Church's  governors  ;  it  is 

) O 


O o 

296  SOME  OBJECTIONS 

most  certain  he  is  not  guided  by  the  Spirit  of 
Christ  herein,  but  by  the  spirit  of  error  and 
delusion. 

Of  which  a  very  reverend  person 

Preface  to   Para-    t        i        ■•  ■•  -  ■,   ■  i     •        t 

lipom;  Prophet-  hath  lately  given  this  plain  demon- 
stration: that  if  men  had  such  a 
measure  of  the  spirit  as  makes  them  living 
members  of  the  body  of  Christ,  they  could  not 
but  feel,  what  sensibly  hurts  that  body :  what 
palpably  hinders  the  growth  of  it ;  what  dis- 
graces and  reproaches  it  ;  what  wounds  it,  nay 
hazards  the  very  life  and  being  of  it.  They 
that  want  this  necessary  sympathy,  and  sense  of 
the  common  good  of  the  body  of  Christ,  and 
the  interest  of  His  kingdom,  cannot  justly  pre- 
tend to  any  competent  portion  of  His  spirit. 
For  what  is  more  necessary  for  our  preserva- 
tion, than  that  we  keep  together  in  one  body, 
under  the  same  guides  and  governors  ;  that  we 
keep  in  the  way  which  the  Church  of  Christ 
hath  always  trod,  and  be  not  hurried  into 
opinions  and  practices  so  unlike  the  truly 
ancient  and  apostolical  Church,  that  we  bear 
no  resemblance    to  it  ?     For  that  Church  had 

o o 


O ( 

REMOVED  297 

ministers  superior  to  the  rest  (as  indeed  the 
Jewish  Church  had)  who  governed,  and  ruled 
them,  and  the  people  ;  it  had  forms  of  divine 
service,  such  as  we  now  have  ;  the  rejection 
of  which  is  to  expose  us  to  contempt  and  loath- 
ing ;  to  harden  men's  hearts  against  a  just  re- 
formation; to  make  those  who  are  reformed 
grow  sick  and  weary  and  ashamed  of  the  dis- 
tracted unsettledness,  and  ungovemableness  of 
such  people ;  who  like  nothing,  but  what  is 
vmlike  to  all  the  Churches  of  Christ  that  have 
been  in  the  world,  till  this  last  unhappy  age. 

This  cannot  proceed  from  the  blessed  Spirit 
of  grace ;  which  cannot  lead  men  to  destroy 
the  Church  which  Christ  hath  purchased  by 
His  blood.  Which,  it  is  evident,  cannot  be 
preserved,  much  less  promoted,  but  by  a  due 
regard  to  those  who  are  over  us  in  the  Lord ; 
and  by  adhering  closely  to  such  an  authentic 
constitution,  as  that  of  this  Church,  which  is 
the  genuine  offspring  of  the  apostles  ;  declar- 
ing nothing  to  the  people,  but  the  true  sense 
of  the  ancient  apostolic  Church  throughout  the 
world.     Which  always  had  such  governors,  of 


O 


298  SOME  OBJECTIONS 

a  superior  order  and  degree  to  other  ministers, 
as  we  have ;  such  Prayers  ;  such  Hymns ;  in 
a  word,  such  a  face  of  religion,  as  is  here  seen 
in  this  our  Church  of  England. 

And  may  be  seen,  blessed  be  God,  in  other 
reformed  Churches  :  particularly  in  those  call- 
ed Lutheran,  who,  as  Chemnitius  tells  us, 
have  had  solemn  Prayers  every  day :  and 
much  after  the  same  order,  that  is  observed  in 
ours.  His  words  are  these,  "the  people  as- 
semble every  day  twice,  at  a  certain  hour, 
morning  and  evening,   and   after  the 

Exam.  Concil.        .         .  ^  i  i 

Trident.  Pars,  singmg  01  somc  psaims,  lessons  are 

iv.  cap.^ult.  fci       O  r  ' 

read  in  order,  partly  out  of  the  Old 
Testament,  partly  out  of  the  New  :  and  the  as- 
sembly concludes  always  with  common  Pray- 
ers, and  some  hymn  of  thanksgivings.  And 
besides  the  people  come  together  every  week, 
on  some  certain  day,  in  greater  multitudes  ;  to 
make  public  and  solemn  supplications,  which 
are  called  Litanies."  And  so  he  proceeds  to 
relate  how  "  they  worship  God,  with  the  great- 
est solemnity  on  the  Lord's  days  ;  and  upon 
special  festivals,  in  memory  of  the  great  bene- 


6- 


o o 

REMOVED.  299 

fits  we  have  received,  on  the  nativity,  circum- 
cision, &c.,  in  short,  on  all  the  days,  now  ob- 
served by  our  Church. 

O/i,  that  there  were  such  a  heart  in  us,  as 
instead  of  wrangling  and  disputing^  seriously 
to  set  ourselves  to  make  the  best  use  we  can, 
of  such  blessed  opportunities,  as  God  still 
affords  unto  us  of  meeting  together  every  day 
for  His  worship  and  service  ;  especially  upon 
Litany  days,  when  there  ought  to  be  a  fuller 
congregation,  and  more  than  ordinary  devo- 
tion. One  of  those  days,  at  least,  I  should 
think  every  devout  Christain  may  easily  see 
there  is  great  cause  to  set  apart  every  week  for 
fasting  and  humiliation  ;  together  with  suppli- 
cation and  prayer  to  the  divine  Majesty,  that 
He  would  turn  away  His  anger  from  us. 

Men  are  naturally  too  backward,  I  know,  to 
such  holy  employments,  and  satisfy  themselves 
that  they  have  an  excellent  religion,  which 
they  highly  value,  without  considering,  that 
they  have  so  much  the  greater  obligation  upon 
them,  to  join  frequently  in  the  holy  offices 
thereof.     Let  that  therefore,  for  a  conclusion, 


i 


O ( 

300  SOME    OBJECTIONS 

be  added  to  all  the  motives  I  have  used  in 
this  book,  to  stir  you  up  to  the  constant  per- 
formance of  this  duty,  that  it  will  be  the  great- 
est shame  to  us,  if,  v^^hen  they  whose  religion 
is  a  false  worship  have  their  constant  daily 
service,  and  attend  upon  it ;  we  who  have  the 
truest  notions  of  God,  and  the  most  excellent 
religion,  have  less  regard  unto  it;  by  which 
means  their  religion,  how  corrupt  soever  it  be, 
is  upheld  and  maintained  ;  and  for  want  of 
this,  ours,  though  never  so  pure,  must  needs 
fall  to  decay.  For  they  that  love  the  religion 
they  profess,  though  it  be  not  so  sincere  and 
perfect  as  it  ought  to  be,  yet  never  fail  to  reap 
all  the  benefits,  which  it  is  able  to  ajEford,  and 
this  among  the  rest,  that  they  keep  their  reli- 
gion, by  their  unfeigned  love  to  it,  and  dili- 
gence in  it.  Whereas  the  best  and  soundest 
religion  possessed  by  those  who  bear  not  the 
like  affection  to  it,  yields  those  who  thus  retain 
it,  little  or  no  benefit  (as  Mr.  Hooker  hath 
observed)  and  by  degrees  is  lost,  for  want  of  a 
due  regard,  and  earnest  affection  to  it.  We 
see  this  verified  in  Pagans,  Turks,  and  Here- 

6 b 


o o 

REMOVED.  301 

tics ;  who  zealously  attend  upon  the  public 
offices  of  their  religion ;  and  so  continue  their 
sect. 

How  comes  their  religion  to  lead  them  to 
have  frequent  assemblies,  and  ours  to  make  us 
neglect  them ;  but  that  they  keep  up  their 
love  to  their  religion,  such  as  it  is  ;  and  we 
have  lost  our  first  love,  and  so  endanger  the 
loss  of  our  religion.  For  had  we  a  sincere 
love  to  it,  we  should  be  led,  by  the  natural 
dictates  of  it,  to  attend  upon  its  public  offices 
(that  being  the  very  first  thing  to  which  reli- 
gion inclines  us)  and  there  to  attend  with  all 
seriousness,  both  to  the  prayers  and  hymns, 
and  to  the  holy  Scriptures,  which  are  then  read 
unto  us.  And  therefore  our  religion  hath  gone 
to  decay,  because  we  have  not  minded  public 
assemblies  daily  :  but  where  they  are  kept  up, 
they  are  empty  and  thin  ;  or  when  they  are 
full,  there  are  none  of  these  natural  signs  of 
devotion,  in  too  many  people,  which  are  among 
all  nations,  (bended  knees,  hands  and  eyes 
lifted  up  to  heaven)  nay,  they  do  not  attend  to 
the  Word  of  God  there  read,  but  pass  it  by,  as 

O —^ Q 


o o 

302  SOME   OBJECTIONS  REMOVED. 

a  tale  that  is  told ;  fancying,  I  suppose,  it  is 
never  the  Word  of  God,  but  when  it  is  preached, 
that  is,  spoken  without  book. 

These  are  not  the  faults  of  all,  nor  I  hope  of 
most  among  us  ;  but  I  have  observed  some  of 
them  (especially  the  last,  of  whispering  together 
all  the  time  the  Scriptures  are  read,  as  if  they 
were  nothing  but  an  empty  sound)  in  so  many 
persons,  from  whose  understanding  one  would 
expect  better  things,  that  I  could  not  but  take 
notice  of  such  unbecoming  behaviour  in  the 
house  of  God.  Where  I  beseech  God  to 
awaken  all  His  ministers,  to  perform  their  duty 
with  careful  diligence.  And  all  His  people 
to  accompany  them  reverently  in  continual 
Prayers  and  Supplications  :  to  the  glory  of  His 
great  name,  the  credit  of  our  holy  religion,  the 
honour  of  this  Church,  the  increase  of  all  true 
godliness  and  virtue  among  us  ;  and  the  fur- 
therance thereby  of  our  joyful  account,  and 
happy  meeting  in  the  day  of  the  Lord  Jesus. 
Amen. 


O O 


o 

BOOKS 

Recently   Published  by 
D.  APPIiETON  «fc  Co.,  300,  Broadway. 


HEART'S  EASE: 

Or  a  E-emeclj   against  all   TrouMes. 

WITH    A 

Consolatory  Discourse, 

Particularly  directed  to  those  who  have  lost  their  friends  and  dear 
relation3.  By  Symon  Patrick,  D.D.,  sometime  Lord  Bishop  of 
Ely.    1vol.  royal  IGmo.  plates. 

THOUGHTS  U  PAST  YEARS : 

By  the  Author  of  the  Cathedral.     An  elegant  volume  of  Poetry. 
Royal  J8mo. 


THE  PARABLE  OF  THE  PILGRIM: 

By  Symon  Patrick,  D.D. 
A  new  and  compressed  tdition,  with  an  Introduction,  and •ome  Ac- 
count of  the  Author,  by  the  Rev.  Thomas  Chamberlain,  of  Christ 
Church,  Oxford.    Royal  IGuio.  plates. 

SACRA   PRIVATA: 

THE 

Private  Meditations,  Devotions  and  Prayers 

Of  the  Right  Rev.  T,  Wilson,  D.D.,  Lord  Bishop  of  Soder  and 
Man.    Reprinted  entire.    Beautiful  12mo.  volume  with  plates. 

SOWING  AND  REAPING; 

O  R  , 

What     will     corae     of    it? 
By  Mary  Howitt,  author  of"  Strive  and  Thrive,"  "  Hope  on,  Hope 
Ever,"  &c.  &c.  ;    forming  one  of  the  series  for  the   People  and 
their  Children.    Beautiful  18mo.,  gilt.  ; 

The  POETICAL  WOEKS  of  ROBERT  SOUTHED 

Collected  ty  Himself. 

COMPLETK   IN   ONE   VOLUME,   Royal   8vO. 

o o 


NARRATIVE  OF  A  TOUR 

THROUGH      ■ 

Armenia,  Kurdistan,   Persia  and  Mesopotamia  ; 

With  an  Introduction  and  Occasional  Observations  upon  the  Con- 
dition of  Mohammedanipm  and  Christianity  in  those  countries. 
By  the  Rev.  Horaiio  Southgate,  Missionary  of  the  American 
Episcopal  Church.    2  vols.  12mo.,  plates. 


THE  FLAG  SHIP : 

Or,  a  Voyage  Round  the  World, 
In  the  United  States  Frigate  Columbia,  attended  by  her  consort,  the 
Sloop  of  War  John   Adam;*,   and  bearing  the  broad  pennant  of 
Commodore  George  C.  Read.      By  Fitch  W.  Taylor,  Chaplain  to 
the  Squadron,    2  vols.  12ino.  plates. 


AND  DISSERTATIONS 


Scriptural  Doctrines  of  Atonement  and  Sacrifice, 

and  on  the  Principal  Arguments  advanced,  and  the  Mode  of  Reason- 
ing  employed,  by  ihe  Oppnnents  of  those  DDCtrines,  as  held  by  the 
Established  Church.  l?y  the  late  Most  Rev.  William  Magke, 
D.  D.,  Archbishop  of  Dublin.  From  the  fifth  London  Edition, 
with  numerous  and  important  corrections.    2  vols.    8vo. 


On  the  RELATION  belween  the  HOLY  SCRIPTURES 

AND 

Some  parts  of  Geological  Science. 

By  JOHN  PYE  SMITH,  D.D,  —  1  vol.  12mo. 


GENERAL  HISTORY  of  CIVILIZATION  in  EUROPE, 

from  the  Fall  of  the  Roman  Empire. 

Translated  from  the  French  of  M.  GUIZOT,  Professor  of  History 
to  ta  Faculte  des  Lettres  of  Paris,  and  Minister  of  Public  Instruc 
tion.    2d  American,  from  the  last  London  edition.    1  vol.    12mo. 


AUb   i  0    1^0*^