PRayer is a Duty of Reli­gious Worship, wherein we own God for the Su­preme Being and Lord of the World, and yield him Honour and Adoration as such; wherein we acknowledge our dependance on him, we submit our selves to him, imploring his gracious fa­vour, and the communications of his goodness. This doth belong to Natural Religion, being taught us by our inbred Reason; and is a necessary consequent from the be­lief of a God. Whence the pra­ctice of it hath been universal, and [Page 4] the most degenerate of Mankind have us'd to invoke some Deity or other. We read how the Priests of Baal did call upon him from morning to evening 1 Kings 18. 29.; and the Mari­ners in Jonah's Tempest cried every one unto his God Jon. 1. 5.. We may also observe from our Saviour, that the Heathen had their Prayers, in which they used vain Repetitions, and did think to be heard for their much speaking Mat. 6. 7.. It doth appear from their own Writers, how zealous they were in their Idolatrous Devo­tions; that they had every where their Temples, Priests, and stated times of Worship: And 'twas a received custom among them in every business of moment they were to undertake, Initium à precationibus capere Plin. Pa­neg. Traj., to begin with Prayer.

In the Church of God Prayer hath been always esteem'd the prin­cipal part of Religion. We read in the Old Testament, how it was in constant use with those who pro­fess'd the true God. In his Temple at Jerusalem were offer'd up daily Sacrifices Exod. 29. 38, 39., which were still accom­pany'd [Page 5] with Prayer Ecclus. 50. 15, 16, 20, 21., by which they were recommended to the Divine Acceptance, and the Wor­ship render'd compleat. And they had there a Liturgick Service, con­sisting of Prayers and Praises. Of such the devout Psalms of David are made up; and 'tis with reason believ'd, that some of these were a considerable part of that Service; which is probable from the Titles of them, as of Psal. 88. and 92. and those others which are inscribed to the Praecentor or Chief Musician. It is mention'd when one Psalm of this sweet singer of Israel was first deli­ver'd by him for public use 1 Chror. 16. 7.; and we read, that in the time of Heze­kiah the Priests and Levites did praise the Lord in the words of Da­vid 2 Chron. 29. 30.. Beside the more solemn Ser­vice of the Temple, the Jews did likewise every day celebrate their Devotions in the Synagogues, which were throughout the Country. And for daily use, they were furnish'd with certain set Prayers, eighteen in number, compendiously made, that they might be the more ea­sily [Page 6] remember'd D. Lightf. Hor. Heb. in Mat. cap. 6.. And 'tis affirm'd by Grotius, Lightfoot, and other Learned Men, that the Petitions of the Lord's Prayer are for sub­stance the same with these of the Jews, and abstracted from them. So careful were their Rabbi's or Doctors to promote Devotion in their Scholars, that beside the or­dinary Prayers, they were wont to recommend to them some others of their own composing ⁱ. And thus did John the Baptist, of whom we find in the Gospel, that he taught his Disciples to pray Luke 11. 1..

The usual times of Prayer ob­serv'd by the Jews, were no less than three every day, the third, the sixth, and the ninth hour. And it hath been a Tradition among them, that the third was instituted by Abraham, the sixth by Isaac, and the ninth by Jacob Drus. in cap. 3. Act. Apost.. To these hours we must refer the Devotions of Da­vid and Daniel, when we read, they were performed by them three times a day Psal. 53. 10. Dan. 6. 10.. It was from a re­gard to Prayer, especially that their Phylacteries were so much va­lued [Page 7] by them, and therefore named Tephillim or Precatoria, being scrolls of Parchment (whereon were writ­ten some parts of the Pentateuch) fasten'd on their foreheads and the wrists of their hands; and by these they intended to be put in mind of their duty to God: Also by having them on at the time of praying, they thought they did serve him in a manner the more holy and accep­table. From their high opinion of Prayer and its great importance, proceeded that proverbial saying among them, Sine stationibus non subsistere Mundus; without standing Prayers the World would not stand: For by Statio, or rather the Hebrew word answering to it, they used to fignifie Prayer, it being one of the seven names by which they call it, from the posture in which it was by them performed; for the Jews (unless at the times of mour­ning or extraordinary humiliation) did commonly pray standing, as several places of Scripture do plainly shew Neh. 9. 5. Mat. 6. 5. Mark 11. 25. Luke 18. 11., and therefore that Text, Gen. 18. 22. which by us [Page 8] like as in other versions, is ren­der'd, Abraham stood before the Lord, is in the Chaldee Paraphrase Abraham prayed before the Lord; and from the Jews the same might descend to the Christians: For that they did anciently pray stan­ding, doth appear out of Justine Martyr, St. Cyprian, and others. The former-nam'd relating the manner of their pious Exercise on the Lord's day, saith, After these things we stand up all together, and pour out our Prayers: And in the latter it is, Quando stamus ad ora­tionem, &c. When we stand at Prayer, most dear Brethren, we ought to be watchful, and to attend our Prayers with our whole heart Just. Mar. Apol. 2. Cypr. de Orat. dom.. Though it must be said, there is this other account too, why Christians used that posture, namely, that they intended it as symbolical of our Sa­viour's Resurrection; and a visible token of their stedstast belief of it; which they knew to be the supporting Article of their Reli­gion. It is therefore called by St. Austin, Signum resurrectionis Aug. Ep. 119. c. 15.; [Page 9] and that it was so, may be colle­cted from the special times in which this Ceremony was obser­ved, which were every Lord's day, being the day of the week on which Christ rose from the Dead; and from Easter, the solemn Festival of the Resurrection, on every day 'till Whitsontide Tertul. lib. de cor. mil. cap. 3. August. Ep. 119. c. 17.. We do account it wickedness (saith Tertullian) to fast on the Lord's day, or to pray knee­ling: And we enjoy the same free­dom from Easter-day 'till Pentecost. That standing at Prayer should be generally observed at the times now mention'd, the Fathers of the great Nicene Council thought fit to enjoyn in their 20th Canon.

This minds us to add farther, how the Duty we are upon hath been more eminently exemplified since the times of the Gospel, in the practice of Christ himself, of his Apostles, and of those who profess'd the Religion by them taught in the first Ages of Chri­stianity. That our Saviour pray'd often, and sometimes very long, we are inform'd by the Evangelists. [Page 10] and St. John hath transmitted to us one compleat Prayer of his which he used together with his Disciples a little before he was betray'd John 17.. Of the Apostles we read, that being met soon after their Lord's ascension, they all continued with one accord in Prayer and Suppli­cation. Act. 1. 14. Likewise when they were to fill up their number, by chusing one into the room of Judas Act. 1. 24.; and when being assembled at another time, the Holy-Ghost fell on them Act. 2. 1.: Again, when they were together for the Election of the seven Act. 6. 6.. Thus auspiciously did these wise Master-builders of the Christian Church lay the founda­tion of their great Work in the humble duty of Prayer.

The Christians living in the suc­ceeding times of Heathen Persecu­tion, were not asham'd nor afraid to worship their God and Saviour, when it was most despis'd and frown'd upon by the then ruling Powers; and they had Zeal enough to keep up their Religious Mee­tings, though they did thereby run [Page 11] the greatest hazard of their Estates, Liberty, and Life it self. They came together to one place to pray, ha­ving one common Prayer, and with one mind Ignat. E­pist. ad Magnes.. When any new Con­verts were to be admitted into the Church, the great Lesson was, They were taught to fast and pray, to call upon God for remission of Sins, the whole Congregation also fasting and praying. Then were they brought to a certain place where Water was, &c. and after they had been baptiz'd, They were brought to the place of the Congregation, whither the Brethren were assembled to make their com­mon Prayers to God, both for them­selves and the baptized Jus [...]r. Apol. 2.. Looking up to Heaven (saith Tertullian) we pray with hands wide open, because they are innocent; bare-headed, because we are not asham'd; without a Moni­tor, because our Prayers are from the heart Tertul. A­pol. c. 30.. And again, We meet in an Assembly or Congregation, that we may besiege God with our Prayers as with an Army, such violence is pleasing to him Ib. c. 2. 9. When the Perse­cutions were so hot and furious, [Page 12] that they were not permitted to assemble openly, they did then be­take themselves to subterraneous Vaults, to Fields and desert places, and would rather want their sleep, than the opportunities of their Devotion; for they had their Coe­tus antelucani, Tertul. de Coron. Mil. Assemblies before day, their Nocturnae Convocationes, Idem ad Ʋxor. lib. 2. Con­gregations in the night time. And as 'twas reported by one of their Per­secutors, who had made strict en­quiry into their way of living, They did use to meet together at ap­pointed times before day, and sing Hymns to the honour of Christ, as God Plin. l. 10. Epist. 97..

Moreover their frequency in this holy Exercise is very memorable; for beside the morning and eve­ning, they had every day three other times of Devotion, which (being the same as before to the Jews) were at the third, the sixth, and ninth hour; or according to our division of the day, at nine in the morning, at noon, and at three in the afternoon. Their regard to these hours is supposed to be in [Page 13] imitation of the holy Apostles, which is the account given of it by some of the Fathers Tertul. lib. de Je­jun. c. 10. Cypr. de orat. dom. Hieron. in Dan. c. 6. Basil. in Ascetic.; for it was the third hour when they were all with one accord in one place, Act. 2. 1. 15. at the sixth Peter went up upon the House-top to pray, Act. 10. 9. and it was the ninth hour (by St. Luke called the hour of Prayer) when Peter and John went into the Tem­ple, Act. 3. 1. There is no doubt but the Apostles did herein comply with the custom of the Jews, (as they did in other cases to avoid offence, and the better to gain them over to the Faith) and from their example it got the rather into the practice of other Christians, though without any real obligation on the Conscience; for no hour of the day is in it self more acceptable to God than another, nor is any pre­ferr'd in the Apostolical Writings, but 'tis commanded indifferently that we pray at all times Eph. 2. 18.. And this much Tertullian hath declared, when speaking of these hours, he doth interpose, that the observance of them should be Salva indiffe­rentia [Page 14] Tertul. de Jejun. c. 10., with this caution or re­serve, that it be not thought any necessary duty: And he subjoyns a good reason, when he reckons it in the number of those things, Quae carent Scripturae authoritate, That have nothing from Scripture obliging us to them. Wherefore we may not vindicate that extravagant ho­nour given to certain Canonical hours (as they are call'd) both of day and night, or the peremptory imposition of them (as if they had some peculiar holiness in them, or were prescrib'd by a divine Com­mand) which afterward obtain'd, when Superstition had prevail'd in the Church.

Nor would we lead the pious Christian near the Confines of the Messalians, otherwise called Euchi­tae, an Enthusiastic sort of Here­tics, who misunderstanding some Texts of Scripture, had the va­nity to think, that their whole time was to be spent in Prayer. Whence they cast off all worldly Employments, persuading others to do the like; and did moreover [Page 15] reject the holy Sacraments, and other duties of Religion, as ac­counting Prayer alone sufficient to Salvation Theod. Hist. lib. 4. cap. 11. Aug. Hae­res. 57..

But however, the devout pra­ctice of the ancient Christians, as before mention'd, should teach us to be assiduous and frequent in this holy Exercise. And though we cannot charge the Conscience with a religious regard to any particu­lar hours, because God himself hath not done it; yet from the reasons of the Duty it self, and from the Scripture Precepts that enjoyn its frequency, we must in the general declare it a sinful omis­sion in any Christian, if he do not ordinarily twice every day at least worship God in Prayer; be­side other times of doing the same when usual opportunities, or any special occasion shall call him to it.

In the Jewish Church, the mor­ning and evening Sacrifice were appointed by God himself Exod. 29. 38, 39., and hereby (saith Calvin) they were taught to begin and end the day with [Page 16] the invocation and worship of God Calv. in cap. 3. Act. Apost.. Likewise the burning of Incense on the golden Altar was order'd to be at the same times Exod. 30. 7, 8.. And surely these are also the fittest sea­sons for the Spiritual Oblations of our Christian Worship. For since our whole time is made up of night and day, it seems very meet and expedient whether we respect God or our selves, that at the beginning and end of these we should present our Religious Service and Prayers to him, in whom we still live and move, and have our being.

The morning is a fit time where­in to worship and praise God, by whom we have been preserv'd and refreshed the night foregoing; as also for desiring the guidance and protection of his Grace and Provi­dence, and his Blessings both on our selves and our undertakings the day following. St. Cyprian doth exhort Christians to pray in the morning, that the resurrection of Christ, which was at that time, may be then celebrated by them Cypr. de erat. Dom..

The evening is a time no less convenient, wherein to return our Adoration and Thanksgiving for the mercies of the day past, to humble our selves for the Sins there­in committed; as likewise wherein to beg a comfortable sleep and secu­rity from all the perils of darkness in the night ensuing. And the same holy Martyr doth recommend eve­ning Prayer, that so the Sun and Light of this World being with­drawn from us, we may then desire the Spiritual Light, and the coming of Christ, whom he calls the true Sun Ibid..

We may also add, that at these periods of our time we are most at liberty from worldly business, and therefore the better dispos'd for Religious Duty: For in the mor­ning we are not as yet engag'd in the employments of the day, and when even is come, they are com­monly over and laid aside. So that our Devotion as thus timed, is like to be performed in a manner more pleasing to God, and without hin­drance to us in respect of ordinary [Page 18] affairs. And that we may be per­suaded to the daily practice of this so great and necessary Duty, we now proceed to alledge some Argu­ments, which if duly considered will not fail of success.

I. We are oblig'd to it by God's command, who hath always re­quired, that men should in this way of humble address honour him and seek his goodness. It was impos'd on the Jews, when they were bid To worship the Lord Deut. 26. 10., and to serve him Deut. 6. 13. 10. 20.; and that Prayer was hereby enjoyn'd, we have the authority of a great Jewish Doctor. It is an affirmative Precept (saith Maimoni­des) that men pray to God every day, for it is said, Ye shall serve the Lord your God Apud Lud. Cap­pel. in c. 3. Act. Apost.. Likewise God calls for the same from all people; Look unto me and be ye saved, all ye ends of the earth. Isa. 45. 22. And the punishment of their neglect herein is expressed by Jeremiah; Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name. Jer. 10. 25. [Page 19] But in the Gospel Prayer is more often and earnestly commanded. Our Saviour enjoyn'd his Disciples to watch and pray Mar. 13. 33., to watch and pray always Luke 21. 36.. He teacheth them, that men ought always to pray, and not to faint Luke 18. 1.. And for our direction and assistance in it, he hath pleas'd to prescribe us a form compos'd by himself. In the Apostolical Wri­tings the same duty is very much urg'd. We are exhorted to betake our selves to God in Prayer on all occasions. In every thing by prayer and supplication let your Requests bee made known unto God. Phil. 4. 6. To call upon him in every place wherever we happen to be. I will therefore that men pray every where. 1. Tim. 2. 8. To be constant and unwearied in the same, for we must continue in Prayer Col. 4. 2., and pray without ceasing 1 Thes. 5. 17.. We must pray al­ways with all prayer and supplication in the spirit, and watch thereunto with all perseverance Eph. 6. 18..

Now Almighty God having thus clearly and so often declared his Royal will and command, there is [Page 20] no room for debate, whether we are to conform to it or no? His just authority over us is so great, that we cannot but own our selves oblig'd to obey in cases most diffi­cult and troublesom. And how then can we be excus'd, should we refuse to do it where the duty re­quir'd is both easie in it self, and also that on which our own interest doth very much depend? For

II. 'Tis no small enforcement of this Divine Command, that Prayer is also declared in Scripture as a condition on our part, by which we become capable of re­ceiving those good things whereof we stand in need. Though God be infinitely good in himself, and delights in being so to others; yet we cannot think he will force his Blessings on such as care not to beg them at his hands: No, we often read it is quite otherwise; for when God giveth good things, 'tis to them that ask him Mat. 7. 11.. To such only our Saviour hath given assu­rance, that they shall receive Luke 11. 10. John 16. 24.. And [Page 21] he himself would not engage to effect any kindness for his Disci­ples by his own intercession, un­less they should also petition for it. If (saith he) ye shall ask any thing in my name, I will do it John 14. 14.. When God is said to be nigh unto his people, 'tis but In all things that they call upon him for Deut. 4. 7.; and if they seek him, then he will be found 2 Chron. 15. 2.. Nor shall they find him neither, unless they seek him with all their heart Deut. 4. 29. Jer. 29. 13.. If he promise to deliver in the time of trouble, he requires to be first call'd upon Psal. 50. 15.. If he de­liver the Righteous, 'tis after they cry unto him Psal. 34. 17.. That God doth suspend his giving forth his mer­cies to men, on their Prayers for them, is clearly express'd in that of St. James, where he assigns their not praying for a cause or reason of their not recei­ving; Ye have not, because ye ask not Jam. 4. 2.. And this holy Duty is so indispensable in order to our ob­taining the favours of Heaven, that though God pass his word, and make an express promise of be­stowing [Page 22] any particular Mercies, yet there is no actual performance until he be sought unto for the same. Of this we find an instance in the Prophet, by whom God had in absolute terms declared of many and good things he purpo­sed to do for his people Israel, and had confirm'd their belief thereof with this, I the Lord have spoken it, I will do it. However after all it is subjoyn'd, I will yet for this be enquir'd of by the house of Israel Ezech. 36. 37.. So that plainly Prayer is still one condition on which the promises of God are made, and his beneficence to be expected by us. If we fail in it, there is little reason to hope he will bestow his benefits, or send us any relief in our time of need.

III. The duty doth appear highly reasonable and expedient from the consideration of God, who is the object of our Prayer; as that he is infinitely perfect and glorious, the Creator of us and the whole World, and Governour [Page 23] of all things both in Heaven and Earth, our great Law-giver and most just Judge, who will reward or punish according to our actions: That he can save or destroy us, make us miserable or happy Jam. 4. 12.: That he is the Author of all good, and having all things at his dis­pose, can do for us whatever we can need or desire. I say, consi­dering the Almighty in all these several respects, we cannot but be satisfied, that he is to be ho­nour'd and worship'd by us, and doth highly deserve our service and adoration: That we are great­ly concern'd to humble our selves at his Footstool, imploring his mercy, to submit our persons to him, and placing our whole trust in his power and goodness, to beg at his hands a supply of all our wants.

IV. This holy performance will be thought very congruous and ne­cessary on a due consideration of our selves, for we are Beings en­tirely dependent on God, we have [Page 24] been created by him, and 'tis by his power and providence that we daily subsist. Whatever good things we enjoy, whatever do administer to our life, either as to the ne­cessities or conveniencies thereof, they are all his Creatures, and by him provided for our use and benefit. We are weak and frail, exposed to dangers of all kinds in every place, and every hour of our life; nor have we foresight or power enough of our own to secure our selves. Moreover we are guilty Sinners before God, and so have forfeited his kindness, and made our selves obnoxious to his wrath and severity. There are in us corrupt inclinations to sin. We are still encompassed with Temptations, and the Devil is our malicious and subtile Adversary. So that if left to our selves, we cannot hope to be holy in this life, nor happy in the next. Now when we thus reflect, 'tis easie to under­stand how much we are oblig'd to honour and worship the Divine Majesty, and to render to him [Page 25] our daily thanks and praise for all that we are or have; how much it doth behove us to desire his constant care and protection, recommending our selves to his watchful Providence. We may quickly apprehend of what impor­tance it is, that with humiliation and hearty repentance we beg the pardon of our sins, lest we fall under condemnation and eternal punishment; and that we ear­nestly crave the assistance of Divine Grace, whereby we may be able to overcome sin, and all spiritual enemies, and may be kept by the power of God through faith unto salvation.

V. There is in Prayer it self enough to make it desirable and much valued by us.

1. It is highly honourable; for what greater honour then to be taken into an immediate attendance about the Almighty, and to have converse with the supream Monarch of the world, the great King of Kings and Lord of Lords? in respect of [Page 26] whom the Potentates on Earth, are of an account infinitely mea­ner then the vilest Begger, if com­par'd to them. And what an high priviledge is it that poor mortals made up of Clay, can be admitted to the Throne of this Glorious Majesty, there to present their Petitions, and to have his ear on all occasions? Holy David was so apprehensive what an advancement it was to wait on God in his Worship, that though he were a King, he esteemed the meanest Office in the Temple well worth his ambition, and would be content to be a Door keeper in Gods house Psal. 84. 10., rather then live in a state of distance and alienation from him. The famous Constantine, first Christian Emperour, thought it much for his honour to be openly represented as in the posture of one at Prayer. And therefore gave order that his own Effigies in the the Impresses of the publick Coyn should be so fashion'd. As it was also over the Gates of his Palace in se­veral places Euseb. Vit. Const. lib. 4. c. 15.. Certainly whosoever [Page 27] hath understanding enough to know God and himself, and to compare the one with the other, will see abundant reason for saying as the pious Father, that he cannot but ad­mire and wonder at the great love of God towards man, for vouchsafing him so high an Honour as familiarly to speak unto himself by Prayers Chrys. de Orand. De­um lib. 1..

2. It is a duty so material and comprehensive, that it doth in a manner take in the Whole of our Religion; our piety to God is largely contain'd in it, since by Prayer we acknowledge and honour him as our Creator and Lord, offering up our Souls and Bodies to his service. We profess our subjection, and rely upon him for all the good we desire. We do hereby give particular honour to his Divine Attributes, to his Omni-presence, and infinite Knowledge, in that we suppose him near at hand, to take notice and hear our Petitions, wheresoever we are: to his Holiness and Justice, by la­menting our sins, and deprecating his deserved punishments. To his Mercy and Goodness, while we beg [Page 28] forgiveness, and all the Blessings we stand in need of. To his Power and Soveraignty, in that we think him able to do for us in all the things we request of him, and do commit our selves to his Care and Providence. We ascribe to him the Glory of all the great and good things he hath done for us and all Mankind, by our praise and thanks­giving. Likewise we do herein perform our duty with respect to Christ as our blessed Redeemer, in that renouncing all our own Righteousness, we plead his alone merits for our pardon and accep­tance, and present all our supplica­tions in his name, and through his intercession.

There is moreover in Prayer, an happy concurrence of our Christian Graces, and a fruitful exercise of them. Of Faith, for whosoever cometh unto God, believeth that he is, and that he is a rewarder of them that seek him Heb. 11. 6. Rom. 10. 14.. He is perswaded of his power and readiness to help, and doth confide in the truth of his word and promises. Of Repentance, in our [Page 29] humble confession of sin, our pro­fess'd sorrow for what we have done amiss, and our petition for Grace to amend our lives. Of Hope, for tis by it we are encourag'd to pray, and have a comfortable ex­pectation of receiving the good things we pray for, and our charity shews it self while we pray for others as well as our selves: and do pro­fess to forgive men their trespasses a­gainst us, as we desire God to forgive ours; And it belongs to our holy o­bedience, that we implore the divine assistance and Gods holy Spirit for enabling us tomortify sin, and to lead a sober, righteous, and Godly life.

And because the substance of Re­ligion is thus compriz'd in Prayer, hence it is sometimes us'd to signify a mans duty to God in general, as when it is said, Whosoever calleth upon the name of the Lord shall be saved Joel 2. 32. Act. 2. 21. Rom. 10. 13., and in St. Pauls account to be they, who call upon the name of Christ, and to be Christians, are one and the same 1 Cor. 1. 2.. There being so much of piety and holiness in this one duty, therefore 'tis that God is [Page 30] so pleas'd with it, for the Prayer of the righteous is his delight Prov. 15. 8.. And we may observe, that when he had e­rected a Temple for his honour a­mong the Jews, though Sacrifices and other religious Offices were perform'd in it, yet he was pleas­ed to give it a name, with respect to Prayer, as the most eminent part of his service: My house shall be cal­led an house of Prayer for all people Isa. 56. 7..

3. Prayer is an excellent reme­dy to which we may have recourse in all the ills of our life; and 'tis a means proper and suitable what­ever our condition or distress may be: when encompass'd with dan­gers or overwhelm'd with grief, persecuted by men, or tempted by Satan: When under disappoint­ment, losses, or want: When di­stemper'd in body, or diseased in mind; I say, in these and other like cases we may by Prayer betake our selves to God, who hath a Salve for every Sore, who doth know how to deliver and is able to do it. When the righteous do Cry unto him he heareth them and delivereth them out of all their troubles Psal. 34. 17..

He will be a refuge for the oppres­sed, a refuge in times of trouble, and they who know his name will trust in him Psal. 9. 9, 10.. The name of the Lord is a strong Tower, the righteous runneth in­to it and is safe Prov. 18. 10.: And therefore we are directed in Scripture to the use of Prayer when we are in any distress, Call upon me in the day of trouble, Psal. 50. 15. Is any man a­mong you afflicted? Let him pray, Jam. 5. 13. And it is prescrib'd in the Verse following as the best re­ceipt for a sick man, that the Elders of the City be sent for to pray o­ver him.

4. This exercise of Devotion is exceeding pleasant and delightsom. It was so to David, and therefore he said, O how amiable are thy Ta­bernacles, O Lord of hosts? My Soul longeth, yea even fainteth for the Courts of the Lord Psal. 84. 1, 2.. And 'tis the welcom which God doth promise to them who shall come to his worship, that he will make them joyfull in his house of prayer Isa 56. 7.. It must be confess'd that this holy duty is not so plea­sing to all persons: there being [Page 32] some to whom the service of God is an irksom drudgery, and they quickly say, What a weariness is it M. l. 1. 13.? But the minds of such men are earth­ly and sensual, whence it is they savour nothing that is spiritual; and while they continue no better dispos'd, the entertainments of Hea­ven it self would not relish to them. To other whose souls are purified, and by the practices of Re­ligion wrought into an heavenly and devout temper, the Worship of God is not a burden but pleasure, and they can experimentally say with the Psalmist, One day in thy Courts is better than a thousand; for it must needs delight any man of a right understanding to wait on the great Lord and Governour of the World, to be imployed in the ser­vice of his Creator, which is the ve­ry end of his being, the chief bu­siness of his life, and that which will be sure to turn to a good ac­count: it cannot chuse but be a great comfort and satisfaction to disburden our breasts, and make our wants known to one who is so [Page 33] well able to relieve; and it may well afford delight and content­ment to be exercised in adoring and praising God, since 'tis the work and happiness of the blessed Angels and Saints above.

5. The Duty of Prayer is great­ly beneficial, and if perform'd a­right is a plentiful reward to it self, for our God is not like the I­dols of the Heathen which have ears and hear not Psal. 115. 6.: But 'tis his proper­ty that he heareth Prayer Psa. 65. 2., and when he heareth he sheweth mercy and giveth forth his benefits. By the constant exercise of Devotion men hold an intercourse and holy com­merce with Heaven, and may thence enrich themselves with returns of blessings for all their needs; they do engage him for their friend: Who is the giver of every good and perfect gift Jam 1. 1. 17.. By this Key of Pray­er they open to themselves the rich treasury of his goodness; for it's prevalence with Almighty God is exceeding great, we are assur'd by the Apostle that the effe­ctual fervent prayer of the righteous [Page 34] man availeth much Jam. 5. 16.. There is an au­thority attributed to it by which it sways with God; so in these words by the Prophet, Ask me of things to come, and concerning the works of mine hands command you me, Isa. 45. 11. and it is elsewhere intimated as if it did lay a kind of force on Heaven, and over-power the hands of Omnipotence, as when God speaketh thus to Moses: Let me alone that mine anger may wax hot against them, that I may consume them Exod. 32. 10.; and though God were so incens'd and dispos'd to take ven­geance, yet on the earnest interces­sion of that good man the people were spared. These expressions must be understood indeed after the manner of men, but however they do really import the great interest and efficacy of Prayer. Which how it comes to be a duty of so great success and advantage as it is, we may better understand when

6. We shall consider the parti­cular encouragements we have for addressing ourselves to God in this holy duty, as

1. That he is so able to help us in all things that we call upon him for, being the Lord Almighty who doth whatsoever he pleaseth in the heaven above, in the earth and waters beneath Psal. 135. 6.. To whom all things are possible Mat. 19. 26.; And he can do for us exceeding abundantly above what we can ask or think Eph. 3. 20.. Wherefore he is a sure refuge, and let our case seem never so difficult or despe­rate, we may animate our devoti­on with that of the Angel to Sa­rah: Is there any thing too hard for the Lord Gen. 18. 34.? and from hence we may also learn how much safer it is to seek unto God and relie on him, then to place our confidence in any worldly succours, which by dai­ly experience are found insufficient, and do especially fail us in our greatest concerns and when we most stand in need.

2. The God to whom we pray hath a Goodness equal to his Pow­er, and is kindly dispos'd to shew mercy and do good; the Scrip­ture assures us that he is gracious and full of Compassion Psal. 111. [...] 4.. He is good, rea­dy [Page 36] to forgive, plenteous in mercy unto all them that call upon him Psal. 86. 5. Like as a father pittieth his Children, so the Lord pittieth them that fear him Psal. 103. 13.. He doth exercise loving kindness Jer. 9. 24., and delighteth in mercy Mic. 7. 18.. The Lord indeed is good unto all, and his tender mercies are over all his works, but he hath a more espe­cial kindness for the Sons of men who bear his own Image; and having given us so excellent a be­ing we may not doubt but that he doth affectionately tender the good and welfare thereof, and will there­fore be ready to relieve our ne­cessities, and bestow good things on us if we seek unto him; he bear­eth towards us the relation of a Father, and he hath a readiness to do us good agreeable thereun­to; yea his paternal kindness may much more be confided in, than that of earthly parents, who are but sinful men and may fail their own Children, or at least mistake as to the things wherein they intend them good; but if they however know how to give good gifts unto [Page 27] their Children, how much more shall our father which is in heaven give good things to them that ask him Mat. 7. 11.? Which is our Saviours argument when exhorting his Hearers to the Duty of Prayer ^o.

3. We are encouraged to pray by those many and plain promises in which he hath engaged to encline his ear, and reach forth his hand when men present their requests; for 'tis declared in his word that He is nigh unto all them that call upon him, to fulfill their desire, to hear their cry and save them Psa. 147. 18, 19.. When two or three are gathered together in his name he is in the midst of them Mat. 18. 20.. If we call upon him in the day of trouble he will deliver Psal. 50. 15.. He will regard the prayer of the destitute, and will not despise their prayer Psa. 102. 17.. Ask and it shall be given, seek and ye shall find, knock and it shall be opened unto you Mat. 7 7.. Yea so very forward is God to grant the requests of those who seek to him, that as soon as they first set themselves to pray, and before their Petitions are gone out of their mouths he doth send a gracious [Page 38] answer, as doth appear from that promise of his by the Prophet, And it shall come to pass that be­fore they call I will answer, and while they are yet speaking I will hear Isa. 65. 24..

Now these things are said on purpose to incite our devotion, by letting us know that if we attend on Gods service 'twill not be labour lost, and that he hath not said to the seed of Jacob, seek ye my face in vain Isa. 45. 19.. So that from the divine promises we may be certain, that if we en­deavour to please God in our life and actions 1 Joh. 3. 22., and our Petitions be agreeable to his Will 1 Joh. 5. 14., if they be presented in a due manner Jam. 4. 3., and the things desir'd be such as would be for our real good and advan­tage Mat. 7. 11., we shall be heard and an­swer'd; for in all our supplicati­ons we must still remember to beg with submission to the wisdom and good pleasure of God, who knows how to give good things better than we do to ask him; and we are to mind the example of our Savi­our, who when praying in a case of greatest extremity did say, Ne­vertheless [Page 39] not my will but thine be done Luc. 22. 42..

4. We may consider the good suc­cess that Prayer formerly hath had. For there are infinite examples in which it may be seen how the devout supplicant hath been Victorious like Jacob in his wrestling with God Gen. 32. 28.. As a Prince he hath had power with him and hath prevailed. I cried unto the Lord (saith David) with my voice, even unto God with my voice and he gave ear unto me Psal. 77. 1.: And a­gain, I sought the Lord and he heard me, he delivered me from my fears Psal. 34. 4, and 8.: From which his own experience he doth bespeak others to make the like trial: O tast: and see that the Lord is good, blessed is the man that trusteth in him. Jonah on his calling upon God was delivered safe out of the depth of the Sea, I cried (saith he) by reason of mine afflicti­on unto the Lord and he heard me, out of the belly of hell cried I and thou heardst my voice Jon. 2. 2.. And there are many other Instances of a wonderful efficacy from the Pray­er of holy men. It hath con­quer'd whole armies, so did that [Page 40] of Moses in the battel with Ama­lek Exod. 17. 11, & 13., and that of Hezekiah when in danger from the Host of the Assy­rians 2 Kirgs 19, 19, 35.. It hath shut up and opened the Clouds of Heaven, as when E­lias prayed in the days of Ahab 1 Kin. 17. 1.. Prayer hath reprieved life even af­ter a sentence of Death pronounc'd of God himself, as in the case of Hezekiah 2 Kin. 20. 5.. Yea, which is more than all, it hath restored the dead to life again; for on the supplication of E­lias the Widows Son rivived 1 Kin. 17. 22.: And so did Dorcas upon the Prayer of Peter Act. 9. 40.. Now while we hear how successful Prayer hath been to o­thers, it should with good reason encourage us to practise the same duty: And therefore St. James when exhorting to it doth men­tion how the Prophet already nam'd, though a man of like passions with others, yet obtained by his prayer that it should not rain for three years and an half; and when he prayed a­gain, the Heavens gave rain to refresh the earth Jam. 5. 17, 18.. Which brings to our thoughts another Instance not un­like: It is, that when Antoninus and [Page 41] his Army being incompass'd by their Enemies in a place where there was want of water were ready to pe­rish for thirst, the Christian Soldiers then among them having with fer­vent Prayer call'd upon the name of Christ, and desired Rain, there soon after fell such plentiful show­ers as answered their necessity; nor were their lives only preser­ved, but also a glorious Victory ob­tain'd by them, all which was at­tested by that Emperour him­self in his own letter to the Se­nate of Rome; the Copy whereof is inserted by Justin Martyr in an Apology of his for the Christians Justin Mart. A­pol. 2.; and we cannot imagine he should have the confidence to alledge it openly, so near the time of the supposed fact, were it not a real thing. The renowned Constantine had happily experimented by the success of his Arms against his and the Churches enemies, how great efficacy there was in the Prayers of Christians; and therefore not thinking himself or his Empire could remain safe without the sup­plications [Page] of good men, he gave charge to those of his Clergy that they should intercede for him in their devotions Euseb. de vit. Const. lib. 4. cap. 14.: likewise, that his military forces might be still vi­ctorious, he injoyn'd his Souldiers to be exercis'd in Prayer, and pre­scrib'd a suitable Form wherein they were thus to invoke the Gi­ver of all Victory. We acknowledge thee the only God, we confess thee to be the King, we call upon thee as our helper: by thee we have obtained Vi­ctories, and have overcome our enemies; we do acknowledge that from thee we have our present happiness, and from thee we hope for that which is future; we are therefore thy supplyants, and do beg of thee that thou wouldest long preserve Constantine our Emperour in health and victory, together with his re­ligious off-spring Ibid. cap. 20..

'Tis related of the Athenians, that having been worsted by the Lacedemonians in several Battles, and much wondring at their re­peated Misfortune, especially for that they knew they exceeded all the other Grecians in the Venera­tion [Page 43] of their Temples and Images, in the number of their Sacrifices, and the many Pompous Solemnities of their Religion; whereas the La­cedemonians did appear more spar­ing in the Sacrifices, and in all the Ceremonies of their Worship; they did therefore resolve to send and consult Jupiter Ammon, what the cause might be, and to their enquiry receiv'd this answer from the Oracle, that the Prayers of the Lacedemonians were more pleasing to the Gods than the sacred Rites of all Greece beside Plat. Al­ceb. 2.: Which doth serve to let us know that those of the Gentile Religion would have it believ'd, that devout Prayer was of much greater success in procuring the favours of Heaven, then any other part of Worship; and surely to any that doth consult our own Oracles of holy Scripture it doth well appear, that the People of God have affected far more and great­er things by their Prayers, then e­ver by Sacrifices or Oblations how many and sumptuous soever.

5. Although of our selves we [Page 44] know not how to pray as we ought, nor are we able to serve God in any acceptable manner; yet we have this encouragement, that he who requires the duty is ready to enable us for it; for according to his ancient promise he doth pour out his spirit of prayer and supplica­tion Zech. 12. 10., to dispose the minds of his servants for praying to him as he will approve and accept; and by him we have access unto the Father Eph. 2. 18.. This holy Spirit as he doth by his preventing influence excite men to pray, begetting in them pious thoughts and devout affections: so he doth also direct and assist them as to the matter of their Pe­titions. For herein is the great dif­ficulty of Prayer, that men are so apt to err in the things they pray for, as when their requests are in themselves displeasing to God; such was the uncharitable one of James and John, when they would have fire from Heaven to consume the Samaritans Luc. 9. 54.; and that other of so great ambition presented by the Mother of Zebedee's Children for [Page 45] her two Sons, that one of them might sit on the right hand, the other on the left of Christ in his Kingdom Mat. 20 21.: or when the things ask'd, though they seem desireable, yet are such as would prove really hurtful if granted; as if a man should wish for such a Promotion, or so great an Estate, not thinking what mischief they may occasion to him: this the Satyrist could understand, Nos animi impulsu caecâque cupi dine ducti, conjugium petimus, partumque Ʋxoris; at illis notum qui pueri qualisque futura sit Ʋxor. A man in the heat of blind love prayes that he may obtain such a Woman to be his Wife, but God only knows what a shrew she will be; or else he begs to have Children, but knows not how un­toward they will prove. We may al­so err while deprecating evils which yet have a tendency to our greater good; as did St. Paul, who be sought the Lord thrice that the Mes­senger of Satan, by which he was buffetted, might depart from him; but was not granted, because it was for preserving his humility after the [Page 46] [...] [Page 45] [...] [Page 46] abundance of Revelation 2 Cor. 12. 7, 8, 9.. That we pray aright 'tis requisite that our Petitions be no other than what may have their due subordination to God's glory and our own Sal­vation; to this there is need of great Holiness as well as Skill; and it was the reason of that saying of St. Austine, Verè novit rectè vivere, qui rectè novit orare. Whosoever knows how to pray as he ought, doth know in­deed how to live so August. in Psal. 3.. Now the Holy Ghost (whereof all are partakers that really belong to Christ Rom. 8. 9.) doth guide the minds and affections of pious Christians, and help them to avoid in great measure such errours in Prayer, though very incident to the best of men; of this the holy Apostle is very plain: Likewise the Spirit also helpeth our Infirmities, for we know not what we should pray for as we ought, but the Spirit it self maketh intercession for us Rom. 8. 26.: and in the next Verse, He maketh intercession for the Saints according to the will of God, his interceding according to the Will of God is, in that he doth assist them in preferring such Peti­tions [Page 47] as are pleasing to him; in this sense he is our Paraclete or Advocate and do plead our Cause within us while enabling us to do it, as Christ is our Advocate without us by his Mediatory Intercession in Heaven.

And on this doth depend the good success of our Prayers; for God cannot but be ready to grant such requests as himself hath sug­gested to us, according to that of the Psalmist: Thou wilt prepare their heart and cause thine ear to hear Psal. 10. 17.. Praevenis eos ut petant quae tibi grata sunt, & precibus eorum aurem tuam facilem praebes, so Vatablus doth ex­plain the Text; and hitherto doth belong that of St. John, This is the confidence we have in him, that if we ask any thing according to his will he heareth us 1 Joh. 5. 14..

Moreover this blessed Spirit is ready to assist us as to the manner of performance, that it may be with hu­mility, faith, fervency, and that we beg not temporal good things with more earnestness than spiritual, nor desire the benefits of Heaven for ill purposes, as did those whom [Page 48] St. James doth thus rebuke: Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts Jam. 4. 3..

Likewise 'tis through the same Spirit that we come to God as our loving Father, for he beareth witness with our Spirit that we are the Chil­dren of God Rom. 8. 16.: And he is the Spirit of Adoption whereby we cry Abba father Gal. 4. 16.: Whence we are embol­den'd to beg the blessing of God with the freedom of Children, and may promise our selves to be kind­ly received when we address to him.

6. Lastly, whereas by reason of sin neither our Persons nor our Prayers could be acceptable to God, nor could we hope to prevail with him on our own account, this obsta­cle and discouragement is also hap­pily remov'd; for we have a Media­tour between God and us, the man Christ Jesus 1 Tim. 2. 5.: who being the Son of God, and of greatest Interest with him, hath so effectually inter­pos'd as to obtain audience for us, and that our Petitions shall not be in vain; by his attonement and satisfaction he hath expiated our [Page 49] sins, appeased the Wrath of God, and reconcil'd us to him: so that we may now approach by that new and living way which Christ hath consecrated for us Heb. 10. 20.. In whom also we have boldness and access with confi­dence by the faith of him Eph. 3. 12.. And though our devotions be accom­panied with sinful infirmities, and we have reason to pray that our very prayers may be forgiven us, yet while coming with faith and sincerity we may assure our selves that our service shall not be re­jected; for as did Aaron the high Priest for the Jews, so much more Christ (of whom he was a type) doth for us Christians bear the ini­quity of our holy things Exod. 28. 38.: and the defects of our oblations are done a­way by means of his perfect sacrifice, who offered himself a Lamb with­out spot or blemish 1 Pet. 1. 19.: It is therefore said that we being an holy Priest­hood, do offer to God what is ac­ceptable to him by Jesus Christ 1 Pet. 2. 5.. Likewise we are allowed to use our Saviour's name, and to plead his merits when we present our re­quests. [Page 50] And he hath undertaken it shall well succeed: Whatsoever ye shall ask in my name I will do it Joh. 14. 13, 14.: and again, hitherto ye have asked nothing in my name, ask and ye shall receive, that your joy may be full Joh. 16. 24.: for our prayers have this further advan­tage by the mediation of Christ, that he doth himself recommend them in Heaven by his intercessi­on: having enter'd into the Holy of Holies that he might there carry on his Work of Mediatour, and save to the utmost all that come to the Fa­ther through him, seeing he ever liveth to make intercession for them Heb. 7. 25.; he is the great Master of Requests in the Court of Heaven, nor is there any other beside him, our Advocate with the Father 1 Joh. 2. 1.: and because he is Je­sus Christ the righteous, as it follows in that Text, he doth therefore sol­licite for us with good success; while pleading the merits of his own righteousness in our behalf: and by this he doth cause our prayers to be well received. For he is that Angel of the Covenant, represented to St. John, who having a golden [Page 51] Censer doth offer up in it the pray­ers of the Saints, together with his own incense Rev. 8. 3., that they may be­come a sweet smelling savour. Wherefore though unworthy and obnoxious in our selves, yet if in­terested in Christ, we may draw nigh to God with full assurance of faith Heb. 10. 22.: and having so compassio­nate an high Priest in Heaven, who doth intercede for us, let us come boldly to the Throne of Grace, that we may obtain Mercy and find grace to help in time of need Heb. 14. 15, 16..

The duty to which we are ex­cited is with respect to God high­ly just and reasonable, as to us most becoming and beneficial, and in it self little burdensome or difficult, the devotion requir'd from us Chri­stians being free from the great trouble and cost of the Jewish wor­ship, we are excus'd from their Oblations, Sacrifices, and other nu­merous Rites: nor are we oblig'd to tedious journeys, as they who were bound at set times to wait on God from all parts of the Coun­try in his Temple at Jerusalem Exod. 23. 17. Deut. 16. 16. 2 Chron. 8. 13.. [Page 52] The service expected from us, is that we present our selves a living sacrifice Rom. 12. 1.; and offer up to him de­vout Prayers and Thanksgivings which are our spiritual sacrifice 1 Pet. 2. 5., and holy incense Rev. 8. 3.: prayers and giving of thanks (saith Justin Martyr) I do affirm to be the only sacrifices that are perfect and acceptable to God Dial. cum Tryph.: and to these it doth refer when 'tis said in Malachy that the Name of the Lord should be great among the Gentiles, and they should offer incense to him and a pure offering Mal. 1. 11.; by which is meant the sincere prayer of pi­ous Christians, Sacrificium mundum, scilicet, simplex oratio de conscientiâ purâ, so Tertullian understands that place Adv. Marc. l. 4. cap. 1.; and more fully elsewhere. Nomini meo offertur & sacrificium mundum, gloriae, scilicet, relatio, & be­nedictio, & laus, & hymni Ibid. l. 3. cap. 21.; by our declaring the Glory of God, by our thanksgiving, our praise and sing­ing of Psalms, we offer up that pure offering which was foretold; and to the same purpose another ancient Father when describing the piety of a Christian [...] [Page 53] [...], prayers and praises are his sacrifices Clem. A­lex. Strom. 7..

And these oblations of the Go­spel, beside that they are without charge and expence, have this o­ther ease too, that they may be presented in any place whatever. In every place, saith that Text of the Prophet Mal. 1. 11., and we are to pray every where, lifting up holy hands, without doubting of acceptance, as 'tis prescrib'd by the Apostle 1 Tim. 2. 8.; for to us now, since Christ by his com­ing hath made the whole earth alike holy, every place is an Oratory August. de Temp. Serm. 129..

Since therefore prayer doth on so many accounts recommend it self to us, and God who can be no gainer by it is yet pleas'd to be so urgent with us, both by invi­tations and commands that we seek unto him: since he hath gi­ven us such great encouragements to it, and we may obtain his favour and blessing at so cheap a rate as the bare asking; if we have any understanding or sense of things, his great goodness herein cannot chuse but oblige us to a chearful [Page 54] and devout service of him: and our natural love to our selves should easily prevail upon us to make our daily applications; and on all occasions of this mortal life, hum­bly to represent our wants and de­sires to him, who is so willing as well as able to do us good.

IT was an excellent resoluti­on of Joshua: As for me and my house we will serve the Lord Josh. 24. 15.: which that great General solemnly declar'd to all the Tribes of Israel: letting them know, that whether they would (as he had exhorted them) serve the Lord or no, and although all of them should forsake his Wor­ship, or bestow the honour due to him on false Gods, yet for his [Page 58] part he had fully purpos'd that he would adhere to Jehovah, the only true God, and honour him with his religious service: nor would he only do it himself, but also take care that his own house or family, and all belonging to it should do the same: and it is a laudable instance of like piety in the good King David, when he saith, I will walk in my house with a perfect heart Psa. 101. 2.: professing thereby his serious intention, as a domestick Governour to discharge his duty to God with all sincerity and ex­actness in the discipline and good order of his Houshold; in which it must be chiefly impli'd he would take great care that Religion might be there had in due regard, and God be faithfully honour'd by himself and by all about him.

These examples of Domestick piety in two such eminent persons, may well challenge the esteem and imitation of all who are Heads and Masters of Families: and as many as are in that relation are to be put in mind, that if they [Page 59] would be indeed religious, if they will serve the Lord, and do it with a perfect heart, 'tis not enough that it be done by themselves only, but moreover they are to see to it that the Duties of Religion be per­form'd by all under their charge. There are indeed many offices of Christian Oeconomicks to which the Governours of Families are ob­lig'd; as to make necessary pro­vision for those of the Houshold, to give them a good example of sobriety and all vertue, and to discharge their particular obliga­tions to their several Relatives, as they are Husbands, Fathers, and Masters; but the principal Duty, and of greatest consequence is, that they take care to have family De­votion exercis'd in their houses, by daily prayer and reading the holy Scriptures; this is that which God doth especially require of them, and wherein the good and welfare both of themselves and those liv­ing with them is most of all concern'd; and beside the general considerations moving hereunto ta­ken [Page 60] from the adorable nature of God, from our dependance on him, and the great importance of piety in order to happiness: There are some others which do more parti­cularly respect domestick Gover­nours and their Families. As,

I. The honour and service of God, for which we were all born, ought carefully to be promoted by every good Christian; for God made us for himself Prov. 16. 4.: and we are commanded in whatever we do to seek his glory 1 Cor. 10. 31.; it therefore be­hoveth us to improve all advan­tages for this great end, and since the Governours of Families as such are in a capacity for setting up the worship of God, and have power over those who live under their Roof for causing this holy exercise to be attended by them, not to do it, must needs be reckon'd a most hainous omission. If a Chri­stian Magistrate should make no provision for having the Duties of Religion publickly celebrated by his Subjects in all Parts of his Do­minion, 'twould be judged a very [Page 61] scandalous neglect: and it might justly be doubted, whether he were really what he profess'd to be. Now if the Prince be thus ob­lig'd to use his power for the ser­vice of God and Religion, how can we judge otherwise of lesser Governours? and how shall it be thought that Masters of Families have any true Principles towards God, or any regard to his honour while they take no care to have his worship perform'd within their private jurisdiction? If I be a Father (saith God) where is my honour? If I be a Master where is my fear Mal. 1. 6.? It cannot be thought that men believe they have a Fa­ther in Heaven while they care not to give evidence of their dutiful observance and veneration of him, and are not at all concern'd that reverential regard be paid him by others: nor can we suppose they really own any severe Master a­bove, while they are not afraid to neglect his service and the pro­motion of his honour, which is the work he hath impos'd on [Page 62] them, and that for which they were sent into the World. Where­fore domestick Governours, as they would be thought to have under­standing enough to know whence they are, and for what they were made; as they would avoid the most disgraceful and odious censure of being reckoned atheisti­cal, are highly concern'd both for attesting the reality of their Faith and Religion, and for answering the great design of their being, to employ the authority they have in their own houses for Gods glory, in ordering the duties of Religi­on to be there piously observ'd by all belonging to them.

II. They may also consider it is most just and reasonable that some portions of that time which God hath given them, should be allotted to himself and his ser­vice, as well as all the rest to their own occasions; and that he from whom they hold their Lives and Estates should daily be own'd and honour'd by their adoration and thanksgiving; as they expect from [Page 63] their Servants that they execute their commands, and labour in the work they set them about from the begin­ning of the day to the end thereof, so they must not think it much if the great Master of us all who is in heaven Eph. 6. 9. Col. 4. 1., have some share of their service each Morning and Evening. God hath been pleas'd to take great care that the Go­vernours of Families shall receive the duty and observance of all a­bout them, by giving strict charge that their Wives be subject Col. 3. 18. 1 Pet. 3. 1., their Children obedient Eph. 6. 1, 2. Col. 3. 20., and that their Servants fulfill their commands with fear, singleness of heart, and good will Eph. 6. 5, 6, 7. Col. 3. 22. 1 Pet. 2. 18.: and therefore 'tis but reason and ingenuity that they make like return to God, by using their au­thority and best endeavour that the same members of their Fami­lies pay their just honour and ser­vice to him, and this they cannot better do, then by obliging them to the acts of his worship and the daily exercises of devo­tion.

But against those Christians in [Page 64] whose Families the worship of God is neglected, the Heathen may one day rise up in judgment; for their Religion (such as it was) they did not confine to their Temples a­broad, but paid moreover a devout regard at home to the Lares and Penates, which were their Hous­hold Gods, and therefore usually called dii familiares, and by Ter­tullian dii domestici Tertul. Apol. c. 13.: who doth more than once reflect on the su­perstitious honour given them, as doth also St. Hierom in the words following: And there was no place which was not polluted with filthy I­dolatry, insomuch as behind their doors they placed Idols, which they called domestick Lares Hieron. in Esa. c. 57.. To these were carefully perform'd the Rites of their vain Worship; they of­fer'd to them Wine, Frankincense, Flowers, and the first Fruits of their Ground Nat. Com. l. 4 &c. 2, 4.; and how solemn they were in the service of them is intimated by that of the Poet; Quinquaginta intus familae quibus or­dine longo Cura penum struere, & flam­mis adolere Penates Virg. Ae­neid. lib. 1., no less than [Page 65] fifty servants in one house were employed about oblations to the houshold Gods. And all this for that they were accounted by them, as Tectorum domuumque custodes Arnob. lib. 3., the Guardians of their houses and dwellings; whence they had the name of Praestites, Quòd prae­stant oculis omnia tuta suis, because by their watchful care they did perform or effect that all things belonging to the house should be in safety; or rather because they were [...], as Presidents, having the oversight of places; we find by one of their Writers that they thought their very life and the state both of their body and soul, did de­pend on the care of the Gods they thus honour'd Macrob. Saturn. l. 3. c. 4..

Such was the domestick Piety of these deluded Votaries to their fi­ctitious Deities, on a fond imagi­nation they had of their being be­nefited by them. How shameful then is it if Christian Governours of houses shew not their zealous care, for having as much devotion exercised toward the living and [Page 66] true God? who is really and in­deed the watchful Keeper of their habitations Psal. 121. 3, 4, 5, 6., he on whom their life and being do truly depend, and without whose kind Providence neither themselves nor their Fa­milies can be safe or prosperous. And this leads us to add,

III. That this great duty of Fa­mily-Devotion if conscionably per­form'd, will not fail to procure to them the favour of Almighty God, and draw down his blessings on themselves, their families, and all appertaining to them: it will be the most likely means for ma­king them prosperous in their Af­fairs, Vocations, and Estates. When Micah had taken a Levite into his house to Minister there in sacred offices, he then concludes that the Lord would do him good Judg. 17. 12.; and had his worship been true he might well expect it. The wise man tells us, 'Tis the blessing of God that maketh rich Prov. 17, 12.; and when men are careful to serve the Al­mighty, they may hope (according to his own promise) to be Blessed [Page 67] in the City and in the Field, in the fruit of their Body and of their Ground, in the increase of their Cat­tel, in their Basket and Store, in their coming in and going out Deut. 28. 3, 4, 5, 6.: likewise the royal Psalmist is very parti­cular in reckoning up the dome­stick blessings, which shall be to the man that feareth the Lord and walk­eth in his ways Psal. 128.; he doth promise to him that he shall receive the fruit of his labour, and happily enjoy the same: For thou shalt eat the la­bour of thine hands, happy shalt thou be, and it shall be well with thee; that he shall be blessed in Wife and Children. Thy Wife shall be a fruitful Vine in the sides of thy house, and thy Children like Olive Plants a­bout thy Table; that he shall pro­long his life to a good old age, so as to see his off-spring to the third Generation, and have withal the comfort of peaceable and happy days; Yea, thou shalt see thy Chil­dren's Children, and peace upon Israel; and his Son Solomon who had been very Studious in making observati­ons, doth also affirm, that the [Page 68] houses of good men, where God is feared and served, are usually re­plenished with riches: In the house of the righteous is much treasure Prov. 15. 6..

The Gospel indeed is not so fre­quent in making temporal propo­sals for engaging men to be reli­gious, but doth insist on spiritual and future rewards; and yet there also Piety is intitled to worldly blessings: For our Saviour hath given assurance that to such as dis­charge their duty in pursuit of things Heavenly and Spiritual, those others of present use shall be superadded Mat. 6. 33.. Likewise St. Paul doth affirm that godliness hath the promise of the life that now, is as well as of that which is to come 1 Tim. 4. 8.; the original word there used in it's primary and more proper significati­on, doth denote the worship of God.

But the Scripture is very severe in the Commination of Tempo­ral Evils, against the contemners of God and Religion; as Deut. 28. from the 15 Verse to the end of that Chapter; they are there threatned with Curses, in their [Page 69] Persons, and their Children, in their Cattle, and the Fruit of their Land: that the Heaven shall be to them as Brass, and the Earth as I­ron. And by the Prophet it is de­nounc'd against them who neglect their religious addresses to God, that they shall be unfortunate; For the Pastors are become bruitish, they have not sought the Lord, therefore they shall not prosper, and all their flocks shall be scattered, Jer. 10. 21. Nor can men expect to have their Fa­milies rais'd as long as they mind not to have Religion and the Du­ties thereof practised in them: For except the Lord build the house they labour in vain that build it, 'twill be in vain to rise up early, to sit up late, and eat the bread of careful­ness Psa. 127. 1, 2..

Though some despisers of God and his worship may perhaps get themselves riches, yet either they shall not abide, but be as mony put into a bag with holes, as 'tis ex­press'd in Haggai Hagg 1. 6.: or at least, there shall be no real content in the pos­session of them; for temporal en­joyments [Page 70] are then only blessings in­deed, and truly good to us when sanctified by the Word and Prayer 1 Tim. 4. 4, 5.. Wherefore if Masters of Families would consult their own Prosperi­ty as to the things of this Life, if they would be happy in what they have and successful in what they undertake, they must needs account it expedient and of great conse­quence to them, that God be pi­ously serv'd in their Families, and his favour implor'd, by their con­stant Prayers.

IV. 'Tis very desireable and of much concern to them, that those belonging to their Domestick go­vernment, should be truly good and vertuous; for then they will have delight and contentment in the love and fidelity of their Wives, in the dutifulness and good carriage of their Children; and 'twill be for their satisfaction and advantage to have diligent and trusty Servants; likewise the Reputation and good Credit of a Family, is advanc'd and kept up by the sober and re­gular Lives of those who are Mem­bers [Page 71] of it; but when they are such as want good and pious Principles, rude Disorders, and Scandals are wont to happen which occasion in­famy and disesteem. And when Ir­religion prevails (beside that it doth pull down the Curses of God) it hath a natural causality for ruining the Family where it is; for it u­sually draws after it Idleness, Ex­cess, and all the chargeable Vices; but the danger is greatest and the Event most fatal, when through neglect of holy duties in any hous­hold, the Children grow up in va­nity and dissoluteness, become a­verse to all business and industry for advancing their Fortunes in the World: and falling into extrava­gant Follies they often waste the Patrimony left to them, and the Families which had long flou­rished in riches and honour, are hereby reduced to meanness and con­tempt; so that while Parents take no heed to have their Children train'd up in Piety, they run a very great hazard of losing all their pro­vident care and labour in getting [Page 72] or encreasing their Estates; but if they would have them and the rest of their Family to be such as they ought to be, and thereby prevent all those ill consequences which they may otherwise expect, the most proper and effectual means will be, to keep up the practice of Devo­tion in their houses, by reading the holy Scriptures and performing the great Duty of Prayer from day to day.

V. The publick Interest of Reli­gion and the good of the whole Na­tion doth very much depend on the pious Government of Families; for of these lesser Societies, the greater one of the Common-wealth is made up, and the same persons are Mem­bers of both; and therefore if Ma­sters of Families would exercise a religious Discipline, and thereby promote holiness and sobriety in their respective houses, it might then happily follow that the King­dome would be generally good, as when every one doth make clean before his own door the whole City is thereby cleans'd, most cer­tain [Page 73] it is that nothing can be so dangerous to any State, and repug­nant to all the ends of Govern­ment as the prevalence of Impiety and Vice, nor is there any thing that doth more contribute to the growth of these then a neglect of Religion in private Families; to this must be ascribed in great measure, all the wicked disorders of the present Age: for we can­not think that Prophaneness, Drun­kenness, Whoredom, Thefts, Rob­beries, and other enormities would so abound as they do, if persons were religiously bred up and the people every where accustomed to pious performances in the houses where they live; wherefore to the Laws of the Magistrate, and the Preaching of the Minister, the good care of the Housholder must also be added, that Religion may thrive and the Kingdom become truly happy; as Christianity had its Original in private houses (for the Primitive Teachers did first propagate the Gospel and administer the Ordi­nances thereof Act. 2. 42. 5. 42. 10. 48. 16. 15, 33. 20. 20.) so on the Piety [Page 74] of Families it doth still depend for it's continuance and preserva­tion.

VI. As private Families are so many little Societies in the whole Civil State, so in a Spiritual sense they are such with respect to the National Church, and we find in Scripture that each house the Mem­bers whereof did agree in the true Faith and Worship, was accounted for a Church and is often so call'd, as the house of Priscilla and Aquila Rom. 16. 5. 1 Cor. 16. 19., The house of Nymphas Col. 4. 15., and Phile­mon Philem. 2.. Now as the Christian Prince, because he is Head of the Common-wealth hath also the Pow­er and Charge over the whole Church included in it, so with some proportion the Domestick governour beside the authority o­ver his Houshold in Secular con­cerns, hath also in some sort a Spiritual rule as it is a kind of Church: and it therefore belongs to him to maintain the honour and worship of God within his lesser Dominion. In the more ancient times of the Jewish Church, the [Page 75] Heads of Families had a sacerdo­tal power to offer Sacrifice, and of­ficiate in the Divine Worship for themselves and those belonging to them. We read how careful the holy Patriarchs were to provide themselves Altars wherever they had their abode, by building con­venient places, as Chappels wherein together with their Families, they did offer both Sacrifices and Prayers unto God; thus Noah, Gen. 8. 29. A­braham, Gen. 12. 7, 8. and Chap. 13. 18. Isaac, Gen. 26. 25. and Jacob, Gen 33. 20. and Chap. 25. 7. and that these Edifices were for Prayer as well as Sacrifice doth appear from Gen. 12. 8. Where it is said, And there he builded an Altar unto the Lord, and called upon the name of the Lord; this right of dome­stick Ministry from the Father of each Family, did after his de­cease descend to his first born; which (say the Jews) made Jacob (being a pious good man) so am­bitious of the Birth-right Gen. 25. 31.: and because Esau did undervalue this sacred priviledge by selling it at so [Page 76] vile a rate, he is justly censur'd by St. Paul as a prophane person Heb. 12. 16..

When by the modern Jews at this day the Passover is Celebrated in their houses, the Pater-Familias or Master of the Family is instead of a Priest; for the Shoulder of Lamb or Kid, the unleavened Cakes, the Herbs, &c. being ready and set before them, he begins the Feast with a Prayer of Consecration, and at several times afterward while that solemnity is a carrying on, he bespeaketh God for himself and the rest of his Family there present, in forms of thanksgiving; also at the end thereof he putteth up ano­ther Prayer Buxt. Synag. Jud. cap. 13.. Now that ancient preheminence lately mention'd and the duty impli'd in it, doth in some sense still remain even to us Christians; and no Master of a Family among us how great soe­ver must think it any diminution, but rather an honour and privi­ledge personally to minister in of­fering up spiritual Sacrifice to the great God; for the Master of a Family doth after a sort, and in his [Page 77] measure perform the duty of an Ec­clesiastick or Bishop in his house August. In Joan. tract. 51.: and surely he is bound to officiate himself, or at least to take care that it be done by some other, and all persons of Quality who take Chaplains into their Families, may do well to consider (which many have not done) of what conse­quence it is that they be really pious and devout, for how else can they expect that the Prayers they present for them shall be ac­ceptable to God? since he hath de­clar'd that the Sacrifice of the wicked is an abomination to him Prov. 15. 8. Joh. 9. 31., and that it is much the more so because such an one cannot but bring it with a wicked mind Prov. 21. 27.; be­side, whereas a domestick Minister should by his good example and converse promote holiness and so­briety in those of the Houshold, if he be himself vitious and dis­orderly, they will be the more em­bolden'd to be such too: or at least, the Duties of Religion, wherein he is concern'd will be the less regarded on his account. [Page 78] It must therefore be remembred by all Heads of Families, that having a spiritual as well as secular Go­vernment, and the charge of their Houshold, as consisting of Christi­ans as well as Men, it behoveth them to acquit themselves herein by taking care for Religion and Divine Worship, and also that God may be so serv'd as shall be best to his honour and good liking, and for the Spiritual benefit of their Families; which doth mind us to add in the next place that,

VII. The practice of Devotion in the houses of Christians, as it is highly becoming their holy pro­fession, so it is a very great fur­therance to their leading lives a­greeable thereunto. Our Religi­on is that general and high Calling in Christ Jesus Phil. 3. 14. which all profess; and they will grant 'tis their chief business to serve God, and that it ought to be their greatest care to obey and honour him by a sober, righteous and godly life; but if Religion be our chief Calling, can it suffice to exercise the same one [Page 79] day in the Week? Is it not ra­ther reasonable that they be daily employ'd in it; and not that their whole time should be ingross'd by worldly Callings? if the Service of God be indeed their greatest business, shall it not be minded e­very day as well as their others which are about the things of this World? and is it not fit that God should be constantly serv'd by them in their houses at home, and not only in the Church, now and then, when they cannot easily a­void it for fear of publick cen­sure? since men cannot chuse but own it should be their principal care to lead a good life well-plea­sing to God, without whose favour it can never be well with them, they must thence think it needful that they be often exercis'd in those religious Duties, which are the proper and likely means for the begetting and encrease of holiness. That Family Devotions, including Prayer and the Reading of the holy Scriptures are really such, there needs little trouble to evince. To [Page 80] be much conversant in Prayer doth greatly conduce to make men good, because hereby there are renewed impressions made of that great and holy God to whom we pray, and it leaves in the Soul aw­ful apprehensions of him: beside that it is one necessary part of Prayer to beg the Grace of God: which he is ready to bestow on all who ask it of him.

But the holy Scripture is the most apt and efficacious means of promoting holiness, being written by Gods special direction, for that very purpose; For it is given by inspiration, and is profitable for Do­ctrine, for Reproof, for Correction, for Instruction in Righteousness 2 Tim. 3. 15, 16., it is a sanctifying word, as is imply'd in that Petition of our Saviour for them by whom the New Testament was to be set forth to the World, Sanctifie them through thy truth thy word is truth Joh. 17. 17.: and it is able to make a man wise unto Salvation, as saith the blessed Apostle 2 Tim. 3. 15.; how these sacred Writings have their happy energy, it is not hard to [Page 81] assign. One account of it is that they make known unto us those Principles of Faith, which are the fundamental reasons of practical Religion and strong enforcements to it, as the being of a God and his glorious Attributes of Holi­ness, Goodness, Omniscience, Pow­er, Justice; the Creation of the World by him, and his Providen­tial Government of it; our Re­demption by Christ; the immorta­lity of our souls, and the future retribution in the World to come; likewise in the Scripture is the Law of God which doth plainly declare both the Duties we are to perform, whether toward God, our Brethren, or our Selves, as also the sins of all sorts to be avoided by us, which is done so fully that it is thereby a complete rule of action: For the Law of God is per­fect Psal. 19. 7.; and the Apostle teacheth that the holy Scriptures are suffi­cient to make the man of God per­fect throughly furnish'd to every good work 2 Tim 3. 17.; also because in the word of God 'tis so clearly shewn what [Page 82] we are to do and what not, hence it follows that by it men are re­proved and convinc'd of sin, and thereby dispos'd to repentance and amendment of life; it's convin­cing power is with much Emphasis thus express'd by the Apostle: For the word of God is quick and pow­erful, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discern­er of thoughts and intents of the hearts Heb. 4. 12.; and by means hereof, it reduceth men from the errours of their ways; For the Law of God converteth the soul, Psal. 19. 7. and 'tis prescribed to the young man, as that which would be most ef­fectual to reclaim him from the disorders of that vain Age. Where­withal shall a young man cleanse his way? even by taking heed thereto ac­cording to thy word, Psal. 119. 9. How St. Austine that eminent Fa­ther was rescu'd from his former ill course of life on his reading the last Verses of the thirteenth to the Romans, himself hath attested to the [Page 83] World Confes. l. 8. c. 12.. Again the Scriptures do make known those severe punish­ments both temporal and eternal, which shall be the portion of evil doers: and they do also represent the many and great rewards of a good Conversation, some whereof to be enjoy'd in this life, but the greatest of all which is set forth with high­est expressions, is a Kingdom of endless Glory prepared in Heaven. Now the Principle of Self-love and a desire of happiness, being na­tural to all men, it cannot be but these divine Writings should on this account have a potent influence for delivering men from sin, and en­gaging them to Vertue and Holiness.

Of such admirable use are the sacred Books, for rectifying the minds and governing the Lives of men: and so well fitted are they for this excellent purpose; and we wonder that the good Father late­ly nam'd did esteem them so high­ly, and so much delight in the rea­ding of them; for after his Con­version, Cicero of whom he had been extremely fond before, became vile [Page 84] to him, and he could think no Book comparable to the Bible, as he hath Written of himself Ibid. l. 3. cap. 5. & lib. 7. cap. 20. 21..

But it must be still understood, that whatever efficacy the Scripture hath, 'tis but in subordination to the Grace of God: It being the Sword of the Spirit Eph. 6. 17., who doth make use of it in slaying the Lusts and Vices of men, and subduing them to the Kingdom of Christ; but the Divine Grace is never want­ing to them who make a diligent use of this written Word, which is the outward means by God ap­pointed, and he is ready to assist the same with his own concurrence and blessing.

Since therefore the goodness and condescention of Almighty God, have been so great in vouchsafing the holy Scripture, which is his kind Epistle from Heaven imparting his mind to us for our own good; what a rude and ungrateful indig­nity will it be if we care not to read it? Since he hath given this light shining in a dark place (as 'tis called by St. Peter 1 Pet. 1. 19.) that we might [Page 85] not stumble and perish, how great is the madness, if hiding it under a Bushel Mat. 5. 15., or shutting our Eyes a­gainst it, we love darkness more than light Joh. 3. 19.. It is our singular happiness, above most other Na­tions of the Christian world, that this Heavenly treasure doth lie o­pen to us in a Language which the unlearned can understand: 'tis not Heresie with us, if a Laick read the Bible; nor a Capital crime if he keep one in his house, that is in his own Vulgar tongue; but the Guilt and Condemnation will be much greater, if having this ad­vantage, any shall refuse to make use of it.

It may further recommend to Christian Families the constant use of Prayer and the sacred Scrip­tures, as very necessary to an holy Conversation, if we mention what St. Austine hath said to this pur­pose; to whom a great regard is due, not only for his Eminent know­ledge of Divine things, but also for his own great experience in the Practice of Piety; by him it is [Page 86] declar'd that the best of men have need of Prayer every day, as that by which they secure themselves against the assaults of Sin and Sa­tan. By Prayer (saith he) they strive with the more vigilance and stoutness against the Devil, the Prince, and King of all Vices, that so his deadly suggestions may nothing prevail Lib. De Continent. cap. 8.; and elsewhere, The daily reading of the Scriptures doth purifie all things: it strikes into us the fear of Hell, and stirs up the heart of the Reader to the joys of Heaven. Whoever would be always with God ought al­ways to Pray and Read: for when we pray we are speaking with God, and when we read God is speaking with us De Temp. Serm. 112.; likewise hitherto belongs what Tertullian hath said in this very case of domestick Piety, when upbraiding the Heathen with their unprofitable Devotion to the Lares, excluding that of the true Religi­on, which would be of real bene­fit to them, Quae dei mentio? quae Christi invocatio? Ʋbi fomenta fidei ex Scripturarum interlectione Tert. ad Ʋxor. l. 2. [...]. 6.? he tax­eth their Folly as well as Impiety, [Page 87] that while in their several Fami­lies they were very punctual and solemn in performing superstitious Rites to the Houshold Gods, they took no notice of him who was God indeed: wholly neglecting the Christian Devotion of Prayer, and Reading the holy Scriptures, which should nourish in them the saving Faith and Religion of the Gospel.

VIII. It may be another inforce­ment of Family Devotion to men­tion, how well it hath been pra­ctis'd by the Ancient Christians, for it ought to have the Authority of an Argument, and should demand our Imitation to have before us the good examples of those who were in the first and purer Ages of Christianity; now of them it doth appear, that they were ex­ceeding careful and zealous in the daily performance of Religious Duties within their Houses, in the Morning and Evening of each day all of the same Family did joyn in their Devotion, as may be Col­lected from what we find to this [Page 88] purpose in the Fathers of those times Clem. A­lex. paed. l. 2. c. 9. Cypr. de Orat. dom. Basil. in Ascit. Chrysost. Hom. l. De precat.. They would not begin the day without desiring the bles­sing of God on themselves and their undertakings throughout the same: nor did they lie down to rest without returning him thanks and imploring his watchful care over them. After Supper ended (saith Clemens Alexandrinus) hav­ing render'd our Thanks and Praise to God, for that he had supply'd us in the day with the good things ne­cessary for our use, and granted us to pass the same prosperously, we betake our selves to our sleep Ibid.. Nor did they think it enough to worship God in their Families at the begin­ning and end of the day, but so intent were they on this Duty, as to break off their natural rest, and leave their Beds in the night time that they might then exercise their Devotions; for under the Heathen Emperours while the o­pen practice of religious Duties was so much persecuted, it was generally the Custom of Christi­ans to arise from sleep about Mid­night [Page 89] for worshiping God, with Prayers and Singing of Psalms, and the same continu'd in use even af­ter the Pagan Persecutions were o­ver: Of these nocturnal Devoti­ons we do often read, as in the Father last nam'd, when he speaks of Prayers to be put up not only before going to bed, but also again in the time of night Strom. 7.; and afterward in the same place: Wherefore we must also rise from our beds in the night, and God is then to be praised, for blessed are they that watch for him; per noctem exurgebant oratum, they arose by night to Pray Tert. ad Ʋxor. lib. 2., and again, Ita Saturantur ut memine­rint etiam per noctem orandum deum sibi esse. They so feed at Supper as remembring they are to awake and worship God in the night Apol. c. 39.; thus doth Tertullian testifie of them; and to this refers that exhortation of St. Cyprian, let us think that we al­ways walk in the light, nor should darkness which we have escaped hin­der us; there should be no prejudice to our Prayers from the hours of night, nor our Devotion suffer any dammage [Page 90] through sloth and laziness De Orat. Domin.. Like­wise these Prayers of the night are recommended by St. Chrysostom in one of his Sermons In Act. Apost. Ho­mil. 36..

Beside the times of more so­lemn Devotion from day to day, which we have already mention'd, they did moreover invoke God as often as they receiv'd their na­tural food. Before we eat (saith Basil) let Prayers be made suitable to the gifts of God, both of the good things he doth bestow at present, and also for those he hath provided for the future: likewise let Prayers fol­low after meat, and in them let our thankfulness be express'd Epist. 1 ad Gregor. Theol..

And St. Chrysostom doth prescribe as a necessary Duty, that Christi­ans begin and end their Meals with thanksgiving to God; and he doth propose it as a good means for restraining men from abuse of the Creatures by intemperate Eating or Drinking, and also for pro­curing the blessing of God on both Soul and Body Ad Pop. Antioch. Homil. 89.. We read in particular of the good Empe­rour Theodosius Junior, that he [Page 91] would never eat or drink, nor taste so much as a Fig or any other Fruit, until he had first given thanks to the great Creatour Soz. in praefat. ad Hist. Eccl..

And when the Duty of Prayer was thus perform'd by them, they did also usually read the holy Scriptures and Sing to the praise of God in pious Hymns; by their frequent use of the Scriptures, they knew how excellent and beneficial they were, and did therefore value them accordingly; for when in the Reign of Dioclesian, there came forth an imperial Edict, requiring that these sacred Volumes should be brought from their houses and given up for the Flames, there were vast numbers of them, who chose to suffer exquisite Torments and Death it self rather then they would be Traditores, or such as would Sacrifice their Bibles to save themselves Baron. Ann. 302.. The singing of Psalms was a great part of their Devo­tion; and therefore Pliny in his ac­count of the Christians to Trajan, doth mention it as that wherein the Religious service of their Assemblies [Page 92] did chiefly consist, that they did Carmen Christo quasi Deo canere secum invicem Plin. l. 10. Epist. 97.; and it is related of the same Theodosius we mention'd be­fore, that he and his Sisters did use to sing devout Hymns very early in the morning with alternate voices Soc. Hist. Eccles. l. 7. cap. 22..

How in the houses of the anci­ent Christians the Duties of Pray­er, reading of the Scriptures and singing of Psalms were intermix'd with the refreshments of their or­dinary Meals, these passages do shew. Non priùs discumbitur quàm oratio ad Deum praegustetur, &c. They never sit down to eat, untill they have first tasted of Prayer—after they have done eating one is called forth to sing to the praise of God as he is best able, whether out of the holy Scrip­tures, or else some Psalm of his own; by this it is to be try'd how he hath drank; likewise their Meal is con­cluded with Prayer. So Tertullian of the Christians in his time Apol. cap. 39..

The whole life of a Christian is an holy Festival, his Sacrifices are Prayers and Praises, and Reading of the Scrip­tures before Meat; Psalms also and [Page 93] Hymns at the time of eating, thus Clemens of Alexandria Strom. 7.. Nor let the time of eating be void of hea­venly grace; let your temperate en­tertainment sound forth Psalms: and since thou hast a good memory and musical Voice, do then begin this duty after the usual manner; they are the words of St. Cyprian Ad Do­nat..

And moreover good care was taken by the Parents and Gover­nours of Families in these elder times, that the persons belonging to them might be religiously in­structed and dispos'd to holy liv­ing, as shall be made appear under our next consideration.

But the places which concern the Piety of the Ancient Christi­ans, at their times of eating, I have the rather cited, that they may be for instruction to us of the present Age. When we consider how religious their entertainments then were, and that they serv'd for the nourishment of the Soul no less than the Body, it may let us see how much we are degenerated from the pristine Sanctity, and [Page 94] doth at once both reprove and shame the irreligion of our days; in which it is too common with many who are called Christians, to take their Meals no otherwise than the bruit Beasts do theirs, save that they are less temperate than these; they sit down at their Ta­bles, and rise again without look­ing up to Heaven, without any ac­knowledgment or thanksgiving to him whose Creatures they all are, by which they are sustain'd, and whose Providence doth cater for them from day to day: it must needs look ill and scandalous, that after persons have at a long sit­ting been filling themselves from the bounty of the Creatour with the plentiful varieties of Earth, Air, and Water; yet if they re­turn him any thanks at all, it is mostly done in such a superficial and lofty manner, as if it were but a little inconsiderable Mode to be perform'd only for Fashions sake.

And at the entertainments of our times, how often is it, that [Page 95] instead of calling upon the name of God, men prophane it by wick­ed Oaths; instead of the Scrip­tures read, the ears of the Com­pany are taken up with loose and filthy Communication; instead of holy Psalms, they are made first merry and then mad with excess of liquors. Such impieties cannot be allow'd in Families, where the Governours of them are really good, nor will they consist with that holy Discipline for which we are now pleading: they are con­trary to the ancient Practice of good Christians, and much more to the Precepts of that holy Reli­gion, which we all profess.

Lastly, the most pressing consi­deration, and that which all Ma­sters of Families should lay to heart is still behind, it is that in this Du­ty of domestick Devotion the E­ternal welfare of Souls is greatly concern'd; for frequency in Prayer and reading of the Scriptures, being so requisite as it is for the main­tenance of holiness, and a good life, where these are neglected, how [Page 96] can it be expected, that per­sons will live as becometh the Gospel, and as 'tis requir'd of all whom God will admit into that holy Place, which no unclean thing can enter Rev. 21. 27., and where without holi­ness no man shall see his face Heb. 12. 14.? Is it not rather likely, that in houses where the name of God is not call'd upon, nor his Word read throughout the Week, the Inhabi­tants will be Heathenish and wicked not having God in all their thoughts, much less any fear of him or his Laws before their Eyes? And what must become of such in the other World, none can be ignorant that is acquainted with the Bible. Now it cannot be doubted, but Ma­sters of Families are oblig'd in Conscience to seek the Spiritual good and future happiness of those under their Government; if they provide not for them, as to the necessaries of this temporal Life, they have in St. Paul's account de­ny'd the Faith, are worse than Infi­dels 1 Tim. 5. 8.. What Censure then shall they be thought to incurr, if they [Page 97] altogether neglect their more no­ble part, and take no care of them as to the things that concern their eternal good in the Life to come? The holy Father of the faithful was highly favour'd by God, as one who would endeavour that his Children and Houshold might fear the Lord and keep his way Gen. 18. 19.; holy Job was very careful that sin might not abide on those of his Family: and therefore as often as his Sons had been Feasting, he suspecting that they might have transgress'd by excess, did quickly after call them together, to Sanctifie them, and to of­fer burnt Offerings for them accord­ing to their number; and thus did Job continually Job 1. 5., and King David was so concern'd to have a sober and religious Court, that he solemn­ly resolves to thrust out thence all wicked and immoral persons, and to have such only to serve him as were Faithful in the Land, such as walked in a perfect way Psa. 101. 6, 7.. 'Tis also mention'd in Commendation of Cor­nelius, while a Jewish Proselyte, that being a pious man himself he [Page 98] had gotten a Family about him that were such too throughout, a devout man (saith the Text) and one that feared God with all his house Act. 10. 2.. And we may observe how zealous the Masters of Families were in the first times of Christianity, to bring those of their houses in­to the way of Salvation; for no sooner were any of them brought over to the true Religion, but they made it their business to draw their Families after them; thus the same Cornelius, when called by a Vision from Heaven to the Faith of Christ, was careful to bring his Relations with him to the Preaching of Pe­ter Act. 10. 24.. When God had opened the heart of Lydia, it soon follows that her Houshold as well as she are baptized Act. 16. 15.; in like manner the Kee­per of the Prison, being himself converted, all his were baptized together with him Act. 16. 38.; and after Cri­spus the Chief Ruler of the Syna­gogue had embrac'd the Faith his whole Houshold believed Act. 18. 8..

It was Gods command to the Jews, that they should at home [Page 99] instruct their Families in the Law deliver'd by Moses: particularly they were to do it every Morning and Evening, and also to write it on the very door-Posts of their Houses, and on their Gates Deut. 6. 7, 9.. Now we cannot but think 'tis of equal concern that those of our Religi­on should in like manner, have the Precepts of it daily rehearsed to them; nor can we suppose that Christian Governours of Families, are less oblig'd then were the Jew­ish either to the Service of God and Religion, or to set forward the Spiritual good of such as be­long to them; there is a general obligation, on those professing the Gospel to endeavour the good and happiness of all men as they have opportunity Gal. 6. 10.; but it is more par­ticular and binding in respect of them, to whom they are more e­specially related; for to such they owe greater love, and as for Go­vernours of Families, they are not only bound in a special manner to consult the spiritual welfare of them who are of their Family (some [Page 100] whereof are as their very selves) but also on the account of their domestick Authority, have a capa­city and power lodged in them to inforce the pious means, by which they may be set forward in the way of holiness; not to regard the Sal­vation of the meanest Servant in their house is very uncharitable: but while they omit the exercise of Religion, they are extreamly un­kind to the Souls of their Wives who are their own flesh Eph. 5. 28, 29., and of their Children who are pieces of themselves, and in behalf of whom St. Paul hath given particular charge that they be piously edu­cated Eph. 6. 4., as his Disciple Timothy had the happiness to be, of whom the same Apostle doth take notice that from a Child he had known the holy Scriptures 1 Tim. 3. 15., and imbib'd the same Faith, which had first been in his Grand-Mother Lais and his Mo­ther Eunice 1 Tim. 1. 5.; but how can those Parents be thought to have any true love to their Children, who mind not to have them bred up in the pra­ctice of Piety, whereby they may be [Page 101] season'd with an early sense of God and Religion, and without which they must needs be in danger of lead­ing a dissolute life, and consequent­ly of being unhappy here and eter­nally miserable in the other World?

In the ancient times of Christi­anity, Parents did esteem it their greatest charge and business to get their Children well instructed in Religion, and that the seeds of Vertue and Piety might be sown in them betimes. Thus the Father of Origen was careful that his Son might be taught in the holy Scrip­tures, and well Principl'd in the true Religion, before he would set him on any Books of humane li­terature. He caus'd him to apply himself to some part of the Bible every day, and commit it to memo­ry, so as to be able to repeat it to him; and the Lad made such profi­cience, that within a short time he would search beyond the Words into the Sense of Scripture, and not content with the ordinary Readings, did propound to his Fa­ther many difficult questions Euseb. Hist. Eccle. lib. 6. c. 2.; such [Page 102] were the forward indications of his great understanding; and we find in the life of Constantine, how concern'd he was that his Sons might be train'd up in all good Ver­tues; which he earnestly endea­vour'd as well by his own instructi­ons as by setting such Tutors over them as were eminently religious; and after they had been admit­ed to be Partners in the Empire, he did not cease exhorting them be­ing absent by his Royal Letters, to practice the wholesome precepts they had formerly receiv'd, and that they would account the know­ledge of God and his holy Religi­on of much greater value than Worldly riches and the Empire it self Idem de vit. const. ilb. 4 c. 5.. Gregory Nazianzen in his Funeral Oration on his Brother Cae­sarius, speaketh of his Mother the pious Nonna, that as she had been Consecrated to God her self by her religious Parents, so the Piety which as a Patrimony she receiv'd from them, was transmitted from her to her own Children; and she was instrumental in the Conversion of [Page 103] her Husband to the true Religion; who was afterward advanc'd to the Episcopal Dignity, and zealously discharg'd that Office for above forty years Orat. 10.: And 'tis declar'd by the same Father, how his Sister Gorgonia had follow'd the excellent Pattern of her Mother; in that she was the means of instilling Piety into her Children, Grand-Children, and others of her Family: like­wise her Husband was by her won over to the strict practice of holi­ness Orat. 11..

Some modern Examples might here be added; but I shall only mention one which may seem emi­nent enough to suffice instead of all: I mean, Sir Matthew Hale the late Lord Chief Justice; a man ne­ver to be nam'd without a reve­rence to his memory; he was cer­tainly the honour of his Country, and gave the greatest credit to the time in which he liv'd. I need not tell the World how many and great his Excellencies were; 'tis to the present purpose that beside his extraordinary learning, especi­ally [Page 104] in his own profession, and his admirable care and integri­ty in the Administration of his great Office, he was a most pious and devout Christian; and parti­cularly was eminently so in his do­mestick relation; he used constant­ly to worship God in his Family, and the Duties of Religion there were always perform'd by himself if there were no Clergy-man pre­sent Dr. Bur­net in the life of Sr. Mat. Hale.; he took great care and o­mitted no endeavours toward the forming of his Children to the love and practice of Religion; follow­ing them with repeated instructions, which he not only deliver'd to them by word of thy mouth, but that they might abide with them and still occur to their thoughts, he did use to leave them in Writing, giv­ing charge that they should take Copies of them. Some of his Written directions to his Children have come abroad into the World; in which he did excellently pre­scribe concerning their due obser­vation of the Lords day, and how they were to demean themselves [Page 105] in the publick Duties of the Church also he doth therein enjoin them, the Devotion of Prayer and read­ing the Scriptures in private; and we find him there putting them in mind, how It had been his practice to give them Line upon Line, and Precept upon Precept, for enabling them to steer and order their course of life, through an evil and dangerous World: Now the example of this wise and good man, whose transcendent worth is yet fresh in our memo­ry, and his reputation so great throughout the Nation, may, I hope, have some good influence to engage others in the same relation to a pious imitation of him; as be­ing really convinc'd, like as he was, of how great concern it is in reference to the future welfare of those un­der their care and government.

But if notwithstanding all Ob­ligations to the contrary, any Go­vernors of Families should be so stupid and uncharitable, as to have little regard for the spiritual good and safety of others related to them; yet the love they bear toward [Page 106] themselves cannot suffer them to live in neglect of the important Duty we have been urging upon them; for they must also consider that the state and welfare of their own souls are herein most of all concern'd: Beside, that the omission of Prayer and Reading the Scrip­tures, must needs be prejudicial and of ill consequence to them­selves, as well as to the rest in their houses; nor can they think well of their own condition to God­ward, while they so much disre­gard his Worship and Service: I say beside all this, they cannot but think that the whole Sin and Guilt of this domestick Irreligion will be justly chargeable on them; and they must expect that the im­piety of those who are of their Families will be laid to their ac­count, as the Persons who might and ought to have prevented the same; and if through want of pious Discipline, and the exercises of Devotion, their Children or o­thers belonging to their charge shall become profane and wicked, [Page 107] how will they be able to answer for it at the great and terrible day?

That they are so bound to con­sult and endeavour their good in the things which concern their fu­ture state, as to be accountable to God the Judge of all, for the neg­lect hereof they may understand from the pious and earnest advice in a Tract, which goeth under St. Austin's name Written to a Friend; and let each Master of a Family suppose it spoken to him­self; I beseech my Brother, I beseech thee, that thou teach in thy house to all under thy Government from the greatest to the least, the Love of Ho­liness, the Delights of the Heavenly Kingdom, the Bitterness and Terrour of Hell: that thou be solicitous and very careful for their Salvation; be­cause of all who are Subject to thee in thy Family thou shalt render an account; do thou Teach, Command, Charge, Perswade them that they be­ware of Pride, Back-biting, Drun­kenness, Fornication, of Luxury, An­ger, Perjury, and Covetousness, [Page 108] which is the Root of all Evils De Sa­lutar. Do­cum. c. 20..

And whoever are Faithful and Conscientious herein, being Zea­lous for Religion, and for keeping up the Duties of it in their Houses, implying their vigilant care, that all under their domestick Autho­rity may serve God and live like Christians, they do truly approve themselves as good Servants to their great Lord and Master, to him of whom the whole Family in Heaven and Earth is named Eph. 3: 15., and they shall not fail of being well rewarded by him; for his kind favour shall be toward them, his blessing on their Persons, their Families and Estates: and af­ter they have a while devoutly serv'd him in these their Earthly dwellings, he will Translate them to his own glorious Habitation; they shall be admitted to be of his own Royal Houshold, that they may a­dore and praise him for ever to­gether with the glorifi'd Saints, and blessed Angels in Heaven: Where it will be some addition to their Joy to meet their Wives, [Page 109] their Children, and others of their Families, whom by their good Example, and pious Go­vernment, they had helped for­ward in the way to that happy Place.

ALTHOUGH it be the more eminent part of our Christian Devo­tion, when we join with others in the Service of God (who is thereby openly own'd and ho­nour'd by us, and we do by our con­currence, both encourage and assist the Piety of others) whether it be [Page 180] in the greater Assemblies of the Church, or the lesser of Families at home: yet however it must be said, that this alone doth by no means fulfil our duty to God, nor yet sufficiently answer the needs and exigencies of our own State; and therefore private and single Devotion, ought also to be mind­ed by all who would please the Al­mighty and enjoy his favour, by all who would consult their safety amidst the many particular circum­stances and emergencies of their life; and every Christian should think of religious Worship (as one of the Ancients doth teach him) That it must not only be perform'd in the Church but also in the Family and in his private Chamber: that he have God always hallowed in his heart for that he himself is the Temple of God Lact. l. 6. de ver. Cult. cap. 25..

And by another before him, it is given for a note of a good Chri­stian, that he will pray in every place, but so as not to appear openly to o­thers to do it Clem. A­lex. Strom. 7.. Thou must have (saith a third) thy private prayers, [Page 181] which God may see in secret, and re­ward thee for them openly Basil. in Asc. Tom. 2 p. 181..

Under this private Devotion in its full notion are comprized Pray­er, Meditation, reading of the ho­ly Scriptures, and other pious Books; and though we shall pro­ceed with respect to the first of these especially, yet we would not be thought to divide such good company, but while recommend­ing private Prayer to intend Me­ditation and Reading too; they do indeed mutually assist each o­ther, and we cannot be without either of them. Now to enforce this excellent Duty in which both the reality and comfort of a Chri­stian do so very much consist, we shall briefly propose some perswa­sive considerations, which may ea­sily prevail on all who are truly dispos'd to the Practice of Reli­gion, or the prosecution of their own interest.

I. It doth appear out of holy Scripture, that we are not only to worship God and call upon him in company with others, but that he [Page 182] expects moreover, to be honour'd by the devout service of every man singly and apart, and that each person in his own behalf, should seek unto him for his benefits: this is manifestly contain'd in those Texts, where it is given in charge that every one address himself to God on his own particular occasi­ons; as to call upon him in the day of trouble Psal. 50. 15., and if any man be afflicted let him pray Jam. 5. 13.; In which places it cannot only be meant that the par­ty afflicted is to crave the Prayers of the Congregation, or of the Mi­nister where he lives; but chiefly at least, that he is himself alone to call upon God and supplicate for his help and deliverance; and this must be done in many sad cases which afford no opportunity of having the Prayers of others; a­gain when we are bid in every thing to make known our requests Phil. 4. 6., it must needs intend that we are to do it in particular cases and matters of private concern; though they fall not under the publick or ordinary Prayers.

And when 'tis commanded that in all places we lift up holy hands 1 Tim. 2. 8., it doth certainly include the places of our privacy and retirement; and this Text, Mr. Mede will have peculiarly understood of private Prayer Conc. Lat. De Vener. Sac.. But the precept of our Saviour is very express, Enter into thy Closet, and when thou hast shut the door pray to thy Father which is in secret Mat. 6. 6.; the words are plain, and to neglect the duty enjoin'd in them is to live in a known sin, which we are highly concern'd to beware of as we tender the safety of our souls.

II. Let us set before us the ex­amples of eminent and renowned persons by whose practice this Du­ty of private Devotion is recom­mended to us. That it was in use with the holy Patriarks of old doth appear on sacred Record; of Abraham, Gen. 15. 2. and Chap. 17. 18. of Isaac, Gen. 25. 21. and of Jacob, Gen. 32. 9. Concerning Isaac that other Text, Gen. 24. 63. might also be added, where it is in our translation, that he went out [Page 184] to meditate in the Eventide; but the original word doth signifie submissa voce loqui labio tenùs murmurare, to speak just moving the lips, without any audible sound, as is wont to be in private prayer more than in meditation, and thus it was in the supplication of Hannah 1 Sam. 1. 13.; but that the Verb in that place may signi­fie to pray doth appear from hence, that the Substantive coming from it is used for Prayer, in other Texts of Scripture; as Psal. 5. 1. and 19. 14. and therefore both in the Caldee Paraphrase and the Arabick version, it is: And Isaac went out to pray; likewise it is thus understood by Munster, Vatablus, and the same is approv'd by Grotius; we are also told by the first of these, that the Jews themselves have generally ta­ken the Text in this sense; but whether it be meant of Prayer or Meditation, 'tis much indifferent to the present purpose, since the latter as well as the former is an act of Devotion [...] the re­solv'd custom [...] de­vout Prince, [...] [...]self [Page 185] to God three times every day: At Evening (saith he) and Morning, and at Noon will I pray Psal. 55. 17.; and the same was done by the Prophet Daniel; nor could any danger af­fright him from it; for notwith­standing a Royal decree to the con­trary which made it Capital, in his Chamber he kneeled on his knees three times a day and prayed and gave thanks unto his God Dan. 6. 10.. That the A­postle St. Peter was wont to retire for his Devotion, may be seen, Act. 10. 9. where 'tis said, that about the sixth hour (one of the usual times for that Duty) he went up upon the house to pray; chusing that place as most distant from all noise and disturbance; likewise St. Paul as we often read had his private Prayers; they were such in which he be sought the Lord thrice, that the Thorn in the Flesh might depart from him 2 Cor. 12. 8.: and those wherein he did earnestly intercede for the Churches himself had planted; whereof there is mention in his Epistle to them Eph. 1. 16. 3. 14. Phil. 1. 9. Col. 1. 9..

It is in Ecclesiastick History [Page 186] concerning James the brother of our Lord who for his eminent sanctity was sirnamed, The Just, that by fre­quency of praying his Knees be­came void of sense, being harden'd like those of a Camel Eus. Hist. Eccles. l. 2. cap. 23.. And the learned Origen, as from his child­hood he had been accustom'd to re­ligious Duties under the education of his good Father: So he was most strict in the Practice of his De­votion throughout his whole Life; all his time almost both by day and night, was divided between Prayer and Reading the Scriptures; nor would he take the natural re­freshments of the body without those others of the soul; for when­ever he sate down to meat some­what of the Bible was still read, and the same was done at his ly­ing down to sleep Hieron. ad Marcel. Epist. 18..

The Emperour Constantine thought it his greatest honour to have access to God in private De­votion; for it is reported of him that notwithstanding all the af­fairs of his vast Empire: Every day at stated hours shutting himself [Page 187] up he alone conversed with his God Euseb. de vit. Const. l. 4. c. 21.. And we read of our King Alfred, who wore the Crown of this Realm about nine hundred years ago, that as he allotted the one half of his Revenue to pious uses, so he devo­ted the like proportion of his time to the exercise of Religion: they who speak least say, that dividing the twenty four hours of each na­tural day into three parts, one eight hours he allow'd him­self for eating, sleeping, and re­creation: another he consign'd to hearing causes, doing justice, and other transactions of his Govern­ment: and all the rest he spent in Prayer, reading the Scriptures, and holy Meditation; he had usual times of Devotion, by night as well as by day, which he constantly ob­serv'd; and he would often leave all company and go to the Church by himself alone that he might there worship God; he had a ma­nual of devotion, which he always carry'd about with him; and on some leaves of Paper that were bound up with it for that pur­pose, [Page 188] he wrote down several pious sentences out of the holy Scrip­tures; which he us'd to read over for exciting his devotion; and to promote piety in all his Subjects, he began a translation of Davids Psalms into the English tongue, though he did not live to finish the same In vit. Aelf. per Aelf. Coll. Alumn. l. 3. p. 161. Bal. de Script. Cen. 2. n. 26. Speed. Hist. book 7. ch. 36.. But behold a greater than these, for our Saviour himself was very frequent in this retir'd exer­cise of Devotion; it was usual with him, as we read in the Evangelists, to withdraw himself from Compa­ny that he might pray alone Mat. 14. 23. Mar. 1. 35. Luk. 5. 16.; he did so thrice within a short space a little before the Jews laid hands on him Mat. 29. 36, 39 42, 44.; and he was one whole night at Prayer in the soli­tude of a Mountain Luk. 6 12.; this Practice of Christ is well enforc'd by St. Cy­prian, Neither hath our Lord, by words only taught us to pray, but also by his own deeds, while praying frequently himself and making evident what we are to do by the testimony of his own example, as it is written: And he withdrew himself into the Wilder­ness and prayed; and again, he went [Page 189] out into a Mountain to pray, who was without sin, how much more doth it con­cern us to pray? if he watching throughout a whole night prayed with continued supplications, how much more ought we to watch by night in often re­peating over our prayers Cypr. de Orat. Dom.?

Nor may any pretend that these examples are above their imitati­on: or that it may not be expect­ed the ordinary sort of Christians should come up to this pitch of pie­ty, for we have further to add, that to worship God in private Prayer, hath been a common practice and that in all Religions. Among the Jews there were composed forms for every mans private use: and in these they did call upon God at certain hours every day; which they were careful to observe, wherever they happen'd to be, or in what business soever they might be en­gag'd. Architectus, vel in culmine arboris, insidens asino, illicò descendat & recitet. When any usual time of Devotion should come: If a man were working on the house, or were in the top of a tree, or on the back of his Ass [Page 190] in the way, he was immediately to come down and rehearse his prayers; and they had beside Ejaculations, Pray­ers and Benedictions to be used on several occurrences. When any one did behold a place where some Mi­racle had been shewn for the people of Israel, or where Idolatry had been rooted out, or a place in which there was then an Idol, he was to put up a short prayer; when any did see an Ae­thiopian, a Dwarf, one that was crook­ed, or any way maimed, he was to use a thanksgiving; when seeing a fair tree, or a beautiful face, he was to give thanks, saying blessed be God who is the author of all beauty in the Creature, &c. See Dr. Lightfoot Hor. Heb. in cap. 6. Mat. Cornelius was but a Jewish Proselyte, and not one of them neither who were Proselytes of Justice, so as to be admitted a Member of that Church, and to joyn with them in the holy place of the Temple: but he was only a Proselyte of the Gates, uncircumcis'd, and not con­forming, save to the seven Precepts of Noah; so that he was still re­puted as a Gentile, and had no en­terance into the Temple nearer [Page 191] then the atrium Gentium & immun­dorum, the outer Court of the Gentiles, and of the unclean, and yet of him it is said that he was [...] a de­vout man [...], constant in his prayers to God Act. 10. 2, 3, 4.; it was at the ninth hour, one of the ordinary times of Prayer, when being at his private Devotion, the Angel from God appeared to him directing him unto the way of Sal­vation by Christ.

It will not seem much that this pious Duty hath been thus regard­ed by men of the true Religion, when we consider that even Maho­metans and Heathens have practis'd the same.

The Turks profess great strict­ness in Devotion as injoin'd them by Mahomet their pretended Pro­phet, who in his Alcoran, calleth Prayer, The Pillar of Religion and the Key of Paradice; and hath re­quir'd it to be perform'd five times every twenty four hours, the first time allotted for it is between day breaking and the rising of the Sun, the second at noon, the third be­tween [Page 192] Noon and the going down of the Sun, the fourth at Sun-set­ting, the fifth at an hour and half in the Night; they allow nothing to hinder their observance of these, no not the decree of the Sultan should he command them any thing to be done when 'tis a time of Prayer; and they think they may not be diverted or break off ab­ruptly, though an armed Enemy should be at their Camp or Gates, nor if a fire should happen in the very Chamber where a person is praying; how fixed and intent they would be thought to be in the acts of Devotion, we learn from one who knew them well and doth thus relate of them. The Turks with devout Ceremony and profound at­tention perform their holy Duties, sup­posing that prayer is become fruitless which is interrupted by scratching of the Head, rubbing the Hands, or any other gesture not essential to Prayer Busbeq. Epist. 3.. They have indeed an ambitious af­fectation of being esteem'd devout, and do betray their own hypocri­sie and vain Glory in that they [Page 193] often chuse to recite their private Prayers in places where they may be seen: and especially they love to do it, where there are any Chri­stians to take notice of them.

And as for the Heathen, though benighted as they were in the dark­ness of ignorance and superstition, yet they could see it to be both their duty and interest to make their particular addresses, to those whom they esteem'd as Gods; that this was customary among them doth appear by that of Plato where he saith, The Gods did sometimes grant and at other times deny the petitions presented to them. [...], both privately and in publick Plat. Al­ceb. 2.; and again in the same Dialogue u­sing the same words, he mentions one petition, which the Lacedemo­nians did still offer up as well in their private as publick prayers; it is observed by Seneca that men were best pleas'd with the freedom of private Devotion; his words are, Men would be more sparing in making their Prayers, if they were to be made openly; so willing are we ra­ther [Page 194] to pray secretly and within our selves, even when our supplications are best Sen. lib. 2. de Benef. cap. 1.; and we find that this was not practis'd by such only as were more eminent in Vertue, but also by the common sort and those of the worst complexion; as doth ap­pear by the sharp reflections both of Moralists and Poets, on the foul disorders of which many were sup­posed guilty in their secret Pray­ers, while presenting such Petitions to their Gods as they would not dare to utter in the hearing of men Sen. de Benef. li. 6. cap. 38. and Epist. 10. Plutarch. de Defect. Orat.; as when the Votary would pray: That such or such a person by whose death he was to gain an Estate might be taken out of the way Pers. Sat. 2.; that he might be able to defraud o­thers and yet seem honest and religi­ous all the while, that the night might hide his crimes and his deceits be al­ways conceal'd from the notice of men Hor. l. 1. Epist. 16.; We do also meet with the Precepts given by some of their Philosophers, for directing men in their private Prayers; as that of Socrates, who taught, That a man should only beg for himself good things [Page 195] in general, leaving particulars to the Gods, who alone could know what would he fit for him Val. Max. lib. 7. c. 2.; and 'tis ad­vice given in Plato that no man should be hasty in praying for a­ny thing, but diligently consider, lest he should deceive himself in desiring things that be hurtful, while he thinks them good Plat. Al­cebiad. 2.. It was the saying of Athenodorus, sometime the Tutor of Tiberius, that men should ask nothing of God in private but what they might pray for in the hearing of others ^g; and Seneca doth advise, that a man pray for a sound mind, and first for the good health of his Soul, afterward of Body Sen. E­pist. 10.; whereunto the Satyrist doth agree in his orandum ut mens sit sana in corpore sano; and the same Moralist hath in that place subjoin'd this excellent rule in re­ference to private Prayer: so live thou with men as one seen by God, and so speak to God as if heard by men. The same is delivered by Macro­bius, and he speaks of it as a known precept of Philosophy Macroh. 1. Saturn.; many in­stances do occur in Heathen Wri­ters [Page 196] of persons represented making their particular Prayers for them­selves, as in Homer, Virgil, Lucian, and others. In one of Plato's Dia­logues, Socrates is brought in pray­ing after this manner, O Loving Pan and all ye Gods that inhabit this place, grant to me that I may be beau­tified in my soul, and whatever good things I possess without, they may be a kind furtherance to those which I have within me: that I may esteem the wise man alone to be truly rich, and may attain so much of this kind of riches as none can bear or carry away, but he that is good Plat. in Phaedro.. And there is extant a Prayer of the Lyrick Poet from his own hand, That Apollo (whom he invokes) would grant him to enjoy the good things he had ac­quir'd, with health of body, and a sound mind, and that he might pass his old age with reputation and delight Hor. car. l. 1. Ode 31.. It doth thus abundantly appear, that the Gentile-Worshippers did privately and apart adore their Gods, putting up Prayers to them, and I have the longer insisted on it, that it may shame the Christi­ans [Page 197] out of their neglect herein; who profess a Religion that pre­scribeth the strictest rules of Pie­ty; who are also clearly instruct­ed out of the holy Scripture con­cerning their Duty to God, and have singular inducements to the performance of it. And since they who wanted all these advan­tages could yet esteem it their ne­cessary duty, to be singly devout as well as in company with others, it must be a strange piece of irre­ligion in us, if we think it too great trouble to wait on the living and true God with our private suppli­cations: and it will be altogether inexcusable, should we confine our Worship of him to the Christian Assemblies: as if it were not worth while to serve God, but where we may be seen by men.

III. There are so many private concerns and accidental occurrences to each Christian, as make it alto­gether necessary that he apply him­self to God in secret prayer; as when he is to confess or beg the pardon of any particular sin he [Page 198] hath unhappily fall'n into; or to desire the removal of some present affliction on himself or belonging to him; when he is to implore the assistance of divine Grace against some Temptation with which he is beset, or the protection of divine Providence from an imminent dan­ger whereof he is afraid: when concern'd to crave the presence and blessing of God in any business or undertaking, wherein he may be en­gag'd, or to return him due thanks for some special mercy he hath lately receiv'd. Now if the case be thus private and particular, 'tis re­quisite our Prayers should be so too: which cannot be as it ought, either with respect to God or our selves, unless suitable to such like occasions whenever they shall happen. And we find in Scripture, how the Ser­vants of God have us'd to adopt their devotion to their present exi­gence, and the various circumstances of their condition; as Jacob in that Prayer of his, when under appre­hension of violence from Esau his Brother Gen. 32. 9.; Hannah when being [Page 199] grieved at her barrenness, she would obtain a Child from the Lord 1 Sam. 1. 11.; thus Hezekiah on notice of his spee­dy death from the Prophet 2 King. 20. 3.; and, David in his Penitential Psalm after his foul miscarriage in the matter of Ʋriah Psal. 51.; likewise in several others of his Psalms, wherein are Prayers and Praises on all particular occasions, as the Titles of them do shew; such are Psalm 18. 52. 54. 56. 57. 59. The like may be seen in the supplicati­ons of Ezra and Nehemiah Ezra 9. 11. Neh. 1. 8, 9, 10, 4, 4.; from hence then we may easily observe the great need and usefulness of private Prayer; which will better appear, when we consider,

IV. That privacy is in a special manner advantageous to devotion, and the better exercise thereof; it hath indeed been ever thought of greatest convenience to all those acts and employments that belong to the rational part and require the intentions of the mind; whence many of the Philosophers of old chose to withdraw from places of concourse, that they might more ef­fectually give themselves up to [Page 200] Study and Contemplation: parti­cularly the Pythagoreans did for this end prefer a solitary life; and of Plato it is observ'd, that avoiding the City, he fixed his Academy at some distance in the Country; But retirement hath been most of all approved as a good help to Pie­ty, and the duties of it; by some Christian Writers much hath been spoken in the praise thereof on this account Basil. in Epist. ad Chilonem. Hieron. ad Heliodor. & l. 2. cont. Jovin. August. ad frat. in E­remo., especially by St. Ba­sil and Hierom, who were themselves addicted to that course of life: in the constitutions of Justinian it is said, A solitary life with the contem­plation that doth accompany it, is a sacred thing, which of its own nature doth lead the soul to God; nor is it only advantageous to those who practise it, but is also of known benefit to others by reason of its holiness and devotion toward God Novel. Const. 133..

By Eusebius out of Philo's book de vitâ contemplativâ, it is reported of certain Asceticks (so have they been call'd, who professed a more strict and sedulous exercise of Pie­ty) living in several parts of Ae­gypt, [Page 201] that forsaking worldly em­ployments and the ordinary places of habitation, they abode solitary, practising abstinence, divine con­templation, and devotion Euseb. Eccle. Hist. l. 2. c. 17.; these he would have to be Christians, but is therein corrected by Scaliger, who thinks they were of that Sect a­mong the Jews called Essenes; and for that he is himself reprov'd by Valesius, who doth suppose them of the Jewish religion, though some passages in the account given of them will not allow them to be Essenes. But however it is sufficiently known that Christians too have us'd retirement to the same religi­ous purpose; in the times of Perse­cution under the Heathen Empe­rours, great multitudes of them be­ing forc'd to quit their Dwel­lings made the Desarts their re­fuge, where they improv'd Neces­sity into a Vertue, by employing their solitudes in Fasting, Prayer, Meditation, and Reading the Scriptures; so that in some time this way of living became a matter of choice, and was advanc'd into an [Page 202] holy institution; Paul of Thebais was the first example of note, that recommended the same, of whom 'tis related that he lived solitary for near an hundred years, likewise one Anthony an Aegyptian did set it up in his own Country, and Hilarion did the like in Syria and Palestine.

It must be granted that this at length corrupted into Superstition, Idleness, and an empty name; and we cannot think it any real service to religion to persuade men (as some have done) wholly to aban­don humane Society; since they can­not do it without laying aside many important duties, both for the ser­vice of God and the good of Man­kind; yet for some time and on some special occasion of a mans life it may be of necessary use to re­tire from the World and the affairs of it; it was so thought by a great and wise Prince in the last Age. I mean Charles the fifth, who having taken up an apprehension of his own death approaching, from the appearance of a Comet, soon after resign'd his Empire and Kingdoms, [Page 203] and retir'd into a small Village, that he might without interrupti­on attend the great business of Reli­gion in order to another World Hen. Spondan. Anno 1556.. But by some it is said, that this se­rious temper of mind in the Empe­rour was occasion'd, partly by the unfortunate turn and ill success of his affairs after so much of Victory and Glory formerly enjoy'd by him; and partly by the prevalence and growth of the Protestant interest after all his endeavours to suppress it; from the former he had a deep conviction concerning the vanity of sublunary things; and therefore resolv'd to take off his affections and himself from the World, and to provide for his lasting security elsewhere: and the latter suggest­ed to him that the Religion he had hitherto so much oppos'd was own'd and assisted from Heaven, and therefore it was not safe to be any longer concern'd against it; and it is suppos'd, that in his latter days * See Dr. Burnet Hist. Refor. r. 21. part. p. 214. of retirement when he had leasure throughly to consider, and no world­ly interest to be a wrong biass, he [Page 204] fell into a good liking of the Refor­mation, and dy'd a real Convert to it.

Now whatever there is in pri­vacy by which it doth contribute to Piety, and our better service of God, may alwaies be found in the close retirement of secret devoti­on; a man is then separate from the World, from all company, and business; may freely converse with God, and his own Soul; may for his spiritual benefit contemplate the Word of God, and all his wondrous Works, the things that have been, that are, and which shall be hereaf­ter; and while thus taken up, it may be truly said of him, That he is never less alone then when alone. 'Tis almost peculiar to single devo­tion, that it doth admit the useful Duty of holy Meditation; which cannot so well be exercis'd, when we join in publick: and whatever the Duty be wherein we are pri­vately engag'd, we can more easily be serious and intent in it then a­midst the usual occasions of di­verting the mind, which are in [Page 205] places where many assemble.

And as privacy is thus helpful to our being more heavenly and devout, so in the single exercise of Piety there is this other advantage, that whereas in publick devotion we are confin'd to such Prayers as are intended for general use, and therefore cannot reach every parti­cular case: the Christian when praying alone can with freedom lay open his wants and desires; he is not then bound up to words nor things, but may chuse the matter of Prayer, and speak for himself as his own heart shall suggest and his present condition require; for though Forms of private devotion, are very expedient and indeed ne­cessary for the greatest part of Chri­stians, yet (as a late reverend Divine of our Church hath said Dr. Tully in Precat. Domin. Ex­pos.) None is so oblig▪d to them, but that (if able to do it) he may supplicate to God from his own present concepti­ons. And before him the learned Hammond to the same purpose: In the Closet (saith he) it is not sug­gested by our Church, but that every one [Page 206] may ask his own wants in what form of words he shall think fit Dr. Ham. Pract. Cat.; and truly all who know how to express their minds to men, may be suppos'd capable of doing the like in private to God too (wherever there shall be need) so as to be accepted by him; for he doth not so much regard the Artifice of our words, as the disposition of our hearts, when we speak to him; We have before ob­serv'd that holy men in Scripture did use to pray, pro re natâ, accor­ding to their present occasion; and to the instances already given we may add, that of St. Paul, 2 Cor. 12. 8. and also that of our Saviour himself, Mat. 26. 39. When we read, the ho­ly Spirit doth help our infirmities, di­recting us to things we ought to pray for Rom. 8. 26.; and when our own Church doth teach us to desire of God, that he would make us to ask such things as shall please him Collect for 10th. Sund. aft. Trin., it doth suppose our chusing Petitions in Prayer, and that we may not err in that choice; which will not be understood of stated Prayers, and must therefore refer to the private [Page 207] and occasional supplications of which we now speak; and unless we sometimes make use of such, we shall be extremely defective in our devotion, both as to our duty toward God, and our regard to the good of our selves and others; for how else can we in a suitable man­ner offer up praise, and thanks­giving, or deprecate evils, and beg mercies, according to our own and the needs of other Christians, as on many particular occasions we ought to do? it being impossible that these should be fully provi­ded for by any forms composed for private use, and much less will the publick Prayers descend to them.

V. If a man serve God in pri­vate, it is one good evidence of his being sound and sincere in Religi­on; for those who are void of all true Piety, who are but Hypocrites or Atheists, may and often do out­wardly join with others in the acts of publick Worship; though from no better inducements than that they may comply with the custom of the place, or to please others [Page 208] on whom they depend, or that they may gain to themselves a good re­putation; as some in our Saviour's time, who were not real in their Piety (for he calls them Hypocrites) and yet would pray standing in the Synagogues, and in the corner of the Streets, to be the more ob­serv'd by others; and from this occasion (that his own followers might not rest in an outward shew of religion, but be sincere and tru­ly pious in the duties of it) he in­join'd them the practice of private devotion, as it follows in the same place Mat. 6. 5, 6.; for acts of Piety, when in secret, cannot likely proceed from Worldly Motives, but do rather suppose a Soul really affected with a sense of God and Religion: That a true Christian Faith is more eminent­ly impli'd in secret Prayer the holy Father St. Cyprian hath intimated in these words: He hath command­ed us to pray privately, in secret and retir'd Places, in our very Chambers, because it is more agreeable to Faith, that we apprehend God to be every where present to hear all men, and by [Page 209] the fulness of his divine Majesty to penetrate into all secret and hidden things Cypr. lib. de Orat. Domin.: Though it be accountable enough why bad men may frequent the devotions of Christian Assem­blies; yet why any should adore and supplicate by himself alone, when none else can take notice of it, 'tis not easie to assign any other rea­son, than that he hath an inward reverence of an infinite God, as of one who ought to be served, and who is able in all things to do him good; after St. Paul had been strick­en blind by that light from heaven, which shone on him in the way, when he was first call'd to the Christian Faith, he having in devout Prayer evidenc'd a true conversi­on; Ananias is immediately com­mission'd by God to go to him, that by the laying on of his hands he might receive his sight, and also the extraordinary gifts of the Holy Ghost to qualifie him for the office of an Apostle Act 9. 11, 17.; Arise (saith God) and go into the street, which is called strait, and enquire in the house of Ju­das for one Saul of Tarsus, for be­hold [Page 210] he prayeth. If therefore we would avoid the sin and danger of being formal Professours and Hy­pocrites, and would approve our selves to God and our own Consci­ence, as real and sincere in the Re­ligion to which we pretend, we are concern'd not to acquiesce in outward and visible Duties; but to be also conversant, in those others of private Devotion; which as it is an evidence of true Holiness, so will it be a very good means to cherish and preserve it in us. For

VI. By the constant exercise of Religious Duties in private, the life and power of Godliness is ve­ry much maintain'd: and 'tis of excellent use to secure men in the fear of God and a steddy obedience to him; for since the acts of Piety, whereof none but God is Witness, must be thought to proceed from Conscience, and to be a compliance with its Dictates, it may easily be presum'd, that while men are con­scientious in performing this so pi­ous a Duty, they will be alike dis­pos'd, as to other parts of Christi­an [Page 211] holiness; and not venture on a­ny gross and deliberate sins, but carefully avoid all temptations to them; beside a frequent exercise of private Devotion, must needs beget a serious and heavenly temper of mind, and leave such holy impressi­ons, as will restrain corrupt moti­ons, and fortifie the Soul against the daily assaults of Sin and Satan. Moreover it being a part of this private Devotion to read the holy Scriptures, the Christian will there­by be still put in mind both of the Duties which God requires, and the Sins which he hath forbidden, as also of the great and precious pro­mises, belonging to the former, and the severe threatnings denounc'd a­gainst the latter. And it must needs have the like effect as including holy Meditation, of God as Creatour, Lord, and Judge of Mankind, as infinite in Holiness, Knowledg, Justice, Power, and the Author of all the good we have, or do hope to enjoy: of our selves as Beings dependent, sinful, frail, and as having immortal Souls, which [Page 212] shall be for ever happy or mise­rable in another World, according to our good, or ill conversation in this; these and such like thoughts are apt to beget good resolutions, and make men circumspect, and holy, in all their ways. And there is this further, that by such atten­dance on God and Prayer to him; we engage him to have a particu­lar care of us, to give us his Spirit for our guide and support, and to strengthen us with all might in the inner man, that we may be preserv­ed holy and blameless unto his hea­venly Kingdom. 1. Thes. 5. 23. 2 Tim. 4. 18. On these accounts, St. Chrysostome hath pronounc'd it impossible that the man who is con­stant in his Devotion should lead a sinful life Ad Pop. Antioch. Hom. 89..

VII. This Duty of private De­votion is the greatest comfort and surest refuge of a Christian, amidst all the fears and hazards, all the troubles and calamities, of this pre­sent state: and he can by no means subsist without it: 'tis a remedy still at hand on all occasions, and whenever he finds himself op­press'd [Page 213] either by passions within or sufferings from without, he can ease his Soul by pouring out his com­plaints as David was wont to do Psa. 55. 2. 47. 3. 142. 2.: and lighten himself by casting his burden upon the Lord, as the Scrip­ture doth direct Psal. 55. 22.; when all means do fail us, God is a very present help in trouble 1 Pet. 5. 7.; and is nigh unto all that call upon him Psal. 46. 7.; he alone can suc­cour us in cases of greatest mo­ment, and when we are most in need; if thou art under grief or inquietude of mind, thou mayest apply thy self to him, as the Fa­ther of Mercies, and God of all com­fort 2 Cor. 1. 3.; in a time of present affli­ction or threatning dangers, thou mayest fly to him as Governour of the World, and one who can pro­vide for thy deliverance, or else turn the most troublesom events to thy real advantage; when thou art perplexed with the guilt and pow­er of Sin, whither canst thou go, but to him whose property and prerogative it is to forgive, who is the God of all Grace 1 Pet. 5. 10., and able to succour them who are temptedi? if [Page 214] thou art under sickness or any fear of approaching death, what canst thou do better then seek to him, who alone hath the power of Life and Death, can direct to, and bless the means of recovery; or else translate thee to a more happy life in Heaven? At all times and in all places, when in solitude and con­finement, when wanting the oppor­tunity of publick Prayers, and the society of other Christians, the comfort and benefit of private De­votion will still remain with thee, and be thine inseparable support when all others fail; and whe­ther thou art alone or no thou mayest in a moment of time ascend up to Heaven in divine ejaculati­ons, to him who is Cordis non Vocis auditor Cypr. de Orat. Dom.; and by the help hereof thou canst drive on thy great con­cerns above amidst the ordinary affairs of this life; for we find it urg'd on Christians by the antient Fathers, that they would mix the acts of Devotion with all their se­cular employments; by one of them it is put into the Character of the [Page 215] pious Christian, that, In his walking, in his discourse, in his taking rest, in reading, and in all his humane affairs, he doth still offer up Prayers to God Clem. A­lex. Strom.; Any time (saith another) is conveni­ent for Prayer and Singing of Psalms; so that while the hands are employed at work, the tongue may be also sometimes, if possible, (which is indeed more useful) for edification of Faith: if not with the heart, at least let God be praised in Psalms, and Hymns, and spiritual Songs, as it is written; and let Prayers be perform'd at the time of working Basil. in Ascetic.; Again, A man, when he goes to market, or is walking by himself may make long Prayers: he may while sitting in his Shop, or Working at his Trade give up his Soul to God; thus St. Chrysostome Ad pop. Antioch. Hom. 89.. And in those days Christians did practise accordingly: We read in St. Jerome, that in his time the la­bourers might every where be heard sounding forth godly Songs; The Countryman at the Plough had his Hallelujahs, the Mower his Hymns, and the Vinedresser would be singing Davids Psalms Ad Marc. Epist. 17..

But above all there is from pri­vate [Page 216] Devotion this most desirable advantage, that whatever shall happen the man who hath the te­stimony of his own conscience, for his sincere Piety in the closest pri­vacies of his life, will have reason to be chearful in the worst of times and under the greatest disasters, he is still safe, though the earth be removed and the Mountains carried into the midst of the Sea, though the waters roar and be troubled and the Mountains shake through the swelling thereof Psal. 46. 2, 3.; yea, should he be brought to the most dismal extremity, even the Valley of the shadow of death, yet he need not be afraid Psa. 23. 4., while he can say with Hezekiah, that he hath walked before God in truth and with a perfect heart 2 Kings 20. 3.; and there is an example more near to the purpose in the Prophet Daniel; who when by the contrivance of his implacable enemies condemned to the Den to be devour'd by Lions, was yet no­thing terrified: for that his Devo­tion thrice a day in his Chamber (the very thing by which they had design'd his ruin) was his ground of [Page 217] confidence; and the Heathen King could thence encourage him saying, Thy God whom thou servest continual­ly he will deliver thee Dan. 6. 16.; and he real­ly did so, as it follows in the relati­on.

It is most certain that every person whatever will find him­self oblig'd sometime or other to have recourse to God in prayer on his own particular ac­count, as in a time of personal affliction, or threatning danger: e­specially, when the terrours of death draw near. In such cases to which all are subject, nature and the principle of self preservation will set men a praying: so that they who had us'd to forget God and his service, yet in their afflicti­on will seek him early Hos. 5. 15., and the very Heathen when tossed in a tempest will every one cry unto his God Jon. 1. 5.. Now as we desire God shall hear us in our need and distress, we are concern'd to own and worship him at other times; for if in our pro­sperity he be slighted by us, and never call'd upon, how can we ex­pect [Page 218] he shall give ear, or take any notice of us, in our time of necessi­ty? the Prayers we then put up will be reckon'd to proceed not from any piety to God, but wholly from self-love, and servile fear. We see how God is represented by So­lomon as to his carriage towards such ill men as had lived in contempt of him and his service, in spight of all persuasions to the contrary; for it is threatned that as God had cal­led and they had refused, so there would be a time of fear and distress, And then (saith he) shall they call upon me, but I will not answer them, they they shall seek me early but they shall not find me Prov. 1. 28.; hitherto doth belong what is reported of Bias one of the Gre­cian wise men, that happening to be at Sea, with some whom he knew to be of impious lives, when these (the Ship being in great danger by a storm) cried out to the Gods, he said to them, Hold your peace that they may not take notice ye are here on board: Diog. Laert. in vit. Biant. meaning that their Prayers could do no good, but would rather en­danger the Ship the more by let­ting [Page 219] the Gods know there were such as they in it; we must not deny, but that God may indeed in the needful time hear the supplications of such as had not us'd to make their particular addresses to him: but there is little reason to expect it; and 'tis a dangerous folly to live in neglect of the Duty on the presumption it will so be.

Be persuaded therefore, O Chri­stian to seek the Lord, while he may be found, to honour him with thy constant devotion, that thou mayst have comfortable assurance of his ready help; when in any case of extremity thou shalt call upon him; he is thy best friend whom alone thou canst relie upon: and if thou wouldst maintain that friendship with him which thou art to prize above all things in the World, it must be by converse and intimacy in this heavenly Duty. And consider with thy self what an honour and priviledg it is that thou, who art but a clod of earth art allow­ed the freedom of access to the great God of heaven; and to present thy [Page 220] Petitions to him as often as thou shalt please. If thou hadst the like liberty with thy Prince on earth, thou wouldst certainly value it ve­ry highly, and think it a great weakness not to make use of it for thine own advantage; how then canst thou excuse thy self if not­withstanding the leave and encou­ragement given thee, thou neglect thine approaches to him who is the great Lord of the whole Uni­verse, and having all things at com­mand is able to do for thee what­ever thou canst request of him. If thou desirest the good things of this World, the God whom thou art to wait upon is he who giveth Riches and Wealth Eccles. 5. 19.; and his blessing ma­keth men to thrive Prov. 10. 22.; wouldst thou ascend to honour? he is the highest fountain of it; for promotion cometh not from the East nor from the West, but God setteth up one and pulleth down another Psal. 75. 6.: and them that honour him he will honour 1 Sam 2. 30.; dost thou wish to enjoy health of body? consider that he to whom thy Prayers should be presented and he alone [Page 221] doth keep off diseases Deut. 7. 15.: and to con­fide in other Physitians is to hazard thy life 2 Cbron. 16. 12, 13.; if thou hast a mind to be wise and knowing, thou art di­rected to ask wisdom of him, who giveth liberally Jam. 1. 5.; and take for a great truth that saying of the fa­mous Luther, Bene orasse est bene studuisse, to pray devoutly tis the same as to study hard. For confirmation whereof hear the experience of A­quinas, the Angelical Doctor of the Schools who himself profess'd, That his knowledg and learning, he had ac­quir'd more by praying then by study Corn. a Lap. in Zach. c. 12..

If thou art real in Religion thou believest a divine providence; that thy self and all thy concerns are in Gods power, and at his dispose: and how canst thou rest satisfy'd if thou seek not his favour by doing him service, and without imploring to thy self his particular care and kindness? thou knowest that in him thou doest live, and move, that without him thou canst not be pro­sperous in any undertaking, nor a­void the many evil occurrences to which thou art still expos'd every [Page 222] hour of the day; and how then wilt thou presume to set forth in the morning without begging his gracious presence, his blessing and safe-guard? thou canst not be ig­norant what unhappy Casualties may attend the night: what Dan­gers there are from the Prince of darkness, and the violence of ill men. And wilt thou venture to lie down without committing thy self, and what is thine, by earnest Pray­er to that Keeper of Israel who ne­ver sleepeth Psa. 121. 4.; and who saveth them that trust in him Psal. 37. 40.? thou art con­vinc'd that thy being and the con­tinual preservation of it, together with all the good things thou doest partake of whether pertaining to this life or the next, are from God as the sole Author of them: and canst thou find in thine heart to be so base and unworthy as to deny him thy poor homage; and the cheap returns of Thanksgiving and Praise? thy nature is frail, thy life uncertain, and there are many ways by which death may at unawares break in upon thee: so that in the [Page 223] morning it is doubtful to thee whe­ther thou shalt out-live the day, and in the Evening whether thou mayst survive the night, and there­fore of what mighty consequence is it, that each Morning and Eve­ning thou make thy peace with God, by a Penitent Confession of thy Sins, and an humble supplication for the Pardon of them through the Merits of thy Redeemer?

In short thy unspeakable obliga­tions to Almighty God, the constant dependance and necessities of thy being, the notices and convictions of thine own mind, do all inforce upon thee this great Duty; and by it thou art wisely to consult both the security and prosperous state of thy present life, and also thine eternal happiness in that to come. And remember the day is coming in which God will Judge the secrets of men by Jesus Christ Rom. 2. 16.: in which he will discern between those who served him (in private) and those who served him not; then shall our Saviours promise be faithfully perform'd, who hath said that if thou make it thy Reli­gious [Page 224] practice to enter into thy closet and there pray to thy Father which is in secret, thy Father which seeth in secret shall reward thee openly Mat. 6. 6.; and at the general retribution for thy private Acts of Piety, thou shalt be publick­ly own'd before the great assembly of Men and Angels, and be advanc'd to a Kingdom of everlasting Glory.