particularly by St. 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 number of Bishops would have owned a Liturgy as composed by St. James if there had not been a constant tradition among them that the Apostles left some stated Form of Prayer and Praise in the Churches which they governed But what need I trouble my self with a long proof of this matter when we have the Confession 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 Form of Divine Service Let Dr. Preston speak for all in a Book of his much prized in former times * Saints dayly Exercise p. 80. where after he had 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 straitned and limited c. He answers as we do now That even those Men that use this reason do the same dayly in the Congregation for when another prayes that is a set Form to him that hears it And therefore if that were a sufficient reason that a Man might not use a set Form because the Spirit is straitned he should not hear another pray at all though it be a conceived 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 restraint of the Spirit because there is a tye 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 mentioned 1 Tim. ii 1. consisting of unexceptionable 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 easie to show is made up of those four parts of Divine Service Look only into the Letany 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 Form of Thanksgiving And observe the admirable 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 delivered 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 misunderstanding 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 Circumcision by his Baptism Fasting and Temptation by his Agony and bloody Sweat by his Cross and Passion by his Pretious Death and Burial by his Glorious Resurrection and 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 dye 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 vertue 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 show unto the Father what thou hast indured for us represent unto him thy obedience unto 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 beseech you to read and consider it with such Observations as these and it alone will be sufficient 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 Christian Religion Dr. Taylor Rector of Hadley in every behalf that no Christian Conscience in the opinion of a famous Martyr in Queen Maries Dayes whose words these are could be offended with any thing therein contained And therefore I conclude that as it would have been a great Sin in the Church of Ephesus if they had dislikeâ— and rejected that way of Supplications Prayers Intercessions and Thanksgivingâ— 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 Governours 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 wherein they required us to prâ—â— to Angels or to Saints departed tâ—â— Life or to supplicate God by theâ—â— Merits and their Intercession we should
want â—â—thing yet the sense we have that we â—old all we call ours by the meer mercy 〈◊〉 God should powerfully move us to acknowledge him and to pay him our â—â—mage of Thanks and Praise and â—â—ble our selves before his Majesty as â—â—â—hing without him Yea it is an â—â—nour and singular Favour we should â—â—â—k to be admitted into his Sacred â—â—sence as I am sure we should â—eem it did we enjoy the same priâ—â—â—edge with earthly Princes Into â—â—ose presence we should not think â—e could come too oft if they would â—â—â—mit it but we should be ambitious wayes to stand in their sight and â—â—â—k upon our selves as highly dignified if they would be pleased to maâ—â— us their familiars Let us not then bâ— perverse as to live as we thought 〈◊〉 Lord of Heaven and Earth doth us injury or layes an heavy burden oâ— when he requires us to attend hiâ— that is when he bids us come to him 〈◊〉 first ask and then receive his Blessâ—â—â— Look upon our Blessed Saviour 〈◊〉 observe how constant and unweaâ— he was in this Holy Duty how â—â—â—…quently he went alone by himself 〈◊〉 give thanks to God and to impâ—â—… his continued presence with him 〈◊〉 diligently he went to the Temple 〈◊〉 he was at Jerusalem and to the Syâ—â—gogues when he was in the Countâ— how he acknowledged God in the 〈◊〉 common benefits how much timâ— spent publickly and privately inâ— company With what strong crieâ— called upon him in the dayes oâ— Flesh with what submission 〈◊〉 what reverence with what repeâ—â—… importunities and then think 〈◊〉 your selves are you in less want oâ— help of God than our Blessed Savâ—â—â—â— was Can you live well enough wâ—â—â—out praying to him when his only 〈◊〉 ten Son could not Why do you not 〈◊〉 go to Him with fervent desires â—y do you not imitate the Son of God the frequency of your Addresses To what purpose hath God given 〈◊〉 his Holy Spirit if you will not â—y its motions To what end is the â—â—d Jesus appointed to be your Interâ—or if you will send up no Prayers â—e presented by him in the Court of â—â—ven Why doth he call upon you â—ray alway if you need not pray at 〈◊〉 Consider all these Arguments 〈◊〉 again how naked you are withâ—â— this Divine Armour to defend you 〈◊〉 all Gods Graces languish and dye â—his do not continually maintain 〈◊〉 how good Men have thought it â—â—er not to live than not to pray and 〈◊〉 Thanks to the God of their life 〈◊〉 they will prevail with you not to be â—â—gers unto this Heavenly imployâ—t An imployment wherein you will 〈◊〉 much comfort and no less success â—â—u do not negligently discharge it 〈◊〉 God hath a love to souls and greatâ—esires their improvement He would â—e them advance even unto his likeâ—â— in Righteousness and Goodness and true Holiness Else he would 〈◊〉 invite them and call upon them 〈◊〉 doth to fix their eyes upon himâ— would not have given them suchâ— and assistance and discovered sâ— wonderful love unto them as he 〈◊〉 manifested in the Son of his Lâ— Christ Jesus The Heathen thought it sufficieâ— desire God to hear them out of love he bears to immortal Spirits 〈◊〉 they cry unto him So I find one 〈◊〉 ing in an Ancient Greek Poet â— words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearken unto me O Father thou 〈◊〉 wonder of Mankind who takest a sâ— care of an ever-living Soul But we have a great deal moâ— build our hopes upon and may 〈◊〉 Hear us O Father of our Lord 〈◊〉 Christ who hast astonished us witâ— wonders of thy love in him Hear us of the love thou bearest unto the Son 〈◊〉 love Hear us for his sake whoâ— down his life to redeem our imâ—â— Souls who lives for ever to make 〈◊〉 â—ession for us Thou who hast bestowed alâ—â—ady so surprising a gift without our askâ—ng hear us and give us what we ask of â—ee when we ask it in his name who gave â—imself for us and hath assured us that â—ith him thou wilt give us all things CHAP. VI. The Honour God doth us in admitting us into his presence AMong other false conceits which men have of this Duty of Prayâ—â—o God these two are very prejudiâ—al to its performance First They look upon it only as a â—y laid upon them by God's mere â—ill and Pleasure which might be â—â—red there being no real need of it it were not for this that God will we it and hath ordained it Secondly They imagine thereupon â—â—t he is beholden to them for what â—ey do and that they have perforâ—ed such a great piece of service to â—m when they have prayed a while â—â—t they thereby obtain a dispensation to do their own Will when 〈◊〉 have satisfied his To rectifie the first of theseâ— stakes I have shown this to be a 〈◊〉 ral Duty and not merely bound 〈◊〉 us by a positive Law A Duty sâ— sed by our Lord and Saviour 〈◊〉 than commanded for it arises 〈◊〉 our being God's Creatures whâ— therefore bound to acknowledge 〈◊〉 and to wait upon him continuallâ— the supply of our necessities froâ— bounty And now I shall proceâ— correct the second mistake and 〈◊〉 by also further confirm what 〈◊〉 said concerning the necessity oâ— Duty by showing that this is 〈◊〉 from being a burden laid upon 〈◊〉 his mere will and pleasure or anâ— service whereby we oblige him oâ— cure an indulgence or connivanâ— what we do contrary to his Wâ— other things that in truth the 〈◊〉 is done intirely to our selves 〈◊〉 Righteousness cannot profit Him 〈◊〉 intends hereby to make us really 〈◊〉 nay excellent Creatures whose 〈◊〉 it is to look upon our selves as infâ— ly beholden to him that he will 〈◊〉 us to come into his presence upon all occasions and call him Our Father This I shall demonstrate by representing first how honourable and excellent an employment this is Secondly How comfortable and truly delightful when performed as it ought Thirdly How beneficial both to make and preserve us such as we ought to desire above all things to be Of the first of these I shall give a brief account in this Chapter wherein I shall endeavour to make the Reader sensible that this Duty which our own necessities call for and exact of us is in it self a most Noble and Excellent Imployment For it is the Ascent of our mind to God as the Ancient Christians describe it a familiar conâ—erse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an holy discourse with the Lord of all the withdrawing of our 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 expressioâ— our deepest humility yet therebyâ— are lifted up above the highest top of
thereby and be able to say Amen thereunto 1 Corinth xiv 13 14 15 16. Upon which words St. Chrysostome 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 Ephes iii. 21. And Peter Martyr thought he had reason to acknowledge as much For upon the forenamed place 1 Cor. xiv 16. he hath this observation From hence we learn that even in those first times the publick 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 prescribed Forms of Worship in the Christian Church which is that singing Psalms and Hymns made up a great part of that Worship 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 Apostles meaning when he bids them speak among themselves in Psalms and Hymns and Spiritual Songs singing and making melody in their heart to the Lord. Ephes 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 Spiritual Songs were the compositions its 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 a confused unedifying thing that when they came together met that is in the publick Assemblies every one had his particular Psalm c. 1 Cor. 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 perswade my self 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 Common Prayer and Form of Praise which they were wont to use Act. 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 himself testifies And Eusebius produces an Ancient Writer asserting the Divinity of our Saviour out of the Hymns that had been of old used in the Church acknowledging his Divinity L. v. Eccles Hist chap. 28. And that Writer calls them Psalms and Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by the faithful from the beginning which celebrated Christ the Word of God as God indeed The most Ancient of all which was the Doxology we still use Glory be to the Father and to the Son together with the Holy Ghost as St. Basil * ad Amphilochium cap. 27 29. or whosoever was the Author of the Book concerning the Holy Spirit reports Where he saith that thus it run before the Arian times After which to show 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 Son and to the Holy Ghost or Glory be to them with the Holy Ghost But to avoid all suspition of any distinction which the Church made between them the Form as it is now was thought better And so Ancient and Universal 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 us * Cap. 25. Which Originally had the same meaning with the other till they perverted it signifying 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 Vnity 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 Revel xv 3 4. Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who would not fear thee O Lord and glorifie thy Name For thou only art Holy c. 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 Martyr calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers and in Ignatius nearer to the Apostles time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Supplication 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 Prayers 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 now so well known to them that they got some scraps of them For we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us in Epictetum 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 Emperour Constantine was wont to say with his whole Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius * L. iv de vita Constant c. 17. calls them the appointed Prayers And delivered a Form of Prayer to his Army to be constantly used by the Souldiers which Eusebius also hath set down in his Life * Ib. cap. 20. Let me only note by the way to quicken the Reader to this Holy Duty that as this Religious Prince had dayly Prayers in his Palace which he frequented with his Courtiers making it an House of God So he had likewise certain * Ib. cap. 22. hours wherein he constantly retired to pray by himself As for following Ages we find frequent mention of Liturgies formed by the Apostles themselves
Imprimatur Jo. Battely Aug. 21. 1686. A DISCOURSE CONCERNING PRAYER Especially of frequenting the Dayly Publick Prayers In Two PARTS By SYMON PATRICK D. D. now Lord Bishop of Ely LONDON Printed for Luke Meredith at the Star and Sold by R. Wilkin at the King's Head in St. Paul's Church-Yard 1693. THE INTRODUCTION The Design of this BOOK PRAYER is so considerable a part of a Godly Life and so great a means both to work â—â—d to preserve and increase all manâ—r of Godliness and Vertue in us â—at the ancient Christiâ—s doubted not to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. (a) St. Chrysost L. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very top of all â—od things the founâ—ation and the root of an useful â—e the fountain and the parent â—innumerable benefits Whence it is that they have left â—so many Treatises upon this subâ—t and that we find it so oft reâ—ted in their Sermons Which they tell us they did on purpose that thâ— Souls of their people might receivâ— not merely a light tincture of this Dâ—ctrine but as St. Chrysostom's (b) Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase iâ— be deeply dyed with iâ—Vnto whose pious labours which goâ— men have imitated in all succeedinâ— ages if mine be now added in a smâ— Book upon the same Argument I hoâ— it will not be found altogether unprâ—fitable but contribute something the growth of Christian piety by stâ—ring up this present Generation to â— serious practice of this part of it Which is commonly distinguish into secret Prayer alone by 〈◊〉 selves private with our Familieâ— and publick with the whole Congâ—â—gation of Christian people amâ— whom we live The last of which 〈◊〉 first in my design when I began think of writing about this mattâ— because Common Prayer which 〈◊〉 make all together in one Body 〈◊〉 God is the most necessary and the â—ost prevalent and yet alas the â—ost neglected of all other But conâ—â—dering that men would be the better â—isposed to attend upon the publick â—â—rvice if they could be perswaded to â—ustom their minds unto devout â—â—ughts of God and affections toâ—rds him alone by themselves I solved to premise a short Discourse â—â—ncerning Prayer in general with special respect unto such secret incourse with the Divine Majesty As for that which is called private â—â—ayer in our several Families â—â—e needs no particular Discourse out it but it may be sufficiently unâ—stood by what I have to say of the â—er two especially of publick â—â—â—yer whose place it is to supply â—n we cannot have the benefit of it Now this Duty of secret converse â—â—h God by humble Prayer to him â—vidently enjoyned in those words â—ur Blessed Saviour Matth. vi 6. But thou when thou prayest â—â—ter into thy Closet c. In whâ—â— he doth not exclude pubâ—â— Prayer but only forbids ostentâ— in it And commands us out of 〈◊〉 to God not out of love to populaâ— plause that we may be truly 〈◊〉 and not merely thought so to 〈◊〉 our hearts to Him when no body us but He alone That 's the thing I intenâ— evince that it is the duty of eâ— Christian to retire himself 〈◊〉 business and from Company 〈◊〉 he may pray to God In treâ— of which I think it will be uâ—â— if I distinctly show First Theâ— ture of this Duty Secondly 〈◊〉 Necessity of it Thirdly 〈◊〉 great Benefits we may deriveâ— its serious performance A Discourse CONCERNING â—RAYER c. PART I. CHAP. I. Of the Nature of this Duty PRAYER in the strict use of the word signifies the Petitions we make to God either for the bestowing on us good â—gs or the averting from us evil â—d thus it is distinguished from Praiâ—â— of his Divine Perfections from â—om those benefits we ask are deriâ—â— and from Thanksgivings for them â—en they are conferred on us accorâ—â—â—g to our desires Which though â—y ought to accompany all our â—yers and it is impossible to pray aright without such acknowledgmeâ—â— of God's incomparable Perfections 〈◊〉 thankfulness to him for his benefâ— yet they are not the things which 〈◊〉 strictly and properly meant by Prâ—â— Which is taken sometimes in a striâ— sense still merely for petitioningâ— good things and so is distinguiâ— by St. Paul 1 Tim. ii 1. from â—â—â—plications which are petitions for 〈◊〉 averting evil things from us In which restrained senses I doâ— intend to treat of it But by Prâ— understand an Address of our Soâ— God the Author and Fountain oâ— Good to request of him those this which we feel we want and of which are desirous 1. It supposes therefore First 〈◊〉 we are in want For if we were 〈◊〉 we should long for nothing We 〈◊〉 Wisdom and Gods Holy Spirit 〈◊〉 the Graces and Comforts thereof â—â—gether with his pardoning and spaâ— Mercy his gracious protection 〈◊〉 safeguard provision for all the â—â—cessities of our outward man beâ— all the needs of others especially God's Church and of that Church Kingdom in particular whereof we are now immediate Members A supply of all which we would either receive or have them preserved to us if we already enjoy these Blessings That is We either want the things themselves or their continuance and therefore 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 Passiâ—ns 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 viâ—ious Affections and Desires that they â—re no better than Slaves to them yet â—f they think this a state of Liberty and Ease and Pleasure if they have no apprehension 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 prâ— aright we must be possessed with 〈◊〉 great a sense of our Spiritual wants 〈◊〉 we have of our Bodily when we aâ— pincht and pressed with them Wâ— must make our Souls feel that there is God and that he is our chiefest good and that in conjunction with him coâ—sists our felicity and that it cannot 〈◊〉 any way attained but by conformity 〈◊〉 him in obedience to his blessed Will And perceiving how short we aâ— of this nay how far perhaps we aâ— from God and Goodness how veâ— negligent we have been in our duty 〈◊〉 him it ought to humble and abase 〈◊〉 to bring us down upon our knees to 〈◊〉 for mercy and excite in us earnâ— desires after him and after Righteoâ—ness and true Holiness as that aloâ— which can bring us into his favour In short Our Souls must acquaintâ— as thoroughly with their state and
coâ—dition as our Bodies tell us when thâ— are ill or in pain or hungry aâ— thirsty or labouring under any othâ— burthen 3. And then there is supposed a â—â—sire to have these wants supplyed as 〈◊〉 have already said Emptiness is troublesome to us when we feel it and it â—s impossible we should not long to be â—ased by getting it filled If we do â—ut fancy we are in need there is no â—est till we find some satisfaction We must be either satisfied that we do not â—eed it or we must have what we are â—tisfied is needful And in this consists Internal Prayer the desire or longing of the Soul to be â—lled with all the fulness of God to be satisfied with his likeness to be reconciled to him and to be made dayly more conformable to his Will and Pleasure in every thing 4 Which desires we are strongly inâ—ined even by Nature it self to exâ—ess in Words which are the interâ—reters of our minds and declare that is in our hearts For all sensible Creatures we see make their moans by â—â—dible Cryes of several sorts when their needs are great And therefore â—an cannot be the only silent thing â—â—t is formed by God to implore his â—elp and beg his relief on all occasiâ—ns in such words as are apt signiâ—cations of his inward desires And that 's the last thing observable 5. Prayer is an expression of our inward desires unto God the Author anâ— Fountain of all good For when wâ— are desirous to receive an Alms from any person we alwayes ask it of sucâ— as we believe are able and we hopâ— are willing to bestow it But neveâ— make our applications to those whâ— are as beggarly as our selves Now 〈◊〉 is God only who is able to supply aâ— our needs and hath revealed himself 〈◊〉 be willing to bestow what we ask 〈◊〉 him nay hath invited us to come 〈◊〉 him and assured us he will grant oâ— desires And who alone knows oâ— needs and can hear the desires of aâ— men and likewise is the only Judgâ— whether that be fit for us which we as 〈◊〉 or there be not something better thaâ— our own wishes Upon which account Saints and Aâ—gels are not to be invocated For 〈◊〉 we know not whether they hear uâ— nay it seems impossible to us thâ— they should be able to hear such greâ— numbers of Supplicants as in seveâ— and very distant places call upon thâ— same Saint or Angel So we know 〈◊〉 what power they have to help us nor what they can do for us if they could hear us but we 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 prefer 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 particular 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 Saviour Christ Jesus who is our only Advocate with the Father But that belongs rather to the 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 lxxii Psalm The Prayers of David the Son of Jesse are ended Where the foregoiâ—â— Psalms are all called Prayers thougâ— some of them be doleful complaints 〈◊〉 the sadness of his condition others 〈◊〉 them confessions of sin which hâ—â— brought him into that doleful estate others acknowledgments of his intiâ—â— dependance on God others magniâ—â—â— his powerful and wise Goodness anâ— render thanks for benefits receiveâ— and promise dutiful obedience as we as petition for pardon and deliverancâ— By which we learn that Prayer unâ—â— God is made up of all these and thâ— in a sense of his Greatness and Gooâ—ness of our absolute dependance upâ—â— him and all the benefits we have râ—ceived from him we ought to addreâ— our selves to him confessing how wâ— have offended him bewailing the â—â—serable estate into which we have therâ— by brought our selves begging hâ—â— pardon imploring the Grace of hâ—â— Holy Spirit and in the sincerity anâ— uprightness of our hearts resolving tâ—â— be wholly his and to serve him in newness of life all our dayes And the truth is every one of theâ—â— is vertually a petition to him Wheâ—â—ther we heartily acknowledge what he â—s or adore him or praise him or give him thanks or confess our unworthiness or profess our dependance on him or promise fidelity to him c. 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 understood by what follows concerning the Necessity 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 inlighten of his first-begotten Word to teach and of the Spirit to operate in us as Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. 8. words are That we may be able to think and speak worthily in so great an Argument CHAP. II. Of the Necessity of Prayer WE 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 aâ— godly Life that we cannot so much a pretend to the profession of Christianity if we do not practise it Of which there is this general demonstration which cannot be gainsaid That which is founded in our Nature and to which we are bound bâ— vertue of our being Creatures to thaâ— every Christian is indispensably tied it being the intention of our Lord Christ his coming not to loosen those obligations we have upon us as menâ— 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 Now such an 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 Believe there is a God and to be perswaded that we were made by him and not by our selves Hence it is That you shall
〈◊〉 〈◊〉 〈◊〉 Num. 39. and prayed â—ot in vain but obtained what he asked and without prayer â—ould not we may well think obtain â—t which of us can be so negligent as â—ot to pray For to what end can we think was â—ll this done by him but to show us â—he obligations of Humane Nature â—nd to make us sensible of our depenâ—ance on God and that we can have nothing without his Will and that is absolutely necessary our wills shâ—â— be wholly regulated by his He 〈◊〉 not all this barely to give us an exaple but to demonstrate and make know that no man though never perfect can live to God with praying to him CHAP. IV. Other Arguments of the great Nâ—â—sity of Prayer VI. IT may be useful to us furtâ— to consider that God hath 〈◊〉 pointed his Holy Spirit to assist us this Duty which is a convincing 〈◊〉 monstration of its great necessity we will judge of things according the account which God makes of theâ— Who lest this Duty should not be wâ— done lends us his power to perform acceptably unto Him And shall 〈◊〉 suffer the Holy Spirit to wait upon â—o no purpose Nay shall it follow us â—ontinually and urge us to have reâ—ourse to God inspiring us with good â—houghts and exciting pious desires â—nd we refuse to be led and conducted â—y its holy motions This is as unnaâ—â—ral as for a man to have a Soul and â—ever think to have a Tongue and never speak Eyes and a power to see and never open them VII It is as considerable also that â—e hath appointed his Son to be our Mediator and Intercessor with Him in â—he 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 Saviours which God the Father in his infinite Wisdom and tenâ—erest compassion hath created 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 ignorant or presumptuous as to account themselves Christians and never or seldom lift up their minds 〈◊〉 hearts unto him in the Heavens 〈◊〉 feel any need of his Patronage 〈◊〉 make use of his most powerful interâ— for the obtaining any Blessings 〈◊〉 them which they cannot have unâ—â— they address themselves to God them in his prevailing Name and alone VIII The Necessity also of this 〈◊〉 be understood by the frequent injâ—ctions we meet withal in Holy Scritures for praying alwaies praying wâ—â—out ceasing and with all Prayer and Sâ—plication in the Spirit as I have beâ—â—noted Which declare it to be a â—â—ness of such importance that we canot subsist without it but must useâ— as constantly as we do our Meat aâ— Drink or rather more constantly being of such great concernment thâ— it is as necessary as our very breath The Incense in the Temple as 〈◊〉 John teaches us viii Revel 3. repâ—â—sented the Prayers of the Saints Noâ— it may not be unworthy our observaâ— on to note that whereas the Shew-breâ— whereby an acknowledgment wâ— made as some think that they receiâ—ed all their food from God was reâ—ewed and set upon the Holy Table in â—he Sanctuary but once every Week â—nd the Lamp in the Temple which â—â—gnified perhaps the Light of God's Word was dressed once every day The Incense which certainly signified their Prayers was renewed by God's order twice every day and offered upon the Altar Morning and Evening Which may suggest unto us that we â—â—ght to be more sensible of the need â—e have of the Word of God and â—rayer than of the need of our dayly â—ood but especially of Prayer Though we read often yet we stand in need to â—ray oftner IX For it is our main security our â—reat safe-guard our refuge and place â—f retreat in all the dangers unto which we are exposed in this present World and therefore is not only mentioned by the Apostle as a part of the Christian Armour but set also in the last place as that which compleats all the rest of the whole Armour of God vi Ephes 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Chrysostome oâ—â— speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. xxx in Gen. CAP. xi for Prayer 〈◊〉 mighty Weapon a powerful defence wâ—â— out which no manâ— be able to stand â—maintain his grounâ— gainst the Assaults temptations nor oâ— come his spiritual Enemies but which we lay hold upon the Arm of Almighty for our defence and succoâ— and engage the power of God to with us and assure our selves if rightly manage it of a certain 〈◊〉 ctory For herein we imploy all the othâ—â— parts of the whole Armour of God whâ— the Apostle there requires us to 〈◊〉 unto us and to put on us We our knowledge of the Truth and our Faith our Love and our Hâ— and have recourse to the Word of Gâ—â— particularly to his pretious promise and declare our sincere affection to Righteousness and our upright intâ— tions to persist and continue thereâ— by the help of God which we imploâ— So that it is the more necessary because by Prayer all the graces of God's Holy Spirit are continually exercised and kept in ure the whole Armour of God is girt closer to us and we are made more expedite and ready on all occasions 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 perswaded to omit it I will give but one instance of this in the Prophet Daniel who when he had received the command of a great King to forbear praying to his God for the space of 30 dayes durst not consent to a complyance 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 Obedience was where a contrary antecedent necessity did not â—e upon him to obey God Especially when the thing was enjoyned under the penalty of Death and when his Soveraign did not require a total forbearance of this Duty but only for a liâ—â—ted time And yet so it was he câ—â— rather to lose the favour of his Prinâ—â— who had been very kind to him nayâ— lose his Life as well as his Honoâ— and more than that to be thrown in the Den of Lyons there to be torn pieces and devoured by those ravenâ— Beasts than to omit his constant â—â—votions to the Supreme Lord and â—â—veraign of Heaven and Earth 〈◊〉 saith the History of his admirable â—â—ty vi Dan. 10. When Daniel knew 〈◊〉 this decree was signed mark that went into his house and his Window 〈◊〉 open toward Jerusalem he kneeled 〈◊〉 his knees three times a day and pray and gave thanks before his God 〈◊〉 did afore time Which shows that in his opiniâ—â— it is more necessary
conversant in this Duty have no 〈◊〉 prehension at all but are perfeâ—â— blind and stupidly senseless of inviâ— ble and spiritual injoyments Whâ— by their minds are straitned and â—rowed having no thoughts beyâ— their own poor selves and that only this present World when they tâ— set their minds to an holy conveâ— with God in this Spiritual Duty this means mightily widen and inlarge them which is the other advantage I mentioned extending their desires and cares so far as to make them solicitous for the welfare of the whole World both now and for ever This is one of the greatest Excellencies of Holy Prayer that it inlarges our Spirits so far as to enable them to extend their Charity 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 neceâ—ty as well as the excellency of Praâ— Without which we grow strangers to God and our Heavenly Countâ—dull earthy poor spirited and defâ—cable things minding only our sely and looking no further than this 〈◊〉 sent World and our particular â—cerns therein but by the practice which we maintain our acquaintaâ— with God and with the Spiritâ— World nay become Friends of Gâ— and grow great minded Heavenly Sâ—ritual able to look beyond our liâ—selves nay beyond all things visiblâ—large comprehensive full of hiâ— thoughts and lofty designs posseâ— with Divine Affections moved truly Noble Ends fraught with Geâ—rous Desires and Transcendent Hopeâ— which fill our hearts with proportâ—nable comfort and satisfaction I conclude this with the words of 〈◊〉 Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As the Sâ— gives light to the Body Prayer doth to the Soâ— and therefore if this be the great calamâ— of a blind man that he sees not the Sâ—â— what a loss is it to a Christian not to prâ— â—â—tinually and by that means bring the â—ight of Christ into his Soul CHAP. VII The Pleasure which springs from the â—serious performance of this Duty THE great Man just now named would have us when we pray to think our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 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 understanding yet Prayer is the common Imployment and business of Angels as well as men By which we being segregated from Beasts and knit to the Angels shall shortly be translated into their Polity their manner of Life Honour Nobility Wisdom and Understanding spending all our Life in the service of God Which is a very leasant Contemplation and a fit Introduction to the second thing 〈◊〉 dertook to demonstrate how 〈◊〉 fortable and truly delightful it iâ— approach unto God in such 〈◊〉 thoughts of him and Devout Affâ—â—ons to him as we are supposed to 〈◊〉 when we make our Prayers with â—ses and thanksgivings unto him And here it may be sufficieâ— consider only these two things First This must needs be a deliâ—ful imployment because thereiâ— draw nigh to God as I have alâ— saidl which is the description thâ—ly Scriptures give us of it Secondly In so doing we comâ— our selves and all our concerns 〈◊〉 the care of infinite Wisdom Pâ— and Goodness which is a greatâ— of the business of Prayer to God 1. The former of these may â—â—fily understood by considering to draw nigh to God is to fix our 〈◊〉 on him and lay open our Souls heâ— him in whose presence is fulneâ— Joy and everflowing pleasure That which produces pleasure is is the application of our Faculties â—sutable objects with suitable opeâ—ons about them 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 pleasure 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 liveless We do not stir up our Souls to think seriously of him when we fall down to worship 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 setled thoughts of his Almighty Power All-seeing Wisdom Boundless Goodness tender Mercy and careful Providence in compassing us and all Creatures bestowâ— great benefits on us now and inteâ—ing greater they would unspeakaâ— delight us The smallest glance have of any of these infinite perfeâ—ons which we acknowledge in 〈◊〉 beginning of all our publick Praye touches us if we mind what we 〈◊〉 with a singular pleasure though cannot at that time have more thaâ— short thought of them And the fore what joy may we not receive â—â—hence in our secret and retired Deâ—tions when we may stay and look long as we please upon any of thâ— Divine Attributes which affect 〈◊〉 hearts delighting our selves in 〈◊〉 thoughts either of his Power whâ— nothing can controul or of his knâ—ledge from which nothing can be hiâ—den or of his wonderful love whiâ— thinks nothing too great to give of his over-ruling Providence whiâ— makes all things work together 〈◊〉 good to those that love him or of 〈◊〉 impartial Justice which in due seasâ— will not fail to render to all men boâ—â— good and bad according to their dâ—ings And when these pious thoughts stirr up in us the passions of love and hope and longings to be more filled with such delightful thoughts of him and affections towards him the pleasure must needs be exceedingly increased As every one may be convinc'd who are not so ill-natur'd as to have no body that they love in this World For they that have a faithful especially if it be also a powerful Friend find nothing so sweet and delightful 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
thoughts of him F◠〈◊〉 the remembrance and especially the â—resence of an excellent man stirrs us â—p to imitate him and oft-times stops â—ur inclinations to that which is bad How much more profitable will the â—emembrance of God the Father of all with Prayer to him be to those who â—erswade themselves that they stand â—efore him and speak to him from â—hom nothing can be hidden This â—e confirms by many places of the Hoâ—y Scripture and conâ—ludes that if we got noâ—hing else by Prayer * Ib. Sect. 31. we â—hould be sufficient gainers by putting â—ur minds into a posture to pray as we â—ught This may be further demonstrated â—y glanceing briefly upon every part of â—he Lord's Prayer which no man can â—ut up to God with understanding with seriousness and with fervent 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 together with Hope and Joy in him How is it possible to desire his Naâ— may be hallowed by all and we oâ— selves continue to dishonour it We do not sure desire his Kingdom should come and exempt our selve from his Government and deny hiâ— our Obedience Nor pray that his Will may be done resolving to do as we will our selves We cannot begg of God our dayâ— bread and not rest contented there with much less be insensible of hiâ— bounty if he give us more than dayly bread and bestow upon us perhaps great plenty and abundance When we pray him to for give us on trespasses we are at the same timâ— taught to forgive others or to hopâ— for no pardon our selves and this 〈◊〉 one of the hardest though a most reasonable and noble part of Christiaâ— Vertue When we pray God not to lead us in to Temptation with what face can we think fit to run into it And when we beseech him to deliveâ— us from evil especially from the evâ—â— one we are strangely forgetful and careless if we run into those sins which throw us into the very mouth of that roaring Lyon 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 expect 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 incomparable perfections which are expressed in those words thine is the Kingdom the Power and the Glory and not have some suteable 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 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 thâ— practice of such Christian Vertues aâ— are proper at that season We shaâ—â— not easily that is drink too much oâ— play the Glutton as St. Chrysostomâ— observes upon those words 1 Sam. 1.9 10. Hom. 2. de Anna Tom. 2. but the remembrance that we must pray to God wheâ— 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 again For is it not absurd that when our servants who wait upon us bowâ— and give thanks if we reach to them any portion of that which is set before us we our selves who enjoy so many good things should not payâ— this honour unto God Especially since by that we shall dispose our selves for greater blessings For where Prayer is and giving oâ— Thanks there is the Grace of the Holy Spirit and the Daemons and all the adverse Powers flie 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 setled 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 offend 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 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 Soul that hungers and thirsts after tâ— Righteousness which it expresses 〈◊〉 constant and hearty cryes for it uâ—â— Him who hath promised it shall 〈◊〉 satisfied therewith Neither Religiâ— nor common Reason will let us douâ—â— that he doth most willingly commuâ— cate himself to such thirsty Souls aâ— bestow this incomparable Blessing uâ— on every one that importunately seeâ— it at his hands Let us but show hiâ— in our Prayers that we are sincere Lâ— vers of him and of all Goodness thâ— we unfeignedly long to be better oâ— selves and to see all the World amended that to be pure and undefiled 〈◊〉 desire more than any Earthly pleasure that we would have the peace of Gâ— rule in our hearts and all our things dâ— with Charity in short that we wouâ— be filled with all the fulness of God bâ— as for all other things we refer oâ— selves wholly to him and desire theâ— only so far as they may conduce to oâ— being or our doing good and 〈◊〉 may assure our selves of his gracioâ— acceptance there being nothing iâ— Heaven or Earth more pleasing tâ— 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 Persecutors St. Chrysost Hom. 48. Tom. 1. the Sacrifice wherein God delights is a Soul that looks up unto him his only food is the Salvation of those that believe CHAP. IX The Three foregoing Chapters improved BEfore I proceed to that
so Separate or Holy as the Temple was and will be alwayes to the end of the World unless we suppose that men will lose all Reverence to God and let him have nothing among us which may be peculiarly called his own Now this thing alone is an Argument for Publick Worship that there hath alwaies 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 ones liberty where they would please to do it themselves And this also shows the advantage which Publick Worship hath of all other For being performed in a place set a part 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 imploy 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 it self should not be mean but rather stately and gravely adorned For it is not with Publick Prayer as it is with Private In Private as Mr. Hooker judiciously observes secrecy is commended rather than outward show whereas Publick Prayer being the act of the whole Society requires accordingly more care to be had of external Appearance And therefore the very assembling of Men unto this Service hath ever been very solemn and the very outward Form of the place of Publick Prayer hath been ever thought a Circumstance of great moment to help Devotion VI To this may be further added from one of the Texts now mentioned that the Apostle directs how they should exercise their Spiritual Gifts in the Holy place where they met together and particularly the Gift of Prayer 1 Corinth xiv 23. There were a great many extraordinary Gifts then bestowed upon the Corinthian 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 publick benefit of the Church And among the rest there was a Giâ—â— 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 expressing those pious thoughts which the Spirit suggested to him iâ— the common Language which every Body understood the Apostle showâ— his Gift was of small value and directs such a Man to pray that he mighâ— be able to interpret xiv 13. into a Language that is which was commonly understood The reason oâ— which was because then his Gift oâ— Prayer would be of general use iâ— the Publick Assemblies The advantage of which was to be preferred before any Man's private benefit Sâ— he tells them in the verse foregoing ver 12. that they who were zealous of Spiritual Gifts should seek thaâ— they might excel to the edifying of the Church And in the verses following ver 14 15. he saith that if he himself should pray in an unknown Tongue â—his Spirit indeed prayed that is the Spiritual Gift which he had was thereâ—n exercised but his understanding was â—nfruitful that is others received no â—enefit by it because they understood â—ot what he said And therefore he â—uts this question What is it then That is what is it that we should deâ—â—re in this business of Prayer Which â—e resolves thus I will pray with the â—pirit and I will pray with the Vnderâ—â—anding also That is this is most 〈◊〉 be desired when I or any other â—ath a Prayer suggested to him by the â—pirit that we may be able not only 〈◊〉 utter what it inspires but to underâ—â—and it also our selves so far as to â—ake others understand it by putting 〈◊〉 into known and intelligible words â—his is certainly best not merely to â—â—ve conceptions formed in us by the â—irit but to utter those conceptiâ—s in such familiar and common exâ—essions that others may be profited 〈◊〉 them Else saith he When thou shalt â—â—ss with the Spirit how shall he that is unlearned 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 joyn with thee in those Petitions and Thanksgivings though iâ— themselves never so Holy and Good Which the people did at the end 〈◊〉 the Prayers by saying Amen So be it Which words are a demonstration he speaks of Prayer in Publick oâ— Common Prayer Which from henâ—â— it is evident was then in greateâ— esteem because in comparison witâ— this the Apostle undervalues even aâ— extraordinary Gift of Prayer which private Person had whereby he aloâ—â— was profited He prayed well bâ— others not being edified thereby because they understood not what 〈◊〉 said it was a great diminution of iâ— worth and made it of less price in thâ— Apostles account And we all agreâ— he had the Spirit of God and coâ—â— as well judge what was best as whâ— was good Now this was best in 〈◊〉 judgment to have the Prayer maâ—â— publick that all might joyn in it aâ—â— not remain merely a private good And indeed that Spirit it may be noted under this head which inlivens the whole Body of the Church moves every Member of it unto this to joyn in its common Offices for the Service 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 improvement one of another by the exercise of all their Gifts not separately but conjunctly so that all might partake of the benefit And whosoever 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 Fellowship 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 publick he cannot reasonably think there is no difference nor imagine that both alike are God's Service because what he doth in conjunction with the rest of the Body is most agreeable to God's Holy Spirit by which this Body is linkt 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 imagine that Prayers at home will be as acceptable to God Relig. Assembl p. 173. 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
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 Ac hodie nisi obstaret nimius torpor utile esset quotidiè haberi tales conventus and at this day if too much sluggishness did not hinder it would be useful every day to hold such Assemblies And in his Discourse upon the fourth Commandment L. 2. Institutionum Cap. viii Sect. 32. he not only asserts that Ecclesiastical Assemblies are enjoyned by God's words and that experience sufficiently shows their necessity and that the dayes and times must be stated and set or else they cannot be at all c. but in answer to those who objected Why do we not rather meet every day that distinction of dayes may be taken away He thus replies Vtinam illud quidem daretur c. Would to God we were able so to do For certainly it was a worthy Spiritual Wisdom which spared a little portion of time every day from other business for God's Service But if we cannot obtain from the infirmity of many that dayly Assemblies 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 Commandment This general Doctrine is especially to be held That Holy Meetings be diligently and Religiously observed and such external helps constantly used as may serve to support and cherish the Worship of God lest 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 Psal lv 17. his note is That from the mention there of Morning Evening and Noon we may gather that pious Men had stat as hâ—ras set hours for Prayer in those times Which good Men observed in their private Devotions because then the publick Service of the Temple was performed by God's appointment For the daily Sacrifice was offered every Morning and Evening And the mid-Day saith he was appointed for other Sacrifices The reason of which he gives upon the 18th ver 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 times a day because nisi quisque nostrum praefigat sibi certas horas ad precandum facile nobis excidet memoria 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 lookt upon set hours for publick 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 publick 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 publick 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 publick they praying as Members of that Body which is then met together in the House of God Thus St. Peter prayed privately as 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 joyned with the rest and not be single but united desires Thus St. Chrysostome directs his people in answer to those who objected unto his pressing Arguments for attending the publick Prayers how is it possible for a Secular Man ingaged in business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to pray at the three hours every day Hom. iv de Anna. Tom. 2. and run to Church To which he replies in this manner though it be not easie for every Man to run to the Church so oft yet it is easie for him even when he is in publick 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 may he that is in the Market or in a Journey or in his Shop making Shoes in like manner a Servant he that buyes Meat he that dresses it and all the rest when it is not possible for them to come to Church they may notwithstanding make fervent and lively Prayers to God who doth not despise the place where they are made but desires alone warm Affections and a serious composed Mind And he concludes thus My meaning in all that I have said is this 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 publick Prayers Nothing but that sluggish dulness Mr. Calviâ— speaks of is the hinderance Which if men would shake off and awakeâ— themselves to serious thoughts of God and the need they have of him and 〈◊〉 constant Prayer to him and such like things as I have represented theâ—â— would be publick Prayers where noâ— there are none and Men would crowâ— every day into the House of Goâ— where there are to Worship him and give him Thanks and beseech hiâ— to be gracious to them As for thâ—â— whose condition and business is such that they cannot possibly attend them nothing can hinder them but their own Wills from going thither in their Wills from going thither in their minds with serious Thoughts and hearty Affections intreating the Father of Mercies to hear the Prayers of those who are there