at this day also with us Not to speake of Schooles kept here for Children an abuse certainely none of the least amongst us Doe you not think that all Religion consists in hearing Are not our Churches made onely Schooles and of Oratories and houses of Prayers are they not made Oratories in another sence for preaching and hearing onely I appeale to our selves how we throng on all hands to the one a Sermon how scarcely or not at all are we seene at the other Prayers As if we were all eare but where then is the body 1 Cor. 12. 1 Cor. 12.19 the body of Religion It was not so in the Apostles times when notwithstanding being new converted they had more neede of hearing I am perswaded saith the Apostle that you are full of all goodnesse filled with all knowledge able to admonish one another Rom. 15.14 Rom. 15.14 Teaching and admonishing one another Coloss 3.10 1 Cor. 14.35 Ephes 5.19 Ephes 5.19 The women must learne from the men at home 1 Cor. 14. And the Children from the Mothers 1 Tim. 2.15 1 Tim. 2.15 The Apostle chides the Hebrewes Heb. 5.12 Heb. 5.12 that when for the time they ought to bee Teachers they have neede againe to bee taught the first principles And it was the Apostles censure of some bad ones 2 Tim. 3.7 2 Tim. 3.7 that they were ever learning and never learned Beloved There is a time limited for the learning of every science S. Chrys Hom. 3. in Coloss f. 1378. and Saint Chrysostome expostulateth with his people How long shall wee bee teaching you faith and good manners shall we alwayes dwell in hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not so in the Apostles times They when they had instructed any passed them by and made them Teachers over others and thus they went sayth hee over the whole World And indeed the first and best Christians after they had learned their first principles in their Catechisme they gave themselves continually to Prayer Acts 1.14 For as in our Church Service Acts 1.14.2.42.6.4 the Creede the Confession of the faith followeth next after the hearing of GODS Word to shew us that faith commeth by hearing and hearing by the Word of GOD Rom. 10.17 Rom. 10.17 So after the Confession of our faith our faith confessed presently shewes it selfe in Prayer This as the order of the ancient Churches in their Liturgies is observed by our holy Mother the Church of England being that very naturall order which the Apostle most plainely layeth downe Rom. 10.13 14. Whosoever shall call on the Name of the LORD shall bee saved How then shall they call on Him in whom they have not believed and how shall they believe on Him of whom they have not heard and how shall they heare without a Preacher So then The end of our Preaching is that you may heare The end of your hearing is that you may believe The end of all our believing is that we may all pray invocate and call on the Name of GOD. Thus the end of all our hearing is that we may offer And indeed as Saint Cyprian S. Cypr. lib. 2. Ep. 2. S Chrys orat 2. de precat 8 46. T. 1. and all Divines note in hearing God commeth neare to us God speakes to us but in Prayer we come neare to Him we speak to Him his being the true Sacrifice which after the abolishing of those bloudy Sacrifices now only remaineth in the Church of God the house of prayer Esa 56.7 And surely after GODS Law transgressed by Adam as the bloudy Sacrifices were necessary for a threefold end 1. To signifie what man had deserved for sinne viz. to dye as the poore beast did 2. To Type out CHRIST IESUS the true Lambe of God slaine from the beginning for sinne 3. To testifie their perfect thankesgiving and intire obedience for their Redemption from sinne So likewise CHRIST being come it was requisite they should cease and others should succeed in their roomes for the same ends and use It is very remarkeable that the Genealogies of their Priests being confounded and their Temple destroyed to which their Sacrifices were tied Deut. 12.26 Deut. 12.26 now at this day the Iewes comfort themselves in that of Hose 14.4 Hos 14.4 Wee will render the calves of our lips acknowledging this in their Prayers at this day to be the true Sacrifice And indeede both to them and us there were alwayes three kindes of Spirituall Sacrifices whereby in our prayers we come neare to offer Degrees in offering 1 The Sacrifice of Penance that as the beast was slaine for sinne so we should dye to sinne This wee have in that Paenitentiall Psal 51.17 Psal 51.17 The Sacrifices of God are a broken and contrite heart a broken and contrite heart ô Lord thou wilt not despise This Sacrifice our Mother Church intends we should offer in that laborious Paenitentiall Prayer the Letany which anciently using as doth ours that forme of LORD have mercy on us from the Paenitentiall Psal 51.1 Psal 51.1 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being performed in all devout humility in the very words and formes of beseeching were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lastly continued with fasting and all earnest laborious constancy was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12.5 The second is the Sacrifice of Mercy It was mercy that another namely Christ Iesus typed in the Sacrificed beast should dye for them for us for all And therefore GOD as He sheweth mercy to us so He requires mercy from us Hos 6.6 I will have mercy and not Sacrifice Hos 6.6 This Sacrifice as it was anciently observed in the Communions of the first Christians 1 Cor. 16.1 2. in their collections they thence being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek and oblations in the Latin Church So is it also commanded in our Offertories as being that Sacrifice with which God is well pleased Heb. 13.16 Heb. 13.16 The third is the Sacrifice of thankesgiving and obedience To obey is better then Sacrifice 1 Sa. 15.22 23 1 Sam. 15.22 and for praise Psal 50.14 Psal 50.14 Offer unto GOD thankesgiving and pay thy vowes unto the most high and Verse 23. Who so offereth praise he honoureth me 23. We praise God in the Psalmes but more peculiarly we give Him thankes in our thankesgiving the blessed Eucharist wherein offering not Christ Iesus unto God for we neede not we cannot He did it Himselfe perfectly being once offered but offering His body we offer our selves in Him They are the very words of our holy Mother the Church of England in her post-Cōmunion And here wee offer and present unto thee ô Lord our Souls and bodies to be a reasonable holy and lively Sacrifice unto thee The very words of the Apostle Rom. 12.1 Rom. 12.1 By the first the Sacrifice of Penance in humble fasting and
serve God other-where or way is from Prayer alone by which we gaine the Holy Spirits helpe and Gods assistance For how shall not He give His Spirit to them that aske it Luke 11.13 Luke 11.13 By Prayer therefore we obtaine it to this as all other good things else He gives it Thus the Apostles then did and we now must obtaine it And therefore This Acts 2. v. 1 2. c. whereby in all other things wee are enabled to serve Him most properly His Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Yet farther and it is worth our observing there be two Excellencies of Prayer before the Words ministration in the comparing of these two Texts of S. Luke For first prayer is the proper service of GOD. As they saith S. Luke there ministred or served the Lord Acts 13.2 but here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the most and best but the service of his word Againe secondly in the two words here the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer amongst the Greekes at the least in Ecclesiasticall use the higher and more noble service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. Psal 134. fit for higher persons as Rulers Rom. 13.6 whereby as more nearely attending servants wee stand in his presence wait on himselfe Psal 134. The other is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons or Levites amongst the Clergie the meanest and lowest of all in this place And indeed so was it alwayes of old The prayer of the Catechumeni or Audientes of the hearers as they called it the former part of the Service wherein there were frequent readings and Lessons out of the Word of GOD was with them as with us still it is first as the lowest step whereby they did ascend to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their supplications the penitents prayer and thence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here the Liturgie it selfe and their so they called them prayers of the faithfull This was their order then the Order so they called it of their established set formes of prayer even in the Apostles times Such and no other then they had nor ever after had in succeeding ages till our dayes in the Church of Christ It is worth our observing that whereas the Hebrewes of old called their ancient set formes of prayer used in publike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedar that is An order The Syrians which tongue was spoken by our blessed Saviour and his Apostles and those first Christians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacsa from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the other being the very names of the Christians set-prayers in both those tongues so also the very selfe-same words which the Apostle Vid. Locum Apostoli 1 Cor. 14.40 apud Syrum Interpretem Et Syrorum S. severi Ritualia Syriacê edit a Guid. Fabricio and his Syriack Interpreter S. Marke do both use in that Apostolicall Canon 1 Cor. 14.40 Let all things be done decently and according to Order shewing that then they had as the proper name so also the thing it selfe A set forme and Order not lawfull for any then to pray as him list An Order then doubtlesse they had and in this Order one being before and above another the word still served prayer and the prayer of the word namely of the Audientes or Catechumeni of those that heard the word that served all other prayers Thence as even the Heathen and Infidels were admitted to their Sermons so were the meanest and lowest of the Christians the Catechumeni admitted to that prayer and in being only so were therein accounted such This is the cause that prayer hath also here the preheminence as the most usefull most worthy most excellent S. Chrys Hom. 14. in Acta in hunc locum f. 548. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome speaking of these two Duties here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of things necessary that which is more necessary is more to be preferred It is the judgement of Ruffinus Ruffin in Psal 60. Val. Maxim l. 1. c. de Relig. Nihil utilius potest facere servas Dei in hoc seculo quà m orare Deum It is the saying of an Heathen man Omnia ponenda post Religionem nostra civitas duxit c. We justly judge Religion above all things For hereby we render GOD his due though not all we should yet all wee can S. Bernard therefore most excellently imitating it seemeth the Apostle 1 Cor. 13.13 Nunc manent tria haec S. Bernard Ep. 201. ad finem Verbum Exemplum Oratio Major autem horum Oratio Ea namque operi voci gratiam promeretur Now saith he remaine these three The Word Example and Prayer but the greatest of these is prayer For this obtaineth grace both for word and worke For by this wee are inabled to speak every good word even wee who have obtained this Ministration to administer this word unto you The Apostle for this fetcheth strength from prayer Ephes 6.19 Col. 4.3 1 Thes 5.25 and for this he ever requesteth the prayers of all others By prayer we are enabled to doe every good worke and without it nothing Yea when the Word hath done its part to instruct and teach us what to doe as at first or to exhort excite and put us in minde to doe as we ought and know then Manet Oratio Prayer that still abideth and we to abide by it continually Yet againe Cum Verbum Exemplum When Word and Example yea even Faith and Hope and all shall cease and be no more When this life is ended yet even then manet oratio prayer abideth I meane the everlasting prayers of the Saints which are but our most perfect prayers And indeed both are confessions unto GOD the one of our wants here the other of his gifts and goodnesse the one the aknowledgement of our miseries the other of his most aboundant and all-enriching mercies The one draweth us to him because we want him the other having thus tasted the sweetnesse of his goodnesse makes us dwell with him because we love him And as the Saints in Heaven by the one so wee by both these acts of our earnest prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually and daily abide by him and under the shadow of his wings so making the Church the House of GOD and Gate of Heaven whilest it is thus on Earth the House of prayer Thus you see prayer makes us fellow-Citizens with the Saints of the household of Faith GODS domestick servants even Angels in part whilest as they so we continually praise GOD either confessing his power in our prayers or his goodnesse in our prayses It sets us not onely in Heaven and makes us Heires and coheires but if I may so say partners with Christ himselfe in his more lasting office For CHRIST even Ipsum Verbum Patris the true very eternall Word was a Prophet here on earth
every yeare if neede required at least once the Church should have her solemne meetings So the Councills of Toledo Tours and the rest And they shew it to have beene the practice of the Eldest times imitated as appeares by b Nicol. de Cusa Card. l. 3. de Concord Cathol c. 25. f. 809. Cusanus by the Civill State that as in the Naturall body there being an evill feared from without the spirits forthwith assemble and gather to the heart as it were to fortifie it and secure themselves So also in the Body Ecclesiasticke c Concil Milevitan 2. Can. 9. qui lib. Afric cap. 95. 73. Quoties communis necessitas cogit saith the Councill of Milevis As oft as the common cause required there were common assemblies Generall Councills all meeting on all hands to advise for the common good d Concil Toletan 4. cap. 3. Si vero nec de fide nec de communi Ecclesiâ tractabitur saith the fourth of Toledo if the businesse were not concerning faith and the common cause if the Occasion be but as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the murmuring of the Hellenists at Hierusalem and the End as now to provide for their Widowes then Erit speciale Concilium say the same Fathers the Synod shall be speciall or particular onely for those times and parts the Rule to reach no farther And so have we here a President for such as this But neverthelesse whatsoever the occasion be their Resolution here is Generall Catholike and Oecumenicall They were for the Persons Apostles immediatly sent from Christ the first founders and planters of our Christian faith their Commission as larg as the whole world therfore their Conclusion able and such as ought indeed to conclude all us All us who have received the faith from their mouths All us Christians All us yet more particularly who have received either our mission from them or like commission with them All us of the Clergy We all to minde the same Duties in the same Order and manner with the same hight or rather fulnesse and fervour of Resolution as they here But we say they will give our selves continually to Prayer and the Ministration of the Word The Division In which words you have three things principally to be considered 1 The Persons We. 2 The Duties Prayer and the Ministration of the Word 3 Their Resolution for these Duties and the manner of performance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more in this word then we are aware of We translate it We will give our selves continually to c. Or if you please you have them thus 1 The Officers We. 2 The Offices Prayer and the Words Ministration 3 The Officiating We will give our selves In the Persons or Officers consider 1 Their Quality 2 Their Dignity 3 Their Vnity 4 Their Imparity Of these two last chiefly and of the two other in them In the Duties consider 1 Their Number Two though including and comprehending many particulars 2 Their Necessity comparatively in respect of persons and time 3 Their Order in respect of each other First and principally to Prayer as to the maine to the Ministration of the Word as to the meanes To the one namely Prayer as to the End To the other as the Way conducing and leading to this End To the one as to the proper and peculiar Service of GOD absolutely necessary for all men and times To the other as the Service of His Word properly belonging to us Clergy and chiefly necessary for those first times In their Resolution for these Duties Consider 1 Their Desire Purpose and intention 2 Their Solemne and publikely vowed Consecration and dedication of themselves We will c. 3 The Oppositions there against made weighed and considered in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we c. 4 Their serious Execution carefull and industrious performance notwithstanding all dangers to be feared or difficulties to be expected in this most significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee will not onely imploy or busie our selves but wholly continually perseverantly manger all lets dangers and disturbances We will give up our selves most stoutly and resolvedly to Prayer and the Ministration of the Word And thus you have the severalls Now wee come to each in order as far as the time will give us leave I. The Persons Their Vnity and agrement 1 ANd first of the Persons whom wee both heare and finde in this Word We. We. It is the voice of all the Apostles not of Peter alone They all in the first Synod chuse alike have equall voice and choice in the Substituting Matthias Acts 1. Acts 1. In that other about Circumcision All decree send and judge alike It seemed good to the HOLY GHOST and us Acts 15. Acts 15. Here they all pronounce and ordaine alike Neither was it ever otherwise in after Councills where all met the five Patriarch's were chiefe and as Saint Peter amongst the chiefe Apostles Romans 16. Rom. 16.5 So the Romane Patriarch had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or speake first not power to rule or guid either all or any The Apostles as they were all sent together Iohn 20. Acts 1. Matth. 10. Matth. 10. So they were all inspired at once Iohn 20.22 To let us know that they and their Successors are Pari authoritate pari consortio as the * S. Cyprian l. de unitate Ecclesiae 3. Hoc crant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab unitate profici citur Fathers speake That Saint Peter spake first Acts 15. or was by our Blessed SAVIOUR spoken to alone was but as wee have elsewhere shewen because hee was with Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eldest Apostle they thence ascribing to him Primas sedes the first seates such were then Antioch Alexandria and Rome because he was thus the First Thereby teaching and signing the Churches unity which by one Spirit from one Head is but one in all and though many Members yet but one Body Wee Againe Wee Though the Apostles only speak 9 Their imparity though we heare them alone yet are there more in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wee points us not only to the Apostles as chiefe Governours but also to the seventy Disciples yea these seven new Deacons also not excluded It is an errour of the a Can. 16. Synodi Constantinop in Trullo Sixth Synode and of sundry interpreters which is greedily layd hold on by the factious amongst us that these Deacons were only Lay-men when as we apparently see Stephen one of them busied in the Ministration of the word Vers 10. c. Acts 7. 8. and Philip in the office and duty of Prayer and Baptisme Surely as the Apostles did not shut themselves nor their successors the Bishops as Stories plentifully prove from the governing the Deacons care about
Matth. 5.3 That with fasting watching and other beating downe the body the spirit and inward man may grow the stronger being lesse clog'd and hindered by the flesh That being throughly touched with the sense apprehension and feeling of the want of meate drinke sleepe and other bodily refreshment we may the sooner finde and the better feele the want of spirituall good things and be the more inflamed with the love of GOD and earnest desire of His Grace and Mercy for our Soule and better part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Andronicū Rhodium lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a David Haeschel pag. 748. For truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word here is say the Graecians a species and kinde of Fortitude being say they the suffering of griefe and labour for some good to be obtained And what greater good can there be then our Soules union with GOD His being reconciled unto us Our adhearing to Him Our enjoying His love and favour c. Surely this as all good things else is not attained without some suffering of paine and trouble And when worldlings suffer all windes and weather all cold hunger thirst and hardship for their private either profit or pleasure as we see they doe in hunting hawking gaming c. Why should wee not doe as much for our Soules profit and our delight in GOD It is well observed by some that there is a great exercise as of other vertues so also especially of Patience and true Christian Fortitude in our dayly Prayers Since even they that are strong to labour who can endure so much toyle take so great paines suffer so much watching hunger cold and all manner of suffering for their owne private profit or pleasure yet cannot watch or continue with Christ one houre at their Prayers How tedious how irkesome are they to flesh and bloud to carnall and earthly men how soone weary are they how much impatient of them thereby plainly proving which the Fathers so often that Prayer if such as it ought is not only an ascent to Heaven a worke of labour and a conversing with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. V. Asteriū Amas ap Photiū in Biblioth cap. 271. f. 1475. but also a Renouncing our selves a forgetting these earthly things truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crosse it selfe the crucifying our flesh with the lusts desires and affections of it No man can thus give himselfe to Prayer that is not also crucified with Christ Thence as Fasting with Prayer so also this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with watching Thus the Apostle Coloss 4.2 Continue in Prayer or give your selves to Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watching therein with thankesgiving And Praying alwayes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watching therin withall perseverance Ephes 6.18 Thus did our blessed SAVIOUR leaving us an example Luke 22.39 Luke 22.39 2 Cor. 6.5 11.27 Acts 1.14 Acts 12.5 c. Thus did the Apostle in watchings oft 2 Cor. 6.5 Yea all the Apostles and Christians of those first times Acts 1.14 though at some especiall time and occasion more instantly as Acts 12.5 which as I have shewed elsewhere was not only for the manner an earnest and instant Prayer but for the continuance with watching whole nights together Such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by the Ancient and of such even at this day there yet remaine some footsteps in the practice of the Easterne Churches especially in the Agends or Ritualls of the more ancient Christians they truly did Acts 10.9.30 Vid. G. Florū Baldwinum Compend de Orat. precibo Tom. 2. monumēt pat 4. f. 1421. Vid. Eundē ibidē Eusebiū Histor Eccles lib. 2. ca. 23. Graec. fol. 19. De Tarsillâ vide Gregoriū Magn. in Evangel Hom. 38. f. 131. D. what they promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly giving themselves to Prayer Thus we see Saint Peter continuing at his Prayers till the sixth houre Cornelius to the ninth Acts 10. And to omit what might be observed of Saint Paul and the rest of the Apostles Of S. Bartholomew it is sayd that Centies in die mittebat genua that dayly he offered an hundred prayers unto God and in the night as many And of S. Iames the Iust and Bp. of Hierusalem therefore stiled the Pillar of the People because by his most earnest Prayers he withheld that fore-prophesyed destruction of Hierusalem of him I say it is storied that by continuall kneeling at his prayers his knees were growne as hard as Horses or Camells hoofes The like being reported of Tarsilla the Aunt of Saint Gregory and of sundry * id Ioan. Clymachum Grad 4. pag. 43. B. Vidi inquit inter eos quosdam prae multitudine genu flexionum habentes genua arida consumpta occulos verò ad intra regressos Vid. Locum Vet. edit Pas others amongst the Ancient Surely so long continued were those Prayers of those first Christians that within foure hundred yeares after the Fathers and godly Bishops namely Saint Chrysostom Basil Nazianzen and Cyrill were enforced to abbreviate and contract them a Proclus Cōstant Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Proclas the Greeke Patriarch into a shorter forme onely for this reason that in the decay of Devotion amongst Christians there might neverthelesse bee continued this daily and continuall Sacrifice Verily every day did they duly Morning and Evening in publike and common offer up their Prayers and Supplications unto GOD. No age of elder times ever omitted this continuall Prayer no day passed them without this daily Sacrifice Nobis saith b Tertul. adv Psychicos cap. 14. Tertullian omnis dies vulgatâ Consecratione celebratur With us saith he every day is celebrated after our usuall manner And Saint Cyprian speaking of the Clergy c S. Cypria Ep. 54. ad Corn. Sect. 3. Sacerdotes saith hee qui Sacrificia quotidiè celebramus We Priests every day celebrate and offer Sacrifice Also in his 66. Epistle d Idem 66. to the Clergy and people of the Furnitani concerning one Victor who had made Faustinus being then a Priest Overseer of his last Will and Testament he plainly tells them the Will was voyd and mentioning overly the Canon of the first Councill of e Con. Carthagin 1. cap. 6. Qui serviunt Deo annexi sunt clero non accedant ad actus seu administrationem vel procurationem domorum vid. etiam Concil Carthaginens 3. Can. 16. Eo n. Prohibetur Ne quis Episcopus Presbyter sit conductor aut procurator aut ullo turpi lucro inhonesto victū quaerat quia cespicere debent Scriptum esse Nullus militans Deo implicat se negotijs Saecularibus Verùm quae sequuntur apud S. Cyprianum aliò referenda videntur Carthage afterward renewed by the third Canon of Chalcedon viz. That no man should
1. vers 20. that after the destruction of the Temple and Altar the devout Priests hid it in an hollow pit without water where after many yeeres by the command of Nehemiahs some of the posterity of those Priests being sent to fetch it found no fire at all but saith the History in place thereof thick water And is it not so with us Is not this our vestall fire either almost altogether hid in our private if any devotions or with the many is it not all cold quite turned to water Surely without doubt it is Exhortation Therefore let me in the absence and person of our most worthy Diocaesan exhort you my Brethren and Fathers of the Clergie that you would do that now for the recovering that fire again which then was done that as the Priests then by Nehemiah's command took of that thick water and sprinkled it on the daily Sacrifice that the Sun shining theron might againe revive re-inflame it So also that you my Fathers and Brethren would in like sort in your continuall both prayers unto God and exhortations to the people no lesse carefully alwayes sprinkle of this water on their eares and hearts that Gods daily Service and all our continuall Sacrifice of Morning and Evening Prayer and Thanksgiving may be againe restored into this House of prayer Remember Beloved this is our grand and maine duty this the principall aime of our Commission for this purpose and end have we obtained this ministration that labouring in the Word we may stirre up this grace in mens hearts and as the Priests of old both kindle and kindled offer up this perpetuall Sacrifice unto GOD. GOD hath made you and us all Guides and Lights unto others for this very purpose He hath therefore put this his most blessed Word into our mouthes that we by it may admonish and stir up his people Hee hath made us Shepherds and Watchmen over his flock that we over and with them should watch and continually persevere in all supplication and prayer unto GOD. Let us remember I beseech you This is that Vnum necessarium This GODS Service which must be served and preserved also by this ministration of the Word And that I may conclude as I began with the end and use of a Synode Since as you see we are now met in a Synode we must know and note it that as this here in the Text so every Synode is called as the 2d. of Braccara rightly for one or both these ends Vel say those Fathers there pro emendandis negligentiis vel pro resecandis contentionibus Either that mens faults and negligences might be amended or if any strife or debate arisen it might be timely and maturely ended Therefore if any of us doe in a wrong course or way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give our selves quod absit from these our duties to the serving the world or his owne lust and pleasure if instead of the Word he give himselfe to the World and in place of praying for and with the people Prey as do Wolves upon them In a word if any be given or give himselfe to the seeking and hoarding up of this worlds base pelfe and dirt or intend his private wealth honour or advancement instead of promoting Gods Service and Kingdome I wish from my heart that such might be noted by the Apostles censure punished by their Successors Rod. Let us remember Beloved Our calling is neither seeing our Farmes nor trying our Oxen nor humouring nor pleasing or enriching our Wives and Children This is our calling and this is our twofold Duty Prayer and the ministration of the Word And for the other end To cut off contention If any debate or strife have beene not betwixt these two duties never was there any nor will be ever betwixt them But if any strife amongst any of us for their precedence if any have sinisterly preferred the latter before the former and out of desire perchance of pleasing the itching eares of the world and this ages humour have thrust out or cast downe Prayer to set up the Words ministration Let such remember also this strife is ended First by GODS decree who hath made His House the House of Prayer By his Apostles Order who in this their after their number perfected first Synode give as we see the first place to Gods Service and this his peoples continuall Sacrifice Prayer Let all Christians observe no man dare to invert this Order Let no man presume to set up Simeon though the Elder in Iudah's throne nor to preferre the Words service above or before Gods Let us remember all as our charge so the manner and order of it thus laid downe by the Apostles themselves Prayer first and then the ministration of the Word Surely Beloved a Visitation now we have The direction of such we have in the Text. A most famous example and precedent of one you heard erewhile in the Chapter read for this Morning Prayer Acts 13. v. 36. There S. Paul a chiefe Apostle Acts 13.36 thus speaks to Barnabas Let us saith he go again visite the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Bishop as if it were as truly it is the office and duty of Bishops only to visite the Clergie their Brethren Let us go againe and visite the Brethren Marke and observe the end of that and also our Now Visitation and Let us see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How they do What was it their purpose only to give them a visite as friends doe to their familiars and equals or c No surely As it is for S. Paul the Apostle and Barnabas or others of that ranke who succeed the Apostles thus to visite the Churches under them and by them planted and governed So is it for them if need require to come also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Rod 1 Cor. 4.21 2 Cor. 13.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority and power severely to punish at least if not thus yet alwayes now as they then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with inspection and care to oversee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how each in his place behaves himselfe what every one doth how they are busied and imployed whether or no in these two duties here enjoyned them And if they performed whether in due place and order If so whether with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or without it whether they give themselves as they ought wholly to prayer and the ministration of the Word This is indeed to visite namely to come and see how prayer is performed in the House of prayer whether or no it be thrust out of doores or any way intruded on whether it dwell here as it ought in its owne house daily continually and whether we with it This is indeed to visite Not that I presume to teach the Apostles successors and our Church-Governours what they ought to doe but onely that I would