we must be supposed to acknowledge his Power to be infinitely great to punish our Sins to reward our Well-doing and to supply all our Wants Lastly We hereby acknowledge the Mercy of God to be infinite without a great Sense of which it would be both Folly and Arrogancy for us to approach unto him particularly to lay open before him all the miscarriages of our Life which generally 't is to be fear'd are so many and so heinous that we could never hope for any Pardon to them but that we believe God to be very ready to embrace every true repenting Sinner This should strongly engage us to Frequency in our Prayers which you see do so much magnifie the glorious Attributes of God which he loves to see acknowledg'd by the Sons of Men. And surely the more Publick this Acknowledgment is the more Honour it gives to God and is consequently the more acceptable to him So very acceptable to him is this Duty of pubblick Prayer that when David had but a thought to build an House for this purpose God told him that he did well even when he had done nothing neither might do any thing only had the Design of doing it in his heart and purpose The like gracious Acceptance of such Acts of Piety our Blessed Saviour himself assures us of under the Gospel in that he was effectually prevailed with to heal the Servant of the Centurion being recommended to him under this Character That he had built them a Synagoguge a place for the better Conveniency of their Religious Worship May this Chapel this day Consecrated to the like use and for the same reason find the like gracious Acceptance with our Lord 'T is also much for the Honour of our Religion and tends to gain Proselytes to it which also is another way of giving Honour to God This is so universally acknowledged That even all Religions however false or Superstitious will have their Daily Publick Offices thus it is amongst the Jews Mahometans and Papists And is not this a great reproach to Us whose Worship is much more Pure to fall so very short of them in the Exercise of it Where is our Zeal for the Honour of our excellent Religion to suffer them so much to out-doe Us in the Frequency of Religious Offices which gains a mighty Reputation to them but casts a reproach upon us 2. Frequency in Publick Prayers is very advantageous to our selves in reference to this World being the likeliest way to obtain any Blessings we desire or stand in need of either for our selves or others St. Iames tells us That the single Prayer of a righteous Man availeth much and gives us a Proof of it in Elias by this means shutting and opening Heaven first against and then for Rain And if Prayer be thus powerful when single what is it when Social when in Publick in a whole Congregation in a whole Nation When there is a pious Conspiracy of fervent Prayers from Consenting Hearts and concurring Lips all at once making as it were an Assault upon the Almighty with the Holy violence of a strong importunity to extort a Blessing from him God delights to be thus wrestled with and is not able because not willing to deny any thing convenient for his People that is thus requested of him Thus speaks Tertullian Coimus ad Deum quasi manu facta precationibus ambiamns Haec vis Deo grata est We come says he by Troops to the place of Assembly that being banded as it were together into an Army we may besiege God with our Prayers and Petitions this kind of violence is very pleasing and grateful to him Our Saviour himself saith If two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven Hereupon St. Ignatius argues If the Prayer of one or two be of so great prevalence how much more will the Prayer of the whole Church be prevalent And no wonder is it that they should be so when they have one amongst them concurring with them in their Petitions whom God always hears even his only Son the Lord Jesus Christ. And indeed his Presence with them himself Assigns for the reason of their Prevalency with his Father For says he where two or three are gathered together in my Name there am I in the midst of them And as Publick Prayer is thus advantageous to us in respect to our Personal Wants so is it no less in respect to the Community to the Church of God to our Governours to our Relations and Friends even to all Mankind for whom our excellent Liturgy has furnish'd us with suitable Prayers even for all sorts and Conditions of Men. Hic sc. Deus bellum Lachrymosum hic miser am famam Pestemque a populo Principe Caesare Vestrà motus agetprece Horat. l. 1. Od. 21. Which Prayers when a whole Nation about the same time and in the same words of our Liturgy duely puts up to God in the Name of his dear Son surely they may expect to prevail much more than when put up by single Persons in private especially if we add God's gracious Promise to hear those Prayers more especially which are made to him in his own House in 2 Chron. 7. 12 15 16. The Lord appeared to Solomon and said unto him I have chosen this place to my self for an house of Sacrifice now mine Eyes shall be open and mine Ears attent unto the Prayer that is made in this Place For now have I chosen and sanctified this House that my Name may be there for ever And mine Eyes and mine Heart shall be there perpetually 3. Frequency in Publick Prayer greatly promotes a good Life in all those that sincerely make use of it And that both by it's natural Tendency and by the Blessing of God 1. By it 's natural Tendency Can Men that consider any thing daily Confess their Sins unto God in his own House and in the Presence of the Holy Angels and a publick Congregation and yet dare to continue in them and boldly commit them again at the next Temptation Can such easily there daily Pray as we do in our excellent Liturgy that they may hereafter live a Godly Righteous and Sober Life and yet allow themselves in gross Acts of Impiety against God in deliberate Acts of Injustice or Oppression against Man or in the heinous Acts of Intemperance and Uncleanness so directly opposite to that Sobriety they daily Pray for and thereby acknowledge they ought to Practice or in any other notorious scandalous Sin Can it be imagin'd that when they so frequently repeat that pious Petition with their own Lips their Consciences should not sometimes nay often severely rebuke them for such gross Violations of it and give an effectual Check to such Practices which the Customary Neglecters of Publick Prayer easily may and too often do pursue without any Sense
good earnest as sometime he certainly will to execute Vengeance upon them None of them durst oppose one word when our Blessed Lord with an Authority becoming his Station and his Zeal for his Father's Honour urg'd upon them the words of the Text My House shall be called or shall be the House of Prayer Having as briefly as I well could shewn you the Occasion and Design of these words every one will easily discern that they instruct us in this great Truth that Places dedicated to God and his Worship are to be treated with Reverence and not to be employ'd in any prophane or common Uses but only in Religious Duties particularly that of Prayer which is the principal of them So has God declared by his Prophet Isaiah c. 56. v. 7. and so our Blessed Saviour from him in the Text My House shall be called the House of Prayer Prayer is the Duty which God in the Old Testament and our Blessed Saviour in the New were pleased to make Choice of to represent the others by which are to be performed in Places set apart for Religious Worship And Prayer is the especial Duty for the performance of which the Place this day Consecrated was Erected by your pious Benefactor and therefore of this Duty only I shall Discourse unto you at this time And here I might usefully enlarge on the more general parts of Prayer as 1. Supplication When we ask of God any Blessing we want either for our Souls or Bodies 2. Intercession When we Pray for others even all Mankind but more especially for our Governours and the Houshold of Faith 3. Thanksgiving When we recount with grateful Hearts the many Blessings both Spiritual and Temporal which we enjoy give God the Glory of them and our selves to him in gratitude for them All these general Parts of Prayer we are directed to by the Apostle and are all of them sufficiently provided for in our excellent Liturgy which highly recommends it to our great Esteem and constant Use. I might also seasonably enlarge on the most needful and yet too commonly neglected Qualifications of Prayer as 1. Purity and Holiness Since we know that God heareth not Sinners i. e. wilful and impenitent Ones that the Apostle requires that when we Pray we lift up Holy Hands and that the Sacrifice of the wicked is an Abomination to the Lord but the Prayer of the Upright is his delight 2. Serious Attention to our Prayers for then only we can be said to Pray and then only expect to be heard Inasmuch as our Blessed Saviour has set the Mark of Hypocrisie upon such Prayers as are not accompanied with the Heart and plainly tells us they are all in vain Matth. 15. 7 8 9. Ye Hypocrites ye draw nigh unto me with your mouth and honour me with your lips but your heart is far from me but in vain do you worship me 3. Fervour and Earnestness with all the Affection and Devotion of our Souls such as may testifie we really desire the things we Pray for This is required of us by the Apostle that we be fervent in Spirit serving the Lord This is that which makes our Prayers very prevalent with God Iames 5. 16. The fervent Prayer of a righteous man availeth much Even amongst the Jews the Talmudists taxing the Peoples negligence in Prayer one of the three faulty sorts of their Amen recounted by them is a faint Amen when they pray'd without Fervency 4. Humility both in our Souls and Bodies In our Souls acknowledging our unworthiness to appear before so great a Majesty to receive from him any of those Blessings we ask but only upon the account of his Bounty and Mercy and the Merits of his Son And Humility in our Bodies expressing this Humility of our Souls putting up our Petitions to the Majesty of Heaven for the greatest Blessings we can receive upon our Knees according to the Example of Holy Men in Scripture of the blessed Apostles and even of Christ himself who kneeled down when he pray'd to his heavenly Father St. Luke 22. 41. Accordingly we read of the Primitive Christians That to Sit at Prayers was ever held by them a posture of great Rudeness and Irreverence And Tertullian falls heavy upon some that used it in his time about two hundred years after Christ telling them They acted contrary to Scripture and were Irreligious in so doing and represents them as if they had a mind to reproach God to his face and tell him that they are weary of the Duty of Praying to him If it be an irrevent thing as he goes on in arguing with them to sit down before one for whom thou hast a great Reverence and Veneration how much more does it savour of Irreligion to do so in the Presence of the Living God even while the Angel is yet standing by thee to carry up the Prayer to Heaven These together with a true Faith and a Dependance upon the alone Merits of Christ which I presume I need not mention in this place are the chief of those Qualifications and yet too commonly neglected with which we must take care we put up our Prayers to God if we hope to have them accepted by him and these I might usefully have enlarg'd upon But it must suffice thus briefly to have hinted them that I may the more largely recommend unto you 5. In the Fifth place Frequency in this Duty of Prayer and that in Publick as often as you have Opportunities as you of this place will now daily have This I would earnestly recommend to your serious Practice upon these three Accounts In that I. It is much for the Honour of God and our Religion II. Very Advantageous to our selves in reference to this World III. It greatly promotes a good Life in reference to the Happiness of the next in all those that sincerely make use of it 1. We ought to be frequent in this Duty of Publick Prayer because it is much for the Honour of God and our Religion As often as we Pray unto him with Seriousness we acknowledge and adore the Soveraignty Wisdom Justice and Power and Mercy of God and in doing all this we must needs be granted to Honour him and perform a Service highly acceptable to him When we Pray unto him we evidently declare that we own his Dominion over us and that he has a Right to govern us and that all our Services are his due tho' we too often unworthily alienate them to prophane and wicked Purposes We also acknowledge his Wisdom to be infinite that as he throughly understands all the Actions of our Lives and secrets of our Hearts all our Wants and Necessities so he best knows how to make the most suitable Provision for them We likewise hereby magnifie the Justice of God particularly in our Confessions and Deprecations knowing him ready to pass an impartial Sentence upon us for our Sins Again in all our Prayers to God
of their Guilt or Danger Further by daily Reading or hearing read at the Publick Service of our Church a Portion of the I salms of David so full of Piety and Devotion and some Chapters in the Bible too generally I fear neglected by Christians in private where we have excellent Rules and Examples of Holy Living and powerful Motives to it This must needs be granted to conduce very much to the directing and reforming our Lives If this blessed Effect be not wrought upon all who come daily to the Publick Prayers of our Church more is the Pity But the Fault is in themselves and not in our Prayers If some frequent them only in Formality and Hypocrisie 't is no wonder they are never the better for them Do thou frequent them with Sincerity Devotion and Attention and be assured thou shalt receive great spiritual Improvement by them as I doubt not but thousands of the sincere Members of our Church to their inexpressible Comfort do find 2. This advantage of a good Life by Frequency in Publick Prayer is also and that chiefly to be ascribed to the Blessing of God and the powerful working of his Grace upon us which Blessing is promised to us and to be obtain'd by us only in the serious Use of the Duty of Prayer so qualified as I before hinted Thus our Blessed Saviour instructs us Ask and it shall be given you seek and ye shall find Knock and it shall opened unto you where that he refers particularly to this Blessing of his Grace and Holy Spirit appears from these following words If ye being evil know how to give good gifts unto your Children how much more shall your Father which is in Heaven give the Holy Spirit to them that ask him This I acknowledge is spoken of Prayer in in general but it holds true of Publick Prayer with a great advantage as you have already heard If then Frequency in Publick Prayer does thus promote the Honour of God and our Religion if it procures those Blessings we want either for our selves or others and greatly tends to promote a good Life if we have any regard to the Honour of God and our Religion if any real desire to be Happy here or hereafter we shall rejoyce in all Opportunities of Publick Prayer and heartily endeavour so to Order our Affairs that nothing may hinder our constant Attendance at them And if Frequency in Publick Prayer be so needfull a Duty as you have seen the like Frequency and that with the greatest Seriousness in receiving the Holy Sacrament of the Lord's Supper which is the highest Solemnity of Prayer is upon the Account of the same and greater Reasons as needful a Duty where there are the happy Opportunities of it And in this also the worthy Founder of your Chapel hath very piously provided for you And as I understand many of you purpose very commendably to Communicate on this day so I hope and earnestly exhort you will do it with that Sincerity in a hearty Repentance for your Sins and serious Resolutions of a Holy Life that you may receive much spiritual Comfort and Improvement by it and then you will even rejoyce in the frequent Opportunities of this Holy Sacrament in this place and make it your constant Care as it is your certain Duty to dispose your selves for a worthy partaking of them Consider well and always bear it in mind how great your Guilt will be how heavy your Condemnation if ye shall slight and neglect or any ways abuse such powerful means of Salvation But I must not insist upon this copious Subject I only crave your Patience whilst I observe unto you three or four practical Inferences from what has been discoursed INFERENCES 1. If these Places be Houses of Prayer and by our Saviour's own direction not to be employ'd in common Uses then let us always treat them with Respect and Reverence considering they are God's Houses Consecrated to his more immediate Service and in which he is pleased to vouchsafe his more peculiar Presence In respect of this his Presence God declares that the Place where he appear'd to Moses was Consecrated and therefore required him to shew Reverence to it Put off thy shoes from off thy feet for the place whereon thou standest is Holy Ground The like was commanded to Ioshua upon the same account and this as a Token of Respect Obedience and Humility The Custom being taken as some Conjecture from Captives or Bond-Slaves who used to go barefoot in token of their Subjection Hence arose that Custom amongst the Jews for the Priests to enter into the Temple barefoot The like was observed amongst the very Heathen who had their Nudipedalia Sacra and put off their Shoes when they enter'd the Temple of Apollo So some have observ'd That even amongst the Turks and Aethiopick Christians they go not into their Sacred Assemblies but with their Feet naked That was the ancient way amongst them of expressing their Reverence as uncovering the Head is now amongst us And will not all these rise up in Judgment against us and condemn us if we permit them to shew more Respect and Honour to the Places of their false Worship than we to those of the True Thus we find St. Paul requiring Decency in the Church particularly that Men be uncovered and Women covered there Because of the Angels they being supposed both under the Old and New Testament to be present in the places of God's Publick Service observing the Behaviour of all there present and accusing every Indeceney and Disrespect to God And from this their presence it is that God is said to be peculiarly present in Churches whose presence in one place more than in another in respect of himself is not easily conceivable and so to fit them to be the Houses of God according to the Explication of Iacob who upon the Vision of Angels at Luz awakes and says How venerable is this Place the Lord is in it this is none other but the House of God Upon this Account we read that the Primitive Christians were wont to shew very great Respect and Reverence in the Church as being the solemn Place of Worship and where God did more peculiarly manifest his Presence and are told by a learned Author That they came into the Church as into the Palace of the Great King with Fear and Trembling and that the Emperors themselves who otherwise never went without their Guard about them yet when they came to go into the Church used to lay down their Arms to leave their Guard behind them and to put off their Crowns all as Tokens of that high Respect they bare to those Religious Places Let them always then be esteemed Holy by us as being set a part for holy Uses and in relation to God and to their End I mean not otherwise and let them accordingly be always treated by us 2. If they be Houses of Prayer
God and him to answer the great End of this his Bounty to you by living to the Honour of God and your Religion particularly by a constant and devout attendance at the Prayers and Sacraments which will be performed in this Place Be very careful I beseech you to approve your selves Widows indeed that so you may be worthy of ' that Honor i. e. Relief and Maintenance as the Original Word often signifies in Scripture which the Apostle would have to be given to such in 1 Tim. 5. 3. Honor i. e. Relieve Widows that are Widows indeed And who are such he tells us v. 5 7 10. And such I hope and heartily pray All you may be She trusteth in God and continueth in Supplications and Prayers night and day She is blameless and well reported of for good Works and has diligently followed every good Work This is the sum of what your Blessed Saviour and I presume to say your pious Benefactor also expects from you viz. That you be Constant and Serious at Prayers and Sacraments That your Conversation be Blameless and of good Report particularly for Humility Gravity Sobriety Contentedness Weanedness from the World Love and Peaceableness amongst your selves and towards all Men Graces which more especially adorn your Station and that you be diligent Followers of every good Work Then shall you approve your selves Widows indeed in the Apostles Sense to the Honor of your Lord the Reputation of your Religion the great Satisfaction of your Benefactor and the mighty Encouragement of such Pious and Charitable Acts to your own great Comforts whilst you live in this World and to your eternal Happiness in the World to come Which eternal Happiness God in his due time make you and all of us Partakers of for the sake of his dear Son Iesus Christ our Saviour To whom with the Father and Blessed Spirit be ascribed all Obedience Adoration and Praise now and for evermore Amen For the Direction and Assistance of the more Ignorant let me here add 'T is very Adviseable that all Persons when they intend to partake of our publick Prayers hasten to the House of Prayer as soon as the Bell begins to call to it that so they may have some little time before Prayers begin to raise their Devotions and fix their Thoughts upon the Duties before them by considering the Weightiness of them and the Presence of God humbly and earnestly Begging his Assistance in the Performance of them which may be done by those who are not better provided in this or the like short Prayer following Let thy merciful Ears O Lord be open to the Prayers of thy humble Servants And grant that we may now and at all times ask faithfully and obtain effectually through Iesus Christ our Lord. Amen Or this Most gracious God who hast commanded us to pray without ceasing Incline my Heart to this Duty and so assist me with thy holy Spirit now and at all times in the Performance of it that I may so ask that I may receive and so hear thy Word that I may practice it and by these Opportunities for which I bless thy Name I may daily more and more improve in Righteousness and true Holiness until I come to thine everlasting Kingdom through Iesus Christ my Lord and only Saviour Amen At the Conclusion of Divine Service and before thou risest from thy Knees say to thy self this or the like short Prayer Lord in Mercy hear our Prayers and relieve all our Wants Continue unto us these means of Grace make me and all that profess thy Name to delight in them with Reverence and godly Fear to approach unto them and always to become better by them through Iesus Christ our Lord. Amen Or this Blessed be thy Name O God for this Opportunity of waiting upon thee in thine House Lord pardon the Iniquity of my holy Things and make me a partaker of the Benefit of those Prayers which have been put up unto thee at this time In Mercy continue unto me these Opportunities and fit me more and more for thy Service here and for thy Kingdom hereafter for Iesus Christ his sake Amen FINIS * Hist. Eccles. l. 10. c. 3. †Exod. 30. 15 16. ‖ Godwyn's Jewish Antiq l. 6. c. 10. And Pool's Synopsis in loc * So some interpret Ier. 11. 5. and Isa. 26. 10. †Joh. 2. 16. †Matt. a 1. 12. * So it is to be understood in Isa. 9. 6. Matt. 5. 19. Luke 1. 32 35 36. Rev. 19. 13. See Dr. Hammond on Matt. 2. 23. note l. * 1 Tim. 2. 1 2. †St. Joh. 9. 31. ‖ 1 Tim. 2. 8. * Prov. 15. 8. ‖ Rom. 12. 11. †God win's Jewish Antiquit l. 2. c. 2. ‖ David Psal. 95. 6. Solomon 2 Chron. 6. 13. Daniel c. 6. v. 10. * St. Stephen Acts 7. 60. St. Petër Acts 9. 40. St Paul Acts 20 36. 21. 5. †Dr. Cave's Prim. Christ. part 1. c. 9. Tertull. de Orat. c. 12. p. 134. Contra Scripturam fecerit fi quis in Cathedrâ aut subsellio sederit factum isthud irreligiosum est nisi exprobramus Deo quod nos Ordtio fatigaverit c. * 2 Chron. 6. 8. †St. Luke 7. 5. * St. Jam. 5. 16. †Ver. 17 18. ‖ Apol. 39. A. * St. Matt. 18. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Ephes. p. 122. †St. Matt. 18. 20. * St. Luk 11. ver 9. †Ver. 13. * Exod. 3. 5. †Ioshua 5. 15. ‖ V. Pool's Synopsis on Exod. * Aynsworth on Exod. 30. 19. †Mr. Pcole ut prius Id. ib. †1 Cor. 11. 10. Dr. Hammond in loc note d. ‖ Gen. 18. v. 16 17. * Dr. Cave's Frim Christianity part 1. cap. 6. * 1 Kings 8. * Read the Rules for our more Devout Behaviour in the time of Divine Service in the Church of England Printed in 1695. * The Causes of the Decay of Christian Piety By the Author of the VVhole Duty of Man c. 8. * Dr. Cave in his Prim. Christianity Part 1. c. 9. †Hom. 56. tom 1. p. 623. †Psal. 42. v. 2. * Mal. 1. 13. * St. Luke 2. v. 37. †Acts 2. 45. ‖ St. Luke 24. v. 53. * Dr. Hammond Annot. on Acts 1. note d. * Heb. 10. v. 25. †The Widows of the Alms-House adjoyning to the Chapel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. Dr. Hammond on 1 Tim. c. 5. note d.