conversant in this Duty have no 〈◊〉 prehension at all but are perfeâ—â— blind and stupidly senseless of inviâ— ble and spiritual injoyments Whâ— by their minds are straitned and â—rowed having no thoughts beyâ— their own poor selves and that only this present World when they tâ— set their minds to an holy conveâ— with God in this Spiritual Duty this means mightily widen and inlarge them which is the other advantage I mentioned extending their desires and cares so far as to make them solicitous for the welfare of the whole World both now and for ever This is one of the greatest Excellencies of Holy Prayer that it inlarges our Spirits so far as to enable them to extend their Charity to all Men which it is not in our power by any other means to do We approach unto infinity and immensity in our desires and wishes and in our good will and readiness to benefit all the World Every part of which though never so far distant from us we may help this way and express our affection to it though we are so contracted and limited in all other abilities but this that we know not how to serve them in any thing else Our Prayers alone can reach them and there is no Country nor people out of their reach but in these holy desires we may stretch forth our souls to the furthermost parts of the Earth and looking up to Heaven draw down the blessing of God upon them By which we may learn the neceâ—ty as well as the excellency of Praâ— Without which we grow strangers to God and our Heavenly Countâ—dull earthy poor spirited and defâ—cable things minding only our sely and looking no further than this 〈◊〉 sent World and our particular â—cerns therein but by the practice which we maintain our acquaintaâ— with God and with the Spiritâ— World nay become Friends of Gâ— and grow great minded Heavenly Sâ—ritual able to look beyond our liâ—selves nay beyond all things visiblâ—large comprehensive full of hiâ— thoughts and lofty designs posseâ— with Divine Affections moved truly Noble Ends fraught with Geâ—rous Desires and Transcendent Hopeâ— which fill our hearts with proportâ—nable comfort and satisfaction I conclude this with the words of 〈◊〉 Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As the Sâ— gives light to the Body Prayer doth to the Soâ— and therefore if this be the great calamâ— of a blind man that he sees not the Sâ—â— what a loss is it to a Christian not to prâ— â—â—tinually and by that means bring the â—ight of Christ into his Soul CHAP. VII The Pleasure which springs from the â—serious performance of this Duty THE great Man just now named would have us when we pray to think our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Holy Angels and that we are performing their service For though we are far removed from them in other things in their Nature Diet Wisdom and understanding yet Prayer is the common Imployment and business of Angels as well as men By which we being segregated from Beasts and knit to the Angels shall shortly be translated into their Polity their manner of Life Honour Nobility Wisdom and Understanding spending all our Life in the service of God Which is a very leasant Contemplation and a fit Introduction to the second thing 〈◊〉 dertook to demonstrate how 〈◊〉 fortable and truly delightful it iâ— approach unto God in such 〈◊〉 thoughts of him and Devout Affâ—â—ons to him as we are supposed to 〈◊〉 when we make our Prayers with â—ses and thanksgivings unto him And here it may be sufficieâ— consider only these two things First This must needs be a deliâ—ful imployment because thereiâ— draw nigh to God as I have alâ— saidl which is the description thâ—ly Scriptures give us of it Secondly In so doing we comâ— our selves and all our concerns 〈◊〉 the care of infinite Wisdom Pâ— and Goodness which is a greatâ— of the business of Prayer to God 1. The former of these may â—â—fily understood by considering to draw nigh to God is to fix our 〈◊〉 on him and lay open our Souls heâ— him in whose presence is fulneâ— Joy and everflowing pleasure That which produces pleasure is is the application of our Faculties â—sutable objects with suitable opeâ—ons about them And the nobler the faculties are and the higher the objects the greater must the pleasure needs be which arises from their conjunction Now our minds and understandings are the highest powers which we have and God is the highest object on which our minds can fix and therefore the application of our Souls to him by the thoughts and affections of our minds which are their operations cannot but produce the highest pleasure as much above all bodily pleasure as our Souls are above our Bodies and God above all worldly things If we feel no such pleasure in our approaches to him it is because our thoughts of God and our affections towards him are dull and liveless We do not stir up our Souls to think seriously of him when we fall down to worship him but suffer our hearts to be far off from him when with our lips we draw nigh to him For were our minds possessed with setled thoughts of his Almighty Power All-seeing Wisdom Boundless Goodness tender Mercy and careful Providence in compassing us and all Creatures bestowâ— great benefits on us now and inteâ—ing greater they would unspeakaâ— delight us The smallest glance have of any of these infinite perfeâ—ons which we acknowledge in 〈◊〉 beginning of all our publick Praye touches us if we mind what we 〈◊〉 with a singular pleasure though cannot at that time have more thaâ— short thought of them And the fore what joy may we not receive â—â—hence in our secret and retired Deâ—tions when we may stay and look long as we please upon any of thâ— Divine Attributes which affect 〈◊〉 hearts delighting our selves in 〈◊〉 thoughts either of his Power whâ— nothing can controul or of his knâ—ledge from which nothing can be hiâ—den or of his wonderful love whiâ— thinks nothing too great to give of his over-ruling Providence whiâ— makes all things work together 〈◊〉 good to those that love him or of 〈◊〉 impartial Justice which in due seasâ— will not fail to render to all men boâ—â— good and bad according to their dâ—ings And when these pious thoughts stirr up in us the passions of love and hope and longings to be more filled with such delightful thoughts of him and affections towards him the pleasure must needs be exceedingly increased As every one may be convinc'd who are not so ill-natur'd as to have no body that they love in this World For they that have a faithful especially if it be also a powerful Friend find nothing so sweet and delightful as to love him sincerely and to be sincerely beloved by him And therefore to feel in our hearts an ardent love to God which naturally makes us hope we are beloved
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—
such Heave joy in this Duty as I am not able describe For who can doubt that frequently illuminates their minds 〈◊〉 strengthens their thoughts to unâ—â— stand and perceive his Divine pâ—â— ctions more clearly and lively 〈◊〉 they could of themselves and the by raises up their Love and 〈◊〉 Hope and their Joy to a greâ—â— heighth of satisfaction Which increases also by secret touches 〈◊〉 their hearts exciting all these beyâ— the Pitch to which our highest thouâ—â— would advance them But omitting this I shall conâ—â— this Head with the wâ—â— of St. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome wâ—â— will serve also for aâ—â— troduction to the 〈◊〉 Prayer is the Imployment of 〈◊〉 gels and much exceeds even 〈◊〉 dignity as appears by this that 〈◊〉 approach with great reverence 〈◊〉 the Divine presence teaching 〈◊〉 address our selves to God with 〈◊〉 likefear mixed with joy With 〈◊〉 lest we should prove unworthy of this favour with joy at the greatness of the Honour that is done us Mortals in permitting us to converse continually with God By which we get out of this mortal and temporary stare and pass over to immortal Life for he that converses with God must necessarily get the better of Death and Corruption Just as those things that are alwaies inlightned with the rayes of the Sun cannot remain in darkness so it is impossible that they who enjoy familiarity with God should continue mortal For if they who are taken into the society of a King and advanced to honour by him cannot be poor how much more impossible is it that they who by Prayer have familiarity with God should have mortal Souls Ungodliness and an irregular Life is the Death of the Soul therefore the Worship of God and a Conversation sutable to it is its Life Now Prayer leads us to an Holy Life becoming the Worship of God nay it marvellously stores our souls with the most pretious Treasures Whether a man be a lover of Virginity study purity in a Married Eâ—â—â— whether he would suppress anger purge himself from envy or doâ— other good thing Prayer is his 〈◊〉 ductor and smoothing the way him makes the course of Veready and easie For it cannot that they who ask of God Teâ—rance Righteousness Meekness Goodness should not obtain 〈◊〉 petition CHAP. VIII The great benefits we receive by ous Prayer to God WHat force there is in Prâ—â— both to make us and preâ— us such as we ought to desire to may be understood in great part what hath been already discourseâ— the two foregoing Heads Whe I have represented how it raises ritualizes widens and greatens minds filling us with high thoughts possessing us with Heavenly Affections satisfying us in the Love of God putting us into the Divine protection â—â—curing us against all Events and drawing down upon us the Divine â—lessing In short it is a vast improvement of our minds by lifting them up above themselves as well as above this World and that not only for the present but tying us fast to God by a constant sense of him which it is apt to leave upon our minds it puts us into a pious temper and constantly disposes us both to do aright and to judge might also For if we would know whether a thing be good for us to have we need but consider whether we dare pray for it or no and whether a thing be lawful to be done we understand by considering whether we dare recommend it to the Divine Blessing and beg his presence and concurrence with us in it This is commonly a good Direction and will put a stop to us in all bad proceedings Nay so great a power there is in Prayer that we perceive the good it doth us even before we receive that which we come to ask For no â—â—ner doth a man lifâ— his hands to Heaven St. Chrysostom's * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 32. wâ—â— are and call upon Gâ—â— but he is snatcht from this Woâ—â— and translated into the other if pray with care and diligence so 〈◊〉 if anger boiled in him it is preseâ—â— quieted if lust burnt it is quenchâ— if envy gnawed it is easily expell for as the Psalmist observes that wâ—â— the Sun arises all the Beasts of 〈◊〉 Forest lay them down in their Deâ—â— who in the Night had crept forth when Prayer goes forth out of Mouth the Mind is inlightned with a certain beam of Light and unreasonable and brutish passâ—â— steal away and dare not appeâ—â— Nay if the Devil himself was the he is driven away if a Daemon heâ— parts provided we pray with attâ—tive and wakeing minds But I will summ up what I have 〈◊〉 say on this Argument in this sinâ— Consideration If it be highly beneâ—cial to be truly good and God-liâ—â— we are highly beholden to Devoâ—â— Prayer which is a Blessed Instrument thereof Now all Mankind cannot but agree in this that it is our highest perfection and therefore nothing ought to be more desired by us than to be made like to God in Righteousness Goodness and true Holiness Unto which it is easie to show we are formed by every part of Prayer Whether we acknowledge the Divine perfections which it is senseless to praise and not to make our pattern or confess our own guiltiness which is a disowning and condemning all evil courses or make an Oblation of our selves to him that made us whereby we deliver up our wills to his or give him thanks for his benefits whereby we â—onfess the Obligations we have to be wholly his but especially when we peâ—ition him for pardon which supposes we resolve to be better or for his Diâ—ine Grace to assist us to perform our Duty faithfully of which if we have a serious desire it will incline us and dispose us thereunto for all Creatures â—ndeavour to accomplish their own desires Nay it will powerfully move â—s to pursue what we would have by such means as God to whom we pâ—â— directs us to use for the obtainâ— thereof Nay The very thought we form our mind when we set our selves 〈◊〉 pray that we are going to God 〈◊〉 place our selves in his presence wâ— sees all things even the most hidâ— motions in the secret recesses of 〈◊〉 Soul which accordingly frames it 〈◊〉 to please him as present to it and 〈◊〉 specting it and penetrating to 〈◊〉 bottom of it searching the Hearâ— and trying the Reins This thougâ— say and the alteration it works in 〈◊〉 is of such great advantage to us thaâ— we should suppose him who prayeâ— God to be a gainer 〈◊〉 otherwayes he ought Origen * L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ev◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 26 27. observes to thought to have receiâ—â— no common benefit who thus revereâ—ly and piously disposes and frames 〈◊〉 mind at the very time of Prayer 〈◊〉 which how many sins are banisheâ— and how many good deeds are proâ—ced they can tell who apply theâ— selves continually to pray unto Gâ— with such serious
which I further intend it may be fit to consider these two things First That we want no incitement or incouragement to the serious performance of this Duty frequently Secondly That we have a clear Direction in what hath been said to make a right judgment of our selvâ—â— whether we perform it as we ougâ—â— or no. 1. As to the former Let us considâ—â— how we will answer it to God if 〈◊〉 be not mightily excited by what I haâ—â— represented to be frequent and fervâ—â—â— in this Holy Duty whereby we 〈◊〉 receive such great Beâ—efits such 〈◊〉 Comfort and such high Honour 〈◊〉 Preferment as to be admitted into 〈◊〉 Divine Presence and to have sociâ—â—… with the Almighty Goodness 〈◊〉 alone can fill our Souls and 〈◊〉 thoughts of whom do really fill thâ—â— and give them satisfaction Especâ—â—â—ly when we have any reason to 〈◊〉 â—â—lieve that he loves us which we haâ—â— just cause to conclude when we 〈◊〉 that we heartily love him one prâ—â—… of which is our loving to be mâ—â—â— with him and delighting in his Coâ—pany From which we can never depâ—â—… unsatisfied but carrying away a coâ—fortable belief that he is with us aâ—â— will prosper and bless us may pass 〈◊〉 time delightfully here in this Worâ— and chearfully receive all events whiâ—â— at any time befal us and rest perfectly contented in every issue of his wise and good Providence unto which we have commended our selves with a full trust and confidence that it will dispose all things to our advantage This the very Heathen saw in some measure to be every mans interest as well as Duty which made Plato most judiciously resolve * in Timaeo that all men who have the least degree of Wisdom and Sobriety call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when they begin to move towards any undertaking whether it be great or whether it be small And to the same purpose is Porphyry his observation â—ong after Proclus L. 2. in Timaeum that all wise men in all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have been very diligent and frequent in Prayers as a thing of mighty importance Which we Christians better understand than they could do and therefore should think it most adviseable upon all occasions to apply our selves to God about every thing both small and great because we believe him to be the Governour and Disposer of things who can make them insâ—â—â—ments of our grief and sorrow or our joy and comfort as he thiâ— good and because it appears frâ—â— what hath been said on this subjeâ—â— that so much of our life in this World Coelestial and Divine as we spend this exercise of Prayer to God Unto which therefore let both hâ—â— and low rich and poor betake theâ— selves as to the great Instrument their happiness here and Eternally Let the poor pray that they may contented and the rich that thâ— may be truly thankful Let the low and the mean pray 〈◊〉 their Spirits may be raised and iâ—â—bled inriched and well satisfied 〈◊〉 let the great and noble pray that thâ— minds may be humbled and abaseâ— their hearts emptied of self-confideâ—â—â— pride and contempt of others Let all pray that they may acknoâ—ledge God and maintain a sense of hâ—â— in their minds and give up themselâ—â— to his service and beseech his Grâ—â— and favour sutable to their conditioâ— Let those who are still bad pray to be made good and they that are good to be made better And if they really and heartily desire what they ask they will be more and more successful in their desires If they be not they may conclude their hearts were not right with God or they did not with becoming earnestness and fervency apply themselves unto him with a sense of their own great unworthiness for his Mercy and Grace towards them 2. For hereby as I said we may take a measure of our selves whether we perform this Duty as we ought or â—o By which I have shown we may â—eap the greatest Spiritual benefits and comforts and therefore if we find that our minds are more composed and â—etled if our hearts be more contenâ—ed if we be better satisfied in our condition if we be more resolved in our duty more stedfast in well-doing more patient in suffering if we can more chearfully submit our selves to God after we have commended our selves to him if we be more in love with all that is good and more averse to every thing that is evil it is a sign that we have prayed aright beeâ— our Prayers have done us good Let all that read this Treatise 〈◊〉 amine themselves upon this point 〈◊〉 your minds made more spiritualâ— your Prayers to God the Father Spirits Have you a greater sense him remaining in your minds aâ—â— more lively sense of the other Woâ—â— and all the concerns thereof Are 〈◊〉 raised above the petty concerns this Do you feel your Souls inlaâ—â— in universal Love and Charity 〈◊〉 you trust God more confidently 〈◊〉 you less disturbed with fears and caâ—â— and such like passions Do 〈◊〉 Prayers make you more just and mâ—â—ful more compassionate and charâ—â—ble more candid and favourable others more ready to do good and forgive forward to contribute 〈◊〉 you can to the comfort and happiâ— of every one Are your inordinate passions 〈◊〉 Appetites not only curbed and restâ—ned thereby but more subdued a mortified Do your Prayers give yoâ— taste of such pleasure in God and Holiness and Goodness as makes 〈◊〉 desire to be better acquainted with them and to prefer them above Riches and Honours and all manner of sensual pleasure Is Pride Ambition and vain Glory is Malice Hatred and Revenge is Anger and Wrath Coveâ—ousness and Care for the things of this World dayly suppressed and deadned In short Do we find that our thoughts are at rest in God and in his Love Are our hearts well-pleased and satisfied in his Favour and Grace cowards us Is this the highest boon we can beg of God that we may be thoroughly and universally good And when we find our selves improving herein and making any advancement towards that perfection to which we aspire is it the greatest pleasure to us of all other Are we abundantly satisfied in this thought that by God's Grace and Goodness to us every thing shall do us good Are our hearts set upon rectifying all disorders in our Souls and provided we can but feel an amendment are we quiet and in peace and less concerned about external things which we cannot rectifie according to our desires Then it is certain our Prayers have been truly â—â—vout and highly acceptable to Gâ—â— as we may perceive by this Bleâ—â— change in our hearts Which if we do not yet feel leâ—â— not quite discourage us but 〈◊〉 quicken our Spirits to more freqâ—â— and fervent Prayer with greater â—â—tention of mind and due considerâ— on what it is we ought most to deâ— in our Prayers to God And if we not content our selves barely with
many Prayers but long and labâ—â— till they have their Effect in such 〈◊〉 alteration as I have mentioned in 〈◊〉 hearts they will at last procure 〈◊〉 Blessing if we be restless and earnest our desires after it And therefore let us not slacken 〈◊〉 indeavours herein but setting 〈◊〉 hearts upon those Graces which we 〈◊〉 of him let us pray to him among othâ—â— things that he would enable us eveâ— day to pray better and to more pâ—â—pose with stronger affections 〈◊〉 more eager desires such as will wâ—â—â— our hearts into a more exact conformity with himself and with our Blessed Saviour and both make us mâ—â— pure and more in love with purity of Mind and Body more Heavenly-minded and intirely satisfied in our Heavenly Acquaintance with him and with our Lord and in the hope we have at last to come unto him in that happy place where there will be nothing left for us to desire but all our Prayers be turned into Praises of him and Thanksgiving to him who hath accomplished our wishes and fulfilled our Petitions by bringing us into his Coelestial Pallace and there providing Mansions for us wherein we â—â—all attend upon him for ever Thus I have given a brief Account of the efficacy of Prayer to make us truly good Which is so evident a â—â—uth that St. Chrysostome â—â—nfidently saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When 〈◊〉 see a man neglect this Duty of Prayer or that â—â—e hath no love to it no fervour in it it is manifest to me that he is owner of nothing worthy or excellent But when I behold a man unwearied in the service of God and that doth not reckon constant attendance upon God in Prayer among his greatest losses I make accâ—â— he is a stedfast practiser of all veâ—â— and the very Temple of God For it â—â—â—pels all vile and base thoughts oâ—â— the mind it perswades us to reâ—â—rence God and the dignity to wâ—â— he advanceth us it teaches us toâ—pel all the Inchantments of the 〈◊〉 one and raises our mind so hiâ— that we look down with despisalâ— scorn upon pleasure For this is 〈◊〉 only Pride that becomes the Wâ—â—shippers of Christ not to submiâ— the service of any filthiness bâ—â— preserve the freedom and liberty their souls in a pure Life Whiâ—â— is impossible to do without Prayâ— For who can exercise any Vertue 〈◊〉 doth not come and fall down beâ—â— him frequently who is the givâ— it Who can so much as desire 〈◊〉 sober or just that doth not deâ—â— to converse with him who reâ—â—â— these and far greater things froâ— A Discourse CONCERNING PRAYER c. PART II. CHAP. X. Of Publick Prayer the most necessary of all other IT is confessed by all who have a sense of God the Author of their being that they were made to â—â—rifie him Which in the Scripture â—â—nguage is another word for God's Worship and Service consisting in those Praises Thanksgivings and Petitions which make up the body of our â—ayers By the first of which we acknowledge God to be what he is in himself every way most excellently â—â—â—fect By the Second We acknowleâ—â—â— the benefits he hath done unto us 〈◊〉 by the third We acknowledgeâ— continual dependance upon hiâ— which by humble Prayer we coâ—â— to be so intire that we cannot 〈◊〉 without him From which I have monstrated that thus to acknowleâ— God and our dependance on him a natural Duty unto which we 〈◊〉 bound as we are Men and much to as we are Christians who are maâ—â— know the great Love of God in 〈◊〉 Blessed Saviour by whom St. Paâ—â— sires Glory may be given unto Hâ—â— the Church throughout all Ages Wâ— without end iii. Ephes ult I shall now proceed to show thaâ— ought not to content our selves 〈◊〉 the addresses we make unto God 〈◊〉 cret or at home but look upon 〈◊〉 selves as bound to assemble and 〈◊〉 together for this end that we 〈◊〉 publickly acknowledge him by 〈◊〉 Prayers Praises and Thanksgivâ—â—â— Which I take to be contained in tâ—â— words of St. Paul now mentioâ— wherein he expresses his desire 〈◊〉 Glory should be given to the Divine Majesty in the Church that is in the Assemblies of Christian people as I shall show hereafter and that not only in his dayes but in all succeeding times as long as the Sun and Moon inâ—â—ure Unto this we ought all to subscribe and say Amen as the Apostle there â—oth and accordingly joyn together with one consent thus to glorifie God 〈◊〉 this Age as Christians have done in all the preceding that we may transâ—â—it the same practice unto those who â—â—me after us in the future Generaâ—â—on Which is a Duty I shall show as I â—â—ss along much more necessary and â—ore highly acceptable unto God than â—â—y private action of this kind which â—e perform to his Divine Majesty â—nto whom we ought to resort in our â—ost secret retirements as our Saviâ—â—r instructs us in those words When â—ou prayest enter into thy Closet But 〈◊〉 this doth not exclude I have alreaâ—â— said the publick Worship of God 〈◊〉 we ought not to think it is equal â—â—ereunto but rather much inferiour to that Divine Service which we 〈◊〉 form in our solemn Assemblies I am sensible how cross this is many mens conceits and how much contrary opinion hath prevailed to great detriment of Religion 〈◊〉 therefore I shall take the more pain make this good that the publick Seâ— of God ought above all other 〈◊〉 carefully attended or that we oâ— not to satisfie our selves with the dresses we make to God at home make a Conscience also and chiefly joyn in Common Prayers and Suppâ—tions to His Majesty And if the advantages and comâ—â— of Prayer be so great as I have resented I doubt not to work in theâ— fidering Reader the greatest esteeâ— and affection for the publick Pray Whereby those advantages and â—â—â—forts may be reaped far more plâ— fully than by our private Devotiâ—â— alone This I shall prove fromâ— heads of Arguments under whâ—â— shall comprize all that need be said on this subject First I shall make it apparent considering the Nature of Prayer Secondly By considering the Nature of Man Thirdly The Nature of a Church in which Christian Men are joyned together to have fellowship with God and one with another CHAP. XI God is most honoured by Publick Prayers IN confidering the first of these viz. the Nature of Prayer we may either look upon it as an act whereby we honour God or as an act whereby we seek our own good And either way the Publick Prayers which many offer to God with joynt consent will appear to have the preheminence above all other First I say if we have respect to God in what we perform in this Holy Duty it is evident He is much more Honoured by our publick addresses to him than he can be by any thing we do in private There indeed we may Worship him very
several pretious Gums made no other perfume than the Spices would have done had they been burnt one by one CHAP. XVII Other Considerations to strengthen this Argument VII GOD hath also appointed a publick order of Men to Direct and Govern Christian Assemblies and to Minister therein both by giving Christian Instruction and by offering up the Common Prayers of the Church to God and Blessing the people in his Name This is another convincing Argument both that Christ designed publick Assemblies because he hath appointed publick Ministers to officiate there and that the Prayers made there are to be preferred before private Devotions because there we partake of the Service of God's Ministers the benefit whereof we lose if we content our selves with what we do at home There is nothing more apparent in the Holy Writings than that our Lord would have such an order of men set apart for his Divine Service in the Church Whose ordination by his special appointment and designation is an assurance that their Ministry therein is acceptable to God as well when they offer the peoples Prayers to him and bless them in his Name as when they deliver his Word to the people and teach them both how to pray and to perform all other Duties of a Christian Life Both of these are necessary and their Office is designed for both But especially for the first to minister the Divine Service of the Church The principal of which is the Eucharist wherein they dispense the most pretious Tokens of Christ's Love to his Body the Church by Prayers and by Thanksgivings to God for the Redemption of the World by that Death of Christ upon the Cross Which ought to be publickly celebrated because it is an Annunciation oâ— the Lord's Death wherein we publish and show it forth till he come anâ— never was administred nor can be bâ— any other persons but those whom oâ— Lord hath intrusted to be Stewards 〈◊〉 his Mysteries For whose Prayers and Publick Seâ—vice in the Church if Men have not great esteem it is because they havâ— no Religion or no true Knowledgâ— thereof For if they believed thaâ— God hath any Ministers as he hath iâ— there be any such thing as Religion who are peculiarly sanctified that is set apart for his Service they would believe that God conveys some Bleâ—sings by their Ministry and look upoâ— their Ordination as a Seal that He whâ— hath thereby appointed them to be Instruments of his for the Salvation of Men's Souls will by these Instruments effect the thing whereunto he hath ordained them and particularly give Men his Blessing by their means and accept those Prayers which these Servants of his offer up unto him for them and in their Name For that praying for the People is a special part of their Work we may learn from St. James v. 14. where he directs those to whom he writes when any Man was sick to send for the Elders of the Church and let them pray over him Which no less belonged to their Office we may be sure when Men were well than when they were sick being a part of their dayly ministration for the whole Body of the Church Whose weaker Prayers as I noted before out of St. Chrysostome being helped by the stronger Prayers of God's Ministers go up to Heaven together with them All Christians indeed are called A Holy and a Royal Priesthood to offer up Spiritual Sacrifices acceptable to God by Christ Jesus 1 Pet. ii 5 9. but it is manifest by these very words that they are not so singly but in a Body when they Pray and give Thanks together with him that Ministers the Divine Service in the Church the Spiritual House of which the Apostle there speaks in which Spiritual Sacrifices were offered up to God And since Sacrifices were offered only in Publick in the place God appointed for them we may thence I think conclude that our Prayers Praises and Thanksgivings are then only Sacrifices when made in our Assemblies and that then we act as Priests unto God and not at other times The principal Sacrifice of Christians I am sure is in its own Nature a Publick Service and is to be so esteemed even when it is administred to the Sick in Private who receive it as part of that Body which is supposed continually to offer this Sacrifice I mean the Holy Communion wherein we offer to God with Prayers Praises and Thanksgivings a commemoration of the Sacrifice of Christ upon the Cross for us For this we ought all to meet as frequently as we can that we may conjunctly and openly acknowledge this benefit because though this be the principal and immediate intention of this action it hath respect also to that communion which we have one with another as mutual Members and with Christ our Head as his Body So the Apostle teaches us when he saith The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break it is not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all partakers of that one Bread 1 Cor. x. 16 17. And therefore since we are not Members of the same Body unless we be knit together in one and we are not knit together in one but by the Communion of the Body and Blood of Christ and we cannot have that communion but by Assembling together to eat of one Bread and drink of one Cup it is manifest to all that there is the greatest necessity of Publick Assemblies where this is the chief business for which Christians should meet together in one Body as oft as is possible and at all other times beseech God to accept their Sacrifices for the sake of that perfect Sacrifice Oblation and Satisfaction which Christ hath made and which we commemorate Here also in the Publick Assemblies censures were inflicted upon publick Offenders as we learn from the Apostle 1 Corinth v. 4. as well as from Tertullian in his Apology cap. xxxix and many such like things I might add to the same purpose if I had room for them and had not other material considerations to press which ought not to be omitted VIII Among which this is not inconsiderable that the Publick Service of the Church by them ministred is so acceptable unto God that the Angels God's Heavenly Ministers attend in such Holy Assemblies and make a part of them For this is the Reason St. Paul gives 1 Corinth xi 10. why a Woman should cover her Head in time of Prayer that is be in a humble and reverend posture because of the Angels Whose presence in the Assemblies of Christians is a Token of Christ's Blessed Presence in the midst of them according to his own promise before-mentioned Matth. xviii 20. For where the Angels are said to be there God is present as the Hebrews observe and not without good ground for what they say For when Jacob saw Angels