Two sermons preached at the Cathedral Church of Norwich the one upon the 3d of May being Wednesday in Rogation week, the other upon the 29th day of May being the solemnization of His Majesties birth and restauration / by William Smith, D.D., Preb.

1 Thess. 5. 17. Pray without ceasing.

IF because there appear some remarks of ancient Solemnity upon this time, and because the esta∣blished Liturgy doth oblige us to a religious re∣gard to it, any man should inquire after the reason and intention of both, the question will be easily solved, if he do but heed the name and appellation of it, as it is commonly called the Rogation-week, or the Week of Prayers, that is, a time chosen and separated by the Churches Wisdom and Authority for Fasting and Prayers, the more solemnly to implore the mercy of God upon the World at a season, when commonly the rage of Epidemic diseases takes its beginning, the fruits of the Earth are in greatest danger to miscarry, and Wars are then ordinarily commenced, and Campagnes opened. Now this pious custom was so early an off-spring of Pri∣mitive Devotion, that it was made a Constitution of the Church from a considerable Antiquity, and hath been ever since observed in most places of the Christian World, and particularly in all the Lutheran Churches ever since the Reformation, to this very day.

But how pious and reasonable, how ancient and uni∣versal soever the observation hath been, yet the demo∣lishers of our Rites and Order, have so prevailed with the people, that there's scarcely one of a hundred, that understands their duty in it, nor one of a thousand that

have conscionably and duely practised and perform∣ed it.

And yet I don't despair, but that some pious persons here before me, may be so affected with this short ac∣count of their duty therein, that they may in some mea∣sure answer the intention of this ancient Establishment, and the Command of this present Church to observe it.

Which that they may the better do, I have endea∣voured to accommodate them with a suitable subject for their encouragement and direction, and that from the words now propounded. Pray without ceasing, or continually.

Which words offer these two occasions of discourse.

• 1. What is meant by continually praying, and how far the command of God lays upon us on that account.
• 2. The reasonableness of observing that command so represented, by several instances of advantages to engage us to the constant practice and performance of it.

1. What is meant by praying without ceasing or con∣tinually?

And for the true understanding of this according to the several ways of speaking, which the best Interpreters have used, it signifies such an habitual frame and conti∣nued state of mind, whereby we may and do so often perform the duty of prayer as is consistent with the dis∣charge of other duties of Religion, and our necessary attendance upon the common business and affairs of the world in our lawful imployments, and that may reasona∣bly comply with our natural infirmities as men. And in this we ought to have respect both to the private and publick performance of the Duty.

And then by praying continually as to the first I un∣derstand

the well management of our Devotions, as to those which we call private Prayers. Whether they be those of the Closet, which our Saviour mentions (Mat. 6.) or those between married persons, which a great Divine of our Church supposed the Apostle to have in∣timated as a duty, 1 Cor. 7. 5. or whether those of the family, where every supreme in it is a kind of Priest to God, to order the periods and circumstances of Gods service in his own house. And that man that hath given rules to himself for the ordinary performance of those several offices, such as a wise Guide of Souls may ap∣prove, and the practice of other holy persons have ex∣emplified, may be believed to have performed the duty of praying without ceasing, so far as concerns his private Devotion.

But then secondly, by the performance of the duty of praying continually as to the Publick Prayers, I mean a constant attendance upon them in all such appointed periods, which the Governors of every Christian Church must be supposed to have determined to be performed in some publick place set apart and consecrated to that service of God; whether they be in some certain sea∣sons of the year, as this week of Rogation is one, or in so many days in the week, as by the frequent successions of the Lords day and other Festivals, and Fasts, or in so many divided portions of the day; and in all other contingent occasions of Christians assembling together for the service of God.

Which Periods being so set apart for God, and ap∣pointed for our duty, do so indispensably oblige the Consciences of men, that no man can make a wilful omis∣sion of them (especially if it be habitual) but he may be

interpreted to have so far departed from God, and thrown himself off from his protection and blessing. And because I see the neglect of this duty to be so universal, (and amongst them particularly that otherwise pretend themselves to be a praying people to a greater degree than others) I desire but once to know from any of them what they can object against the obligation that I have affirmed to lay upon their Consciences, so as may solve their omission to a consistency with any real sense of Re∣ligion, or the fear of God.

I hope they don't imagine the personal faults of them that administer, or the different manner of the admini∣stration of those Offices (as with such Rites and Circum∣stances which they perhaps dislike (because they will) and God hath not forbidden them, while the substan∣tial Worship is preserved entire) can acquit them for their gross disobedience to God and man, and the into∣lerable prejudice they make and encourage against the Governors, the Establishment, and the obedient Sons of the constituted Church, with which they are bound to hold Communion in such publick Offices.

Now that man that shall religiously and constantly ob∣serve all such determin'd and commanded Periods, for the Service of God in publick, may be said to perform all that's obligatory in the Command of God for praying without ceasing, or continually in this second respect. And I think I may affirm, that the Apostle did princi∣pally intend this kind of praying continually, by the command in my Text: and my reason is, because I find the same, and the like expression to be necessarily so in∣terpreted, in other places of Scripture.

Thus when it's said, that Hannah went not out of the Temple, but served God with fastings and prayers night

and day (Luke 2. 37.) the meaning is, that she never failed to discharge her duty there, at all the appointed seasons of the Jewish Church. And when the Apostles, after Christs Resurrection, were said to be continually in the Temple, blessing and praising God (Luk. ult. ult.) as it may be observed what veneration they had to the se∣parated place the Temple, of which their (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) upper Room was a part; so their being continually there, must mean that they made attendance to their Offices at all set hours, probably at those which were then in custom among the Jews, that is, at every third hour of the day. And of this practice we have several footsteps in the story of their Acts: and so Peter and John went up to the Temple at the hour of prayer, being the ninth hour (our three a clock) Act. 3. 1. Which custom was after∣ward in some resemblance continued in the Church, of which S. Cyprian makes mention in his Discourse upon the Lords Prayer.

And when in those appointed seasons they carefully made their attendancies, they might be said (in the most reasonable sense) to have prayed continually, as to the publick performance of the Duty.

Thus I have discharged my self of the first occasion of my Discouse from the word continually, or without cea∣sing. The next that I am to address to, is, to shew the reasonableness of our making such a constant attendance upon all the Offices of Prayer, to which we have either piously obliged our selves in private, or are commanded to by Authority in Publick, by several instances of in∣comparable advantages by it.

And the first instance is, That a continual attendance upon such Offices, is a continued payment of that Ho∣mage we owe to God, as he is the great Creator, Go∣vernor,

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and Preserver of the World, and an imply'd own∣ing him to be the Soveraign Lord of all his Creatures, to order them, and dispose of them as he shall please: And thereby we do daily make an acknowledged dependance upon his Providence for all we have, and all we are: actually professing to Gods honour, that in him we live, move, and have our being (Acts 17.) and that from him descends every good and perfect gift (Jam. 1.)

Whereas an habitual omission of such Duties, amongst all the evils of their neglect, may be recounted a kind of dethroning God from his supreme Dominion, and be interpreted a disclaiming his universal Soveraignty over his created World, and indeed no small degree of pra∣ctical Atheism, highly criminal, and dishonourable to him.

And for ought I know, the Epicureans who would believe the beautiful Model of the World to be the ef∣fect of nothing but the casual confluence of Atoms, to exclude the necessity of believing the Being of a God; And the Stoicks, who would make all Events to be no otherwise governed, but by the necessary hits and con∣nexion of second Causes, which they called Fate, to ex∣clude a Providence: I say I know not, but those Philo∣sophers might as justly be acquitted for the Errours of their Speculative, as the neglecters and despisers of Pray∣ers may be excused from doing God as great a disho∣nour by their practical Atheism.

And therefore I cannot but wonder, that any man that seriously believes that there is either a God, or a Providence, should not make addresses to the Majesty of his Person for the acknowledgment of his Soveraignty, and the devoutest applications to his love and goodness for their own safety and protection, by the daily tender

of their Prayers and Supplications at all seasons both publick and private.

2. The second instance of the reasonableness of such a constant attendance upon Gods Service in prayer is, because as it professeth a belief of, so it makes and gives a continued use and improvement to, that very conside∣rable part of our Redemption, the never-ceasing Inter∣cession of Christ, who now sits at Gods right hand, at∣tending the tender of mens Petitions, and as a Priest for ever to be daily offering up to God, as the private ad∣dresses of his Servants, so also the conjoyned Supplica∣tions of devout Assemblies.

But when those Offices are neglected, we do as much as in us lies to frustrate that grand Expedient of all our spiritual and temporal blessings; and may interpretative∣ly be said, to put such an undervalue upon it, as to be thought guilty of treading under foot the Son of God, of counting the Blood of the Covenant a profane thing, and of doing despight to the Spirit of Grace (Heb. 10. 29.) All which three terrible expressions of Guilt, and danger, do clearly refer to their sinful custom of for∣saking Assemblies (v. 25.)

3. The third instance of the advantage of our con∣stant attendance upon Prayers publickly and privately is, that thereby we are continually upon our guard a∣gainst those Armies of Temptations that march about us, under the Conduct of the Devil and the World, which are continually invading and assaulting our innocency; and that thereby we are continually countermining the secret Plots and Stratagems of our own deceitful Lusts, which are always warring against our Souls.

And this I offer not only as Prayers are the means of Grace in general, but as they are really effective of a

proper defence against the temptations to every sin in particular and in its kind. How hardly can that tongue be conquered to comply with the common modes of oaths and cursings, blasphemies, and rants against God and Goodness, that was just now tinctured with words of holy applications to God in religious offices? Or how can those feet be swift to shed blood, or be travelling to the places of villany and debauchery, that were just before treading the Courts of Gods house, or helped us to yield our bodies to the prostrate postures of solemn Assemblies? Or can the thoughts of that man be readily ingaged in the pursuit of any sinful designs or satisfacti∣ons, who just before had hallowed his mind with reli∣gious intentions, and sanctified his heart with the holy offices of Prayer?

Further, that holy duty daily performed, will fortifie us against the daily incursions of temptations, by keeping alive in us to the last, that grand preservative of our in∣nocency, our natural, and our acquired habit of reli∣gious modesty, and by accommodating our passions (the common seat of most sins) to Religion and Vertue. Is any man afflicted (or sad?) let him pray, saith the Apo∣stle, (Jam. 5.) that is, the constant attendance on that duty will alleviate the burden of a sorrowful and dis∣contented mind? Is any man merry? let him sing Psalms: that is, let him gratifie the present pleasantness of his Soul in such Assemblies, where the praises of God are managed with the sweet accents of musical harmonies, to prevent the excesses of sensual joys, and the sordid mirth of sinful societies. Can any man complain that his own natural constitution, or the untowardness of the instruments of his affairs, or the common unworthy car∣riage of other men to him, do daily tempt him to ex∣cesses

of impatience, frowardness, and periodick fits of anger? let him here seek and attempt his remedy, and by experience he shall find, that his frequent ingagement in religious offices will allay those storms, and reduce his temper to the quietness and sweet easiness of a Lamb or Dove. Lastly, Is any man surpriz'd with the ruling passion of a sensual love? let him imitate the example of that wise and excellent Virgin, of whom I have read, that she commanded her fond Amorist to respite his ad∣dresses to her, till he and her self had compleated forty days in Fasting and Prayer, by which religious expedi∣ent she cured his folly, and preserved her own inno∣cency.

4. The fourth Instance of advantage by our constant attendance upon God in Prayer, is, because that duty is the common Scene and opportunity for the exercise and improvement of all spiritual Graces; which as they were attained by the use of means, so are they maintained and improved by the constant practices of vertue, and the services of our God: And as the exercise of every particular duty improves its proper Grace, so does the duty of Prayer imploy and improve them all.

First as to Faith, every period in our Devotions is an act of that Faith by which a just man is said to live to God, and to all the purposes of a religious Conversa∣tion. Then as to Hope, our constant Prayers feed it, and confirm it, and make the expectation of a future bliss lively and prevailing. There we are exercising and acting the precious Grace of Humility, making our selves dust and ashes in the apprehension of our selves towards God, and are tempering our hearts for all kinds of submission and condescension to men.

Here the Virgin ties on her girdle of Chastity, and

the married pair are every day renewing their first be∣troth, and fastning the knot of their promised love and fidelity to one another. Here the Subject does daily profess his Loyalty upon his knees, and guards the Crown and engageth his Faith for his Princes safety. Here we discipline all our inclinations to malice and revenge; here we forgive every trespass, and are softening our Souls for admission of terms of peace and reconciliation with all the World. In a word, our constant attendance on that duty will every day more and more be raising our hearts up to a pitch of heavenly Conversation with God and Angels, and preparing us to be fit Compani∣ons of that blessed Society above, when God shall please to call us to it.

5. The fifth Instance of advantage which makes our constant attendance upon all religious offices highly rea∣sonable, is, because it will make our time, our precious time, more accountable to God and our selves, by adjust∣ing it into fit portions for the service of God. For if men were as curious of considering what accounts must be made of all the Talents with which they are intrust∣ed, in order to the securing their future Bliss, they would begin to think that that of Time, which God hath put in our power, and left to our choice, for the good or bad imployment of it, were as considerable as any.

And if they would recount the mercy of enjoying Time, or foresee the conflicts of a dying Soul, when he is lamenting the loss of it, they would be as advisable in this point, as in any other concern of Religion. Now no proposal can be offered to a mind truly pious, where∣by a man may better secure his time for a fair account with God, than by apportioning a considerable part of it in attendance upon the offices of Prayer, in the pe∣riods

chosen or appointed for it. At which seasons we should no more wilfully take a liberty to withdraw our selves from our duty, whether when our Closets or our Families, or when the set hours of Prayers at Gods House call for it, than we would lay our Consciences waste, by committing an enormous act of sin.

And as such a course of spending time will make that Talent of our lives happily accountable to God, so will an habituation of our selves to perform our duty at such appointed seasons, make our time easie and acceptable to our selves: (it's idleness and sin that makes time a burden, and our lives uneasie) and we should with the same pleasure think of those periods of Prayers, as we do entertain the seasons of our natural refreshments of meat and sleep, and as delightfully recount the hours of the day by them, as by any artificial division of time: and make us go as cheerfully to our devotions, when the Bell tolls, as when it rings us to our meals, or sounds a retreat to our labours, or as when the setting Sun tells the wearied Traveller that his journey is at an end.

6. The sixth and last Instance, by which it will appear that the constant attendance upon the offices of Prayer, must needs be reasonable, is, because it will be a consi∣derable part of the discharge of the command of God upon us, to shew mercy, and to do good to those that need our help and relief.

For amongst the various capacities of doing good that God hath put in our power, one is, that we can succour and relieve the infelicities of the World, by the Charity of our Prayers. By them we can get bread at Gods hand for the distressed, as well as give it with our own. By them we can reach the sorrows of the Widow, and the heavily afflicted, and pass through the Walls and

Bars of Prisons, to support and comfort the mourning Captive. By them we can fight for the Prince and the Church, when both in danger. By these we can clear the infectious Air in raging Pestilences, and water the dry Furrows when parched with drought, and fortifie our Peace when threatned with the Alarms of War: with all other the instances of doing good that hold pro∣portion with these.

Now what can acquit any man to God or man, that understands his indispensable obligation of doing all the good he can, and can believe what God hath promised and done, to assure him of the success of his Prayers; I say how can any man acquit himself to God and man, that shall refuse any offices, or neglect any of those op∣portunities, when Prayers are to be put up to God for either the common or the particular blessings of them that need them?

I wish the Consciences of men that have any designs for Religion (and they are infinitely unreasonable that have none) were sufficiently informed, and seriously af∣fected in this case: our Assemblies would not be so thin, nor so unconcerned, when we are every day crying out for mercy, and pleading for blessings.

Now it is in this last Instance of advantage by our constant attendance to this duty, that we are at this time especially concerned: and therefore as upon this ground the ancient Churches took their just plea, for the first establishing a Week of Prayers, and why our Church have continued the obligation to observe it, so I shall there only fix my Application.

And then I say, That if ever there were an Age that called for this kind of Charity, and might lay claim to the benefit of a Week of Rogations, and all other the

constantly performed offices of prayers for the good of Mankind, as necessary; it is now certainly the most pro∣per time: the sad face, and deplorable state of the Chri∣stian World, every where do now require it, now im∣plore it.

And first the deeply afflictied Asiatic and Grecian Churches, the first Plantations of Christ and his Apo∣stles, that have so long groaned under the heavy oppres∣sions of him that bids defiance to the Christian name, lays claim to the Charity of your Prayers. But those Barbarians late approaches and successes must alarm your pity, if you can but consider the Hungarian and Polonian calamities.

But if these distant accents of sorrow cannot reach your hearts, yet let the near and loud Cry of those neighbouring Countries, that are harassed and undone by the conflicting Legions of so many Princes now en∣gaged in War, awaken you to your most compassionate Prayers.

Let us have a care, that those poor ruined Countries may not take up Jerusalems Lamentation against us, O all ye that not only pass, but live by us, have ye no regard? (Lam. 1.) O that God should lay it to your charge, as he did once to his people by his Prophet Amos, (Chap. 6.) That we lye upon the beds of Ivory, and stretch our selves upon our Couches, &c. that we are drinking wine in bowls, immerst in all sensual pleasures, and are not grieved for the afflictions of Joseph, nor charitably concerned for their calamities. O to your prayers, and let your earnest supplications put a stop to the flames of Gods raging displeasure against them, lest for our ingra∣titude and uncompassion, God should change the sad Scene, and afterwards make them Spectators of our

ruines, that are such uncharitable beholders of their miseries.

But if the distant Alarms of Foreign Calamities can∣not awaken us from our lethargic unconcernedness, yet sure there is something at home, that may more nearly affect us, and that may implore the charity of our daily Devotions.

And if there were nothing but the common miseries of Mankind among us, such as usually and universally follow Nations in their best peace and prosperity, yet no pious and considerate mind could want a sufficient subject matter for such offices of his Charity: Let us but consider how many poor Prisoners are now sorrowing in their strait confinements, how many of our brethren are roaring in torments, languishing in diseases, pinched with penury, strugling with difficulties to live, and in a thousand cases of distress, are crying for help in the bit∣terness of their Souls. And can we think there's never a tear, never a petition due? Do these need no share in a time of Prayer, no concern in the offices of our daily Devotions?

But besides this, cannot a wise and pious heart, as things are at present, find any thing else, that begs the cha∣rity of his Prayers? Is there no case, wherein we stand in need of the counsel and the aid, the care and prote∣ction of a merciful God? For though God hath blessed us above any people of the World, under the happy Go∣vernment of a gracious Prince, who hath wisely provided for our peace and plenty, when all the World besides are tossed up and down in miserable circumstances, yet are there no just fears, no real dangers set before us, for which it is needful to implore the mercy of a good God to prevent the approaches of many likely ensuing trou∣bles?

Yes certainly, no Nation in prosperous circum∣stances could ever offer a prospect of more to a consider∣ing mind.

Who can but suggest to himself thoughts of danger to the State, when he shall behold so considerable a part of the people to be so malicious to their Rulers of every kind, so seditiously disposed against all just Rules of Go∣vernment, so wretchedly intractable to all Laws for sub∣jection and obedience, so unfaithful to all the Sacred obligations of Oaths, and tyes of Conscience, and more∣over so universally immoral and vicious, that we look like a people preparing our selves for our own ruine, if God prevent it not? The Charity of your Prayers is here seasonable, if you have any design of doing good to your selves and Country.

As to the Church, the poor Church of England, the Mirror and Miracle of the Christian World, a Church that never refused the exactest tryal from the Scriptures, right Reason, and the best Rules of Catholicism from the purest Antiquity; A Church that never had an ene∣my, but the man was distinguishable by some remarks of ignorance, ill humor, or of driving on some base design; A Church that hath always stood an unshaken Bul∣wark against the strongest invasions of her enemies of every side, she now needs your Prayers, and the especial protection of a merciful God. Her misery is, that she hath a long time layn between two Mill-stones, but they are now grinding her to powder, as the great Arch∣bishop and Martyr forewarn'd his late Majesty of blessed Memory. She hath been hitherto hurrican'd with vio∣lent tempests on every side, but now she is whirlwinded with their combin'd blasts; and must expect all the evils, that enmity and treachery, faction and prophaneness can bring upon her.

Where's your Prayers, your addresses for help? Are you not rather promoting your animosities, quarrelling with circumstances, picquering the Government, making stories of the infirmities of your Superiours, pursuing your base lusts and interests, when you should be on your knees, begging, and pleading, and crying for mer∣cy? Can any think that we are in Jehosaphats case, that we know not what to do, and shall not our eyes be up∣on our God, who is sufficient to help us, if we seek him? Are we with the Apostles in a sinking ship, and shall we not with them lift up our voices, and say, Lord, save us or we perish? Which if we shall daily and heartily do in our never-ceasing offices of Prayer to our merciful God, and shall withal repent and amend our evil lives, I doubt not, but that yet God will recover us from our dangers, and restore us to our safety. Or to use the words of the Prophet (Hos. 6. with which I shall con∣clude) Though he hath hitherto torn us, he will yet heal us; though he hath hitherto smitten us, he will yet bind us up: Which God grant for Jesus sake.