particularly by St. James Unto which though some Additions perhaps had been then made as there have been more since yet it is hard to think that a great number of Bishops would have owned a Liturgy as composed by St. James if there had not been a constant tradition among them that the Apostles left some stated Form of Prayer and Praise in the Churches which they governed But what need I trouble my self with a long proof of this matter when we have the Confession of the most Learned and Best Men among those whom they that dissent from us have been wont to reverence that there hath been no time wherein there was not a prescribed Form of Divine Service Let Dr. Preston speak for all in a Book of his much prized in former times * Saints dayly Exercise p. 80. where after he had owned that Christ prescribed a Form c. he adds And in the Church at all times both in the Primitive times and all along to the beginning of the Reformed times to Luther and Calvin 's time still in all times the Church had set Forms they used and I know no Objection of weight against it And in Answer to that common Objection which he calls the main one that in stinted Prayer the Spirit is straitned and limited c. He answers as we do now That even those Men that use this reason do the same dayly in the Congregation for when another prayes that is a set Form to him that hears it And therefore if that were a sufficient reason that a Man might not use a set Form because the Spirit is straitned he should not hear another pray at all though it be a conceived Prayer because in that case his Spirit is limited to what that Man saith And very judiciously adds That it is not a bond or restraint of the Spirit because there is a tye of Words For the largeness of the heart standeth not so much in the multitude and variety of Expressions as in the extent of Affection And at last concludes That a set Form of Prayer must be used Would to God they that scruple it would weigh such things as these it would not be long then before they liked nay loved that Form of Prayer which is used in this Church For it is so exactly conformable to the Rule of the Holy Apostle which I have often mentioned 1 Tim. ii 1. consisting of unexceptionable Prayers Supplications Intercessions and Thanksgivings that one cannot but think the Composers of it laid that Rule before them when they framed it It would be too long to give an Account of the whole Book which it is easie to show is made up of those four parts of Divine Service Look only into the Letany which is a word signifying properly a Supplication for the turning away of evil things with which it begins and then proceeds to Prayers and to Intercessions having in the end a general Form of Thanksgiving And observe the admirable Method of it It directs our Prayers to the ever Blessed Trinity Father Son and Holy Ghost the only Object of Worship and Fountain of Mercy Of whom we first deprecate evil things and that in the right order first desiring to be delivered from the evil of Sin both of the Spirit and of the flesh and then from the evil of punishment whether in outward or in inward judgments All this we pray to be delivered from by what Christ hath done and suffered for us and by that alone which is the most prevalent way of suing for Mercy And by the way observe that what some through misunderstanding I hope have been pleased to make the Subject of their Mirth and Sport is really and ought to be esteemed the most serious and effectual Supplication that can be made to our Lord. By whose Holy Nativity and Circumcision by his Baptism Fasting and Temptation by his Agony and bloody Sweat by his Cross and Passion by his Pretious Death and Burial by his Glorious Resurrection and Ascension and by the Coming of the Holy Ghost we pray to be delivered For thus it is Our Lord having humbled himself to be a Man for our sakes nay to take on him the form of a Servant and after all his other Sufferings at last to dye the Death of the Cross for us is gone with that Blood which was there shed into the Heavens and is exalted at God's Right Hand in the High and Holy Place where he represents all that he did and suffered from his coming into the World till his going out of it before God and in the vertue of his bloody Sacrifice which he made of himself pleads to have every thing from God which he hath promised and cannot be denied Now for us to beseech him that through the force of his Sufferings of all sorts especially of his cruel Death and the Glory that followed we may be delivered and saved from all evil is the most pathetical the most powerful way of intreaty and the most prevailing importunity that can be used It is as if we should say Lord show unto the Father what thou hast indured for us represent unto him thy obedience unto Death which he promised to reward with all power in Heaven and in Earth Exercise thy Royal Power which thou hast obtained by that humble Obedience for our Deliverance and Salvation As thou hast received the Gift of the Holy Ghost and imparted it to thy Apostles so pour it down more and more upon us also who believe the Gospel which they preached and testified to be the truth Then follow Petitions for all good things First For the Universal Church then for our own in particular For the King and Royal Family For all in Authority under him For all sorts of Persons and for all sorts of Blessings both for Soul and Body Be at the pains I beseech you to read and consider it with such Observations as these and it alone will be sufficient to make you in love with the rest of the Book of Common Prayer A Book so fully perfected according to the Rules of our Christian Religion Dr. Taylor Rector of Hadley in every behalf that no Christian Conscience in the opinion of a famous Martyr in Queen Maries Dayes whose words these are could be offended with any thing therein contained And therefore I conclude that as it would have been a great Sin in the Church of Ephesus if they had dislikeâ— and rejected that way of Supplications Prayers Intercessions and Thanksgivingâ— wherein Timothy led them to serve God so it will be still in us if we refuse those Directions which are given us in the Divine Service by our Spiritual Governours when it is manifest they guide us by the Word of God and the Apostolical practice according to it If they had composed a Divine Service wherein they required us to prâ—â— to Angels or to Saints departed tâ—â— Life or to supplicate God by theâ—â— Merits and their Intercession we should
Hâ— ven and passing by Angels present 〈◊〉 selves before the Royal Throne it self St. Chrysostom's words are upon 〈◊〉 Subject From whence we may leâ— by the way that they little thought those dayes of addressing themselves any of the Ministers in the Heaveâ— Court though never so high whâ— they passed by and went directly to 〈◊〉 Divine Majesty as we now may â— ought to do This he represents in an excellâ— Discourse of his upon another Subjeâ— as the high dignity of Christians 〈◊〉 which the Angels themselves are Sâ—â— ctators and very much â— mire the honour that is doâ— us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1. p. 372. For as if in tâ— presence of a great Armâ— before the Captains and great Oâ— cers and Consuls an ordinary persoâ— be admitted to the speech of the Kingâ— it fixes all eyes upon him and rendeâ— him the more illustrious and venâ— rable so it is with those that pray 〈◊〉 God For think with thy self whaâ— a great thing it is for thee who art but a man in the presence of the Angels the Arch-angels the Seraphim the Cherubim and all the rest of the Heavenly Host standing by to be permitted to approach with much confidence and to speak with the King of those Powers What honour is there that can equal this Nor were the better sort of Pagans without this notion of Prayer that it is our Conducter unto God brings us into his Divine light sets us in his presence draws him to us by a Divine perswasive Rhetorick and powerful sympathy with him nay Proclus in Plat. Timaeum L. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. knits and unites us unto the first Being and moves his bountiful goodness to communicate all good things to us it being the opening of our Souls to God that he may fill us To this effect Proclus discourses And is not this the most incomparable honour that can be done us to be made thus familiar with God The higher any persons are the more we think our selves enabled when we are admitted into their society especiâ— if we may at all times have recoâ— unto them and be kindly received 〈◊〉 them By which we may judge 〈◊〉 account to make of the honour which we are preferred by be brought into the company of 〈◊〉 who is higher than the highest Wâ— whose most excellent Nature to 〈◊〉 true Communion is the greatestâ— fection whereof we are capable eiâ— in this World or in the next And how is it possible to haveâ— ous thoughts of him and not in 〈◊〉 measure be assimulated to him 〈◊〉 while he is in our mind we are the present necessarily made suâ—â— he is Holy and Pure Gracious Merciful Tender and Kind Saâ—â— ed and well-Pleased in all thiâ— That is we cannot think of him 〈◊〉 out some transformation of our 〈◊〉 into his blessed likeness while we think of him Of which more anoâ— By which you may understand 〈◊〉 it is not merely an external Honâ—â— which is hereby done us but by 〈◊〉 vout Prayer we are naturally indâ— with true Greatness and Nobleneâ— mind raised above these little things â—ere how great soever they seem in vulgar account by having a sight and feeling of an infinite good Unto which if it fasten us by Faith and by Love we are made the Friends of God who have no reason to envy the greatest persons in this World but rather to look down with pitty upon them if they be strangers unto God By conversing with whom you may further consider our minds are both refined and spiritualized and also much widened and enlarged which are two most excellent qualities wherein Devout Prayer improves us by the constant exercise thereof 1. Our Souls indeed are Spiritual things But being tied to these Bodies and thereby ingaged in worldly affairs and fleshly concerns they grow earthly and sensual dull and heavy if we take not care to keep up their familiarity with their Spiritual Acquaintance and Kindred in the other World This we do by Prayer which is a continual exercise of our most spiritual Powers a dayly conversation with Spiritual things even with the Father of Spirits himself and his 〈◊〉 vine perfections and with the 〈◊〉 and condition of our own Souls bâ— as they are now at present whetâ—â— they lie in sin and wickedness or beâ—â— dued with true Holiness and Goodneâ— and as they will be in the other Worâ— either in the blessedness of Heaven in the torments of Hell and with 〈◊〉 Lord and Saviour the great Juâ—â— of all who will sentence us either the one or the other when he 〈◊〉 come in his own Glory and in his 〈◊〉 thers and in the Glory of all the 〈◊〉 ly Angels and with the Holy Spiâ—â— the Inspirer of all good thoughts 〈◊〉 fervour in our desires who togetâ— with the Father and the Son is Wâ— shipped and Glorified All which things being perceiâ— only by our minds and by no othâ—â— means do very little affect the heaâ— of those who never lift up thâ— thoughts above this World in pray to God but appear most real a weighty things to those that do 〈◊〉 ticularly God's most glorious perfeâ— on s and the incomparable Glâ—â— wherein our Blessed Saviour shinesâ— the Heavens at God's right hand appear the most lovely the most beautiful and every way the most excellent Objects unto those that have their minds and hearts fixed on them as we have when withdrawing our thoughts from sensible injoyments we apply them wholly to converse with God in praises of him and Thanksgivings to him and earnest desires after him By which also we are made to understand of what consequence it is to our happiness to be acquainted with him and with our Blessed Saviour and with the Holy Ghost the Comforter and we also dayly improve that acquaintance and are made more conformable to him as the only way to that happiness Which is excellently expressed by Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 29. upon those words of the Psalmist Vnto thee O Lord I lift up my Soul The phansie of all earthly things being discharged and the eyes of the mind lifted up to think of God alone and to converse with Him who listens to us in a solemn and becoming manner how can they chuse but be very much improved beholding 〈◊〉 open face the Glory of the Lord and â—ing transformed into the same Iâ— from Glory to Glory For they 〈◊〉 take at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a certain diviner fort intellectual influence derived to thâ— from God according to that Lâ— imprint the light of thy countenance 〈◊〉 us iv Psal 6. The Soul also be lifted up aloft both follows the Sâ—rit and is also separated from 〈◊〉 Body Nay it not only followâ— the Spirit but being in it why shoâ— we not say that it is carried above self and ceasing to be a mere Sâ— becomes Spiritual Of such things Men that neâ— pray to God or are seldom serioâ—
thereby and be able to say Amen thereunto 1 Corinth xiv 13 14 15 16. Upon which words St. Chrysostome supposes they ended then their Blessing in the Spirit with the very same Form of words wherewith we now conclude our Doxologies or giving Glory to God viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever or throughout all Ages World without end as we translate the Apostles words Ephes iii. 21. And Peter Martyr thought he had reason to acknowledge as much For upon the forenamed place 1 Cor. xiv 16. he hath this observation From hence we learn that even in those first times the publick Prayers were wont to be concluded with these words secula seculorum World without end And this place of the Apostle puts me in mind of another undeniable Argument for prescribed Forms of Worship in the Christian Church which is that singing Psalms and Hymns made up a great part of that Worship and could not possibly be performed by the whole Congregation unless they had before them that which was to be sung Therefore singing by the Spirit that is by a Spiritual Gift the Apostle makes small account of unless what was sung were put into such words that all the people might understand it and sing God's Praises together with him that was inspired This is the Apostles meaning when he bids them speak among themselves in Psalms and Hymns and Spiritual Songs singing and making melody in their heart to the Lord. Ephes v. 19. Where by Psalms I think all agree are meant the Psalms of David which were a constant set Form of Praise Hymns and Spiritual Songs were the compositions its like of inspired persons then in the Church which could not be sung by all unless they were communicated to the whole Company And then they were a Form also and we may well think were sung more than once it being very reasonable to conceive that they had not every time they met a new Hymn no more than a new Psalm For St. Paul blames it as a confused unedifying thing that when they came together met that is in the publick Assemblies every one had his particular Psalm c. 1 Cor. xiv 26. and commands all things should be done to edifying by making the Psalm common that is so that all might be the better for it Such I perswade my self were the Prayers and Hymns which St. Paul and Silas sung in Prison not each of them their own Private Prayer and Hymn but some Common Prayer and Form of Praise which they were wont to use Act. xvi 25. Such Hymns it is certain there were in the Church which were sung every Morning in praise of our Blessed Saviour as Pliny himself testifies And Eusebius produces an Ancient Writer asserting the Divinity of our Saviour out of the Hymns that had been of old used in the Church acknowledging his Divinity L. v. Eccles Hist chap. 28. And that Writer calls them Psalms and Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by the faithful from the beginning which celebrated Christ the Word of God as God indeed The most Ancient of all which was the Doxology we still use Glory be to the Father and to the Son together with the Holy Ghost as St. Basil * ad Amphilochium cap. 27 29. or whosoever was the Author of the Book concerning the Holy Spirit reports Where he saith that thus it run before the Arian times After which to show that the Church meant in those words to ascribe equal Glory unto the Holy Ghost with the Father and the Son it was altered into that Form wherein it now continues not with the Holy Ghost but to the Holy Ghost Which is the very same as to the sense there being no real difference whether we say Glory be to the Father and to the Son and to the Holy Ghost or Glory be to them with the Holy Ghost But to avoid all suspition of any distinction which the Church made between them the Form as it is now was thought better And so Ancient and Universal was this Form of Doxology that the Arians themselves used one very like to it giving Honour and Glory to the Father by his only begotten Son in the Holy Ghost as the same Writer informs us * Cap. 25. Which Originally had the same meaning with the other till they perverted it signifying as much as we say now in our Communion Service when we pray for the pardon of our Offences through Jesus Christ our Lord by whom and with whom in the Vnity of the Holy Ghost all Honour and Glory be unto thee O Father Almighty World without end I will not trouble the Reader with any more of the Ancient Hymns but only note that even in the Book of the Revelation we read not only of the Song of Moses but of the Song of the Lamb the latter of which was as much a set Form as the former and is there recorded Revel xv 3 4. Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who would not fear thee O Lord and glorifie thy Name For thou only art Holy c. And what hath been said of Hymns may be as truly said of Prayers that the Church had from the beginning a Form of Divine Service which Justin Martyr calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers and in Ignatius nearer to the Apostles time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Supplication which we cannot well think was any other than such as he or some other Apostolical Man prescribed In Origen they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prescribed or ordained Prayers regular Petitions which they who used were safe he saith from all the power of the Devil And as the Hymn they sung to Christ was so celebrated that the Pagans took notice of it as I observed before so these Forms of Prayer were now so well known to them that they got some scraps of them For we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us in Epictetum in Arrianus a Pagan Philosopher who lived about the same time with Justin Martyr the next Age to the Apostles It is superfluous to add that the Emperour Constantine was wont to say with his whole Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius * L. iv de vita Constant c. 17. calls them the appointed Prayers And delivered a Form of Prayer to his Army to be constantly used by the Souldiers which Eusebius also hath set down in his Life * Ib. cap. 20. Let me only note by the way to quicken the Reader to this Holy Duty that as this Religious Prince had dayly Prayers in his Palace which he frequented with his Courtiers making it an House of God So he had likewise certain * Ib. cap. 22. hours wherein he constantly retired to pray by himself As for following Ages we find frequent mention of Liturgies formed by the Apostles themselves
neâ—â—ssities to relieve and succour â—â—em We pay no homage to God then if 〈◊〉 omit this Duty we live wholly â—â—thout God in the World and give 〈◊〉 token no signification that we own 〈◊〉 being We rank our selves among â—heists or Epicuraeans who are 〈◊〉 only in Name having lost the â—mmon sense of all Mankind Which â—â—th ever led them to acknowledge 〈◊〉 by solemn Supplications and â—hanksgivings to Him V. Which is a Duty so necessary 〈◊〉 so essentially flowing if I may so â—eak from Humane Nature that â—rist our Lord it may be in the next â—ce observed lived in the constant â—rformance of it Christ I say in whom dwelt all the fulâ—ss of the Godhead bodily nay who as God blessed for ever who in that respect needed nothing and was 〈◊〉 to effect all things yet as he 〈◊〉 man prayed and made supplicaâ— for those things which as he was 〈◊〉 he already possessed and could preâ—â—ly communicate to the Humane Naâ—â— by his immediate conjunction and 〈◊〉 mate union therewith Notwithstâ—ing this he asked them of God 〈◊〉 beseeched him to bestow them 〈◊〉 cause it was necessary and natural 〈◊〉 do because it became a Creature own its dependance on an higher 〈◊〉 to give to the Creator the Honour unto his Name and to testifie by 〈◊〉 action his Submission and Obediâ—â— his Humility and Love and that 〈◊〉 highly soever advanced as the Huâ—â— Nature of Christ was to the 〈◊〉 degree of honour due acknowlâ—â—ment ought to be made by it unto Most High who is the Fountaâ— Glory and Honour And here I take it to be very reâ— kable that there is no kind of Prâ—â— whereof we have not an Example iâ— Lord Christ Of Secret Prayer weâ— v. Luke 6. where it is said He 〈◊〉 drew himself into the Wilderness prayed Spent that retirement from â—ompany and other imployments in â—oughts of God and acknowledgements of the honour He had done him â—nd in Prayer for his constant presence â—ith him Of Private Prayer with his â—isciples that passage seems to be â—eant ix Luke 18. And it came to pass 〈◊〉 he was alone praying his Disciples were â—ith him and he asked them saying Whom â—y the people that I am i. e. in his reâ—ement from the multitude attended â—ly by his Disciples he first prayed â—â—d then began by way of enquiry and â—â—king questions to instruct them in â—â—s Religion As for Publick Prayer â—â—e read often of his going into the â—emple the house of Prayer at Jeruâ—lem and of his frequenting the Synaâ—gues which were places for Religious Assemblies all over the Country We read also how he prayed for others as well as for himself For Peter â—xii Luke 31. that his faith might not â—il For all his Apostles that his joy â—ight be fulfilled in them and that God would keep them from the evil of the World and that they might be sanctified â—hrough the truth xvii Joh. 13 15 19. For his whole Church That they 〈◊〉 all be one as he and the Father are 〈◊〉 c. ver 21. And on the Cross prayed for his bitterest Enemies before for his Friends xxiii Luk. 〈◊〉 And after all we read that it was custom thus to pray to God xxii Lâ— 39 c. And he came out and went he was wont to the Mount of Olives 〈◊〉 his Disciples also followed him and 〈◊〉 he was at the place he said unto the Pray that ye enter not into temptatiâ— And he was withdrawn from about stones cast and kneeled down and pray saying Father if thou be willing 〈◊〉 And as he prayed so he gave thanâ— particularly at the raising of Lazaâ— out of his Grave xi Joh. 41. And acknowledged and praised God 〈◊〉 revealing his will not to the Wise aâ— Prudent but unto Babes whom 〈◊〉 imployed to be the Ministers of 〈◊〉 Gospel of his Kingdom xi Matth. â— And as we have examples in him 〈◊〉 all sorts of Prayer so it is further 〈◊〉 servable that he hath left us the liâ—â— examples of the times and of the â—â—ner of Prayer For times of Prayer we read 〈◊〉 i. Mark 35. of his Morning Prayer And in the morning rising up a great â—chile before day he went out and deâ—arted into a solitary place and prayed And in the vi Mark we read of his Evening Prayer for when the day was â—ar spent ver 35. he fed a great multitude miraculously and then contrained his Disciples to go into the ship while he sent away the people which being done he departed into a Mountain to pray ver 46 47. He prayed also at Meals as we find ver 41. of that Chapter When he had taken â—he Loaves and Fishes He looked up to Heaven and blessed or gave thanks â—i Joh. 11. for those good things which the bounty of God bestows for the food of Mankind And lastly we â—ead of extraordinary Prayer where a â—pecial occasion required it for just before he ordained his xii Apostles he â—ent into a Mountain to pray and contiâ—ued all Night in Prayer to God vi â—uk â—2 13. As for the manner we find he did it with all fervour with strong cryes saith â—he Apostle v. Heb. 7. where he adds â—ears also as an argument of his great piety Secondly With perfect subâ—â— sion as we find when he prayed 〈◊〉 the removal of the bitter Cup whiâ—â— Nature very much desired but he aâ— with this humble resignation of himself to God Nevertheless not my will 〈◊〉 thine be done xxii Luk. 42. Not whâ—â— will but what thou wilt xiv Mark Thirdly With all due reverence 〈◊〉 devotion for we read there that kneeled down and prayed xxii Luk. â— and being in an agony he prayed 〈◊〉 earnestly ver 44. and with greaterâ— pressions of reverence for he fellâ— his face as the manner was in greatâ— stresses xxvi Matth. 39. And lastâ— With frequent and repeated importâ—â— ties for he prayed three times for 〈◊〉 same thing with the same submissâ—â— and in the very same words also 〈◊〉 more than all this he prayed even 〈◊〉 that which he was sure God woâ—â— bestow upon him because he haâ—â— alwayes possessed it as he was God 〈◊〉 knew it was designed for him as 〈◊〉 was Man in Gods Eternal 〈◊〉 cree I mean his glorious prâ—â—ment into the Heavens to sit downâ—â—â— the right hand of the Majesty 〈◊〉 high For which he lift up his eyes unto Heaven and said Father the hour is â—ome glorifie thy Son that thy Son may glorifie thee xvii Joh. 1. and again ver 5. And now O Father glorifie thou me with thy own self with the glory which I had with thee before the World was Lay all these things together and they will teach those that consider them both the weightiness and the great dignity as well as necessity of this Duty Unto which who can â—huse but be awakened when he sees the Son of God so industrious so unwearied in it For if Jesus prayed as Origen â—â—gues * 〈◊〉 〈◊〉
to pray and 〈◊〉 thanks to God than it is to live 〈◊〉 that there is a necessity also of the â—â—quent returns of this Duty For thâ— times a day as often as he did eat drink he continued notwithstandâ— the great hazzard he run therein pray and give thanks before his God CHAP. V. Some Reflections upon the foregoing Considerations BEfore I proceed to lay before you the great advantages we have by the serious performance of this part of our Christian Duty it may be useful â—ere to rest a while and only look back upon what hath been already discoursed Which if the Reader will please â—o do with a composed Mind and atâ—entive Thoughts he may soon know what to think of his condition if he â—ever set himself to this Holy Imployment or rather Heavenly Priviledge of making devout Addresses to God â—y Prayer and Supplication with Thanksgiving for all the benefits of which we are desirous or he hath already conferred on us Such men are without God in the World estranged from the Father of their being contemners of His Most Excellent Majesty Usurpers upon his Soveraignty that set up for themselves and live as if they were the Oâ—â—ginal of all things who stand in 〈◊〉 need to be beholden to any one hiâ—er and greater than themselves Guâ— they are of the highest Treason 〈◊〉 cause they refuse to pay the most naâ—ral and necessary acknowledgment 〈◊〉 to the most High They will not oâ— him as their Lord nor make any â—nifications of their dependance on hiâ— but use him as if He were only a Naâ—â— to whom we owe a slight respect 〈◊〉 no solemn constant reverence and 〈◊〉 vice Lay this to heart I beseech yoâ— whosoever you be that do not 〈◊〉 it one of the most serious businesseâ— your Life to pray unto God Coâ—der what you are in what relation â—â—stand to him and what a bold disoâ—ing of him this is That you may humbled for it and come and 〈◊〉 down your selves and kneel before Lord your Maker to beg his parâ— for this contempt to beseech 〈◊〉 Grace and assure him hereafter your faithful service 2. And that you may so do leâ—â— from the foregoing Instructions 〈◊〉 pray to God not merely because you think he will have this acknowledgment or else be very angry but because He â—â—ght to have it as we are his Creaâ—â—es who cannot be happy without â—â—due respect to the Father of our being the Fountain of all bliss If you think this Duty might have been left â—â—done had not God exacted it by â—â—me positive Law it may make you less forwardly inclined unto it nay apt perhaps to grumble sometime at the burden as you may be prone to account it and too willing to find preâ—â—nces that may seem equitable and fit 〈◊〉 be allowed for the omitting it But 〈◊〉 you look upon it as enacted in the very Laws of our Nature as standing upon no weaker ground than our very beings which we deriving from God â—â—e bound thereby to acknowledge Him you will not desire to be excused from it nor be backward to it but please your selves as well as Him in â—his most delightful imployment Remember You ought to look up unto God in Prayer and Praises because it is a natural Duty and that your Nature strongly inclines you to it because you are weak and in waâ— and that you should make it yâ—â— choice because it is a most noble â—â—â—viledge to be admitted into God's pâ—â—sence and that you should chuse to it frequently because you will be much the more happy by having 〈◊〉 oft in your thoughts and by be much in his Blessed presence whâ—able to impart everlasting felicity his devout and faithful Worshippen 3. Of which happiness let us not 〈◊〉 prive our selves by forgetting â—â—â—our Maker but be moved by the â—â—ny Arguments whereby I have ensâ—ced it to the solemn practice of tâ—â— Duty unto which we are formed Nature and mightily excited and sisted by Grace Never rise out of your Bed but 〈◊〉 fore you go about any thing else mâ—â— a tendry of your most hearty serâ—â— unto God implore his Blessing 〈◊〉 him know that you intend to be faiâ—â—ful to him all that day that youâ— member your Obligations to him a are resolved to make good your Pâ—â—mises and so beseech him to go alâ—â— with you and to prevent you in all yâ—â— doings with his most gracious favour and further you with his continual help â—â—at in all your works begun continued â—â—d ended in him you may glorifie his â—â—ly Name and finally by his mercy atain Eternal Life c. And do not offer to put a bit of â—â—ad into your mouths till you have acknowledged God who spreads your â—able for you and beseeched him to less the gifts of his goodness to you and to give you Grace to use the â—â—â—ength you receive from them in his service In like manner rise not from your Meat without a renewal of your thankful acknowledgments for your refreshment with such seriousness that it may be truly a Grace and not merely 〈◊〉 called That is an hearty expression of your gratitude to him and of your desires to have Grace to be as dutiful to him as he is bountiful to you in these and all other benefits He constantly bestows upon you And never think of putting off your Clothes to go to sleep before you have commended your selves and all yours unto his merciful Protection and reflected on his Goodness and thank◠〈◊〉 for his mercies past and expressed 〈◊〉 humble confidence in him for time to come and beseeched him make you fit and willing to die 〈◊〉 to be for ever with him Business I know is the pretended pediment to all this But is there business of such moment as that wâ— we have with God Or can any oâ— business be likely to succeed with his Blessing Or have we the foâ—â— confidence to expect his Blessing 〈◊〉 never ask it Who is there that 〈◊〉 say his Affairs in this World have â—â—fered by spending some time in â—â—mending himself and them unto Gâ— Nay what business is there that 〈◊〉 not go on the more chearfully 〈◊〉 prosperously when we have reasoâ— think that God is with us Accordâ—â—â— to that wholesome saying Robbery â—ver inriches Alms never impoverâ— and Prayer hinders no work Obseâ— it As no Man hath the more in 〈◊〉 World for what he gets dishonest by Theft or Cheating nor any 〈◊〉 the less for what he gives away 〈◊〉 of love to God and his poor Brethreâ— â—o no man gains time for his business â—y that which he robs God of in not â—â—aying to him nor loses he any time â—y that which he spends with God in his Holy Duty Therefore let none of us upon any â—ccount neglect it but think we do â—ur selves right as well as God by the â—â—ious and solemn performance of it 〈◊〉 own wants one would think â—ould stimulate us sufficiently unto it â—r if we could be supposed to
want â—â—thing yet the sense we have that we â—old all we call ours by the meer mercy 〈◊〉 God should powerfully move us to acknowledge him and to pay him our â—â—mage of Thanks and Praise and â—â—ble our selves before his Majesty as â—â—â—hing without him Yea it is an â—â—nour and singular Favour we should â—â—â—k to be admitted into his Sacred â—â—sence as I am sure we should â—eem it did we enjoy the same priâ—â—â—edge with earthly Princes Into â—â—ose presence we should not think â—e could come too oft if they would â—â—â—mit it but we should be ambitious wayes to stand in their sight and â—â—â—k upon our selves as highly dignified if they would be pleased to maâ—â— us their familiars Let us not then bâ— perverse as to live as we thought 〈◊〉 Lord of Heaven and Earth doth us injury or layes an heavy burden oâ— when he requires us to attend hiâ— that is when he bids us come to him 〈◊〉 first ask and then receive his Blessâ—â—â— Look upon our Blessed Saviour 〈◊〉 observe how constant and unweaâ— he was in this Holy Duty how â—â—â—…quently he went alone by himself 〈◊〉 give thanks to God and to impâ—â—… his continued presence with him 〈◊〉 diligently he went to the Temple 〈◊〉 he was at Jerusalem and to the Syâ—â—gogues when he was in the Countâ— how he acknowledged God in the 〈◊〉 common benefits how much timâ— spent publickly and privately inâ— company With what strong crieâ— called upon him in the dayes oâ— Flesh with what submission 〈◊〉 what reverence with what repeâ—â—… importunities and then think 〈◊〉 your selves are you in less want oâ— help of God than our Blessed Savâ—â—â—â— was Can you live well enough wâ—â—â—out praying to him when his only 〈◊〉 ten Son could not Why do you not 〈◊〉 go to Him with fervent desires â—y do you not imitate the Son of God the frequency of your Addresses To what purpose hath God given 〈◊〉 his Holy Spirit if you will not â—y its motions To what end is the â—â—d Jesus appointed to be your Interâ—or if you will send up no Prayers â—e presented by him in the Court of â—â—ven Why doth he call upon you â—ray alway if you need not pray at 〈◊〉 Consider all these Arguments 〈◊〉 again how naked you are withâ—â— this Divine Armour to defend you 〈◊〉 all Gods Graces languish and dye â—his do not continually maintain 〈◊〉 how good Men have thought it â—â—er not to live than not to pray and 〈◊〉 Thanks to the God of their life 〈◊〉 they will prevail with you not to be â—â—gers unto this Heavenly imployâ—t An imployment wherein you will 〈◊〉 much comfort and no less success â—â—u do not negligently discharge it 〈◊〉 God hath a love to souls and greatâ—esires their improvement He would â—e them advance even unto his likeâ—â— in Righteousness and Goodness and true Holiness Else he would 〈◊〉 invite them and call upon them 〈◊〉 doth to fix their eyes upon himâ— would not have given them suchâ— and assistance and discovered sâ— wonderful love unto them as he 〈◊〉 manifested in the Son of his Lâ— Christ Jesus The Heathen thought it sufficieâ— desire God to hear them out of love he bears to immortal Spirits 〈◊〉 they cry unto him So I find one 〈◊〉 ing in an Ancient Greek Poet â— words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearken unto me O Father thou 〈◊〉 wonder of Mankind who takest a sâ— care of an ever-living Soul But we have a great deal moâ— build our hopes upon and may 〈◊〉 Hear us O Father of our Lord 〈◊〉 Christ who hast astonished us witâ— wonders of thy love in him Hear us of the love thou bearest unto the Son 〈◊〉 love Hear us for his sake whoâ— down his life to redeem our imâ—â— Souls who lives for ever to make 〈◊〉 â—ession for us Thou who hast bestowed alâ—â—ady so surprising a gift without our askâ—ng hear us and give us what we ask of â—ee when we ask it in his name who gave â—imself for us and hath assured us that â—ith him thou wilt give us all things CHAP. VI. The Honour God doth us in admitting us into his presence AMong other false conceits which men have of this Duty of Prayâ—â—o God these two are very prejudiâ—al to its performance First They look upon it only as a â—y laid upon them by God's mere â—ill and Pleasure which might be â—â—red there being no real need of it it were not for this that God will we it and hath ordained it Secondly They imagine thereupon â—â—t he is beholden to them for what â—ey do and that they have perforâ—ed such a great piece of service to â—m when they have prayed a while â—â—t they thereby obtain a dispensation to do their own Will when 〈◊〉 have satisfied his To rectifie the first of theseâ— stakes I have shown this to be a 〈◊〉 ral Duty and not merely bound 〈◊〉 us by a positive Law A Duty sâ— sed by our Lord and Saviour 〈◊〉 than commanded for it arises 〈◊〉 our being God's Creatures whâ— therefore bound to acknowledge 〈◊〉 and to wait upon him continuallâ— the supply of our necessities froâ— bounty And now I shall proceâ— correct the second mistake and 〈◊〉 by also further confirm what 〈◊〉 said concerning the necessity oâ— Duty by showing that this is 〈◊〉 from being a burden laid upon 〈◊〉 his mere will and pleasure or anâ— service whereby we oblige him oâ— cure an indulgence or connivanâ— what we do contrary to his Wâ— other things that in truth the 〈◊〉 is done intirely to our selves 〈◊〉 Righteousness cannot profit Him 〈◊〉 intends hereby to make us really 〈◊〉 nay excellent Creatures whose 〈◊〉 it is to look upon our selves as infâ— ly beholden to him that he will 〈◊〉 us to come into his presence upon all occasions and call him Our Father This I shall demonstrate by representing first how honourable and excellent an employment this is Secondly How comfortable and truly delightful when performed as it ought Thirdly How beneficial both to make and preserve us such as we ought to desire above all things to be Of the first of these I shall give a brief account in this Chapter wherein I shall endeavour to make the Reader sensible that this Duty which our own necessities call for and exact of us is in it self a most Noble and Excellent Imployment For it is the Ascent of our mind to God as the Ancient Christians describe it a familiar conâ—erse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an holy discourse with the Lord of all the withdrawing of our minds from this World and all things in it above which it raises our thoughts and lifts them up unto the first and chiefest Good into whose company it brings us and sets us in his Blessed presence that he may lift up the light of his countenance upon us For though it be the expressioâ— our deepest humility yet therebyâ— are lifted up above the highest top of
your sins Such Petitions the Ancient Christians thought so powerful that they supposed they could obtain any thing of God by combining as it were together to seek his favour in the Common Prayers of the whole Assembly Apolog. cap. 39. Coimus ad Deâ—um ut quasi manu facta precationibus ambiamus c. saith Tertullian We come by Troops to make our Prayers to God that being banded as it were together we may with a strong hand sue to him for his favour Haec vis Deo grata est This violence is grateful unto God It is a force which he loves and such pressing Supplicants are welcome to His Majesty To the same purpose St. Ambrose speaks in his Book of Repentance as Mr. Hooker hath observed Many of the meanest being gathered together unanimously become great And it is impossible the Prayers of many should be contemned Which was a Notion so much rooted in the Jewish Nation that they have an opinion the Prayers of the Congregation were alwayes heard Rel. Assembl p. 173. but not so the Prayers of particular persons in private as Mr. Thorndike observes out of Maimonides But we have no neeed of their opinion or any ones else to justifie this that there is the greatest force in the Publick Prayers of many joyning their desire in the same Petitions For St. Paul who might presume to have as much power with God upon his own single interest in him as any man whatsoever yet thought the Prayers of a great number of Christians would do him more service And therefore frequently begs of the Churches that they would assist him with their earnest Prayers to God for him Thus he writes to the Romans xv 30 31. Now I beseech you Brethren for the Lord Jesus Christ's sake and for the Love of the Spirit observe how passionately he desires this That ye strive together with me it is such a kind of phrase as that I mentioned of Tertullians in your Prayers to God for me that I may be delivered from them that do not believe in Judaea and that my service which I have for Jerusalem may be accepted of the Saints And to the Corinthians 2 Cor. i. 11. You also helping together by Prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf Where he plainly acknowledges it would be much to his advantage if many did contribute their help both in Prayers and in Thanksgivings on his behalf Nay he should be able he thought to preacâ— the Gospel better and with more Authority as well as freedom if the common Prayers of Christian people were not wanting on his behalf iv Coloâ—â— 2 3 4. Continue in Prayer and watch in the same with thanksgiving Withâ—â— praying also for us that God would opeâ— unto us a door of utterance to speak thâ— mystery of Christ for which I am iâ— bonds that I may make it manifest as ought to speak Behold how solicitouâ— St. Paul was to have the benefit of the Churches Common Prayer And hoâ— great a man was he Inferiour to none but rather as St. Chrysostoâ— describes him * Hom. xxxiii Tom. 1. de petitione filiorum Zebed the 〈◊〉 best of men the teacher 〈◊〉 the World who speedily passed as if he had had Winâ—â— over Sea and Land that chosen Vessel the Spokes-man of Christ to espouse Sâ—â— to him the Planter of Churches thâ— wise Master-builder the Preacher 〈◊〉 Racer c. who left monuments of 〈◊〉 vertue all the World over who 〈◊〉 snatcht into the third Heaven before 〈◊〉 Resurrection who was taken up into Paradise whom God made partaker of iâ— effable mysteries who received a more abundant Grace and laboured more abundantly than they all This man begs for the Publick Prayers and could not be satisfied unless he was commended by them to the Grace of God A sign that he lookt upon them as most efficacious for though God as Grotius excellently observes upon xviii Matth. 19. Oft-times grants to one mans Prayers that which he asks yet to many who unanimously joyn in the same Petitions He gives both more willingly and more largely and more speedily Which by the way is an unanswerable Reason why the Publick Prayers ought to be in a known Tongue that all may joyn in desiring the same thing and by their united desires prevail for the greater Blessing Hear St. Chrysostome whose words upon the 2 Cor. viii 24. Hom. xviii in 2 Cor. marvellously illustrate this and all that I have said Where the Apostle exhorting them to shew to those whom he had sent a proof of their love before the Churches he interprets it in the publick Assemblies And then adds and this is no small matter for great is the power of an Assembly or of the Churches Behold What their Prayer can do it loosed the bonds of Peter and it opened the mouth of Paul They that are about to be ordained therefore beg the Prayers of the Congregation in like manner for those who are possessed and for those that are in penance Prayers are made by the whole Church and not by the Priest only They all say one and the same Prayer a Prayer full of compassion For in this the people are concerned as well as the Priest they praying for him as he for them He saith the Lord be with you and they answer and with thy Spirit And what wonder is it if they pray with the Priest when they send up the Holy Hymns of the Church in common with the Cherubims and the Powers above This that good Father repeats very often and I wish it were imprinted in all our minds and did sink down into all our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. iii. ad pop Antioch c. The Common Prayer of the Church can do much when we offer up those Prayers with an afflicted Soul and with a broken and contrite heart L. viii p. 424. Edit Cant. The same Origen tells Celsus in words worthy to be remembred If when two of us on Earth agree together to ask any thing Matth. xviii 19. it is granted by the Father of the just who is in Heaven for God delights in the symphony and agreement of rational Creatures and is displeased with their discord and disagreement what might we not expect if not only as now a very few but the whole Roman Empire agreed together to sue for the Divine favour They might pray to him that said heretofore to the Hebrews when the Egyptians pursued them THE LORD SHALL FIGHT FOR YOV AND YE SHALL HOLD YOVR PEACE Exod. xiv 14. And praying most unanimously obtain greater Victories than Moses then did by his Prayer to God for help III. But further we are to consider how much our Zeal and Devotion is naturally inflamed by Publick Assemblies which is a thing of great power in Prayer For it is that which the Apostle calls praying in the Spirit and