22.

S. Aug.

Quæs. 57.

in Levit.

Reg. 30.

S. Chrys.
Theod.

in locum.

same Apostle, that the Christians at Corinth had a Place set apart only for holy Purposes; for that Apostle reprehends the Corinthians for taking their 1 Cor. xi. own Supper in an holy Place; Have ye not Houses, saith he, to eat and to drink in, or despise ye the House of God? From whence it follows, that the Place where they assembled was not for common eating and drinking, and therefore not for ordinary and private Uses ; nay, the employing it to such Purposes was profaning Basil. Mor. it, as is plainly implied in the Word despising. And therefore every private House was different from the Church, their Houses being opposed to sacred Places set apart for Religious Uses. And in this Sense is this Text understood by many of the Fathers. And this is farther proved from that singular Character given to some above others in the Apostles SalutaRom. xvi. tions as their peculiar. Salute such an one, and the I'Cor. xvi. Church in his House. Which must be necessarily understood of some certain Place set apart where Christians were wont to assemble for the Performance of ver. 1, 2. divine Worship. And those saluted must be such as in their several Cities had dedicated some Place within their Dwellings, most probably their upper Room, for Christian Worship. And that this Saluta10, 11, 14. tion is not used because their Families were Chris2 Tim. iv. tians, appears from other Salutations, where Aristobulus and Narcissus are saluted with their Household.

3, 5.

19.

Col. iv. 15.

Philem.

υπερώον. Rom. xvi.

19.

Q. How ought we to reverence holy Places?

A. By building and erecting such Places, where they are wanting, and furnishing them with all imaginable Decency for the Worship of God: By repairing and adorning them, when Time or the Iniquity of an Age hath made them ruinous: By keeping them from all profane and common Usage, and applying them wholly to the Business of Religion By offering up our Prayers in them with Fervour and Frequency; by hearing God's Word with Attention and Resolutions of obeying it; and by celebrating the holy Mysteries with Humility and Devotion: by using all such outward Testimonies of

25.

Respect as the Church enjoins, and are established by the Custom of the Age we live in, as Marks of Honour and Reverence. This bodily Worship is recommended by Solomon, when he charges us to look Eccl. v. 1. to our Feet when we go into the House of God, being Exod. iii. an Allusion in particular to that Rite of pulling off Josh. v. 15. the Shoes used by the Jews, and other Nations of the East, when they came into sacred Places, and is as binding upon us to look to our Heads by uncovering them, and giving all other external Testimonies which express Reverence and Devotion: and above all, by governing our whole Behaviour in such Places with a due Regard to those Ends and Purposes for which they were dedicated and set apart: this will correct any Whispering or Talking about worldly Affairs, any negligent or light Carriage: this will suppress any Provocations to Laughter, or any critical and nice Observations of others.

Q. With what Disposition of Mind ought we to perform these Acts of public Worship?

A. With sincere Intentions of glorifying God, and making his Honour and Praise known among Men; acknowledging hereby our entire Dependence upon his Bounty, both for what we enjoy, and what we farther expect. And with hearty Endeavours of performing his blessed Will, and of being that in our Lives and Actions, which we beg to be made in our Prayers which we are enjoined in his holy Word, and which we solemnly promise in the holy Sacrament.

Q. With what Reverence of our Bodies ought we to perform these Acts of public Worship?

A. Though in our private Devotions we are left, I think, at Liberty to chuse such Postures as may most tend to the fixing of our Minds: yet in public we are obliged to govern our outward Behaviour by such Measures as the Church prescribes, viz. to kneel, stand, bow, or sit, as the Rubric hath enjoined. Neither do I think it is fit to deviate from some devout Customs, though not commanded, that are establish

ed by ancient and general Practice, which in Time comes to have the Force of a Law. It is by these Rules that a beautiful Uniformity is created in our Deportment, as well as in our Petitions. All these different Postures ought to be used with such Gravity and Seriousness, as may demonstrate how intent we are when engaged in the Worship of God, and yet without such Affectations and Particularities as are apt to disturb those that are near us, and to give Occasion to others to suspect us, as acting a formal hypocritical Part. If we come to Church before the Service begins, which we should always endeavour to do, after we have performed our private Devotions, we should in Silence recollect ourselves, and dispose our Minds by serious Thoughts to a due Discharge of the ensuing Duties: for the Discourses of News and Business are very improper on such Occasions, God's House being not designed for the Scene of Conversation. And it is still much more unbecoming, while we are at our Prayers, nicely to observe all those Rules of Ceremony, which in other Places are fit and necessary to be practised towards one another; because when we are offering our Requests to the great God of Heaven and Earth, our Attention should be so fixed, that we should have no Leisure to regard any Thing else. To this end, when we put our Bodies into a praying Posture, with which I think leaning and lolling seems very inconsistent, we should do well to fix our Eyes downwards, that we may not be diverted by any Objects near us; at the same Time resolving not to suffer them to gaze about, whereby they do but fetch in Matter for wandering Thoughts. A farther Help to this Attention is great Silence; therefore we should never join aloud with the Minister but where it is enjoined, endeavouring to make it our own by a hearty Amen. Great Care must be taken not to repeat after the Minister what peculiarly relates to his Office; which I mention the rather, because I have frequently observed some devout People following him that

officiates in the Exhortation and Absolution, as well as the Confession; which, if thoroughly considered, must be adjudged a very absurd and improper Expression of the People's Devotion, because a distinguishing Part of the Priest's Office.

Q. What Preparation of Mind is necessary for our joining in the public Prayers?

A. To abstract our Thoughts as much as we can from our worldly Business and Concerns, that we may call upon God with Attention and Application of Soul; to keep our Passions in Order and Subjection, that none of them may interrupt us when we approach the Throne of Grace: to possess our Minds with such an awful Sense of God's Presence, that we may behave ourselves with Gravity and Reverence, to work in ourselves such a Sense of our own Weakness and Insufficiency, as may make us earnest for the Supplies of supernatural Grace; such a Sorrow for our Sins, such Humiliation for them, and such a Readiness to forgive others, as may prevail upon God for the Sake of Christ's Sufferings to forgive us to recollect those many Blessings which we have received, that we may shew forth his Praise, not only with our Lips, but in our Lives, by giving up ourselves to his Service.

A more particular Account of Prayer, and the necessary Qualifications to make it an acceptable Sacrifice, may be found in the Chapter on Rogation Days.

Q. How ought we to hear the Word of God read and preached to us?

A. With a Resolution of Mind to perform what we shall be convinced is our Duty; and with such a Submission of our Understanding, as is due to the Oracles of God: With a particular Application of general Instructions to the State of our own Minds, that we may grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ. In order to this, we should give our Attention with great Reve-Luke viii. rence, and take heed how we hear, lest our Negli-18

18.

gence be interpreted as a Contempt of that Authority which speaks to us.

Q. How comes it to pass, that among those who hear God's holy Word read and preached to them, so few are influenced thereby to reform their Lives?

A. It chiefly proceeds from the Strength of vicious Habits, which blind their Understandings, and dispose them not to apprehend the Force of such Arguments as are urged to expose the Folly of Sin, and the mischievous Consequence of a wicked Life. Where Men's Affections are engaged, their Judgments are strangely perverted ; this makes them stifle the Checks of their Consciences, and quench those Sparks of Piety which were kindled in their Education. When therefore Curiosity or Decency engages them to hear a Sermon, they fix their Attention upon the Ornaments of the Discourse, and find Fault with the Manner of the Composition, when their Thoughts never dwell upon the main Subject recommended. But when Men have long resisted the Solicitations of God's Ministers, he may justly give them up to a reprobate Sense, and withdraw that Grace which they have abused; and then it is no wonder they turn the most serious Things into Ridicule, and hear the Terrors of the Lord without the least Emotion.

Q. But why do not the good Desires, which are raised in some People's Minds by hearing God's Word, produce the Fruit of Virtue in their Con

versations?

A. Because many imagine when they have been affected with a Sermon, that the great End of hearing is fulfilled; when, alas! the main Matter, which is the putting useful Instructions into Practice, is still behind. God indeed hath done his Part when he enlightens our Minds; but then it is our Business to walk as Children of the Light. Others suffer the Cares and Pleasures of this Life to destroy the good Seed that is sown in their