The IRREGULARITY Of a Private Prayer in a Publick Congregation.

I Have sent you herein my repeated and enlarged Thoughts, upon what was once the subject of our serious discourse; wherein I would not at all disparage, or in the least undervalue the private prayers and devotions of any person, whether of the Laity, or Clergy; whether those prayers be by himself composed, or by others; whether they be premeditated, or sometimes ejaculato­ry; whether fixed, or occasional; oral, or mental; for thus, and all these ways, every truly Religious Christian prays, and undoubtedly finds the benefit, and [Page 2] feels the comfort of such holy breath­ings forth of his Soul unto Heaven in his private recesses.

But that any Person, especially such who have entred into holy Orders in this Church of England, should presume to use any Prayers in Publick of his own private conception, whether premeditate, or extemporary, before, or after his Sermon, other than those Prayers, which are by publick Authority allowed, and published to that end; I humbly con­ceive (with submission to my Superiors) to be unlawful in several respects.

First. Tis a disorder and confusion in the service of God: For thus the Publick and Private Worship of God are con­founded, whilst those private Prayers, which our Lord hath confined to the private Closet, do yet, contrary to his express command appear in publick and usurp the place of his publick Service in the Congregation. The holy duties of publick and private Prayers, as they [Page 3] are distinct in their own nature, and constant use, so they are distinguished by our Lord, and distinct rules prescri­bed for the distinct and discreet perfor­mance of either Duty. First, for private Prayer, Mat. 6. 6. When thou prayest, enter into thy Closet,—speaking in the singular number to every particular per­son. Secondly, for publick Prayer, v. 7. But when ye pray, use not vain repetitions,—speaking in the plural number to many assembled together: where, to avoid the Heathenish practice of much speaking, or multitudinous words in Prayer, v. 8. a short and most excel­lent Form is given us. v. 9. Thus then publick prayer being distinguished by our Lord from private, we are thereby forbidden to confound them in their use and practice: 1 Cor. 14. 40. Let all things be done decently, and in order; not preposterously, and disorderly, one part of divine worship undermining another, and the lesser and more par­ticularuty Dusurping upon the greater [Page 4] and more general religious Office.

Secondly, 'Tis not only a disorderly, but also an unreasonable Service, and so not likely to be acceptable to him, who is both the God of Order, and of Wis­dom. And the unreasonableness of this private prayer in publick will appear, by considering, That all prayers offer'd up unto God in publick, must be pub­lickly known, consented unto, and a­greed upon (which the private prayer generally is not) by all them that joyn therein. Upon which agreement (and not otherwise) Christ hath promised his presence, viz. to hear our Prayers, and grant our requests. Mat. 18▪ 19, 20. Again, I say unto you; If two of you shall agree upon Earth, touching any thing they shall ask, it shall be done unto them of my Father, which is in Heaven: for where two or three are gathered together, there am I in the midst of them: whereupon saith the Gloss out of Origen, This is the cause we are not heard when we pray, in that we [Page 5] agree not in all things,—For as in Musick there must be harmony and agreement of voices, or else it delights not the hearer; so in the Church, an assent and agreement is necessary, or else God is not pleased, nei­ther will he hear the voice of our prayers. 'Tis this agreement in prayer that de­nominates our publick worship of God Common Prayer, because agreed upon by common consent; which doth pre­suppose, that tis known to all, that all may joyn therein: So it was ever in the Church of Christ, the faithful knew what they prayed for; and this, not at the second hand, from the mouth of the Minister, but before they joyned with him. So Saint Chrysostome, Hom. 6. in Tim. You that are faithful know, what things are to be desired in Prayer, because all Prayer, viz. that is in publick, ought to be common. Tis the ex­hortation of Ignatius, Ep. ad Magn. who lived in the times of the Apostles, and saw our Lord in the flesh, That we assemble together in one place, and use one [Page 6] prayer common to all: For if the prayers of a Congregation be not known, com­mon, and agreedupon, then

First, the people cannot joyn therein, it being little less than the sacrifice of fools, for men to ask of God they know not what, but wholly depend upon the Ministers unknown expressions.

Secondly, A Prayer, that is unknown before it be offered up, is to an English man, though spoken in English, as a Latin prayer to him who understands no Latin, for they are both lame and maimed, and cannot stand with com­mon sense, except they make use of that Crutch, which we so much blame in the Papists, viz. an implicite faith to support them; and both the one and the other do equally transgress that rule of prayer prescribed by the Apo­stle, 1 Cor. 14. 15. I will pray with the spirit, and will pray with the understanding also.

[Page 7]Thirdly, It is against both the Iudg­ment and practice of the Universal Church of Christ: no footsteps there­of are to be found in Anti­quity, but many Canons of the Church against it, whereof some are noted in the Margin. Concil. Le­odic. cel. An­no 320. Can. 15. 17. & ult. Concil. Milevit. 2 ^d. An. 416. Can. 12. Concil. Epaunens. celeb. An. 509. Concil. Gerund. celeb. An. 516. C. 1. Concil. Toles. quart. Can. 2. Concil. Venet. celeb. An. 452. Can. 15. Concil. Bracor. 1. celeb. An. 562. 19. & 20. & 22. Concil. Vasen. celeb. 442. Can. 5, 6, & 7.

Fourthly, Tis a transgression of the Laws and Orders of this particular Church of England, and this accompanied with the breach of that solemn promise, which every Minister, lawfully ordai­ned, hath made; no man being admit­ted into holy Orders, untill he hath at­tested the lawfulness of the Book of Com­mon Prayer, and promised that he himself will use the same and no other in publick, [Page 8] subscribing with his own hand this at­testation and promise: so that the con­trary practice in the use of any private prayer by any Minister of this Church, is a breach of Fidelity to the Church, and to the Reverend Bishop that Ordained him.

Fiftly, Tis also a transgression of the Common Law of the Land, which in the Acts of Parliament for Uniformity in Common-prayer, both old and new, enjoyns peremptorily, under severe penalties, That no man shall use any prayers openly or in publick, but such as are set forth in the said book: so that both in this and in the former respects tis an act of Disobedience to the higher Pow­ers, and breach of the fifth Command­ment.

I might adde, in the last place, the Non-conformity of this practice with all other Protestant Communicants be­yond the Seas, their Ministers being neither fond of it themselves, nor per­mitted such a liberty by their Gover­nors.

[Page 9] Object. But to solve all these parti­culars, tis said, A private prayer before Sermon is allowed, nay enjoyned by the 55th. Canon of the Church, which is called indeed a Form of Prayer, but therein the Minister is not bound up to the use of the same words, but may pray to that effect.

Answ. First, But surely there is no man, that understandeth sense, and is not blinded with prejudice, will say, That the form prescribed in the Ca­nons is a Form of prayer, but an Ex­hortation only to move the people to joyn in prayer for Christ's Holy Catholick Church, for the King's Majesty, for—and tis most properly called a bidding of Prayer. And 'twas Mr. Cartwright, that Ring-leader of the Puritan Facti­on, in the time of Q. Elizabeth, who first turned this Bidding prayer into a long prayer of his own head; and 'twas the very Engine, whereby he and his followers undermined the Common Prayers of the Church.

[Page 10] Secondly, Because the observance of this Canon was obnoxious to the cen­sure and exceptions of many, who de­sired an absolute Prayer in stead of that bidding Form, it was proposed at the Convocation held An. 1640. that it might be so ordered, and accordingly there was a short Prayer drawn up, com­prising all the heads of the Canon; the which, notwithstanding the confidence some had of its universal reception, was rejected by the most Reverend Archbishop, who judged it neither safe nor fittng to alter that Canon, which was founded on the Injunctions of Queen Elizabeth, and King Edward the Sixth, at the first Reformation; which sufficiently evinceth the said Canon to be no Prayer, nor yet lawfully to be al­tered, and used Prayer▪wise.

Thirdly, Tis a presumptuous usurpa­tion and affront upon the Church of Christ, for any man to thrust himself upon such a Ministerial Office, as he is not by the Authority of the Church intrusted with­all, [Page 11] and whosoever acts the Presbyterian in this particular, becomes Independant; the one having no more just Authority derived from the Church that ordained him, to use such a private Prayer of his own in publick, than the other hath ei­ther to preach, or pray in publick, being not admitted into holy Orders, nor lawfully called thereunto.

Fourthly, Tis an Innovation in Reli­gion, a new up start practice, brought into the Church not above 70 years ago, and may therefore be reckoned in­ter profanas vocum novitates, which the Apostle admonished to avoid, even all profane and vain bablings, 1 Tim. 6. 20. canting language, new words, and new ways, such as are contrary to those old paths, and those good ways, which the Lord commands us to enquire after, and to walk therein. Jer. 16. 16. And such New ways are fitly called profane, quasi procul à fano, saith the Commentator, Lyra in loc. because far from the Tem­ple, or different from the words and [Page 12] ways of Christ's Church, and contrary to the Apostles Depositum tene, in the following words, hold fast that which is committed to thee, 1 Tim. 6. i. e. saith the Father, quod tibi creditum; non quod à te inventum; what the Church, where­by thou art admitted to the Ministerial Function, hath committed to thy trust, and commanded thee to observe, hold fast that, keep close to that, not fol­lowing thine own fancy and invention to bring in what is New, which ever undermines the Old and true way of Divine worship.

Fifthly, If a Call or command from God be herein pretended, though not allowed by the Church, yet in this particular they are at a loss, except they pretend imme­diate Revelation with the Enthusiasts; for there is neither command, nor ex­ample in holy Writ to justifie this Pri­vate prayer in Publick: We have ma­ny Sermons of the Apostles upon re­cord, but no Prayer before any of them, so that this is an act of usurpa­tion, [Page 13] upon the Publick Divine Wor­ship, a presumption to do that, which God hath no where commanded, nor the Church of Christ allowed,

Sixthly, Liberty being permitted for any person of what perswasion soever to vent his private conceptions by way of Prayer in publick, opens a gap to He­resy and Schism in the Church; to Sediti­on and Rebellion in the Kingdom. For their private errors and designs being inserted in their prayers, do insinuate into the Affections, and more mightily inflame the People, than by any other way of perswasion whatsoever; Old Truths being undermined by New ways of Worship, and vain bablings, the constant Parents of errors in the Faith. 1 Tim. 6. 20, 21.

Seventhly, Thus Separations and Di­visions, both amongst Ministers and Peo­ple, are bred and nourished: for whilst one Minister, or gifted man (as such are called) prays thus, and thus, and and another in a way, and with words [Page 14] divers from him: one sort and sect of men likes this mans way, method, and language, tone and gesture; another sort is taken more with anothers way.—Hence, One saith, I am of Paul; and another, I am of Apollo▪ and another, I of Cephas, 1 Cor. 1. 12. which is the life and being of Schism: the remedy whereof is to obey that most patheti­cal exhortation, Now I beseech you Bre­thren, by the name of our Lord Iesus Christ, that ye all speak the same thing, That there be no divisions among you. 1 Cor. 1. 10. To speak the same thing, and to use the same words in the pub­lick worship of God: or, as the same Apostle, to glorifie God with one mind, and with one mouth, is the way to avoid divisions, and to take off the people from their partiality and fondness, in prefetring one Minister before another, merely for their less or more eminen­cies in this unwarrantable way of pray­ing.

Eighthly, By this Private prayer, the [Page 15] Publick prayers of the Church are implied to be imperfect and deficient; are slighted, nay contemned, and undermined. For they, with whom this way is in repute, ge­nerally slight, and slubber over the Common prayer carelesly, irreverently, and indevoutly; but to their own con­ceived prayers give all the advantages of seeming zeal, both in their tone and language, elevation of eyes, hands,—and no marvel then that the one be so much applauded by the vulgar, and the other slighted; especially when they are perswaded by these Enthusiasts, that Common-prayer, and all the Ce­remonies in that celebration, are taken out of the Mass-book; that they are but a dead letter, and the invention of man; whereas the private, conceived Prayer, is no less than the immediate influence of the holy Spirit of God.

Object. At least they say, That Pray­ers read in a Book have not that quick­ning vigour in them, like to the prayer memoriter, and without book; the one [Page 16] savours of the deadness of the Letter, the other of the quickning Spirit.

Answ. But in holy prayer it is not the words said, whether written, or not written, whether said within, or without book; but the affectionate Zeal of him that prays, That gives vigor and effica­cy to this holy Duty; and where this is wanting, the fault is not in the Pray­ers themselves, but in the persons, that profanely slight and undervalue them the deadness they talk of, lies in their own hearts, which are not touched with the quickning spirit of devotion, in the use of those holy and good pray­ers. And whosoever. Is more affected with a conceived than a written pray­er, thinks sure, that the one is more immediately by inspiration from Hea­ven than the other, and so smels strong of the Heresie of En­thusiasm; Orationis sublimi­tas ex parte oran­tis, non ex subli­mitate vel subtili­tate verborum, sed humilitate & de­votionis affe­ctu ejus qui orat pensanda est. Jac. Alvar. de inquis. pac. I am sure, to speak foolishly and im­pertinently, hath been usually accounted, and [Page 17] called speaking without Book.

Object. 3. There be many Episco­pal persons, and such who both use and are zealous for the Liturgy of the Church, do yet use private prayer of their own before Sermon; the which surely they would never do, if they conceived it unlawful.

Answ. This is done, tis confest, by many persons of known worth and in­tegrity; some with good intentions, to win upon such persons, whom no o­ther kind of prayers will please; some that their private prayer may be a Pattetn, whereby their people may learn to pray in private: and for these reasons▪ I conceive, this practice hath been, and is still overlook'd by Ecclesi­astical Superiors. But in the general, this custom is continued through inad­vertency, in not considering, and deep­ly weighing the equity or iniquity, fitness or unfitness thereof; nor can the pra­ctice [Page 18] of this, or any other custom prove the same to be lawful. There is a great difference betwixt Versat nos & praecipitat tra­ditus per manus error, alienisque perimus exem­plis: sanabimur, si modo separe­mur à caetu. Se­neca de vita be­ata. a custom founded upon the principles of truth and equity, and such a custom as is contrary hereunto, how plausible soever. Many persons also that are eminent in knowledge, and piety, in the general, may, through long custom, and many examples, fail in some particulars through inconsideration.

Object. 4. Tis observable by expe­rience, that variety of expressions, and change of Forms in prayer, do more work upon the Affections of the People, and stir up their Devotions, than one and the same constant stand­ing Form.

Answ, 1. This doth more tickle the itching ears of the people indeed; and the itching of the ears comes from the corruption of the heart: And surely [Page 19] their devotion is very cold, that must be warmed by variety of expressions; the which in preaching may be commenda­ble, but not in praying, except by way of private ejaculations, it being one great design of Exhortations, and moving ing admonitions in Sermons, to excite their Affections to what is taught, and exhorted unto: whereas holy Prayer is not the cause, but the effect and issue of devout Affections; and tis then on­ly acceptable unto God, when it comes from a heart replete with humility, compunction, fervor, and Divine love, which do necessarily infer foreknow­ledge of the Prayers we use, that they be such, as whereby our devout Affe­ctions may be expressed.

Answ. 2. It is generally observed by the Masters of Mystical Theology, and Spiritual Life, that there is a sensible Devotion, which begins in the sensitive Nature. producing tenderness of spi­rit, drawing often sighs from the bo­some, and tears from the eyes, and be­gets [Page 20] a secret delectation and sweetness in the soul; with which many persons are much taken and transported, as conceiving such pleasing delights in Prayer to be no other than the influen­ces of the holy Spirit of God▪ And yet this exterior pleasure of a sensible De­votion is not always a sign of a Iac. Alba. de inquis. pac. lib. 2. par. 3. cap. 3. Sanct. Soph. Tract. 3. serm. 2. c. 5. sound and right temper of holiness in the soul: Because, First, many wicked ir­regenerate persons may, and have en­joyed the same. Secondly, it may pro­ceed from the natural temper. Thirdly, from the vehement intention of the mind. Fourthly, from the mournful tone, cadence of words, and power of language. And such sensible delights, even in Prayer, are sometimes the insi­nuations and illusions of the Evil spi­rit, to puff up the soul with self-love, vain-glory, presumption in Gods favour, [Page 21] and contempt of others. I deny not but such sensible consolations are often the influences of the holy and true Spirit, given us for our encouragement in ho­ly and divine Offices, in the love of God and obediener. But there is great discretion and humility also required in the use we make of them; neither are we over-highly to esteem of them (as the Casuist Consolations sensibiles quumvis non sunt de­spiciendae, non sunt tamen supra modum aesti­mandae: quia nec verae virtutes, nec solidarum virtutum effectus, nec necessaria prefectûs instru­menta, sine quibus plurimi ad magnam virtutem, ac mentis puritatem ascendunt. Jac. Alv. ibid▪ observes,) Because they are neither true virtues, neither are they neeessary instruments of proficiency in true devotion: for without such sensible conso­lations, many holy persons have ascended to a great height of virtue, and purity of mind.

The strongest Devotions, and most effectual Prayers, are seldomest atten­ded [Page 22] with these sensible consolations, and sweetnesses, which flow in upon variety of taking expressions; for a great Devotion is like a great Grief, which is not so expressive in words, as a less moderate passion: a lesser Grief also is wasted away by tears and com­plaints, whilst the greater is both more silent, and more lasting; so the less and more weak devotion of the Soul is breathed out and wasted in variety of language, but not the solid, strong, and lasting servor. Such was the prevailing devotion of Moses, when he fell down before the Lord, Deut. 9. 18. 25. and that of Hannah, when she prayed in the Tem­ple, 1 Sam. 1. 10, 11. Their words in their prayers were few, and low, un­heard▪ but their desires and affections strong and prevalent, as being not wast­ed by much speaking. And such was that Devotion of our Lord in the Gar­den, and on the Cross, when he poured out his Soul in prayers and supplicati­ons with strong crying and tears: Heb. [Page 23] 5. 7. His words were few, but his de­votion great, and prevailing mightily; which devotion was neither begotten, nor increased, nor poured forth in a floud of language, and various expressi­ons, for he went away (saith the holy Ghost) and prayed, saying the same words. Mat. 26. 44. So that settled and stin­ted▪ Forms of Prayer may be expressive enough of the greatest Devotion: nor is God more pleased, or the Soul that prayeth more profited by variety of expressions, though the exterior plea­sure of a sensible devotion may be raised thereby.

Object. 5. But stinted forms of Pray­er cannot suit with all tempers and con­ditions: a Garment may as well be made to fit the changeable Moon, as one Form of Prayer to fit all men, or any one man at all times.

Answ. 1. Tis true, that limited forms of Prayer cannot be fitted to every [Page 24] man's fancie and affection, especially amongst such men where such prayers are either suspected, or coldly enter­tained: but they may be fitted to all mens necessities, though not to their cu­riosities; they may be such as may suffi­ciently serve every mans duty, though not please all mens fancies.

Answ. 2. Though they suit not with every man's particular condition in all circumstances, tis no argument against them; for that would conclude against all Laws whatsoever, wherein tis im­possible to make provision for all par­ticular circumstances and accidents that occur: tis sufficient, that all Publick Sanctions do secure the publick Inte­rest, and whatsoever hath influence up­on publick Societies and Communities of men.

Answ. 3. Every man's private Con­dition, wherein he may be separate from the publick, is to be fitted by his [Page 25] private prayers; and therein he hath li­berty to expatiate himself, and enjoy all those fancied benefits, and self­pleasing sweetnesses, which variety and liberty can afford him; that which cannot be expected in publick prayers, which are of a publick nature and de­sign, suiting with publick interests, the duties, and conditions of all Christians; and providing also for publick Events, that are either probable, or can be rati­onally foreseen.

Answ. 4. There are many Circum­stances relating to particular mens bu­sinesses, that are not fit to be inserted in the publick Service of the Church, or to be mentioned in publick. It is more safe and prudent to recommend many things unto God in general ex­pressions, than to insist particularly and positively upon them, especially in such things as are temporal and▪ worldly, wherein men are more apt to be positive, and expressive than becom­eth. [Page 26] Our blessed Saviour knew well enough the particular wants and condi­tions of his Disciples, when they begg'd of him to be taught to pray; yet he descends not to any enumeration of those particulars, but gives them a Form of Prayer in general terms, be­cause it was for a publick use and be­nefit.

Answ. 5. If any defects and incon­veniences be fancied in those devout and accurate peayers of the Church, which have been framed and approved by the long experience of 1600. years, to fit all publick concerns, and meet with all necessary conditions, to be commended unto God in publick; how much more may we fear the many in­conveniences, disorders, irregularities—in the private prayer, though pretended to complete and fill up the emptiness of the publick? The defects, and imperti­nencies, tautologies, errors and blasphe­mies of many such private prayers are [Page 27] obvious to each mans observation.

Object. 6. Tis further said, that it may as well be ordered, that one com­mon Sermon should be preached in all Churches, and at all times, as that one common Prayer should be constantly used, and no other.

Answ. 1. The Church does indeed trust all her Priests, and Deacons to preach to the people, and by way of Ser­mon to exercise their gifts for the edifi­cation of others; wherein variety of expressions are very useful to move, excite, admonish, exhort, reprove,—which are the ends of preaching, not so of praying, as before was observed.

Answ. 2. If the Minister chance to fail by impertinent, tedious, or any ir­regular expressions in preaching, the matter is of less moment than to err in prayer: Because, first, it is more safe to be bold with the people than with the [Page 28] great Majesty of Heaven; the people may pardon an indiscretion, a rudeness, a mistake, if any such happen in a Ser­mon; but that boldness, or impudence rather, which ventures to offer up un­to God their mistakes and undecent ex­pressions, is not so venial, and easily pardonable. Secondly, Sermons to the people are but the means, not any es­sential part of Gods worship it self; but holy Prayer is a part and a princi­part of Gods outward worship; so that to mistake and erre in the one, is but in­discretion, if not wilful; but to err in the other is impiety, and irreligion. A mi­stake, a falshood in prayer, is not a lye unto men, but unto God, Acts 5. 4, 5. the great Sin for which Ananias and Sapphira were struck with sudden death. Which should strike the hearts of all men with such an awful fear, as not to dare to utter any thing unto God, that may prove false, or be improper to be spoken; nor yet to go beyond what they are authoriz'd to say in publick [Page 29] by the commands of God, and of his Church.

Object. 7. Our Saviour prayed Ex­tempory, and by the Spirit, and his Prayer ( Iohn 17.) was long, and no part of a Liturgy.

Answ. Those Prayers of our Lord, which are recorded, were not Extem­pory, but set forms, and parts of the Jewish Liturgy in the Temple; which might be proved by particulars, if it were not too tedious to be here inser­ted: And his prayer Ioh. 17. was a private, not a publick prayer; 'twas designed indeed to a publick use and benefit, not offered up in publick, and with his Disciples, though for, and in their behalf: and 'twas a prayer that was proper and peculiar to Christ a­lone, as the only Mediator betwixt God and man, and so not to be drawn into an example.

[Page 30] Object. 8. Solomon pray'd in the Tem­ple a private prayer of his own in publick▪ 2 Chron. 6. So did Hezekias, 2 Chron. 30. 18. So did Elijah the Prophet, 1 Kings 18. 16. and St. Paul the Apo­stle, Acts 20. 36.

Answ. All these prayers, with all others recorded in holy Writ, were undoubtedly the immediate dictates of God's holy Spirit, whereunto no man, without sin and presumption, may pre­tend, at least not depend and relie there­upon. And as for St. Paul's prayer, Acts 20. 36. whether twas a set Form or not, tis not express'd, nor yet many of our Saviour's prayers upon record, and so no argument pro, or con to be drawn from thence.

Object. 9. The Fathers frequently began their Homilies with prayers, and St. Paul himself began and ended his Epistles with prayers, and there is a prayer extant of Saint Ambrose, which he used before his Sermon.

[Page 31] Answ. But what kind of Prayers these were is not considered, viz. short Collects, or rather Ejaculations, im­ploring the Divine Assistance, which they used not always before, but some­times in the midst of their Sermons al­so, when they treated of some high mystery of Godliness, of other matter of difficulty, or were transported with more than ordinary zeal to the practice of such of such a virtue, or the eradica­tion of some reigning offence amongst the people; as is frequent in many of St. Chrysostome's Homilies. And of St. Ambrose, he, being a Metropolitan, might surely assume such a power, to compose a prayer for his own use, which is not, nay ought not to be al­lowed to every inferior Presbyter. Se­condly, because he used a short prayer, and this but sometimes before his Ser­mon, it doth not follow, That every green-headed Minister may use a prayer of his own private conception twenty times as long as the other, and so fully [Page 32] as far distant from the pattern which our Lord hath given us; which is also answer sufficient to St. Paul's example objected.

Object. 10. But St. Augustine affirms the necessity of this Prayer before Ser­mon, saying That Queen Esther prayed for the temporal safety of her Nation, be­fore she adventured to speak before the King Ahasuerus, that God would▪ be plea­sed to put into her mouth congruous words. How much more ought we to pray for the like gift, when we are to speak for the e­ternal salvation of souls in the Word and Doctrine? August. de Doct▪ Christiana. And again, saith he, When the hour is come (to preach) before he opens his mouth, let him lift up his thirsting soul unto God.

Answ. It is undoubtedly a lauda­ble practice for every Preacher to pray for the Divine Assistance in his Sermons to the People. And this not only in [Page 33] the publick prayers of the Church, but in private also, betwixt God and his own soul; and this, as the Father di­rects, before he opens his mouth in publick. And such was Queen Esther's prayer in private, before she publickly spake to the King; which makes rather against, than for the private prayer in publick for, and with the whole congre­gation. St. August. could not be guilty of any such practice; for it was against his judgment, being himself one of the Two Hundred Fathers of that Milevitan Councel, wherein it was decreed, that no prayer should be us'd in publick, but such as were approv'd in the Synod. Some­times this Father did conclude his Ser­mon with an Exhortation, conceived in form of a Prayer, e g. Conversi,—Turn­ing unto the Lord God, Father Almighty, let us render him all possible thanks, beseech­ing him of his great mercy, that he would vouchsafe to hear our prayers, and expell the Enemy from having any influence upon our thoughts and desires, words and acti­ons; [Page 34] that he would increase our faith, go­vern our minds, fill us with spiritual cogi­tations, and at last bring us to everlasting happiness through Iesus Christ—which is not so much a Prayer, as an Invita­tion to Prayer, suitable to the Form prescribed in the Canon of our Church.

Object. 11. The liberty or private prayer in publick is the way to make an able Ministry, whilst thus they are put on to exercise and improve their Mini­sterial gifts and graces.

Answ. Tis rather the way to make a Licentious, Fanatick, Brain-sick Mini­stry, and in process of time no Ministry at all; for from this practice it is that so very many unlearned, unstable souls, have taken up the trade, and proved as eminent, at least as well approved of by the people for their gift of Prayer, as the most learned of their Tutorers therein.

And whosoever shall impartially [Page 35] weigh, and without prejudice consider it, he may observe, that this private prayer in publick. both in Church and at home, is the very life and soul of that Schism and Division, which is still so perniciously kept up in this Church: Tis hereby maintained more than by preaching, and disputes: Tis from hence that Parties do call their Leaders Godly Ministers, and themselves the godly Brethren; the children that cry Abba Father, the chosen and familiar friends of God, from their over-saucy and familiar converse with God. This is that great Idol, whom all the world of Non-con­formists on this side the pale of the Ro­man Church adore and worship, crying down the goodly frame of Gods wor­ship in his Church under the notion of Idolatry, Superstition, and Will-worship, that every one may set up his Idols in his own heart, follow the sway of their own imaginations, to be guilty themselves of that Will-worship, which they falsly impute to the Church of Christ▪

[Page 36]Upon this Rock many thousands of Souls have suffered shipwrack, who have been otherwise piously inclined: For being taken with holy language, re­ligious tone, and sceming zeal of this or the other person in their private and con­ceived prayers, they have in respect thereof slighted and undervalued even the Celestial Prayer of God the Son, all the divinely inspired prayers of God the Holy Ghost recorded in Holy Writ, with all the devout and excellent Prayers of the Church of Christ which are framed after the pattern prescribed by our Lord, commanded by the higher Powers, used by the devout people of God in all Ages, and whereby many thousand triumphant Saints in Heaven have pray'd themselves into that bliss­ful place of Eternal Glory.

After all this it would be conside­red,

That, as every error in Religion is very prolifick in bringing forth many [Page 37] others of the same mishapen stamp and nature; so this erroneous way of divine worship, the use of a private Prayer in a publick Congregation is also productive of many mistakes, and falshoods, and deformed ways of worship in the ma­nagement thereof: And

1. Such private Prayers in publick are generally erroneous in the length of them: For that Long Prayers are un­lawful, is apparent

First, Because they are prohibited by our Lord, Mat. 6. 7. When ye pray, use not vain repetitions: which cannot be understood of the same prayer re­peated, (which is falsly objected against the prayers of the Church) for so prayed our Lord himself, and his exam­ple surely contradicts not his Doctrine; whose Prayer, when most earnest in his Desires, was the same three times repeated, and a very short prayer also, Mat. 26. 44. By vain repetitions then must be meant the repetitions of the [Page 38] same thing in other words. For First, to use multitude of words, and variety of expressions in prayer is vain, i. e: su­perfluous, impertinent, and to no pur­pose; since our desires may, and ought to be expressed in few words, and per­tinent. Secondly, such are generally vain, i. e. empty, and insignificant, that have more noise than weight, more sound than sense, serving only to fill up the time, to amuse the minds, and tickle the itching ears of the Hearers.

That such kind of long Prayers are here forbidden by our Lord, is mani­fest,

Secondly, From the parallel Text quoted in the Margin. Eccles. 5. 2. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth, therefore let thy words be few. And this Text in the margin quotes another to the same purpose, Prov. 10. 19. In the multitude of words there wanteth not sin, but he that refraineth his lips is wise.

[Page 39] Thirdly, From the custom of the Hea­then, as it follows, Use not vain repeti­tions as the Heathen do. It was the man­ner of the Heathen, saith the ordinary Gloss out of Cyprian, to endeavour ra­ther to be eloquent, than devout in their prayers; and to be loud and cla­morous, rather than fervent and zea­lous. And example whereof we have 1 Kings 18. 27. where Elijah mocks the Priests of Baal, calling upon their Pa­gan Deities: Cry aloud, for he is a God; either he is talking, or he is pursuing, or he is in a journey, or peradventure he is a­sleep, and must be awaked. And accor­dingly they cryed aloud, thinking▪ as our Saviour here saith, that they should be heard for their much speaking. And therefore, as it follows, v. 18. Be not like unto them. It is a shame for Christi­ans in the worship of the True God, to be like the Heathen in the worship of their false and feigned Deities. Our du­ty is, to endeavour more for humility, purity, and fervency in heart, than for [Page 40] glib, nimble, and voluble tongues; to pray, not with multitude of words, and variety of phrases, but with pertinent and pithy expressions; with ardency, and godly zeal: and the reason fol­lows. For

Your heavenly Father knoweth what things you stand in need of, before you ask him: He is every where present, and knoweth all things, even the secrets of all hearts; and therefore to court him with long and loud Peayers implies our ignorance, or misbelief of his perfecti­ons.

Against such extravagancy in prayers our Lord prescribes us a Form, with command saying, After this manner pray ye, vers. 9. i. e. as from the context is manifest, not after the manner of the Heathen, who think to be heard for their much speaking▪ but after this man­ner, i. e. in few words, and such as are pithy, and to purpose.

And, That tis the meaning of our Lord in this place, that all our Prayers [Page 41] should be short, and not much exceed­ing the length of the Pattern he hath given us, is manifest,

1. Not only from the Context im­partially weigh'd and understood, but

2. From the practice of Christ's Church, which is undeniably the best and surest Interpreter of Christ's mean­ing in his words▪ And all the Prayers of the Church of Christ are, and ever were such in all Ages, in all places, a­mongst all persons that are called Chri­stians: their Liturgies, or Publick prayers are short and pithy, called therefore Collects, as being so many Collections of much matter in few words.

3. Such are all the Prayers of the Holy and True Spirit of God, which stand upon record in Holy Writ, both for use, and imitation, viz. the whole Book of Psalms, with many more; all which, though some of them be long, as to the whole Psalm, or Hymn, yet they are divided by Verses into so ma­ny shorter Prayers.

[Page 42]4. Long Prayers are not only for­bidden by our Lord, as the custom of the Heathen, but also frequently re­proved by him as the practice of the Hypocrites. Matth. 23. 14. Mar. 12. 40. Luke 12. 47.

5. By long and manifold sad expe­rience tis well known, and hath been often observed, That all long, concei­ved prayers have been guilty of mani­fold infirmities; light, vain, and un­seemly expressions, not fitting to be offered up to the All wise, All-glorious Majesty of Heaven; yea many fals­hoods, many impieties and profanati­ons, have been uttered in such kind of prayers, and what have been contradi­ctory to the Religious Duties we owe to God and men.

6. If it be here said, How can we be too long in our Prayers, since our Lord continued all night in prayer, Luke 6. 12. and saith also, that we ought always to pray, and not to faint, Luke 18. 1. and his Apostle commands, [Page 43] Continue in Prayers, and watch, Col. 4. 2. and pray without ceasing, 1 Thes. 5. 17. and how can these Commands be obey'd without long prayer?

Answ. To this I answer, that there is a great difference between long prayers, and praying long. The one is unlawful, because forbidden and re­prov'd by our Lord; the other is a Religious Duty, because both com­manded, and practis'd by him: and therefore St. Augustin saith, Oratio plus gemitibus quàm sermonibus agitur, plus fletu quàm afflatu: And tis thus, The Spirit helpeth our Infirmities by quickning our Devotions, and inflaming our De­sires; he maketh intercession for us, i. e. as the same Father, secretly inclining our hearts to intercede for our selves, with groanings that cannot be uttered, Rom. 8. 26. From which Text it is appa­rent (quite contrary to the Enthusiasts sense thereof) that tis inward groan­ings, not outward bellowings; the in­ternal fervent desires of the Soul, not [Page 44] multitude of words, which is the proper work of the Holy Spirit in prayer.

The ordinary Gloss out of St. Chry­sostome asks the same Question: If we must not use many words in our Prayers, how shall we pray without ceasing, as tis commanded? And answers out of the same Father, That both are to he observ'd in our Religious Devotions: viz. 1. That our Prayers be short. And aly Frequent, and continued. So Christ hath both com­manded, and also exemplified in his Perso­nal Prayers. And St. Paul also; That our Prayers be short, but often renewed; in few words; but with great devotion; ending briefly, and beginning afresh; leav­ing some intervals, or spaces of time for the re-enquickening and enkindling the fire of fervor and holy zeal in the Soul. And its added out of Cassianus; The Fathers con­ceived it most useful to use short, but fre­quent Prayers. To be frequent, that our Souls may cleave the more steddy unto God by often addresses to his Majesty. To be short, that we may quench the fiery darts [Page 45] of the Devìl, who is most busie to tempt us to dulness and deadness of heart in our prayers; which he very easily effects, when the prayers we say, or hear, are long, and continued without any intermission.

Tis recorded of those Primitive Christians in Egypt, who were most famous for their transcendent Devo­tions, and great Austerities in the ex­ercise of Religious Duties, That their Prayers we many, and often, night and day continued; and yet, that they were short also: not only in their solemn Assemblies, and publick Offices of De­votion, but also, That their private Prayers were as so many Raptures, and Ejaculations, or Desires, darted up into Heaven. For, as the Father saith there­upon, Absit ab Oratione multa lobutio, sed non desit multa precatio, si fervens perse­veret intentio▪ Let not our Devotions be accompanied with much speaking, but much praying, so long as we can hold out in at­tention and fervency.

First, Because it is directly against his own solemn promise made to the Church, when he came to be ordained▪ and that Promise is set down under his hand, when he subscribed the three Ar­ticles, (contained in Canon 36.) the se­cond whereof runs thus, That he will use the Service▪ Book prescribed in Publick prayer, and no other▪

Secondly, Because the use of such Prayers is directly against an Act of Parliament, viz▪ that for the Uniformity [Page 2] of Common Prayers, which enjoyns per­emptorily under sharp punishments, that no man shall use any other open Prayers than are mentioned and set forth in the said Book.

Thirdly, No man is to presume to exercise any Office in the Church, ex­cept he be called to it, as it was in Aaron.

Seeing therefore both the Church and State have expresly enjoyn'd us to use no Publick prayers, but the Litur­gy, (except his Majesty give leave up­on extraordinary Occasion for the drawing up of Forms, which leave hath ground de Iure communi, both Ecclesia­stical, and Civil) it followeth, that nei­ther Church nor State have given pow­er to any to vent themselves in such open Prayers in the Church, because they expresly forbid it.

To presume then to use such Prayers, contains in it a complication of several Sins.

1. The Sin of Falshood, or the [Page 3] breach of solemn Promise, confirm'd by subscription of the Church.

2. Tis an act of Disobedience to the Higher Powers, and so it is an express sin against the Fifth Commandement.

3. Tis an act of Injury, aed Usurpa­tion offered to the Church, in presum­ing to thrust themselves into a sacred Office, which such men are not to be intrusted with, nor thought fit at all to execute: for many may be able to dis­course unto men, (since if they chance there to fail in point of truth, or con­gruity, the matter is of less conse­quence,) but the Church will but trust but few that shall lead Men, when they speak to God; because there a Fals­hood may prove an abomination in Speech, an Incongruity may soon a­mount to a Blasphemy.

I would glanly demand of any pru­dent person, whether he conceive, that when the Church of England was in her greatest glory, she had ever in it 9500 Persons, answerable to the 9500 Pari­shes, [Page 4] that were able to lead the people in prayer? Sad experience tells us the contrary, and informs us loudly enough of the Soloecisms, and Blasphemies▪ and the same experience tells us, that their Directory helps them not at this dead lift, nay it may often prove the greatest impediment, since were some weak men allowed as well their Matter as Words, they might perhaps come off with some tolerable approbation; but being forced to confine themselves to matter, which either they well under­stand not, or are not so well us'd to speak of, their Prayers are oftentimes vain and ridiculous, or, which is worse, erroneous and blasphemous.

The licentiousness of Devotion (that each private Priest durst adventure to lead others in Publick prayer) breeding great disturbance in the Primitive Church, brought the Fathers to decree thus, in the second Council of Milevis, (where St. Austin sate, as appears by the Subscription) That no Publick [Page 5] Prayers should be offered up to God, that had not been approv'd of in a Council; or least agreed upon by the more discreet sort of men. Ne fortè ali­quid contra fidem, vel per ignorantiam, vel per minus studium fit compositum: Lest either through ignorance or want of good pains, the publick Faith might receive hurt by such Prayers. Now, besides other hurts which the Church of England hath received by this unlawful course, all know that she hath received one re­markable mischief in the neglect and scorn of her Liturgy. For when Cart­wright, the Puritan Incendiary, saw he wanted Power, either to extirpate, or to alter our established Book of Common Prayer, he was the first durst boldly use this forbidden Knell of Devotion; and those that followed him improved it to so great an height, by posting over our Liturgy with so much carelesness and scorn, and by giving all the Advanta­ges to those Forms of their own, both of the Voice, and of the Eyes, and of [Page 6] the Hand; that the People began e're long to think, that the reading of the Liturgy was but an useless task im­pos'd by the Church on the Priests; but that they compleatly served God, if they came when the Psalms were singing, because, besides that they served God, and had the benefit of a Sermon, they heard a long Prayer also, set out with all the Devotion, and all the advantage that it could possibly receive, from the Art, or from the natural good parts of the person who compos'd it. So that he who will needs continue the use of these forbidden prayers in the Pulpit, takes the readiest course (as much as in him lies) for the rooting out the pub­lick Liturgy.

I suppose, that these men do not at all like the course which the Indepen­dants now use in Prayer, who permit this extemporary or voluntary way, not only to the Priests, but to the Soldi­ers, and to the Mechanicks; and I ima­gine a main cause of their mistakes to [Page 7] be, because such an Office is intruded on by those men, who have not just authority to perform it. But then, if they would consider things well, they would easily find, that this use of for­bidden Prayer hath metamorphos'd them into Independants, since they have no more authority to compose such Forms from that Apostolical Church that ordained them, than either that person hath, who is now imployed to make Shoes, or that other Ecclesi­astick, whose Formalities are a Belt, and a Buff—Jerkin. It may be said perhaps, that many Churchmen both of great knowledge, and great place, have them­selves us'd these forms of Prayer, and upon that ground why may not they? Truly, if to argue thus were concluding, it might soon free us, not only from the ties of many English laws, but from the obligation of the Decalogue it self; which, without all doubt, is broken often enough, not only by those of the common sort, but by men of great Place [Page 8] and Knowledge. But we must distin­guish between Consuetudo, and Corrupte­la, and so learn, that Usages taken up against press-written Laws are Corrup­tions, but not justifiable Customs.

One thing I shall adde more, and it is a short Discourse, How the Pulpit-Forms of Prayer were brought into the Church of England. We must know then, that in the time of Popery, the manner commonly was to use the Lords Prayer, or else an Ave Maria before Sermon; so that when Edward the Sixth came to compose his Injunctions, he made choice (as he had good reason) of the Lords Prayer for that purpose. But because it was thought fit, that the King's just Supremacy in Ecclesiastical things should be at the least weekly published to the People, it was thought expedient to premise to the ' Pater no­ster a Form (as his Injunction stiles it) of Bidding Prayer; wherein the Priest was not to speak to God, but only to the People, exhorting them to pray in­stantly [Page 9] for such and such persons, but he prayed not to God at all, untill he closed with the Lords Prayer. This was likewise confirm'd in the Injunctions of Queen Elizabeth, and expresly call'd the Form of Bidding Prayer. And when King Iames of blessed memory turn'd those Injunctions into Canons, his Law runs ( Canon 55.) That Ministers should move the People to joyn with him in Prayer, viz. in this Form of Bidding Prayer; Ye shall pray for Christs Catho­lick Church &c. concluding always with the Lords Prayer.

Now let any indifferent man judge: Are Exhortations proper Forms of Prayer? Nay, let a discerning man consider it well, and it will appear, that things there prudently spoken by way of Exhortation, and Narration, would prove very absurd in Prayer. How fond would it appear, to tell the great GOD of Heaven of the Kings most Ex­cellent Majesty, our Sovereign Lord Charles, by the Grace of God King of Eng­land, [Page 10] &c. or, as some do oft tell GOD of such a Lord, Earl of such a Place, and Baron of another, and of his Maje­sties Honourable Privy Councel, and his very good Lord &c. And yet when we do but exhort them to joyn their Prayers, such Clauses may not be unfit. I can scarce think of any other way to defend them; and yet tis true that this Form is there, viz. Can. 55. call'd Pray­er before Sermon, and so it is, because we then say together with the Prea­cher the Lords Prayer, to those very purposes he exhorts. And they well know, who know Divinity, that all kinds of Prayer are reducible to that holy Form; but it follows not, that the Preacher's Exhortation is a Pray­er, for that he then speaks not at all to God himself but to the People. Indeed upon an occasion extraordinary it is a Prayer of no ordinary composition▪ and therefore call'd the Form of Bidding Prayer both by a reform'd King, and a very glorious Queen. and yet de facto [Page 11] misus'd by an itching Puritanical par­ty; at first (no doubt) by Cunning, and Design, and afterwards (as I verily think for the most part) by a mistake of that bad end to which it drove; or by inadvertency of the Law. But it is most apparent, that such forbidden Prayers are an especial means to eat out the whole English Liturgy.

THey who are true members of Christ's Church below, are con­form to the glorious Saints in Heaven above: ^a they do the will of God on Earth, as tis in Heaven, ^b and that's un­doubtedly the way to Heaven: We cannot possibly lose our way thither, whilst we follow their steps, who are thither gone before us.

Those Triumphant Saints in Hea­ven rest not day nor night, saying, Holy, Holy, Holy, Lord God ^c Almighty. Whereunto conforms the man after Gods own heart, saying▪ O Lord God of my salvation, I have cryed day and night before thee. ^d Our Lord commends it as [Page 2] a duty incumbent, that men ought al­ways to pray ^a: and by his Apostle commands it positively, Pray without ceasing. ^b Giving thanks always: ^c Praying alway with all Prayer and Supplication. ^d

But these Examples and Commands are not so to be understood, as if we should do nothing else but pray, which was an old Heresy of the Messalians, and Euchites ^e, long since condemned by the Church of Christ, as being a thing impossible to pray without ceasing, in the bare literal sense, because this cor­ruptible body presseth down the soul, and corporal necessities do call for sup­ply: Neither yet, that we should make long Prayers, which is the new error, and great mistake of these times; the which, though generally the most used, and best liked, as being set off with the paint of a seeming zele, and pretence of [Page 3] the Spirit, yet the unlawfulness of such long Prayers will appear, if we will without prejudice and partiality consi­der, that

1. They are forbidden by our Lord, saying, When ye pray, use not vain repe­titions▪ Matth. 6. 7. in which words our Lord means not, the same prayers re­peated, (as is falsly objected against the Prayers of the Church,) for thus our Lord prayed himself, Matth. 26. 39. 44. where his Prayer was short, and three times repeated.

And therefore undoubtedly, by vain repetitions in praying, is understood multitude of Words, and variety of expressions to the same purpose, or ra­ther to no purpose; since our Desires both may and ought to be expressed in few words and pertinent, according to the pattern our Lord hath given us.

And that tis the meaning of our Lord, when he saith, After this manner pray ye, that our Prayers should be generally formed to the length of his Prayer pre­scribed, will appear

[Page 4]1. From the Context, if seriously weighed, and rightly understood; wherein is manifest, that the manner of praying by such a short Form, is com­manded in opposition to the Heathenish use of much speaking in Prayer.

2. From the Parallel-Text in the Margin, Eccles. 5. 2 Be not rash with thy Mouth, and let not thy Heart be hasty to utter any thing before God, for God is in Heaven, and thou upon Earth, and there­fore let thy words be few.

3. From the Prayers of Christ's Church, which are in all Liturgies of the Christian World, for the most part of the same length; and surely, the general Practice of the Church is the best Interpreter of the Scripture.

4. Such are generally also all the Prayers of the Holy Spirit of God▪ which stand upon Record in Holy Writ▪ [ viz. the Book of Psalms, with many more:] We meet with none that are of such a continued length, as are in use amongst us, but they are all di­vided, [Page 5] by distinct Verses, into so many several shorter Prayers.

Long Prayers are forbidden by our Lord, because such is the custom of the Heathen, [ as the Heathen do, Matth. 6. 7.] who mind more the Oratory and Language, Tone and Pronuntiation, than the Humility and Devotion of the Soul in prayer: and tis much misbe­coming Christians to worship the true God, as the Heathen do their false and feigned Deities. And

Because they imply a false notion of the Majesty of Heaven, and a misbe­lief of his Divine perfections; as if he were asleep, and must be awakened, or did not understand our Wants and De­sires, or, being otherwise imployed, he could not attend our Petitions, except in multitude of Words exprest, and loud bawling for audience: So prayed the Priests of Baal, 1 Kings 18. 27. and so saith our Lord of all Heathen people, that they think they shall be heard for their much speaking; which is direct­ly [Page 6] contrary to the true faith of a Chri­stian, who believeth and acknowledg­eth the Omniscience, and Omnipre­sence of God; as it follows in the Eighth verse, Your Heavenly▪ Father knoweth what things you stand in need of, before you ask: which Divine Truth is implicately denied by loud and long Prayers.

Long prayers are not only forbidden by our Lord, as the custom of the Hea­then, but also frequently reproved by him as the practice of the Hypocrites, who love to stand praying in the Syna­gogues, and in the corners of the Streets, that they may be seen af Men, that they may be taken notice of for Godly men, desiring rather to seem, than really to be Religious, loving the praise of Men more than the praise of GOD. Matth. 6. 5. c. 23. 14. Mark 12. 40. Luke 20. 47. Ioh. 12. 43.

To pray continually then, is neither to be understood of doing nothing else but pray, nor yet of using long prayers; [Page 7] the one being prohibited by our Lord▪ and the other condemned by his Church; but in this and the like Ex­pressions is commanded

The intense Devotion of the Soul in Prayer: So our Lord expounds his own Command, that men ought al­ways to pray, viz. that they faint not, Luke 18. 1. to wit, for want of that ho­ly fervour and devout zeal, which is the life and soul of an effectual Prayer. And this same Celestial fire of holy Zeal in prayer, spends not it self in multitude of Words, and much babling of the Lips, but is expressed in sighs and groans which cannot be uttered. Rom. 8. 8. 26. which are truly the Breathings of the holy Spirit of God in prayer, who dwels not upon the Tongue, but in the Heart.

To pray continually, enjoyns the constant, and continued returns of this holy Duty; that we lose no time, neg­lect no opportunity either of the Pub­lick prayers of the Church, or of pri­vate [Page 8] prayer, and Closet-Devotions, upon the set, solemn, and accustomed times thereof; remembring, that the Time only, which is imployed in the sa­cred Acts of Piety towards God, and Charity towards Man is redeemed ^a out of the all-devouring jaws of Death, and dark Oblivion, to be the Seminary of a blessed Eternity, ^b when time shall be no more. Tis to this end our Lord com­mands us to watch and pray; by our constant prayers at Evening, at Mid­night, at the Cock crowing, and in the Morning, to watch for the coming of our Lord to put an end to Time, and to all that is by Time limited and cir­cumscribed.

That we ought always to pray, i. e. (say the Fathers upon the Text) at those appointed Hours observed by the Church of God, both under the Law, called therefore the Hours of the Tem­ple, and under the Gospel, called the [Page 9] Canonical Hours; so generally obser­ved formerly of all devout Christians, that St. Hierome, [ Epist. ad Eustor.] with his Quis nescit, takes it for gran­ted, that no Godly Christian is either ignorant or negligent in the observa­tion of such Hours, as being probably observed by holy David, or from his example derived, saying of his own daily practice, Psal. 119. 164. Seven times a day do I praise thee, because of thy righteous judgments.

To continue in prayer, is to have our Hearts so inflamed with the love of God, as to be in a continual disposition to pray; and this not only at all set and accustomed times but at all times, and upon all occasions and objects pre­sented to raise up our souls upon the Spiritual wings of holy Meditations, celestial Affections, devout Collo­quies, and Ejaculatory converses with Heaven.

Thus Enoch walked with God, and was translated. Gen. 5. 24. Heb. 11. 5. [Page 10] Thus King David professeth, I have set God always before me: I sal. 16. 9. And, I will give thanks unto the Lord, his praise shall ever be in my mouth: Ps. 34. 1. No time omitted, Evening, and Morning, and Noon-day: Ps. 55. 17, 18. Early and late, Ps. 63. 1. 7. No place preter­mitted; in the Wilderness, in the land of Iordan, and the unbeaten paths of Hermon. Ps. 42. 8.

Tis the great and constant imploy­ment of a true Christian's life, to de­pend upon God, to fix all our Hopes, all our Joy, and Consolation; all that we can reasonably desire to enjoy condu­cing to our happiness, both in this, and in the other world; in God alone, who is the Beginning, the Mean, and the End of our Being.

In the first and purest times of Chri­stianity, while the blood of Christ was yet warm, and more inflamed the Souls of true Believers, than in these later and colder times; then were the hearts of the Religious continually in Heaven, [Page 11] by holy and Divine Aspirations, even when their hands were imployed in any and every of their works upon earth. So the Divine Ephrem. Sive opereris, si­ve sedeas, sive comedas,—In all thy works, even in Eating, and Drinking, and Travelling, sitting, going, stand­ing, lying,— Pray without ceasing; Take hint from every thing thou seest, hear­est, tastest,—to lift up thy heart unto God, and refer all to his glory.

Tis recorded of St. Bartholomew the Apostle, that he prayed an hundred times in a day, and an hundred times in the night also.

Ephrem. tom 1. Homil. de Orando De­um. So the great St. Basil, Hom. in S. Iude. So St. Chrysost. Hom. 23. in Mat.

St. Hierom professeth of himself, that often on the tops of Mountains, and in hollow Valleys; and craggy Rocks, with eyes lifted up to Heaven, and flowing with tears, he poured forth his soul in holy prayers, and meditations. S. Hierom. Ep. ad Eustor. So meditates [Page 12] S. Austin also; Te, Domine, mediter per dies sine cessatione, Te sentiam per sopo­rem in nocte; Te alloquar—Aug. Med. ‘O that I could meditate upon Thee, O Lord, through the whole day, and not cease to be affected with thee in the night; my spirit speaking unto thee, and my mind conversing with thee alway, and alone! Blessed are they, who think of nothing, speak of nothing, but the Lord; who love no­thing above thee, desire nothing be­sides thee: Blessed are they, whose Hope alone is the Lord, and all whose Work is Prayer.’ And several of the devout Fathers computed all that time lost, wherein God was not in their minds, and memories: And there is great reason for it, as the same St. Au­stin meditates; For as there is no mo­ment of Time. wherein we enjoy not the sweet influences of the Divine Goodness, and stand in need also of Gods protecting Presence with us; so there should be no time, wherein we [Page 13] have not God in our thoughts. Aug. in Marcum. Wait on thy God continually. Hos. 12. 16. Seek the Lord, and his strength; seek his face evermore. Ps. 105. 4. Thus St. Paul, and truly devout Christians with him, have their conver­sation in heaven, Phil. 3.20 whilst they are upon Earth; and that's the way surely to have our consummation in Heaven, when we shall be taken from the Earth.

UPon your going to Church, three things will be necessary for you to consider: 1. The Condition of the Place whither you are going, 2. The great End of your going thither, and 3. How there you are to demean your self. All this you would consider, if you were going to the Palace of an earthly Prince, who is but a mortal man, like your self: and you surely have much more reason to consider the particulars, now that you are going unto the Courts of the Lord's house.

First then, as to the House whither you are going, tis indeed, as to its Fa­brick, but like other houses, made of [Page 2] wood and stone; [even as the Lords day is but like other days, as to the air and light of heaven:] but the rela­tive holiness of this House, and its emi­nency above other houses, will appear by the Names whereby it is called▪ both in the Book, and by the people of God.

Under the Law, it was called the Tabernacle of the Congregation, i. e. the place of God's meeting with his people; the Temple of the Lord, where he pre­sents himself to the contemplation or view of his Worshippers, sitting be­twixt the Cherubims as on his throne of State. Tis also called the Sanctuary of the Lord, the House of God, the Habi­tation of his Holiness, and the place where his Honour dwelleth. All which Names do explain each other, and need no In­terpretation.

Under the Gospel tis called [...], the Church of God▪ [...], the Lord's House; [...], the King's Pa­lace; and Oratorium, the House of Pray­er. Any of which Names (much more [Page 3] all of them together considered) will oblige any man, who hath any sense of Religion, to obey that command of God himself, which is not merely ce­remonial and typical, but moral and perpetual, Ye shall keep my Sabbaths, and reverence my Sanctuary. Lev. 19. 30.

Secondly, As to the great end of your going to Church, it is to present your self before the Lord, and there to a­dore the great Majesty of Heaven, from whom you have your life, and breath, and all things.

It is not to serve your self, by hear­ing this or t'other fine-gifted Minister tickling your itching ears, by his tak­ing Discourses agreeable to your fan­cy; but to serve the Lord is your Er­rand to his House, viz. there to joyn with the Minister, and the Congrega­tion, in publick prayers and praises of God, in Psalms, and Hymns, and Spiri­tual songs, in Confessions, Thanksgi­vings, and Benedictions, as wherein chiefly the Service of God consists.

[Page 4] Behold, now praise the Lord, all ye ser­vants of the Lord; ye that by night stand in the House of the Lord, even in the Courts of the house of our God. Lift up your hands in the Sanctuary, and praise the Lord▪ Ps. 134. 1. 2.

As for me, I will worship towards thy holy Temple, and praise thy Name—Ps. 138. 2.

Thirdly, As to your Carriage and Demeanour in the house of God, you are commanded, Keep thy foot, when thou goest into the house of God, Eccles. 5. 1. enjoyning thee, First, to beware of all light, unseemly▪ indecent, and irreve­rent carriage, and to shew humility, and devotion in all the gestures of thy Outward man; bowing down thy self, and kneeling before the Lord thy Maker; Ps. 95. 6. before him, who made both thy body, and soul, and joyned them together, that they might be joyned in his Service. So worshipped the people of God, the whole Congregation bow­ed themselves with their faces to the ground. [Page 5] 2 Chron, 7. 3. And so all good people resolve to do: We will go into his Taber­nacle, and fall low on our knees before his footstool. Ps. 132. 7. Secondly, The foot of the Inward man must also, and chief­ly, be kept upright in the house of God. Thy Affections are the feet, or moti­ons of thy Soul: these must be kept free from all secular cares, pure from all sensual lusts, clean from all wanton, wicked inclinations, yea from all thoughts of any worldly concerns; for ye cannot serve God and Mammon. Mat. 6. 24.

In the High-priest's forehead was engraven in a plate of Gold, Holiness to the Lord, Exod. 28. 36. and every or­dinary Priest was commanded to wash before he entred into the Sanctuary; Exod. 30. 19, 10. intimating that ex­act Purity and Holiness which is requi­red of all, both Priests and People, when we approach the presence of the Lord in his holy Temple. So saith the holy man of God, Holiness becometh thy house, [Page 6] O Lord, for ever, Ps. 93. 5. and he re­solves accordingly, I will wash my hands in innocency, and so will I go to thine Al­tar. Ps. 26. 6.

Be not slothful and negligent, averse and careless, backward and tardy in coming to the Church; for many and mischievous are the consequents of coming thare. For 1. you rob your self of the opportunity of your private prayers for a Blessing upon the publick. 2. You lose the benefit of the publick Confession▪ and Absolution, which are of high esteem and value to all who are wisely religious. And 3. to deprive your self wittingly and willingly of any part of God's publick Worship, is both a sin and a loss of so great an account▪ as cannot easily be exprest, nor will be ordinarily believed. Against such sin­ful sloth and neglect endeavour to have imprinted in your heart the love of God's House, and of his Service there performed. Say with the man after God's own heart.

[Page 7] Lord, I have loved the habitation of thy House, and the place where thine honour dwelleth. Ps 26. 8.

I was glad when they said unto me, We will go unto the house of the Lord. Psalm 122. 1.

Our feet stand in thy gates, O Ierusa­lem. vers. 2.