Imprimatur.  
Jo. Battely. Aug. 21. 1686.   

A DISCOURSE CONCERNING PRAYER: Especially of frequenting the Daily Public Prayers.  
In Two PARTS.  
By SIMON PATRICK, D. D. now Lord Bishop of Ely.  
LONDON, Printed for Luke Meredith, at the Star, and Sold by R. Wilkin, at the King's Head in St. Paul's Churchyard, 1693.   

THE INTRODUCTION.  
The Design of this BOOK.  
PRAYER is so considerable a part of a Godly Life, and so great a means both to work, ●●d to preserve, and increase all man●r of Godliness and Virtue in us, ●at the ancient Christi●s doubted not to call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
(a) St. Chrysost. L. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the very top of all ●od things; the foundation, and the root of an useful ●e; the fountain, and the parent ●innumerable benefits.  
Whence it is, that they have left ●so many Treatises upon this sub●t; and that we find it so oft re●ted in their Sermons: Which they tell us they did on purpose; that th● Souls of their people might receiv● not merely a light tincture of this Doctrine, but as St. Chrysostom's 
(b) Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  phrase i● be deeply died with i●Vnto whose pious labours which go● men have imitated in all succeedin● ages, if mine be now added in a smy Book upon the same Argument, I ho● it will not be found altogether unprofitable: but contribute something the growth of Christian piety; by st●ring up this present Generation to ● serious practice of this part of it.  
Which is commonly distinguish into secret Prayer, alone by 〈◊〉 selves; private with our Family's and public with the whole Congregation of Christian people, am● whom we live. The last of which 〈◊〉 first in my design, when I began think of writing about this matt● because Common Prayer, which 〈◊〉 make all together in one Body, 〈◊〉 God, is the most necessary, and the ●ost prevalent, and yet, alas! the ●ost neglected of all other. But considering that men would be the better disposed to attend upon the public ●●rvice, if they could be persuaded to custom their minds, unto devout naughts of God, and affections to●rds him, alone by themselves; I solved to premise a short Discourse, ●●ncerning Prayer in general; with special respect unto such secret incourse with the Divine Majesty. As for that which is called private ●●ayer in our several Families, ●●e needs no particular Discourse out it; but it may be sufficiently un●stood by what I have to say of the ●er two; especially of publick ●●●yer: whose place it is to supply, ●n we cannot have the benefit of it. Now this Duty of secret converse ●●h God, by humble Prayer to him, evidently enjoined in those words ●ur Blessed Saviour, Matth. vi. 6. But thou when thou prayest, ●●ter into thy Closet, etc. In wh●● he doth not exclude pub●● Prayer; but only forbids ostent● in it: And commands us out of 〈◊〉 to God, not out of love to popular plause; that we may be truly 〈◊〉 and not merely thought so, to 〈◊〉 our hearts to Him, when no body us, but He alone.  
That's the thing I inten● evince; that it is the duty of e● Christian to retire himself 〈◊〉 business, and from Company 〈◊〉 he may pray to God. In tre● of which, I think it will be u●● if I distinctly show, First, The● ture of this Duty; Secondly, 〈◊〉 Necessity of it; Thirdly, 〈◊〉 great Benefits we may derive● its serious performance.   

A Discourse CONCERNING ●RAYER, etc.  
PART I.  

CHAP. I. Of the Nature of this Duty.  
PRAYER, in the strict use of the word, signifies the Petitions we make to God, either for the bestowing on us good eggs, or the averting from us evil. ●d thus it is distinguished from Prai●● of his Divine Perfections, from ●om those benefits we ask are deri●●; and from Thanksgivings for them, ●en they are conferred on us, according to our desires. Which, though ●y aught to accompany all our ●yers, and it is impossible to pray aright, without such acknowledgement of God's incomparable Perfections 〈◊〉 thankfulness to him for his benef● yet they are not the things which 〈◊〉 strictly and properly meant by Pr●● Which is taken sometimes in a stri● sense still; merely for petitioning● good things: and so is distingui● by St. Paul (1 Tim. two. 1.) from supplications; which are petitions for 〈◊〉 averting evil things from us.  
In which restrained senses I do● intent to treat of it; But by Pr● understand, an Address of our So● God, the Author and Fountain o● Good, to request of him those this which we feel we want, and of which are desirous.  
1. It supposes therefore, First, 〈◊〉 we are in want: For if we were 〈◊〉 we should long for nothing. We 〈◊〉 Wisdom, and Gods Holy Spirit, 〈◊〉 the Graces and Comforts thereof; together with his pardoning and spa● Mercy; his gracious protection 〈◊〉 safeguard; provision for all the necessity's of our outward man; be● all the needs of others, especially God's Church, and of that Church Kingdom in particular, whereof we are now immediate Members. A supply of all which we would either receive, or have them preserved to us, if we already enjoy these Blessings. That is, We either want the things themselves, or their continuance; and therefore we ask them.  
2. But further, It necessarily supposes also that we have a sense and feeling of our wants. For if a man be sick or empty, yet if he think himself well, or feel no hunger, he will neither call for his Physician, nor for Food. Though men be in the very jaws of Hell; though they lie under the power of the Devil, and be led captive by him at his will; though their Lusts and Passi●ns tyrannize and insult over them; though sin as the Apostle speaks, hath the Dominion in their hearts, and they are so governed and ruled by vi●ious Affections and Desires, that they ●re no better than Slaves to them; yet ●f they think this a state of Liberty, and Ease, and Pleasure, if they have no apprehension of present or future danger, they will never be at the pains so much as to pray hearty for deliverance.  
And therefore, if we will pr● aright, we must be possessed with 〈◊〉 great a sense of our Spiritual wants, 〈◊〉 we have of our Bodily, when we a● pinched and pressed with them. W● must make our Souls feel that there is God, and that he is our chiefest good and that in conjunction with him co●sists our felicity, and that it cannot 〈◊〉 any way attained but by conformity 〈◊〉 him, in obedience to his blessed Will And perceiving how short we a● of this, nay how far perhaps we a● from God and Goodness, how ve● negligent we have been in our duty 〈◊〉 him, it ought to humble and abase 〈◊〉 to bring us down upon our knees to 〈◊〉 for mercy; and excite in us earns desires after him, and after Righteo●ness and true Holiness, as that alo● which can bring us into his favour.  
In short, Our Souls must acquaints as thoroughly with their state and condition, as our Bodies tell us when th● are ill, or in pain; or hungry a● thirsty; or labouring under any oth● burden.  
3. And then there is supposed a ●●sire to have these wants supplied, as 〈◊〉 have already said. Emptiness is troublesome to us, when we feel it; and it ●s impossible we should not long to be ●ased, by getting it filled. If we do ●ut fancy we are in need, there is no ●est till we find some satisfaction. We must be either satisfied that we do not ●eed it, or we must have what we are ●tisfied is needful.  
And in this consists Internal Prayer; the desire or longing of the Soul to be ●lled with all the fullness of God; to be satisfied with his likeness; to be reconciled to him; and to be made daily more conformable to his Will and Pleasure in every thing.  
4 Which desires we are strongly in●ined, even by Nature itself, to excess in Words, which are the interpreters of our minds, and declare that is in our hearts. For all sensible Creatures we see make their moans by ●●dible Cries, of several sorts, when their needs are great: And therefore ●an cannot be the only silent thing; ●●t is form by God to implore his ●elp, and beg his relief on all occasions, in such words as are apt signi●cations of his inward desires. And that's the last thing observable.  
5. Prayer is an expression of our inward desires unto God, the Author an● Fountain of all good. For when w● are desirous to receive an Alms from any person, we always ask it of suc● as we believe are able, and we hop● are willing to bestow it: But neve● make our applications to those, wh● are as beggarly as ourselves. Now 〈◊〉 is God only, who is able to supply a● our needs, and hath revealed himself 〈◊〉 be willing to bestow what we ask 〈◊〉 him; nay hath invited us to come 〈◊〉 him, and assured us he will grant o● desires: And who alone knows o● needs, and can hear the desires of a● men; and likewise is the only Judge whether that be fit for us which we as 〈◊〉 or there be not something better tha● our own wishes.  
Upon which account Saints and Angels are not to be invocated. For 〈◊〉 we know not whether they hear u● nay, it seems impossible to us, th● they should be able to hear such gre● numbers of Supplicants, as, in seve● and very distant places, call upon th● same Saint or Angel: So we know 〈◊〉 what power they have to help us, nor what they can do for us, if they could hear us; but we know they cannot be in so many places at once, as they have Suitors to give them their succour and assistance. And besides they have made no promises to us, that they will so much as prefer our petitions to God, or do all they can for us: Nor are they wise enough to judge what Petitions are fit to be preferred, and what not; that is, what is most behoveful for us in all conditions and states of Life, and in all the particular passages and circumstances thereof.  
It might be added, that all these Petitions must be put up in the Name, and through the Mediation of our Blessed Lord and Saviour Christ Jesus, who is our only Advocate with the Father: But that belongs rather to the manner of addressing our Prayers unto God; and therefore I here omit it. And shall only observe, for the further explication of it, that there are several parts of Prayer to God: As may be gathered even from that remark, at the conclusion of the lxxii Psalms, The Prayers of David the Son of Jesse are ended: Where the foregoing Psalms are all called Prayers; though some of them be doleful complaints 〈◊〉 the sadness of his condition; others 〈◊〉 them confessions of sin which h●● brought him into that doleful estate others acknowledgements of his inti●● dependence on God; others magnific his powerful and wise Goodness, an● render thanks for benefits receive● and promise dutiful obedience, as we as petition for pardon and deliverance By which we learn, that Prayer un●● God is made up of all these; and th● in a sense of his Greatness and Goodness, of our absolute dependence up●● him, and all the benefits we have received from him, we ought to address ourselves to him; confessing how w● have offended him, bewailing the ●●serable estate into which we have ther● by brought ourselves, begging h●● pardon, imploring the Grace of h●● Holy Spirit; and in the sincerity an● uprightness of our hearts resolving t●● be wholly his, and to serve him in newness of life all our days.  
And the truth is, every one of the●● is virtually a petition to him. Whe●●ther we hearty acknowledge what he ●s, or adore him, or praise him, or give him thanks, or confess our unworthiness, or profess our dependence on him, or promise fidelity to him, etc. they all bespeak his grace and favour towards us, and move him to bestow his mercy upon us.  
This is a short explication of the Nature of Prayer; which will be something better understood, by what follows concerning the Necessity of it; though when I have said all that I can, I am sensible it will be defective. For Prayer is so sublime a thing, that the noblest Wits have acknowledged, we stand in need of the Father to enlighten, of his first-begotten Word to teach, and of the Spirit to operate in us (as Origen's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, N. 8.  words are) That we may be able to think and speak worthily in so great an Argument.   

CHAP. II. Of the Necessity of Prayer.  
WE shall be the more strongly moved to study this high and excellent Duty, and to labour to perform it aright; when we are made sensible it is so indispensable a part of a● godly Life, that we cannot so much a pretend to the profession of Christianity, if we do not practise it. Of which there is this general demonstration which cannot be gainsaid.  
That which is founded in our Nature, and to which we are bound b● virtue of our being Creatures; to tha● every Christian is indispensably tied it being the intention of our Lord Christ his coming, not to loosen those obligations we have upon us, as men● but to strengthen them, and bind them harder upon us; to heighten all natural Duties, and to make us more deeply sensible of the Laws that are written in our very being.  
Now such an one is this of Prayer; which doth not stand upon a mere positive command, as Baptism, and the Sacrament of the Lord's Supper do. That is, it is not our Duty merely because our Lord by his Authority hath made it so; but he hath made it so, because we are made to it (as I may speak) and form by God to acknowledge him in this manner. For it is as natural a thing to Pray, as it is to Believe there is a God; and to be persuaded that we were made by him, and not by ourselves.  
Hence it is, That you shall not find in the whole Law of Moses, any precept for Prayer: Of which what reason can we give but this, that it was so sufficiently known to be a Duty by the common Light of Nature, that there needed no Instruction about it: Nor can I observe hitherto any Command in the Gospel of Christ, barely for Prayer; but only for the manner of Prayer. As, in the place first mentioned, When thou prayest, enter into thy Closet, and pray to thy Father which is in secret: And in other places, Watch and Pray; Pray continually; Pray with all Prayer and Supplication in the Spirit Pray in the Holy Ghost; Pray always and not faint; Pray in the Name of th● Lord Jesus. All which suppose th● Duty of Prayer; and only direct how it is to be performed.  
For the further clearing of which general observation, let these following particulars be considered.  
I. That it is Natural to ever● living sensible Creature, to look back to its beginning; and to own its dependence upon that, from whence it derives its being. Thus we see the young ones of all sorts of Animals open their Mouths, and wait, as it were, for provision from the old ones, while they remain weak and tender 〈◊〉 running also to them for shelter an● protection, while they are unable t● defend themselves. Upon which score Prayer is as necessary for us, and as natural to us, as it is natural to an Infant to cry for its Mother's Breast, or something else equivalent thereunto, that may satisfy its craving desires. Because it is an acknowledgement and owning of God; as the Original from whom we come, and as the Author of all good; in whom we live, and move, and have our being; and a confession of our own weakness, and helpless condition, without his care of us.  
The very Heathens had this notion in them, that Mankind being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Offspring of God, brought forth by him into the World, out of the Womb of his Almighty Goodness, they ought to resort unto him; even as the Chicken runs under the Wing of the Hen, by whom it was hatched; or the Lamb runs to the Teats of her that yeaned it. 
Proclus l. 2. in Timaeum.  And this (say they) we do by Prayer; which ●s nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ●eturn of the Soul back to God, from whence it sprung: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ur looking back to him from whom we come; a reflection upon the Fountain of our being, and of all good: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our turning about to ●he cause of our being; a circling, as ●t were to that point from whence we ●ook our beginning; that we may be fast knit and united unto God, and never be divided from him.  
1. And therefore (to explain thi● more particularly) Prayer is, First An high Acknowledgement, that Go● is the first cause of all things. W● magnify him hereby as the Root, th● Spring, the Fountain of whatsoever w● or any other Creatures are or hav● And without Prayer, we do as bad a● say, We own nothing to any high● Being than ourselves.  
2. Secondly, We acknowledge all the Sovereignty which he therefore hat● over us, and over all things; in th●● we ascribe unto him a power to command them all, and to help, and relieve, and supply both us and them according to our various necessities.  
3. The Independency also of 〈◊〉 Being is herein acknowledged; 〈◊〉 that we ask of him alone, as having f●● and absolute power within himself 〈◊〉 giving us help and comfort, without craving it of any else.  
4. His Liberty and Freedom a● so; in that it wholly resides, w● confess, in his Will and Choice wha● we shall have, and how much, an● when: all as he pleaseth.  
5. His All-sufficiency likewise, to enrich us without impoverishing himself.  
6. Together with his infinite Greatness and Immensity; which is present to all places, and ready to supply the needs of all Supplicants.  
7. And it is no less an acknowledgement of his Omniscience: which can not only give audience to all Petitioners every where; but exactly know both their necessities, and their sense of them, and the sincerity of their desires; and also what is convenient for him to bestow upon them, and will do them most good.  
8. His inexhausted Goodness and bounty likewise; which is still ready and willing to pour out itself to us without any emptiness, in the same Blessings that he hath bestowed, for so many past ages. And  
Lastly, His Eternity and immutability; in that after so many successions of Men in the World, He is still the same unchangeable fullness: unto whom we resort with the same confidence, that good Men have ever done.  
In short, It arises out of a sense of all Gods Glorious Attributes and Perfections: which are every one acknowledged in some part of Prayer or other; though we should not expressly name them. For in confession of sin, we acknowledge his unspotted holiness, and that he is of purer eyes than to behold, that is, approve, iniquity. In deprecation of his anger, we confess his Justice; in petitioning for pardon we proclaim his clemency; in our request for Grace and Help, we give him the Glory of his Power; and when we recount his gracious Providences over us, we acknowledge his incomparable Goodness and Bounty. And therefore, unless we will disclaim God, and have nothing to do with Him, we must perform this Duty of Prayer to Him. This is the first Consideration.  
II. To which add further, That it is natural for every thing that is in want to desire supply from him that hath ability to fill it. Now such is the state of every Man in the World: We are at the best, weak and feeble, beggarly, and indigent beings, pressed with many and great necessities; which we have no power to make up, but only by going unto God.  
Whatsoever is from the first Being, wants something that it hath. Every Creature therefore is imperfect; and if any of them could be supposed to want nothing, yet it would necessarily want the continuance of its being, which it hath received from its Creator: And therefore it is a true observation of one of the ancient Philosophers 
* Theodorus apud Proclum. Ib. , that all Being's prey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except only the first Being, which is God: who hath none to pray unto; but hath all of himself.  
Prayer is a confession of the true state of our own Souls and Bodies, as well as of Gods most excellent Perfections. A declaration that we are poor and needy; that we are crazy and insufficient of ourselves; that we are dependent and holden up by another. So that we quite forget ourselves, if we do not pray to God: We renounce all care about our own greatest concernments, if we take no notice of Him, on whom our present and future welfare, both here and for ever entirely depends.  
III. As it is natural unto every one in want to ask, so it is natural unto every one that asks, to put himself in to a fitting posture and disposition to receive: that he may appear unto him that gives, to be a real object of hi● Charity. Now this we do by Prayer 〈◊〉 which is a natural expression both o● our Poverty, and of our Humility (which very much move compassion) and of the sense we have that we are Creatures; who have nothing of ourselves which we can properly call our own: and therefore are naturally le● hereby to think what submission and obedience we ought to pay unto him whose is all that we are and have.  
Upon this account, as much as any other, Prayer is necessary; that we may be put into a temper of Love, and Gratitude, and Obedience unto Him 〈◊〉 who is the Donor of all good things; and who expects that we should acknowledge the propriety He hath i● all the Gifts which his Bounty bestows upon us. Which we do by Prayer: thereby we are constantly put in mind, in what tenor we hold all the Blessings we receive from his hands; which we may not therefore use as we please, out as He allows and directs. And if we do at any time use them otherwise, ●●d thereby give just offence to God, ●●eir Owner and ours, Prayer both ●turally calls such offences to mind; ●●d makes us more fearful hereafter to ●ffend.  
For no man comes to ask a benefit of ●other (as Mr. Hooker, if I forget ●t, very pertinently observes) but if 〈◊〉 have given him any offence, he will ●hen unavoidably remember it; and 〈◊〉 the very first place cast himself ●own at his feet, and beg pardon, with 〈◊〉 resolution not willingly to offend ●m again. Which resolution is mainained and supported by the very same ●ing, which constrained us to make 〈◊〉; that is, the constant necessity we 〈◊〉 in to ask for new benefits. For 〈◊〉 men are naturally afraid to offend ●hose, into whose presence they must requently come to sue for favours. This keeps them in awe, and makes them careful how they behave th● selves; that their suits may not be jected.  
We are not fit then to receive, o● enjoy any thing from God, with devout Prayer to Him. And there we ought constantly to perform 〈◊〉 duty; because otherwise, we 〈◊〉 things by stealth, and lay hold on● Blessings of Heaven, without as● him leave: and we ought to perf●● it seriously; because it will not ot● wise have the forementioned effects making us afraid to offend Him, 〈◊〉 out which our Prayers are not● worth, and can obtain nothing 〈◊〉 Him.  
To end this, let us consider, 〈◊〉 we do not pray, that we may alter mind of God; who is always same, unchangeable Goodness, 〈◊〉 to give unto those who are qualify receive his favours: but that we 〈◊〉 alter and change our own mind for● better; and thereby become disp● for the good things of which we● desirous. And nothing altars 〈◊〉 much as serious Prayer; which 〈◊〉 new mind into us; and for the 〈◊〉 ●t, makes us quite another sort of features.  
We are forgetful of God; lovers of 〈◊〉 selves; confident in our own length; doters upon this present ●orld; too much wedded to our own 〈◊〉 and pleasure; complainers, murderers, envious, wavering, and in●stant in our good purposes; un●dful of other men's miseries; re●geful and implacable, which are all 〈◊〉 to the obtaining of God's mercy. 〈◊〉 therefore Prayer is absolutely ne●●ry to remove them; that is, to ●ember us of God; to keep Him in membrance, and to maintain an ac●ntance with him; to fill us with 〈◊〉 to Him; to humble and abase us ●ur own thoughts; to draw our 〈◊〉 off from this vain World, and ●ttle our trust in Him alone; to fix dependence on Him, and subdue wills to his; to give us a taste of ritual pleasures; to make us thank●●contented and well satisfied; to ●●e our compassion towards others, ●stand in need of our help, as we of the help of God; to incline us ●●e pitiful, and to do good, and forgive; without which we confess, our very Prayers, that we cannot ●●pect forgiveness from God.  
This consideration shows, 〈◊〉 prayer is so necessary, that there 〈◊〉 be no goodness nor virtue in the W● without it: But Mankind will g● strangers unto God, and He unto the● which will bring all things to 〈◊〉 fusion.   

CHAP. III. The sense of all Mankind about matter; especially of our B● Saviour.  
iv IT is truly therefore obst by Origen (in his Boo● Prayer, newly come to light,) th●● people in the World pray, who o● Providence, and set a governor over the 〈◊〉 verse 
* Sect. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : The con● opinion, that there 〈◊〉 need of Prayer, being the Doctri● those only, Who are either altog● Atheistical and deny the being of God; or 〈◊〉 those who own a God in name, but take ●ay his Providence. Which is mani●t from hence; that all Nations by a ●ange consent have ever thought it ●cessary to offer up some sacrifices; as 〈◊〉 acknowledgement of the Sovereign●● of God, and of the interest he hath ●all that we enjoy; and as an humble ●oplication of his continued favour ●to those who own Him to be the assessor of Heaven and Earth, by re●ning Him some part of those good ●ings which he hath bountifully be●wed upon Mankind. This was the stir and meaning of Sacrifices from 〈◊〉 beginning: which being all now ●lished by the Sacrifice of Christ, 〈◊〉 yet it being natural to Mankind, to ●●er something to God, it remains ●●t we present him continually with 〈◊〉 Sacrifice of Prayer, together with ●●t of Praise and Thanksgiving: ●ich are a part or concomitant of ●●yer, as we learn from many places 〈◊〉 Holy Scripture; where they are ●●rce distinguished, but used as words 〈◊〉 the same signification. They are ●●th joined together in the Fiftieth Psalm, ver. 14, 15. Offer unto God Th●● giving, and pay thy vows unto the 〈◊〉 high. And Call upon me in the day trouble: I will deliver thee, and 〈◊〉 shalt glorify me. These Prayers 〈◊〉 these Thanksgivings, being prese by worthy persons, as Justin M●● tells Trypho the Jew, an● only perfect, and well ple●● Sacrifices unto God 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dialog. cum Tryph. . 〈◊〉 whom the Sacrifice of B●● were never acceptable● not when by himself 〈◊〉 pointed; unless they 〈◊〉 significations of pious and de● minds, begging pardon, employ mercy, and rendering thanks for 〈◊〉 fits received.  
Alms indeed are also called a Sacri●● but they then only are truly so, w● we give them as an acknowledge of God's bounty unto us, with hu● Prayer to him that he would be ple●● graciously to accept them. They often therefore joined together; 〈◊〉 ticularly in the story of Corneli●● whom the Angel said, Thy Pray and thy Alms are come up, for a me● all before God. First his Prayers, 〈◊〉 ●hen his Alms: Which are an Offering 〈◊〉 Sacrifice, when they attend upon ●rayer and Thanksgiving; whereby ●e are naturally put in mind of the ●or and needy, and stirred up, even 〈◊〉 the feeling we have of our own necessity's, to relieve and secure ●●em.  
We pay no homage to God then, if 〈◊〉 omit this Duty; we live wholly ●●thout God in the World; and give 〈◊〉 token, no signification, that we own 〈◊〉 being. We rank ourselves among ●heists, or Epicuraeans; who are 〈◊〉 only in Name, having lost the ammon sense of all Mankind: Which ●●th ever led them to acknowledge 〈◊〉 by solemn Supplications and ●hanksgivings to Him.  
V Which is a Duty so necessary, 〈◊〉 so essentially flowing (if I may so ●eak) from Humane Nature, that ●rist our Lord, it may be in the next ●ce observed, lived in the constant ●rformance of it.  
Christ I say, in whom dwelled all the ful●ss of the Godhead bodily; nay, who as God blessed for ever; who in that respect, needed nothing, and was 〈◊〉 to effect all things; yet, as he 〈◊〉 man, prayed, and made supplica● for those things, which as he was 〈◊〉 he already possessed, and could pre●●ly communicate to the Humane Na●● by his immediate conjunction and 〈◊〉 mate union therewith. Notwithst●ing this, he asked them of God, 〈◊〉 beseeched him to bestow them: 〈◊〉 cause it was necessary and natural 〈◊〉 do; because it became a Creature own its dependence on an higher 〈◊〉 to give to the Creator the Honour unto his Name, and to testify by 〈◊〉 action his Submission and Obedi●● his Humility and Love, and that 〈◊〉 highly soever advanced (as the Hu●● Nature of Christ was to the 〈◊〉 degree of honour) due acknowledgement ought to be made by it unto Most High, who is the Founta● Glory and Honour.  
And here I take it to be very re● kable, that there is no kind of Pr●● whereof we have not an Example i● Lord Christ. Of Secret Prayer we● v. Luke 6. where it is said, He 〈◊〉 drew himself into the Wilderness, prayed: Spent that retirement from company and other employments, in ●oughts of God, and acknowledgements of the honour He had done him, ●nd in Prayer for his constant presence ●ith him. Of Private Prayer with his disciples that passage seems to be ●eant ix. Luke 18. And it came to pass, 〈◊〉 he was alone praying, his Disciples were ●ith him: and he asked them, saying, Whom ●y the people that I am? i. e. in his regiment from the multitude, attended ●ly by his Disciples, he first prayed, ●●d then began, by way of enquiry and ●●king questions, to instruct them in ●●s Religion. As for Public Prayer, ●●e read often of his going into the ●emple, the house of Prayer at Jeru●lem, and of his frequenting the Syna●gues, which were places for Religious Assemblies all over the Country.  
We read also how he prayed for others, as well as for himself. For Peter, ●xii. Luke 31. that his faith might not ●il: For all his Apostles, that his joy ●ight be fulfilled in them, and that God would keep them from the evil of the World, and that they might be sanctified through the truth. xvii. Joh. 13, 15, 19 For his whole Church, That they 〈◊〉 all be one, as he and the Father are 〈◊〉 etc. ver. 21. And on the Cross prayed for his bitterest Enemies, before for his Friends xxiii. Luk. 〈◊〉 And after all we read, that it was custom thus to pray to God. xxii. L● 39, etc. And he came out, and went he was wont, to the Mount of Olives, 〈◊〉 his Disciples also followed him: and 〈◊〉 he was at the place, he said unto the Pray, that ye enter not into temptati● And he was withdrawn from about stones cast, and kneeled down and pray saying, Father, if thou be willing, 〈◊〉  
And as he prayed, so he gave than● particularly at the raising of Laza● out of his Grave. xi. Joh. 41. And acknowledged and praised God, 〈◊〉 revealing his will, not to the Wise a● Prudent, but unto Babes; whom 〈◊〉 employed to be the Ministers of 〈◊〉 Gospel of his Kingdom. xi. Matth. ●  
And as we have examples in him 〈◊〉 all sorts of Prayer, so it is further 〈◊〉 servable, that he hath left us the li●● examples of the times and of the ●●ner of Prayer.  
For times of Prayer; we read 〈◊〉 i. Mark 35. of his Morning Prayer. And in the morning, rising up a great ●chile before day, he went out, and departed into a solitary place, and prayed. And in the vi. Mark, we read of his Evening Prayer: for when the day was ●ar spent, (ver. 35.) he fed a great multitude miraculously, and then contrained his Disciples to go into the ship, while he sent away the people; which being done, he departed into a Mountain to pray, ver. 46, 47. He prayed also at Meals, as we find ver. 41. of that Chapter: When he had taken ●he Loaves and Fishes, He looked up to Heaven, and blessed, (or gave thanks ●i. Joh. 11.) for those good things which the bounty of God bestows for the food of Mankind. And lastly, we ●ead of extraordinary Prayer, where a special occasion required it: for just before he ordained his xii. Apostles, he ●ent into a Mountain to pray, and continued all Night in Prayer to God vi. ●uk. ●2, 13.  
As for the manner, we find he did it with all fervour, with strong cries, saith ●he Apostle v. Heb. 7. where he adds ●ears also, as an argument of his great piety. Secondly, With perfect sub●● sion; as we find when he prayed 〈◊〉 the removal of the bitter Cup; whi●● Nature very much desired, but he a● with this humble resignation of himself to God, Nevertheless, not my will, 〈◊〉 thine be done xxii. Luk. 42. Not wh●● will, but what thou wilt. xiv. Mark; Thirdly, With all due reverence 〈◊〉 devotion; for we read there, that kneeled down and prayed, xxii Luk. ● and being in an agony, he prayed 〈◊〉 earnestly, ver. 44. and with greater● pressions of reverence, for he fell● his face, as the manner was in great● stresses xxvi. Matth. 39 And last● With frequent and repeated import●● ties: for he prayed three times for 〈◊〉 same thing, with the same submissly and in the very same words also. 〈◊〉 more than all this, he prayed even 〈◊〉 that, which he was sure God wo●● bestow upon him, because he ha●● always possessed it as he was God, 〈◊〉 knew it was designed for him, as 〈◊〉 was Man, in God's Eternal 〈◊〉 cree: I mean, his glorious pr●●ment into the Heavens, to sit down●●● the right hand of the Majesty 〈◊〉 high. For which he lift up his eyes unto Heaven, and said, Father, the hour is ●ome; glorify thy Son, that thy Son may glorify thee, xvii. Joh. 1. and again, ver. 5. And now, O Father, glorify thou me, with thy own self; with the glory which I had with thee before the World was.  
Lay all these things together, and they will teach those that consider them, both the weightiness, and the great dignity, as well as necessity of this Duty. Unto which, who can choose but be awakened, when he sees the Son of God so industrious, so unwearied in it? For if Jesus prayed, as Origen ●●gues 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 39 , and prayed ●ot in vain, but obtained what he asked, and without prayer ●ould not, we may well think, obtain ●t, which of us can be so negligent as ●ot to pray?  
For to what end can we think was ●ll this done by him, but to show us ●he obligations of Humane Nature; ●nd to make us sensible of our dependence on God; and that we can have nothing without his Will, and that is absolutely necessary our wills sh●● be wholly regulated by his? He 〈◊〉 not all this barely to give us an exaple; but to demonstrate and make know, that no man, though never perfect, can live to God, with praying to him.   

CHAP. IU. Other Arguments of the great Nausity of Prayer.  
VI IT may be useful to us, furt● to consider that God hath 〈◊〉 pointed his Holy Spirit to assist us this Duty: which is a convincing 〈◊〉 monstration of its great necessity; we will judge of things, according the account which God makes of the● Who lest this Duty should not be w● done, lends us his power to perform acceptably unto Him. And shall 〈◊〉 suffer the Holy Spirit to wait upon ●o no purpose? Nay, shall it follow us continually, and urge us to have recourse to God; inspiring us with good thought, and exciting pious desires, ●nd we refuse to be led and conducted ●y its holy motions? This is as unnatural, as for a man to have a Soul, and ●ever think; to have a Tongue, and never speak; Eyes and a power to see, and never open them.  
VII. It is as considerable also, that ●e hath appointed his Son to be our Mediator and Intercessor with Him in ●he Heavens. Which supposes both that we will do this, and that it is most necessary to be done. For otherwise, we make void this new Office of our Blessed Saviour's, which God the Father, in his infinite Wisdom, and tenderest compassion, hath created. We make him an Advocate, without Clients; an Intercessor, who hath nothing to do: but waits in vain for our Petitions.  
Good Lord! That Men should be so ignorant, or presumptuous, as to account themselves Christians, and never, or seldom lift up their mind's 〈◊〉 hearts unto him in the Heavens; 〈◊〉 feel any need of his Patronage; 〈◊〉 make use of his most powerful inter● for the obtaining any Blessings 〈◊〉 them: which they cannot have, un●● they address themselves to God them in his prevailing Name; and alone.  
VIII. The Necessity also of this 〈◊〉 be understood by the frequent injections we meet withal in Holy Scriptures, for praying always, praying w●●out ceasing, and with all Prayer and Supplication, in the Spirit; as I have be●●noted. Which declare it to be a ●●ness of such importance, that we cannot subsist without it; but must use● as constantly as we do our Meat a● Drink: or rather more constantly, being of such great concernment, th● it is as necessary as our very breath.  
The Incense in the Temple, as 〈◊〉 John teaches us viij. Revel. 3. represented the Prayers of the Saints. No● it may not be unworthy our observa● on to note, that whereas the Shew-bre● (whereby an acknowledgement w● made, as some think, that they received all their food from God) was renewed and set upon the Holy Table in ●he Sanctuary, but once every Week; ●nd the Lamp in the Temple (which ●●gnified perhaps the Light of God's Word) was dressed once every day: The Incense (which certainly signified their Prayers) was renewed, by God's order, twice every day, and offered upon the Altar Morning and Evening. Which may suggest unto us, that we ●●ght to be more sensible of the need ●e have of the Word of God and ●rayer; than of the need of our daily ●ood: but especially of Prayer. Though we read often; yet we stand in need to ●ray oftener.  
IX. For it is our main security, our ●reat safeguard, our refuge and place ●f retreat, in all the dangers unto which we are exposed in this present World: and therefore is not only mentioned by the Apostle as a part of the Christian Armour; but set also in the last place, as that which completes all the rest of the whole Armour of God vi. Ephes. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. chrysostom o●● speaks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. xxx. in Gen. CAP. xi.  for Prayer 〈◊〉 mighty Weapon, a powerful defence, w●● out which no man● be able to stand ●maintain his groun● 'gainst the Assaults temptations, nor o● come his spiritual Enemies: but which we lay hold upon the Arm of Almighty for our defence and succo● and engage the power of God to with us, and assure ourselves, if rightly manage it, of a certain 〈◊〉 ctory.  
For herein we employ all the oth●● parts of the whole Armour of God, wh● the Apostle there requires us to 〈◊〉 unto us, and to put on us. We our knowledge of the Truth; and our Faith, our Love, and our H● and have recourse to the Word of G●● particularly to his precious promise and declare our sincere affection to Righteousness, and our upright intentions to persist and continue there● by the help of God which we employ So that it is the more necessary, because by Prayer all the graces of God's Holy Spirit are continually exercised and kept in ure; the whole Armour of God is girt closer to us; and we are made more expedite and ready, on all occasions, to encounter with the Enemies of our Salvation.  
X. Whence it was, you may observe in the last place, that Holy Men, who lived the Life of God in this World, could never be persuaded to omit it. I will give but one instance of this, in the Prophet Daniel: who when he had received the command of a great King to forbear praying to his God, for the space of 30 days, durst not consent to a compliance with his will and pleasure. And yet Daniel was a good Subject, as well as a wise Man; who was very sensible what ready obedience ought to be paid to Kings, and how necessary this Obedience was; where a contrary, antecedent necessity did not ●e upon him, to obey God: Especially when the thing was enjoined under the penalty of Death, and when his Sovereign did not require a total forbearance of this Duty, but only for a li●●ted time. And yet so it was, he c●● rather to lose the favour of his Prin●● who had been very kind to him, nay● lose his Life, as well as his Honour and more than that, to be thrown in the Den of Lions, there to be torn pieces and devoured by those raven● Beasts; than to omit his constant devotions to the Supreme Lord and sovereign of Heaven and Earth. 〈◊〉 saith the History of his admirable ●●ty vi. Dan. 10. When Daniel knew 〈◊〉 this decree was signed, (mark that) went into his house, and his Window 〈◊〉 open toward Jerusalem, he kneeled 〈◊〉 his knees, three times a day, and pray and gave thanks before his God, 〈◊〉 did afore time.  
Which shows that, in his opini●● it is more necessary to pray and 〈◊〉 thanks to God, than it is to live: 〈◊〉 that there is a necessity also of the ●●quent returns of this Duty. For th● times a day (as often as he did eat drink) he continued, notwithstand● the great hazard he run therein, pray and give thanks before his God.   

CHAP. V Some Reflections upon the foregoing Considerations.  
BEfore I proceed to lay before you the great advantages we have, by the serious performance of this part of our Christian Duty; it may be useful ●ere to rest a while, and only look back upon what hath been already discoursed. Which if the Reader will please ●o do with a composed Mind and attentive Thoughts, he may soon know what to think of his condition, if he ●ever set himself to this Holy Employment, or rather Heavenly Privilege, of making devout Addresses to God, ●y Prayer and Supplication, with Thanksgiving for all the benefits of which we are desirous, or he hath already conferred on us.  
Such men are without God in the World; estranged from the Father of their being; contemners of His Most Excellent Majesty; Usurpers upon his Sovereignty; that set up for themselves, and live as if they were the Original of all things; who stand in 〈◊〉 need to be beholden to any one hi●er and greater than themselves. Gu● they are of the highest Treason, 〈◊〉 cause they refuse to pay the most na●ral and necessary acknowledgement 〈◊〉 to the most High. They will not o● him as their Lord; nor make any ●nifications of their dependence on hi● but use him as if He were only a Na●● to whom we own a slight respect, 〈◊〉 no solemn, constant reverence and 〈◊〉 vice.  
Lay this to heart, I beseech yo● whosoever you be, that do not 〈◊〉 it, one of the most serious businesses your Life, to pray unto God. Co●der what you are; in what relation ●●stand to him; and what a bold diso●ing of him, this is: That you may humbled for it, and come and 〈◊〉 down yourselves, and kneel before Lord your Maker; to beg his par● for this contempt, to beseech 〈◊〉 Grace, and assure him hereafter your faithful service.  
2. And that you may so do, le●● from the foregoing Instructions, 〈◊〉 pray to God; not merely because you think he will have this acknowledgement or else be very angry: but because He ●●ght to have it, as we are his Crea●●es; who cannot be happy, without ●●due respect to the Father of our being, the Fountain of all bliss. If you think this Duty might have been left ●●done, had not God exacted it by ●●me positive Law, it may make you less forwardly inclined unto it; nay apt, perhaps, to grumble sometime at the burden (as you may be prone to account it) and too willing to find pretences, that may seem equitable and fit 〈◊〉 be allowed for the omitting it. But 〈◊〉 you look upon it as enacted in the very Laws of our Nature; as standing upon no weaker ground than our very beings; which we deriving from God, ●●e bound thereby to acknowledge Him: you will not desire to be excused from it, nor be backward to it; but please yourselves, as well as Him, in ●his most delightful employment.  
Remember, You ought to look up unto God in Prayer and Praises, because it is a natural Duty; and that your Nature strongly inclines you to it, because you are weak, and in wa● and that you should make it y●● choice, because it is a most noble privilege to be admitted into God's presence: and that you should choose to it frequently, because you will be much the more happy; by having 〈◊〉 oft in your thoughts, and by be much in his Blessed presence; wh●able to impart everlasting felicity his devout and faithful Worshippen.  
3. Of which happiness let us not 〈◊〉 prive ourselves, by forgetting ●●●our Maker; but be moved by the ●●ny Arguments whereby I have ens●ced it, to the solemn practice of t●● Duty: unto which we are form Nature, and mightily excited and sisted by Grace.  
Never rise out of your Bed, but 〈◊〉 fore you go about any thing else, m●● a tendry of your most hearty ser●● unto God; implore his Blessing; 〈◊〉 him know that you intent to be fai●●ful to him all that day; that you● member your Obligations to him, a are resolved to make good your P●●mises: and so beseech him to go al●● with you, and to prevent you in all y●● do with his most gracious favour, and further you with his continual help; ●●at in all your works begun, continued, ●●d ended in him, you may glorify his ●●ly Name, and finally by his mercy atain Eternal Life, etc.  
And do not offer to put a bit of ●●ad into your mouths till you have acknowledged God who spreads your ●able for you, and beseeched him to less the gifts of his goodness to you, and to give you Grace to use the ●●●ength you receive from them in his service.  
In like manner, rise not from your Meat without a renewal of your thankful acknowledgements for your refreshment: with such seriousness that it may be truly a Grace, and not merely 〈◊〉 called. That is, an hearty expression of your gratitude to him; and of your desires to have Grace, to be as dutiful to him, as he is bountiful to you, in these and all other benefits He constantly bestows upon you.  
And never think of putting off your Clothes to go to sleep, before you have commended yourselves and all yours unto his merciful Protection; and reflected on his Goodness, and thankss 〈◊〉 for his mercies past; and expressed 〈◊〉 humble confidence in him, for time to come; and beseeched him make you fit, and willing to die, 〈◊〉 to be for ever with him.  
Business I know is the pretended pediment to all this. But is there business of such moment, as that w● we have with God? Or can any o● business be likely to succeed with his Blessing? Or have we the fo●● confidence, to expect his Blessing, 〈◊〉 never ask it? Who is there that 〈◊〉 say, his Affairs in this World have ●●fered, by spending some time, in ●●mending himself and them unto G● Nay, what business is there that 〈◊〉 not go on, the more cheerfully, 〈◊〉 prosperously; when we have reaso● think that God is with us? Accord●●● to that wholesome saying, Robbery ●ver inriches; Alms never impover● and Prayer hinders no work. Obse● it; As no Man hath the more in 〈◊〉 World, for what he gets dishonest by Theft, or Cheating; nor any 〈◊〉 the less, for what he gives away, 〈◊〉 of love to God and his poor Brothers ●o no man gains time for his business, ●y that which he robs God of, in not ●●aying to him; nor loses he any time ●y that, which he spends with God in his Holy Duty.  
Therefore let none of us, upon any accounted, neglect it: but think we do ●ur selves right, as well as God, by the ●●ious and solemn performance of it. 〈◊〉 own wants, one would think, ●ould stimulate us sufficiently unto it. ●r, if we could be supposed to want ●●thing yet, the sense we have that we ●old all we call ours by the mere mercy 〈◊〉 God, should powerfully move us to acknowledge him, and to pay him our ●●mage of Thanks and Praise, and ●●ble ourselves before his Majesty, as ●●●hing without him. Yea, it is an ●●nour, and singular Favour, we should ●●●k, to be admitted into his Sacred ●●sence: as I am sure, we should ●eem it, did we enjoy the same pri●●●edge with earthly Princes. Into ●●ose presence, we should not think ●e could come too oft, if they would ●●●mit it: but we should be ambitious ways to stand in their sight; and ●●●k upon ourselves as highly dignified, if they would be pleased to ma●● us their familiars. Let us not then b● perverse, as to live, as we thought 〈◊〉 Lord of Heaven and Earth doth us injury, or lays an heavy burden o● when he requires us to attend hi● that is, when he bids us come to him; 〈◊〉 first ask, and then receive his Bless●●●.  
Look upon our Blessed Saviour, 〈◊〉 observe how constant and unwea● he was in this Holy Duty: how ●●●…quently he went alone by himself, 〈◊〉 give thanks to God, and to imp●●… his continued presence with him: 〈◊〉 diligently he went to the Temple 〈◊〉 he was at Jerusalem; and to the Synagogues, when he was in the Count● how he acknowledged God in the 〈◊〉 common benefits: how much tim● spent publicly and privately in● company: With what strong crie● called upon him in the day's o● Flesh: with what submission; 〈◊〉 what reverence; with what repe●●… importunities: and then think 〈◊〉 yourselves; are you in less want o● help of God, than our Blessed Sav●●●● was? Can you live well enough w●●●out praying to him, when his only 〈◊〉 ten Son could not? Why do you not 〈◊〉 go to Him, with fervent desires? ●y do you not imitate the Son of God, the frequency of your Addresses? To what purpose hath God given 〈◊〉 his Holy Spirit, if you will not ●y its motions? To what end is the ●●d Jesus appointed to be your Inter●or; if you will send up no Prayers, ●e presented by him in the Court of ●●ven? Why doth he call upon you ●ray always; if you need not pray at 〈◊〉? Consider all these Arguments 〈◊〉 again; how naked you are with●● this Divine Armour to defend you; 〈◊〉 all God's Graces languish and die, ●his do not continually maintain 〈◊〉; how good Men have thought it ●●er not to live, than not to pray and 〈◊〉 Thanks to the God of their life: 〈◊〉 they will prevail with you not to be ●●gers unto this Heavenly imploy●t. An employment, wherein you will 〈◊〉 much comfort and no less success: ●●u do not negligently discharge it. 〈◊〉 God hath a love to souls; and great●esires their improvement. He would ●e them advance even unto his like●●; in Righteousness and Goodness, and true Holiness; Else he would 〈◊〉 invite them and call upon them, 〈◊〉 doth, to fix their eyes upon him● would not have given them such● and assistance, and discovered s● wonderful love unto them, as he 〈◊〉 manifested in the Son of his L● Christ Jesus.  
The Heathen thought it sufficie● desire God to hear them; out of love he bears to immortal Spirits 〈◊〉 they cry unto him. So I find one 〈◊〉ing, in an Ancient Greek Poet: ● words are these, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  Harken unto me O Father, thou 〈◊〉 wonder of Mankind: who takest a s● care of an everliving Soul.  
But we have a great deal mo● build our hopes upon; and may 〈◊〉 Hear us, O Father of our Lord 〈◊〉 Christ; who hast astonished us wit● wonders of thy love in him: Hear us of the love thou bearest unto the Son 〈◊〉 love: Hear us, for his sake; who● down his life, to redeem our im●● Souls; who lives for ever to make 〈◊〉 ●ession for us. Thou who hast bestowed already so surprising a gift without our ask; hear us, and give us what we ask of ●ee, when we ask it in his name, who gave himself for us, and hath assured us, that, ●ith him, thou wilt give us all things.   

CHAP. VI The Honour God doth us in admitting us into his presence.  
AMong other false conceits which men have of this Duty of Pray●●o God, these two are very prejudical to its performance.  
First, They look upon it only as a ●y laid upon them by God's mere ●ill and Pleasure: which might be ●●red, there being no real need of it, it were not for this; that God will we it, and hath ordained it.  
Secondly, They imagine thereupon, ●●t he is beholden to them for what ●ey do; and that they have performed such a great piece of service to ●m, when they have prayed a while, ●●t they thereby obtain a dispensation to do their own Will, when 〈◊〉 have satisfied his.  
To rectify the first of theses stakes, I have shown this to be a 〈◊〉 ral Duty, and not merely bound 〈◊〉 us by a positive Law: A Duty s● said by our Lord and Saviour, 〈◊〉 than commanded: for it arises 〈◊〉 our being God's Creatures; wh● therefore bound to acknowledge 〈◊〉 and to wait upon him continually the supply of our necessities, fro● bounty. And now I shall proce● correct the second mistake; and 〈◊〉 by also further confirm what 〈◊〉 said concerning the necessity o● Duty: by showing that this is 〈◊〉 from being a burden laid upon 〈◊〉 his mere will and pleasure, or an● service whereby we oblige him, o● cure an indulgence, or connivan● what we do contrary to his W● other things; that in truth the 〈◊〉 is done entirely to ourselves, 〈◊〉 Righteousness cannot profit Him. 〈◊〉 intends hereby to make us really 〈◊〉 nay, excellent Creatures: whose 〈◊〉 it is to look upon ourselves as info lie beholden to him, that he will 〈◊〉 us to come into his presence, upon all occasions, and call him Our Father.  
This I shall demonstrate, by representing first how honourable and excellent an employment this is: Secondly, How comfortable and truly delightful, when performed as it ought: Thirdly, How beneficial, both to make and preserve us, such as we ought to desire above all things to be.  
Of the first of these I shall give a brief account in this Chapter: wherein I shall endeavour to make the Reader sensible, that this Duty which our own necessities call for and exact of us, is in itself a most Noble and Excellent Employment. For it is the Ascent of our mind to God (as the Ancient Christians describe it) a familiar converse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  an holy discourse with the Lord of all: the withdrawing of our minds from this World, and all things in it; above which it raises our thoughts, and lifts them up unto the first and chiefest Good: into whose company it brings us, and sets us in his Blessed presence; that he may lift up the light of his countenance upon us. For though it be the expression our deepest humility; yet thereby are lifted up above the highest top of H● ven, and passing by Angels, present 〈◊〉 selves before the Royal Throne itself: St. Chrysostom's words are upon 〈◊〉 Subject. From whence we may le● by the way, that they little thought those days of addressing themselves any of the Ministers in the Heave● Court, though never so high; wh● they passed by, and went directly to 〈◊〉 Divine Majesty, as we now may ● aught to do.  
This he represents in an excell● Discourse of his upon another Subje● as the high dignity of Christians, 〈◊〉 which the Angels themselves are S●● ctators, and very much ● mire the honour that is do● us. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 1. p. 372.  For, as if in t● presence of a great Arm● before the Captains, and great O● cers, and Consuls, an ordinary people be admitted to the speech of the King's it fixes all eyes upon him, and rende● him the more illustrious, and ven● rabble: so it is with those that pray 〈◊〉 God. For think with thyself, wha● a great thing it is, for thee who art but a man, in the presence of the Angels, the Archangels, the Seraphim, the Cherubin, and all the rest of the Heavenly Host standing by, to be permitted to approach with much confidence, and to speak with the King of those Powers. What honour is there, that can equal this?  
Nor were the better sort of Pagans without this notion of Prayer; that it is our Conductor unto God, brings us into his Divine light; sets us in his presence; draws him to us by a Divine persuasive Rhetoric, and powerful sympathy with him: nay, 
Proclus in Plat. Timaeum. L. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  knits and unites us unto the first Being; and moves his bountiful goodness to communicate all good things to us: it being the opening of our Souls to God, that he may fill us. To this effect Proclus discourses.  
And is not this the most incomparable honour that can be done us, to be made thus familiar with God? The higher any persons are, the more we think ourselves enabled, when we are admitted into their society; especi● if we may at all times have reco● unto them, and be kindly received 〈◊〉 them. By which we may judge 〈◊〉 account to make of the honour which we are preferred, by be brought into the company of 〈◊〉 who is higher than the highest. W● whose most excellent Nature to 〈◊〉 true Communion; is the greatest fection whereof we are capable; ei● in this World, or in the next.  
And how is it possible to have● ous thoughts of him; and not in 〈◊〉 measure be assimulated to him? 〈◊〉 while he is in our mind, we are, the present, necessarily made su●● he is: Holy and Pure; Gracious, Merciful, Tender, and Kind; Sa●● ed, and well-Pleased in all thi● That is, we cannot think of him, 〈◊〉 out some transformation of our 〈◊〉 into his blessed likeness, while we think of him: Of which more ano●  
By which you may understand, 〈◊〉 it is not merely an external Hon●● which is hereby done us: but by 〈◊〉 vout Prayer we are naturally ind● with true Greatness, and Nobleness mind; raised above these little things ●ere, (how great soever they seem in vulgar account) by having a sight and feeling of an infinite good. Unto which if it fasten us by Faith and by Love, we are made the Friends of God: who have no reason to envy the greatest persons in this World; but rather to look down with pity upon them, if they be strangers unto God.  
By conversing with whom, you may further consider, our minds are both refined and spiritualised; and also much widened and enlarged: which are two most excellent qualities, wherein Devout Prayer improves us, by the constant exercise thereof.  
1. Our Souls indeed are Spiritual things: But, being tied to these Bodies, and thereby engaged in worldly affairs, and fleshly concerns, they grow earthly and sensual, dull, and heavy, if we take not care to keep up their familiarity, with their Spiritual Acquaintance and Kindred in the other World. This we do by Prayer; which is a continual exercise of our most spiritual Powers; a daily conversation with Spiritual things, even with the Father of Spirits himself, and his 〈◊〉 vine perfections; and with the 〈◊〉 and condition of our own Souls, b● as they are now at present, whets they lie in sin and wickedness or be●● dued with true Holiness and Goodne● and as they will be in the other Wor● either in the blessedness of Heaven, in the torments of Hell: and with 〈◊〉 Lord and Saviour, the great Ju●● of all, who will sentence us either the one, or the other; when he 〈◊〉 come in his own Glory, and in his 〈◊〉 there's; and in the Glory of all the 〈◊〉 lie Angels: and with the Holy Spi●● the Inspirer of all good thoughts, 〈◊〉 fervour in our desires; who toget● with the Father and the Son, is W● shipped and Glorified.  
All which things being percei● only by our minds and by no oth●● means, do very little affect the hea● of those, who never lift up th● thoughts above this World, in prey to God: but appear most real a weighty things to those that do. 〈◊〉 ticularly God's most glorious perfe● on's, and the incomparable Gl●● wherein our Blessed Saviour shines● the Heavens at God's right hand, appear the most lovely, the most beautiful, and every way the most excellent Objects unto those that have their minds and hearts fixed on them: as we have, when withdrawing our thoughts from sensible enjoyments, we apply them wholly to converse with God, in praises of him and Thanksgivings to him, and earnest desires after him. By which also we are made to understand, of what consequence it is to our happiness to be acquainted with him, and with our Blessed Saviour, and with the Holy Ghost the Comforter; and we also daily improve that acquaintance, and are made more conformable to him, as the only way to that happiness.  
Which is excellently expressed by Origen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sect. 29.  upon those words of the Psalmist, Unto thee, O Lord, I lift up my Soul. The fancy of all earthly things being discharged, and the eyes of the mind lifted up, to think of God alone, and to converse with Him, (who listens to us) in a solemn and becoming manner; how can they choose but be very much improved, beholding 〈◊〉 open face the Glory of the Lord, and ●ing transformed into the same I● from Glory to Glory. For they 〈◊〉 take at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a certain diviner fort intellectual influence, derived to th● from God: according to that, L● imprint the light of thy countenance 〈◊〉 us. (iv. Psal. 6.) The Soul also be lifted up aloft, both follows the S●rit, and is also separated from 〈◊〉 Body: Nay, it not only follows the Spirit, but being in it, why sho● we not say that it is carried above self, and ceasing to be a mere S● becomes Spiritual.  
Of such things, Men that ne● pray to God, or are seldom serion conversant in this Duty, have no 〈◊〉 prehension at all: but are perfect blind, and stupidly senseless of invisible and spiritual enjoyments. Wh● by their minds are straitened and ●rowed; having no thoughts bey● their own poor selves, and that only this present World: when they t● set their minds to an holy conve● with God, in this Spiritual Duty this means mightily widen and enlarge them (which is the other advantage I mentioned,) extending their desires and cares so far, as to make them solicitous for the welfare of the whole World, both now and for ever.  
This is one of the greatest Excellencies of Holy Prayer, that it enlarges our Spirits so far, as to enable them to extend their Charity to all Men: which it is not in our power by any other means to do. We approach unto infinity, and immensity; in our desires, and wishes; and in our good will and readiness to benefit all the World: Every part of which, though never so far distant from us, we may help this way, and express our affection to it: though we are so contracted and limited in all other abilities but this, that we know not how to serve them in any thing else. Our Prayers alone can reach them; and there is no Country, nor people out of their reach: but in these holy desires we may stretch forth our souls to the furthermost parts of the Earth, and looking up to Heaven, draw down the blessing of God upon them.  
By which we may learn the nece●ty, as well as the excellency of Pra● Without which we grow strangers to God and our Heavenly Count●dull, earthy, poor spirited and def●cable things; minding only our silly and looking no further than this 〈◊〉 sent World; and our particular concerns therein: but by the practice which, we maintain our acquainta● with God, and with the Spirit● World; nay become Friends of G● and grow great minded, Heavenly, Spritual, able to look beyond our li●selves, nay beyond all things visibl●large, comprehensive, full of hi● thoughts, and lofty designs; posset with Divine Affections; moved truly Noble Ends, fraught with Ge●rous Desires, and Transcendent Hope● which fill our hearts with proport●nable comfort and satisfaction.  
I conclude this with the words of 〈◊〉 chrysostom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.  As the S● gives light to the Body, Prayer doth to the So● and therefore if this be the great calam● of a blind man, that he sees not the S●● what a loss is it to a Christian not to pr● ●●tinually, and by that means bring the ●ight of Christ into his Soul?   

CHAP. VII. The Pleasure which springs from the ●serious performance of this Duty.  
THE great Man just now named, would have us when we pray, to think ourselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2.  to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Holy Angels; and that we are performing their service. For though we are far removed from them, in other things, in their Nature, Diet, Wisdom, and understanding, yet, Prayer is the common Employment and business of Angels as well as men. By which we being segregated from Beasts, and knit to the Angels, shall shortly be translated into their Polity, their manner of Life, Honour, Nobility, Wisdom, and Understanding: spending all our Life in the service of God. Which is a very leasant Contemplation, and a fit Introduction to the second thing, 〈◊〉 dertook to demonstrate; how 〈◊〉 fortable and truly delightful it i● approach unto God, in such 〈◊〉 thoughts of him, and Devout Aff●●ons to him, as we are supposed to 〈◊〉 when we make our Prayers, with ●ses and thanksgivings unto him.  
And here it may be sufficie● consider only these two things.  
First. This must needs be a deli●ful employment, because therein draw nigh to God, as I have al● saidl which is the description, th●ly Scriptures give us of it.  
Secondly, In so doing, we com● ourselves and all our concerns, 〈◊〉 the care of infinite Wisdom, P● and Goodness: which is a great● of the business of Prayer to God.  
1. The former of these may ●●fily understood, by considering, to draw nigh to God, is to fix our 〈◊〉 on him, and lay open our Souls he● him, in whose presence is fullness Joy, and everflowing pleasure.  
That which produces pleasure is is the application of our Faculties ●sutable objects, with suitable ope●ons about them. And the nobler the faculties are, and the higher the objects; the greater must the pleasure needs be, which arises from their conjunction. Now our minds and understandings are the highest powers which we have; and God is the highest object on which our minds can fix: and therefore the application of our Souls to him, by the thoughts and affections of our minds (which are their operations) cannot but produce the highest pleasure; as much above all bodily pleasure, as our Souls are above our Bodies, and God above all worldly things.  
If we feel no such pleasure in our approaches to him, it is because our thoughts of God, and our affections towards him, are dull and liveless. We do not stir up our Souls to think seriously of him, when we fall down to worship him: but suffer our hearts to be far off from him, when with our lips we draw nigh to him. For were our minds possessed with settled thoughts of his Almighty Power, Allseeing Wisdom, Boundless Goodness, tender Mercy, and careful Providence; in compassing us and all Creatures, bestow● great benefits on us now, and inte●ing greater; they would unspeaka● delight us. The smallest glance have of any of these infinite perfe●ons, (which we acknowledge in 〈◊〉 beginning of all our public Pray touches us, if we mind what we 〈◊〉 with a singular pleasure: though cannot at that time, have more tha● short thought of them. And the fore what joy may we not receive whence, in our secret and retired De●tions; when we may stay and look long as we please upon any of th● Divine Attributes, which affect 〈◊〉 hearts: delighting ourselves in 〈◊〉 thoughts either of his Power, wh● nothing can control; or of his knowledge, from which nothing can be hi●den; or of his wonderful love, whi● thinks nothing too great to give; of his overruling Providence, whi● makes all things work together 〈◊〉 good to those that love him; or of 〈◊〉 impartial Justice, which in due seize will not fail to render to all men, bo●● good and bad, according to their doings.  
And when these pious thoughts stir up in us the passions of love, and hope, and long to be more filled with such delightful thoughts of him, and affections towards him; the pleasure must needs be exceedingly increased: As every one may be convinced, who are not so ill-natured, as to have no body, that they love in this World. For they that have a faithful, especially if it be also a powerful, Friend, find nothing so sweet and delightful, as to love him sincerely, and to be sincerely beloved by him. And therefore to feel in our hearts an ardent love to God, which naturally makes us hope we are beloved by him; cannot but give us a taste of the most excellent of all other pleasure. And proportionable to the degree unto which our love arises, will be the comfort and satisfaction that it yields.  
Now, how can we choose but have this passion excited in us, and that to an high degree; when we set ourselves to Pray to God, and to praise his Holy Name? For it is some degree of Love, which is supposed to carry us to him: and when we are come into his presence, and look upon him, as L● itself, who is good to all, and 〈◊〉 been extraordinary kind to us; cannot fail (if we act in this, as we in all other Affairs) to feel an hig● degree of it; proportionable to sense we have of his goodness 〈◊〉 us in particular, and of his Unive● Goodness unto all Creatures in ge●ral, according unto their several ne● and capacities. Of which Unive● Goodness we should more sensible (as an exc'llent person 
* Dr. Bright 's Treatise of Prayer.  hath obved) if we did accush ourselves to look upon his kindness to us, but as one single instance 〈◊〉 example of it: and, by what he 〈◊〉 done for us, conceive what he 〈◊〉 and hath done for all in their sev●● kinds. Which could not but raise in our minds the highest admiration● him, and such an ardent love to hi● as would make us rejoice in him 〈◊〉 the present, and repose an entire 〈◊〉 fidence in him for the future.  
2. And that's the second thing; commending ourselves to the love 〈◊〉 care of God's Almighty Good● which is one great business of Prayer) a give our minds the sweetest and ●st solid satisfaction. For having trusted ourselves and all our con●●us with him, in an assured confi●nce of his Fatherly kindness to us, 〈◊〉 faithful care of us; we may com●rtably look upon every thing that falls us, as certainly intended for 〈◊〉 good and happiness. And what a ●lightful thought is this, even in the ●idst of all the troubles of this Life, at any time they surround us? ●ow pleasantly may we look upon all ●ings, even those which look sourly ●on us, and threaten mischief to us; ●●en we can look upon them, as pro●eding from the wise orders of him, whom we have cast all our care, in ●all belief that he careth for us?  
And thus we may and aught to be●●ve, because he hath told us as much. ●●d, if he had not, we might have ●●rnt it from ourselves: Who are at 〈◊〉 and trouble ourselves no farther, ●hen we have commended ourselves ●●to a powerful Friend, and left all 〈◊〉 concerns in his hands; with an adoubted confidence in him, that he will do that which is best, as fa● knows and is able; that is, far than we could any ways do 〈◊〉 selves. Now we are absolute● that God knows and can do all t●● being no more liable to any m● than he is defective in his Power what he judges most conducing 〈◊〉 good: which is more than can 〈◊〉 of the highest Creature in this W● or in the other. And therefore, can make him our Friend, as w● by commending ourselves and 〈◊〉 have unto him, with a pious t●● his Mercy, and entire Devotion 〈◊〉 selves to his service; why shoul● our heart be more at ease, freet all care and fear, and trouble, th● are when a powerful Friend hath 〈◊〉 us into his protection? In as muc● there is no Friend like to God, can give us such certain security 〈◊〉 doth; that all things shall go with us.  
Let us try, and not deny our 〈◊〉 this high satisfaction; by giving ourselves to God, and putting 〈◊〉 have into his hands: beseeching to dispose of every thing belongs 〈◊〉 as he in his wise Goodness sees ●●●t meet; and to dispense himself to 〈◊〉 according to the most just rules and ●●sures of his unerring Providence. 〈◊〉 then whatsoever is cross to our na●●l desires, we may most cheerfully 〈◊〉 comfortably receive, because it ●●es from him: and whatsoever is ●●●eable to them, we may as certain●● and comfortably expect, if it be dolesome for us. That is, we may freed hereby from all grief, and trou●e, and from all cares and fears: and 〈◊〉 only so, but be able to rejoice in the 〈◊〉 always; as St. Paul exhorts with repeated earnestness iv. Philip. 4. ●●ce in the Lord always: and again I rejoice: and then adds the means ●●of in the next verses but one; ●areful for nothing: but in everything ●rayer and Supplication with Thanks●ng, let your request be made known 〈◊〉 God And the peace of God which ●●h all understanding, shall keep your ●●s and minds through Christ Jesus. ●●t the greatest comfort of all will when we quit these Bodies, to think 〈◊〉 we shall lose nothing very conside●●● thereby; much less lose our Souls: but having fast hold of 〈◊〉 be only closer knit unto Him, in 〈◊〉 love towards him, and delight i● love towards us, which we have continually exercised in Prayer to 〈◊〉 Which, as the better sort of Pa●● could say, is a familiar conference 〈◊〉 God, wherein we discourse with 〈◊〉 about our Translation from he and return unto Him. Conce●●… which if we never here confer 〈◊〉 him, we shall be miserably to see the other World; when we find we have lost our acquaintance 〈◊〉 Him, which we ought by count 〈…〉 Prayer, to have kept up and mai●ed. And then our hearts would 〈◊〉 been wonderfully full of satisfacti●● our departure, to think that we 〈◊〉 going only to be better acquainted with Him, and to perfect the Friendship we had here begun, by nearer ●●●munion with him in Heaven.  
This is the Notion which Po●● had of it; we are here, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enclosed in this Body as in a● son; like Children, separated, at a great distance from their Par● who ought to pray to the God ●●eir Language was) who are their ●●●e Parents, about their turn to them. 
* Apud Procl● in Tim. L. 2.  And whosoever they are, that 〈◊〉 not thus pray to them, ●ll find that they are no better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fatherless and Motherless Children: who will have none take care of them, and be kind to ●●em, when they are loosened from these ●●…dies to which they are now chained. A lamentable condition this: ●…ereby we may understand the com●●…t of going to God as an ancient acquaintance, when we go out of this ●●dy. How joyfully may we go to 〈◊〉, with whom we have held a con●●●…t good correspondence; nay, maintained a sweet familiarity, by ●●ly Prayer to him? which will not 〈◊〉 us doubt of a kind reception from 〈◊〉, in whose company we have de●●ted much to be, while we were in 〈◊〉 World; and have long desired to 〈◊〉 nearer unto him, and to be for ever ●●●h him.  
This is some of the pleasure of their ●●e, who have a continual intercourse ●●●h Heaven, in serious Prayer to God. Who communicates also, by his 〈◊〉 immediate influences upon Holy So● who look up unto him, such Heave joy in this Duty, as I am not able describe. For who can doubt, that frequently illuminates their minds, 〈◊〉 strengthens their thoughts, to un●● stand and perceive his Divine p●● ctions, more clearly and lively, 〈◊〉 they could of themselves: and the by raises up their Love, and 〈◊〉 Hope, and their Joy, to a gre●● height of satisfaction? Which increases also by secret touches 〈◊〉 their hearts; exciting all these bey● the Pitch to which our highest thou●● would advance them.  
But omitting this, I shall con●● this Head with the w●● of St. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chrysostom: w●● will serve also for a●● troduction to the 〈◊〉  
Prayer is the Employment of 〈◊〉 gels; and much exceeds even 〈◊〉 dignity: as appears by this, that 〈◊〉 approach with great reverence 〈◊〉 the Divine presence; teaching 〈◊〉 address ourselves to God, with 〈◊〉 likefear mixed with joy. With 〈◊〉 lest we should prove unworthy of this favour; with joy, at the greatness of the Honour that is done us Mortals, in permitting us to converse continually with God. By which we get out of this mortal and temporary stare, and pass over to immortal Life: for he that converses with God, must necessarily get the better of Death and Corruption. Just as those things that are always enlightened with the rays of the Sun, cannot remain in darkness: so it is impossible that they who enjoy familiarity with God, should continue mortal. For if they who are taken into the society of a King, and advanced to honour by him, cannot be poor; how much more impossible is it that they who by Prayer have familiarity with God, should have mortal Souls. Ungodliness and an irregular Life is the Death of the Soul: therefore the Worship of God, and a Conversation suitable to it, is its Life. Now Prayer leads us to an Holy Life, becoming the Worship of God: nay, it marvellously stores our souls with the most precious Treasures. Whether a man be a lover of Virginity study purity in a Married E●●● whether he would suppress anger purge himself from envy; or do● other good thing: Prayer is his 〈◊〉 ductor, and smoothing the way him, makes the course of Veready and easy. For it cannot that they who ask of God Te●rance, Righteousness, Meekness, Goodness, should not obtain 〈◊〉 petition.   

CHAP. VIII. The great benefits we receive by ous Prayer to God.  
WHat force there is in Pr●● both to make us and pre● us, such as we ought to desire to may be understood in great part what hath been already discourse● the two foregoing Heads. When I have represented, how it raises, ritualizes, widens, and greatens minds: filling us with high thoughts; possessing us with Heavenly Affections; satisfying us in the Love of God; putting us into the Divine protection; securing us against all Events; and drawing down upon us the Divine ●lessing. In short, it is a vast improvement of our minds, by lifting them up above themselves, as well as above this World: and that not only for the present; but tying us fast to God by a constant sense of him, which it is apt to leave upon our minds, it puts us into a pious temper, and constantly disposes us both to do aright, and to judge might also.  
For if we would know whether a thing be good for us to have, we need but consider whether we dare pray for it or no: and whether a thing be lawful to be done we understand; by considering whether we dare recommend it to the Divine Blessing, and beg his presence and concurrence with us in it. This is commonly a good Direction; and will put a stop to us in all bad proceed. Nay, so great a power there is in Prayer, that we perceive the good it doth us, even before we receive, that which we come to ask. For no ●●ner doth a man lif● his hands to Heaven, St. Chrysostom's 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 32.  w●● are, and call upon G●● but he is snatched from this Wo●● and translated into the other, if pray with care and diligence, so 〈◊〉 if anger boiled in him, it is prese●● quieted; if lust burnt, it is quench if envy gnawed, it is easily expel for as the Psalmist observes that w●● the Sun arises, all the Beasts of 〈◊〉 Forest lay them down in their De●● who in the Night had crept forth: when Prayer goes forth out of Mouth, the Mind is enlightened, with a certain beam of Light, and unreasonable and brutish pass●● steal away, and dare not appe●● Nay, if the Devil himself was the he is driven away; if a Daemon, he● parts: provided we pray with att●tive and waking minds.  
But I will sum up what I have 〈◊〉 say on this Argument, in this sin● Consideration. If it be highly bene●cial to be truly good, and Godlike we are highly beholden to Devo●● Prayer; which is a Blessed Instrument thereof. Now all Mankind cannot but agree in this, that it is our highest perfection, and therefore nothing ought to be more desired by us, than, to be made like to God in Righteousness, Goodness, and true Holiness: Unto which it is easy to show, we are form by every part of Prayer. Whether we acknowledge the Divine perfections (which it is senseless to praise, and not to make our pattern) or confess our own guiltiness (which is a disowning and condemning all evil courses) or make an Oblation of ourselves to him, that made us (whereby we deliver up our wills to his) or give him thanks for his benefits (whereby we confess the Obligations we have to be wholly his) but especially when we pe●ition him for pardon (which supposes we resolve to be better) or for his Di●ine Grace to assist us to perform our Duty faithfully: of which if we have a serious desire, it will incline us and dispose us thereunto (for all Creatures ●ndeavour to accomplish their own desires) Nay, it will powerfully move ●s to pursue what we would have, by such means, as God, to whom we p●● directs us to use for the obtains thereof.  
Nay, The very thought we form our mind, when we set ourselves 〈◊〉 pray, that we are going to God, 〈◊〉 place ourselves in his presence w● sees all things, even the most hid● motions in the secret recesses of 〈◊〉 Soul; which accordingly frames it 〈◊〉 to please him, as present to it, and 〈◊〉 specting it, and penetrating to 〈◊〉 bottom of it; searching the Hear● and trying the Reins: This though say, and the alteration it works in 〈◊〉 is of such great advantage to us, tha● we should suppose him who praye● God to be a gainer, 〈◊〉 otherways; he ought Origen 
* L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ev● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 26, 27.  observes) to thought to have recei●● no common benefit, who thus revere●ly and piously disposes and frames 〈◊〉 mind, at the very time of Prayer. 〈◊〉 which how many sins are banishe● and how many good deeds are pro●ced, they can tell who apply the● selves continually to pray unto G● with such serious thoughts of him. F● 〈◊〉 the remembrance, and especially the presence of an excellent man, stirs us ●p to imitate him, and ofttimes stops ●ur inclinations to that which is bad: How much more profitable will the remembrance of God the Father of all, with Prayer to him, be to those who persuade themselves that they stand ●efore him and speak to him from ●hom nothing can be hidden? This ●e confirms by many places of the Ho●y Scripture; and concludes that if we got nothing else by Prayer, 
* Ib. Sect. 31.  we ●hould be sufficient gainers, by putting ●ur minds into a posture, to pray as we ●ught.  
This may be further demonstrated. ●y glanceing briefly upon every part of ●he Lord's Prayer: which no man can ●ut up to God with understanding, with seriousness, and with fervent desires; and not be thereby made better.  
For how can we call God Our Father, and not reverence him; and be filled both with a filial Fear of him, and with Love to him: together with Hope and Joy in him?  
How is it possible to desire his Na● may be hallowed by all; and we o● selves continue to dishonour it?  
We do not sure desire his Kingdom should come, and exempt our self from his Government, and deny hi● our Obedience.  
Nor pray that his Will may be done resolving to do as we will ourselves.  
We cannot beg of God our day● bread, and not rest contented there with: much less be insensible of hi● bounty, if he give us more than daily bread, and bestow upon us, perhaps great plenty and abundance.  
When we pray him to for give us on trespasses, we are at the same tim● taught to forgive others; or to hop● for no pardon ourselves: and this 〈◊〉 one of the hardest, though a most reasonable and noble part of Christia● Virtue.  
When we pray God not to lead us in to Temptation; with what face can we think fit to run into it?  
And when we beseech him to deliver us from evil, especially from the ev●● one; we are strangely forgetful and careless, if we run into those sins which throw us into the very mouth of that roaring Lion; who goes about, seeking whom he may devour.  
And, in the conclusion, who can acknowledge that his is the Kingdom; that is, he rules over all; and yet not stand in awe of him, and honour him more than any Earthly Majesty? And that his is the Power; and not depend on him and trust him in well doing; but expect that he will subvert us in evil courses? And that his is the Glory, and not give him thanks for all his benefits, and use them to his Honour and Glory, and the doing him service in the World?  
That is, who can think seriously of all his incomparable perfections, which are expressed in those words, thine is the Kingdom, the Power, and the Glory, and not have some suitable affections in his heart, disposing him to do that which is wellpleasing in God's sight; who hath it in his Power to make us, either happy, or miserable, for ever and ever?  
This is so plain a Truth, that we cannot so much as say a short Grace before and after Meat; but it will dispose us, if we mind what we say, to th● practice of such Christian Virtues, a● are proper at that season. We sha●● not easily, that is, drink too much, o● play the Glutton (as St. Chrysostom● observes upon those words 1 Sam. 1.9, 10.) 
Hom. 2. de Anna, Tom. 2.  but the remembrance that we must pray to God, whe● we have done eating and drinking 〈◊〉 will be a restraint upon us, and make us use his good gifts, in a convenient measure. For a Table begun with Prayer, and ending in Prayer, cannot want any thing that is good: and therefore let us not neglect so great again. For is it not absurd, that when our servants, who wait upon us, bow● and give thanks, if we reach to them any portion of that which is set before us; we ourselves, who enjoy so many good things should not pay● this honour unto God: Especially, since by that, we shall dispose ourselves for greater blessings? For where Prayer is and giving o● Thanks, there is the Grace of the Holy Spirit; and the Daemons and all the adverse Powers fly away. He that is about to pray, dare not speak any absurd thing; no not in the midst of the Meal: or if he do, he will presently repent of it, when he comes to speak to God. And therefore in the beginning, and in the conclusion of our Meals we ought to give thanks to God; for this cause especially: that we shall not (as was said before) easily fall into Drunkenness, if we be settled in this pious custom. Which we ought not to omit, though we should chance to be overtaken, and to rise up from the Table with our Heads heavy, by too much eating and drinking: for though we offend now; we shall correct this shameful practice, the next time.  
Thus that excellent man presses Prayer and giving of Thanks, upon such occasions: as a means to restrain us from those sins, which are then too common; when a sense of God doth not govern our Appetites, and preserve us in a Holy fear of offending so great a Benefactor, as he is continually to us. Whose Grace the more earnestly we desire, the more certain we are to obtain it. For what can we suppose the Good God to love more than Soul that hungers and thirsts after t● Righteousness: which it expresses 〈◊〉 constant and hearty cries for it u●● Him; who hath promised it shall 〈◊〉 satisfied therewith? Neither Religi● nor common Reason will let us dou●● that he doth most willingly commnicate himself to such thirsty Souls; a● bestow this incomparable Blessing u● on every one that importunately see● it at his hands. Let us but show hi● in our Prayers, that we are sincere L● vers of him, and of all Goodness; th● we unfeignedly long to be better o● selves, and to see all the World amended; that to be pure and undefiled, 〈◊〉 desire more than any Earthly pleasure that we would have the peace of G● rule in our hearts; and all our things d● with Charity; in short, that we wou● be filled with all the fullness of God; b● as for all other things, we refer o● selves wholly to him, and desire the● only so far as they may conduce to o● being, or our doing good: and 〈◊〉 may assure ourselves of his gracio● acceptance; there being nothing i● Heaven or Earth more pleasing t● God, than this holy temper of Mind and Spirit. Which therefore he will cherish, promote, and increase (if our desires and endeavours after it continue earnest and constant) till he hath brought it to perfection. For, as St. Romanus told his Persecutors, 
St. Chrysost. Hom. 48. Tom. 1.  the Sacrifice wherein God delights, is a Soul that looks up unto him; his only food, is the Salvation of those that believe.   

CHAP. IX. The Three foregoing Chapters improved.  
BEfore I proceed to that which I further intent, it may be fit to consider these two things.  
First, That we want no incitement or encouragement to the serious performance of this Duty frequently.  
Secondly, That we have a clear Direction, in what hath been said, to make a right judgement of our selusi whether we perform it as we oug●● or no.  
1. As to the former, Let us consider how we will answer it to God, if 〈◊〉 be not mightily excited by what I ha●● represented, to be frequent and ferv●●● in this Holy Duty; whereby we 〈◊〉 receive such great Benefits, such 〈◊〉 Comfort, and such high Honour 〈◊〉 Preferment, as to be admitted into 〈◊〉 Divine Presence, and to have soci●●… with the Almighty Goodness; 〈◊〉 alone can fill our Souls, and 〈◊〉 thoughts of whom do really fill th●● and give them satisfaction. Especially, when we have any reason to 〈◊〉 ●●lieve that he loves us; which we ha●● just cause to conclude, when we 〈◊〉 that we hearty love him: one pr●●… of which is, our loving to be m●●● with him, and delighting in his Company. From which we can never dep●●… unsatisfied; but, carrying away a comfortable belief that he is with us, a●● will prosper and bless us, may pass 〈◊〉 time delightfully here in this Wor● and cheerfully receive all events whi●● at any time befall us, and rest perfectly contented in every issue of his wise and good Providence: unto which we have commended ourselves with a full trust and confidence, that it will dispose all things to our advantage.  
This the very Heathen saw in some measure, to be every man's interest as well as Duty; which made Plato most judiciously resolve 
* in Timaeo. , that all men who have the least degree of Wisdom, and Sobriety call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. when they begin to move towards any undertaking, whether it be great, or whether it be small. And to the same purpose is Porphyry his observation ●ong after; 
Proclus L. 2. in Timaeum.  that all wise men, in all Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. have been very diligent and frequent in Prayers; as a thing of mighty importance.  
Which we Christians better understand than they could do; and therefore should think it most adviseable upon all occasions to apply ourselves to God, about every thing both small and great: because we believe him to be the Governor and Disposer of things; who can make them instruments of our grief and sorrow, or our joy and comfort, as he thi● good: and because (it appears fr●● what hath been said on this subject that so much of our life in this World Celestial and Divine, as we spend this exercise of Prayer to God.  
Unto which therefore let both h●● and low, rich, and poor betake the● selves; as to the great Instrument their happiness, here and Eternally.  
Let the poor prey that they may contented; and the rich, that th● may be truly thankful.  
Let the low and the mean pray, 〈◊〉 their Spirits may be raised and i●●bled, enriched and well satisfied: 〈◊〉 let the great and noble prey, that th● minds may be humbled and abase● their hearts emptied of self-confidence pride, and contempt of others.  
Let all pray that they may acknowledge God, and maintain a sense of h●● in their minds, and give up themsel●● to his service, and beseech his Gr●● and favour suitable to their condition  
Let those who are still bad, pray to be made good: and they that are good, to be made better. And if they really and hearty desire, what they ask, they will be more and more successful in their desires. If they be not, they may conclude their hearts were not right with God; or they did not with becoming earnestness and fervency apply themselves unto him (with a sense of their own great unworthiness) for his Mercy and Grace towards them.  
2. For hereby, as I said, we may take a measure of ourselves, whether we perform this Duty as we ought, or ●o. By which I have shown we may ●eap the greatest Spiritual benefits and comforts: and therefore, if we find that our minds are more composed and ●etled; if our hearts be more conten●ed; if we be better satisfied in our condition; if we be more resolved in our duty, more steadfast in well-doing, more patiented in suffering; if we can more cheerfully submit ourselves to God, after we have commended ourselves to him; if we be more in love with all that is good, and more averse to every thing that is evil: it is a sign that we have prayed aright, bee● our Prayers have done us good.  
Let all that read this Treatise, 〈◊〉 a'mine themselves upon this point. 〈◊〉 your minds made more spiritual your Prayers to God, the Father Spirits? Have you a greater sense him remaining in your minds; a●● more lively sense of the other Wo●● and all the concerns thereof? Are 〈◊〉 raised above the petty concerns this? Do you feel your Souls inla●● in universal Love and Charity? 〈◊〉 you trust God more confidently? 〈◊〉 you less disturbed with fears and ca●● and such like passions? Do 〈◊〉 Prayers make you more just and m●●ful, more compassionate and chargeable, more candid and favourable others, more ready to do good, and forgive, forward to contribute 〈◊〉 you can to the comfort and happy of every one?  
Are your inordinate passions 〈◊〉 Appetites not only kerbed and rest●ned thereby, but more subdued a mortified? Do your Prayers give yo● taste of such pleasure in God, and Holiness and Goodness, as makes 〈◊〉 desire to be better acquainted with them, and to prefer them above Riches and Honours, and all manner of sensual pleasure? Is Pride, Ambition, and vain Glory, is Malice, Hatred and Revenge, is Anger and Wrath, Covetousness and Care for the things of this World, daily suppressed and deadned?  
In short, Do we find that our thoughts are at rest in God and in his Love? Are our heart's well-pleased and satisfied in his Favour and Grace cowards us? Is this the highest boon we can beg of God, that we may be thoroughly and universally good? And when we find ourselves improving herein, and making any advancement towards that perfection to which we aspire, is it the greatest pleasure to us of all other? Are we abundantly satisfied in this thought, that by God's Grace and Goodness to us, every thing shall do us good? Are our hearts set upon rectifying all disorders in our Souls, and provided we can but feel an amendment, are we quiet and in peace, and less concerned about external things, which we cannot rectify according to our desires? Then it is certain our Prayers have been truly devout, and highly acceptable to G●● as we may perceive by this Ble●● change in our hearts.  
Which if we do not yet feel, le●● not quite discourage us; but 〈◊〉 quicken our Spirits to more freq●● and fervent Prayer: with greater ●●tention of mind, and due considered on what it is, we ought most to de● in our Prayers to God. And if we not content ourselves barely with many Prayers; but long and lab●● till they have their Effect, in such 〈◊〉 alteration, as I have mentioned, in 〈◊〉 hearts: they will at last procure 〈◊〉 Blessing, if we be restless and earnest our desires after it.  
And therefore let us not slacken 〈◊〉 endeavours herein; but setting 〈◊〉 hearts upon those Graces which we 〈◊〉 of him, let us pray to him among oth●● things, that he would enable us eve● day to pray better, and to more p●●pose; with stronger affections, 〈◊〉 more eager desires: such as will w●●● our hearts into a more exact conformity with himself, and with our Blessed Saviour; and both make us m●● pure, and more in love with purity of Mind and Body; more Heavenly-minded, and entirely satisfied in our Heavenly Acquaintance with him and with our Lord, and in the hope we have at last to come unto him, in that happy place where there will be nothing left for us to desire; but all our Prayers be turned into Praises of him, and Thanksgiving to him; who hath accomplished our wishes and fulfilled our Petitions, by bringing us into his Celestial Palace, and there providing Mansions for us, wherein we ●●all attend upon him for ever.  
Thus I have given a brief Account, of the efficacy of Prayer to make us truly good. Which is so evident a ●●uth, that St. Chrysostome ●●nfidently saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  When 〈◊〉 see a man neglect this Duty of Prayer, or that ●●e hath no love to it, no fervour in it; it is manifest to me that he is owner of nothing worthy or excellent: But when I behold a man unwearied in the service of God, and that doth not reckon constant attendance upon God in Prayer, among his greatest losses, I make acc●● he is a steadfast practiser of all ve●● and the very Temple of God. For it ●●●pels all vile and base thoughts o●● the mind; it persuades us to re●●rence God, and the dignity to w●● he advanceth us; it teaches us toepel all the Enchantments of the 〈◊〉 one; and raises our mind so hi● that we look down with despisal● scorn upon pleasure: For this is 〈◊〉 only Pride that becomes the W●●shippers of Christ, not to submit the service of any filthiness; b●● preserve the freedom and liberty their souls in a pure Life. Whi●● is impossible to do without Pray● For who can exercise any Virtue, 〈◊〉 doth not come and fall down be●● him frequently, who is the gius it? Who can so much as desire 〈◊〉 sober or just, that doth not de●● to converse with him, who re●●● these, and far greater things fro●    

A Discourse CONCERNING PRAYER, etc.  
PART II.  

CHAP. X. Of Public Prayer, the most necessary of all other.  
IT is confessed by all, who have a sense of God the Author of their being, that they were made to ●●rifie him. Which, in the Scripture ●●nguage, is another word, for God's Worship and Service: consisting in those Praises, Thanksgivings, and Petitions, which make up the body of our ●ayers. By the first of which we acknowledge God to be what he is in himself, every way most excellently ●●●fect: By the Second, We acknowledge the benefits he hath done unto us: 〈◊〉 by the third, We acknowledge● continual dependence upon hi● which, by humble Prayer, we co●● to be so entire, that we cannot 〈◊〉 without him. From which I have monstrated, that thus to acknowle● God and our dependence on him a natural Duty; unto which we 〈◊〉 bound as we are Men, and much to as we are Christians; who are ma●● know the great Love of God in 〈◊〉 Blessed Saviour; by whom St. Pa●● sires, Glory may be given unto H●● the Church, throughout all Ages, W● without end. iii. Ephes. ult.  
I shall now proceed to show, tha● ought not to content ourselves 〈◊〉 the addresses we make unto God 〈◊〉 cret, or at home: but look upon 〈◊〉 selves as bound to assemble and 〈◊〉 together, for this end; that we 〈◊〉 publicly acknowledge him by 〈◊〉 Prayers, Praises, and Thanksgiving Which I take to be contained in t●● words of St. Paul now mention wherein he expresses his desire 〈◊〉 Glory should be given to the Divine Majesty, in the Church, that is, in the Assemblies of Christian people (as I shall show hereafter) and that not only in his days, but in all succeeding times, as long as the Sun and Moon in●●ure.  
Unto this, we ought all to subscribe, and say, Amen, as the Apostle there ●oth; and accordingly join together, with one consent, thus to glorify God 〈◊〉 this Age, as Christians have done in all the preceding: that we may transmit the same practice unto those who ●●me after us, in the future Genera●●on.  
Which is a Duty, I shall show as I ●●ss along, much more necessary, and ●ore highly acceptable unto God, than ●●y private action of this kind, which ●e perform to his Divine Majesty. ●nto whom we ought to resort in our ●ost secret retirements, as our Savi●●r instructs us in those words, When ●ou prayest, enter into thy Closet. But 〈◊〉 this doth not exclude, I have already said, the public Worship of God: 〈◊〉 we ought not to think it is equal ●●ereunto; but rather much inferior to that Divine Service, which we 〈◊〉 form in our solemn Assemblies.  
I am sensible how cross this is many men's conceits, and how much contrary opinion hath prevailed, to great detriment of Religion: 〈◊〉 therefore I shall take the more pain make this good, that the public Se● of God, aught, above all other, 〈◊〉 carefully attended: or, that we o● not to satisfy ourselves with the dresses we make to God at home; make a Conscience also, and chief join in Common Prayers and Supp●tions to His Majesty.  
And if the advantages and com●● of Prayer be so great as I have resented, I doubt not to work in the● fidering Reader, the greatest estee● and affection for, the public Pray. Whereby those advantages and ●●●forts may be reaped far more pl● fully, than by our private Devoti●● alone. This I shall prove from● heads of Arguments; under wh●● shall comprise all that need be said on this subject.  
First, I shall make it apparent, considering the Nature of Prayer.  
Secondly, By considering the Nature of Man;  
Thirdly, The Nature of a Church; in which Christian Men are joined together, to have fellowship with God, and one with another.   

CHAP. XI. God is most honoured by Public Prayers.  
IN considering the first of these, viz. the Nature of Prayer, we may either look upon it as an act whereby we honour God; or as an act, whereby we seek our own good. And either way the Public Prayers, which many offer to God with joint consent, will appear to have the pre-eminence above all other.  
First, I say, if we have respect to God in what we perform in this Holy Duty, it is evident He is much more Honoured by our public addresses to him, than he can be by any thing we do in private: There indeed we may Worship him very acceptably, and find the Blessed Effects of it, in God's gracious Communications of himself unto us, suitable to our necessities: provided we do not neglect his public Worship; which the private ought not to hinder, but promote, because in truth, it is defective without the public; being only Worship, but not Honour, Glory, or Service.  
We read of all these four frequently in the Holy Scriptures, Worship, Honour, Glory, and Service. The first of which may be performed in the most secret place; but the other three have respect to what is done in Public. In our mind, indeed, we Honour God, wheresoever we Worship him; if we have an high esteem of his Excellencies: but we do him no Honour, unless others see by outward Signs and Tokens the inward regard we have to Him; or we make the voice of his praise to be heard among them. Then we give him the Honour due unto his Name, when others are Witnesses of the esteem we have of his Divine perfections, by such actions as naturally declare it; viz. by our solemn Reverend acknowledgement of him, in his public Worship. Upon which if we do not attend, men have reason to think we are void of all sense of him, and have no respect to him.  
For the Honour that is done to any one among men, is always a public thing; as those words of Saul to Samuel testify 1 Sam. xv. 30. Honour me before the Elders of my people, and before Israel. Thus Haman understood the word Honour, when Abasuerus said What shall be done unto the man, whom the King delighteth to Honour? For thinking with himself there was none in whom the King delighted so much as himself, he answered, Let the Royal Apparel be brought forth, and the Horse on which the King is wont to ride, etc. and set the man thereon, and let it be proclaimed before him, Thus shall it be done to the man whom the King delighteth to honour, vi. Esth. 6, 7, etc. For he knew, that unless something was done in public, it would be no honour to him that received it. For who can tell what is in another's mind (in which Honour lies) without such external signs, as are real testimonies of his inward thoughts, opinion, esteem, and affection?  
Thus the Angel instructs Tobias and his Son about the Worship of God: Bless God, praise him, magnify him, bless him for the things he hath done unto you, in the sight of all that live. It is good to praise God and exalt his Name, and honourably, (or with honour as the words are in the Greek) to show forth the works of God. Therefore be not slack to praise him: it is good to keep close the secrets of a King; but it is honour able to reveal, or to publish the works of God. xii. Tob. 6, 7. Which is the sense of the Psalmist, cxlv. Psal. 4, 5. One Generation shall praise thy Works to another, and shall declare thy mighty acts. I will speak of the glorious Honour of thy Majesty; and of thy wondrous works.  
And what hath been said concerning honouring God, may, in like manner be affirmed of giving him Glory; that it is done by public actions: it being nothing else, but the publishing and spreading the fame of his Divine Perfections, or of his wondrous Works. This we learn, as from many passages in the Psalmist, so from our Blessed Saviour himself. Who a little before his departure from this World, lift up his eyes to Heaven, and said, Father, I have glorified thee on Earth: that is, 
xvii. Joh. 4.  made him known to be what he is, published his whole Will and Pleasure, and done whatsoever he commanded him. And in like manner told his Apostles, Herein is my Father glorified, if ye bear much fruit: 
xv. Joh. 8.  in publishing, that is, his Holy Gospel, and bringing many to the belief of it. Which is sufficient to show, that if we do not honour God by what we do in private; much less do we glorify him, which wholly refers to proclaiming his Name, and setting forth his Praise.  
And from all this it follows that we cannot be said to do him any service, by our private addresses to him: whereby we only serve ourselves. For than we serve him by our Worship, when we openly acknowledge him, and own him to be what indeed he is, the great Creator, and most wise Governor of the World: who therefore (we hereby testify and declare) ought in our opinion, to be Worshipped by all men, with the same reverend regard which we pay unto him.  
In brief, we do him Honour, when we openly declare with that Blessed company we read of in the Revelation, iv. ult. that he is worthy to receive Glory, and Honour, and Power: for thou, O Lord (say they) hast created all things, and for thy pleasure they are, and were created.  
Then we also glorify him, when we declare his greatness, and goodness; and speak of the Glory of his Kingdom, and talk of his power. Worshipping the Lord in the beauty of Holiness, or in his glorious Sanctuary; as the Psalmist speaks xxix. 2. cxlv. 6, 11, etc.  
And hereby we serve him very much, and do something, which promotes his Interest in the World: whereas all that we do in private, only promotes our own.  
This I shall explain in three particulars.  
I. The Public Worship of God doth him great service, by maintaining a sense of God in the World, and preserving the notion of him: which would be in danger to be lost, if his Worship were only in secret, or among a few persons privately; where no body knew what they did, but they themselves. Such close and retired Devotion would have no power to uphold and keep up a Religious regard, to the Almighty Creator of all things, among his Creatures. All that it could do, must be upon those particular men themselves who secretly Worshipped him; but upon others it could do nothing at all: for how could that preserve the knowledge of God, which was not itself known? And how prone would men be to conclude, that the being of God was only a dark fancy in some men's minds; whose single opinion could have no Authority at all: but rather be despised; as being ashamed to own itself, or having no public approbation? Which the Public Worship of God gives it; and not only supports the belief of God's being in men's minds, as the common sense of Mankind: but is apt to strike men with some awe of him, when they see a great many, with humble Devotion and reverence, with bended knees, and eyes lifted up to Heaven, paying their solemn acknowledgements to His Majesty. Especially when they see him thus adored, by men of the greatest place, and in the highest reputation for Wisdom and Knowledge: who will have an heavy account to give unto the Supreme Lord and Judge of all, if they do not contribute to the upholding his Authority among Men; by frequenting the public Assemblies, and by their reverend deportment there.  
II. Whereby not only a sense of him in general is preserved; but a sense also of his Greatness and Magnificence (as I may call it) is also bred and nourished in men's minds. Who joining as one Man in the same service, are taught not only that God is, but what he is; infinite in all perfections. For when a multitude of people meet together, even as many as a spacious place can contain, to Worship the same Being; it doth most naturally signify and declare, that He is exceeding great and glorious, whom so many own for their Lord; upon whom they depend for all they have or can have: which is not signified, nor represented, when only one or two, or a few pray to Him.  
Therefore this is a reason, both that we should hold public Assemblies; and that they should be as full, as is possible, and all, who belong to them, should crowd unto them: to testify that they look upon him, who is there Worshipped, to be the great King over all the Earth, as the Psalmist speaks, xlvii. 2. For great numbers meeting together to do their Homage to him, it is the most natural sign that can be contrived (which private Worship is not) that we take him to be the Sovereign of the World, the Lord of all, above all; good unto all, in one word, the common Parent of us all; to whom we resort for his Blessing.  
This is a demonstration that Public Worship is to be preferred before all other, because most suitable to his most excellent Majesty; the best token of the high thoughts we have of him; the utmost we are able to do, to testify how great and how good we believe him to be, how able and willing to help us all, as being equally related unto all.  
And the more meet together for this end, the better this is declared; that he cannot be honoured and glorified enough: but we stand in need of the united thoughts and affections of all Mankind, could they be assembled at once, to magnify his incomparable perfections.  
Nay, If all Creatures in Heaven and in Earth (as a very worthy Person observes) could meet together in one Body, to Worship Him, at the same time and in the same place, it would still be much better: because more suitable to His Most Excellent Majesty; being still a better signification of his Infinite perfections, and of his vast Dominions, which he governs with inconceiveable Wisdom, and takes care of with a most provident goodness.  
And though no one place here on Earth, is big enough to contain so much as one Nation, or Country, or great City; yet we meeting in several places of the same kind, and set apart for the same purpose to Worship God, at one and the same time, it approaches something near unto this: all the people that are under one and the same Government, hereby setting forth God's praise together, at the very same moment, and in the like, though not the very same individual place; where they uniformly acknowledge him with joint consent to be their common Preserver and Benefactor. Which is far more agreeable to the perfection of his most excellent Nature, than the single or private Applications that are made to him: in which there is no sensible Declaration made what he is able to do for all; but only what he is able to do for one, or for a few.  
For which reason the Universal Church anciently observed, certain set hours of Prayers; that all Christians throughout the World might at the same time join together to glorify God: and some of them 
* Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. N. 33, 35.  were of opinion, that the Angelical Host, being acquainted with those hours, took that time to join their Prayers and Praises with those of the Church. For common reason led them to this thought, that those noble Creatures are highly concerned to set forth, to the utmost of their Power, the glorious Honour of God's Majesty: who as he is exalted above all Blessing and Praise, so hath the utmost pitch of Praise, to which Creatures can reach, given unto Him; when the whole Family of Heaven and Earth combine together at once, to Worship Him.  
Thence it was that the Psalms of David, though many of them particularly concerned himself, were directed to the Chief Musician, for the Public Service: as the way to make his Praise glorious. So the Psalmist speaks in lxvi. Psalms; which gins with a desire that all Lands would make a joyful noise unto God, and sing forth the honour of his Name, and make his Praise glorious. That is, this was the way to do something suitable to the surpassing Glory of his Majesty. For great (saith he elsewhere) is the Lord, and therefore greatly to be praised in the City of our God. xlviii Psal. 1. He was not greatly praised, suitably to his greatness; unless it were in that place, where they all met together to praise him. No, the very private Blessings bestowed on David, he would have publicly celebrated by all the people. And therefore doth not only say, I will bless the Lord, at all times, his praise shall be continually in my mouth. My Soul shall make her boast of the Lord, etc. but adds, O magnify the Lord with me, and let us exalt his name together. xxxiv. Psal. 1, 2, 3. And therefore much more were the common Blessings poured on them all, to be thus acknowledged: and his praise sung in the Congregation of Saints, as the words are cxlix. Psal. 1. that is, by all the people of the Jews. Nay, by all the people on the face of the Earth, as he speaks cxvii. Psal. O praise the Lord, all ye Nations; praise him all ye people, etc. Which St. Paul shows, in the xv. Rom. 11. was accomplished; when the Gentiles submitted themselves to Christ, and became Members of his Church: therein to praise him continually in their public Assemblies.  
III. In which the sense of God will not only be preserved, suitable to his most excellent greatness and goodness: but preserved pure and sincere; free from those dangerous mixtures which may sooner creep into it, to corrupt and embase it, if he should be Worshipped only in private. Where every man may frame conceits of the Divine Majesty, agreeable to his own inclinations: and there is no such way to prevent or correct them, as by attending upon the public Offices of Religion. Into which Errors are not so easily admitted; because men are naturally careful about that which they expose to the public view: not being willing themselves to appear before others with such neglect, as they are sometimes found in when they are alone. Or if there be any thing dangerous admitted there, it will soon be discovered; and if not redressed, yet opposed by good men: as all corruptions have been at their first appearance, though in process of time they have prevailed.  
They began in private; and from thence, by degrees adventurnd to appear in public: where they would have appeared sooner, if the common sense of Mankind, or of Christian people had not been against them.  
There is nothing so sound, but in time it may be tainted: yet it is likely the longer to remain sound, when there is a public care about it. And, besides, when it is corrupted, it is not in so many things, as it would have been; had the service of God been left only to every man's private management: for then there may be as many false imaginations as there are men, and the whole Body of Religion entirely depraved.  
As it is an Act therefore whereby we do honour unto God, Prayer ought to be public: that it may be seen we own him, and honour him; and that he may be honoured suitably to his transcendent greatness, and his Universal goodness. Which require that he be universally acknowledged, as not merely a particular Benefactor, but as the common Father of us all: whose Munificence is declared to be the greater, when he hath a number of Clients, and as many thankful Servants; who come together upon the same business to proclaim his praise, and show forth the wonderful works he hath done for them.  
In sum, As a great multitude of poor people constantly waiting at the Gates of an house, speak him that dwells in it, to be far more liberal and bountiful, than he would be believed, if few or none were seen expecting there: even so do the Assemblies of pious Supplicants and devout Worshippers spread the fame of God's inexhausted goodness far and near; of which there is no notice at all when few or none tread in the Courts of his house, but content themselves with a private attendance on him. This very much damps the sense of God; at least of his infinite greatness and goodness: and as it represents him after a poor and mean fashion; so endangers the propagation of such notions of him, as will disparage and dishonour him.  
For which reason, there is no serious Christian, who lays things to heart, but must needs be grieved and sigh, to see such stately structures, as our Cathedral Churches (which were built to contain a multitude of Worshippers, and to represent the inconceivable greatness of him who is there Worshipped) so very empty and void of people, in our daily Assemblies: as if we had forsaken God, or had lost all sense of the honour that is due unto him. This is a thing very much to be lamented, and speedily amended; lest God forsake us, and make us a reproach, saying, as the Prophet speaks, that he hath no delight in us: because we have dishonoured his Holy Name, and take no delight in his Divine Service.   

CHAP. XII. Public Prayers most advantageous unto us.  
LET us now proceed to consider the second part of this Argument; which hath respect unto Prayer as an act, whereby we seek our own good: And it will appear as plainly, that the public Prayers contribute most unto it. If we had no other reason to assert this, but that now named, it were sufficient, that God is hereby most honoured. For whatsoever doth him most Honour, will certainly do us most good: according to his own Maxim; Him that honoureth me, I will honour: but he that despiseth me, shall be highly esteemed, 1 Sam. two. 30. But we have other reasons also, to demonstrate that if we have respect to ourselves in our Prayers, and the good we derive thereby upon our Souls and Bodies, and all our concerns; it leads us to the Public Prayers, as likely to be most prevalent.  
I. For first, We may pray there with much more confidence, than we can in those private Petitions we put up to God: both because the things we ask publicly are approved as needful and good in the judgement of all; and are also sought for and desired by a common consent. And therefore we may be the more assured, they are good for us; and being so, shall be bestowed upon us.  
This is a thing of very great moment in Prayer, to have a confidence of being heard. Which we cannot have, as St. John teaches us, unless we not only keep God's Commandments, and do those things which are pleasing in his sight (1 Joh. three 22) but also ask according to his will, ver. 14. Now the matter of our Prayers cannot be so well warranted to be according to God's will, when they are only of private conception, as it is, when they have the stamp of public Authority: and therefore in our single Devotions, we must needs fall short of that degree of confidence, which we may have, when we join in Prayer with all our Christian Brethren; who agree to ask the same thing, with a settled belief that it is agreeable to his will.  
Common Reason, and much more Christian Humility teaches us to suspect our own private understanding: which cannot give us such assurance that a thing is good, and wholesome, and necessary for us, as the Universal opinion of all our Brethren about it, doth work in us. Which is one advantage of joining in public Prayers, wherein all agree: as being form by the public judgement of the Governors of the Church, and accepted by the generality of God's people, and found by long observation, to contain nothing; but what is fit to be asked of the Almighty Goodness.  
II. There are some things indeed, which every one may be assured, are undoubtedly according to God's will; and there are those who fancy that Authorized Prayers may as well be put up to God at home, as in the Church. But it is further to be considered, that the united force of a great many persons, who join in a Petition, is far stronger and more prevalent, than the address of a single Supplicant. All Mankind are of this opinion, in the Addresses they make to Earthly Princes; from whom they hope more easily to obtain their suit, when they come in a body, and present the petition of a multitude; than when one o● two make the same request unto them. An example of which, I remember St. chrysostom presses his people withal while it was fresh in their memories: to make them understand the might● power of that Prayer which is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the common consent of all. About ten year ago, saith he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. , you know there were several person apprehended, who affected Empire, and conspired to subve● the present Government. One of whom, who was of great eminence, being led forth to execution, with a Rope in his mouth, the whole City ran into the Circus where the Emperor than was, and by their common cries pacified his anger, and obtained a pardon for him, who deserved none. And if to appease the wrath of an Earthly Prince, you all run forth with Wives and Children to deprecate his displeasure; why do you not all concur to obtain mercy of the King of Heaven, not for one (as in the case now named) or two, or three, or an hundred, but for a World of Sinners? That God having a respect to your common Prayers offered with joint consent, may release to them their punishment, and absolve you from your sins?  
Such Petitions the Ancient Christians thought so powerful, that they supposed they could obtain any thing of God; by combining, as it were, together to seek his favour, in the Common Prayers of the whole Assembly. 
Apolog. cap. 39  Coimus ad De●um, ut quasi manu facta precationibus ambiamus, etc. saith Tertullian; We come by Troops to make our Prayers to God; that being banded, as it were, together, we may with a strong hand sue to him for his favour. Haec vis Deo grata est: This violence is grateful unto God. It is a force which he loves: and such pressing Supplicants are welcome to His Majesty.  
To the same purpose St. Ambrose speaks in his Book of Repentance, as Mr. Hooker hath observed: Many of the meanest being gathered together unanimously, become great. And it is impossible the Prayers of many should be contemned. Which was a Notion so much rooted in the Jewish Nation, that they have an opinion, the Prayers of the Congregation were always heard; 
Rel. Assembl. p. 173.  but not so the Prayers of particular persons in private; as Mr. Thorndike observes out of Maimonides.  
But we have no need of their opinion, or any ones else to justify this, that there is the greatest force in the Public Prayers, of many joining their desire in the same Petitions. For St. Paul, (who might presume to have as much power with God, upon his own single interest in him, as any man whatsoever; yet thought the Prayers of a great number of Christians, would do him more service. And therefore frequently begs of the Churches, that they would assist him with their earnest Prayers to God for him. Thus he writes to the Romans xv. 30, 31. Now I beseech you Brethren, for the Lord Jesus Christ's sake, and for the Love of the Spirit (observe how passionately he desires this) That ye strive together with me (it is such a kind of phrase, as that I mentioned of Tertullias) in your Prayers to God for me: that I may be delivered from them that do not believe in Judaea: and that my service, which I have for Jerusalem, may be accepted of the Saints. And to the Corinthians, 2 Cor. i 11. You also helping together by Prayer for us, that for the gift bestowed upon us, by the means of many persons, thanks may be given by many on our behalf. Where he plainly acknowledges, it would be much to his advantage; if many did contribute their help, both in Prayers, and in Thanksgivings on his behalf. Nay, he should be able he thought to preac● the Gospel better, and with more Authority as well as freedom; if the common Prayers of Christian people were not wanting on his behalf. iv. Colo●● 2, 3, 4. Continue in Prayer, and watch in the same with thanksgiving; With●● praying also for us, that God would ope● unto us a door of utterance, to speak th● mystery of Christ, for which I am i● bonds: that I may make it manifest, as aught to speak. Behold how solicitous St. Paul was to have the benefit of the Churches Common Prayer. And ho● great a man was he? Inferior to none but rather as St. Chrysosto● describes him 
* Hom. xxxiii. Tom. 1. de petitione filiorum Zebed. , the 〈◊〉 best of men; the teacher 〈◊〉 the World; who speedily passed, as if he had had Win●● over Sea and Land; that chosen Vessel the Spokesman of Christ, to espouse S●● to him; the Planter of Churches; th● wise Masterbuilder; the Preacher, 〈◊〉 Racer, etc. who left monuments of 〈◊〉 virtue all the World over; who 〈◊〉 snatched into the third Heaven, before 〈◊〉 Resurrection; who was taken up into Paradise; whom God made partaker of i● effable mysteries; who received a more abundant Grace; and laboured more abundantly than they all: This man begs for the Public Prayers; and could not be satisfied, unless he was commended by them to the Grace of God. A sign, that he looked upon them as most efficacious: for though God (as Grotius excellently observes, upon xviii Matth. 19 Oft-times grants to one man's Prayers, that which he asks: yet to many who unanimously join in the same Petitions, He gives, both more willingly, and more largely, and more speedily.  
Which, by the way, is an unanswerable Reason, why the Public Prayers ought to be in a known Tongue, that all may join in desiring the same thing: and by their united desires prevail for the greater Blessing. Hear St. chrysostom; whose words upon the 2 Cor. viij. 24. 
Hom. xviii. in 2 Cor.  marvellously illustrate this, and all that I have said. Where the Apostle exhorting them to show to those, whom he had sent, a proof of their love before the Churches; he interprets it, in the public Assemblies. And then adds; and this is no small matter: for great is the power of an Assembly, or of the Churches. Behold What their Prayer can do: it loosed the bonds of Peter; and it opened the mouth of Paul. They that are about to be ordained therefore beg the Prayers of the Congregation; in like manner for those who are possessed, and for those that are in penance, Prayers are made by the whole Church; and not by the Priest only. They all say one and the same Prayer; a Prayer full of compassion. For in this the people are concerned as well as the Priest; they praying for him, as he for them. He saith, the Lord be with you; and they answer, and with thy Spirit. And what wonder is it, if they pray with the Priest; when they send up the Holy Hymns of the Church, in common with the Cherubims, and the Powers above?  
This that good Father repeats very often, and I wish it were imprinted in all our minds, and did sink down into all our hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. iii. ad pop. Antioch.  etc. The Common Prayer of the Church can do much; when we offer up those Prayers with an afflicted Soul, and with a broken and contrite heart. 
L. viij. p. 424. Edit. Cant.  The same Origen tells Celsus, in words worthy to be remembered. If when two of us on Earth agree together to ask any thing, 
Matth. xviii. 19  it is granted by the Father of the just, who is in Heaven (for God delights in the symphony and agreement of rational Creatures, and is displeased with their discord and disagreement) what might we not expect, if not only, as now, a very few, but the whole Roman Empire agreed together to sue for the Divine favour? They might pray to him that said heretofore to the Hebrews, when the Egyptians pursued them, THE LORD SHALL FIGHT FOR YOU, AND YE SHALL HOLD YOUR PEACE (Exod. xiv. 14.) And praying most unanimously, obtain greater Victories than Moses then did by his Prayer to God for help.  
III. But further we are to consider, how much our Zeal and Devotion is naturally inflamed, by Public Assemblies: which is a thing of great power in Prayer. For it is that which the Apostle calls praying in the Spirit, and praying in the Holy Ghost: with fervent, that is, and inflamed desires; such as the Holy Ghost excites, when it is pleased to breath upon our souls.  
Now this, as I said, is even naturally stirred up, by the fervour of those Devout Worshippers, with whom we join our Petitions. For who can see a great many good people fall down together, and kneel before the Lord their Maker, with hands and eyes lifted up to Heaven, imploring his Grace and Mercy (which are things supposed in Christian Assemblies) and not be thereby put in mind, that it is a matter of great concernment, about which they are so earnest? Nay, be mightily moved to prostrate himself in like manner, to Worship the great Lord of all, and to make him the same acknowedgments; which are as much due from him as from any body else in the World?  
Were a man never so dull, or backward to Religious Worship, it is impossible but he should be in some measure affected; when he comes among a multitude whose reverend and ferious behaviour in the Divine service, testifies the inward respect they have in their minds, unto that Almighty Being whom they so devoutly Worship. It would certainly not only put him in mind of his Duty; but incline him, with the like signs of humble and hearty Devotion, to cast down himself, in his Blessed Presence.  
And the greater signs of ardency of desire, and warmth of affection, there appears in those with whom we are assembled, the more feeling we shall naturally have of it ourselves: it being impossible to be quite cold by the fire side; and to have no touch of Zeal, when we are in the company of those, who manifest a vigorous flame of Divine Love in their hearts.  
Besides, It is a comfortable sight barely to behold a great company gathered together, to own one and the same Father; who therefore cannot but look upon one another as Brethren. This is St. Hierome's observation, 
in iv. Galat.  Major laetitiaex mutuo conspectu oritur, the greater joy arises in every heart, by the very mutual sight of each other. For so it is when Friends meet together; they rejoice to see the Faces one of another; they bless the occasion that brought them into one and the same place: and the more there are of them, the greater rejoicing is there among them.  
Now joy enlarges the heart, and dilates our Spirits; it makes them spread so much, that sometime we can scarce contain them, but are transported beyond ourselves. As on the contrary, sorrow and sadness contracts and shrinks up the Spirits; flats and deadens them so much, that we have scarce any life left in us. Upon which account the Spiritual joy and gladness I spoke of, arising from the sight of so many Christian Neighbours and Friends, is a very great help to us in our Devotion; making us to pour out our Souls, as the Psalmist speaks, with the more enlarged desire. It is but a dull and melancholy thing to be alone; in comparison with the cheerfulness, which a great company, of the same mind and Spirit, naturally excite in each others Breasts.  
By which we may understand also the advantage of full Assemblies, in our Churches: which look more lovely, and therefore quicken more than a thin, scattered Congregation. Which is a damp to Christian Spirits; because it is a very sad sight to behold the Divine Service neglected: as it is, where there are but few that come together, to do God honour.  
The sum of this Argument is, That as no man is so warm alone, as in a crowd: So our Spiritual fervour is more quickened in an Assembly of pious Worshippers, than it is apt to be, when we are retired by ourselves. Where we ought indeed to awaken our Thoughts, and stir up our affections; but it must be acknowledged that we want then a great help and spurr thereunto; which is the Holy Zeal of those who join with us in the same Petitions, in the Public Assemblies: especially the seriousness, the gravity, and earnestness of him, who ministers the service of God there: Which together with the Authority of his Office, the Sacredness and Majestickness sometime of the place, set apart entirely for such services, is apt to raise in us more ardent Devotion, than we can easily raise in ourselves alone.  
IU. But if we had the same advantages of this kind when we are alone (which we have not) yet there is one more, which wholly arises from our frequenting the Public Assemblies. And that is the good example we give to others; who may be hereby moved to become Religious.  
What we do alone, no body sees; nor is it intended that they should: but rather that it should be kept secret. And therefore it can be no inducement unto others to do their Duty; but is the bare discharge of our own. For which cause it is the less valuable, because it doth less good: for that is the best thing, which doth the most universal good. By which measure, if we judge of Prayer, we must prefer the public; whereby others are put in mind of their Duty; nay attracted to it by our example: whereas we ourselves alone are profited by what we do alone.  
It may be said indeed that we do good to others by praying for them. But this is a very small good in comparison; because it is more than they know: and while we neglect the public service, we do them more mischief, than we can be supposed to do them good, by our private Prayers. For we bring Religion into contempt, when it hath few or none that attend the public Offices of it: and we let them want, as I said, the force of Example, to awaken them out of that careless neglect of God, which is too common in the World.  
This is an Argument that should prevail very much with all good minds, both to frequent the Public Service of God, and to behave themselves with an awful reverence therein. Which will have some effect upon the loser sort; who now are hardened in their impiety, by the emptiness of our Churches at the time of solemn Worship, or by the negligence of their behaviour, who vouchsafe to attend upon it. A multitude sways very much either way; to incline men to be good, as well as to be bad. It is hard to resist numerous examples. They are able to bring Devotion, as well as other things in fashion.  
But if our example have not this effect on others, we have notwithstanding done the best we could to advance the service of God in the World: which will be a great comfort to us at present, and turn to our good account hereafter. We have let our light shine before men; we have testified openly to the truth of Religion; we have expressed our affection to it, and reproved the impiety of those who regard not God: Yea, we put a stop to the progress of this impiety; we hinder its growth and increase, by wresting a great Argument out of their hands against Religion: which is, that there are few who are Religious.  
If that then be good for us, whereby we do the most good to others, which is an undoubted truth, we ought to be most in love with the public Prayers. That we may invite others, by our constant attendance on them, to join with us in giving God the Honour that is due unto him, and free ourselves from the guilt of other men's sins, which we draw upon ourselves, when by giving little or no public sign of our Devotion, we tempt them to become or continue irreligious. For, as by performing our Duty alone by ourselves, we do only ourselves good; but profit not others; who receive great benefit by our Public Devotion: so, if we should at any time neglect our Duty alone, we thereby hurt only ourselves; but by neglecting the Public Service of God, we hurt all that are near us by our pernicious Example: tempting them to think that Religion is only a private fancy, which some men have taken up, without any reason: for were it a reality, all men would be concerned to maintain and uphold it, the best they can, in the World.  
Thus I have given an Account of the first Argument for the necessity of Public Prayers; taken from the Nature of Prayer itself: both as it respects God, and ourselves. By which it appears, that all those motives which I used in the first part of this Book to persuade us to Prayer in general; are most efficacious to draw us to the Public Worship of God. There being no greater Honour, than to be known to be the Servants of the most High: by attending upon whose Public Service our minds are enlarged, unto great and worthy thoughts of God; and our affections stirred up to the highest admiration of him, and love to him, who provides for so many as there wait upon him, nay, dispenses his Blessings to the whole Universe, which we commend unto him. Whereby our hope and confidence in him is also exceedingly advanced, though we had never such great things to ask of him: having the united force also of a great many Petitioners to strengthen it; who join together to solicit his favour. Which there likewise we are naturally inclined to seek in the most serious, and the most composed manner; it being a shame not to frame ourselves, when we appear publicly upon such a weighty business; unto the most reverend deportment: which I have shown, is of itself alone a singular benefit we receive by Prayer to God. The sense of whom, is the guide of our Life, and the stay of our heart: which is both upheld, and raised to the highest degree by his Public Worship. Whereby, if we do not prevail for all those, whose welfare and happiness we seek; we maintain and increase notwithstanding in our own minds a lively sense, an high esteem of those Graces and Blessings, which we earnestly desire and ask for all Mankind. For whose good as we ought to be concerned; so we are made more sensible of it, more affected with it, and solicitous for it by the public Service of God, than we are inclined to be in our private Devotions. This will appear in the management of the second general argument, propounded in the beginning of this Discourse: for which I design the next Chapter.   

CHAP. XIII. Public Prayers most suitable to the Nature of Man.  
I Proceed now to consider the Nature of Man, as I have done the Nature of Prayer; from whence we shall more fully learn the necessity of God's Public service; and that it is to be preferred before all other.  
Prayer being a natural Duty (as I have proved in the beginning) arising from the necessity of our own being, which is precarious and dependent on another; who ought therefore to be continually acknowledged by us: it will easily appear from thence, that it ought to be public, and not only alone by ourselves; because Nature hath form us to society, without which we cannot be preserved in safety. From whence innumerable Arguments may be deduced for our public Assembling together, constantly to Worship that Almighty Being: who hath thus, by the very Laws of our Creation, disposed us to join together for our common preservation. For,  
I. We cannot but see, at the very first mention of this, that we being made to have society one with another, should above all things, have society in Prayer to him that made us; and continually maintains and preserves us.  
For what can be more absurd than to have society in the lowect actions of humane Life; and not in the highest: which are of principal concern to us, for our conservation? It is such an absurdity, as if we should join together to save one another's houses: but not to save one another's lives. And yet there is far less difference between a building of Wood or Stone, and this excellent structure of our Body; than there is between our worldly affairs, and those of our immortal Souls. Which teach us, at the first thought of such things, that if we were made to live together in society, and not alone; it is a just reason that God should be acknowledged by us all together, who is the founder of society: and as we transact all our common concerns together, by meeting in a Body; so the business of Religion especially (which is the cement of Society, and the Fountain of all Justice and Charity) should be thus transacted, and we should with a common consent meet together in one place, to adore and acknowledge Him: which is the greatest concern we have in this World, even for this reason; because it supports, as you have heard, a sense of him, without which all society will be dissolved.  
II. And there is the greater reason for this, because men are the only Creatures here, that are endued with a sense of God and of Religion: and therefore should above all things join in that, and study to promote it, which is most proper to them, and distinguishes them more than any thing else, from the Brutes. In whom we see some faint imitation of Reason and Discourse, but not the least sign of Religion. Which may well be looked upon as the discriminating property in man; and make us think that he may be better defined, a Religious, than a Rational Creature. This, at least, should be joined with the other, and he defined; a rational Religious Creature. For all definitions are taken from that, which most peculiarly belongs to every Being: and there is nothing so peculiar to us, as a sense of Religion. Which if we do not exercise together, we do not act like men; who in all reason, should join to maintain and promote that which is most proper to them (viz. Religion) more than any thing else in the World.  
For which end God hath given to us alone the gift of Speech, which no other Creatures have besides ourselves; that we should proclaim his Praises, and make it known that we honour him, and excite one another to the love of him, the Supreme Being. Who needs no words to tell him our thoughts; but is acquainted with the very beginning of them, before they are form: and therefore hath bestowed upon us the faculty of speaking, that we may tell our thoughts unto others, and make them understand that we are Religiously affected towards him. Who, if he had intended Religion should be only a private business, might have made us without Tongues, because he needs no Language to acquaint him with our desires; but hears our very thoughts, and perceives the most inward motions of our Souls. Which we have power to express in words, not that he may understand us; but for the benefit of others, that they may understand our sense, and know that we are lovers of God, and be stirred up by our Prayers, and Praises, and Thanksgivings, to the same Devotion towards him. Whence David calls his Tongue his glory (lvii. Psal. 8.) because therewith he glorified God: and, as it there follows, ver. 9 Praised God among the people, and sung unto him among the Nations  
This St Paul supposes, when he saith Prayers ought not to be made in an unknown Tongue, because if they were, he that was not learned in that Tongue, would not be able to say Amen, 1 Corinth. xiv. 16. which word, Amen, was then it seems pronounced, at the end of every Prayer, by the whole company: for whom, the public Minister spoke to God, and was as it were, their mouth, in what he said. But though it was thus ordered to avoid confusion, and that it might be distinctly known by every body, what was said in the Church (which had been impossible, if they had all spoken together) yet they thought themselves bound to signify and declare that he spoke their sense; by saying, Amen, at the conclusion of the Prayer he made. Which was as much in effect, as if they had said every word of it themselves: for it was as much as to say, they approved of, and consented to the whole. And this every one did so audibly; that a great multitude being gathered together in a Church, it imitated the voice of Thunder; as St. Hierom tells us.  
And, verily, it is a great fault that we do not all thus join in the Public Prayers at this day; not only by our bodily presence, but with our tongues: which ought to express our consent to those Petitions and Thanksgivings, which are offered up to God in the name of us all.  
III. And there is a further reason for common Prayer; be●●●● the Blessings we enjoy in common together, are far greater than those we enjoy singly and distinct one from another. We all breath in one common Air; and enjoy the comfort of one common Light: The Heavens drop their fatness in common upon every man's Fields and Pastures: And, which is more than all the rest, the great Blessings of order and Government, (the benefits of which we all enjoy; by being knit in the same Society, unde● the same Governor) make it high● reasonable, that we should join or selves together, as one man, to acknowledge these common Blessings which make us all happy. For being made for society, and enjoying innumerable benefits thereby (which this is not a place to mention particularly we have lost all sense of what we are and what we have, if we do not thi●● ourselves bound to give God than● for them in one Body; begging 〈◊〉 pardon for their abuse, and beseeching their continuance.  
I name not now the greatest Blessing of all, which is the Redemption● mankind by Jesus Christ, (in whi●● not a few particular persons, but a●● in general are concerned, it being th● common Salvation, as St. Judas calls 〈◊〉 because it belongs to the next head where we shall consider mankind, a● Church, bound to bless God above a things for his Grace in the Lord Jes●  
Let us look at present only to the visible Heavens, which encircle us a●● and proclaim aloud, as the Psalms speaks, the Glory of God throughout the World. Behold the Sun, that great Minister of God, which preaches, as I may say, every where; and publishes, not to one place or Country, but to the whole Earth the Praises of the Lord. It is not a private Whisper, but a public Cry, which the Heavenly Bodies make: there is neither Speech nor Language, but their voices are heard among them. Their sound is gone out into all Lands, and their words into the ends of the World: which tell us what we should do; and call upon us to make the voice of his Praise to be heard, as much and as far as we are able; who hath appointed such illustrious Creatures, to do us perpetual service.  
Which is the meaning of the Holy Pslamist, when he calls upon all Creatures in Heaven and in Earth, both visible and invisible, to praise the Lord. Psal. cxlviii. That is, he excites himself and others, to give God Thanks for them; and to acknowledge the Praises which they continually give him: His most Glorious perfections, that is, which they declare and set forth, in the most public manner. For they speak to all, as much as they do to one, the most excellent, immense greatness, and goodness of the Lord; who in Wisdom also hath made them all: and this we ought as publicly to declare; it being all that we can do for the Honour of his Name, but only live accordingly: which this also teaches us, and makes absolutely necessary, that we may eternally praise him.  
There is an excellent Discourse 〈◊〉 remember, in St. chrysostom to this purpose, in his ix. Homily upon Genesis: where, showing how God hath preferred Mankind above all other Creatures, he concludes with this exhortation. Let us therefore give him Thanks for all these benefits, he hath heaped on us. This is no grievous, no burdensome thing which he expects from us: for what trouble is there in testifying our sense of his loving kindness, in confessing out obligations, in returning our thankful acknowledgements for them 〈◊〉 Which He, who is all-sufficient i● himself stands in no need of; but we ought to learn thereby to love the Author of all good, and not to be ungrateful: but study to live suitable to such a careful Providence over us.  
Let us not, I beseech you, be negligent in this; but think with ourselves continually, both what the common benefits are we all enjoy, and the private ones which he hath conferred upon any of us: both those which are manifest and confessed by all; and those which are concealed perhaps, and proper to ourselves alone. And by all let us excite ourselves to give him Thanks; which is the greatest Sacrifice, the most perfect Oblation: Especially when we all join together (I may add) to confess his Goodness, and declare the Wonders he doth for the Children of Men.  
And whosoever he is, that hath these things continually in mind, and reflects upon his own meanness, as well as the immenseness of the Divine Mercy; how he governs us, and dispenses his Blessings to us, not regarding what our sins deserve, but what is becoming his Divine Goodness: it is impossible, but he should humble himself before God, and have a broken and contrite heart. This takes down all pride; this lays all arrogance low; this teaches us to be modest, and behave ourselves with all humility of mind; contemning the Glory of this present Life, and designing the future good of that Life which is immortal. Thus he.  
And we may understand how much more grateful it is to the Divine Majesty, to have all this done in public than only alone by ourselves; by that passage among others in the Psalmist Psal. xxii. 22. I will declare thy Na●● among my Brethren; in the midst of th● Congregation will I praise thee. Which the Apostle applies to our Lor● Christ, and interprets the words as if they were spoken by him Heb. two. 12. where he proves that Christ is not ashamed to call us Brethren, saying; 〈◊〉 will declare thy Name unto my Brothers in the midst of the Church will I sing praise unto thee. Behold here, how 〈◊〉 makes this the voice of Christ himself: who taught us by his own example how acceptable it will be to God the Father, and how profitable to ou● selves to praise the Name of the Lord with the rest of our Brethren, in the Public Assemblies; and proclaim both the benefits we have received from him, and the Duty which we own unto him.  
iv Unto which that we may be the more strongly excited, let us consider further, that the Blessings we most want, as we are sociable Creatures, being public Blessings; they ought, in all reason, to be sought in our Common Prayers, as most generally needful for us all. For so you may observe that the Apostle directing the Service of the Church, in 1 Tim. two. 1, 2. requires in the very first place, That Prayers, Supplications, Intercessions, and Thanksgivings be made for all Men, for Kings, and for all that are in Authority, that we may lead a quiet and peaceable Life in all Godliness and Honesty. Nothing he knew was of greater concernment to the good of the World, than to have Governors, whom he elsewhere calls the Ministers of God, preserved in their just Authority: especially to be blessed with good Governors, who might be conservators of Peace and Quietness, punishers of Vice and Wickedness, a terror to evil doers, and incouragers of those that do well. And therefore he ordains that this great thing should be asked of God, by Public Prayers: because it was of universal concernment, and of highest moment to every man's happiness; which ought to be preferred before any particular respects, unto which their Petitions might be directed.  
Agreeable to this I find in Josephus; that the Ancient Jews looked upon it as their Duty, when they offered Sacrifice unto God, to pray in the first place, 
L. 2. contr. Apionem.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the common safety, or Salvation: And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their own private concerns. For we are born, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for communion and society one with another: and therefore he who prefers the common concerns before his own private advantage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must needs be, above all others, very acceptable, and dear to God. This passage among others is cited by Eusebius, and we may add to it, 
L. viij. de praepar. Evang. Sect. 8.  what the Hebrew Doctors now tell us in their Books; that the last thing, the High Priest prayed for on the great day of Expiation, just before he came out of the Holy Place, was this: That God would not hear the Prayers of those, 
P. Fagius in Levit. xuj. 17.  who were in a Journey: that is, Prayers made for men's own private benefit, against the Public Interest; such as the Prayers of those in a Journey are wont to be, who desire fair Wether, when all the Country prays for Rain.  
But howsoever this was; it is plain by the Apostles words, that he would have those things principally asked of God, which related to the community: which ought therefore to be sought by their common Prayers and Supplications. And so they were Anciently in the Christian Church, as we find in Tertullian; (to name no other Author) who describing the Christian Assemblies, saith, We pray there for the Emperors, and for their Ministers, and for Powers, and for the State of the World, for the quiet of things, 
Apolog. Cap. 39  and for the delay of the end of the World. Which he had declared before more largely, We pray to the Eternal God, for the health and safety of the Emperors, to the true God, the living God, who made them Emperors, and whom it concerns the Emperors, above all things, to have propitious to them, etc. To him we look up, 
Ib. Cap. 30.  and all of us pray always for them, that they may have a long Life, a secure Empire, a safe Family, a valiant Army, a faithful Senate, etc.  
This was so known a practice, and it was so firmly believed in those days, that the Peace and Safety, the Honour, and Prosperity of Kings and Kingdoms, depended very much upon the due performance of this daily Service; that there are examples of Heathen Princes, who had so much Faith, as to desire to have their safety commended unto God in the Prayers of the Church. Which were instituted with such a peculiar respect, (it appears by St. Paul) to the welfare of Princes, the support of their Government, and the prosperity of their people; that they cannot be neglected, without endangering the good estate of the World. And may possibly be one reason, why the World hath been so full of disorder and confusion; because Christian people have not applied themselves earnestly enough, in daily Public Prayers (which are generally disregarded) to beseech God for the public good and tranquillity, but are wholly bend to the fulfilling of their own private desires.  
V And as we ought thus to join in Prayer, that we may recommend our common concerns, to the care of Almighty Wisdom and Goodness; so likewise, that we may, by the common Offices of Religion, keep ourselves the closer knit together, in firm Love and Unity; in the same society. For nothing combines men so strongly, as Religion: and the purer it is, the greater effect it hath for the stay and support of the Commonwealth. Which hath made all Lawgivers (as Aristotle observes in his Politics) to exercise their first care about Religion: because it is that which qualifies all sorts of men to be serviceable to the Public; making Governors (as Mr. Hooker I think speaks) apt to rule with Conscience; and Inferiors, for Conscience sake, willingly to obey their Governors.  
It was an admirable saying of Plutarch, in his Discourse against an Epicurean; 
* Advers. Coloten.  That a City may as well be built in the Air, without any Earth to stand upon; as a Commonwealth or Kingdom be either constituted or conserved, without the support of Religion. Take this away, and you take away the Foundation on which the Kingdom is laid: and it can neither be erected, or being erected cannot stand, when this is gone. Now as Religion is necessary to uphold States and Kingdoms, so the Public exercise of it, is as necessary to uphold Religion. Let the Public Assemblies cease, and Religion will not long stand. But we shall soon lose it, if we do not meet together to join in the common Offices of it: and we shall soon be tempted to have the less concern for one another's safety and happiness, when we are not tied together by the bond of one and the same Religion. In which when we hearty join to serve God, it makes us look upon one another as Brethren; dear to the same God and Father of us all, and therefore dear to one another.  
This the Psalmist represents, when he cries out in the beginning of cxxxiii. Psal. Behold, how good, and how pleasant it is, for brethren to dwell together in unity. He would have all the Israelites to look upon themselves as Brethren; being all descended from one and the same stock, and having also the same God for their Father. And then they dwelled together in unity, not merely when they lived lovingly, and unanimously pursued the same common Interest, for the common good; but then especially when they all met in one and the same place, to Worship God together, with one heart, and with one Soul: which linked them closer than any other bond could do, and provided best for their common security. For it appears by what follows, he chief aims at this assembling themselves unanimously together; as the words are in the Hebrew, O how good and pleasant is it, for Brethren to dwell, even together: i. e. to meet all at God's house, as common to them all. Nothing more delightful, than to behold such a general Assembly: which he illustrates by two similitudes. First, Of the precious Ointment which ran down from the Head of the High Priest, to the very skirt of his Garment: And then by the Dew of Heaven, which made the Hill of Hermon, and the Mountain of Zion (nigh to which the Temple stood) exceeding fruitful. And then in conclusion he adds the reason, why this was so joyful a sight, and so beneficial: for there the Lord commanded the Blessing, even Life for ever more. He pours down his Blessings of all sorts, (as the Heavens do the Dew, and as the precious Ointment ran down from Aaron's head) upon a people that are thus unanimously joined together, in the Worship and Service of God: who only can make them happy (that's meant by Life) and can make them so for evermore  
In order to which, He took care his Divine Service should be perpetually performed in the Temple; whither they were to resort, to do their Duty to him, and to implore his Grace and Favour towards them. And I cannot think it fell out by chance, that next to the Psalm now mentioned, is immediately placed a solemn Exhortation (in the cxxxiv. Ps.) unto the Ministers of God, to attend constantly upon their Duty in the Sanctuary; there to praise the Lord, who made Heaven and Earth: and to give a Blessing to his people, and pray for their prosperity, out of Zion, as that Psalm concludes.  
I end this with the observation of a wise man; that we being Members of a public Body, aught to serve it the best we can. Now all the Service we do, as Members of it, is public Service: which is far more worthy, than what we act for ourselves privately and distinctly; as much as a whole Society exceeds the worth of any one Man in it. And what service is there we can do it, like to that, of maintaining God's true Religion; by serious attendance, with due care and frequency, upon the public Offices thereof. whereby we shall exceedingly promote the common good of all; and maintain Society itself: by which we are kept and preserved in safety and prosperity.  
For by doing public honour to God, we shall draw down public Blessings upon ourselves. God himself will bless us, as the Psalmist speaks, He will bless them that fear the Lord, both small and great. The Lord shall increase you more and more, you and your Children: Ye are the Blessed of the Lord, that made Heaven and Earth CXV. Psal. 13, 14, 15. Observe the Title he gives himself, The Lord that made Heaven and Earth; and you will not think it suitable to his superexcellent and transcendent Majesty, to have his Worship confined to your Closets, or to your private Houses; but make it as public as the Heaven and the Earth are, which are exposed to the view of all. In that spacious Temple of his (as the Ancients were wont to call the World, of which the Temple at Jerusalem was an imitation) he is to be magnified, and praised as openly, and with as great multitudes, as can possibly meet together: that we may not seem to Worship some little, petty Deity, but the Universal Lord of all.  
Thus I am fallen upon the Argument wherewith I begun, which cannot be too often pressed: and hath a close connexion with this other, which I have now handled. For he having form us to live together in Society, and to keep closely United in one Body, for our common safety and preservation; teaches us thereby to own Him as the common Parent of us all: and to contrive the best ways we can, whereby we may acknowledge him so to be. And there is no way like this, of meeting together in the greatest multitude that can assemble, to magnify and praise Him with one voice for his Goodness; and declaring the Wonders he doth for the Children of Men, commend ourselves and all our concerns, unto his most powerful protection. By whom King's Reign, and Princes decree Justice: and therefore he ought to be sought for their Guidance and Direction, Protection and Safety; and to be acknowledged, as it is in the Collect for our King, to be the High and Mighty, King of kings, Lord of lords, the only Ruler of Princes; who from his Throne beholds all that dwell on the Earth. And they are all (as the Prophet most admirably expresses it) as Nothing, less than Nothing and Vanity; in comparison with his incomprehensible Greatness: Who, as that great King Nabuchadnezzar publicly acknowledged, and desired all Nations and Kingdoms should take notice of it, is, the High God whose Kingdom is an Everlasting Kingdom, and his Dominion is from Generation to Generation.  
So he gins the Proclamation he caused to be made, of his humble Devotion to the Divine Majesty: by whom he had been abased, as low as the Beasts of the Earth Dan. iv. 2, 3. After which he tells all the World, I Blessed the Most High, and I Praised and Honoured Him that liveth for ever, whose Dominion is an Everlasting Dominion, and his Kingdom is from Generation to Generation. And all the Inhabitants of the Earth are reputed as Nothing: and he doth according to his Will, in the Army of Heaven, and among the Inhabitants of the Earth: and none can stay his hand, or say unto him, what dost thou? ver. 34, 35. And then concludes his Declaration in this manner; Now I Nabuchadnezzar Praise, and Extol, and Honour the King of Heaven: all whose works are Truth, and his ways Judgement; and those that walk in Pride, he is able to abase.  
A Voice worthy of a King; and worthy to be published throughout all the World: and therefore he made the Declaration, wherein it was contained, to be sent to all People, Nations, and Languages, that dwelled on all the Earth, ver. 1. that is, throughout all his wide Empire; to all the parts of the Earth where his Authority reached, and his words would be reverenced; that they might magnify this great King of Heaven and Earth, together with him.  
That was the end of it; and it is one of the most public pieces of Devotition that we ever read was performed by any man; arising out of this sense, with which he was possessed in those Ancient times, that God is to be Honoured, Blessed, and Extolled publicly, among, and by all People: to whom he thought himself bound to show, the Signs and the Wonders, which the most High God had wrought towards him. And, How great, (saith he) are his Signs, and how mighty are his Wonders? ver. 3. He was not able to tell; but made the best, and the most ample Declaration of them, that he could; in this Imperial Decree, which he caused to be proclaimed every where.  
By all which we may easily be convinced, in what gross Errors two sorts of people live.  
First, They who imagine, that God may be served as well at home, as at the Church. Such men neither understand the Nature of God, nor the Nature of Religion, nor their own Nature: which teach them quite otherwise. And instruct them also to frequent the Public Assemblies, where they have opportunity so to do.  
Secondly, For that is another palpable Error, to think that it is sufficient if we come on the Lord's Day to testify that we do not forget God: though all the Week beside, we take no notice of him; but constantly neglect his Public Service, when we are invited to it, and have leisure to attend it. We forget the many public, common Blessings we daily need, and daily receive; which ought to be as publicly every day implored and acknowledged, in our Common Prayers.  
Let the foregoing considerations be duly pondered, and they will persuade you, both out of Love to God's Honour, and out of love to your own good, to join, as often as you can, your Prayers, Praises, and Thanksgivings, with the whole Church of God: and to make our Assemblies as full as you can, both on the Lord's Day, and every Day of the Week. Whereby you would declare your constant dependence on God, and acknowledge how he daily 〈◊〉 you with his Benefits; and draw 〈◊〉 Public Blessings, in abundance, upon the Church and Kingdom where you live; and do credit to our Holy Religion (which alas, now looks in many places as if it were despised) and not only do credit to it, but both help to support it, and also promote and propagate it: to the Honour and Praise of the Almighty Lord of Heaven and Earth, unto whom be Glory in the Church by Christ Jesus, throughout all Ages, World without end. Amen.   

CHAP. XIV. The Nature of a Church requires there should be Public Prayers.  
I Proceed now to the Third Head of Arguments, whereby a Christian should be most of all moved to his Duty: and that is, to consider the Nature of the Church; which both requires Public Assemblies, and makes the Service performed in them far more acceptable than Private Prayers can be.  
And here let it be considered in general, that the very word we translate Church, in the Holy Scriptures, signifies in the Greek Language, an Assembly; a company of persons met together, and that publicly, upon the public business, or occasions. The first time but one, we meet with this Word in the New Testament, it is used in opposition to a single person, alone by himself; or to one or two more beside him. Matth. xviii. 15, 16, 17. If thy Brother trespass against thee, go and tell him his fault, between thee and him alone, and if he will not hear thee, take one or two more, etc. and if he neglect to hear them, tell it to the Church: that is, to that solemn Assembly which sat to judge causes, and unto which was the last resort: so that, if he did not hear them, he was to be looked upon as an Heathen Man and a Publican. And, the truth is, it signifies any sort of Assembly or concourse of People; which was among the Gentiles, as well as the Jews. For in the nineteen. of the Acts; when all the City of Ephesus was in an uproar, and ran together into the Theatre, crying up Diana, this general concourse is thrice called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assembly. ver. 32. Some cried one thing, some another, for the Assembly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was confused, etc. and ver. 39 If you inquire of other matters it shall be determined, in a lawful Assembly: and ver. 41. having thus spoken, he dismissed the Assembly.  
Now this being the very Notion of the word Church; the Christian Church, which Christ hath called, is an Assembly of Men and Women met together to Worship God by him, to give him Thanks for all his Benefits, and to implore his Grace and Mercy to them and to all the World. It is an Assembly or Company of Men, as much as any other; but our Saviour's Kingdom being not of this World, the Assembly which he appoints, is not to meet for Civil Ends and Purposes, but for Religious. And the great thing in all Religion, is the Devout Worship of God, and giving Him the Honour due unto his Name: for which the Church, i.e. Christian Assemblies being founded, it is a clear demonstration that this Worship, is not so well performed alone by ourselves, as in these Assemblies. For here we act most like Christians; that is, like Members of the Body of Christ, which is his Church. With which whosoever doth not join, he is no longer a Christian, because he is not a Member of the Body of Christ: which is a Company joined together, to have Fellowship with God and one with another, in all Holy Duties; of which Prayer, Thanksgiving, and Praises are the chief. For though there they receive Christian Instruction; yet that is not the principal business for which they assemble; as appears by St. Paul's words to Timothy , 1 Tim. two. 1.  
If we could make Christian people sensible of this, they would immediately yield the Public Worship of God, to be that, which of all other, he most designs to have continued in the World; and consequently be most affected towards it, and constantly frequent it. And how should they remain insensible of it, if they would but consider duly, that it is implied in their being Christians, Members of Christ's Body, which is his Church. Which being nothing else but an Assembly of Men, devoted unto Christ, met together for Religious Worship; they are not a part of it, if they do not assemble with it. That is, they are not Christians; nor will any of their private Devotions be acceptable unto God, being set in opposition to the Public: because they go about to destroy the very Body of Christ, which is his Church; whose very being consists i● Assemblies, and not in separated Worship alone by ourselves. Which Private Worship is then acceptable unto God, when performed by a true Member of Christ's Body: that is, by on● who attends upon the Public Assemblies; by which he procures acceptance for his secret and private Services. Which are so far from being mo●● acceptable, that we cannot reasonable think, they are acceptable at all: whe● they are set in opposition to the other● or when the other is constantly neglected.  
If I knew how to make this plaine● I would do it: because it is a matter 〈◊〉 great importance; that we may not 〈◊〉 guilty of neglecting the Public W●● ship of God, where it may be injoye● For so far as we neglect this, we 〈◊〉 ourselves off from the Church; which is the Body of Christ. That is, we cease to be Christians, and become bare Natural Men and Women: for Christians are made to Worship God together in a Body; of which every particular person is a part, which cannot subsist but in Conjunction with the rest of the Members of that Body.  
Perhaps this will be better understood by considering how we come to be Christians. Which is not barely by belief in Christ, but by receiving Baptism: where, professing Faith in him, we are admitted into the Christian Society and Communion; to partake of those Blessings, which are bestowed by Christ upon the Christian Fellowship. But then, we must continue therein, by living like Christians; and particularly by assembling together continually for Christian Worship: Otherwise we renounce our Baptism; which admitted us into a Society, and not to act separately by ourselves alone. In which Society, if ●ny man behave himself so scandalously, that he is thrust out of it; he ●s denied to have Communion with them in their Prayers, all the times 〈◊〉 remains so cut off from the Church Which is a demonstration, that to ha● communion with the faithful in Pray● is the very thing unto which we are admitted by being made Christians: 〈◊〉 being the thing of which men are 〈◊〉 barred, when they are turned out 〈◊〉 the Christian Society.  
For the further manifestation 〈◊〉 which great truth, which I have th● explained in general, I shall in the 〈◊〉 lowing Chapters offer several pa●●●cular considerations, which deserve● be seriously pondered in every C● stians thoughts.   

CHAP. XV. Our Blessed Saviour, the Founder the Church, teaches us this Doctrine.  
I. AND first of all I desire it 〈◊〉 be considered, that our B●●●sed Lord, doth plainly suppose 〈◊〉 Notion of a Church, that is, of R●●●gious Assemblies, in the very Prayer ●he taught his Disciples. The first words of which being, Our Father, not my Father; are an indication, it was not made for a single person only: but for a company of men, joining together in their Petitions to God. Who are put in mind by this expression, when any of them says this Prayer alone by himself, that his Prayer is at that time acceptable; because he is a Member of the Church of Christ, and ●olds communion with the rest of his Christian Brethren. There can be no other reason given, why we say, Our Father, even in our Closets; but that we pray as part of a Body, and hope to be heard, because we are in union therewith, and not divided from it: ●nd therefore stand bound, as oft as we have opportunity, to communicate with it in Prayer, and all other Holy Offices, when it meets together for that purpose.  
TWO And therefore we may further observe that, Christ most especially promises his Blessed Presence in such Public Assemblies, Matth. xviii. 20. For where two or three are gathered together in my Name, there am I in 〈◊〉 midst of them. That he speaks of the being assembled in his Name fo● Prayer, appears from the foregoing verse, where he saith, if two of y●● agree on Earth as touching any thi● they shall ask, it shall be done, etc. A● the word gathered together, shows 〈◊〉 speaks of Public Prayer; such as use to be in the Synagogues; unto whi●● the word, in the Greek, alludes. A● two or three so gathered together, a●● put for any number whatsoever: b●● rather mentioned than any other gre●ter number, that Christians might 〈◊〉 be discouraged, though they cou●● meet but in very small Companies, 〈◊〉 reason of the difficulties and distres● they laboured under, in the beginning of our Religion.  
The Rules of the Synagogue was (a● Dr. Lightfoot and other have observed) that 〈◊〉 less the number of 〈◊〉 persons, 
Temple-Service C. seven. Sect. 3.  who were 〈◊〉 Years, were gathered together, it w● no Assembly, nor could there be a● Prayer. But our Lord would not hav● his Church thus abridged, in this high privilege of Prayer: knowing (as Mr. Thorndike observes) it might so fall out, that such a number of his Disciples could not get together: either because of the persecutions, which scattered them abroad; or because there were but few (suppose only two or three) as yet converted in a place where the Gospel was preached. Who if they did unanimously agree in common Petitions, our Saviour promises, should find, notwithstanding their small number, that he would be present among them.  
That's the Blessing promised to their consent and agreement in common Prayer. Which is not to be understood, as if he would not be present with a good Christian, when he prays alone: but the meaning is, that then, when they joined in common Prayer, he would be more especially present. For if our Lord Christ have a love to every Christian Soul, and delights to have its company: then is he much more pleased with a great number of them, who present themselves together to seek his Grace and Favour. They are more welcome to him; their company is more lovely, the sight of them more amiable; and they are more beloved of him, and prevail for greater Tokens of his love.  
And thus all wise Christians, Ancient and Modern, have understood it. I will name one of later times: for there is no doubt of the Ancient. Conventus verò Sacros ad loca condicta & deputata, etc. But as for Sacred Assemblies, in places appointed and deputed for that purpose, we have a very great veneration; and highly approve and love them, cùm nobis conjunctis, Christum magis adesse existimamus: for we believe Christ to be more present with us, when we are met in conjunction together. They are the words of Peter Martyr upon Gen. xxviii. 12.  
And here it may not be unfit to note, for a fuller explication of this matter; that the greatest Blessings have then been bestowed, when God's people were at their Public Prayers: which is a mighty Argument to frequent them, in hope then to prevail far more, than we can in our private addresses to him. In the Old Testament the examples of it are many; particularly in 2 Kings three 9, 10. where you read that the Hosts of three Kings being ready to perish, both Man and Beast, for want of Water, and the Prophet Elisha undertaking to furnish them therewith, it came to pass in the morning, when the meat-offering was offered (which was the time when all the people were at their Prayers in the Temple) there came Water by the way of Edom, and the Country was filled with Water, ver. 20. Why did it come at this time rather than any other, but to honour the Public Prayers and Sacrifices; and to let them know what great benefits they might receive thereby, if devoutly attended.  
And when there could be no Assemblies at the Temple, in the time of their captivity, yet they praying then, privately with respect to it, as Members of that Church; God was pleased to answer their Petitions, at that very hour, when Public Prayers had been wont to be made at that place. For it was about the time of the Evening Oblation, that the Angel Gabriel was caused to fly swiftly to Daniel, as he was, Speaking, and Praying, and Confessing his Sin, and the Sin of the People Israel and presenting his Supplication before the Lord his God. Dan. ix. 20, 21. And the tidings he brought him, were the most joyful that ever had been heard; for they were the very same, which the same Angel afterwards brought to the Blessed Virgin, concerning the Birth of our Lord Christ, to lay down his Life for us.  
And in the New Testament, you may observe, God sent his Angel to bring St. Peter out of Prison, after a miraculous manner, delivering him out of the hand of Herod, and from all the expectation of the people of the Jews; while many were gathered together praying, Act. xii. 12. We read in the 5. ver. that prayer was made without ceasing (or instant and earnest Prayer was made) of the Church unto God for him: and in the very time when many, that is, the whole Church were gathered together, that is, in the time of Common Prayer, God sent Salvation to him. Upon which words St. chrysostom occasionally reflecting, cries out; if the Prayer of the Church was so available for Peter; if it rescued him out of Prison who was a Pillar of the Church; how comes it about, that thou hast no sense of its Power, but despisest it, and settest it at nought by thy neglect of it? What excuse canst thou make for this? especially, 
Hom. iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when if there be a Sermon, we see a crowd of people, and the Church as full as it can hold? O says one, I can pray at home; but I can hear Sermons no where but in the Church. Vain Man! thou deceivest thyself. Thou canst indeed pray at home; but thou canst not pray so, as thou dost in the Church: where there is such a multitude of Fathers; where a cry is sent up to God with one accord. Thou wilt not have such audience, when thou beseechest the Lord, by thyself; as when thou prayest with thy Brethren. For there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something more in this; viz. the Concord, the Conspiration, and Harmony of many in the same Petition; the Bond of Charity; and the Prayers of the Priests: for therefore the Priest's preside in those Assemblies, that the Prayers of the Multitude which are weaker, may by the help of theirs which are stronger, go together with them into Heaven. Add to this; what good doth a Sermon do, when Prayer is not yoked with it? First Prayer, and then the Word, as the Apostles say, Act. vi. 4. We will give ourselves continually to Prayer, and to the Ministry of the Word. Thus St. Paul doth, praying in the Preface to his Epistles, that the light of Prayer, like a torch, may usher in the Word. And if thou didst accustom thyself to pray with exact diligence, thou wouldst less need the Instructions of thy fellow Servant, God himself illuminating thy mind, without his assistance. And if thou thinkest thy Prayer alone to be of such force; how powerful must it be, when joined with a multitude? This is far more nervous; and there is greater confidence and assurance in it, than in that which is made at home, and in private. So St. Paul thought, when he said, he who hath delivered, and doth deliver, we trust, will yet deliver us: You also helping together by Prayer for us, 2 Corinth. i. 10, 11. So St. Peter also got out of Prison; for earnest Prayer was made without ceasing of the Church unto God for him.   

CHAP. XVI. Which is further confirmed by the practice of the Apostles, and the first Christians.  
III. THE next thing I observe is, that according to the Direction of our Saviour, and the encouragement he had given them, to expect his Blessed Presence among them; the Apostles and the rest of Christ's Disciples, immediately upon their Master's ascension unto Heaven, assembled themselves together, for common Prayer and Supplication. For so we read in the Act. i. 12, etc. that as soon as he was gone out of their sight, and the Angels had told them whither he was gone, They returned unto Jerusalem; and when they were come in, they went up into an upper Room (the place, as shall be shown presently, of Christian Worship) and all continued with one accord in Prayer and Supplication, with the Women, and Mary, the Mother of Jesus, and with his Brethren.  
It was in their Assemblies, we read in St. John, where our Saviour often appeared to them, presently after his Resurrection, Joh. xx. 19.26. and we may well think it was for Devotion that they assembled; for it was on the first day of the Week. But here we read expressly, after he was ascended into Heaven, what they did in those Assemblies. In which there being, one day, an hundred and twenty met together; they made solemn Prayer to God for direction in the choice of a new Apostle, to succeed in the room of Judas, Act. i. 15.24 But that which is most remarkable, you find in the beginning of the next Chapter; that when the day of Pentecost was fully come, they were all with one accord, in one place, and suddenly they were all filled with the Holy Ghost, and began to speak with Tongues, etc. This great gift, whereby they were to gather a Church in all Nations, as they had began to do at Jerusalem and thereabouts, came down upon them, when they were all met together, for the Service of God. The one place here spoken of, being no other, than that mentioned before: where they continued with one accord, in Prayer and Supplication. The place where they assembled immediately after his Resurrection, as I said just now; and in all likelihood, the place where our Lord eat his last Supper with them before his Passion. They did not look for this promise of our Saviour in their Closets; but expected he would be in the midst of them, by the power of the Holy Ghost, when they were met together, to wait upon him for the fulfilling of his Word.  
IU. And accordingly you may further note, that all they who were converted by them, to own Christ Jesus for their Lord and Master, immediately joined themselves to them, to Worship God in communion with them. Thus you read, how upon that very day, when they received the Holy Ghost, and preached thereupon unto all they could meet withal, the Resurrection of Christ in their own Language, as many as received the Word (that is, believed on Christ) were Baptised (that was the first thing, they were admitted into the Church) and the effect of it was this. They continued steadfastly in the Apostles Doctrine and Fellowship, and breaking of Bread, and in Prayers, ver. 41, 42. which is repeated again, ver. 46. they continued daily, with one accord, in the Temple (Worshipping God with the Jews) and then received the Eucharist at home: which was the proper Christian Worship, wherein they joined together in their own Assemblies.  
And here it is very remarkable, that when their numbers were increased from three to five thousand, and there was a new descent of the Holy Ghost, to enable more besides those on whom it fell at first, to preach the Word; this descent was at the time of Prayer, when they were assembled together for that purpose. Read Act. iv. where you find, that the Apostles being let go, from their imprisonment, they went unto their own Company (ver. 23.) and reported all that the Chief Priests and Elders had said unto them. Which when the Company heard, they lift up their voice to God, with one accord, and said, Lord, Thou art God which hast made Heaven, and Earth, and the Sea, and all that in them is, etc. grant unto thy Servants, that with all boldness they may speak thy Word, etc. ver. 24, 25, etc. And when they had prayed (ver. 31.) the place was shaken where they were assembled together, (for Prayer you plainly see) and they were all filled with the Holy Ghost, and they spoke the Word of God with boldness.  
And as it was at Jerusalem; so in all other places where they settled a Church, it was for this purpose, that they should assemble to Worship God together, by Christ Jesus. This was the very first or principal thing they ordained in such Churches; as those words to Timothy, which I have often named, sufficiently testify 1 Tim. two 1. I will therefore that first of all, Supplications, Prayers, Intercessions, and giving of Thanks be made for all Men, etc. Which Assemblies the Apostles required Christians not to forsake, no not in times of danger, Heb. x. 25. For that (you may note as I pass along) was to fall off from Christianity, as appears by the following Words, for 26. For as to become a Christian was to join themselves, to the Christian Society, in such actions of Religion (according to that you read of St. Paul, who being converted, assayed to join himself to the Brethren, that is, to the Assemblies of Christians, Act. ix. 26.) So to cease to be thus joined in Christian Communion, was to cease to be a Christian; and, in effect, to deny Jesus Christ to be their Lord and Saviour: who hath made all that belong unto him, to be a Church; that is, as I have often said, a Company of Men and Women, assembling themselves together for Divine Offices.  
V And that they might so do, there was, it may further be observed, a certain place appointed for their Assemblies: because there could be no Assemblies, but they must be held somewhere or other; and they could not be held with any certainty, unless the place were determined, and known to be designed for that purpose. Of this we read so frequently in the Holy Writings of the New Testament; that it is a wonder any should make a question of it. I mentioned before the upper room, Act. i. 11. where the Apostles assembled, immediately after our Saviour's Ascension: which Mr. Mede 
* Book two. p. 408, etc.  hath abundantly proved to be the settled place of their Holy Assemblies. Where, as I said, they were assembled again on the day of Pentecost, Act. two. 1. and the next day after, iv. 31. and was the House, where they are said to have continued daily breaking Bread at home, Act. two. 46.  
Nor was this peculiar to Jerusalem, but in other Cities they had the like. For at Troas also the Church was gathered together in an upper Chamber, Act. xx. 8. And at Corinth, 1 Cor. xi, 18, 20. the Apostle speaks of their coming together, in the Church, and into one place: which he distinguishes from their own home, ver. 34. And again xiv. 23. he speaks of the whole Church coming together into one place: Which was no other, but that place where they commonly assembled for Divine Worship. And so those words of St. Paul to Timothy are to be understood 1 Tim. two. 8. I will therefore, that Men pray every where, etc. Which is spoken, saith Beza, in opposition to assembling only at God's House at Jerusalem: unto which men were no longer confined, but might assemble in any place, where there was a House appointed for that purpose. So he expounds those words every where, omnem locum sacris coetibus destinatum every place appointed, or set apart for Holy Assemblies to meet in: for St. Paul, saith he, speaks of Public Prayer, in the common Meeting.  
Thus St. Basil many Ages before him explained the Apostles words, 
L. 2. de Baptismo Resp. ad Q. viij.  in answer to those who urged them to prove that Prayer was not as well performed any where as the Church. No such matter, these words, in every place, do not comprehend such places as are employed in common uses, and in profane, or perhaps filthy affairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but enlarges the Service of God beyond the Compass of Jerusalem, unto any place in the World, which (according to the Prophecy about Sacrifice) is reverently devoted unto God, for the Sacred performance of the Glorious Mystery.  
And that these places thus designed for Holy Assemblies, were separated from common use, and set apart only for this; was never doubted till this last Age of fancy and vain conceit. Which hath imagined the separation of places to Divine Service only, to be a mere legal Institution: that is, ordained merely by the Law of Moses; which made the Tabernacle, and afterward the Temple, such an Holy Place. Whereas they were so made, in conformity to the common Notions of Humane Nature: and only made more Holy and Separate than any other place, by the residence of a visible Majesty and Glory there. Otherwise there were Holy, that is, separated places, before that time (though not so Separate or Holy as the Temple was) and will be always to the end of the World: unless we suppose that men will lose all Reverence to God, and let him have nothing among us, which may be peculiarly called his own.  
Now this thing alone, is an Argument for Public Worship, that there hath always been a place appointed for Divine Service: which would have been needless, if Men were not bound to assemble together to Worship God; for than it might have been left to every one's liberty, where they would please to do it themselves.  
And this also shows the advantage, which Public Worship hath of all other. For being performed in a place set a part for it, where nothing else is done, at our very entrance into it we are naturally put in mind of God, and of our business there; which is only with him: and so shall be more apt to be composed there, than in any other place; which we are wont to employ about other things, besides the Worship of God. Especially, since all Wise Men have ever endeavoured, that the Service of God should be there performed, with the most Solemnity and Majesty that could be contrived; nay that the place itself should not be mean, but rather stately, and gravely adorned. For it is not with Public Prayer, as it is with Private. In Private (as Mr. Hooker judiciously observes) secrecy is commended, rather than outward show: whereas Public Prayer, being the act of the whole Society, requires accordingly more care to be had of external Appearance. And therefore the very assembling of Men unto this Service, hath ever been very solemn; and the very outward Form of the place of Public Prayer, hath been ever thought a Circumstance of great moment to help Devotion.  
VI To this may be further added, from one of the Texts now mentioned, that the Apostle directs how they should exercise their Spiritual Gifts, in the Holy place where they met together; and particularly the Gift of Prayer, 1 Corinth xiv. 23. There were a great many extraordinary Gifts then bestowed upon the Corinthian Church: every one of which the Apostle informs them, was bestowed by one and the same Spirit; and bestowed by him to profit withal xii. 7. that is, for the public benefit of the Church. And among the rest, there was a Gi●● of Prayer, which was upon some occasions afforded by a particular inspiration of the Holy Ghost: and designed, as every one beside were, for the common good of all the faithful.  
For if any Man wanted the faculty of expressing those pious thoughts, which the Spirit suggested to him, i● the common Language, which every Body understood, the Apostle show● his Gift was of small value; and directs such a Man to pray that he might be able to interpret, xiv. 13. into a Language, that is, which was commonly understood. The reason o● which was, because than his Gift o● Prayer would be of general use i● the Public Assemblies: The advantage of which was to be preferred before any Man's private benefit. S● he tells them in the verse foregoing, ver. 12. that they who were zealous of Spiritual Gifts, should seek tha● they might excel to the edifying of the Church. And in the verses following, ver. 14, 15. he saith, that if he himself should pray in an unknown Tongue, ●his Spirit indeed prayed (that is, the Spiritual Gift which he had, was there●n exercised) but his understanding was unfruitful: that is, others received not benefit by it, because they understood ●ot what he said. And therefore he ●uts this question, What is it then? That is, what is it that we should de●●re in this business of Prayer? Which ●e resolves thus, I will pray with the spirit, and I will pray with the Understanding also. That is, this is most 〈◊〉 be desired, when I, or any other, ●ath a Prayer suggested to him by the spirit, that we may be able, not only 〈◊〉 utter what it inspires, but to understand it also ourselves so far, as to ●ake others understand it; by putting 〈◊〉 into known and intelligible words. ●his is certainly best, not merely to ●●ve conceptions form in us by the ●irit; but to utter those concepti●s in such familiar and common ex●essions, that others may be profited 〈◊〉 them. Else, saith he, When thou shalt ●●ss with the Spirit, how shall he that is unlearned, say, Amen? ver. 18. That is, how shall he that understands not what thou sayest, because it is uttered in a strange Language, give his consent and join with thee, in those Petitions, and Thanksgivings; though i● themselves never so Holy and Good? Which the people did at the end 〈◊〉 the Prayers, by saying Amen, So be it.  
Which words are a demonstration he speaks of Prayer in Public, o● Common Prayer. Which from hen●● it is evident was then in greate● esteem; because, in comparison wit● this, the Apostle undervalues even a● extraordinary Gift of Prayer, which private Person had, whereby he alo●● was profited. He prayed well; b● others not being edified thereby, because they understood not what 〈◊〉 said; it was a great diminution of i● worth, and made it of less price in th● Apostles account. And we all agreed he had the Spirit of God; and co●● as well judge what was best, as wh● was good. Now this was best in 〈◊〉 judgement, to have the Prayer ma●● public; that all might join in it, a●● not remain merely a private good.  
And indeed that Spirit (it may be noted under this head) which inlivens the whole Body of the Church, moves every Member of it unto this, to join in its common Offices, for the Service of the whole. Which it is the very scope of the Apostle to demonstrate, in those three Chapters xii, xiii, xiv. of the First Epistle to the Corinthians, that they ought in every thing to act as Members of a Body; seeking the improvement one of another, by the exercise of all their Gifts, not separately, but conjunctly, so that all might partake of the benefit. And whosoever he is, that hath any sense of such a thing, as the Body of Christ, whereof he is one Member; he will never think that what he doth alone is as good as what he performs in Fellowship, with the rest of the Members. No, if he say the same Prayers, and offer the same Praises in private, which the Church offers in public; he cannot reasonably think there is no difference, nor imagine that both alike are God's Service: because what he doth in conjunction with the rest of the Body, is most agreeable to God's Holy Spirit; by which this Body is linked together, and every part of it moved to act for the good of the whole.  
I conclude this with the words of Mr. Thorndike; to imagine that Prayers at home will be as acceptable to God, 
Relig. Assembl. p. 173.  as those made in the Church with our Brethren; is as if one should have fancied that the incense of the Temple, spoken of Psal. cxli 1. (which was a compound of several precious Gums) made no other perfume, than the Spices would have done, had they been burnt one by one.   

CHAP. XVII. Other Considerations to strengthen this Argument.  
VII. GOD hath also appointed a public order of Men, to Direct and Govern Christian Assemblies, and to Minister therein: both by giving Christian Instruction, and by offering up the Common Prayers of the Church to God, and Blessing the people in his Name.  
This is another convincing Argument, both that Christ designed public Assemblies, because he hath appointed public Ministers to officiate there; and that the Prayers made there, are to be preferred before private Devotions, because there we partake of the Service of God's Ministers: the benefit whereof we lose, if we content ourselves with what we do at home.  
There is nothing more apparent in the Holy Writings, than that our Lord would have such an order of men set apart, for his Divine Service in the Church. Whose ordination by his special appointment and designation, is an assurance that their Ministry therein is acceptable to God; as well when they offer the people's Prayers to him, and bless them in his Name; as when they deliver his Word to the people, and teach them both how to pray, and to perform all other Duties of a Christian Life. Both of these are necessary, and their Office is designed for both: But especially for the first; to minister the Divine Service of the Church. The principal of which is the Eucharist; wherein they dispense the most precious Tokens of Christ's Love to his Body, the Church: by Prayers and by Thanksgivings to God for the Redemption of the World, by that Death of Christ upon the Cross Which ought to be publicly celebrated, because it is an Annunciation o● the Lord's Death, wherein we publish and show it forth, till he come: an● never was administered, nor can be, b● any other persons, but those whom o● Lord hath entrusted to be Steward's 〈◊〉 his Mysteries.  
For whose Prayers, and Public Service in the Church, if Men have not great esteem; it is because they hav● no Religion, or no true Knowledge thereof. For if they believed tha● God hath any Ministers (as he hath, i● there be any such thing as Religion) who are peculiarly sanctified, that is set apart for his Service; they would believe that God conveys some Blessings by their Ministry: and look upo● their Ordination as a Seal, that He wh● hath thereby appointed them to be Instruments of his for the Salvation of Men's Souls, will by these Instruments effect the thing whereunto he hath ordained them: and particularly give Men his Blessing by their means; and accept those Prayers which these Servants of his offer up unto him, for them, and in their Name.  
For that praying for the People is a special part of their Work, we may learn from St. James v. 14. where he directs those to whom he writes, when any Man was sick, to send for the Elders of the Church, and let them pray over him. Which no less belonged to their Office, we may be sure, when Men were well, than when they were sick: being a part of their daily ministration, for the whole Body of the Church. Whose weaker Prayers, as I noted before out of St. chrysostom, being helped by the stronger Prayers of God's Ministers, go up to Heaven together with them.  
All Christians indeed are called, A Holy and a Royal Priesthood, to offer up Spiritual Sacrifices, acceptable to God by Christ Jesus, 1 Pet. two. 5, 9 but it is manifest by these very words, that they are not so singly, but in a Body: when they Pray and give Thanks, together with him that Ministers the Divine Service in the Church, the Spiritual House, of which the Apostle there speaks; in which Spiritual Sacrifices were offered up to God. And since Sacrifices were offered only in Public, in the place God appointed for them; we may thence, I think, conclude, that our Prayers, Praises, and Thanksgivings are then only Sacrifices, when made in our Assemblies: and that then we act as Priests unto God, and not at other times.  
The principal Sacrifice of Christians, I am sure, is in its own Nature a Public Service; and is to be so esteemed, even when it is administered to the Sick in Private; who receive it as part of that Body, which is supposed continually to offer this Sacrifice. I mean the Holy Communion, wherein we offer to God, with Prayers, Praises, and Thanksgivings, a commemoration of the Sacrifice of Christ upon the Cross for us. For this we ought all to meet as frequently as we can; that we may conjunctly and openly acknowledge this benefit: because, though this be the principal and immediate intention of this action, it hath respect also to that communion, which we have one with another, as mutual Members; and with Christ our Head, as his Body. So the Apostle teaches us when he saith, The Cup of Blessing, which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, it is not the Communion of the Body of Christ? For we being many are one Bread, and one Body: for we are all partakers of that one Bread. 1 Cor. x. 16, 17. And therefore since we are not Members of the same Body, unless we be knit together in one; and we are not knit together in one, but by the Communion of the Body and Blood of Christ; and we cannot have that communion but by Assembling together, to eat of one Bread, and drink of one Cup: it is manifest to all that there is the greatest necessity of Public Assemblies, where this is the chief business, for which Christians should meet together in one Body as oft as is possible; and at all other times, beseech God to accept their Sacrifices for the sake of that perfect Sacrifice, Oblation, and Satisfaction, which Christ hath made, and which we commemorate.  
Here also, in the Public Assemblies, censures were inflicted upon public Offenders, as we learn from the Apostle 1 Corinth. v. 4. as well as from Tertullian in his Apology: 
cap. xxxix.  and many such like things I might add to the same purpose, if I had room for them; and had not other material considerations to press, which ought not to be omitted.  
VIII. Among which, this is not inconsiderable, that the Public Service of the Church, by them ministered, is so acceptable unto God; that the Angels, God's Heavenly Ministers, attend in such Holy Assemblies, and make a part of them. For this is the Reason St. Paul gives 1 Corinth. xi. 10. why a Woman should cover her Head in time of Prayer, that is, be in a humble and reverend posture: because of the Angels. Whose presence in the Assemblies of Christians, is a Token of Christ's Blessed Presence, in the midst of them: according to his own promise , Matth. xviii. 20. For where the Angels are said to be, there God is present; as the Hebrews observe: and not without good ground for what they say. For when Jacob saw Angels in a vision, ascending and descending upon a Ladder, which stood on the Earth, and reached unto Heaven, he said, as soon as he was awake; how dreadful is this place? (that is, with what reverence should I behave myself here?) this is no other but the House of God, and this is the Gate of Heaven. He concludes God to be present, because the Angels were; who are his Ministers and Attendants. And accordingly we are to understand these words of the Apostle, as intended to signify a Divine presence among us; when we are reverently assembled together to Worship God, in his Holy places.  
Which the Ancient Christians looked upon, as a singular encouragement to attend upon the Public Prayers: because then a Christian prays with the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (they are the words of Clemens Alexandrinus) as already, 
L. seven. Strom. p. 746.  especially at that time, equal even to an Angel: and will not be out of the precinct of those Holy Guardians, when he prays alone; but then also have their Company. Of which Origen hath a set Discourse, in his Book of Prayer lately published; 
Part. 2da, Num. 20.  where mentioning the words of the Psalmist, among others, The Angel of the Lord incampeth round about them that fear him, etc. He thus proceeds; it is probable that when many are assembled together sincerely to the Glory of Christ, the Angel of every one of them, there pitcheth his Tent, together with him that is committed to his Charge and Custody; so as to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Church, where the Saints are gathered together; one Church of Men, and another Church of Angels.  
IX. But if there were nothing of this in it, yet the Communion of Saints here on Earth (which is an Article of our Creed) should invite us unto the Public Service. For how do we maintain communion with them, if we join not with those, among whom we live, in the Assemblies of the Saints? That is, of Christians; who are all a Holy people to the Lord; by their solemn dedication to him in their Baptism; and by their Holy profession, and meeting together continually for Holy Offices. Which if any Man forsake, he is no longer Holy, but Profane; renouncing so far, the Christian Faith: which teaches him to keep the Communion of Saints; by having Fellowship with them in Prayer, especially in the Eucharist, which is the Communion of Christ's Body and Blood. By partaking of which, we have the nearest Communion also one with another: being made one Body, as I have said already, by partaking all of that one Bread, 1 Cor. x. 17.  
Communion indeed, or Fellowship, is in one place, made a thing distinct, from breaking of Bread, and Prayers, Act. two. 42. and signifies, some think, communicating to each others necessities. Which Notion of Communion, if we understand to be meant in the Creed; it makes no less to my purpose than the other. For we must consider that this was done in their Public Assemblies: whereby their communicating to the needs of their Brethren, became an acceptable Offering unto God, together with their Prayers. This we learn from the 1 Cor. xuj. 1, 2. Where St. Paul speaks of the Collections for the Saints, as a part of the business of the first day of the Week; both there and in the Churches of Galatia. When they did not forget this wellpleasing Sacrifice (as it is called Heb. xiii. 16.) but acknowledged God's bounty to themselves, by the relief they sent to others: and by such a public contribution, maintained also a sense and fellow-feeling of one another's condition; and made a profession that they all belonged to one and the same Body, though never so far distant one from another. The Sense of which we are apt to lose; when we join not together in such actions of piety. Whereby Brotherly Love and Kindnese is likewise nourished, and we are knit together in the tenderest Affection: while we look upon one another, not only as Children of the same common Father; but as Limbs of the same Body. Who naturally have the same care one for another: and whether one Member suffer, all the Members suffer with it: or one Member be honoured, all the Members rejoice with it. 1 Corinth. xii. 25, 26.  
In this Brotherly Love, and in the same Faith, some think the Unity of the Body of Christ entirely consists. But they should consider that this Brotherly Love and Care flows from the Unity of Christ's Body: which consists therefore, in the conjunction of every Member with the rest, and keeping communion one with another, in all the common Offices of Religion, in Christian Assemblies. From which whosoever departs, or refuses to join therein, he breaks the Unity of the Body of Christ, which is his Church. And though he do the same thing alone, which is done in those Assemblies, yet it is not the same thing in the account of Christ: who looks upon such a Man as gone from him, by going from his Body, the Church.  
X. I will add one thing more; which is, that the Service of God, in the Church triumphant in Heaven, is a Public Service: and they do not Worship God separately, there, but join together in his Praises. This we are taught by St. John, Rev. seven. 11. where after a great multitude had been represented to him, which no Man could number, of all Nations and Kindred's and Tongue's; who stood before the Throne, and before the Lamb, crying with a loud voice, and saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb (whereby, no doubt, is signified the Service of the Christian Church) than it follows, that All the Angels also stood round about the Throne, and about the Elders, and the four Beasts, and fell before the Throne on their Faces, and Worshipped God, saying, Amen. Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might, be unto our God, for ever and ever. They said, that is, Amen to the Christian Service; and also added their own: giving Glory to God in one Body (for it is the voice of all Angels) as the Christian Church did.  
Let this be seriously pondered, and we shall endeavour to approach as near unto them as we can; by joining, as they do, in one Society of the Church, to Worship God. For so doing, we join ourselves to the Society also of the Holy Angels: as the Angels, St. John here informs us, do to the Society of Christian Worshippers. They and we make but one Body in Christ; in whom God hath gathered together in one all things; both which are in Heaven, and which are on Earth; And this Unity consists, it is manifest by this Vision of St. John, in their communion one with another, in Holy Offices: which the Church in Heaven (where it is become most perfectly one) doth most sacredly keep and preserve.   

CHAP. XVIII. A Recapitulation of the four foregoing Chapters, with some Inferences from thence.  
LAY now all these things together; that the Church in the very notion of it is an Assembly of Men and Women called to meet together; and therefore the Christian Church is such an Assembly, called to join together in Worshipping God by Christ Jesus; who himself hath supposed this, in the Prayer he gave his Disciples; and hath promised his special Presence, in such Assemblies; which the Apostles constantly held, and there received the first and best Fruits of his Love, in the descent of the Holy Ghost; which drew all Converts every where, into the same Blessed conjunction; for which Holy Places were appointed, where they constantly Assembled; and where the extraordinary Gift of Prayer, was to be made common, or else looked upon as of little value; where God hath appointed his Ministers to attend, and there offer up the Prayers of his people, and bless them in his Name; where the Angels also are present, and delight to see us assembled; that we may maintain the Communion of Saints here on Earth, and be fitted for the company of the Blessed in Heaven: who all join together in giving Blessing, and Praise, and Honour unto him, whom we Worship; who is far Exalted above all Blessing, and Praise, either of ours on Earth, or of theirs in Heaven: Consider I say all this, and then think what an error they live in, who make little or no account of the Public Assemblies; but imagine they can pray and serve God, as well by themselves alone. This is a most unchristian thought, directly contrary to the very frame of our Holy Religion: which therefore ought, with all diligence, to be exploded out of every one of our minds.  
As for those who do not barely neglect the Public Service, but refuse to join in it, they are still in a far worse condition: having broken themselves off from the Body of Christ; which the Ancient Church thought so heinous a crime, that they looked upon their Prayers as an abomination. For so I find in the Council of Antioch 
* Canon. 2. , that such Christians were condemned, as going into any private House, prayed together with those who would not join in the Prayers of the Church. None of the Church were to join in their Prayers: if any did, they thought it equal to the crime of communicating with Excommunicated Persons. The like I find in the Council of Laodicea: And the Canons ascribed to the Apostles speak to the same purpose. 
Can. 33. Can. 10.  And this Sentence of those Councils, is very conformable to the sense of the Ancient Jews, whose Maxim this was (as Mr. Thorndike 
* Relig. Assembl. p. 173.  observes) He that dwells in a City where there is a Synagogue, and prays not there with the Congregation, this is he who is called a BAD NEIGHBOUR. And well may he be called bad, who will have no Society in the best things; who cuts himself off, by his own act, from the Congregation of the Lord; who will not afford his Neighbours the help of his Prayers; who lives as if the World could be Governed, without taking any notice of God the Supreme Governor; who directly overthrows the Christian Religion, and destroys the very notion of a Church; who hath no regard to Holy places, and slights God's Ministers; who withdraws himself from God's special presence and protection, and defies all the Blessed company of Heaven. Among whom he can never hope to find any entertainment, nor to be received into the Celestial Habitations: having shut himself here out of the Society of Saints, and the place where God's Honour dwelleth.  
Would to God such things as these were seriously and deeply considered by us all, that our minds might be awaked to a diligent and constant attendance upon the Public Assemblies. Which our Lord hath taken the greatest care to establish; and unto which he hath also granted very high Privileges: lest they should fall into contempt or neglect, through men's Idleness, or Covetousness, or Conceitedness, or by any other means whatsoever. Certain it is, if we had an hearty Love to our Religion and understood it, we could not but be so in Love with the Public Exercises of it; as every day, if it lay in our power, to go into God's house, and there recommend ourselves, and his whole Church to his Grace and Mercy. For there is no way, it is evident from what hath been said, to uphold and support the Church like to this: we being a Church, by meeting together, to have communion in the same Prayers. Which the oftener we have, the more we look like a Church, and act like Members of the Body of Christ: who are combined and knit together, for mutual preservation. As on the contrary the seldomer we meet, the less there is of the face of a Church among us: which cannot be preserved from ruin, when the Public Assemblies are generally neglected, because the Church falls to decay, by that very neglect.  
Let us therefore set ourselves to maintain the Church of which we are Members, by maintaining Public Assemblies; and suffering no day to pass without a solemn meeting in as full a Body as we can make, for the duties of our Religion. This would be both an Ornament, and a Strength and Establishment to our Religion. The Truth which we profess, would hereby be both honoured and confirmed: and appear with greater Authority, as well as Beauty in the Eyes of all its Adversaries; when they beheld the Multitude, the Unanimity, and the Order and Constancy of those that assert it. The better and gentler sort of them would be the more easily won to join with us; and they whose hearts are alienated from us, would be the less inclined to set themselves against us.  
And, for the Grace and Favour of God, which is the chief thing of all, Christians may promise it to themselves for their protection against all their Adversaries, when they constantly and earnestly seek it, with their joint Prayers and Supplications. Which will be powerful also for the settling such, as are wavering in their Religion: whom the constant Authority likewise of a great Number of faithful people, cannot but be of much moment to contain in their Duty; for Men are ashamed to forsake a multitude, when they easily desert small Numbers.  
The Ancient Christians were so possessed with this sense, that they looked upon their Prayers, as the impregnable Bulwark of the Church, an unshaken Garrison; terrible to the Devils, and salutary to God's pious Worshipppers 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost Tom. 1. p. 757. Edit. Fr. D. . In so much that St. Basil speaking of God's gathering the Waters together, which he called Seas, and saw it was good, Gen. i. 16. falls into a pious Meditation, how much more acceptable to him, such a Collection, or gathering together of the Church, must needs be, 
b in Hexameron. Hom. iv. sub. fin.  in which the mixed sound of Men, Women and Children, making a noise like the Waves dashing against the Shore, is sent up to God in Prayers. A profound Calm and Tranquillity shall preserve such a Church unmoveable. The Spirit of Wickedness shall have no power to trouble it, with heretical Doctrines. By which passage we learn, both how full their Assemblies were wont to be, and that the Prayers were understood by all the people, who with one voice said the same that the Priest did (as we now do in our general confession) and that they hoped for great security from their common Supplications to God, for his watchful Providence over them.  
And thus our own Church, in the second Collect for Morning Prayer, by teaching us to look upon our Eternal Life as standing in the knowledge of God, and to esteem his service to be perfect freedom, enforces our resort unto him continually for our defence in that Service and Knowledge, in all assaults of our Enemies: The Effect of which it instructs us to hope will be this, that we surely trusting in his defence, may not fear the power of any Adversaries, through the might of Jesus Christ our Lord. This St. chrysostom admirably represents, 
Hom. in S. Lucianum. Tom. 1.  as his manner is, in a Sermon upon an Ancient Martyr. As a Man that always stands upon a Rock, laughs the Waves to scorn: so he that enjoys the daily Prayers, and is moistened with the Divine Words, having seated himself as upon the Rock of a right Judgement of things; will be carried away with nothing here; being raised aloft, out of the reach of all the Affairs of this Life. And that not only from the go●● admonitions he daily receives, but fr●●● the Prayers, and from the Paternal Be●diction, and from the common conventi●●● and from the Love of the Brethren, and from abundance of other things, reaping much Benefit and Spiritual Consolation he goes home laden with a thousand B●●sings, Insomuch that a Bride, in 〈◊〉 opinion, is not so beautiful and amia●●● when she sits in her Bridal Chamber, 〈◊〉 a Soul is wonderful and glorious wh●● it appears in the Church, breathing forth Spiritual Graces: which he compar●● to fragrant Ointments. For he that i● conversant there with Faith, and Diligence, carries away innumerable Tre●sures: and though never so many dreadful things befall him, he will bear them aleasily; being sufficiently furnished, out o● the Holy Scriptures, with Patience and Philosophy. He means the wise thoughts, which the belief of the Gospel puts into us.  
For which reason it was, that the Enemies of our Religion, bend their Forces not so much against particular persons, as against their Assemblies: which they endeavoured with all their might to destroy, as the Nurseries of the Christian Faith. Which being dispersed, they doubted not but the Faith itself would be lost, in that disorder. They no longer looked upon Christians as a Church, when they did not meet together: but as so many scattered Limbs of a Body, which no longer subsists, when the Members are distracted, and torn asunder. Against these strong holds therefore they laid their Batteries; hoping when they were beaten down, they should presently triumph over their Religion. Which they knew it was hard to overcome; whilst a great Body of Men remained, knit together continually for its support, by many Bonds, and Holy Mysteries, and the strictest Sacraments.  
For which cause likewise it was, that Christian people could not be persuaded to omit their Assemblies; no not in time of Persecution, when there was the greatest danger, if they held them. We learn so much from their very Persecutors; particularly from the Famous Letter which Pliny wrote to the Emperor Trajan about this matter: wherein we are informed, that, when it was not safe in the day time, they met before the Morning Light to sing Hymns to Christ, as their God. To what shall we impute this Zeal? Might they not have served God as well alone? No, they understood their Religion better, than to be of that Opinion; and knew it could not stand, if they did not thus join together to uphold it. Their Enemies, they knew, wished for nothing more, than that these Assemblies might be broken: which, whilst they continued, were the Pillar and Stay of the Christian Truth.  
And do we pretend to be Christians, and to love our Religion, and to desire, nay hope for its safety and prosperity, and make so little Account of these Holy Assemblies, that the smallest matter will hinder our attendance on them? Let us not, against the clearest demonstrations, persist in such a stupid error. But awaken, or rather inflame ourselves unto such a degree of Zeal, as to meet together daily, where we have opportunity for it; to give Glory to God in his Church by Christ Jesus; and to commend his Church, as well as ourselves and Families, to the protection of his good Providence, saying, O Lord, save thy People, and bless thine Inheritance. It cannot be imagined what satisfaction we should find herein; did we make this our most serious business: and, instead of the excuses we now make for our negligence, give all diligence thus to adorn, confirm, and secure our most Holy Religion.  
It cannot be denied indeed, that this hath been an Error of long standing: For when the Church had rest from Persecution, her Children began, by degrees, to grow remiss and wanton. Prosperity and ease corrupted them; and they cooled so much in their first love, that many of them came but seldom, to do their Duty unto God their Saviour. But this was an extreme great grief to their Pastors: and brought the heaviest calamities upon Christian people. Hear how the often named Father bewails this, That the Church having brought forth many Children, she could not enjoy their Company, 
S. Chrysost. de Baptism. Christi. Hom. xxiv. Tom. 1.  every time they assembled to remember our Saviour, but only upon a Festival When you are all full of joy to day, I alone am full of sorrow, and grieved at heart; to think that the Church which now hath such multitudes in it, will to morrow be empty. O how great Spiritual Exultation, how great Joy, how great Glory to God, how great Profit to Souls would there be, if every time we assemble, we could behold the Church as full, as it is at this solemn time? Do you not see how the Mariners and Pilots, when they are upon the Sea, labour all they can, to get into their Port? And we, on the contrary, love to be tossed up and down in the Sea of this World: ingagein● ourselves in innumerable Secular Affairs, which so take up all our thoughts and our time, that here we appear scarce once, or twice in the whole year. Are ye ignorant, that as God made Havens in the Sea, so he hath made Churches in Cities: that flying from the tumult, or tempest rather of secular Affairs, we may here enjoy the greatest Tranquillity? And for this I may appeal to all your own Consciences, whether you find not here such quiet and peace, that you may truly call the Church, the Spiritual Haven of the Soul. For anger here gives no disturbance (the storms of Passion cease) Lust doth not inflame; Envy doth not gnaw; Pride puffs not up; nor doth the Love of vain Glory corrupt: but all these Wild Beasts are tamed, as by a Divine Charm, as soon as the hearing of the Holy Scriptures, enters, at every Man's Ears, into his Soul, and lays all these unreasonable Passions asleep. Who then will not judge them to be miserable Wretches, that when they might be partakers of such great Wisdom and Grace, will not gather themselves together continually, and come to the common Mother of us all, I mean the Church? For what more necessary business canst thou pretend? What more gainful Meeting? Or what should hinder thee from letting us here have thy company?  
This is a Lesson he repeats very often particularly in a Sermon he preached a little after Whitsuntide, Where he complains that he had in vain persuaded them, 
Hom. v. de Anna Tom. 2.  at the last solemn Assembly, to continue in their Father's House, not merely appear there on a Festival, and then leave it. And therefore desires his constant Auditors, that they would try to reduce their Neighbours, by representing to them, that though Pentecost were gone, yet the Festival was not gone therewith. For every Holy Meeting, saith he, is a Feast: as appears from the Words of Christ himself; Where two or three are gathered together in my Name, there am I in the mist of them. When Christ is in the midst of those who are assembled, what other demonstration, greater than this, would we have of a Festival? Where there is the Sacred Doctrine and Prayer, where the Benedictions of Fathers, and the hearing of the Holy Laws, where the meeting together of Brethren, and the Bond of sincere Love and Charity, where converse with God, and God speaking to men, how can there choose but be a Festival, and a day of public rejoicing? For not the Multitude, but the Virtue of those that are gathered together, makes a Festival; not the fine , but the Ornaments of Piety; not a rich Table, but careful provision for the Soul. The greatest Feast is a good Conscience. And therefore we may keep a Feast every day; if we will exercise Virtue, if we will purify the Conscience. For in what doth the late great Festival differ from this day, but only in Tumult and Noise, and in nothing else? For to day you may enjoy the Holy Mysteries, and partake of other Spiritual benefits, viz. Prayer, Hearing, Blessings, Charity, and all other things, and therefore it is as good a day as any.   

CHAP. XIX. Of Daily Public Assemblies, and of Hours, and Gestures of Prayer.  
IT may be thought, perhaps, by some, that I go too far, in pressing a daily attendance upon the Public Prayers; which they imagine is but a superfluous piece of Devotion, a great deal more than needs: But if they would lay a very few things together, and consider them seriously they would alter their Opinion.  
First, Let it be considered that there was Anciently, a Morning and an Evening Sacrifice, every day publicly offered to God at the Temple: which was called the Continual Burnt-Offering, ordained by him on Mount Si●●, Numb. xxviii. 3, 6. Exod. xxix. 42. Secondly, That such Sacrifices were Atknowledgments to God, and Praye● for the obtaining his Favour, as appear● by the 1 Sam. xiii. 12. Thirdly, Tha● the reiterated Precepts of the Gospel, which require us to pray always, and to pray without ceasing, were never thought by any Christian to signify less, than praying as oft as, the Jews offered Sacrifice; that is Morning, and Evening, which may, with propriety enough, be called, praying continually, or, without ceasing; as those Morning and Evening Sacrifices at the Temple, were called the Continual Burnt-Offering: And Fourthly, That no reason can be given, why those Sacrifices were publicly offered, which will not make it as necessary that we should have Public Prayers: which are most for the Honour of God, I have proved before, and every way most advantageous to us: And then we can make no other conclusion but this, that Morning and Evening Prayer ought every day to be offered to God in our Public Assemblies; and that we ought to be glad of the opportunity to join therein, as the People did with the Priest, who ministered in the Temple. For when he was in the Sanctuary at the Altar of Incense, praying, The whole multitude of the people were praying without, at the time of Incense, Luk. i. 10, 11, 13.  
All the people of the Land indeed could not possibly come thither every day to Worship: But they had their Synagogues in the Country, where at the time of Morning and Evening Sacrifice, they met together to pray, and hear the Law of God read to them. And a certain number of Men were likewise appointed from among them, 
Dr. Lightf. Temple-Service c. seven. Sect. 3.  whom they called Stationary Men, to attend constantly in their courses at the Temple; in the Name of the rest, whom they represented. Which things considered, we cannot think it fit to have no Assemblies, but only on the Lord's Day: especially when we observe that the Ancient Prophets expressly say, there should be as frequent Devotion in the Days of Christ, as there had been in former times. So we read in that famous Prophecy Psal. lxxii 15. Prayer shall be made for him (or to him) continually (a plain allusion to the Continual Burnt-Offering), and daily shall he be praised Which that it is meant of Public Prayers and Praises is evident, from the Offerings which it is there said shall be brought to him; and from the effect hereof in the 17 ver. His Name shall be continued for ever: and Men shall be blessed in him; all Nations shall call him blessed. Thus the Chaldee Paraphrast understood those words, ver. 5. They shall fear thee, as long as the Sun and Moon endure throughout all Generations; that is, saith he, they shall in all ages, pray before thee (which is comprehended in the fear of God, whereby is often meant his Worship and Service) with the Sun, and before, or in the presence of the Moon. As much as to say, in the Morning when the Sun arises, and again at Night, when the Moon shines, they shall by Devout Prayers express their Reverence to him, the King of the World.  
Where people, indeed, in Country Villages lie scattered one from another, and have abundance of business which call them several ways, it cannot be expected that there should be every day such Assemblies. But in Cities, and in Market Towns, where they live nearer together, and have, on most days, a great deal of leisure (which to my knowledge is spent by many people there, in mere idleness or pleasure) it is of absolute necessity, if we will do our Duty completely to God our Saviour, that Assemblies should be maintained and frequented, as they Anciently were, and still are in most parts of the Christian World. For the Apostles of Christ immediately upon his Ascension unto Heaven, persisted in the Ancient Practice of Public Devotion, being continually (i. e. at Morning and Evening Prayer) in the Temple, Praising, and Blessing God, Luk. xxiv. 53. And after, by the power of the Holy Ghost coming on them, they had settled Churches, we read the four living Creatures, and the twenty four Elders (by which are certainly meant the Governors of the Christian Church) rested not Day and Night, saying, Holy, holy, holy, Lord God Almighty, etc. that is, Morning and Evening they fell down before God, and Worshipped him that liveth for ever and ever. Which Practice hath ever since continued in the Church; which, in that Heavenly Hymn, commonly ascribed to St. Ambrose, hath constantly said, Day by day we magnify thy Name.  
For which end certain hours, as well as a certain place, have been always appointed, that Men might so order their other Affairs, as to be able to mind this great business; of giving Thanks and Praise to God, the Creator of all, and imploring his Blessing on them in their several Callings and Conditions, and on their Church and Country, and finally on the whole World. It is so sure that the Jews had such set hours of Prayer, that I do not think fit to say much of a matter so well known. I will only note that they were the 3d hour, the 6th, and the 9th. Which the Christian Church afterward observed, and that from the Example of the Apostles themselves. For St. Peter even when he was not at Jerusalem, went up to the housetop to pray, about the sixth hour, i. e. Twelve a Clock. Which we cannot doubt was his usual custom: and as little doubt that it was the custom of the other Apostles; and by them every where propagated, throughout all the Churches. Which, the Ancient Writers of Christianity tell us observed those very set hours of Prayer: So Clemens in his Constitutions, seven. 24. and Clemens Alexandrinus in L. seven. of his Stromata, where he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the set, appointed hours. And Tertullian in his Book of Fasting, chap. 10. Origen also in his Book of Prayer, proves from several Scripture Examples, that it ought not to be made less than three times every day. N. 38. And such was the Practice in St. Chrysostom's days, I shall have occasion to show, in the end of this Chapter: which is still continued in our great Churches every where. I will here only transcribe the Words of St. Hierom upon the vi. Dan. 10. There are three times, in which our knees ought to be bowed to God, at the third hour, the sixth, and the ninth, as the Ecclesiastical Tradition instructs us. At the third hour the Holy Ghost descended upon the Apostles: At the sixth Peter went up to pray in the upper Chamber: And at the ninth, Peter and John went up together into the Temple.  
Whether the Public Service of God was every where celebrated three times a day; or only upon the Lord's Day, and in great Cities every Day, may justly be questioned. And I incline to think it was not every day, in all places, celebrated more than twice: because the Constitutions, ascribed to the Apostles (which are undoubtedly very Ancient) enjoin no more, but Morning and Evening Prayer. The words are very remarkable, directed to the Bishop; to whom they say, 
L. 2. Constit. 58.  Command and Exhort the people, to come continually to Church, Morning and Evening every day; and not to fail at all: and then, they mention in the same place, three Services upon the Lord's Day, as more solemn than all the rest. Which is exactly suitable to God's appointment among the Jews, who had daily the Morning and Evening Offering: And on the Sabbath day, another Offering, beside the Continual Burnt-Offering, as we read expressly, Numb. xxviii. 9, 10. They had indeed at the Temple, other Offerings every day, about 12 a Clock: but they were not the Sacrifices of the whole Congregation of Israel, as the Morning and Evening Sacrifices were, but the Sacrifices of particular Persons, on particular Occasions. And accordingly all Christians prayed publicly twice every day, Morning and Evening: and had another hour also for Private Prayers, which was about Noon: conformable to that of the Psalmist, Evening and Morning, and at Noon will I pray, and cry aloud: and he shall hear my voice, Psal. lv. 17.  
It must not here be forgotten, there were likewise two of the Week days more solemnly observed than the rest for Public Prayers, viz. Wednesdays, and Fridays, as hath been elsewhere proved 
* Treatise of Repentance pag. 112. . On which days there were three Services, in some places, as on the Lord's Day: And in all places, they took special care that nothing should keep them then from the Public Assemblies, how negligent soever they were at other times. And the devouter sort also fasted, on those two days; that they might have more time for Prayer, and be excited to greater fervour in it, by a deep sense of their own unworthiness, of the least of God's Blessings.  
And do we now think to please God, and to preserve our Religion, without any of this care, either on those days, or on others, but only the Lord's Day? Then the Christian Church in all ages, till these later times, hath been too officious, though it followed the plain Instructions, and the best patterns of the Holy Scriptures. Which have been so universally understood to enjoin a daily public Service of God, that there is no Christian Country, that I can find at this day, by whom this Tribute is not paid unto him. All the Eastern Christians (as a Learned Divine and great Traveller hath informed us 
* Dr. Basire 's Funer. Sermon for the Bishop of Durham, pag. 95. and see Chemnitius Exam. Concil. Trident. pars quarta p. 160, and 162. ) Greek, Armenian, and others constantly perform it: in the West, the Church of Rome still observes this practice: and in Germany both the Lutherans and the Calvinists have their daily public Offices and full Congregations. So we have in these Islands, and in many places, full Congregations also: though in others alas! either no public Assemblies, or scandalously empty. Which is a very great shame, as the forementioned Dr. speaks, that when now under the Gospel, God doth not require our Lambs (which were offered publicly twice every day by the Jews) we should not daily give him the Calves of our Lips, as the Prophet's phrase is: that is, Pray to him, and Praise him, and give him Thanks in the public Congregation.  
Why the Reformed Churches in France did not thus constantly Assemble, as they do in Germany, it is not my business to inquire. Mr. Calvin I am sure both approved of this Practice, and wished it were restored, in more places of his Works than one: by noting which, what I have said will be confirmed, and some reason also given of this Omission. For having observed, that God appointed a 
* Comment. in iii. Act. 1.  Morning and Evening Sacrifice to be offered among the Jews, and thereby taught them to begin and close the day with Invocation and the Worship of God; and (a little after) that he also appointed stated hours for these Sacrifices, to teach us that the Church cannot be without a certain Discipline; he than concludes, Ac hodie, nisi obstaret nimius torpor, utile esset quotidiè haberi tales conventus, and at this day, if too much sluggishness did not hinder, it would be useful every day to hold such Assemblies. And in his Discourse upon the fourth Commandment, 
L. 2. Institutionum Cap. viij. Sect. 32.  he not only asserts, that Ecclesiastical Assemblies are enjoined by God's words, and that experience sufficiently shows their necessity; and that the days and times must be stated and set, or else they cannot be at all, etc. but, in answer to those who objected [Why do we not rather meet every day, that distinction of days may be taken away?] He thus replies; utinam illud quidem daretur, etc. Would to God we were able so to do: For certainly it was a worthy Spiritual Wisdom, which spared a little portion of time every day from other business, for God's Service. But if we cannot obtain from the infirmity of many, that daily Assemblies may be held, and respect to Charity doth not permit us to exact more of them; Why do we not yield Obedience to that which we see by the Will of God is imposed upon us? And he thus concludes his Explication of that Commandment. This general Doctrine is especially to be held: That Holy Meetings be diligently and Religiously observed, and such external helps constantly used, as may serve to support and cherish the Worship of God; lest Religion either fall to the Ground, or languish among us.  
To which I think fit to add, what his opinion was concerning set times of Prayer; for his Words are very instructive. Upon Psal. lv. 17. his note is, That from the mention there, of Morning, Evening, and Noon, we may gather that pious Men had stat as h●ras, set hours for Prayer in those times. Which good Men observed in their private Devotions, because then the public Service of the Temple was performed by God's appointment. For the daily Sacrifice was offered every Morning and Evening: And the midday, saith he, was appointed for other Sacrifices. The reason of which, he gives upon the 18th ver. Because we are backward to this Duty, therefore God in fixing certain hours of Prayer, intended to cure this infirmity. Which same reason ought to be extended to private Prayer; as appears by this place; with which the Example of Daniel agrees.  
And upon that practice of Daniel, he thus writes in his notes on Dan. vi. 10. This Example is worth the noting, of praying three times a day; because, nisi quisque nostrum praefigat sibi certas horas ad precandum, facile nobis excidet memoria: We easily forget this Duty, unless every one of us, prescribe to ourselves certain hours for Prayer. From all which it is apparent, that he looked upon set hours for public Divine Service, as appointed by God; and that he also thought the reason of it to be perpetual: Because, if we be left to our liberty, we shall easily forget our Duty; and perform that at no time, which we imagine may be done at any time, as well as at that which is appointed.  
The benefit of which is this among others; that where there are no public Assemblies, or Men cannot, by reason of sickness, or other urgent cause, attend them, they may at those set times offer some short Prayer to God in private, and desire the public Prayers of the Church, where they are continually made, may be accepted with him. By which means they are in some sort present there, and the Prayers they make in private become a part of the public: they praying as Members of that Body, which is then met together in the House of God. Thus St. Peter prayed privately, as I observed above, at the sixth hour, when they were praying at the Temple, and in Christian Assemblies: and though alone at that time, yet he chose the same hours with theirs; that his Prayers might be joined with the rest, and not be single, but united desires.  
Thus St. chrysostom directs his people, in answer to those who objected unto his pressing Arguments for attending the public Prayers, how is it possible for a Secular Man engaged in business, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to pray at the three hours every day, 
Hom. iv. de Anna. Tom. 2.  and run to Church? To which he replies in this manner; though it be not easy for every Man to run to the Church so oft, yet it is easy for him, even when he is in public business to pray to God: unto which not so much the voice is requisite, as the mind. And therefore let no Man excuse himself by saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the House of Prayer is not near to mine: for if we be watchful, the Grace of the Holy Spirit, will make every one of us a Temple of God. She that sits at the Spindle, may look up to Heaven in her thoughts, and call upon God with fervent desires; and so may he that is in the Market, or in a Journey, or in his Shop, making Shoes; in like manner a Servant, he that buys Meat, he that dresses it, and all the rest: when it is not possible for them to come to Church, they may notwithstanding make fervent and lively Prayers to God; who doth not despise the place where they are made, but desires alone warm Affections, and a serious, composed Mind. And he concludes thus: My meaning in all that I have said is this; That we should go to Church as oft as is possible; and when we cannot, pray at home in great quietness and tranquillity.  
Which counsel if we would all follow; that is, if as many as can would come to the House of God every day, and if they that cannot would let their hearts be there; what Blessings might we not expect from God? What a flourishing Church, and happy Kingdom might we hope to see? And there are a great many people, I am sure, have leisure enough in all Cities and Towns, to fill the Churches, where there are public Prayers: Nothing but that sluggish dulness Mr. Calvi● speaks of, is the hindrance: Which if mwn would shake off, and awake● themselves to serious thoughts of God and the need they have of him, and 〈◊〉 constant Prayer to him, and such like things as I have represented; the●● would be public Prayers, where no● there are none; and Men would crow● every day into the House of Go● (where there are) to Worship him and give him Thanks, and beseech hi● to be gracious to them. As for th●● whose condition and business is such that they cannot possibly attend them nothing can hinder them but their own Wills, from going thither in their Wills, from going thither in their minds, with serious Thoughts, and hearty Affections: entreating the Father of Mercies, to hear the Prayers of those who are there assembled, and to pour down his Blessings on such, as cannot, but would be with them.  
And all this it becomes us to do in the humblest manner; according to the invitation and direction of the Psalmist, which is recited every day at Morning Prayer, O come, let us Worship, and fall down: and kneel before the Lord our Maker.  
The Christian Church hath never been acquainted with any other posture but this of kneeling, in their Prayers to God: saving only between Easter and Whitsuntide, when in memory of Christ's Resurrection they were wont to stand. Which was the common posture of Prayer among the Jews, except in time of trouble and distress; when they also fell upon their knees, Dan. ix. 20. Nay, when they would express the greatest Submission, Lowliness, Reverence, and Fear, they fell upon their Faces, as our Saviour did, just before his Agony, Matth. xxvi. 39 A posture far more remote from theirs, who sit at their Prayers: which no man dare do, who is possessed with an awful sense of his distance from God, and considers how mean a Creature he is, and how unworthy to receive the smallest favour from his hands. In short, we may say to such Men as Malachi doth to those, who brought vile Offerings unto the Altar, with a little alteration, Go now to thy Governor and petition him in this posture, Will he be pleased with thee, or accept of thy person? No Man hath the face to present himself unto his Prince in this saucy manner; especially when he comes to beg Mercy of him, and pray him to spare his Life, which he hath forfeited to him. And therefore let none of us venture to approach thus, into the presence of the Great King over all the Earth, the Sovereign of the World: But cast down ourselves with such lowly Reverence before him, as may testify that we Worship the Most High. It is not to be expected indeed that a Man should bow his knees to God, when he is lame of the Gout, or lies sick of a , or some other Disease, etc. but setting such cases aside, bending of the knees is necessary, saith Origen 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. pars N 20.  (whose words these are) when a Man comes to accuse himself of his sins to God, and humbly to ask pardon for them, and to desire to be cured of them. Nature inclines us to it, if we have any sense of our condition; though we had no instructions about it, no Examples to move us to it. And therefore I may truly say, that we divest ourselves even of Humanity; when we are so rude, as to sit at Prayer: unless we be in such a condition, as not to be able either to fall on our knees, or stand before the Divine Majesty. Then indeed we may be confident he will not reject our Prayers, whatsoever the posture of our Body be: but hear them as he did St. Paul, when he prayed and praised God in Prison, with his feet in the stocks; and Hezekiah, who lay on his Bed by reason of his infirmity, and cried to him; and the Thief, who prayed as he hung on the Cross, and found favour with him. They are the words of St. chrysostom in the place now named.  
I will conclude this Chapter with the judgement of Mr. Calvin, who expressly determines, That the Precepts of Praying always, and without ceasing, have not respect to our own private Prayers only; 
L. iii. Instit. cap. xx. Sect. 29.  but to the public Prayers of the Church also. With which he that refuseth to join, we may conclude him, not to know what it is to pray alone, either secretly or at home. As on the other side, he that neglects to pray alone and privately, may be thought to put up vain Prayers, though he frequent the public Assemblies: because he respects more the Opinion of Men, than the secret Judgement of God. In the mean time, lest the Common Prayers of the Church should fall into contempt, God hath adorned them with splendid Eulogies: especially when he calls the Temple, an house of Prayer, Isa. lvi. 7. For by this Speech he instructs us that the principal part of his Worship, is the Office of Prayer: in which that the faithful might exercise themselves with one consent, the Temple was erected and lifted up to them like a Banner, that they might all resort unto it, Psal. lxv. 2. Where there is also a famous promise added, ver. 1. Praise expecteth thee, O God in Zion: and unto thee shall the Vow be performed in Jerusalem. In which words the Prophet admonishes, That the Prayers of the Church are never in vain: because God perpetually administers to his people matter of singing his Praise with joy.  
Which things if they were well weighed, they would be sufficient to stir up the zeal of those who now languish, and have not concern at all for the public exercise of our Religion. Especially if they would observe and mark, First, With what earnest Long Holy Men desired to come to the Public Assemblies, when by any impediment they were kept from them; (read Psal. lxxxiv. 1, 2. etc. and David's passionate breathe, xxvii. 4. One thing have I desired of the Lord, etc.) And Secondly, With what joyful hearts, they received all invitations to them; Psal. cxxii. 1, 2. I was glad when they said unto me, Let us go into the House of the Lord. Our feet shall stand within thy Gates, O Jerusalem.   

CHAP. XX. Some Objections removed.  
WHen I reflect upon the conclusion of the foregoing Chapter, I cannot but fear that they are void of the love of God, or very defective in it; who have so little regard to his Honour, as not to love the place where his Honour dwelleth, and where Praise waiteth for him; as the Psalmist speaks, in the place now named: that is, where his Glorious Majesty is extolled, his wonderful Works are magnified; his Benefits acknowledged; and Psalms sung in Honour of him; which is the greatest business of our solemn Assemblies. For Men hear nothing more willingly than the Praises of their Parents: There they delight to be, and are never weary of their attendance there; where the noble acts of their Ancestors are recited, with Songs or Speeches in their Commendation. And therefore with much more diligence should we run thither, without ceasing; where Men speak of the glorious Honour of his Majesty, and of the wondrous Works of our Heavenly Father: and declare the love of our Blessed Saviour, making known his mighty Acts, and the Glorious Majesty of his Kingdom; uttering abundantly the Memory of his great Goodness, and singing of his Righteousness. Though alas! Who can utter the mighty Acts of the Lord? Who can show forth all his Praise? As the Psalmist speaks elsewhere. His benefits towards us are immensely great, and cannot worthily be praised by us: But it is our Duty to do what we can; that we may pursue what we ought. And therefore, if we have any respect to God, let us say and sing again, with the Psalmist, nay, with our Saviour Christ, as I have before observed. I will declare thy Name unto my Brethren: in the midst of the Congregation will I praise thee. Ye that fear the Lord, praise him; all ye Seed of Jacob glorify him; and fear him all ye Seed of Israel. My praise shall be of thee in the great Congregation: I will pay my Vows before them that fear him. Psal. xxii. 22, 23, 25. I will praise thee, O God, among the People: I will sing unto thee among the Nations. For thy Merey is great unto the Heavens, and thy Truth unto the Clouds, Psal. lvii. 9, 10. Blessed are they that dwell in thy House: they will be still praising thee. Psal. lxxxiv. 4. The Dead praise not the Lord; neither any that go down into silence. But we will bless the Lord, from this time forth, and for evermore. Praise the Lord. Psal. cxv. 17, 18.  
Which last words teach us, that this is a piece of public Service we do to God in this World: which we are uncapable to perform, when we are gone from hence. Then the time is passed of honouring God among Men, by dec●●ring the sense we have of his Greatness, and speaking good of his Name. Fo● though the dead are not quite silent; yet what they say or do, signifies nothing to us in this World: where we mu●● serve God while we live, or else no● at all.  
Which is a new consideration to quicken us to this Duty, and to silence all those Objections which are apt to rise in our hearts against it.  
Yes, may some say, We like the thing you press: but are against the way of doing it, in this Church. In which some are distasted at all Forms of Prayer: and others at that Form, wherein we Worship God, and him alone.  
Unto the first of these, I have this to say; That when there were no Forms of Prayer left in this Church, they that destroyed them did not daily hold public Assemblies: Nor do they now make it their constant practice. Which gives us too much cause to think, they have not such a sense, as is to be wished, of their necessity. But, to let that pass, supposing some have, and that they only dislike a Form of Prayer; it is something strange, that the same Arguments which make them think daily public Assemblies to be needful, should not also reconcile them to a Form of Prayer. Which was constantly used by the Ancient Jews in their Assemblies, as hath been undeniably proved by many of our Writers; and was prescribed by our Blessed Lord and Master, who made his Prayer, I have shown, for the public Service: in which he joined with the Jews when he was at the Temple in Jerusalem; and when he was in the Country, went to the Synagogues; which the Chaldee Paraphrast calls Houses of Praise. 
in Isa. seven. 19  And so did his Apostles; who themselves used a constant Form of Praise: For they rested not Day and Night saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come, Rev. iv. 8. This, as I showed before, was their continual Hymn, which they offered to God: and it appears by St. Paul's usual way of recommending the Churches to whom he wrote, unto the Grace of God, that they had their Forms of Prayer also. For he himself constantly used these words, The Grace of our Lord Jesus Christ, be with you all. 2 Thess. iii. 17, 18.  
The same Power every Bishop had in his Church, to compose Prayers for the necessities of it: as we may gather from 1 Tim. two. 1, 2. Which Exhortation is directed not to the people, but to Timothy: who was to take care to have all Men recommended unto God in the public Offices, by Prayers and Supplications, with Intercessions and Thanksgivings: for Kings especially, and for all in Authority, etc. This could not be done orderly (as all things were to be in the Christian Church) without a set Form of Words; which Timothy, we may well think, composed. For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Prayers be made, signify as literally the Apostle would have Prayers and Supplications composed, as that he would have them put up to God. And I doubt not they signify both; First That they should be composed; and then put up to God by the Church.  
For you may observe further that the Apostles speak of this as their work, Act. vi. 4. where having bidden the Church look out some Men to be appointed to attend the business, of providing for the poor, they add; but we will give ourselves continually to Prayer, and to the Ministry of the Word. They made the Prayers where they were present, as much as they ministered the Word. Which is further manifest from hence, that the Prayers of the Church of Jerusalem are called the Apostles Prayers: Act. two. 42. And they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and in Prayers. Observe here how all the faithful steadfastly continued in Prayers, as well as hearing the Word: And that they are, First, called Prayers, in the Plural number; not one but many Prayers: and then, that they are called the Apostles Prayers; Prayers made by them. For the word Apostles in the beginning belongs to all the three things that follow, as well as to the first: To the Apostles Fellowship, and their breaking of Bread, and their Prayers, as well as to their Doctrine.  
To be brief, as John Baptist, being a public Minister sent of God, taught his Disciples how to pray; and our Blessed Lord, taught his Apostles: So his Apostles in like manner taught those whom they Converted, according to the pattern Christ had left them; and, no question, delivered the same power to those that should have the Supreme Guidance, Direction, and Government of the Church, to compose Prayers suitable to men's necessities, in the several Nations where they lived, and over whom they presided.  
It may be thought indeed that the Extraordinary Gift they had in those days supplied all. But it is manifest both that every one had not that Extraordinary Gift of Prayer; and that they also who had, were to be so ordered and regulated in the exercise of it, by the Governors of the Church, that it might serve its Edification. And nothing tended more to the Edification of the Church, than that it should have a standing known Form of Prayers and Praises (without which it could not be known how they Worshipped God) and not depend merely upon that extraordinary Gift: which was not constant, but vouchsafed only on some special occasion, according as God pleased to impart it. Which is not said arbitrarily by me, but it appears by a convincing Argument, that this extraordinary Gift was not intended to serve the constant necessities of the Church, but only some particular purposes: for they who had it could not make others understand it; and are therefore directed by the Apostle to pray they might be able to interpret; that others might reap some benefit thereby, and be able to say Amen thereunto. 1 Corinth. xiv. 13, 14, 15, 16. Upon which words St. chrysostom supposes they ended then their Blessing in the Spirit, with the very same Form of words wherewith we now conclude our Doxologies, or giving Glory to God, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever; or throughout all Ages, World without end, as we translate the Apostles words, Ephes. iii. 21. And Peter Martyr thought he had reason to acknowledge as much. For upon the forenamed place 1 Cor. xiv. 16. he hath this observation. From hence we learn, that even in those first times the public Prayers were wont to be concluded, with these words, secula seculorum, World without end.  
And this place of the Apostle puts me in mind of another undeniable Argument for prescribed Forms of Worship in the Christian Church: which is, that singing Psalms and Hymns made up a great part of that Worship, and could not possibly be performed by the whole Congregation, unless they had before them that which was to be sung. Therefore singing by the Spirit, that is, by a Spiritual Gift, the Apostle makes small account of, unless what was sung were put into such words, that all the people might understand it, and sing God's Praises together with him that was inspired. This is the Apostles meaning, when he bids them speak among themselves in Psalms, and Hymns, and Spiritual Songs, singing and making melody in their heart to the Lord. Ephes. v. 19 Where by Psalms I think all agree are meant the Psalms of David; which were a constant set Form of Praise: Hymns and Spiritual Songs were the compositions, its like, of inspired persons then in the Church; which could not be sung by all, unless they were communicated to the whole Company: And then they were a Form also; and we may well think were sung more than once; it being very reasonable to conceive, that they had not, every time they met, a new Hymn, no more than a new Psalm. For St. Paul blames it as a confused, unedifying thing, that when they came together (met, that is, in the public Assemblies) every one had his particular Psalm, etc. 1 Cor. xiv. 26. and commands all things should be done to edifying: by making the Psalm common, that is; so that all might be the better for it. Such, I persuade myself, were the Prayers and Hymns which St. Paul and Silas sung in Prison: not each of them their own Private Prayer, and Hymn, but some Common Prayer, and Form of Praise, which they were wont to use. Act. xuj. 25.  
Such Hymns it is certain there were in the Church, which were sung every Morning in praise of our Blessed Saviour; as Pliny himself testifies: And Eusebius produces an Ancient Writer asserting the Divinity of our Saviour, out of the Hymns that had been of old used in the Church acknowledging his Divinity. 
L. v. Eccles. Hist. chap. 28.  And that Writer calls them Psalms and Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by the faithful from the beginning: which celebrated Christ the Word of God, as God indeed. The most Ancient of all which, was the Doxology we still use, Glory be to the Father, and to the Son, together with the Holy Ghost: as St. Basil 
* ad Amphilochium. cap. 27, 29. , (or whosoever was the Author of the Book concerning the Holy Spirit) reports. Where he saith, that thus it run before the Arian times: After which, to show that the Church meant in those words to ascribe equal Glory unto the Holy Ghost, with the Father and the Son, it was altered into that Form wherein it now continues; not with the Holy Ghost, but to the Holy Ghost. Which is the very same, as to the sense; there being no real difference whether we say, Glory be to the Father, and to the Son, and to the Holy Ghost, or Glory be to them, with the Holy Ghost: But to avoid all suspicion of any distinction, which the Church made between them, the Form, as it is now, was thought better. And, so Ancient and Universal was this Form of Doxology, that the Arians themselves used one very like to it: giving Honour and Glory to the Father, by his only begotten Son, in the Holy Ghost; as the same Writer informs us 
* Cap. 25. . Which Originally had the same meaning with the other, till they perverted it: signifying as much as we say now (in our Communion Service) when we pray for the pardon of our Offences, through Jesus Christ our Lord, by whom, and with whom, in the Unity of the Holy Ghost, all Honour and Glory be unto thee, O Father Almighty, World without end. I will not trouble the Reader with any more of the Ancient Hymns: but only note, that even in the Book of the Revelation we read not only of the Song of Moses, but of the Song of the Lamb: the latter of which was as much a set Form, as the former, and is there recorded. Revel. xv. 3, 4. Great and marvellous are thy Works, Lord God Almighty; just and true are thy ways, thou King of Saints. Who would not fear thee, O Lord, and glorify thy Name? For thou only art Holy, etc.  
And what hath been said of Hymns, may be as truly said of Prayers; that the Church had from the beginning a Form of Divine Service: which Justin Martyr calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers; and in Ignatius (nearer to the Apostles time) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the common Supplication: which we cannot well think was any other, than such as he or some other Apostolical Man prescribed. In Origen they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prescribed or ordained Prayers; regular Petitions, which they who used, were safe, he saith, from all the power of the Devil. And as the Hymn they sung to Christ, was so celebrated, that the Pagans took notice of it (as I observed before) so these Forms of Prayer were now so well known to them, that they got some scraps of them. For we find these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us, 
in Epictetum.  in Arrianus, a Pagan Philosopher; who lived about the same time with Justin Martyr, the next Age to the Apostles.  
It is superfluous to add, that the Emperor Constantine was wont to say with his whole Court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Eusebius 
* L. iv. de vita Constant. c. 17.  calls them) the appointed Prayers: And delivered a Form of Prayer to his Army to be constantly used by the Soldiers: which Eusebius also hath set down in his Life 
* Ib. cap. 20.  Let me only note, by the way, to quicken the Reader to this Holy Duty, that as this Religious Prince had daily Prayers in his Palace, which he frequented with his Courtiers; making it an House of God: So he had likewise certain 
* Ib. cap. 22.  hours, wherein he constantly retired to pray by himself.  
As for following Ages, we find frequent mention of Liturgies form by the Apostles themselves; particularly by St. James: Unto which though some Additions perhaps had been then made, as there have been more since, yet it is hard to think that a great number of Bishops would have owned a Liturgy, as composed by St. James, if there had not been a constant tradition among them, that the Apostles left some stated Form of Prayer and Praise, in the Churches which they governed.  
But what need I trouble myself with a long proof of this matter, when we have the Confession of the most Learned and Best Men among those, whom they that descent from us have been wont to reverence, that there hath been no time wherein there was not a prescribed Form of Divine Service? Let Dr. Preston speak for all, in a Book of his much prized in former times 
* Saints daily Exercise, p. 80. : where after he had owned that Christ prescribed a Form, etc. he adds; And in the Church, at all times, both in the Primitive times, and all along to the beginning of the Reformed times, to Luther and Calvin 's time, still in all times the Church had set Forms they used, and I know no Objection of weight against it.  
And in Answer to that common Objection, which he calls the main one, that in stinted Prayer the Spirit is straitened; and limited, etc. He answers as we do now; That even those Men that use this reason, do the same daily in the Congregation: for when another prays; that is a set Form to him that hears it: And therefore if that were a sufficient reason (that a Man might not use a set Form, because the Spirit is straitened) he should not hear another pray at all (though it be a conceived Prayer) because, in that case, his Spirit is limited to what that Man saith. And very judiciously adds, That it is not a bond or restraint of the Spirit, because there is a tye of Words: For the largeness of the heart standeth not so much in the multitude and variety of Expressions, as in the extent of Affection. And at last concludes, That a set Form of Prayer must be used.  
Would to God they that scruple it would weigh such things as these: it would not be long then, before they liked, nay loved that Form of Prayer which is used in this Church. For it is so exactly conformable to the Rule of the Holy Apostle, which I have often mentioned 1 Tim. two. 1. consisting of unexceptionable Prayers, Supplications, Intercessions, and Thanksgivings, that one cannot but think the Composers of it laid that Rule before them, when they framed it. It would be too long to give an Account of the whole Book: which it is easy to show is made up of those four parts of Divine Service. Look only into the Litany, which is a word signifying properly a Supplication for the turning away of evil things, with which it gins, and then proceeds to Prayers, and to Intercessions, having, in the end, a general Form of Thanksgiving. And observe the admirable Method of it.  
It directs our Prayers to the ever Blessed Trinity, Father, Son, and Holy Ghost: the only Object of Worship; and Fountain of Mercy. Of whom we first deprecate evil things: and that in the right order; first desiring to be delivered from the evil of Sin, both of the Spirit and of the flesh; and then from the evil of punishment, whether in outward, or in inward judgements. All this we pray to be delivered from, by what Christ hath done and suffered for us; and by that alone: which is the most prevalent way of suing for Mercy. And by the way observe, that what some, through misunderstanding I hope, have been pleased to make the Subject of their Mirth and Sport, is really, and aught to be esteemed, the most serious and effectual Supplication that can be made to our lord By whose Holy Nativity and Circumcision, by his Baptism, Fasting, and Temptation: by his Agony and bloody Sweat, by his Cross and Passion, by his Precious Death and Burial, by his Glorious Resurrection and Ascension, and by the Coming of the Holy Ghost, we pray to be delivered. For thus it is, Our Lord having humbled himself to be a Man for our sakes, nay to take on him the form of a Servant, and, after all his other Sufferings, at last to die the Death of the Cross for us; is gone, with that Blood which was there shed, into the Heavens, and is exalted at God's Right Hand in the High and Holy Place: where he represents all that he did and suffered, from his coming into the World till his going out of it, before God; and in the virtue of his bloody Sacrifice, which he made of himself, pleads to have every thing from God, which he hath promised, and cannot be denied. Now for us to beseech him, that through the force of his Sufferings of all sorts, especially of his cruel Death, and the Glory that followed, we may be delivered and saved from all evil, is the most pathetical, the most powerful way of entreaty, and the most prevailing importunity, that can be used. It is as if we should say, Lord show unto the Father what thou hast endured for us: represent unto him thy obedience unto Death; which he promised to reward with all power in Heaven and in Earth. Exercise thy Royal Power which thou hast obtained, by that humble Obedience, for our Deliverance and Salvation. As thou hast received the Gift of the Holy Ghost, and imparted it to thy Apostles, so pour it down more and more upon us also; who believe the Gospel which they preached and testified to be the truth.  
Then follow Petitions for all good things: First, For the Universal Church; then for our own in particular. For the King, and Royal Family: For all in Authority under him: For all sorts of Persons: and for all sorts of Blessings, both for Soul and Body. Be at the pains, I beseech you, to read and consider it, with such Observations as these: and it alone will be sufficient to make you in love with the rest of the Book of Common Prayer. A Book so fully perfected according to the Rules of our Christian Religion, 
Dr. Tailor Rector of Hadley.  in every behalf; that no Christian Conscience (in the opinion of a famous Martyr in Queen Mary's Days, whose words these are) could be offended with any thing therein contained.  
And therefore I conclude that as it would have been a great Sin in the Church of Ephesus, if they had dislike● and rejected that way of Supplications, Prayers, Intercessions and Thanksgiving● wherein Timothy led them to serve God: so it will be still in us, if we refuse those Directions which are given us in the Divine Service, by our Spiritual Governors; when it is manifest they guide us by the Word of God, and the Apostolical practice according to it.  
If they had composed a Divine Service, wherein they required us to pr●● to Angels, or to Saints departed t●● Life; or to supplicate God by the●● Merits, and their Intercession, we should have had reason, therein not to have followed their guidance: because we and they have a superior Direction, God's Holy Word; which forbids such Worship. But when no such Prayers are appointed, nothing ordered to be offered unto God, but what is perfectly agreeable to his Holy Word; we can make no Apology for ourselves, if we reject them merely because they are a prescribed Form; or because every direction about them, is not expressly required in the Word of God. This is to affront the whole Christian Church from the beginning: This is to throw off all subjection to Spiritual Pastors; whom the Holy Ghost hath commanded us to obey.  
Not indeed with an illimited Obedience, with an absolute assent to whatsoever they shall propose, without any Examination of their injunctions: or any appeal: for this were to take away all the Authority of God's Word, and to erect the present Authority of the Church above it; which is the Extreme into which they of the Church of Rome are run. But we ought to take care that out of eagerness to avoid that Extreme, we do not fall into another; as they do who affirm that Spiritual Pastors must only then be obeyed when they determine and give Direction out of the express Laws of God. For as the former take away all Authority from God's Word: so this takes away all Authority from God's Ministers, and deprives them of that Obedience, which by God's Word is due unto them.  
An excellent 
* Dr. Jackson upon the Creed. Book 2. chap. 4, etc.  Divine of our Church hath largely treated of this, long ago: showing that since God in his Holy Word gives them in express terms, some Spiritual Authority, and Right, to exact some Obedience, peculiarly due to them from their Flock; it must be in things not enjoined by the express Word of God, but only not forbidden thereby. For if they be then only to be obeyed when they produce the express Command of God in Scripture, for that particular thing, unto which they require Obedience: there is no more Obedience performed unto them, than unto any other Man whatsoever. For there is no Man so mean, but if he can show us the express Command of God for what he says, it must be obeyed of all. But when it is thus obeyed, it is that Command of God only, not he that shown it to us, which is obeyed. And if this be all the Obedience we own to our Governors, they are as much bound to obey us, as we to obey them. The people own no more Obedience to their Pastors, than those Pastors own to their people.  
If neither of these Extremes than be true; it remains that we own, though not an absolute, unlimited, yet a conditional and cautionary Obedience unto Spiritual Pastors: Who have a general Warrant, expressly contained in Scripture, to require Obedience from their people: and therefore aught to be obeyed, though their people see not an express Word of Scripture to Authorise every particular, wherein they require Obedience; provided, they require Obedience to nothing expressly condemned in Scripture. Disobedience to them in such things is as dangerous; as blind Obedience is in matters plainly unlawful. For as the latter is the Mother of Superstition and Idolatry: so the former is the Mother of Schisms, Presumption, Carnal Security, and Infidelity.  
Which Rocks cannot be avoided, but by a due submission to the Guides of Souls, in things wherein God hath not plainly ordered the contrary. And therefore, if any have been so unhappy as by their Education, to have imbibed a dislike to such a way of Worship as they prescribe, and to be possessed with Fears, it may not be the right way, though they cannot say wherein it contradicts God's Holy Word: These fears, and all such like things, are to be overbalanced and weighed down by the Authority of Spiritual Guides and Governors. Which is good for little if it cannot settle such doubts and scruples; over which it will prevail, if Men consider that God commands us to obey them: And therefore their Commandments are but particular Branches of God's General Commandment, to give Obedience to them. Insomuch that they who disobey them, disobey God: unless their Commands be contrary to some other of the Divine Commandments, as plain as that which says, Obey them that have the rule over you, and submit yourselves, etc. Heb. xiii. 17.  
Which Truths, if they were rooted in our hearts, and Men had a just sense of such a thing, as Spiritual Obedience to Spiritual Governors: They would rather like well of the things prescribed by them, for the sake of their Authority, by whom they are prescribed; than disobey their Authority, upon the account of any private dislike, which they have to such prescriptions.  
Make application of all this (which I have represented out of the forenamed Author, in fewer words) to our own Church, and its Worship, and Governors: who have framed a Divine Service for us exactly conformable to the most Ancient and Pure Patterns; with such care, with such circumspection, and conscientious regard to the Directions the Apostles have left us, that none of its Enemies can find any thing in it, as to the substance, which is not theirs. And therefore this may be justly called, in that regard as well as others, a truly Apostolical, Catholic Church. From which let no Man withdraw himself; but dread the guilt of such a crime. That is, let him fear to withdraw himself from its Public Assemblies, from the Common Prayers, and from Obedience to its Governors. For if any Man be led from these, under the pretence of purer Worship, unto separate Meetings, managed by those who own not the Authority of this Churches Governors; it is most certain he is not guided by the Spirit of Christ herein, but by the Spirit of Error and Delusion.  
Of which a very Reverend Person 
* preface to Paralipom. Prophetica.  hath lately given this plain demonstration; that if Men had such a measure of the Spirit as makes them living Members of the Body of Christ, they could not but feel, what sensibly hurts that Body; what palpably hinders the growth of it; what disgraces and reproaches it; what wounds it, nay hazards the very Life and Being of it. They that want this necessary sympathy, and sense of the common good of the Body of Christ, and the interest of his Kingdom, cannot justly pretend to any competent portion of his Spirit. For what is more necessary for our preservation, than that we keep together in one Body, under the same Guides and Governors; that we keep in the way, which the Church of Christ hath always trod, and be not hurried into Opinions and Practices so unlike the truly Ancient and Apostolical Church, that we bear no resemblance to it? For that Church had Ministers superior to the rest (as indeed the Jewish Church had) who governed, and ruled them, and the people; it had forms of Divine Service, such as we now have: The rejection of which is to expose us to contempt and loathing; to harden men's hearts against a just Reformation; to make those who are reform, grow sick and weary and ashamed of the distracted unsetledness, and ungovernableness of such people: Who like nothing, but what is unlike to all the Churches of Christ that have been in the World, till this last unhappy Age.  
This cannot proceed from the Blessed Spirit of Grace; which cannot lead Men to destroy the Church which Christ hath purchased by his Blood. Which, it is evident, cannot be preserved, much less promoted, but by a due regard to those who are over us in the Lord; and by adhering closely to such an Authentic Constitution, as that of this Church: which is the genuine Offspring of the Apostles; declaring nothing to the people, but the true sense of the Ancient Apostolic Church throughout the World. Which always had such Governors, of a superior Order and Degree to other Ministers, as we have: such Prayers; such Hymns; in a word, such a Face of Religion, as is here seen in this our Church of England.  
And may be seen, Blessed be God, in other Reformed Churches: particularly in those called Lutheran, who, as Chemnitius tells us, have had solemn Prayers every day; and much after the same Order, that is observed in ours. His words are these, Populus singulis diebus bis, certa hora, etc. The people assemble every Day twice, at a certain hour, 
Exam. Concil. Trident. Pars iv. cap. ult.  Morning and Evening, and after the singing of some Psalms, Lessons are read in order, partly out of the Old Testament, partly out of the New: And the Assembly concludes always with Common Prayers, and some Hymn of Thanksgiving. And besides the people come together every Week, on some certain Day, in greater Multitudes; to make Public and Solemn Supplications, which are called Litanies. And so he proceeds to relate how they Worship God, with the greatest Solemnity on the Lord's Days; and upon special Festivals, in memory of the great Benefits we have received, on the Nativity, Circumcision, etc. in short, on all the Days, now observed by our Church.  
O that there were such an heart in us, as, instead of Wrangling and Disputing, seriously to set ourselves to make the best use we can, of such Blessed Opportunities, as God still affords unto us of meeting together every Day for his Worship and Service: Especially upon Litany Days, when there ought to be a fuller Congregation, and more than ordinary Devotion. One of those Days, at least, I should think every Devout Christian may easily see, there is great cause to set apart every Week for Fasting and Humiliation; together with Supplication and Prayer to the Divine Majesty, that he would turn away his Anger from us.  
Men are naturally too backward, I know, to such Holy Employments, and satisfy themselves that they have an Excellent Religion, which they highly value: without considering, that they have so much the greater Obligation upon them, to join frequently in the Holy Offices thereof. Let that therefore, for a conclusion, be added to all the motives I have used in this Book, to stir you up to the constant performance of this Duty; that it will be the greatest shame to us, if, when they whose Religion is a false Worship have their constant Daily Service, and attend upon it; we who have the truest Notions of God, and the most Excellent Religion, have less regard unto it: by which means their Religion, how corrupt soever it be, is upheld and maintained; and for want of this, ours, though never so pure, must needs fall to decay. For they that love the Religion they profess, though it be not so sincere and perfect as it ought to be, yet never fail to reap all the Benefits, which it is able to afford: and this among the rest, that they keep their Religion, by their unfeigned Love to it, and Diligence in it. Whereas the best and soundest Religion professed by those who bear not the like Affection to it, yields those who thus retain it, little or no benefit (as Mr. Hooker hath observed) and by degrees is lost, for want of a due regard, and earnest Affection to it. We see this verified, in Pagans, Turks, and Heretics: Who zealously attend upon the Public Offices of their Religion; and so continue their Sect.  
How comes their Religion to lead them to have frequent Assemblies, and ours to make us neglect them: But that they keep up their Love to their Religion, such as it is; and we have lost our first Love and so endanger the loss of our Religion? For had we a sincere love to it, we should be led, by the Natural Dictates of it, to attend upon its public Offices (that being the very first thing to which Religion inclines us) and there to attend with all seriousness, both to the Prayers and Hymns, and to the Holy Scriptures which are then read unto us. And therefore our Religion hath gone to decay, because we have not minded public Assemblies daily: but where they are kept up, they are empty and thin; or when they are full, there are none of these Natural signs of Devotion, in too many people, which are among all Nations, (bended Knees, Hands, and Eyes lifted up to Heaven) nay, they do not attend to the Word of God there read, but pass it by, as a Tale that is told; fancying, I suppose, it is never the Word of God, but when it is preached, that is, spoken without Book.  
These are not the Faults of all, nor I hope of most among us: But I have observed some of them (especially the last, of Whispering together all the time the Scriptures are read, as if they were nothing but an empty sound) in so many Persons, from whose Understanding one would expect better things, that I could not but take notice of such unbecoming Behaviour in the House of God. Where I beseech. God to awaken all his Ministers, to perform their Duty with careful Diligence: And all his People to Accompany them reverently in continual Prayers and Supplications: to the Glory of His Great Name, the Credit of our Holy Religion, the Honour of this Church, the Increase of all true Godliness and Virtue among us; and the furtherance thereby of our Joyful Account, and Happy Meeting in the Day of the Lord Jesus. Amen.  
THE END.    

ERRATA.  
PAge 30. l. 24. d. he. p. 33. l. 20. for created r. erected. p. 53. l. ult for enabled r. ennobled. p. 59 l. 7. r. 2dly, This. p. 65. l. 11. for it r. he. p. 106. l. 17. d. also. p. 121. l. 3. after yet, add) p. 123. l. 9 after 19 add) p. 168. l. 1. for times r. time. p. 170. l. 22. for Rules r. Rule. p. 184. l. 25. r. was as well performed any where, as in the Church. p. 185. l. 3. r. enlarge.   

THE CONTENTS.  

THE Introduction.  
PART I. 

CHAP. I. OF the Nature of Prayer. Page 1  
CHAP. II. Of the Necessity of Prayer. Page 10  
CHAP. III. The sense of all Mankind about this matter, especially of our Blessed Saviour. Page 22  
CHAP. IV. Other Arguments of the great Necessity of Prayer. Page 32  
CHAP. V Some Reflections upon the foregoing Considerations. Page 39  
CHAP. VI The Honour God doth us in admitting us into his Presence. Page 49  
CHAP. VII. The Pleasure which springs from the serious performance of this Duty. Page 61  
CHAP. VIII. The great Benefits we receive by serious Prayer to God. 74  
CHAP. IX. The Three foregoing Chapters improved. Page 85    
PART II. 

CHAP. X. Public Prayer the most necessary of all other. Page 95  
CHAP. XI. God is most honoured by Public Prayers. Page 99  
CHAP. XII. Public Prayers most advantageous unto us. Page 115  
CHAP. XIII. Public Prayers most suitable to the Nature of Man. Page 135  
CHAP. XIV. The Nature of a Church requires there should be Public Prayers. Page 162  
CHAP. XV. Our Blessed Saviour, the Founder of the Church, teaches us this Doctrine. Page 168  
CHAP. XVI. Which is further confirmed by the Practice of the Apostles, and the first Christians. Page 177  
CHAP. XVII. Other Considerations to strengthen this Argument. Page 192  
CHAP. XVIII. A Recapitulation of the four forcing Chapters, with some Inferences from thence. Page 206  
CHAP. XIX. Of Daily Public Assemblies, and of Hours and Gestures of Prayer. Page 222  
CHAP. XX. Some Objections removed. Page 244     
THE END.