understood them so There is yet c Quod dicunt quartae feriae jejunium ab Ecclesiâ Occidentali in Sabbatum fuisse translatum falsum esse patet quòd olim vel ipsi Romani utriúsque diei jejunium simul observarunt Liquet hoc tum ex Vrbici illius argumento apud S. Aug. Ep. 86. tum ex testimonio S. Aug. ib. Christianus ait qui quartâ lextâ feriâ ipso Sabbato jejunare consuevit quod frequenter Romana plebs facit c. Et alibi Ipsam quoque Romanam Ecclesiam ubi hic hebdomadibus in quibus quarta sexta Sabbato jejunatur Novimus ex multis auctoritatibus ait Amalarius quòd Dies Sabbati sicut quarta Sabbati sexta inclusa orat jejunio apud Romanos Amalar. Fortunat. Episc Trever de Eccles Offic. l 4 c. 37. Et ab 2. cap. 2. Another day of mourning and fasting namely the Saturday or as in all Ages it was alwayes called amongst Christians the d Sic passim in Ricualibus Syrorum Graecorum Latinorum c. Sabbath A day though hardly ever received in this use by the e Notius hoc quā ut testimonijs probari debeat quum constet cuivis vel levitèr versato in Orientaliū Christianorum libris haud observatum ijs esse Sabbatum in jejuniis non levi dissidio hinc orto aut quidē aucto inter Graecos Latinos De Aethiopibus idem testantur Damian a Goes de mor. Aethiop p. 458 459. Et Nic. Godign li. 1. c. 19. p. 123. De Moscovit itid vid. Theolog. Muscovit c. 10. p. 98. Et Ioan. Fabr. Epist ad Ferdin Reg. p. 179. Easterne Christians nor for divers hundred yeares f Orientis Occidentis populos Christianos in quibus Sabbato nemo jejunat Et Omnes Orientales multos etiam occidentales populos Sabbato sobriè modestéque prandentes Et Ecclesiam per totum mundum die Sabbati penè ubique prandentem 1. c. non jejunantem laudat contra Vrbicum S. August Ep. 86. in the West nor indeed by all g Non. n. a Mediolanensibus quod docet Responsio S. Ambrosij ad B. Monicanm Augustini matrem Quando inquit hîc Mediolani sum non jejuno Sabbato quando Romae sum jejuno Sabbato S. August Ep. 86. paulo ante finem Italy it selfe yet anciently held in this use by the Christians of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. li. 5. c. 22. f. 250. Vid. Ioan. Cassian Institut l. 3. c. 10. S. August Epist. 19. ad S. Hieronym f. 16. Ep. 86. suprà citat Pro hac re solebant omnes Romani omnia Sabbata jejunare c. Propterea dico ait Amalar. praeteritum quia nescio quomodo nunc agant Vide Amalar. Fortunat. Episc Trever qui circa Annum 800. de Ecclesiast Offic. li. 4. Romanos autem quum nominant Vrbem cum territorio suburbicarijs intelligunt ut manifestum sit hinc Romanorum leges haud extra fines urbis tunc receptas fuisse old Rome with some few others of the i Sc. in Colonijs Romanorum Quia Romana je junat scil in Sabbato Ecclesia aliae nōnullae etiāsi paucae sive illi proximae Suburbicariae scil Sive longinquae Colonias ab ijs in Africam aut in Hispaniā deductas intelligit S. Aug. ibid. Ep. 86. De Africanis nonnullis testatur ibid. ad fin Epist. S. August Quoniam ait contingit maximè in Africâ ut una Ecclesia vel unius regionis Ecclesiae alios habeant Sabbato prandentes alios jejunantes c. Sic juxta morem civitatis suae Carthaginis Africanae in Sabbato je junatum ait ibid. Quod etiam in Hispanijs factum fuisse docet S. Hieronym Epist 28. ad Lucinum ad fin Epistolae West And from them at the last generally k Sc. post an 900. gradatim id factū jejunio primū indicto Sabbatis Quadragesimalibus sive Adventus illa fuerint seu magna Quadragesimae Vid. Concil Agath Can. 12. Tribur Ca. 56. Matiscon Ca. 9. Aurelian 4. Ca. 2. Postea invalescente majori Roman sedis auctoritate per Carolū magn ejusque successores ejusdē ritibus passim in Occidentem introductis tandem Sabbati jejunium apud Latinos ubique receptum erat received in France Germany and other parts of the Latine Church yea also by this Iland and this our English Church though not as a day wherein the Bridegroome was taken away yet wherein Hee thus remained both by His Soules Descent to Hell and Bodies rest and Sabbath in the grave A Preparation l Inde Vigiliae in Sabbato in Parascecuē praeparationem Dominicae also for the LORDS day 's following Ioy in His returne and Resurrection added say m Sic Vrbicus ille apud S. Augu. Ep. 86. some to the two former weekely fast dayes That our Christian righteousnesse might herein exceed that of the Pharisees two Dayes fast perhaps n Haud id improbabile visum tum aliunde id observanti tum praesertim expendentilo cum illum Ioan. Cassian Collat. 21. cap. 25. brought in at first for or in place of those Sabbath Vigils preparatory to the LORDS Day 's Service or to o Sic etiam Vrbicus ap S. August Ep. saepè citatâ 86 abolish the easilyer that superstitiously observed Iewish Sabbath doubtlesse p Sequitur Sabbatum quo die caro Christi in monumento requievit sicut in primis operibus mundi requievit Deus illo die ab omnibus operibus suis Hinc exorta est illa in regiâ vaste varietas ut alij sicut maximè populi Orientis propter requiem significandam mallent relaxare jejunium alij propter humilitatem mortis Domini jejunare sicut Romana nonnullae Occidentis Ecclesiae c. S. August ubi suprà Quibus diebus ait Amalar. eadem jejunia celebrentur oportet memorari Scil. quartâ feriâ sextâ septimâ Quartâ quia in eâ fecerunt Iudaei consiliū ut occiderent Christum Sextâ eum occiderunt septima Romanorum more jejunio concluditur propter tristitiam Apostolorum de morte Domini Vide Amalar. Fortunat. Episc Trever de Ecclesiast offic lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretalibus Eundem Innocent vide Epi. Decret 1. cap. 4. Hunc u. primum Sabbati jejunium instituisse circa Annū 400. docet Ioseph Scaliger li 7. de Emendat Tempor no way unfit to recognize this The Bridegroomes taking away Neither were These dayes made and instituted onely for Church-men to meete or heare a Sermon or onely to fast The Text will tell us They shall Saint Hierom q S. Hieronym Tom. 6. in 4. cap. ad Galat. v. h. Iejunia Congregationes interdies propter eos à viris prudentibus constitutas qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto vitae suae tempore in
the foot the length and dimensions of the whole body may be discovered sure I am the foot of the soule may be knowne by the foot of the body and it is then a signe men have reverence in their hearts when they shew it in their feet But againe is it not GODS expresse command Exod. 20.5 Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them and Deut. 6.13 Deut. 6.13 Thou shalt feare the Lord thy God and serve him Feare from the soule an expression of this feare in the reverent service of the body And is not all this that which GOD commanded before at the 6th Verse Deut. 6.5 I am ashamed we should need to use so many words for so necessary a duty the necessity whereof we shall better discerne if we consider that the very Saints and Angels in Heaven use the same For do not they Rev. 4.10 Apoc. 4.10 fall downe and worship and cast their Crownes before the Throne Can any thing by them used be idle or needlesse or superfluous Nay rather is it not our prayer and should it not be our desire that we should so serve God as they doe that His will be so done by us as by them it is The Church beloved what is it but Heaven upon Earth Therefore the rule of her actions can she draw from no place better then from thence Sure I am it was the care and reverence of those first Christians truly to keepe their feet when they went into the House of God this made them at their entrance into their Churches humbly bend and bow themselves in a most reverent and awefull manner toward the upper and Easterne part of the Church And the same lowly demeanour was used by their Bishops Priests and Deacons Vid. Liturg. S. Iac. Basil Chrysost Petri Marci c. Vid. Eucholog Horolog Graecorum passim as often as they were occasioned to passe either to or fro These they then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same are at this day by the Easterne and Orientall Christians now by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as humble expressions of their devoutest submission and repentance In like manner the Westerne Church had the like care and keepe of theirs Ad domos statim Dominicas saith Salvian currimus Salvian de gubern Dei lib. 6. p. 237. Rit corpora humisternimus Their feet were ready to run thither and no sooner there but downe they were there and if it chanced any came after prayers begun in the time of reading S. Isidors Rule was observed S. Isidor Hisp lib. 1. de Eccles Offic. c. 10. R. Maur. de institut cleric l. 2. c. 52. first to adore and then to listen and fall in with the rest Thus this duty was duly by them performed as it was strictly by GOD commanded Take heed or keepe thy foot when thou entrest into the House of GOD. But what will some say If God be so carefull for the reverence of the foot surely is he not much more carefull for the reverence of the Head If he be so carefull for the service of the meanest part he will be much more to have it in the best manner from the best member If he be so strict for our reverence when we enter he will be much more for our reverence when we offer praise or pray unto him And so he is I pray you reade but the 1 Cor. 1 2 3. c. Verses I need not I hope remember you what the last time I was here I observed upon this both from the Easterne and Westerne practise What the Apostle commands what they did then let us doe now I will but remember you what our Holy Mother Vid. Can. constitut Eccl. Angl. Can. 18. the Church of England commands Can. 18. It sufficeth Beloved that heretofore we have served God after our owne will-worship after our own lusts and pleasures if that may be accounted service Let us now for the time to come come as we ought to come Let us remember Eli his speech though a remisse one 1 Sam. 2.25 to his sons If one man sin against another the Iudge shall judge him but if a man sin against the Lord who shall intreat for him As also that severer speech of the man of God to Eli V. 30. Vers 30. Them that honour me I will honour and they that despise me shall be lightly esteemed saith the Lord God of Israel Let us recount when we come hither that we come for Gods worship and shall wee not worship him as he would have us as he commands us Let us remember that whither we come it is the House of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall we not do it that reverence we doe to the Kings Chamber Let us that come remember that GOD made the whole man and shall we render a peece or a part only to him that made us all that requireth all You have heard Gen. chap. 12.13 15. how Abraham the Father of the faithfull in every place where God appeared though but once built him an Altar held the place holy and consecrate and doe not we desire to be the sons of holy Abraham You may remember Iacobs example in the like kinde how reverently he spake and thought of that place where God appeared surely The Lord was in this place and I was not aware Gen. 28.16 Mark that What would he have done How reverent would he have beene had he knowne God had beene there His words shew in what respect he held it How fearefull is this place Vers 17. This is no other than the House of God and this is the Gate of Heaven Moses and Ioshua as you have heard are bid put off their shooes from their feet because the place where they stood was holy Exodus 3. Ioshua 5. Acts 7. Nay the Turkes Iewes and Heathen shall rise up against us for our want of reverence For this very thing commanded Moses and Ioshua is performed by the Turkes even at this day Lavaterus in Iosh 5.15 as oft as they enter into their Moschits as also the Iewish Priests in all their Sacrifices still observe the same Io. Drusius in Com. in locum Iosh as learned Drusius hath observed out of Moses Gerundensis The same is still done also at this day by most of the Easterne Nations of the World And is it not an eternall shame and reproach to us in so great light above all others after so much and long preaching not to performe or retaine any the most necessary reverence in our Churches when all those Nations in lesse knowledge in dimmer light with no instructer after so long a time almost foure thousand yeeres doe still performe notwithstanding to their no Gods a most troublesome and irkesome reverence Is it not a shame that after so long a time such as they still continue to do so much and we still
the Iewes will not heare who will not know that they do evill as also 2 to beware of their folly and disobedience by their fall and punishment Both are here set downe in the Text 1. Their wilfull errour 2. Their shamefull punishment In the Errour we consider 1. The Persons They are meere fooles 2. Their Number they are many 1 Because a whole Nation many Nations many Generations 2 Many Fooles because many wayes fooles fooles in entring fooles in hearing fooles in praying fooles in sacrificing and offering every way any way fooles 3. The Reason of this folly Faciunt malum They do that which is evill 4. The Ground of this reason 1 Privative their Ignorance their wilfull ignorance Nesciunt They know not they will not know nor consider that they doe evill 2 Positive their ill performance They doe but Dare sacrificium they doe not offer they will not they doe but Give Sacrifice This is their errour their folly And to this their sin their punishment as Iustice requires is answerable 1 They will be fooles and therefore they shall be fooles they will not heare GODS Prophet and therefore GOD bids his Prophet Esay 6.9 Esay 6.9.10 Go tell this people Heare ye indeed but understand not and see ye indeed but perceive not make the heart of this people fat and make their eares heavie and shut their eyes lest they see with their eyes and heare with their eares and understand with their heart and convert and bee healed As they will not heare the Son of God so they shall not heare the Son of God Therefore saith our Saviour speake I unto them in Parables because they seeing see not and hearing they heare not nor understand Mat. 13.13 Mat. 13.13 Mark 4.12 Mark 4.12 c. Luke 8.10 Iohn 12.40 2 As they did reject the Word of God by his Apostles so God by his Apostles did reject them Paul and Barnabas Acts 13.46.28.27.28 Acts 28.27 28. to the Iewes at Antioch it was necessary that the word of God should first have beene spoken unto you but seeing you put it from you and judge your selves unworthy of everlasting life loe we turne unto the Gentiles and Acts 28. the Apostle Saint Paul repeating the Prophet Esay's words to other Iewes at Rome tels them plainly the cause Therefore be this knowne unto you that will know nothing else that the salvation of God is sent unto the Gentiles and they will heare it Mark they will heare it God grant we may Take thou heed how thou entrest take heed how thou hearest c. As for them they are fooles I have nothing to do with them only take thou heed 3 As they will not know GOD so GOD will not know them he turneth his back upon them though he speak of them yet he will not so much as once speake to them he speaketh to another only of them Luke 12.20 as of the Rich man Luke 12. that he is a Foole Luke 16.19 or of the other Luke the 16. that he was a Glutton or as of the Pharisees that they were Vipers Mat. 3.7 Mat. 3.7 4 As they loved darknesse rather than light so they shall have darknesse for light Aegyptian darknesse here everlasting endlesse utter darknesse hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.13 1 They wil not know what to do as they shold do 2 Though they do know yet they know not to do it 3 They do evill because they know not what it is to doe it namely how fearefull a thing it is how their wilfull ignorance draweth on wofull vengeance their evil of sin is accompanied with the evil of punishment their evill doing with evill suffering 5 For one more punishment is there in this Text that though their name be forgotten their memory as their bodies rotten yet it shall alwayes be remembred as by God to reward them so by us to beware by them it must never be forgotten that they have done evill This must stand like Lots Wives Pillar or Sodomes ashes to teach us that come after that we should not be as they were fooles that we must not do as they did evill Ierusalems destruction and the Iewes dispersion over the face of the earth amongst us Gentiles must warne all the Gentiles must teach thee how thou must enter into the House of God how thou must heare the Word of God how thou must call on the Name of God In the Name of God beloved let that voice of the Holy Ghost in the 95. Psalme Psal 95.7 Heb. 3.7 be written upon the doore-posts of our hearts never to be forgotten To day if ye will heare his voice harden not your hearts Vers 7 8 9 as in the provocation in the day of temptation in the Wildernesse when your Fathers tempted me and proved me and saw my workes And as in my Text so there 10. their folly is recorded Forty yeeres long was I grieved with this generation and said It is a people that doe erre in their hearts they have not knowne my wayes 11. And their punishment Wherefore I sware in my wrath they should not enter into my rest This story the Apostle alluding to 1 Cor. 10.11 1 Cor. 10. tels us It was written for our admonition And more plainely in the Epistle to the Hebrews Heb. 3. repeating this Psalme where this story is written applyeth it to the Christian Church whence this Psalme in the Church of God hath beene used by the Church of God in all ages Psal 25. for an Introit Psalme to put us in mind 1 how we should enter into the House of God in the 6. Vers O come let us c. 2 How we should offer Vers 1. O come let us sing unto the Lord Let us heartily rejoyce in the strength of our salvation Let us come before his presence with thanksgiving and shew our selves glad in him with Psalmes for the Lord our God is a great God c. 3 How we should heare and come neere to heare Vers 7 8. To day if ye will heare his voice harden not your hearts c. The Text agreeth with the Psalme Both of them teaching us our duty First by Precept for entring hearing and offering Secondly by the contrary Errour that they do erre in their hearts and are but fooles that do otherwise Thirdly by the fearefull punishment that followeth their folly Heb. 3.18 They shall not enter into his rest they shall bee as they will be fooles GOD will not know them that will not know him They shall not enter into GODS joy and rest who are so carelesse to enter into GODS House so carelesse of their behaviour in Gods House And indeed both the Manner and Order The Division to be used in Gods divine service and worship is here set downe 1 The Manner 1 how we must enter 2 how we must heare 3 how we must offer and 4 how wee must come
publique Service Did not Samuel's Mother aske a Sonne of GOD 1 Sam. 3.10 in the time of Divine and publique worship Yes surely And may not we doe the like No doubt we may Doubtlesse we must not otherwise Remember this is an entry to hearing Take heede to thy foot when thou goest into the House c. And remember this also Appropinqua ut audias Come neare that thou maiest heare And thus much of our due entring Now of the second duty our hearing That next after due entring wee must heare And after due entring Heare Hearing is the sence of discipline It is that which GOD first requireth of you It is the first in our Commission Goe teach all Nations For as he that is borne deafe and never heard is alwaies dumbe and will never speake So he that never heareth the Word of GOD can never invocate the Name of GOD. How shall they call on Him of whom they have not heard Rom. 10.13 Hence it was the custome alwaies in the Church that first they heard So was it in the Church of the Iewes Nehem. 9.3 Nehem. 9.3 They read the Law one fourth-part of the day and another fourth part they confessed and worshipped the Lord their God After their Prayers as Iosephus describeth it followed their Sacrifice This order being observed afterward in the Christian Church as it is most obscurely collected from the 1 Cor. 11. c. the whole Service was called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by the Latines Ordo And indeed as the Catechumeni amongst the Greekes and mother Church and Audientes amongst the Latines was the first step to Christianity or rather the preparation to it So likewise the Prayer of the Catechumeni Concil Laodicen Can. 19. or Hearers was the first Prayer of the three So that ancient Counsell of Laodicea reckons it So the Greeke Dionysius Saint Chrysostome Clemens and all the ancient record it and the same order the Church of England hath most justly followed that as in our Churches the Pulpits are placed below the Altar above or in the highest place so wee should first heare before we presume to offer Thus Levi. 2.13 Marke 9.49 amongst the Iewes every Sacrifice must bee seasoned with salt the Symboll of knowledge And GOD requires our heart the seat of knowledge Hos 6.6 I will have mercy and not sacrifice and the knowledge of God more then burnt offerings So true is that of Lactantius Lactantius lib. 1. cap. 1. Neque religio ulla sine sapientiâ suscipienda nec ulla sine Religione probanda sapientia Rom. 12.1 It is our reasonable service GOD calls for For as He hath given us reason so He would we should chiefly shew it in His Service For this cause the Aegyptians made them eyes and eares of gold and silver and hung them in their Temples intimating that they should first heare before they presumed to offer Hence also that Symboll of Pythagoras That wee must not speake of GOD sine lumine And indeed the calling upon GOD is called the seeking of God Esa 55.6 Matth. 7.7 The Woman in the Gospell before she sought first lighted her candle The like must wee doe we must light the candle here that must light us at the Altar we must first heare And as we must heare first So we must heare Proposition II that which is first in Gods House Gods Word Heare GOD's Word Psal 119.105 for that as the Psalmist tells us is that which is a light to our feete and a lanterne to our steps A light indeed not onely to shew us our way but also to guide us in our way The Church is Heaven upon Earth and the Scriptures the Old and New Testament are the lights in this Heaven Therefore amongst the Iewes in their Synagogues there was the reading of the Law and the Prophets Acts 13.15 Acts 15.21 and every Sabbath day Moses was read in all their Cities Semblably did the first Christians even in the Apostles times reading as we doe both the Old and New Testament To this the Apostle alludeth Colos 4.16 So more fully Ephes 5.19 Cal. 4.16 Ephes 5.19 Colos 3.18 But most plainely Colos 3.16 Let the Word of God dwell in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymnes and Spirituall Songs singing with grace in your hearts to the Lord. And whatsoever ye doe in word or deede do all in the name of the Lord Iesus giving thankes to GOD and the Father of Him Where the whole order of the Church Service being summarily comprised is in like sort observed by our holy Mother Hoc officium sicut quodlibet aliud praeter nocturnum Oratione cōcluditur Domine Deus Pater qui nos ad principium Dici c. Hug de S. Vict. De Eccles Offic. li. 2. c. 2. Vide Ejusdem c. 16. the Church of England Her prayer of the Catechumeni as Hugo de Sancto victore gives us cause to distinguish it ending at the first Collect is entirely the Word of God even many entire portions of Gods most holy Word 1 The Psalmes 2 First and Second Lessons 3 Evangelicall Anthems most fit to expresse our joy in CHRIST our praising God for the Word of God 4 Those short and pious Ejaculations all entirely the Word of God And as in the first So in her second Service where after the due entrance by a particular Confession of our sins in every Commandement the first thing we heare is the Word of God in two other Lessons Epistle and Gospell And as we call use and order them so were they used in all ages and Churches Plentifull testimonies may bee brought concerning this not onely out of the most ancient Councells and first Fathers but also out of those first Liturgies of Antioch Alexandria Hierusalem Constantinople As even at this day they are in the same order observed by the Graecians Indians Russians Abissines and Aethiopians not to speake of the Latine and Westerne Christians So you see we doe what we should do what hath alwaies beene done by all in all places at all times And in doing thus you see the Church of England is truely Catholique But are there no follies in hearing Yes surely else what need our blessed SAVIOUR say Take heede how ye heare Many follies there be in hearing and these two are the greatest 1. That men thinke all Religion consists in hearing only these do not offer The 2. That they thinke there is no hearing without a Sermon these forget this that they must come neare to heare And indeed as in comming there is foote after foote one step after another as degrees in comming So are there degrees in hearing whereby we come neare to heare The first and neerest degree in hearing Degrees in hearing 1 whereby we come close up to God is the hearing of the sacred Oracles of God God's originall very Word properly so
that arduum that hard worke of prayer as the Scripture calleth it Surely the Church hath found it so For whereas after and against the established formes of the Church some brought in their private conceipts into the African Churches 3 Concil Carth. can 23. 2 Milevitan can 12. first the third Councell of Carthage and then the second of Milevis did publish their Lawes that no prayer should be used in the Church but such which had been first approved by the Church and a reason is given from this rashnesse Ne forte aliquid contra fidem vel per ignorantiam aut per minus studium sit compositum that is Lest perchance somewhat might be vented through ignorance or carelesnesse which might be contrary to the faith the very ground of my Text. And surely that there should be a set-forme of prayer maketh much for this one mouth Thy mouth The mouth of the Church should be but one when it was otherwise the Apostle liked it not many mouthes a meanes of confusion 1 Cor. 14.26 1 Cor. 14.26 How is it when you come together every one hath a Psalme hath a Doctrine hath a tongue hath a revelation hath an interpretation Let al things be done to edifying If every one in the Church should conceive his Psalme what confusion would there be of notes and voices Yet our Psalmes are but Prayers and our Prayers should be as Psalmes wherein all doe joyne such were anciently both their Psalmes and Prayers Concil Milev can 12. Ab omnibus celebrentur Let them be said by all saith the same Councell of Milevis Such is Common Prayer as the Ancients rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our prayers are common for all say the same prayer saith S. Chrysostome And so as you have heard S. Chrysost Hom. 18. in cap. 8 ep 2. ad Corinth 2 That there may be but one heart it is fit all should do A set prayer therefore necessary that there may be one mouth Againe set-prayer makes for the unity of the heart also as Thy mouth Thy heart of all but one heart so should it bee The heart of the people should if not lead yet at least go along with their owne prayer but how can this be unlesse their prayers be knowne unlesse familiar to them unlesse they be before acquainted with them Hee that prayeth with others must have respect to others with whom he prayeth publike use and order is not directed but by commonly knowne sounds the Apostle sheweth it 1 Cor. 14.8 1 Cor. 14.8 If the Trumpet give an uncertaine sound who shall prepare himselfe to the battell The Trumpets sound is therefore certaine because knowne before set and prescribed And againe There are so many voices in the world yet none of them without signification 1 Cor. 14.10 1 Cor. 14.10 Signifie they do all because they are set and certaine therefore they lead direct and instruct the mind Such must our prayers be that they may do the like That the heart therefore may be but one a set-prayer necessary one mouth that there be but one heart Againe 3 It prevents the mouths rashnesse set-prayer prevents the danger of the mouths rashnesse Be not rash And indeed how many foolish Tautologies Battologies how many idle words irreverent unmannerly ridiculous if not blasphemous passages fall from many in their suddenly conceived prayers The Councell of Milevis saw it and shewes it well enough Ne contra fidem vel per ignorantiam aut per minus studium Blasphemous ignorant carelesse Prayer experience shewes it with us Iudg. 11.31 Iephta's vow alone is a witnesse A man would thinke it a glorious zeale The first saith he that comes out to meete me shall be the Lords the very first that whatsoever even that and no other that whatsoever it be Behold a true picture of Quicquid in buccam 1. Anastas Nicaenum seu Sinaitam Qu. 38 Hug. de Sancto Vict. tract de filia Iepte Tom. 3. f. 234. It might have beene an Asse or a Dog as well as his Daughter God therefore as Divines note forbad him not as hee did Abraham but suffered him to do and offer the sacrifice of fools Onely by him God hath taught us thee and mee our mouth should not be rash much lesse the mouth of thee and me and many more The mouth of the people the Minister neither for matter nor manner may be rash Hee tyed to a forme A set-Prayer necessary for him that hee prove not rash with his mouth 4 It prevents the hearts rashnes But suppose all well no errour in such conceived Prayers yet the mouth of the congregation the Minister 1. By understanding them as hee must not goe before his owne heart so neither before the heart of the people whose mouth hee is Either way the mouth is too rash Fit it is their owne heart should leade at least accompany their owne Prayer A set-Prayer necessary for the people also 2. By meditation before But if so yet the heart may be too hasty if not filled by meditation Meditation is as the Schooles rightly applicatio mentis Intellectus contemplativus a raising and applying the Heart the understanding that it may leade the Heart the will and affections after it Therefore preparation necessary before prayer But how can this be if that they should meditate upon be unknowne unto them Therefore a set-prayer necessary for this end also But yet not all As meditation before 3. By attention in them so Attention is necessary in our prayers Prayer is Intellectus practicus The earnest desire of the heart All kind of attention and intention is for the heart most needfull and for this cause 2. The Churches practice that the hearts desire may be the more earnest whilest being eased for the mouth it is most busied upon it selfe 1. Before the Law Gen. 4.26 Puto vertendum Tunc inceptum est invocari nomen Domini ut dicat eo tempore ritus certos colendi Deum institutos fuisse quos observarent filii Dei hoc est Membra Ecclesiae quam in posteris Seth haesisse multi arbitran tur Ioan. Drusius in Difficilior Genescos cap. 15. p. 30. 2. Vnder the Law Num. 6.23.24 Ioel 2.17 Deut. 24.14 3. Vnder the Gospel a set-prayer is necessary for this end also Be not rash with thy mouth And indeede as GOD hath commanded so the Spirit who teacheth us to pray Rom. 8. hath alwaies directed the Church in all ages to a set-forme of prayer in publike In the old World and the Church before the Law Gen. 4.26 it is said Then beganne men to call upon the Name of the Lord that is say Interpreters they began to use Rites and set-formes in publike After under the Law there needs no proofe God in many places prescribed set-formes unto them which the Iewes even use to this day Numb 6.23 Ioel 2.17 Deut. 24.14 Infinite are the places It is too notorious
Rom. 15.19 Rom. 15.19.20.23 And the Ephesians being no more children namely to bee taught and to be tossed too and fro and carried about with every wind of Doctrine by the sleight of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But speaking the truth in love did grow up into Him in all things which is the Head even CHRIST Ephes 4.14 Ephes 4.14 15. namely being instructed edifyed and built up for this end did as a Spirituall Building thus fitly framed together grow up into an Holy Temple in the Lord Ephes 2.21 Praying alwayes with all Prayer and Supplication in the Spirit and watching thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text as you see primarily applyed to Prayer With all perseverance in Prayer and Supplication for all Saints Ephes 6.18 Ephes 6.18 Thus in a word not onely the Ephesians but being converted and made such all Christians likewise did both give and imploy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe to the word of my Text These all continued with one accord in Prayer and Supplication Acts 1.14 Acts 1.14 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They continued daily in the Temple with one accord Acts 2.46 Acts 2.46 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in the doctrine of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Doctrine of the Apostles There is an Emphasis in the words as plainly referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 that Forme of Doctrine contained then and expressed as we see it is in the Apostles Symbol The Creed and called as by Saint Luke So by Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Epist Iob. ve 10. Revel 2.24 They saith he rested content well apayd with it they held it enough they continued in it and marke what followes and in breaking of bread and Prayers So you see the continuall and whole worke of Christians even then was Prayer Not onely with them whose Duty the Words ministration was but even then and in those times when the ministration of the Word was most necessary Even then and in those times prayer was the chiefe and prime Worke It had then the first place To prayer say they and to the ministration of the Word Reason 3 And indeed that the ministration of the word hath the second place Prayer is the End The ministration of the Word the meanes is that it might serve this first prayer The Heathen man observed that our eares are given to frame and forme our tongue And Saint Basil rightly That our hearing is for our speech and speaking Therefore the tongue stiled by the Prophet David his Glory Psal 57.8 and the best member because therwith which is mans end blesse we GOD Iam. 3.9 Iames 3.9 GOD and nature hath directed our eares and hearing principally to this our tongues use We see it in the contrary For they that are borne deafe are alwayes dumbe shewing thereby that our hearing is to speake and thus to speake by prayer This Order so anciently they called it whereby Hearing and the Word doth ministrare and serve prayer the Apostle most excellently shewes Rom. 10. Rom. 10.13 Whosoever shall call on the name of the Lord shall be saved ver 13. There 's the end of all our Preaching your Hearing and the Words ministration that calling on the name of the Lord wee may bee saved But verse 14. how shall they call on Him on whom they have not believed and how shall they believe on Him Audis ut credas credis ut hostia fias Vid. Hildebert Caenoman de myster missae of whom they have not heard and how shall they heare without a Preacher So you see the end of all is prayer As therefore the end is more worthy then the meanes so is it though last attended yet first intended therefore prayer we see is put in the first place Reason 4 4 Prayer is the proper service of God Prayer the Peculiar Service of God the ministration of the Word though a most divine heavenly and most excellent Ordinance yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word imports but the ministration that is the Service of the Word Prayer in the meane time that is truly GODS Service So GOD calls it in His command unto us Negatively of false gods Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them Exod. 20.5 Againe affirmatively Deut. 6.13 10.12.20 Matth. 4.10 of Himselfe Deut. 10.20 Thou shalt worship the Lord thy God and Him onely shalt thou serve Thus therefore GOD calls their Common Prayers of old amongst the Iewes publikly and daily offered up unto Him together with the Morning and Evening Sacrifice of slaine beasts an evident type of CHRISTS bloudy publike Sacrifice as in our Eucharist a manifest Commemoration of the same both shewing that both theirs and our Prayers are accepted for such in His bloud GOD I say calls them His Service as some thousands of times I believe may be seene in the Old Testament being so called sixteene times in one Chapter Numb 16. Thus saith GOD Hee that praiseth mee hee honoureth mee Psalme 50.19 Psal 50.19 Thus Annah is sayd to have served God day and night by Fasting and Prayer Luke 2.35 Luke 2.35 We no otherwise call the Publike Prayers then by the same name Divine Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So anciently the Primitive Christians Acts 13.2 Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they ministred or served the Lord and fasted So the most ancient Syriack Interpreter reads it As they prayed unto the Lord and fasted Thus we see Prayer is properly and primarily Gods service And good reason for it For 1 in all the Creatures of the World in all the blessings of Peace Plenty c. in His many preservations and deliverances yea even in the ministration of His Word in the Church God serves us that we by Prayer may serve Him Againe 2 in other things even in our honest callings and vocations in the lawfull necessary and most expedient actions of our lives though we serve God as is fit we should yet neverthelesse in them all we intend and more immediately looke to other Ends viz. the private good of our selves the maintenance of our familyes the service of our King and Countrey the profitting of our selves and friends But here in Prayer it is far otherwise All we here undertake is undertaken aimed and intended for Gods service Whatsoever here is done and directed is onely and solely to Gods glory This therefore properly His Service Againe 3 in all other workes either those of a most holy and heavenly nature such as are the workes of Iustice Mercy and Charity of giving of Almes relieving the poore c. yea even the Words ministration it selfe or any other good act or vertuous exercise of any truly good and Christian vertue whatsoever that we are able to doe any good whereby to
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
by the ministration of this Word but three yeeres ond an halfe so long at the most he preached but by his Priestly Office he continueth a Priest for ever and being our Mediatour and everlasting Advocate sits at the right-hand of the Father by prayer still making intercession for us 1 Iohn 2.1 1 Iohn 2.1 2. Thus highly is this Duty exalted so highly preferred not onely by his Apostles on earth and Saints in Heaven but also by Christ himselfe that with him it is set downe at the right-hand of God the Father Give me leave a little Beloved I see I cannot touch the last string the third point this their pious resolution Yet by your patience I must note one more preheminence of prayer in this word here in my Text and therewith as briefly as I may conclude for all our Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is worth our observing that though here it may seeme indifferently referred to these two prayer and the ministration of the word yet elsewhere almost ever most constantly it is appropriate to prayer as most peculiar to it and the duty by it made most truly and properly * Propriè Sacerdotum est invocate Dominū Quibus dicitur Sic benedicite filiis Israel invocantes nomen meum super illos S. Hieron in Commentar in Epist prim ad Corinth cap. 1. ours For besides the forecited places Acts 1. vers 14. Acts 2. vers 42. 46. Ephes 6. vers 18. c. we have it also Rom. 12. vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuing instant in prayer And againe Col. 4. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer The Syriack most ancient Interpreter doth constantly also retaine in all those places one and the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man signifying to be true firme constant and continuall whence the closure of their and all our prayers Amen as teaching us in our prayers to persevere with many such and that such devotion which is constant is only true Three properties of our prayers in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine reade it Instantes others Perdurantes some Assidui and sometime Perseverantes noting at the least three properties of our prayers that we may truly performe what is here in this word and duty injoyned 1 Property Assiduum esse First that prayer should not only be the worke of one day only the Lords day but even the daily worke of every day That not onely in private which is the act of private faith but in publike which is the act and exercise of common and generall love as the meanes also for uniting mens mindes in common there should be publike prayers of all and GOD the GOD of all be prayed to and praised of all Exod. 29.38 That as every morning and evening there was a publike Sacrifice offered up unto GOD under the Law and on their Sabbath a double one so also there might not be lesse done by us who owe as much and have received more more grace more ample promises more full performance more heavenly benefits even Christ himselfe and with him what heart or tongue can wish That daily and duly we should offer up this Sacrifice if not thrice each day as did David and Daniel yet twice at least as did GODS people then To make it the Key of the morning the Lock of the evening to enter on everything with it and not passe out without it To rise with it to lye downe and sleepe by it That seeing we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen speake without Gods speciall helpe we may by prayer call at all times for it and not only aske of him our daily bread but the blessing of it grace upon us and upon our actions there and the Crowne of glory hereafter Secondly that we should as doe it continually 2 Property Perseverare every day twice each day so then not so chop it up or make hunting Masse but persevere abide and continue at it at least continue sometime in it Sic enim amat exorari Deus For thus will God be entreated of us namely Luke 18.3 c. 11.5 c. as did the Widow importune the unjust Iudge the friend in the Gospell his friend Mat. 15.22 the woman of Canaan our blessed Lord and Saviour Or as beggars doe with us at our owne doores forcing that oft-times from us which else perhaps wee would not so readily bestow upon them We know the Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beggars as they will take no nay so though obtaining they will not lightly be so satisfied as ready to aske againe as if they had never received Such and so long continued requests shew a true and longing desire whereas a fearefull or faint Petition carries its deniall with it Of all other vertues and good actions perseverance is the Crowne but in prayer it is the beginning foundation and perfection of them all This we must minde continually that we may be able to continue in GODS grace and favour yea even when publikely in the Church we can no longer than in private to do it shutting our doore upon us Mat. 6.6 and when wee may or can no longer with our voice yet then to doe it with our heart Exod. 14.15 1 Sam. 1.13 as Moses and Hannah did Sursum corda even then to lift up our hearts Thus alwayes to doe it for our selves for our people for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.8 saith the Apostle 1 Tim. 2. In every place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On every occasion Epes 6.18 Ephes 6.18 Yea even in our sleepe if I may so say not ceasing from this work when we cease from al things else And good reason for it S. Hieron Ep. 22. ad Eustoch c. 16. Quonquam Apostolus orare nos semper jubeat sanctis etiam ipse sit somnus oratio c. For even the sleepe of the Saints according to S. Hierome should be nought else but prayer And truly such for the most part are our night-thoughts on our bed as are our more frequent studies on the day time Yea saith the same Father and as his counsell to Eustochium so was it the practice of many then Noctibus bis terque surgendum Cedat somnus ut succedat oratio It being a duty of this Text and word And The third I but briefly note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Property Perdurare Perdurare No perseverance in prayer if no suffering The word here hath a speciall Emphasis this way comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strength as imploying our utmost force and strength namely As to continue and persevere in our Prayers so to put to all our vigour to continue as did David Daniel and all holy men mourning and afflicting our selves in our Prayers that obtaining Grace and Mercy from God we may be comforted
Day Mat. 26.2 3.4 14. c. Counsell was taken against Him money was taken for Him Plots were laid to take Him So upon that Day He began to be taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Epiphanius He was taken Epiphan Compend fidei cap. 22. As good as taken away Then Vpon the Friday as we all know He was taken and taken away And therefore as for These two dayes sake the rest of these dayes were to be observed so These two Dayes were principally observed above the rest So that whereas before Daniels fast observed a Davids fast did serve viz. to eat nothing at all till Sunne went downe now on the Friday especially at Easter They did fast the fast of Esther Chap. 4.16 Neither to eat nor drinke * De triduano jejunio corum apertè S. Epiphanius compend fidei ca. 22. nisi quod de quorundā in quatriduum prorogato jejunio ibidem refert verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec quippe specialis privata observatio erat quam sibi nonnulli è devotione privatâ injunxerunt Verum ut per triduum hoc jejunarent communiter omnes quantum potuerant sancitum ab Ecclesiâ Quod non obscurè Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab illo enim tempore novo jejunio indicto Parasceven Sabbatum sanctum integrum jejunii perstiterunt usque ad Galli cantum Vid. Concil in Trullo Can. 90. seu ut alii 89. Anastas Nicaen Quaest 77. fol. 98. Tom. 1. Bibliothec. PP Paris ubi ex constitutione Apostolicâ lib. 5. c. 17. Quem sanē locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum laudat ubi infra three dayes night nor day viz. all that time the Bridegroome remained thus taken away And now you see this Fast here was at the height Yet neverthelesse here was not all For besides as on the Sunday He arose that Day therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnizing a new Lords day in memory of our joy for His Resurrection and now more glorious presence every first day of the weeke thorow the whole yeere so in like manner and from like beginning every fourth day that is our Wednesday and every sixth day that is our Friday were likewise by all * Scil. apud Graec. Orientales vol ipsis Pontificiis testibus inviolata adhuc etiam quartae feriae in jejuniis Manet observatio Sic enim Turrianus Qui enim isti dies sunt quibus ablatus fuit Nonnè quartâ feriâ sextâ quartâ enim factum est principium auferendi eum siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino sextâ verè crucifixus est quibus diebus per omnes Ecclesias totius Orientis semper ab initio jejunatum est usque in hodiernum diem jejunatur sicut illis à sanctis Apostolis traditum est Turrian Apol. pro Pontif. Epist lib. 5. cap. 18. p. 594. Adest Praeceptum generale Apostolici conventus quantum ad praescriptionem temporis jejunii tà m in Quadragesimâ quà m in duabus feriis cujuscunque Hebdomadae quod usque in hodiernum diem tà m mordicùs tenent Orientales Christiani ut nec diem unum praetermittant non dico viri robusti sed etiam puellae adolescentes senes quotquot sunt firmae valetudinis Martinus Peresius de Traditionib De lejun part 3. p. 264. succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegroomes taking away Thence because This week gave the name and order of dayes to all other weekes through the yeare the old order from the Creation in the Iewish Sabbath being now first changed as also because of the solemne fasting and prayer used thorow this whole weeke as lastly because of that great worke of our Redemption perfected therein and This command of our SAVIOUR then principally to be observed both in the changes of joy and sorrow This weeke was called by the Easterne and mother Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scilicet Magna Sancta Hebdomas ap Latin The great weeke The Latines successively calling it by the same name Neither was this a late invention of upstart and new fangled Popery which we may well call new it being as it differeth from ours most truly a Novelty and a Religion of yesterday's birth But this is most Ancient from the first beginning not grounded onely upon the Law of the Church but upon the Command of Christ Himselfe thus commanding That in those dayes when the Bridegroome c. That they so grounded this Fast so expounded this place for the East the Easterne and Mother Church her selfe is a witnes in her own most ancient Ordinall or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabba Typicū hoc Graecorum Orientalium ad finem ejusdem ubi de Ratione jejuniorum apud Graecos in Ecclesus receptorum agit inter caetera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec etiam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox de feriâ quartâ sextâ per annum identidem observandis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Apostol Constitut Clem. l. 5. c. 17. 19. drawing it as from the Apostles so by them from the command of Christ Himselfe in this place Locus illustris est admodum S. Epiphanii Compend fidei cap. 22. verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox etiam subnectir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide locum Et in Aërii Haeres 75. cap. 6. his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius also within foure hundred yeares after our blessed SAVIOUR plainly telleth us that all Christians through the whole world did observe These dayes Fast and grounded it upon this Command of our Saviour in this very place For the Latine and Westerne Church a Tertullianus jam Montani partes agens adversus Psychicos Orthodoxos scil lib. de jejunio cap. 2. v. h. Certè in Evangelio illos dies jejuniis determinatos putant in quibus ablatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus Propheticis vetustatibus Vid. eundem cap. 14. Tertullian within two hundred yeares after the Bridegroome as also b S. Augustin Epist 86. ad Casulan Presbyter propè ad finem Epistolae verbis his Cur autem quartâ sexta feriâ maximè jejunet Ecclesia illa Ratio reddi videtur quòd considerato Evangelio ipsâ quartâ Sabbati quam vulgò quartam feriam vocant consilium reperiuntur ad occidendum Dominum fecisse Iudaei c. Vide locum S. Augustine in his 86. Epistle to Casulanus Both of them shewing That these Fasts are plainely grounded upon this Command of our Saviour and that all Christians
body and make it able to serve the soule doth whilest too much is taken in destroy both body and soule as too much water to a ship drowning that which it would else sustaine It is our SAVIOURS Caveat as in our eating at all other times Luke 21.34 so much more in our fasting now That we be not overcome with surfetting and drunkennesse 1 Tim. 5.23 And Timothie though for his many and often infirmities he must use wine yet by the Apostles prescript it must be but a little Fourthly Ardenter Though to eat yet not too earnestly not too greedily For the end of our fasting being to subdue our desires the end is not obtained when wee give such heed to our unruly appetites Socrates hist. lib. 4. c. 23. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Clem. Alexand Paedag. l. 2. c. 1. f. 102. B. Prov. 23.2 Pior's example in Socrates is worthy our imitation to make our eating not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that precept of Salomon to be observed at our owne which he gives of great mens tables When thou sittest with a great man put thy knife to thy throat that is eat not too greedily The last is Studiosè Yet not to be curious and exquisite in our diet not to send farre and nigh over sea and land to please our palate and content our taste nor to have our meat when we fast cook't with a thousand varieties Let us remember that all this care perisheth with the belly and doth but through the belly helpe to fill up the draught That Hebrew Proverbe is true * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael Neand. Testam vet Heb. p. 343. Et Ioan. Drus lib. 1. Apophtheg p. 11. Hee that multiplieth flesh doth but multiply wormes And therefore “ Eucherius Lugdun Epist Paraenet f. 382. Eucherius Caveat is good Poscit studia majora pars melior The greater care would be bestowed upon the better part Daniel did so and so must we if we fast aright And though in our eating it is our duty to provide that the body may live yet in our fasting it must be our care that the Body of sinne may die and whilest nature is conserved by the one the corruption of nature must be slaine or at least suppressed by the other And so we come to the second thing in these words I ate no pleasant bread neither came flesh or wine in my mouth II. Proposition nor did I anoint my selfe at all c. Namely That Daniels thus abstaining from flesh and wine was a true and perfect Fast I cannot stand upon every word apart neither indeed need I The use of anointing our bodies being now ceased I may forbeare to trouble you therewith The other words being the proper and immediate subject of the fast are onely now to be insisted on And first What is meant by this tearme of Pleasant bread since Expositors vary in it Epiphanius reads it as if he ate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. S. Epiphan de vit Prophet in vit Daniel ex MS. codice Augustano no bread at all Hee lived saith Dorotheus only of the * Iejuniis se abstinentiâ ab omni delicato cibo imbecillem reddidit terrae fructibus vescens Dorotheus de vit Prophet cap. de Daniele S. Chrysost Tom. 1. Homiliar ad pop Antioch Adversus Iudaeos 2. S. Hieronymus in locum fruits of the earth of which also bread is the chiefe Saint Chrysostome by pleasant bread understands unleavened and thinkes that Daniel used leavened Saint Hierome understands it of all delicate and pleasant meats as doe also Tremellius thus reading it Cibum rerum desyderabilium non comederam And not amisse seeing under the name of bread all kinde of sustenance is comprised Howsoever Theodoret well observes that Bread being the staffe of mans life might not bee omitted although in their fasting they used a coarser kinde This no way a Quod reprehendit Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Clem. Alex. Paedag. l. 2 c. 1. f. 103. c. effeminated for pleasure or delight as Clemens speaks was oft-times made of b De Iuliano Saba Theodoretus Cibus erat ci panis ordeaceus isque furfuraceus Obsenium a. falis Vid. eundem in hist S. PP in vit Iuliani Nam in quinis istis diebus jejunii ut Cassianus loquitur Panis tantum uti caeteris plerisque S. Patribus ita Iuliano cibus quotidianus erat aliis insuper Die Dominico Sabbato qui refectionis erant pro arbitrio ab iis adjectis additÃsque modo quòd dicturi mox sumus Canonicis uti nuncuparunt cibariis contenti à carnibus sanguine se abstinerent De optimo uti vulgari cibi quotidiani modo ap Ioan. Cassian Coll. 2. c 19. sic Abbas Moyses super hâc re inquit inter majores nostros frequenter novimus habitum fuisse tractatum Nam discutientes continentias diversorum qui vel solis leguminibus vel oleribus tantùm vel pomis vitam jugiter exigebant praeposudre cunctis illis refectionem solius panis cujus aequissimum modum in duobus Paximaciis statuerunt quos parvulos panes vix librae unius pondus habere certissimum est De Moyse Aethiope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallad de eod p. 59. Hanc in duobus paximaciis Canonicam mensuram appellat Io. Cassian Collat. 2. c. 26. Quam ne transgrederentur aut excederent sui cavebat sedulo Publius Aiunt autem eum ait Theodorus quoque accedentem ad trutinam Panis mensuram diligentèr perpendisse si quando invenisset plus quà m esset definitum aegrè tulisle eos qui hoc faciebant Helluones appellâsse Vid. Theod. in vit Publii Barley not sierced or sifted from the Bran. c Similem enim Diaetam in jejuniis observant hodierni Caloieri Nobis ait Bellon eorundem apparatum describens praeterea apposuit olivas nigras conditas quas Dermatias appellant atrum PaneÌ„ biscoctum atque vinum Biscocto pane utuntur Caloieri nè saepiùs Clibanum calefacere cogantur Vid. P. Bellon observat l. 1. c. 48. ubi veteris situs ignarus Biscocti Panis haud veram ariolatus est causam Black therefore and so not pleasant to the Eye d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant Socrat. hist Eccles l. 4. cap. 23. Grae. fol. 235. Et Palladius Lausiac hist ubi supra pag. 142. Dry also even hard even Biscoct bread e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Palladius Hist Lausiac fol. 72. in vit Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 165. Ioan. Cassianus saepissimè Paximacia Paximacia they called them and therefore not pleasant to the taste which as the Christians of Greece at this day so the Hebrewes and first Christians of old eating onely with f Sal Essenis seu Essaeis cum aridis illis eorum panibus in usu olim