Several short, but seasonable discourses touching common and private prayer relating to the publick offices of the church / by a divine of the Church of England. Steward, Richard, 1593?-1651. 1684 Approx. 112 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A61499 Wing S5525 ESTC R7767 12325828 ocm 12325828 59551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61499) Transcribed from: (Early English Books Online ; image set 59551) Images scanned from microfilm: (Early English books, 1641-1700 ; 926:20) Several short, but seasonable discourses touching common and private prayer relating to the publick offices of the church / by a divine of the Church of England. Steward, Richard, 1593?-1651. [4], 45, [5], 11, [3], 13, [3], 16, [2], 26 p. Printed by L. Lichfield ... for Richard Sherlock ..., Oxford : 1684. Reproduction of original in Union Theological Seminary Library, New York. "Dr. Steward's judgement of a private prayer," "A discourse of the difference betwixt long prayers prohibited, " "Meditations upon our going to church, " and "A sermon preached upon the Arch-bishop of York's provincial visitation at Warrington" have separate title-pages. Attributed to Richard Steward. cf. NUC pre-1956. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion SEVERAL Short , but seasonable Discourses Touching COMMON and PRIVATE PRAYER , Relating to the Publick Offices of the CHURCH . By a Reverend Divine of the Church of England . I will pray with the Spirit , and pray with the Understanding also . 2 Cor. 14. 15. OXFORD , Printed by L. Lichfield , Printer to the University , for Richard Sherlock Bookseller . In the Year 1684. A CATALOGUE Of all the following DISCOURSES . I. Of the Irregularity of Private Prayer , &c. II. Dr. Stewards Iudgment &c. III. Of the Difference betwixt long Prayers prohibited , and continuance of Prayers commanded . IV. Meditations upon our going to the Church , with some short Directions for our Demeanour in the House of God , touching some too-much mistaken and neglected Acts of Divine Worship . V. A Sermon preached upon the Archbishop of YORK's Provincial Visitation at Warrington . The IRREGULARITY Of a Private Prayer in a Publick Congregation . SIR , I Have sent you herein my repeated and enlarged Thoughts , upon what was once the subject of our serious discourse ; wherein I would not at all disparage , or in the least undervalue the private prayers and devotions of any person , whether of the Laity , or Clergy ; whether those prayers be by himself composed , or by others ; whether they be premeditated , or sometimes ejaculatory ; whether fixed , or occasional ; oral , or mental ; for thus , and all these ways , every truly Religious Christian prays , and undoubtedly finds the benefit , and feels the comfort of such holy breathings forth of his Soul unto Heaven in his private recesses . But that any Person , especially such who have entred into holy Orders in this Church of England , should presume to use any Prayers in Publick of his own private conception , whether premeditate , or extemporary , before , or after his Sermon , other than those Prayers , which are by publick Authority allowed , and published to that end ; I humbly conceive ( with submission to my Superiors ) to be unlawful in several respects . First . T is a disorder and confusion in the service of God : For thus the Publick and Private Worship of God are confounded , whilst those private Prayers , which our Lord hath confined to the private Closet , do yet , contrary to his express command appear in publick and usurp the place of his publick Service in the Congregation . The holy duties of publick and private Prayers , as they are distinct in their own nature , and constant use , so they are distinguished by our Lord , and distinct rules prescribed for the distinct and discreet performance of either Duty . First , for private Prayer , Mat. 6. 6. When thou prayest , enter into thy Closet , — speaking in the singular number to every particular person . Secondly , for publick Prayer , v. 7. But when ye pray , use not vain repetitions , — speaking in the plural number to many assembled together : where , to avoid the Heathenish practice of much speaking , or multitudinous words in Prayer , v. 8. a short and most excellent Form is given us . v. 9. Thus then publick prayer being distinguished by our Lord from private , we are thereby forbidden to confound them in their use and practice : 1 Cor. 14. 40. Let all things be done decently , and in order ; not preposterously , and disorderly , one part of divine worship undermining another , and the lesser and more particularuty Dusurping upon the greater and more general religious Office. Secondly , 'T is not only a disorderly , but also an unreasonable Service , and so not likely to be acceptable to him , who is both the God of Order , and of Wisdom . And the unreasonableness of this private prayer in publick will appear , by considering , That all prayers offer'd up unto God in publick , must be publickly known , consented unto , and agreed upon ( which the private prayer generally is not ) by all them that joyn therein . Upon which agreement ( and not otherwise ) Christ hath promised his presence , viz. to hear our Prayers , and grant our requests . Mat. 18 ▪ 19 , 20. Again , I say unto you ; If two of you shall agree upon Earth , touching any thing they shall ask , it shall be done unto them of my Father , which is in Heaven : for where two or three are gathered together , there am I in the midst of them : whereupon saith the Gloss out of Origen , This is the cause we are not heard when we pray , in that we agree not in all things , — For as in Musick there must be harmony and agreement of voices , or else it delights not the hearer ; so in the Church , an assent and agreement is necessary , or else God is not pleased , neither will he hear the voice of our prayers . 'T is this agreement in prayer that denominates our publick worship of God Common Prayer , because agreed upon by common consent ; which doth presuppose , that t is known to all , that all may joyn therein : So it was ever in the Church of Christ , the faithful knew what they prayed for ; and this , not at the second hand , from the mouth of the Minister , but before they joyned with him . So Saint Chrysostome , Hom. 6. in Tim. You that are faithful know , what things are to be desired in Prayer , because all Prayer , viz. that is in publick , ought to be common . T is the exhortation of Ignatius , Ep. ad Magn. who lived in the times of the Apostles , and saw our Lord in the flesh , That we assemble together in one place , and use one prayer common to all : For if the prayers of a Congregation be not known , common , and agreedupon , then First , the people cannot joyn therein , it being little less than the sacrifice of fools , for men to ask of God they know not what , but wholly depend upon the Ministers unknown expressions . Secondly , A Prayer , that is unknown before it be offered up , is to an English man , though spoken in English , as a Latin prayer to him who understands no Latin , for they are both lame and maimed , and cannot stand with common sense , except they make use of that Crutch , which we so much blame in the Papists , viz. an implicite faith to support them ; and both the one and the other do equally transgress that rule of prayer prescribed by the Apostle , 1 Cor. 14. 15. I will pray with the spirit , and will pray with the understanding also . Thirdly , It is against both the Iudgment and practice of the Universal Church of Christ : no footsteps thereof are to be found in Antiquity , but many Canons of the Church against it , whereof some are noted in the Margin . a Fourthly , T is a transgression of the Laws and Orders of this particular Church of England , and this accompanied with the breach of that solemn promise , which every Minister , lawfully ordained , hath made ; no man being admitted into holy Orders , untill he hath attested the lawfulness of the Book of Common Prayer , and promised that he himself will use the same and no other in publick , subscribing with his own hand this attestation and promise : so that the contrary practice in the use of any private prayer by any Minister of this Church , is a breach of Fidelity to the Church , and to the Reverend Bishop that Ordained him . Fiftly , T is also a transgression of the Common Law of the Land , which in the Acts of Parliament for Uniformity in Common-prayer , both old and new , enjoyns peremptorily , under severe penalties , That no man shall use any prayers openly or in publick , but such as are set forth in the said book : so that both in this and in the former respects t is an act of Disobedience to the higher Powers , and breach of the fifth Commandment . I might adde , in the last place , the Non-conformity of this practice with all other Protestant Communicants beyond the Seas , their Ministers being neither fond of it themselves , nor permitted such a liberty by their Governors . Object . But to solve all these particulars , t is said , A private prayer before Sermon is allowed , nay enjoyned by the 55th . Canon of the Church , which is called indeed a Form of Prayer , but therein the Minister is not bound up to the use of the same words , but may pray to that effect . Answ. First , But surely there is no man , that understandeth sense , and is not blinded with prejudice , will say , That the form prescribed in the Canons is a Form of prayer , but an Exhortation only to move the people to joyn in prayer for Christ's Holy Catholick Church , for the King's Majesty , for — and t is most properly called a bidding of Prayer . And 't was Mr. Cartwright , that Ring-leader of the Puritan Faction , in the time of Q. Elizabeth , who first turned this Bidding prayer into a long prayer of his own head ; and 't was the very Engine , whereby he and his followers undermined the Common Prayers of the Church . Secondly , Because the observance of this Canon was obnoxious to the censure and exceptions of many , who desired an absolute Prayer in stead of that bidding Form , it was proposed at the Convocation held An. 1640. that it might be so ordered , and accordingly there was a short Prayer drawn up , comprising all the heads of the Canon ; the which , notwithstanding the confidence some had of its universal reception , was rejected by the most Reverend Archbishop , who judged it neither safe nor fittng to alter that Canon , which was founded on the Injunctions of Queen Elizabeth , and King Edward the Sixth , at the first Reformation ; which sufficiently evinceth the said Canon to be no Prayer , nor yet lawfully to be altered , and used Prayer ▪ wise . Thirdly , T is a presumptuous usurpation and affront upon the Church of Christ , for any man to thrust himself upon such a Ministerial Office , as he is not by the Authority of the Church intrusted withall , and whosoever acts the Presbyterian in this particular , becomes Independant ; the one having no more just Authority derived from the Church that ordained him , to use such a private Prayer of his own in publick , than the other hath either to preach , or pray in publick , being not admitted into holy Orders , nor lawfully called thereunto . Fourthly , T is an Innovation in Religion , a new up start practice , brought into the Church not above 70 years ago , and may therefore be reckoned inter profanas vocum novitates , which the Apostle admonished to avoid , even all profane and vain bablings , 1 Tim. 6. 20. canting language , new words , and new ways , such as are contrary to those old paths , and those good ways , which the Lord commands us to enquire after , and to walk therein . Jer. 16. 16. And such New ways are fitly called profane , quasi procul à fano , saith the Commentator , Lyra in loc . because far from the Temple , or different from the words and ways of Christ's Church , and contrary to the Apostles Depositum tene , in the following words , hold fast that which is committed to thee , 1 Tim. 6. i. e. saith the Father , quod tibi creditum ; non quod à te inventum ; what the Church , whereby thou art admitted to the Ministerial Function , hath committed to thy trust , and commanded thee to observe , hold fast that , keep close to that , not following thine own fancy and invention to bring in what is New , which ever undermines the Old and true way of Divine worship . Fifthly , If a Call or command from God be herein pretended , though not allowed by the Church , yet in this particular they are at a loss , except they pretend immediate Revelation with the Enthusiasts ; for there is neither command , nor example in holy Writ to justifie this Private prayer in Publick : We have many Sermons of the Apostles upon record , but no Prayer before any of them , so that this is an act of usurpation , upon the Publick Divine Worship , a presumption to do that , which God hath no where commanded , nor the Church of Christ allowed , Sixthly , Liberty being permitted for any person of what perswasion soever to vent his private conceptions by way of Prayer in publick , opens a gap to Heresy and Schism in the Church ; to Sedition and Rebellion in the Kingdom . For their private errors and designs being inserted in their prayers , do insinuate into the Affections , and more mightily inflame the People , than by any other way of perswasion whatsoever ; Old Truths being undermined by New ways of Worship , and vain bablings , the constant Parents of errors in the Faith. 1 Tim. 6. 20 , 21. Seventhly , Thus Separations and Divisions , both amongst Ministers and People , are bred and nourished : for whilst one Minister , or gifted man ( as such are called ) prays thus , and thus , and and another in a way , and with words divers from him : one sort and sect of men likes this mans way , method , and language , tone and gesture ; another sort is taken more with anothers way . — Hence , One saith , I am of Paul ; and another , I am of Apollo ▪ and another , I of Cephas , 1 Cor. 1. 12. which is the life and being of Schism : the remedy whereof is to obey that most pathetical exhortation , Now I beseech you Brethren , by the name of our Lord Iesus Christ , that ye all speak the same thing , That there be no divisions among you . 1 Cor. 1. 10. To speak the same thing , and to use the same words in the publick worship of God : or , as the same Apostle , to glorifie God with one mind , and with one mouth , is the way to avoid divisions , and to take off the people from their partiality and fondness , in prefetring one Minister before another , merely for their less or more eminencies in this unwarrantable way of praying . Eighthly , By this Private prayer , the Publick prayers of the Church are implied to be imperfect and deficient ; are slighted , nay contemned , and undermined . For they , with whom this way is in repute , generally slight , and slubber over the Common prayer carelesly , irreverently , and indevoutly ; but to their own conceived prayers give all the advantages of seeming zeal , both in their tone and language , elevation of eyes , hands , — and no marvel then that the one be so much applauded by the vulgar , and the other slighted ; especially when they are perswaded by these Enthusiasts , that Common-prayer , and all the Ceremonies in that celebration , are taken out of the Mass-book ; that they are but a dead letter , and the invention of man ; whereas the private , conceived Prayer , is no less than the immediate influence of the holy Spirit of God. Object . At least they say , That Prayers read in a Book have not that quickning vigour in them , like to the prayer memoriter , and without book ; the one savours of the deadness of the Letter , the other of the quickning Spirit . Answ. But in holy prayer it is not the words said , whether written , or not written , whether said within , or without book ; but the affectionate Zeal of him that prays , That gives vigor and efficacy to this holy Duty ; and where this is wanting , the fault is not in the Prayers themselves , but in the persons , that profanely slight and undervalue them the deadness they talk of , lies in their own hearts , which are not touched with the quickning spirit of devotion , in the use of those holy and good prayers . And whosoever . Is more affected with a conceived than a written prayer , thinks sure , that the one is more immediately by inspiration from Heaven than the other , and so smels strong of the Heresie of Enthusiasm ; I am sure , to speak foolishly and impertinently , hath been usually accounted , and called speaking without Book . Object . 3. There be many Episcopal persons , and such who both use and are zealous for the Liturgy of the Church , do yet use private prayer of their own before Sermon ; the which surely they would never do , if they conceived it unlawful . Answ. This is done , t is confest , by many persons of known worth and integrity ; some with good intentions , to win upon such persons , whom no other kind of prayers will please ; some that their private prayer may be a Pattetn , whereby their people may learn to pray in private : and for these reasons ▪ I conceive , this practice hath been , and is still overlook'd by Ecclesiastical Superiors . But in the general , this custom is continued through inadvertency , in not considering , and deeply weighing the equity or iniquity , fitness or unfitness thereof ; nor can the practice of this , or any other custom prove the same to be lawful . There is a great difference betwixt a custom founded upon the principles of truth and equity , and such a custom as is contrary hereunto , how plausible soever . Many persons also that are eminent in knowledge , and piety , in the general , may , through long custom , and many examples , fail in some particulars through inconsideration . Object . 4. T is observable by experience , that variety of expressions , and change of Forms in prayer , do more work upon the Affections of the People , and stir up their Devotions , than one and the same constant standing Form. Answ , 1. This doth more tickle the itching ears of the people indeed ; and the itching of the ears comes from the corruption of the heart : And surely their devotion is very cold , that must be warmed by variety of expressions ; the which in preaching may be commendable , but not in praying , except by way of private ejaculations , it being one great design of Exhortations , and moving ing admonitions in Sermons , to excite their Affections to what is taught , and exhorted unto : whereas holy Prayer is not the cause , but the effect and issue of devout Affections ; and t is then only acceptable unto God , when it comes from a heart replete with humility , compunction , fervor , and Divine love , which do necessarily infer foreknowledge of the Prayers we use , that they be such , as whereby our devout Affections may be expressed . Answ. 2. It is generally observed by the Masters of Mystical Theology , and Spiritual Life , that there is a sensible Devotion , which begins in the sensitive Nature . producing tenderness of spirit , drawing often sighs from the bosome , and tears from the eyes , and begets a secret delectation and sweetness in the soul ; with which many persons are much taken and transported , as conceiving such pleasing delights in Prayer to be no other than the influences of the holy Spirit of God ▪ And yet this exterior pleasure of a sensible Devotion is not always a sign of a * sound and right temper of holiness in the soul : Because , First , many wicked irregenerate persons may , and have enjoyed the same . Secondly , it may proceed from the natural temper . Thirdly , from the vehement intention of the mind . Fourthly , from the mournful tone , cadence of words , and power of language . And such sensible delights , even in Prayer , are sometimes the insinuations and illusions of the Evil spirit , to puff up the soul with self-love , vain-glory , presumption in Gods favour , and contempt of others . I deny not but such sensible consolations are often the influences of the holy and true Spirit , given us for our encouragement in holy and divine Offices , in the love of God and obediener . But there is great discretion and humility also required in the use we make of them ; neither are we over-highly to esteem of them ( as the Casuist * observes , ) Because they are neither true virtues , neither are they neeessary instruments of proficiency in true devotion : for without such sensible consolations , many holy persons have ascended to a great height of virtue , and purity of mind . The strongest Devotions , and most effectual Prayers , are seldomest attended with these sensible consolations , and sweetnesses , which flow in upon variety of taking expressions ; for a great Devotion is like a great Grief , which is not so expressive in words , as a less moderate passion : a lesser Grief also is wasted away by tears and complaints , whilst the greater is both more silent , and more lasting ; so the less and more weak devotion of the Soul is breathed out and wasted in variety of language , but not the solid , strong , and lasting servor . Such was the prevailing devotion of Moses , when he fell down before the Lord , Deut. 9. 18. 25. and that of Hannah , when she prayed in the Temple , 1 Sam. 1. 10 , 11. Their words in their prayers were few , and low , unheard ▪ but their desires and affections strong and prevalent , as being not wasted by much speaking . And such was that Devotion of our Lord in the Garden , and on the Cross , when he poured out his Soul in prayers and supplications with strong crying and tears : Heb. 5. 7. His words were few , but his devotion great , and prevailing mightily ; which devotion was neither begotten , nor increased , nor poured forth in a floud of language , and various expressions , for he went away ( saith the holy Ghost ) and prayed , saying the same words . Mat. 26. 44. So that settled and stinted ▪ Forms of Prayer may be expressive enough of the greatest Devotion : nor is God more pleased , or the Soul that prayeth more profited by variety of expressions , though the exterior pleasure of a sensible devotion may be raised thereby . Object . 5. But stinted forms of Prayer cannot suit with all tempers and conditions : a Garment may as well be made to fit the changeable Moon , as one Form of Prayer to fit all men , or any one man at all times . Answ. 1. T is true , that limited forms of Prayer cannot be fitted to every man's fancie and affection , especially amongst such men where such prayers are either suspected , or coldly entertained : but they may be fitted to all mens necessities , though not to their curiosities ; they may be such as may sufficiently serve every mans duty , though not please all mens fancies . Answ. 2. Though they suit not with every man's particular condition in all circumstances , t is no argument against them ; for that would conclude against all Laws whatsoever , wherein t is impossible to make provision for all particular circumstances and accidents that occur : t is sufficient , that all Publick Sanctions do secure the publick Interest , and whatsoever hath influence upon publick Societies and Communities of men . Answ. 3. Every man 's private Condition , wherein he may be separate from the publick , is to be fitted by his private prayers ; and therein he hath liberty to expatiate himself , and enjoy all those fancied benefits , and self-pleasing sweetnesses , which variety and liberty can afford him ; that which cannot be expected in publick prayers , which are of a publick nature and design , suiting with publick interests , the duties , and conditions of all Christians ; and providing also for publick Events , that are either probable , or can be rationally foreseen . Answ. 4. There are many Circumstances relating to particular mens businesses , that are not fit to be inserted in the publick Service of the Church , or to be mentioned in publick . It is more safe and prudent to recommend many things unto God in general expressions , than to insist particularly and positively upon them , especially in such things as are temporal and ▪ worldly , wherein men are more apt to be positive , and expressive than becometh . Our blessed Saviour knew well enough the particular wants and conditions of his Disciples , when they begg'd of him to be taught to pray ; yet he descends not to any enumeration of those particulars , but gives them a Form of Prayer in general terms , because it was for a publick use and benefit . Answ. 5. If any defects and inconveniences be fancied in those devout and accurate peayers of the Church , which have been framed and approved by the long experience of 1600. years , to fit all publick concerns , and meet with all necessary conditions , to be commended unto God in publick ; how much more may we fear the many inconveniences , disorders , irregularities — in the private prayer , though pretended to complete and fill up the emptiness of the publick ? The defects , and impertinencies , tautologies , errors and blasphemies of many such private prayers are obvious to each mans observation . Object . 6. T is further said , that it may as well be ordered , that one common Sermon should be preached in all Churches , and at all times , as that one common Prayer should be constantly used , and no other . Answ. 1. The Church does indeed trust all her Priests , and Deacons to preach to the people , and by way of Sermon to exercise their gifts for the edification of others ; wherein variety of expressions are very useful to move , excite , admonish , exhort , reprove , — which are the ends of preaching , not so of praying , as before was observed . Answ. 2. If the Minister chance to fail by impertinent , tedious , or any irregular expressions in preaching , the matter is of less moment than to err in prayer : Because , first , it is more safe to be bold with the people than with the great Majesty of Heaven ; the people may pardon an indiscretion , a rudeness , a mistake , if any such happen in a Sermon ; but that boldness , or impudence rather , which ventures to offer up unto God their mistakes and undecent expressions , is not so venial , and easily pardonable . Secondly , Sermons to the people are but the means , not any essential part of Gods worship it self ; but holy Prayer is a part and a principart of Gods outward worship ; so that to mistake and erre in the one , is but indiscretion , if not wilful ; but to err in the other is impiety , and irreligion . A mistake , a falshood in prayer , is not a lye unto men , but unto God , Acts 5. 4 , 5. the great Sin for which Ananias and Sapphira were struck with sudden death . Which should strike the hearts of all men with such an awful fear , as not to dare to utter any thing unto God , that may prove false , or be improper to be spoken ; nor yet to go beyond what they are authoriz'd to say in publick by the commands of God , and of his Church . Object . 7. Our Saviour prayed Extempory , and by the Spirit , and his Prayer ( Iohn 17. ) was long , and no part of a Liturgy . Answ. Those Prayers of our Lord , which are recorded , were not Extempory , but set forms , and parts of the Jewish Liturgy in the Temple ; which might be proved by particulars , if it were not too tedious to be here inserted : And his prayer Ioh. 17. was a private , not a publick prayer ; 't was designed indeed to a publick use and benefit , not offered up in publick , and with his Disciples , though for , and in their behalf : and 't was a prayer that was proper and peculiar to Christ alone , as the only Mediator betwixt God and man , and so not to be drawn into an example . Object . 8. Solomon pray'd in the Temple a private prayer of his own in publick ▪ 2 Chron. 6. So did Hezekias , 2 Chron. 30. 18. So did Elijah the Prophet , 1 Kings 18. 16. and St. Paul the Apostle , Acts 20. 36. Answ. All these prayers , with all others recorded in holy Writ , were undoubtedly the immediate dictates of God's holy Spirit , whereunto no man , without sin and presumption , may pretend , at least not depend and relie thereupon . And as for St. Paul's prayer , Acts 20. 36. whether t was a set Form or not , t is not express'd , nor yet many of our Saviour's prayers upon record , and so no argument pro , or con to be drawn from thence . Object . 9. The Fathers frequently began their Homilies with prayers , and St. Paul himself began and ended his Epistles with prayers , and there is a prayer extant of Saint Ambrose , which he used before his Sermon . Answ. But what kind of Prayers these were is not considered , viz. short Collects , or rather Ejaculations , imploring the Divine Assistance , which they used not always before , but sometimes in the midst of their Sermons also , when they treated of some high mystery of Godliness , of other matter of difficulty , or were transported with more than ordinary zeal to the practice of such of such a virtue , or the eradication of some reigning offence amongst the people ; as is frequent in many of St. Chrysostome's Homilies . And of St. Ambrose , he , being a Metropolitan , might surely assume such a power , to compose a prayer for his own use , which is not , nay ought not to be allowed to every inferior Presbyter . Secondly , because he used a short prayer , and this but sometimes before his Sermon , it doth not follow , That every green-headed Minister may use a prayer of his own private conception twenty times as long as the other , and so fully as far distant from the pattern which our Lord hath given us ; which is also answer sufficient to St. Paul's example objected . Object . 10. But St. Augustine affirms the necessity of this Prayer before Sermon , saying That Queen Esther prayed for the temporal safety of her Nation , before she adventured to speak before the King Ahasuerus , that God would ▪ be pleased to put into her mouth congruous words . How much more ought we to pray for the like gift , when we are to speak for the eternal salvation of souls in the Word and Doctrine ? August . de Doct ▪ Christiana . And again , saith he , When the hour is come ( to preach ) before he opens his mouth , let him lift up his thirsting soul unto God. Answ. It is undoubtedly a laudable practice for every Preacher to pray for the Divine Assistance in his Sermons to the People . And this not only in the publick prayers of the Church , but in private also , betwixt God and his own soul ; and this , as the Father directs , before he opens his mouth in publick . And such was Queen Esther's prayer in private , before she publickly spake to the King ; which makes rather against , than for the private prayer in publick for , and with the whole congregation . St. August . could not be guilty of any such practice ; for it was against his judgment , being himself one of the Two Hundred Fathers of that Milevitan Councel , wherein it was decreed , that no prayer should be us'd in publick , but such as were approv'd in the Synod . Sometimes this Father did conclude his Sermon with an Exhortation , conceived in form of a Prayer , e g. Conversi , — Turning unto the Lord God , Father Almighty , let us render him all possible thanks , beseeching him of his great mercy , that he would vouchsafe to hear our prayers , and expell the Enemy from having any influence upon our thoughts and desires , words and actions ; that he would increase our faith , govern our minds , fill us with spiritual cogitations , and at last bring us to everlasting happiness through Iesus Christ — which is not so much a Prayer , as an Invitation to Prayer , suitable to the Form prescribed in the Canon of our Church . Object . 11. The liberty or private prayer in publick is the way to make an able Ministry , whilst thus they are put on to exercise and improve their Ministerial gifts and graces . Answ. T is rather the way to make a Licentious , Fanatick , Brain-sick Ministry , and in process of time no Ministry at all ; for from this practice it is that so very many unlearned , unstable souls , have taken up the trade , and proved as eminent , at least as well approved of by the people for their gift of Prayer , as the most learned of their Tutorers therein . And whosoever shall impartially weigh , and without prejudice consider it , he may observe , that this private prayer in publick . both in Church and at home , is the very life and soul of that Schism and Division , which is still so perniciously kept up in this Church : T is hereby maintained more than by preaching , and disputes : T is from hence that Parties do call their Leaders Godly Ministers , and themselves the godly Brethren ; the children that cry Abba Father , the chosen and familiar friends of God , from their over-saucy and familiar converse with God. This is that great Idol , whom all the world of Non-conformists on this side the pale of the Roman Church adore and worship , crying down the goodly frame of Gods worship in his Church under the notion of Idolatry , Superstition , and Will-worship , that every one may set up his Idols in his own heart , follow the sway of their own imaginations , to be guilty themselves of that Will-worship , which they falsly impute to the Church of Christ ▪ Upon this Rock many thousands of Souls have suffered shipwrack , who have been otherwise piously inclined : For being taken with holy language , religious tone , and sceming zeal of this or the other person in their private and conceived prayers , they have in respect thereof slighted and undervalued even the Celestial Prayer of God the Son , all the divinely inspired prayers of God the Holy Ghost recorded in Holy Writ , with all the devout and excellent Prayers of the Church of Christ which are framed after the pattern prescribed by our Lord , commanded by the higher Powers , used by the devout people of God in all Ages , and whereby many thousand triumphant Saints in Heaven have pray'd themselves into that blissful place of Eternal Glory . After all this it would be considered , That , as every error in Religion is very prolifick in bringing forth many others of the same mishapen stamp and nature ; so this erroneous way of divine worship , the use of a private Prayer in a publick Congregation is also productive of many mistakes , and falshoods , and deformed ways of worship in the management thereof : And 1. Such private Prayers in publick are generally erroneous in the length of them : For that Long Prayers are unlawful , is apparent First , Because they are prohibited by our Lord , Mat. 6. 7. When ye pray , use not vain repetitions : which cannot be understood of the same prayer repeated , ( which is falsly objected against the prayers of the Church ) for so prayed our Lord himself , and his example surely contradicts not his Doctrine ; whose Prayer , when most earnest in his Desires , was the same three times repeated , and a very short prayer also , Mat. 26. 44. By vain repetitions then must be meant the repetitions of the same thing in other words . For First , to use multitude of words , and variety of expressions in prayer is vain , i. e : superfluous , impertinent , and to no purpose ; since our desires may , and ought to be expressed in few words , and pertinent . Secondly , such are generally vain , i. e. empty , and insignificant , that have more noise than weight , more sound than sense , serving only to fill up the time , to amuse the minds , and tickle the itching ears of the Hearers . That such kind of long Prayers are here forbidden by our Lord , is manifest , Secondly , From the parallel Text quoted in the Margin . Eccles. 5. 2. Be not rash with thy mouth , and let not thy heart be hasty to utter any thing before God ; for God is in Heaven , and thou upon Earth , therefore let thy words be few . And this Text in the margin quotes another to the same purpose , Prov. 10. 19. In the multitude of words there wanteth not sin , but he that refraineth his lips is wise . Thirdly , From the custom of the Heathen , as it follows , Use not vain repetitions as the Heathen do . It was the manner of the Heathen , saith the ordinary Gloss out of Cyprian , to endeavour rather to be eloquent , than devout in their prayers ; and to be loud and clamorous , rather than fervent and zealous . And example whereof we have 1 Kings 18. 27. where Elijah mocks the Priests of Baal , calling upon their Pagan Deities : Cry aloud , for he is a God ; either he is talking , or he is pursuing , or he is in a journey , or peradventure he is asleep , and must be awaked . And accordingly they cryed aloud , thinking ▪ as our Saviour here saith , that they should be heard for their much speaking . And therefore , as it follows , v. 18. Be not like unto them . It is a shame for Christians in the worship of the True God , to be like the Heathen in the worship of their false and feigned Deities . Our duty is , to endeavour more for humility , purity , and fervency in heart , than for glib , nimble , and voluble tongues ; to pray , not with multitude of words , and variety of phrases , but with pertinent and pithy expressions ; with ardency , and godly zeal : and the reason follows . For Your heavenly Father knoweth what things you stand in need of , before you ask him : He is every where present , and knoweth all things , even the secrets of all hearts ; and therefore to court him with long and loud Peayers implies our ignorance , or misbelief of his perfections . Against such extravagancy in prayers our Lord prescribes us a Form , with command saying , After this manner pray ye , vers . 9. i. e. as from the context is manifest , not after the manner of the Heathen , who think to be heard for their much speaking ▪ but after this manner , i. e. in few words , and such as are pithy , and to purpose . And , That t is the meaning of our Lord in this place , that all our Prayers should be short , and not much exceeding the length of the Pattern he hath given us , is manifest , 1. Not only from the Context impartially weigh'd and understood , but 2. From the practice of Christ's Church , which is undeniably the best and surest Interpreter of Christ's meaning in his words ▪ And all the Prayers of the Church of Christ are , and ever were such in all Ages , in all places , amongst all persons that are called Christians : their Liturgies , or Publick prayers are short and pithy , called therefore Collects , as being so many Collections of much matter in few words . 3. Such are all the Prayers of the Holy and True Spirit of God , which stand upon record in Holy Writ , both for use , and imitation , viz. the whole Book of Psalms , with many more ; all which , though some of them be long , as to the whole Psalm , or Hymn , yet they are divided by Verses into so many shorter Prayers . 4. Long Prayers are not only forbidden by our Lord , as the custom of the Heathen , but also frequently reproved by him as the practice of the Hypocrites . Matth. 23. 14. Mar. 12. 40. Luke 12. 47. 5. By long and manifold sad experience t is well known , and hath been often observed , That all long , conceived prayers have been guilty of manifold infirmities ; light , vain , and unseemly expressions , not fitting to be offered up to the All wise , All-glorious Majesty of Heaven ; yea many falshoods , many impieties and profanations , have been uttered in such kind of prayers , and what have been contradictory to the Religious Duties we owe to God and men . 6. If it be here said , How can we be too long in our Prayers , since our Lord continued all night in prayer , Luke 6. 12. and saith also , that we ought always to pray , and not to faint , Luke 18. 1. and his Apostle commands , Continue in Prayers , and watch , Col. 4. 2. and pray without ceasing , 1 Thes. 5. 17. and how can these Commands be obey'd without long prayer ? Answ. To this I answer , that there is a great difference between long prayers , and praying long . The one is unlawful , because forbidden and reprov'd by our Lord ; the other is a Religious Duty , because both commanded , and practis'd by him : and therefore St. Augustin saith , Oratio plus gemitibus quàm sermonibus agitur , plus fletu quàm afflatu : And t is thus , The Spirit helpeth our Infirmities by quickning our Devotions , and inflaming our Desires ; he maketh intercession for us , i. e. as the same Father , secretly inclining our hearts to intercede for our selves , with groanings that cannot be uttered , Rom. 8. 26. From which Text it is apparent ( quite contrary to the Enthusiasts sense thereof ) that t is inward groanings , not outward bellowings ; the internal fervent desires of the Soul , not multitude of words , which is the proper work of the Holy Spirit in prayer . The ordinary Gloss out of St. Chrysostome asks the same Question : If we must not use many words in our Prayers , how shall we pray without ceasing , as t is commanded ? And answers out of the same Father , That both are to he observ'd in our Religious Devotions : viz. 1. That our Prayers be short . And aly Frequent , and continued . So Christ hath both commanded , and also exemplified in his Personal Prayers . And St. Paul also ; That our Prayers be short , but often renewed ; in few words ; but with great devotion ; ending briefly , and beginning afresh ; leaving some intervals , or spaces of time for the re-enquickening and enkindling the fire of fervor and holy zeal in the Soul. And it s added out of Cassianus ; The Fathers conceived it most useful to use short , but frequent Prayers . To be frequent , that our Souls may cleave the more steddy unto God by often addresses to his Majesty . To be short , that we may quench the fiery darts of the Devìl , who is most busie to tempt us to dulness and deadness of heart in our prayers ; which he very easily effects , when the prayers we say , or hear , are long , and continued without any intermission . T is recorded of those Primitive Christians in Egypt , who were most famous for their transcendent Devotions , and great Austerities in the exercise of Religious Duties , That their Prayers we many , and often , night and day continued ; and yet , that they were short also : not only in their solemn Assemblies , and publick Offices of Devotion , but also , That their private Prayers were as so many Raptures , and Ejaculations , or Desires , darted up into Heaven . For , as the Father saith thereupon , Absit ab Oratione multa lobutio , sed non desit multa precatio , si fervens perseveret intentio ▪ Let not our Devotions be accompanied with much speaking , but much praying , so long as we can hold out in attention and fervency . FINIS . D r STEWARD's Judgment of a Private PRAYER in Publick , Relating to the Orders of the CHURCH of ENGLAND . With an Account of the BIDDING PRAYER . OXFORD , Printed by L. Lichfield , Printed to the University , for Richard Sherlock Bookseller . In the Year 1684. These are the words of his Inscription , near the place where he was interr'd in France . MEMORIAE RICHARDI STEWARD , DECANI WEST MONASTER . ET SA CELLI REGII IN ANGLIA : Qui hoc tantum Monumento suo inscribi voluit Epitaphium . Hic jacet R. STEWARD , QUI Assiduè oravit pro pace ECCLESIAE . Obiit 14o. Novemb. 1652. AETAT . LVIIIo. THat it is not lawful for any Person , that hath received holy Orders in the Church of England , to use any extemporary , or premeditated Prayers of his own private composure , either before or after Sermon , or in the Church in the publick Worship and Service of God , but only the Liturgy set forth and allowed . First , Because it is directly against his own solemn promise made to the Church , when he came to be ordained ▪ and that Promise is set down under his hand , when he subscribed the three Articles , ( contained in Canon 36. ) the second whereof runs thus , That he will use the Service ▪ Book prescribed in Publick prayer , and no other ▪ Secondly , Because the use of such Prayers is directly against an Act of Parliament , viz ▪ that for the Uniformity of Common Prayers , which enjoyns peremptorily under sharp punishments , that no man shall use any other open Prayers than are mentioned and set forth in the said Book . Thirdly , No man is to presume to exercise any Office in the Church , except he be called to it , as it was in Aaron . Seeing therefore both the Church and State have expresly enjoyn'd us to use no Publick prayers , but the Liturgy , ( except his Majesty give leave upon extraordinary Occasion for the drawing up of Forms , which leave hath ground de Iure communi , both Ecclesiastical , and Civil ) it followeth , that neither Church nor State have given power to any to vent themselves in such open Prayers in the Church , because they expresly forbid it . To presume then to use such Prayers , contains in it a complication of several Sins . 1. The Sin of Falshood , or the breach of solemn Promise , confirm'd by subscription of the Church . 2. T is an act of Disobedience to the Higher Powers , and so it is an express sin against the Fifth Commandement . 3. T is an act of Injury , aed Usurpation offered to the Church , in presuming to thrust themselves into a sacred Office , which such men are not to be intrusted with , nor thought fit at all to execute : for many may be able to discourse unto men , ( since if they chance there to fail in point of truth , or congruity , the matter is of less consequence , ) but the Church will but trust but few that shall lead Men , when they speak to God ; because there a Falshood may prove an abomination in Speech , an Incongruity may soon amount to a Blasphemy . I would glanly demand of any prudent person , whether he conceive , that when the Church of England was in her greatest glory , she had ever in it 9500 Persons , answerable to the 9500 Parishes , that were able to lead the people in prayer ? Sad experience tells us the contrary , and informs us loudly enough of the Soloecisms , and Blasphemies ▪ and the same experience tells us , that their Directory helps them not at this dead lift , nay it may often prove the greatest impediment , since were some weak men allowed as well their Matter as Words , they might perhaps come off with some tolerable approbation ; but being forced to confine themselves to matter , which either they well understand not , or are not so well us'd to speak of , their Prayers are oftentimes vain and ridiculous , or , which is worse , erroneous and blasphemous . The licentiousness of Devotion ( that each private Priest durst adventure to lead others in Publick prayer ) breeding great disturbance in the Primitive Church , brought the Fathers to decree thus , in the second Council of Milevis , ( where St. Austin sate , as appears by the Subscription ) That no Publick Prayers should be offered up to God , that had not been approv'd of in a Council ; or least agreed upon by the more discreet sort of men . Ne fortè aliquid contra fidem , vel per ignorantiam , vel per minus studium fit compositum : Lest either through ignorance or want of good pains , the publick Faith might receive hurt by such Prayers . Now , besides other hurts which the Church of England hath received by this unlawful course , all know that she hath received one remarkable mischief in the neglect and scorn of her Liturgy . For when Cartwright , the Puritan Incendiary , saw he wanted Power , either to extirpate , or to alter our established Book of Common Prayer , he was the first durst boldly use this forbidden Knell of Devotion ; and those that followed him improved it to so great an height , by posting over our Liturgy with so much carelesness and scorn , and by giving all the Advantages to those Forms of their own , both of the Voice , and of the Eyes , and of the Hand ; that the People began e're long to think , that the reading of the Liturgy was but an useless task impos'd by the Church on the Priests ; but that they compleatly served God , if they came when the Psalms were singing , because , besides that they served God , and had the benefit of a Sermon , they heard a long Prayer also , set out with all the Devotion , and all the advantage that it could possibly receive , from the Art , or from the natural good parts of the person who compos'd it . So that he who will needs continue the use of these forbidden prayers in the Pulpit , takes the readiest course ( as much as in him lies ) for the rooting out the publick Liturgy . I suppose , that these men do not at all like the course which the Independants now use in Prayer , who permit this extemporary or voluntary way , not only to the Priests , but to the Soldiers , and to the Mechanicks ; and I imagine a main cause of their mistakes to be , because such an Office is intruded on by those men , who have not just authority to perform it . But then , if they would consider things well , they would easily find , that this use of forbidden Prayer hath metamorphos'd them into Independants , since they have no more authority to compose such Forms from that Apostolical Church that ordained them , than either that person hath , who is now imployed to make Shoes , or that other Ecclesiastick , whose Formalities are a Belt , and a Buff — Jerkin . It may be said perhaps , that many Churchmen both of great knowledge , and great place , have themselves us'd these forms of Prayer , and upon that ground why may not they ? Truly , if to argue thus were concluding , it might soon free us , not only from the ties of many English laws , but from the obligation of the Decalogue it self ; which , without all doubt , is broken often enough , not only by those of the common sort , but by men of great Place and Knowledge . But we must distinguish between Consuetudo , and Corruptela , and so learn , that Usages taken up against press-written Laws are Corruptions , but not justifiable Customs . One thing I shall adde more , and it is a short Discourse , How the Pulpit-Forms of Prayer were brought into the Church of England . We must know then , that in the time of Popery , the manner commonly was to use the Lords Prayer , or else an Ave Maria before Sermon ; so that when Edward the Sixth came to compose his Injunctions , he made choice ( as he had good reason ) of the Lords Prayer for that purpose . But because it was thought fit , that the King 's just Supremacy in Ecclesiastical things should be at the least weekly published to the People , it was thought expedient to premise to the ' Pater noster a Form ( as his Injunction stiles it ) of Bidding Prayer ; wherein the Priest was not to speak to God , but only to the People , exhorting them to pray instantly for such and such persons , but he prayed not to God at all , untill he closed with the Lords Prayer . This was likewise confirm'd in the Injunctions of Queen Elizabeth , and expresly call'd the Form of Bidding Prayer . And when King Iames of blessed memory turn'd those Injunctions into Canons , his Law runs ( Canon 55. ) That Ministers should move the People to joyn with him in Prayer , viz. in this Form of Bidding Prayer ; Ye shall pray for Christs Catholick Church &c. concluding always with the Lords Prayer . Now let any indifferent man judge : Are Exhortations proper Forms of Prayer ? Nay , let a discerning man consider it well , and it will appear , that things there prudently spoken by way of Exhortation , and Narration , would prove very absurd in Prayer . How fond would it appear , to tell the great GOD of Heaven of the Kings most Excellent Majesty , our Sovereign Lord Charles , by the Grace of God King of England , &c. or , as some do oft tell GOD of such a Lord , Earl of such a Place , and Baron of another , and of his Majesties Honourable Privy Councel , and his very good Lord &c. And yet when we do but exhort them to joyn their Prayers , such Clauses may not be unfit . I can scarce think of any other way to defend them ; and yet t is true that this Form is there , viz. Can. 55. call'd Prayer before Sermon , and so it is , because we then say together with the Preacher the Lords Prayer , to those very purposes he exhorts . And they well know , who know Divinity , that all kinds of Prayer are reducible to that holy Form ; but it follows not , that the Preacher's Exhortation is a Prayer , for that he then speaks not at all to God himself but to the People . Indeed upon an occasion extraordinary it is a Prayer of no ordinary composition ▪ and therefore call'd the Form of Bidding Prayer both by a reform'd King , and a very glorious Queen . and yet de facto misus'd by an itching Puritanical party ; at first ( no doubt ) by Cunning , and Design , and afterwards ( as I verily think for the most part ) by a mistake of that bad end to which it drove ; or by inadvertency of the Law. But it is most apparent , that such forbidden Prayers are an especial means to eat out the whole English Liturgy . A DISCOURSE Of the Difference betwixt Long Prayers prohibited , and Continuance in Prayers commanded . When thou prayest , thou shalt not be as the Hypocrites , &c. Matth. 6. 5. OXFORD , Printed by L. Lichfield , Printer to the University , for Richard Sherlock Bookseller . In the Year 1684 ▪ A Discourse of the Difference betwixt Long Prayers prohibited , and coutinuance in Prayers commanded . THey who are true members of Christ's Church below , are conform to the glorious Saints in Heaven above : a they do the will of God on Earth , as t is in Heaven , b and that 's undoubtedly the way to Heaven : We cannot possibly lose our way thither , whilst we follow their steps , who are thither gone before us . Those Triumphant Saints in Heaven rest not day nor night , saying , Holy , Holy , Holy , Lord God c Almighty . Whereunto conforms the man after Gods own heart , saying ▪ O Lord God of my salvation , I have cryed day and night before thee . d Our Lord commends it as a duty incumbent , that men ought always to pray a : and by his Apostle commands it positively , Pray without ceasing . b Giving thanks always : c Praying alway with all Prayer and Supplication . d But these Examples and Commands are not so to be understood , as if we should do nothing else but pray , which was an old Heresy of the Messalians , and Euchites e , long since condemned by the Church of Christ , as being a thing impossible to pray without ceasing , in the bare literal sense , because this corruptible body presseth down the soul , and corporal necessities do call for supply : Neither yet , that we should make long Prayers , which is the new error , and great mistake of these times ; the which , though generally the most used , and best liked , as being set off with the paint of a seeming zele , and pretence of the Spirit , yet the unlawfulness of such long Prayers will appear , if we will without prejudice and partiality consider , that 1. They are forbidden by our Lord , saying , When ye pray , use not vain repetitions ▪ Matth. 6. 7. in which words our Lord means not , the same prayers repeated , ( as is falsly objected against the Prayers of the Church , ) for thus our Lord prayed himself , Matth. 26. 39. 44. where his Prayer was short , and three times repeated . And therefore undoubtedly , by vain repetitions in praying , is understood multitude of Words , and variety of expressions to the same purpose , or rather to no purpose ; since our Desires both may and ought to be expressed in few words and pertinent , according to the pattern our Lord hath given us . And that t is the meaning of our Lord , when he saith , After this manner pray ye , that our Prayers should be generally formed to the length of his Prayer prescribed , will appear 1. From the Context , if seriously weighed , and rightly understood ; wherein is manifest , that the manner of praying by such a short Form , is commanded in opposition to the Heathenish use of much speaking in Prayer . 2. From the Parallel-Text in the Margin , Eccles. 5. 2 Be not rash with thy Mouth , and let not thy Heart be hasty to utter any thing before God , for God is in Heaven , and thou upon Earth , and therefore let thy words be few . 3. From the Prayers of Christ's Church , which are in all Liturgies of the Christian World , for the most part of the same length ; and surely , the general Practice of the Church is the best Interpreter of the Scripture . 4. Such are generally also all the Prayers of the Holy Spirit of God ▪ which stand upon Record in Holy Writ ▪ [ viz. the Book of Psalms , with many more : ] We meet with none that are of such a continued length , as are in use amongst us , but they are all divided , by distinct Verses , into so many several shorter Prayers . Long Prayers are forbidden by our Lord , because such is the custom of the Heathen , [ as the Heathen do , Matth. 6. 7. ] who mind more the Oratory and Language , Tone and Pronuntiation , than the Humility and Devotion of the Soul in prayer : and t is much misbecoming Christians to worship the true God , as the Heathen do their false and feigned Deities . And Because they imply a false notion of the Majesty of Heaven , and a misbelief of his Divine perfections ; as if he were asleep , and must be awakened , or did not understand our Wants and Desires , or , being otherwise imployed , he could not attend our Petitions , except in multitude of Words exprest , and loud bawling for audience : So prayed the Priests of Baal , 1 Kings 18. 27. and so saith our Lord of all Heathen people , that they think they shall be heard for their much speaking ; which is directly contrary to the true faith of a Christian , who believeth and acknowledgeth the Omniscience , and Omnipresence of God ; as it follows in the Eighth verse , Your Heavenly ▪ Father knoweth what things you stand in need of , before you ask : which Divine Truth is implicately denied by loud and long Prayers . Long prayers are not only forbidden by our Lord , as the custom of the Heathen , but also frequently reproved by him as the practice of the Hypocrites , who love to stand praying in the Synagogues , and in the corners of the Streets , that they may be seen af Men , that they may be taken notice of for Godly men , desiring rather to seem , than really to be Religious , loving the praise of Men more than the praise of GOD. Matth. 6. 5. c. 23. 14. Mark 12. 40. Luke 20. 47. Ioh. 12. 43. To pray continually then , is neither to be understood of doing nothing else but pray , nor yet of using long prayers ; the one being prohibited by our Lord ▪ and the other condemned by his Church ; but in this and the like Expressions is commanded The intense Devotion of the Soul in Prayer : So our Lord expounds his own Command , that men ought always to pray , viz. that they faint not , Luke 18. 1. to wit , for want of that holy fervour and devout zeal , which is the life and soul of an effectual Prayer . And this same Celestial fire of holy Zeal in prayer , spends not it self in multitude of Words , and much babling of the Lips , but is expressed in sighs and groans which cannot be uttered . Rom. 8. 8. 26. which are truly the Breathings of the holy Spirit of God in prayer , who dwels not upon the Tongue , but in the Heart . To pray continually , enjoyns the constant , and continued returns of this holy Duty ; that we lose no time , neglect no opportunity either of the Publick prayers of the Church , or of private prayer , and Closet-Devotions , upon the set , solemn , and accustomed times thereof ; remembring , that the Time only , which is imployed in the sacred Acts of Piety towards God , and Charity towards Man is redeemed a out of the all-devouring jaws of Death , and dark Oblivion , to be the Seminary of a blessed Eternity , b when time shall be no more . T is to this end our Lord commands us to watch and pray ; by our constant prayers at Evening , at Midnight , at the Cock crowing , and in the Morning , to watch for the coming of our Lord to put an end to Time , and to all that is by Time limited and circumscribed . That we ought always to pray , i. e. ( say the Fathers upon the Text ) at those appointed Hours observed by the Church of God , both under the Law , called therefore the Hours of the Temple , and under the Gospel , called the Canonical Hours ; so generally observed formerly of all devout Christians , that St. Hierome , [ Epist. ad Eustor . ] with his Quis nescit , takes it for granted , that no Godly Christian is either ignorant or negligent in the observation of such Hours , as being probably observed by holy David , or from his example derived , saying of his own daily practice , Psal. 119. 164. Seven times a day do I praise thee , because of thy righteous judgments . To continue in prayer , is to have our Hearts so inflamed with the love of God , as to be in a continual disposition to pray ; and this not only at all set and accustomed times but at all times , and upon all occasions and objects presented to raise up our souls upon the Spiritual wings of holy Meditations , celestial Affections , devout Colloquies , and Ejaculatory converses with Heaven . Thus Enoch walked with God , and was translated . Gen. 5. 24. Heb. 11. 5. Thus King David professeth , I have set God always before me : I sal . 16. 9. And , I will give thanks unto the Lord , his praise shall ever be in my mouth : Ps. 34. 1. No time omitted , Evening , and Morning , and Noon-day : Ps. 55. 17 , 18. Early and late , Ps. 63. 1. 7. No place pretermitted ; in the Wilderness , in the land of Iordan , and the unbeaten paths of Hermon . Ps. 42. 8. T is the great and constant imployment of a true Christian's life , to depend upon God , to fix all our Hopes , all our Joy , and Consolation ; all that we can reasonably desire to enjoy conducing to our happiness , both in this , and in the other world ; in God alone , who is the Beginning , the Mean , and the End of our Being . In the first and purest times of Christianity , while the blood of Christ was yet warm , and more inflamed the Souls of true Believers , than in these later and colder times ; then were the hearts of the Religious continually in Heaven , by holy and Divine Aspirations , even when their hands were imployed in any and every of their works upon earth . So the Divine Ephrem . Sive opereris , sive sedeas , sive comedas , — In all thy works , even in Eating , and Drinking , and Travelling , sitting , going , standing , lying , — Pray without ceasing ; Take hint from every thing thou seest , hearest , tastest , — to lift up thy heart unto God , and refer all to his glory . T is recorded of St. Bartholomew the Apostle , that he prayed an hundred times in a day , and an hundred times in the night also . Ephrem . tom 1. Homil. de Orando Deum . So the great St. Basil , Hom. in S. Iude. So St. Chrysost. Hom. 23. in Mat. St. Hierom professeth of himself , that often on the tops of Mountains , and in hollow Valleys ; and craggy Rocks , with eyes lifted up to Heaven , and flowing with tears , he poured forth his soul in holy prayers , and meditations . S. Hierom. Ep. ad Eustor . So meditates S. Austin also ; Te , Domine , mediter per dies sine cessatione , Te sentiam per soporem in nocte ; Te alloquar — Aug. Med. O that I could meditate upon Thee , O Lord , through the whole day , and not cease to be affected with thee in the night ; my spirit speaking unto thee , and my mind conversing with thee alway , and alone ! Blessed are they , who think of nothing , speak of nothing , but the Lord ; who love nothing above thee , desire nothing besides thee : Blessed are they , whose Hope alone is the Lord , and all whose Work is Prayer . And several of the devout Fathers computed all that time lost , wherein God was not in their minds , and memories : And there is great reason for it , as the same St. Austin meditates ; For as there is no moment of Time. wherein we enjoy not the sweet influences of the Divine Goodness , and stand in need also of Gods protecting Presence with us ; so there should be no time , wherein we have not God in our thoughts . Aug. in Marcum . Wait on thy God continually . Hos. 12. 16. Seek the Lord , and his strength ; seek his face evermore . Ps. 105. 4. Thus St. Paul , and truly devout Christians with him , have their conversation in heaven , Phil. 3.20 whilst they are upon Earth ; and that 's the way surely to have our consummation in Heaven , when we shall be taken from the Earth . MEDITATIONS UPON Our going to CHURCH , with some short Directions for our Demeanour in the House of GOD , touching some too much mistaken and neglected Acts of Divine Worship . As for me , I will come into thy House in the multitude of thy Mercies ; and in thy fear will I worship towards thy Holy Temple . Ps. 5. 7. OXFORD , Printed by L. Lichfield , Printer to the University , for Richard Sherlock Bookseller . In the Year 1684 ▪ MEDITATIONS upon our going to Church ; with some short Directions for your Demoanour in the House , and in the Service of GOD. UPon your going to Church , three things will be necessary for you to consider : 1. The Condition of the Place whither you are going , 2. The great End of your going thither , and 3. How there you are to demean your self . All this you would consider , if you were going to the Palace of an earthly Prince , who is but a mortal man , like your self : and you surely have much more reason to consider the particulars , now that you are going unto the Courts of the Lord's house . First then , as to the House whither you are going , t is indeed , as to its Fabrick , but like other houses , made of wood and stone ; [ even as the Lords day is but like other days , as to the air and light of heaven : ] but the relative holiness of this House , and its eminency above other houses , will appear by the Names whereby it is called ▪ both in the Book , and by the people of God. Under the Law , it was called the Tabernacle of the Congregation , i. e. the place of God's meeting with his people ; the Temple of the Lord , where he presents himself to the contemplation or view of his Worshippers , sitting betwixt the Cherubims as on his throne of State. T is also called the Sanctuary of the Lord , the House of God , the Habitation of his Holiness , and the place where his Honour dwelleth . All which Names do explain each other , and need no Interpretation . Under the Gospel t is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Church of God ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord's House ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King's Palace ; and Oratorium , the House of Prayer . Any of which Names ( much more all of them together considered ) will oblige any man , who hath any sense of Religion , to obey that command of God himself , which is not merely ceremonial and typical , but moral and perpetual , Ye shall keep my Sabbaths , and reverence my Sanctuary . Lev. 19. 30. Secondly , As to the great end of your going to Church , it is to present your self before the Lord , and there to adore the great Majesty of Heaven , from whom you have your life , and breath , and all things . It is not to serve your self , by hearing this or t'other fine-gifted Minister tickling your itching ears , by his taking Discourses agreeable to your fancy ; but to serve the Lord is your Errand to his House , viz. there to joyn with the Minister , and the Congregation , in publick prayers and praises of God , in Psalms , and Hymns , and Spiritual songs , in Confessions , Thanksgivings , and Benedictions , as wherein chiefly the Service of God consists . Behold , now praise the Lord , all ye servants of the Lord ; ye that by night stand in the House of the Lord , even in the Courts of the house of our God. Lift up your hands in the Sanctuary , and praise the Lord ▪ Ps. 134. 1. 2. As for me , I will worship towards thy holy Temple , and praise thy Name — Ps. 138. 2. Thirdly , As to your Carriage and Demeanour in the house of God , you are commanded , Keep thy foot , when thou goest into the house of God , Eccles. 5. 1. enjoyning thee , First , to beware of all light , unseemly ▪ indecent , and irreverent carriage , and to shew humility , and devotion in all the gestures of thy Outward man ; bowing down thy self , and kneeling before the Lord thy Maker ; Ps. 95. 6. before him , who made both thy body , and soul , and joyned them together , that they might be joyned in his Service . So worshipped the people of God , the whole Congregation bowed themselves with their faces to the ground . 2 Chron , 7. 3. And so all good people resolve to do : We will go into his Tabernacle , and fall low on our knees before his footstool . Ps. 132. 7. Secondly , The foot of the Inward man must also , and chiefly , be kept upright in the house of God. Thy Affections are the feet , or motions of thy Soul : these must be kept free from all secular cares , pure from all sensual lusts , clean from all wanton , wicked inclinations , yea from all thoughts of any worldly concerns ; for ye cannot serve God and Mammon . Mat. 6. 24. In the High-priest's forehead was engraven in a plate of Gold , Holiness to the Lord , Exod. 28. 36. and every ordinary Priest was commanded to wash before he entred into the Sanctuary ; Exod. 30. 19 , 10. intimating that exact Purity and Holiness which is required of all , both Priests and People , when we approach the presence of the Lord in his holy Temple . So saith the holy man of God , Holiness becometh thy house , O Lord , for ever , Ps. 93. 5. and he resolves accordingly , I will wash my hands in innocency , and so will I go to thine Altar . Ps. 26. 6. Be not slothful and negligent , averse and careless , backward and tardy in coming to the Church ; for many and mischievous are the consequents of coming thare . For 1. you rob your self of the opportunity of your private prayers for a Blessing upon the publick . 2. You lose the benefit of the publick Confession ▪ and Absolution , which are of high esteem and value to all who are wisely religious . And 3. to deprive your self wittingly and willingly of any part of God's publick Worship , is both a sin and a loss of so great an account ▪ as cannot easily be exprest , nor will be ordinarily believed . Against such sinful sloth and neglect endeavour to have imprinted in your heart the love of God's House , and of his Service there performed . Say with the man after God's own heart . Lord , I have loved the habitation of thy House , and the place where thine honour dwelleth . Ps 26. 8. I was glad when they said unto me , We will go unto the house of the Lord. Psalm 122. 1. Our feet stand in thy gates , O Ierusalem . vers . 2. I. When you come to the Church-door . COnsider , that you are now upon entrance into the Presence ▪ chamber of the great King of the World , whose Throne of Glory is in Heaven above ▪ but his Throne of Grace in his Temple here below . Say then within your self . Surely the Lord is in this place — How dreadful is this plaee ! This is none other but the house of God , this is the gate of heaven . Gen. 28. 16 , 17. How amiable are thy Dwellings , thou Lord of hosts ! My soul hath a desire and longing to enter into the Courts of the Lord : my heart and my flesh rejoyce in the living God. Yea the Sparrow hath found her an house , and the Swallow a nest , where she may lay her young , even thine Altars , O Lord of hosts , my King , and my God! Blessed are they who dwell in thy house : they will always be praising thee . Ps. 84. 1 , 2 , 3 , 4 ▪ And most happy were I , could I both esteem it , and make it my greatest joy , and constant labour of love , to praise the Lord in his Temple . II. When you are entred , and view the Baptisterion , or Font. GIve hearty thanks unto God for your Christendom ; that by holy Baptism he hath called you to the state of Grace and Salvation through Iesus Christ ; and humbly beseech God to give you his grace to continue in the fame to your lifes end , by the religious observance of that Vow , which was so solemnly taken in your Name , the which you must now perform , that you forfeit not the great priviledges , rewards , and honours , of being a member of Christ , a child of God , and an heir of the Kingdom of Heaven . III. When you view the Pulpit . REmember how many good Lessons you have received thence ; the which not being carefully practised , will rise up in judgment against you in the great day of your Trial. Resolve therefore , for the future , to be a Doer of the Word , and not a Hearer only , deceiving your own Self . IV. When you look up towards the Altar , say , WHat reward shall I give unto the Lord , for all the benefits he hath done unto me ? I will receive the cup of salvation , [ offer the sacrifice of Thanksgiving for my Redemption , ] and call upon the name of the Lord. I will pay my Vows unto the Lord in the sight of all the people , in the Courts of the Lords house ; even in the midst of thee O Ierusalem . Praise the Lord. Ps. 116. 12 , 13 , 14 , 18 , 19. Glory be to the Father — As it was in the beginning — V. When you come to your Seat , kneeling down , pray , I. Prayer . LET thy merciful ears , O Lord , be open to the prayers of thy humble servants : and grant that what we ask faithfully , we may obtain effectually , through Jesus Christ. II. Prayer . O God , for as much as without thee we are not able to please thee , grant that thy Holy Spirit may in all things direct and rule our hearts ; and more especially be assistant to us in all the holy Actions of this Day , through Jesus Christ — III. Prayer . AND since by reason of our sins we are unworthy to offer up any sacrifice to so pure a Majesty ; grant , merciful Lord , both to me , and to all thy faithful people , Pardon , and Peace : that being cleansed from all our sins , we may serve thee with a quiet mind , through Jesus Christ — DIRECTIONS relating to some parts of the Publick Worship . AS soon as the Minister begins with the Publick Worship , all your Private Meditations and Prayers must be waved , and your Mind applied to attend diligently , and to joyn devoutly in every part and passage of Divine Service ; considering , that this is the great end of your coming to Church , and your business there is to serve the Lord with your Christian Brethren in Publick . 1. Therefore when the Minister exhorts you , out of the Word of God , to confess and acknowledg your sins and wickedness , harden not your heart , but with all possible humility both of Body and Soul say after the Minister in the Confession of Sin : and to this , and to every Prayer , or other Act of Divine Worship , where t is prescribed , neglect not to say , Amen ; for that is , as it were the Seal to confirm to your soul the benefits thereof . And the Hebrews have a saying , that , Whosoever says Amen , with all his might , opens the doors of Paradise . 2. Alter the Confession , when the Minister comes to the words of Absolution , bow down your head , and say softly in your heart , Lord , let this Pardon pronounced by thy Minister fall upon my soul , and seal thereunto the forgiveness of all my sins . 3. The Psalms and Hymns are to be answered verse by verse with the Minister , that so all may joyn and bear a part in the Service of God : for , in his Temple doth every man speak of his Honour . Ps. 29. 9. And here , although you cannot read , yet your Heart may joyn with them that do read ; and your Mouth also may shew forth the Praise of God , by saying after every Psalm , Glory be to the Father , and to — or else , if it fall in couse , As it was in the beginning , is now — adding always , Amen , to express how affectionately you desire the Glory of God. 4. Be not silent , nor ashamed publickly and audibly to make Confession of the holy Christian Faith , when you are thereunto called by the Minister ; for this is a duty you owe both to God and Man ; it is an act of God's Worship ▪ and a Declaration that you hold the same Faith with all true Christians : and therfore t is required of you , not only with the Heart to believe unto righteousness , but that with the Mouth also Confession be made unto salvation . And when the Confession of Faith is publickly pronounced , do not you sit , or loll , as if it concerned you not , but stand up , with the rest of the Congregation , to signifie and declare , that you will stand to this Faith , and earnestly contend for it , as being the same which was once given to , or by , the Saints , the holy Apostles . 5. Be not so cold and careless in giving Honour to God , as not to bow at the Name of IESUS ; for t is a duty positively commanded , and universally practised by the Church and people of God in all ages . And therefore give no ear to those deceivable Criticisms , corrupt Glosses , and false Inferences , which are too frequently , but profanely , urged , to make void the Commandement of God , in the omission of this Religious Practice . If you hear any such Allegations out of the Pulpit , detest them the rather , that any Act of Religious Worship should be spoken against in the place , where whatever tends to the honour of God should be magnified and advanced . 6. That you may not be tired with the length of Divine Service , consider 1. the great variety of its several parts , as consisting of Prayers , and Praises , Confessions , Thanksgivings , Invitations , Lessons , Admonitions , — all of which are with most admirable Prudence , and religious Wisdom so ordered and contrived to follow each other ▪ that so the ending of one , and beginning of another ▪ may renew and re-enquicken your Devotion , chearfully to joyn in all . Remember 2. whose Service it is you are a doing , and continue therein from the beginning to the end , that you may reap the Beneft of the whole Office , both of the Absolution in the beginning , and of the Blessing in the end , and of the Amen's throughout . A SERMON . Preached upon the Arch-Bishop of YORK's Provincial Visitation at WARRINGTON . Acts. 20. 28. Take heed to your selves , and to all the Flock ▪ — OXFORD , Printed by L. Lichfield , Printer to the University , for Ric. Sherlock Bookseller . In the Year 1684. A SERMON PREACHED AT A VISITATION . Act. 20. 28. Take heed to your selves , and to all the Flock — IN the context we have S. Paul upon his Visitation at Miletus , vers . 17. And the Visitation , as this which is now holden with us , is Provincial , all the Clergy of the Province of Ephesus , being conven'd by this great Visitor , and appear before him , vers . 18. The Text presents you with a part ▪ but 't is the principal part of the Visitatiion Sermon , or as I may rather call it , The Visitors charge to the Clergy of the Province . The first part of which charge is : 1. Take heed to your selves : To you my Brethren of the Clergy , is this charge more strictly given , then to the Laity : For to the people God hath appointed Pastors who are commanded in the text to take heed to the charge committed to them : But who shall feed and guide the Shepherds , who shall watch over the Watchmen , or teach the Teachers ? Ye are the salt of the earth but if the salt have lost his savour , wherewith shall it be salted , it is thenceforth good for nothing , but to be cast out and troden under foot of men , Mat. 5. 13. 2. Take heed to your selves , is the first part of the charge , And secondly to your Flock : The order observed in this Double Charge ▪ is the next thing observable , which is the same observed by our Lord himself , in his charge to S. Peter , and in him to all Pastors of the Church , saying Luc. 22. 32. When thou art converted , then afterward strengthen thy Brethren , and Iohn 21. 15. Simon , son of Ionas , lovest thou me , and if so , it then follows , Feed my Sheep : Implicitly commanding all Pastors of his Flock : First to be themselves truly converted unto God , and their souls inflamed with the sacred fire of Divine Love , and then they may hope that their pains will be successful for the feeding and strengthening the Sheep of Christ : That rule of Righteousness and Charity which is the sum of the second Table of the Law , Thou shalt love thy neighbor as thy self , commands this order to be observed , To love thy self aright in the first place , and then thy Neighbor as thy self : St. Bernard thus bespeaks every Shepherd of souls , Tu frater cui nondum est firma satis propria salus , cui Charitas adhuc nulla est , aut adeo tenera & arundinea , ut omni statuicedat , omni credat spiritui , omni circumferatur vento doctrine , quanam dementia quaeso , aliena curare , aut ambis aut aquiescis ? And upon Cant. 1. 6. They have made me the keeper of the Vineyards , but mine own Vineyard have I not kept ; he severely checks , and reproves himself , that he had taken on him the Cure of of other mens souls , having not sufficiently cared for and cured his own : Et miror — I do much wonder ( saith he ) at the Impudence of those persons , that thrust themselves to be Labourers in the Lords Vineyard , whilst their own Vineyard is overgrown with Bryars and thorns : The Leper under the Law was commanded to have a covering upon his upper lip , Lev. 13. 43. ut non docere alios praesumat — saith Hesychius : that no man presume to open his lips in the Congregation , for the instruction of others , who is himself infected with the Leprosy , either of sinsulness or error : for non est cadentis alium erigere . Plutarch : It is not for a man that lies in the dirt , to raise up another thence ; not for a man that is a sleep in his sins , to awake others from that spiritual sleep of death ; That Proverb remembred by our Lord. Physitian heal thy self , Luc. 4. 23. 18. chiefly appliable to the Physitian of souls , who must begin at home , if he will work any cure upon the Souls of others . 3. But this is not all , for thirdly the Cure of a Pastors soul , is a more difficult task ; as being to be perfected in a higher degree , then ordinarily can be expected from any of his Flock : For as our office of Priesthood , is more high , more emment , more holy , so should our Conversation be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — St. Chsysostom , De sacerdotio , As Angels above men , as Shepherds above their flock , as Masters above their Scholars , so should a Bishop a Priest a Pastor excel and transcend the people in wholsome doctrine , and holiness of life . so the great Gregory , Tantum debet actionem populi , actio transcendere praesulis , quantum distare solet a grege vita Pastoris , — with much more to the same purpose , De cura Pastorali : A book which was once translated by the wisest and greatest of our Saxon Princes ; King Alfred , and by him commended to the Clergy of this Nation ; and a happy Clergy should we be , an holy Priesthood , if the Instructions in that Golden Book , were well observed amongst us . 4. Take heed to your selves and to all the Flock ] and both these joyntly and severally . To your selves : As to the Innocence and Holiness of your lives , as becometh good Christians : And to your Flock , as Shepherds and Guides of souls : Under the Law , the Priests and Prophets of the Lord are frequently called the Angels of the Lord of hosts , Iud. 2. 1. Mal. 27. And under the Gospel , the Angels of the Church of Christ , 1 Cor. 11. 10. Rev. 2. 1. 8. 12. — And as we read of the Angels on Iacobs Ladder , ascending and descending from heaven , Gen. 28. 12. so the Priests of the Lord should first take heed to themselves by ascending with the Angels into heaven , having their hearts and affections , their meditation and Conversation in heaven , Phil. 3. 20. And withal take heed to the flock , by descending with the Angels from heaven , enriched with the word of Life , breaking unto them that bread which cometh down from heaven , and giveth life unto the world , John 6. 33. But this joynt charge is sadly disjoyn'd and perverted , by such as take heed to themselves indeed , but 't is not with the Angels to ascend , but descend , only groveling in the dust , and wallowing in the mire of Luxury , Riot , and Excess , Pride and Coverousness , the pomps and vanities of the world , and the sinful lusts of the flesh , which every one , even the meanest of their Flock , hath solemnly abjured , when by holy Baptism admitted into the Fold of Christ. By such as take heed to themselves , but 't is not in a spiritual but carntl sense ; who will look narrowly to themselves , as to their worldly concerns , their Revenue and Income ; but are to careless to the spiritual concerns both of themselves and their Flock , Who seek their own , not the things which are Iesus Christ , Phil. 2. 21. Caring more for their Families at home , then for the Family of Christ , more for their bodily then for their spiritual relations , providing better for their natural heirs , then their spiritual successors in their respective places : And in a word , by all such as mind more the Benefice , then the office , more the Fleece then the Flock : All such do falsly wrest , and wickedly pervert , this double charge of the great Visitor in the Text : Take heed to your selves and to your Flock . To your selves , by being examples of holiness to your Flock ; And to your Flock ; as Shepherds , to feed and guide them , as Fathers to admonish and reprove them , and as Mothers to nourish and cherish them : For these are the four Essentials of a faithful Pastor : Holiness of life , soundness of Doctrine , Christian courage , Christian Charity . 5. To all the Flock ] not to the flock at random , not to this , or that particular Sheep , that fawns upon the Shepherd , nor to this , or that Party or Sect , which agrees with his Humours and Opinions ; but , To all the Flock impattially , and without Hypocrisie , and this first affirmatively , to instruct the Ignorant , to strengthen the weak , to confirm the wavering , to reduce the erroneous , to visit the the sick , to comfort the afflicted , to bind up the broken in heart , to reprove the sinful , and to testify against the stubborn and disobedient : Secondly Negatively , not to break the bruised reed , and quench the smoaking flax , Mat. 12. 20. not to sow Pillows under all Armholes , Ezek. 13. 18. Not to suffer them to settle with ease , and without reproof , upon the Lees of their sins , and and the errors of their wayes : Not to claw the scabbed Sheep , and scratch the itching ears , not to tickle and foment the petulant humors of the Factious , not to please those squeazy Palates , who nauseate the solid food of Gods publick solemn standing worship , under the prophane scurrilous name of Porridge , and for no other cause , but because it is like it self , ever the same , constant to it self : Like the Glorious Sun in the Firmament , which shines every day the same ; which renders it a worship acceptable , as being herein most agreeable to the Immutable nature of God , the Father of lights , with whom is no variableness nor shadow of turning , Jam. 1. 17. But the Itch after novelties in the Flock , and the Itch of popular applause or filthy Lucre in the Pastor , whilst the one scratches the Itch of the other ; Hence the putrid Scabs of Schism and Heresie in the Church , of Disobedience and Rebellion in the Kingdome , are engendred , Against all such sinful Compliance , Take heed to your selves , my Brethren take heed to your selves , and to your vows and promises , Sacerdotal and Ecclesiastical , confirmed by your respective Subscriptions to the Articles and Canons of the Church , to the Injunctions of your Metropolitan and Diaecesan , to the Approbation and constant use of the Liturgy of the Church , and of that onely in publick : In which last particular , wherein the greatest part of Ministerial Function consists , I cannot but testifie in this Assembly , so much concern'd therein : That there is utterly a fault amongst us ; In that those divine and excellent Prayers , and heavenly inspired Praises of God , and that ancient and constant way of Gods worship in Publick , is by many too much slighted and neglected , by many irreverently and indevoutly celebrated , by many mangled and maimed , curtail'd , abbreviated , and by the Additions of others implicitly vilified : And generally almost by all secretly undermind ; enervated and subverted by each mans private prayer in publick : The which private prayer , whether before Sermon , or at any other time in the Congregation , doth not onely secretly imply a defect in the Publick Prayers of the Church , which must ( forsooth ) be supplyed by mens private conceived prayers : but also , 't is a disorder and confusion in the service of God ; for thus publick and private prayer are confounded , which our Lord Christ hath distinguished and commanded to be seperately observed , to avoid Hypocrisie and vain-glory limiting private Prayer to the private Closet , Mat. 6. 5 , 6. and for avoiding Tautologies and impertinent bablings after the manner of the heathen , he prescribes a set form to be us'd in publick , vers . 8 , 9. We are commanded when we call upon the Lord , to pay our vows to the most High , and then he will hear , Psal. 50. 14. But can any man think it probable , that God will hear their Prayers , who sacrilegiously break their vows when they pray , by praying otherwise then they have vowed and promised ? those promises also being agreeable to the Commands of Christ , and the orders of his Church ? And this undoubtedly amongst many others , is not the least canse , of so many stray and wandring Sheep in every Flock , of so many giddy headed and factious minded men in every Congregation , of so many seperate Congregations or Conventicles in every Parish : one great cause hereof is the falshood and treachery of the Shepherds , who in compliance with the noxious humors of the diseased part of their Flock , take no heed to themselves , nor to the vows and promises they have made in order to the right and regular execution of their Function , in feeding of their Flock : so for the iniquity and irregular carriage of the Priests , the sons of Eli in the sacrifices of the Temple ; Men abhorred the offering of the Lord , 1 ▪ Sam. 2. 17. 6. But should not the Flock take heed to the Shepherd , as well as the Shepherd to the Flock ? The duty of the one to the other ( undoubtedly is reciprocal , and the mutual Relation respectively binding . Take heed to thy said ( said the Lord to his people ) that thou forsake not the Levite , as long as thou livest upon the earth , Deut. 12. 19. and Chap 14. 27. Fccl. 7. 30. There is nothing more plainly asserted and more punctually commanded in the book of God , then that the people should take heed to their Priests , the flock to their Shepherds , especially such as are Orthodox and holy , that they should hear and obey their voice , and make their Application and recourse unto them , in all cases of ignorance or doubting : For the Priests lips should keep knowledge , and they ( the people ) should seek the Law at his mouth , for he is the messenger ( or the Angel ) of the Lord of Hosts , Mal. 2. 7. Haec sunt initia haereticorum , ut sibi placeant , & praepositum superbo tumore contemnant , Cypr. lib. 3. Epist. ad Florent . Hence the Rise of Hereticks in the Church , when the people swelling with presumption of their own knowledge , and pleasing themselves in their fancies and opinions , proudly neglect and scorn to submit to their directions , whom the Lord hath appointed to be their Shepherds and Guides of their Souls : And thus even thus , the people of God fell into Idolatry , even that gross and infamous Idolatry of the Golden Calf , when slighting Moses , and overawing Aaron the high Priest , they commanded him , who should have commanded them , saying , Make us God to go before us , for as for this man Moses , we wot not what is become of him , Numb . 22. 1. When the same people were weary of the Government of Samuel the Prophet , and desired a King , the Lord said unto Samuel , They have not despised thee , but they have despised me , 1 Sam. 8. 7. Whereupon St. Gregory : Quam reverendi sunt Pastores optimi Sanctae Ecclesiae — how reverendly to be esteemed are the Pastors of holy Church , who whilst they faithfully serve the Lord in the Execution of their function , they are so closely joyn'd unto him in the bond of love , that the least slight , disesteem or neglect , that is cast upon them , the Lord takes it as an injury to himself : So said the Lord to his Apostles , and in them to their Successors : He that heareth you , heareth me ; and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me , Luc ▪ 10. 16. And this duty , that the people should take heed to their Priests , is commanded under a severe penalty , Deut. 17. 8. If there arise a matter too hard for thee in Iudgment , thou shalt arise and come unto the Priests , the Levites , and that man that will do presumptuously , and will not hearken unto the Priest , that standeth to Minister — even that man shall dye . And under the Gospel also the same command is given , Heb. 13. 17. O hey them that have the Rule over you , and submit your selves , for they watch for your Souls . But notwithstanding these and many more commands , in the sacred sheets of either Testament , yet is this Christian duty slighted and generally omitted , and especially by those who pretend most to the sole Authority of the holy Scriptures , without any Relation to the doctrine and Authority of the Church in the Interpretation thereof : There being many amongst us in every Flock ; who presume to direct their Shepherds , guide their Guides , and teach their Teachers ; who if they teach not , preach not , pray not , as they would have them , and consonant to their humors and opinions ; they will censure their doctrines , contemn their directions , revile their persons , scandalize their profession , and even snatch the holy Oracles out of their mouths , and separate themselves into Conventicles , where they may heap to themselves Teachers after their lusts , having itching ears , and they turn away their ears from the truth , and are turned unto fables ; believing and delighting in lies , and vain empty prophesyings which profit not , as was foretold of such , 2 Tim. 4. 3 , 4. And having mentioned Conventicles , I cannot but add a word of the danger of them , not so much in order to the disturbance of the peace of the Nation , leaving that to the Secular Magistrate , but in order to the seduction of unwary and unstable souls into falshood and errors in Religion ; Verily , verily I say unto you , he that entereth not in by the door into the sheepfold , but climbeth up some other way , the same is a thief and a robber , Joh. 10 ▪ 1. 'T is the practice of subtile thieves when they seize on the honest Traveller to drag him out of the high road-way into hedges and by-places , the more securely and without interruption to robb and spoil him ; so the spiritual thieves , false Prophets , ringleaders of faction and sedition , do more easily seduce , and robb poor silly men and women of the inestimable treasures of truth and obedience , by drawing them from the open and Publick Assemblies of Gods people in his houses of prayer , into By-places and lone honses , where they may more securely breath forth the spiritual Infections , sow the seeds of Schism and Sedition , and whisper their irreligious Treasons , under the mask of Religion . In such places they may to their advantage vent and put off their counterfeit ware , their false glosses , and misinterpretations of holy Writ , and make their Apocryphal Comments upon Canonical Scripture , making the Holy Word of God to speak not what the Spirit of God intends therein , but what their factious spirits and wild fancies would have it : That there should be such false Prophets in desart places and private houses , our Lord hath foretold , commanding all his disciples not to believe or follow them , Mat. 24. 26. Wherefore if they should say unto you he is in the desart , go not forth ; behold he is in the secret chamber , believe it not . St. Augustine observes of the man that fell among thieves , and was robbed and wounded , Luc. 10. 30. Si non descendisset — If he had not been going down from Ierusalem , the place of Gods Temple , to Iericho a prophane and common place , he had escaped that sad disaster ▪ To teach all people to beware how they leave the place which God hath chosen to put his name there the Temple and house of God , to convene in any common or prophane By places , under pretence of Religion , and the performance of holy duties in such places ▪ 'T was otherwise with the man after Gods own heart , Psa. 5. 7. As for me I will come into thine house even upon the multitude of thy mercies and in thy fear will I worship towards thy holy Temple . And with him resolves the whole body of Gods people , Psal 132. 7. We will go into his tabernacle , and fall low on our knees before his footstool : And not only this under the Law ▪ but under the Gospel , Mark 11. 17. My house ( not the houses of men shall be called the house of Prayer of all Nations : Not of the Jews as under the Law , but of the Gentiles also under the Gospel , and 't is there especially in Gods own house , that he has promised to meet his people , to be in the midst of them ▪ to hear their prayers and bless them , To teach them his waies by his faithful and true Pastors , and there ( in a word ) to dispence all the blessed means of grace and salvation to them , Deuteron . 12. 5 , 6. 11 , 12 , 13 , 14. 1 Kin. 8. 29 30. Mat. 18. 20. Luc. 19. 46. 1 Cor. 11. 20. 7. But the grand excuse of the wandring sheep and the cry of many Orthodox also , is , The division of the Shepheards , who being divided amongst themselves , do lead their flocks into several divided wayes of divine worship : And the generality of the flock being not wise enough to know what way to take ; or whom most securely to follow , they hereupon heap to themselves Teachers after their own Lusts , and with the Schismatical Corinthians 1 ep . 1 cap. 12. vers . Every one saith , I am of Paul , I am of Apollos , and I of Cephas , and I of Christ ▪ one man , or Sect of men , liking this mans way of preaching and praying , another anothers way , and others none at all , but independently rely upon the immediate teaching of Christ by his Spirit . And thus Sects and Divisions are multiplied . This complaint is too true , and such sad effects thereof too evident , and if not stopt will prove bitterness in the end . But would you know who be these divided Pastors or Preachers , or Sect-masters rather , the corrupt springs from whom all our polluted streams of divisions flow ? They are such ( in a word ) as first divide from the Church of Christ in general ( wherein they all agree ) and then divide amongst themselves , into particular Sects , and Factions , wherein they all differ : There is but one body and one spirit , Eph. 4. 4. one mystical body of Christ , which is his Church , and one spirit of truth , quickning this is our body , and its members , and them onely : And as it follows , One Lord , one faith , one baptisme one God and father of all , who is above all , through all , and in you all , vers . 5 , 6. In you all , that are members of this one body , and quickned with this one spirit , and endeavour to keep the unity of the spirit in the bond of peace , which is the duty enforced from the premisses , vers . 3. Contrariwise then such , that divide from this one body the Church , into several Sects and Factions , and ( which necessarily follows ) such are not quickned with this one spirit , but each with the foolish Prophets follow their own spirit , Ezek 13. 3. which the mistake and mis●term the Spirit of God ; such as worship , not this one Lord , as we are all commanded , with one mouth and with one mind , Rom 15. 6. Such as hold not the Articles of this one faith , with one joynt unanimous consent of truth ; Unto the unity of which faith , till we all come , we cannot be perfect men in Christ Iesus : but are like children tossed to and fro , and carried about with every wind of doctrine , Eph. 4. 13 , 14. Such are all false Prophets , treacherous Shepherds , or in the Language of Saint Paul , 2 Corin. 11. 13 , 14. Such are all false Apostles ; deceitful workers , transforming themselves into the Apostles of Christ , and no marvel , for Satan himself is transformed into an Angel of Light : I may call them according to the metaphor of the text , The Bell weathers of the Flock , the Ringleaders of those numerous Sects , and daily increasing divisions amongst us . And although each sect and division must necessarily be false and erroneous , because there is but one Truth , and one true way of Divine worship , which is ever constant to it self , yet hath each division it numerous followers of the divided Flock : as silly sheep when a gap is opened , follow one another to the breach to stray from their Pasture : So flock the people ( if not restrained ) into the ways of division and error , if any Sect-master but open a gap , and lead them the by ways of straying from the Sheepfold of Christ , which is his Church . For such alas , is the sad condition of mans corrupted and depraved mind , as naturally to be more affected with error , then with the Truth ; more prone to believe lies , and more zealous in the maintenance of falshood , then to believe and maintain the Truth : 'T was ever so , When the Prophets prophesie falsly , the people love to have it so , Jer. 5. ult . but a sad question follows , What will ye do in the end thereof ? When the Prophets prophesie Lies , or ( which is the same ) do make and foment divisions , and the people withal are affected with their lying prophesies , and side with them in their respective divisions : 't is easie then to prophesie and foretell the end thereof to be ruine and confusion : If a kingdom be divided against it self , that kingdom cannot stand , and if a house be divided against it self , that house cannot stand , Mat. 3. 24 , 25. Not the house of God , not the family of Christ , in what Kingdom and Nation soever established : All the Kingdoms and Nations in Christendom , ancient and modern , from the first to these last and worst of times , have felt , by sad experience , the bitter effects of divisions and errors in Religion ; and none more than our own , so lately bleeding , even to the last gasp of death , and almost buryed in her own confusions ; which took beginning from the prophesying of Lies , and overspreading of mistakes and errors in Religion , sowing the Seeds of Schism , Faction and Sedition , in separate and divided meetings , or Conventicles in private ; joyned with a sacrilegious vow breaking performance of holy duties in Publick . All which now are as much , if not more practised then ever ; some of whose Factors and Followers ▪ do really intend , all do certainly tend to involve this Church and Kingdom , into the sad condition of intestine war , blood and Confusion , from whence by the great mercy of God , we so lately escaped . And now to you , the Reverend persons , who are come to visit us in our distempers and infirmities , to you it bebelongs , as much as in you lies , to give stop to our overflowing divisions : To restrain our licentious exorbitancies , both in doctrine and practice , in Praying and Preaching , and this , whether in the house of God , or in the houses of men : Et fiat justitia , ruat coelum . FINIS . Notes, typically marginal, from the original text Notes for div A61499-e370 a Concil . Leodic . cel . Anno 320. Can. 15. 17. & ult . Concil . Milevit . 2d. An. 416. Can. 12. Concil . Epaunens . celeb . An. 509. Concil . Gerund . celeb . An. 516. C. 1. Concil . Toles . quart . Can. 2. Concil . Venet. celeb . An. 452. Can. 15. Concil . Bracor . 1. celeb . An. 562. 19. & 20. & 22. Concil . Vasen . celeb . 442. Can. 5 , 6 , & 7. Orationis sublimitas ex parte orantis , non ex sublimitate vel subtilitate verborum , sed humilitate & devotionis affectu ejus qui orat pensanda est . Jac. Alvar. de inquis . pac . Versat nos & praecipitat traditus per manus error , alienisque perimus exemplis : sanabimur , si modo separemur à caetu . Seneca de vita beata . * Iac. Alba. de inquis . pac . lib. 2. par . 3. cap. 3. Sanct. Soph. Tract . 3. serm . 2. c. 5. * Consolations sensibiles quumvis non sunt despiciendae , non sunt tamen supra modum aestimandae : quia nec verae virtutes , nec solidarum virtutum effectus , nec necessaria prefectûs instrumenta , sine quibus plurimi ad magnam virtutem , ac mentis puritatem ascendunt . Jac. Alv. ibid ▪ Notes for div A61499-e5410 a Exod. 25. 40. Acts 7. 44. Heb. 6. 11. b Matth. 6. 11. c Is. 6. 3. Rev. 4. 8. d Ps. 88. 1. a Luk. 18. 1. b 1 Thes. 5. 13. c Ephes. 5. 20. d Ephes. 6. 18. e S. Aug. l. de haer . Theod. Eccl. hist. l. 4. c. 10. a Ephes. 5. 6. b Gal. 6. 8. Mark. 12. 35.