Several Short, but Seasonable DISCOURSES TOUCHING Common and Private PRAYER, Relating to the Public Offices OF THE CHURCH.  
By R. SHERLOCK, D. D. Rector of Winwick, and Author of The Practical Christian.  I will Pray with the Spirit, and Pray with the understanding also, 2 Cor. 14.15. 
LONDON: Printed for R. S. and Sold by Christopher Skegnes, at the Golden Ball in St. Paul's Churchyard, 1687.   

A CATALOGUE Of all the following DISCOURSES.  

I. Of the Irregularity of Private Prayer, etc.  
II. Dr. Steward's Judgement etc.  
III. Of the Difference betwixt long Prayers prohibited, and continuance of Prayers commanded.  
IV. Meditations upon our going to the Church, with some short Directions for our Demeanour in the House of God, touching some toomuch mistaken and neglected Acts of Divine Worship.  
V A Sermon preached upon the Archbishop of YORK's Provincial Visitation at Warrington.    

The IRREGULARITY Of a Private Prayer in a Public Congregation.  
SIR,  
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 under value 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 feels the comfort of such holy breathe forth of his Soul unto Heaven in his private recesses.  
But that any Person, especially such who have entered into holy Orders in this Church of England, should presume to use any Prayers in Public of his own private conception, whether premeditate, or extemporary, before, or after his Sermon, other than those Prayers, which are by public 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 Public and Private Worship of God are confounded, whilst those private Prayers, which our Lord hath confined to the private Closer, do yet, contrary to his express command appear in public, and usurp the place of his public Service in the Congregation. The holy duties of public and private Prayers, as they 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 public 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 public 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 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 public will appear, by considering, That all prayers offered up unto God in public, must be publicly known, consented unto, and agreed upon (which the private prayer generally is not) by all them that join therein. Upon which agreement (and not ortherwise). 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 agree not in all things,— For as in Music 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 public worship of God Common Prayer, because agreed upon by common consent; which doth presuppose, that 'tis known to all, that all may join 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 joined with him. So Saint chrysostom, Hom. 6. in Tim. You that are faithful know, what things are to be desired in Prayer, because all Prayer, viz. that is in public, aught 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 prayer common to all: For if the prayers of a Congregation be not known, common, and agreedupon, than  
First, the people cannot join 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 implicit 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.  
Thirdly, It is against both the Judgement 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. 
a Concil. Lcodic. cel. Anno 320. Can. 15.17. & ult. Concil. Milevit. 2d. An. 416. Can. 12. Concil. Epaunens'. celeb. An. 509. Concil. Gerund. celeb. An. 516. C. 1. Concil. Tolls. 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, until he hath attested the lawfulness of the Book of Common Prayer, and promised that he himself will use the same and no other in public, 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, enjoins peremptotily, under severe penalties, That no man shall use any prayers openly or in public, 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 add, 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.  
Object. But to solve all these particulars, 'tis said, A private prayer before Sermon is allowed, nay enjoined 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 join in prayer for Christ's Holy Catholic Church, for the King's Majesty, for— and 'tis most properly called a bidding of Prayer. And 'twas Mr. Cartwright, that Ringleader 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.  
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, audused 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 entrusted withal, and whosoever acts the Presbyterian in this particular, becomes Independants the one having no more just Authority derived from the Church that ordained him, to use such a private Prayer of his own in public, than the other hath either to preach, or pray in public, 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 babble, 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 inquire 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 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 justify this Private prayer in Public: We have many Sermons of the Apostles upon record, but no Prayer before any of them, so that this is an act of usurpation, upon the Public 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 persuasion soever to vent his private conceptions by way of Prayer in public, 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 persuasion whatsoever; Old Truths being undermined by New ways of Worship, and vain babble, 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 divers from him: one sort and sect of men likes this man's way, method, and language, tone and gesture; another sort is taken more with another's 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 Jesus 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 public worship of God: or, as the same Apostle, to glorify 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 preferring one Minister before another, merely for their less or more eminencies in this unwarrantable way of praying.  
Eighthly, By this Private prayer, the Public 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 carelessly, 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 persuaded 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 quickening vigour in them, like to the prayer memoriter, and without book; the one savours of the deadness of the Letter, the other of the quickening 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 vigour 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 quickening 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 smells strong of the Heresy 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 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 confessed, 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 Pattern, whereby their people may learn to pray in private: and for these reasons, I conceive, this practice hath been, and is still overlooked by Ecclesiastical Superiors. But in the general, this custom is continued through inadvertency, in nor considering, and deeply weighing the equity or iniquity, fitness or unfitness thereof; nor can the practice of this, or any other custom prove the same to be lawful. There is a great difference betwixt a custom founded upon the principles of truth and equity, 
Versat nos & praecipitat traditus per manus error, alienisque perimus exemplis: sanabimur, si modo separe. mur à caetu. Seneca de vita beata.  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 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 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, fervour, 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 gins in the sensitive Nature. producing tenderness of spirit, drawing often sighs from the bosom, and tears from the eyes, and begets 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 
* Jac. 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, vainglory, presumption in God's favour, 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 
* Consolationes sensibiles quumvis non sunt despiciendae, non sunt tamen supra modum aestimandae: quia nec verae virtutes, nec solidarum virtutum effectus, nec necessaria pr●fectûs instrumenta, sine quibus plurimi ad magnam virtutem, ac mentis puritatem ascendunt. Jac. Alu. ibid.  observes,) Because they are neither true virtues, neither are they necessary 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 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. 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 flood 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 man's fancy and affection, especially amongst such men where such prayers are either suspected, or coldly entertained: but they may be fitted to all men's necessities, though not to their curiosities; they may be such as may sufficiently serve every man's duty, though not please all men's 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 Public Sanctions do secure the public Interest, and whatsoever hath influence upon public Societies and Communities of men.  
Answ. 3. Every man's private Condition, wherein he may be separate from the public, is to be fitted by his private prayers; and therein he hath liberty to expatiate himself, and enjoy all those fancied benefits, and self-pleasing sweetnesses, which variety and liberty can afford him; that which cannot be expected in public prayers, which are of a public nature and design, suiting with public interests, the duties, and conditions of all Christians; and providing also for public Events, that are either probable, or can be rationally foreseen.  
Answ. 4. There are many Circumstances relating to particular men's businesses, that are not fit to be inserted in the public Service of the Church, or to be mentioned in public. 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. Our blessed Saviour knew well enough the particular wants and conditions of his Disciples, when they begged 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 public 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 public concerns, and meet with all necessary conditions, to be commended unto God in public; 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 public? The defects, and impertinencies, tautologies, errors and blasphemies of many such private prayers are obvious to each man's 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 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 God's worship itself; but holy Prayer is a part and a principart of God's outward worship; so that to mistake and err in the one, is but indiscretion, if not wilful; but to err in the other is impiety, and irreligion. A mistake, a falsehood in prayer, is not a lie 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 authorised to say in public by the commands of God, and of his Church.  
Object. 7. Our Saviour prayed Extempore, and by the Spirit, and his Prayer (John 17.) was long, and no part of a Liturgy.  
Answ. Those Prayers of our Lord, which are recorded, were not Extempore, 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 Joh. 17. was a private, not a public prayer; 'twas designed indeed to a public use and benefit, not offered up in public, 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.  
Object. 8. Solomon prayed in the Temple a private prayer of his own in public, 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 rely thereupon. And as for St. Paul's prayer, Acts 20.36. whether 'twas a set Form or not, 'tis not expressed, 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.  
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 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 the public 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 public. And such was Queen Esther's prayer in private, before she publicly spoke to the King; which makes rather against, than for the private prayer in public for, and with the whole congregation. St. August. could not be guilty of any such practice; for it was against his judgement, being himself one of the Two Hundred Fathers of that Milevitan Council, wherein it was decreed, that no prayer should be used in public, but such as were approved 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 expel the Enemy from having any influence upon our thoughts and desires, words and actions; that he would increase our faith, govern our minds, fill us with spiritual cogitations, and at last bring us to everlasting happiness through Jesus 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 public 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, Fanatic, Brainsick 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 weigh, and without prejudice consider it, he may observe, that this private prayer in public, 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-sancy 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 God's 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 falsely impute to the Church of Christ.  
Upon this Rock many thousands of Souls have suffered shipwreck, 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 undervalved 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 prayed themselves into that blissful place of Eternal Glory.  
After all this it would be considered,  
That, as every error in Religion is very prolific in bringing forth many others of the same misshapen stamp and nature; so this erroneous way of divine worship, the use of a private Prayer in a public Congregation is also productive of many mistakes, and falsehoods, and deformed ways of worship in the management thereof: And  
1. Such private Prayers in public 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 falsely 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 than must be meant the repetitions of the 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 aught 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.  
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 cried 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 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 trey 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 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 weighed 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 Public 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.  
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 falsehoods, many impieties and profanations, have been uttered in such kind of prayers, and what have been contradictory to the Religious Duties we own 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, Continue in Prayers, and watch, Col. 4.2. and pray without ceasing, 1 Thes. 5.17. and how can these Commands be obeyed 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 reproved by our Lord; the other is a Religious Duty, because both commanded, and practised 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 quickening our Devotions, and inflaming our Desires; he maketh intercession for us, i e. as the same Father, secretly inclining our hearts to intercede for ourselves, with groan that cannot be uttered, Rom. 8.26. From which Text it is apparent (quite contrary to the Enthusiasts sense thereof) that 'tis inward groan, not outward bellow; the internal fervent desires of the Soul, not multitude of words, which is the proper work of the Holy Spirit in prayer.  
The ordinary Gloss out of St. chrysostom 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 observed in our Religious Devotions: viz. 1. That our Prayers be short. And 2ly 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 fervour and holy zeal in the Soul. And it's 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 steady unto God by often addresses to his Majesty. To be short, that we may quench the fiery darts of the Devil, who is most busy 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 inrermission.  
'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 public 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, bsit 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.  
FINIS.   

Dr STEWARD's Judgement of a Private PRAYER in Public, Relating to the Orders of the CHURCH of ENGLAND.  
With an Account of the BIDDING PRAYER.  
OXFORD, Printed by L. Lichfield, Printed to the University, for Richard Sherlock Bookseller. In the Year 1684.   

These are the words of his Inscription, near the place where he was interred in France.  
MEMORIAE RICHARDI STEWARD, DECANI WESTMONASTER. ET SACELLI REGII IN ANGLIA: Qui hoc tantum Monumento suo inscribi voluit Epitaphium.  
Hic jacet R. STEWARD, QVI Assiduè oravit pro pace ECCLESLAE. Obiit 14ᵒ. Novemb. 1652. AETAT. LVIIIo.   

THat it is not lawful for any Person, that hath received holy Orders in the Church of England, to use any extemporary, or premeditated Prayers of his own private composure, either before or after Sermon, or in the Church in the public Worship and Service of God, but only the Liturgy set forth and allowed.  
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 Public prayer, and no other.  
Secondly, Because the use of such Prayers is directly against an Act of Parliament, viz. that for the Uniformity of Common Prayers, which enjoins 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 expressly enjoined us to use no Public prayers, but the Liturgy, (except his Majesty give leave upon extraordinary Occasion for the drawing up of Forms, which leave hath ground de Jure 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 expressly forbidden it.  
To presume then to use such Prayers, contains in it a complication of several Sins.  
1. The Sin of Falsehood, or the breach of solemn Promise; confirmed 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 Commandment.  
3. 'tis an act of Injury, and Usurpation offered to the Church, in presuming to thrust themselves into a sacred Office, which such men are not to be in trusted with, nor thought fit at all to execute: for many many 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 Falsehood 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, 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 used 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 Public prayer) breeding great disturbance in the Primitive Church, brought the Fathers to decree thus, in the second Council of Milevis, (where St. Austin sat, as appears by the Subscription) That no Public Prayers should be offered up to God, that had not been approved 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 sit compositum: Lest either through ignorance, or want of good pains, the public 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 carelessness and scorn, and by giving all the Advantages to those Forms of their own, both of the Voice, and of the Eyes, and of the Hand; that the People began e'er long to think, that the reading of the Liturgy was but an useless task imposed by the Church on the Priests; but that they completely 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 composed 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 public 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 Mechanics; and I imagine a main cause of their mistakes to 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 metamorphosed 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 employed to make Shoes or that other Ecclesiastic, 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 used 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 itself; which, without all doubt, is broken often enough, not only by those of the common sort but by men of great Place 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 add 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 styles it) of Bidding Prayer; wherein the Priest was not to speak to God, but only to the People, exhorting them to pray instantly for such and such persons, but he prayed not to God at all, until he closed with the Lords Prayer. This was likewise confirmed in the Injunctions of Queen Elizabeth, and expressly called the Form of Bidding Prayer. And when King James of blessed memory turned those Injunctions into Canons, his Law runs (Canon 55.) That Ministers should move the People to join with him in Prayer, viz. in this Form of Bidding Prayer; Ye shall pray for Christ's Catholic 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, etc. or, as some do oft tell GOD of such a Lord, Earl of such a Place, and Baron of another, and of his Majesty's Honourable Privy Council, and his very good Lord etc. And yet when we do but exhort them to join 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. called 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 than 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 called the Form of Bidding Prayer both by a reformed King, and a very glorious Queen, and yet the facto misused by an itching Puritanical party; at first (no doubt) by Cunning, and Design, and afterwards (as 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.   

A DISCOURSE Of the Difference betwixt Long Prayers prohibited, and Continuance in Prayers commanded.  When thou prayest, thou shalt not be as the Hypocrites, etc. Matth. 6.5. 
OXFORD, Printed by L. Lichfield, Printer to the University, for Richard Sherlock Bookseller. In the Year 1684.   

A Discourse of the Difference betwixt Long Prayers prohibited, and continuance in Prayers commanded.  
THey who are true members of Christ's Church below, are conform to the glorious Saints in Heaven above: 
a Exod. 25.40. Acts 7.44. Heb. 6.11.  they do the will of God on Earth, as 'tis in Heaven, 
b Matth. 6.11.  and that's undoubtedly the way to Heaven: We cannot post bly lose our way thither, whirst we follow their steps, who are thither gone before us.  
Thole Triumphant Saints in Heaven rest not day nor night, saving, Holy, Holy, Holy, Lord God 
c Is. 6.3. Rev. 4.8.  Almighty, Whereunto conforms the man after God's own heart, saying, O Lord God of my salvation, I have cried day and night before thee. 
d Ps. 88.1.  Our Lord commends it as a duty incumbent, that men ought always to pray 
a Luk. 18.1. : and by his Apostle commands it positively, Pray without ceasing. 
b 1 Thes. 5.13.  Giving thanks always: 
c Ephes. 5.20.  Praying always with all Prayer and Supplication. 
d Ephes. 6.18.   
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 S. Aug. l. de haer. I heod. Eccl. hist. l. 4. c. 10. , 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 zeal, and pretence of 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 falsely 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 aught 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 form to the length of his Prayer prescribed, will appear  
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, 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 Pronunciation, 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 employed, he could not attend our Petitions, except in multitude of Words expressed, 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 heart for their much speaking; which is directly 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 of 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. Joh. 12.43.  
To pray continually then, is neither to be understood of doing nothing else but pray, nor yet of using long prayers; 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 itself in multitude of Words, and much babbling of the Lips, but is expressed in sighs and groans which cannot be uttered, Rom. 8.8.26. which are truly the Breathe of the holy Spirit of God in prayer, who dwells not upon the Tongue, but in the Heart.  
To pray continually, enjoins the constant, and continued returns of this holy Duty; that we lose no time, neglect no opportunity either of the Public prayers of the Church, or of private prayer, and Closet-Devotions, upon the set, solemn, and accustomed times thereof; remembering, that the Time only, which is employed in the sacred Acts of Piety towards God, and Charity towards Man, is redeemed 
a Ephes. 5.6.  out of the all-devouring jaws of Death, and dark Oblivion, to be the Seminary of a blessed Eternity, 
b Gal. 6.8. Mark 12.35.  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 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 judgements.  
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. Thus King David professeth, I have set God always before me: Psal. 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 Noonday: Ps. 55.17, 18. Early and late, Ps. 63.1.7. No place pretermitted; in the Wilderness, in the land of Jordan, and the unbeaten paths of Hermon. Ps. 42.8.  
'tis the great and constant employment 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, by holy and Divine Aspirations, even when their hands were employed 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 Bating, 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. Judas. 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 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 always, 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 God's protecting Presence with us; so there should be no time, wherein we 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. 2.20 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.   

MEDITATIONS UPON Our going to CHURCH, with some short Directions for our Demeanour in the House of GOD, touching some too much mistaken and neglected Acts of Divine Worship.  As for me, I will come into thy House in the multitude of thy Mercies: and in thy fear will I worship towards thy Holy Temple. Ps. 5.7. 
OXFORD, Printed by L. Lichfield, Printer to the University, for Richard-Sherlock Bookseller. In the Year 1634.   

MEDITATIONS upon our going to Church; with some short Directions for your Demeanour in the House, and in the Service of GOD.  
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 yourself. All this you would consider, if you were going to the Palace of an earthly Prince, who is but a mortal man, like yourself: 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 Fabric, but like other houses, made of wood and stone; [even as the Lord's 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 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. Leu. 19.30.  
Secondly, As to the great end of your going to Church, it is to present yourself 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 yourself, 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 join with the Minister, and the Congregation, in public prayers and prasses of God, in Psalms, and Hymns, and Spiritual songs, in Confessions, Thanksgiving, and Benedictions, as wherein chief the Service of God consists.  
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. enjoining thee, First, to beware of all light, unseemly, indecent, and irreverent carriage, and to show humility, and devotion in all the gestures of thy Outward man; bowing down thyself, and kneeling before the Lord thy Maker; Ps. 95.6. before him, who made both thy body, and soul, and joined them together, that they might be joined in his Service. So worshipped the people of God, the whole Congregation howed themselves with their faces to the ground. 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 chief, 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 wantoness 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 entered 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, 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 late. For 1. you rob yourself of the opportunity of your private prayers for a Blessing upon the public. 2. You lose the benefit of the public Confession and Absolution, which are of high esteem and value to all who are wisely religious. And 3. to deprive yourself wittingly and willingly of any part of God's public Worship, is both a sin and a loss of so great an account, as cannot easily be expressed, 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.  
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 Jerusalem. vers. 2.  

I. When you come to the Church-door.  
COnsider, that you are now upon entrance into the Presence chamber of the great King of the World, whose Throne of Glory is in Heaven above, but his Throne of Grace in his Temple here below. Say then within yourself.  
Surely the Lord is in this place.—  
How dreadful is this place! This is none other but the house of God, this is the gate of heaven. Gen. 28.16, 17.  
How amiable are thy Dwellings, thou Lord of hosts!  
My soul hath a desire and longing to enter into the Courts of the Lord: my heart and my flesh rejoice in the living God.  
Yea the Sparrow hath found her an house, and the Swallow a nest, where she may lay her young, even thine Altars, O Lord of hosts, my King, and my God  
Blessed are they who dwell in thy house: they will always be praising thee. Ps. 84.1, 2, 3, 4.  
And most happy were I, could I both esteem it, and make it my greatest joy, and constant labour of love, to praise the Lord in his Temple.   

II. When you are entered, and view the Baptisterion, or Font.  
GIve hearty thanks unto God for your Christendom; that by holy Baptism he hath called you to the state of Grace and Salvation through Jesus Christ; and humbly beseech God to give you his grace to continue in the same to your life's end, by the religious observance of that Vow, which was so solemnly taken in your Name, the which you must now perform, that you forfeit not the great privileges, rewards, and honours, of being a member of Christ, a child of God, and an heir of the Kingdom of Heaven.   

III. When you view the Pulpit.  
REmember how many good Lessons you have received thence; the which not being carefully practised, will rise up in judgement against you in the great day of your Trial. Resolve therefore, for the future, to be a Doer of the Word, and not a Hearer only, deceiving your own Self.   

iv When you look up towards the Altar, say,  
What reward shall I give unto the Lord, for all the benefits he hath done unto me?  
I will receive the cup of salvation, [offer the sacrifice of Thanksgiving for my Redemption,] and call upon the name of the Lord.  
I will pay my Vows unto the Lord in the sight of all the people, in the Courts of the Lords house; even in the midst of thee O Jerusalem. Praise the Lord. Ps. 116.12, 13, 14, 18, 19  

Glory be to the Father—  
As it was in the beginning—    

V. When you come to your Seat, kneeling down, pray,  

I. Prayer.  
LET thy merciful ears, O Lord, be open to the prayers of thy humble servants: and grant that what we ask faithfully, we may obtain effectually, through Jesus Christ.   

II. Prayer.  
O God, for as much as without thee we are not able to please thee, grant that thy Holy Spirit may in all things direct and rule our hearts; and more especially be assistant to us in all the holy Actions of this Day, through Jesus Christ—   

III. Prayer.  
AND since by reason of our sins we are unworthy to offer up any sacrifice to so pure a Majesty; grant, merciful Lord, both to me, and to all thy faithful people, Pardon, and Peace: that being cleansed from all our sins, we may serve thee with a quiet mind, through Jesus Christ—    

DIRECTIONS relating to some parts of the Public Worship.  
AS soon as the Minister gins with the Public Worship, all your Private Meditations and Prayers must be waved, and your Mind applied to attend diligently, and to join devoutly in every part and passage of Divine Service; considering that this is the great end of your coming to Church, and your business there is to serve the Lord with your Christian Brethren in Public.  
1. Therefore when the Minister exhorts you, out of the Word of God, to confess and acknowledge your sins and wickedness, harden not your heart, but with all possible humility both of Body and Soul say after the Minister in the Confession of Sin: and to this, and to every Prayer, or other Act of Divine Worship, where 'tis prescribed, neglect not to say, Amen; for that is, as it were the Seal to confirm to your soul the benefits thereof. And the Hebrews have a saying, that, Whosoever says Amen, with all his might, opens the doors of Paradise.  
2. After the Confession, when the Minister comes to the words of Absolution, bow down your head, and say softly in your heart, Lord, let this Pardon pronounced by thy Minister fall upon my soul, and seal thereunto the forgiveness of all my sins.  
3. The Psalms and Hymns are to be answered verse by verse with the Minister, that so all may join and bear a part in the Service of God: for, in his Temple doth every man speak of his Honour. Ps. 29.9. And here, although you cannot read, yet your Heart may join with them that do read; and your Mouth also may show forth the Praise of God, by saying after every Psalm, Glory be to the Father, and to— or else, if it fall in couse, As it was in the beginning, is now— adding always, Amen, to express how affectionately you desire the Glory of God.  
4. Be not silent, nor ashamed publicly and audibly to make Confession of the holy Christian Faith, when you are thereunto called by the Minister; for this is a duty you own both to God and Man; it is an act of God's Worship and a Declaration that you hold the same Faith with all true Christians: and therefore 'tis required of you, not only with the Heart to believe unto righteousness, but that with the Mouth also Confession be made unto salvation.  
And when the Confession of Faith is publicly pronounced, do not you sit, or loll, as if it concerned you not, but stand up, with the rest of the Congregation, to signify and declare, that you will stand to this Faith, and earnestly contend for it, as being the same which was once given to or by, the Saints, the holy Apostles.  
5. Be not so cold and careless in giving Honour to God, as not to bow at the Name of JESUS; for 'tis a duty positively commanded, and universally practised by the Church and people of God in all ages. And therefore give no ear to those deceivable Criticisms, corrupt Glosses, and false Inferences, which are 100 frequently, but profanely, urged, to make void the Commandment of God, in the omission of this Religious Practice. If you hear any such Allegations out of the Pulpit, detest them the rather, that any Act of Religious Worship should be spoken against in the place, where whatever tends to the honour of God should be magnified and advanced.  
6. That you may not be tired with the length of Divine Service, consider 1. the great variety of its several parts, as consisting of Prayers, and Praises, Confessions, Thanksgivings, Invitations, Lessons, Admonitions,— all of which are with most admirable Prudence, and religious Wisdom so ordered and contrived to follow each other, that so the ending of one, and beginning of another, may renew and re-enquicken your Devotion, cheerfully to join in all.  
Remember 2. whose Service it is you are a doing, and continue therein from the beginning to the end, that you may reap the Benefit of the whole Office, both of the Absolution in the beginning, and of the Blessing in the end, and of the Amen's throughout.    

A SERMON. Preached upon the Archbishop of YORK's Provincial Visitation at WARRINGTON.  Acts. 20.28. 
Take heed to yourselves, and to all the Flock,—  
OXFORD, Printed by L. Lichfield, Printer to the University, for Ric. Sherlock Bookseller. In the Year 1684.   

A SERMON PREACHED AT A VISITATION.  Act. 20.28. 
Take heed to yourselves, and to all the Flock—  
IN the context we have S. Paul upon his Visitation at Miletus, vers. 17. And the Visitation, as this which is now holden with us, is Provincial, all the Clergy of the Province of Ephesus, being convened by this great Visitor, and appear before him, vers. 18.  
The Text presents you with a part, but 'tis the principal part of the Visitatiion Sermon, or as I may rather call it, The Visitors charge to the Clergy of the Province. The first part of which charge is:  
1. Take heed to yourselves: To you my Brethren of the Clergy, is this charge more strictly given, then to the Lairy: For to the people God hath appointed Pastors who are commanded in the text to take heed to the charge committed to them: But who shall feed and guide the Shepherds, who shall watch over the Watchmen, or teach the Teachers? Ye are the salt of the earth but if the salt have lost his savour, wherewith shall it be salted, it is thenceforth good for nothing, but to be cast out and trodden under foot of men, Mat. 5.13.  
2. Take heed to yourselves, is the first part of the charge, And secondly to your Flock: The order observed in this Double Charge, is the next thing observable, which is the same observed by our Lord himself, in his charge to S. Peter, and in him to all Pastors of the Church, saying Luc. 22.32. When thou art converted, then afterward strengthen thy Brethren, and John 21.15. Simon, son of Ionas, lovest thou me, and if so, it than follows, Feed my Sheep: Implicitly commanding all Pastors of his Flock: First to be themselves truly converted unto God, and their souls inflamed with the sacred fire of Divine Love, and then they may hope that their pains will be successful for the feeding and strengthening the Sheep of Christ: That rule of Righteousness and Charity which is the sum of the second Table of the Law, Thou shalt love thy neighbour as thyself, commands this order to be observed, To love thyself aright in the first place, and then thy Neighbour as thyself: St. Bernard thus bespeaks every Shepherd of souls, Tu frater cui nondum est firma satis propria salus, cui Charitas adhuo nulla est, aut adeo tenera & arundinea, ut omni statui cedat, omni cradat spiritui, omni circumferatur vento doctrinae, quanam dementia quaeso, aliena curare, aut ambis aut aquiescis? And upon Cant. 1.6. They have made me the keeper of the Vineyards, but mine own Vineyard have I not kept; he severely checks, and reproves himself, that he had taken on him the Cure of of other men's souls, having not sufficiently cared for and cured his own: Et miror— I do much wonder (saith he) at the Impudence of those persons, that thrust themselves to be Labourers in the Lord's Vineyard, whilst their own Vineyard is overgrown with Briars and thorns: The Leper under the Law was commanded to have a covering upon his upper lip, Leu. 13.43. ut non docere alios praesumat— saith Hesychius: that no man presume to open his lips in the Congregation, for the instruction of others, who is himself infected with the Leprosy, either of sinfulness or error: for non est cadentis alium erigere. Plutarch: It is not for a man that lies in the dirt, to raise up another thence; not for a man that is a sleep in his sins, to awake others from that spiritual sleep of death; That Proverb remembered by our lord Physician heal thyself, Luc. 4.23.18. chief appliable to the Physician of souls, who must begin at home, if he will work any cure upon the Souls of others.  
3. But this is not all, for thirdly the Cure of a Pastor's soul, is a more difficult task; as being to be perfected in a higher degree, then ordinarily can be expected from any of his Flock: For as our office of Priesthood, is more high, more eminent, more holy, so should our Conversation be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— St. Chsysostom, De sacerdotio, As Angels above men, as Shepherds above their flock, as Masters above their Scholars, so should a Bishop a Priest a Pastor excel and transcend the people in wholesome doctrine, and holiness of life: so the great Gregory, Tantum debet actionem populi, actio transcendere praesulis, quantum distare solet a grege vita Pastoris,— with much more to the same purpose, De cura Pastorali: A book which was once translated by the wisest and greatest of our Saxon Princes; King Alfred, and by him commended to the Clergy of this Nation; and a happy Clergy should we be, an holy Priesthood, if the Instructions in that Golden Book, were well observed amongst us.  
4. Take heed to yourselves and to all the Flock] and both these jointly and severally, To yourselves: As to the Innocence and Holiness of your lives, as becometh good Christians: And to your Flock, as Shepherds and Guides of souls: Under the Law, the Priests and Prophets of the Lord are frequently called the Angels of the Lord of hosts, Jud. 2.1. Mal. 27. And under the Gospel, the Angels of the Church of Christ, 1 Cor. 11.10. Rev. 2.1.8.12.— And as we read of the Angels on jacob's Ladder, ascending and descending from heaven, Gen. 28.12. so the Priests of the Lord should first take heed to themselves by ascending with the Angels into heaven, having their hearts and affections, their meditation and Conversation in heaven, Phil. 3.20. And withal take heed to the flock, by descending with the Angels from heaven, enriched with the word of Life, breaking unto them that bread which cometh down from heaven, and giveth life unto the world, John 6.33.  
But this joint charge is sadly disjoined and perverted, by such as take heed to themselves indeed, but 'tis not with the Angels to ascend, but descend, only grovelling in the dust, and wallowing in the mire of Luxury, Riot, and Excess, Pride and Covetousness, the pomps and vanities of the world, and the sinful lusts of the flesh, which every one, even the meanest of their Flock, hath solemnly abjured, when by holy Baptism admitted into the Fold of Christ. By such as take heed to themselves, but 'tis not in a spiritual but carntl sense; who will look narrowly to themselves, as to their worldly concerns, their Revenue and Income; but are to careless to the spiritual concerns both of themselves and their Flock, Who seek their own, not the things which are Jesus Christ, Phil. 2.21. Caring more for their Families at home, then for the Family of Christ, more for their bodily then for their spiritual relations, providing better for their natural heirs, than their spiritual successors in their respective places: And in a word by all such as mind more the Benefice, than the office, more the Fleece then the Flock: All such do falsely wrest, and wickedly pervert, this double charge of the great Visitor in the Text: Take heed to yourselves and to your Flock. To yourselves, by being examples of holiness to your Flock; And to your Flock; as Shepherds, to feed and guide them, as Fathers to admonish and reprove them, and as Mothers to nourish and cherish them: For these are the four Essentials of a faithful Pastor: Holiness of life, soundness of Doctrine, Christian courage, Christian Charity.  
5. To all the Flock] not to the flock at random, not to this, or that particular Sheep, that fawns upon the Shepherd, nor to this, or that Party or Sect, which agrees with his Humours and Opinions; but, To all the Flock impattially, and without Hypocrisy, and this first affirmatively, to instruct the Ignorant, to strengthen the weak, to confirm the wavering, to reduce the erroneous, to visit the the sick, to comfort the afflicted, to bind up the broken in heart, to reprove the sinful, and to testify against the stubborn and disobedient: Secondly Negatively, not to break the bruised reed, and quench the smoking flax, Mat. 12.20. not to sow Pillows under all Armholes, Ezek. 13.18. Not to suffer them to settle with ease, and without reproof, upon the Lees of their sins, and and the errors of their ways: Not to claw the scabbed Sheep, and scratch the itching ears, not to tickle and foment the petulant humours of the Factious, not to please those squeazy Palates, who nauseate the solid food of God's public solemn standing worship, under the profane scurrilous name of Porridge, and for no other cause, but because it is like itself, ever the same, constant to itself: Like the Glorious Sun in the Firmament, which shines every day the same; which renders it a worship acceptable, as being herein most agreeable to the Immutable nature of God, the Father of lights, with whom is no variableness nor shadow of turning, Jam. 1.17. But the Itch after novelties in the Flock, and the Itch of popular applause or filthy Lucre in the Pastor, whilst the one scratches the Itch of the other; Hence the putrid Scabs of Schism and Heresy in the Church, of Disobedience and Rebellion in the Kingdom, are engendered,  
Against all such sinful Compliance, Take heed to yourselves, my Brethren take heed to yourselves, and to your vows and promises, Sacerdotal and Ecclesiastical, confirmed by your respective Subscriptions to the Articles and Canons of the Church, to the Injunctions of your Metropolitan and Diaecesan, to the Approbation and constant use of the Liturgy of the Church, and of that only in public: In which last particular, wherein the greatest part of Ministerial Function consists, I cannot but testify in this Assembly, so much concerned therein: That there is utterly a fault amongst us; In that those divine and excellent Prayers, and heavenly inspired Praises of God, and that ancient and constant way of God's worship in Public, is by many too much slighted and neglected, by many irreverently and indevoutly celebrated, by many mangled and maimed, curtailed, abbreviated, and by the Additions of others implicitly vilified: And generally almost by all secretly undermined; enervated and subverted by each man's private prayer in public: The which private prayer, whether before Sermon, or at any other time in the Congregation, doth not only secretly imply a defect in the Public Prayers of the Church, which must (forsooth) be supplied by men's private conceived prayers: but also, 'tis a disorder and confusion in the service of God; for thus public and private prayer are confounded, which our Lord Christ hath distinguished and commanded to be separately observed, to avoid Hypocrisy and vainglory limiting private Prayer to the private Closet, Mat. 6.5, 6. and for avoiding Tautologies and impertinent babble after the manner of the heathen, he prescribes a set form to be used in public, vers. 8, 9 We are commanded when we call upon the Lord, to pay our vows to the most High, and then he will hear, Psal. 50.14. But can any man think it probable, that God will hear their Prayers, who sacrilegiously break their vows when they pray, by praying otherwise then they have vowed and promised? those promises also being agreeable to the Commands of Christ, and the orders of his Church?  
And this undoubtedly amongst many others, is not the least cause, of so many stray and wand'ring Sheep in every Flock, of so many giddy headed and factious minded men in every Congregation, of so many separate Congregations or Conventicles in every Parish: one great cause hereof is the falsehood and treachery of the Shepherds, who in compliance with the noxious humours of the diseased part of their Flock, take no heed to themselves, nor to the vows and promises they have made in order to the right and regular execution of their Function, in feeding of their Flock: so for the iniquity and irregular carriage of the Priests, the sons of Eli in the sacrifices of the Temple; Men abhorred the offering of the Lord, 1 Sam. 2.17.  
6. But should not the Flock take heed to the Shepherd, as well as the Shepherd to the Flock? The duty of the one to the other (undoubtedly is reciprocal, and the mutual Relation respectively binding. Take heed to thy said (said the Lord to his people) that thou forsake not the Levite, as long as thou livest upon the earth, Deut. 12.19. and Chap. 14.27. Eccl. 7.30. There is nothing more plainly asserted and more punctually commanded in the book of God, then that the people should take heed to their Priests, the flock to their Shepherds, especially such as are Orthedox and holy, that they should hear and obey their voice, and make their Application and recourse unto them, in all cases of ignorance or doubting: For the Priests lips should keep knowledge, and they (the people) should seek the Law at his mouth, for he is the messenger (or the Angel) of the Lord of Hosts, Mal. 2.7. Haec sunt initia haereticorum, ut sibi placeant, & raepositum superbo tumore contemnant, Cypr. lib. 3. Epist. ad Florent. Hence the Rise of Heretics in the Church, when the people swelling with presumption of their own knowledge, and pleasing themselves in their fancies and opinions, proudly neglect and scorn to submit to their directions, whom the Lord hath appointed to be their Shepherds and Guides of their Souls: And thus even thus, the people of God fell into Idolatry, even that gross and infamous Idolatry of the Golden Calf, when slighting Moses, and overawing Aaron the high Priest, they commanded him, who should have commanded them, saying, Make us God to go before us, for as for this man Moses, we wots not what is become of him, Numb. 22.1.  
When the same people were weary of the Government of Samuel the Prophet, and desired a King, the Lord said unto Samuel, They have not despised thee, but they have despised me, 1 Sam. 8.7. Whereupon St. Gregory: Quam reverendi sunt Pastores optimi Sanctae Ecclesiae— how reverendly to be esteemed are the Pastors of holy Church, who whilst they faithfully serve the Lord in the Execution of their function, they are so closely joined unto him in the bond of love, that the least slight, disesteem or neglect, that is cast upon them, the Lord takes it as an injury to himself: So said the Lord to his Apostles, and in them to their Successors: He that heareth you, heareth me; and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me, Luc. 10.16. And this duty, that the people should take heed to their Priests, is commanded under a severe penalty, Deut. 17.8. If there arise a matter too hard for thee in Judgement, thou shalt arise and come unto the Priests, the Levites, and that man that will do presumptuously, and will not hearken unto the Priest, that standeth to Minister— even that man shall die. And under the Gospel also the same command is given, Heb. 13.17. Obey them that have the Rule over you, and submit yourselves, for they watch for your Souls.  
But notwithstanding these and many more commands, in the sacred sh●e●s of either Testament, yet is this Christian duty slighted and generally omitted, and especially by those who pretend most to the sole Authority of the holy Scriptures, without any Relation to the doctrine and Authority of the Church in the Interpretation thereof: There being many amongst us in every Flock; who presume to direct their Shepherds, guide their Guides, and teach their Teachers; who if they teach not, preach not, pray not, as they would have them, and consonant to their humours and opinions; they will censure their doctrines, contemn their directions, revile their persons, scandalise their profession, and even snatch the holy Oracles out of their mouths, and separate themselves into Conventicles, where they may heap to themselves Teachers after their lusts, having itching ears, and they turn away their ears from the truth, and are turned unto fables; believing and delighting in lies, and vain empty prophesyings which profit not, as was foretold of such, 2 Tim. 4.3, 4.  
And having mentioned Conventicles, I cannot but add a word of the danger of them, not so much in order to the disturbance of the peace of the Nation, leaving that to the Secular Magistrate, but in order to the seduction of unwary and unstable souls into falsehood and errors in Religion; Verily, verily I say unto you, he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber, Joh. 10.1. 'Tis the practice of subtle thiefs when they seize on the honest Traveller to drag him out of the high roadway into hedges and by-places, the more securely and without interruption to rob and spoil him; so the spiritual thiefs, false Prophets, ring leaders of faction and sedition, do more easily seduce, and rob poor silly men and women of the inestimable treasures of truth and obedience, by drawing them from the open and Public Assemblies of God's people in his houses of prayer, into By-places and loan honses, where they may more securely breath forth the spiritual Infections, sow the seeds of Schism and Sedition, and whisper their irreligious Treasons, under the mask of Religion. In such places they may to their advantage vent and put off their counterfeit ware, their false glosses, and misinterpretations of holy Writ, and make their Apocryphal Comments upon Canonical Scripture, making the Holy Word of God to speak not what the spirit of God intends therein, but what their factious spirits and wild fancies would have it: That there should be such false Prophets in desert places and private houses, our Lord hath foretold, commanding all his disciples not to believe or follow them, Mat. 24.26. Wherefore if they should say unto you he is in the desert, go not forth; behold he is in the secret chamber, believe it not. St. Augustine observes of the man that fell among thiefs, and was rob and wounded, Luc. 10.30. Si non descendisset— If he had not been going down from Jerusalem, the place of God's Temple, to Jericho a profane and common place, he had escaped that sad disaster: To teach all people to beware how they leave the place which God hath chosen to put his name there the Temple and house of God, to convene in any common or profane By places, under pretence of Religion, and the performance of holy duties in such places: 'Twas otherwise with the man after Gods own heart, Psa. 5.7. As for me I will come into thine house even upon the multitude of thy mercies, and in thy fear will I worship towards thy holy Temple. And with him resolves the whole body of God's people, Psal. 132.7. We will go into his tabernacle, and fall low on our knees before his footstool: And not only this under the Law, but under the Gospel, Mark 11.17. My house (not the houses of men shall be called the house of Prayer of all Nations: Not of the Jews as under the Law, but of the Gentiles also under the Gospel, and 'tis there especially in Gods own house, that he has promised to meet his people, to be in the midst of them, to hear their prayers and bless them, To teach them his ways by his faithful and true Pastors, and there (in a word) to dispense all the blessed means of grace and salvation to them, Deuteron. 12.5, 6.11, 12, 13, 14. 1 Kin. 8.29, 30. Mat. 18.20. Luc. 19.46. 1 Cor. 11.20.  
7. But the grand excuse of the wand'ring sheep and the cry of many Orthodox also, is, The division of the Shepherds, who being divided amongst themselves, do lead their flocks into several divided ways of divine worship: And the generality of the flock being not wise enough to know what way to take; or whom most securely to follow, they hereupon heap to themselves Teachers after their own Lusts, and with the Schismatical Corinthians 1 ep. 1 cap. 12. vers. Every one saith, I am of Paul, I am of Apollo's, and I of Cephas, and I of Christ, one man, or Sect of men, liking this man's way of preaching and praying, another another's way, and others none at all, but independently rely upon the immediate teaching of Christ by his Spirit. And thus Sects and Divisions are multiplied.  
This complaint is too true, and such sad effects thereof too evident, and if not stopped will prove bitterness in the end.  
But would you know who be these divided Pastors or Preachers, or Sect-masters rather, the corrupt springs from whom all our polluted streams of divisions flow? They are such (in a word) as first divide from the Church of Christ in general (wherein they all agree) and then divide amongst themselves, into particular Sects, and Factions, wherein they all differ: There is but one body and one spirit, Eph. 4.4. one mystical body of Christ, which is his Church, and one spirit of truth, quickening this is our body, and its members, and them only: And as it follows, One Lord, one faith, one baptism, one God and father of all, who is above all, through all, and in you all, vers. 5, 6. In you all, that are members of this one body, and quickened with this one spirit, and endeavour te keep the unity of the spirit in the bond of peace, which is the duty enforced from the premises, vers. 3. Contrariwise than such, that divide from this one body the Church, into several Sects and Factions, and (which necessarily follows) such are not quickened with this one spirit, but each with the foolish Prophets follow their own spirit, Ezek. 13.3. which the mistake and mis●term the Spirit of God; such as worship, not this one Lord, as we are all commanded, with one mouth and with one mind, Rom 15.6. Such as hold not the Articles of this one faith, with one joint unanimous consent of truth; Unto the unity of which faith, till we all come, we cannot be perfect men in Christ Jesus: but are like children tossed to and fro, and carried about with every wind of doctrine, Eph. 4.13, 14. Such are all false Prophets, treacherous Shepherds, or in the Language of Saint Paul, 2 Corin. 11.13, 14. Such are all false Apostles; deceitful workers, transforming themselves into the Apostles of Christ, and no marvel, for Satan himself is transformed into an Angel of Light: I may call them according to the metaphor of the text, The Bellweathers of the Flock, the Ringleaders of those numerous Sects, and daily increasing divisions amongst us.  
And although each sect and division must necessarily be false and erroneous, because there is but one Truth, and one true way of Divine worship, which is ever constant to itself, yet hath each division it numerous followers of the divided Flock: as silly sheep when a gap is opened, follow one another to the breach to stray from their Pasture: So flock the people (if not restrained) into the ways of division and error, if any Sect-master but open a gap, and lead them the by ways of straying from the Sheepfold of Christ, which is his Church. For such alas, is the sad condition of man's corrupted and depraved mind, as naturally to be more affected with error, then with the Truth; more prone to believe lies, and more zealous in the maintenance of falsehood, then to believe and maintain the Truth: 'Twas ever so, When the Prophets prophesy falsely, the people love to have it so, Jer. 5. ult. but a sad question follows, What will ye do in the end thereof? When the Prophet's prophecy Lies, or (which is the same) do make and foment divisions, and the people withal are affected with their lying prophecies, and side with them in their respective divisions: 'tis easy then to prophesy and foretell the end thereof to be ruin and confusion: If a kingdom be divided against itself, that kingdom cannot stand, and if a house be divided against itself, that house cannot stand, Mat. 3.24, 25. Not the house of God, not the family of Christ, in what Kingdom and Nation soever established: All the Kingdoms and Nations in Christendom, ancient and modern, from the first to these last and worst of times, have felt, by sad experience, the bitter effects of divisions and errors in Religion; and none more than our own, so lately bleeding; even to the last gasp of death, and almost buried in her own confusions; which took beginning from the prophesying of Lies, and overspreading of mistakes and errors in Religion, sowing the Seeds of Schism, Faction and Sedition, in separate and divided meetings, or Conventicles in private; joy ned with a sacrilegious vow-breaking performance of holy duties in Public. All which now are as much, if not more practised then ever; some of whose Factors and Followers, do really intent, all do certainly tend to involve this Church and Kingdom, into the sad condition of intestine war, blood and Confusion, from whence by the great mercy of God, we so lately escaped.  
And now to you, the Reverend persons, who are come to visit us in our distempers and infirmities, to you it bebelongs, as much as in you lies, to give stop to our overflowing divisions: To restrain our licentious exorbitancies, both in doctrine and practice, in Praying and Preaching, and this, whether in the house of God, or in the houses of men: Et fiat Justitia, ruat coelum.  
FINIS.