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
in Heaven to give too unprofitable for thee on earth to receive thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know that Heaven containes the whole Earth in and under it if therefore thou first covet the earth which thou hast and treadest on already know then that thy heart is too hasty First seeke the Kingdome of God and the righteousnesse thereof c. Mat. 6.33 Mat. 6.33 5 The heart is too hasty when not minding the Majesty to whom it prayeth nor the matter and thing for which it prayes it roveth and runneth after wandring wanton thoughts vaine foolish and idle imaginations Remember God is in Heaven the searcher of the heart thou on Earth apt to be seduced tempted and led away subject to much defilement Mat. 21.12 Thou must as our Saviour drive the money-changers out of the Temple covetous desires and cares of the world Mark 9.24 and the Musitians also as He did namely the lusts of the loose eye and lascivious heart the fancies and frenzies of concupiscence such prayer the Antients call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latines Puram as Iob also Iob 16.17 Iob 16.17 when the heart is cleane swept of all worldly thoughts And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things Evagri lib. 12. div Apotheg cap. 4. Antioch hom 10. de Psa f. 305. Tom. 2. Ioan. Clym Gr. 23. Carthus in 4. Sent. Dist 15. q. 6. f. 214. 1 Cor. 14.15 so hard a task is it to pray indeed and so true is that of Agathon confirmed by long experience That there is no work so hard under the Sun as to pray GOD aright none so irkesome to the flesh none which Satan more striveth to hinder Therefore to prevent the one and to provide for the other fit it is meditation should go before attention along with our prayers And attention even to the heart alone is as you heare of so many sorts The Apostle reduceth them all to two 1 Cor. 14.15 The spirit and the understanding The Schoole Divines to three 1. Attention to God in Heaven to whom we pray 2. To our selves and our owne heart on earth who make the prayer 3. To the matter and subject for which we pray And all this necessary for mentall prayer where we use no voice no word no mouth But if we come to vocall prayer where wee use voice and word and mouth and all the rest before then must we come back to these rules againe and observe a twofold attention more which Divines require Attention twofold 1. To the words 2. To the sense of the words whereby we pray we 'l apply it to the Text. Be not rash with thy mouth and let not thine heart be hasty The heart and understanding To the words only in conceived prayer if it be wholly busied about words and the ordering of them as usually it is in sudden and conceived prayer then must the heart be as it were all and only mouth and that attention due in other kinds must be the more broken by how much the more it is divided and distracted in it selfe it is a true Rule of Clymachus who wrote both his owne as also the observations of the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore spake by good experience Ioan. Clymach gr 28. p. 246. Mens ad inquisitionem verborum distentatur The mind is racked and perplexed to expresse it selfe in words Therefore they that have been Masters in this Art of Prayer whatsoever some of late have fansied to themselves have either for the most part even in private used mental prayer or else have prescribed themselves a set forme of prayer for this cause chiefly among others that the heart being not carefull for the mouth might be the more attentive and intent upon it selfe and all this yet for private prayer But if we come to publike prayer which is and must needs be vocall with the voice and mouth Nay where one the Minister is the mouth of all the people then my Text nay Reason Religion and Charity commands That what helps Devotion may finde for it selfe in private the same should be used in publike for the people also Be not rash with thy mouth Thou which art the mouth of the people must have respect to the heart of the people with whom thou prayest lest otherwise thou be too rash and ye people that have an heart to call upon GOD by the publike mouth of the Church must have an heart also to understand what is prayed by this mouth otherwise your heart will be too hasty But how shall this be Surely here it is most true We know not how to pray as we ought but the Spirit helps our infirmities Rom. 8.26 Rom. 8.26 For therefore the wisdome of GOD hath appointed Christ his word hath commanded and our Comforter the holy Spirit hath alwayes directed the Church to two certaine Rules in our publike prayer The two Rules or Lawes of prayer in publike 1 That the prayers in publike should be set that they might be publikely knowne Be not rash with thy mouth c. 2 That they should be short and briefe Let thy words be few And thus we are at last come to the Charge where so much is to be said against the Errours of these times to be here indited that I wish the houre were to begin againe But I will bee briefe For the first 1 A set-prayer it is the frantick humour of Men of our times that because GOD hath promised his Spirit to assist his Church bidding the Apostles they should not be carefull what to speake for it should be given them at that instant Mat. 10.19 Mat. 10.19 that therefore all set-prayer is against the ordinance of the Spirit and we to use sudden and extemporary only Of this as the grounds are false those places and promises being either especially understood of Martyrdome as Isidore Pelusiot expounds or personall Isidor Pelus lib. 4. Ep. 108. to the Apostles chiefly and those first times who for their admirable calling and greater work needed more miraculous assistance so is the position not only false deceitfull and dangerous but also repugnant to Reason Religion and all Christian practice For first Otherwise 1 It is unreasonable Zech. 12.10 is it not fond once to thinke that the Spirit of GOD which is the Spirit of prayer Zach. 12.10 is made the worse or weaker for advisednesse Doth deliberation do hurt in Religion onely Doth the Spirit of GOD like the tempestious wind Euroclydon carry all on an hurry Acts 27.14 No surely the Spirit of GOD is the Spirit of counsell and wisdome Esay 12.2 Esay 11.2 and therefore an enemy to all rashnesse and hastinesse either of mouth and heart which are here forbidden Be not rash with thy mouth and let not thine heart be hasty 2 Dangerous And is it not dangerous also to commit all to private spirits even
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-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
to be denied I have proved it already before So a set-prayer they also were directed to Last of all under the Gospel A set-prayer they had from the beginning IESVS CHRIST the corner stone laid the first stone in the building viz. the Lords Prayer from this the Church encreased it in the Apostle's times as from 1 Cor. 11. and 14. 1 Cor. 11.14 chapters Chapters 1 Timoth. 2. 1 Tim. 2. Colos 3.16 Col 3.16 Ephes 5.19 Ephes 5.19 Acts 12.5 c. might be abundantly proved Besides the testimonies of St. Chrysostome Basil Austin Acts. 2.5 Cyril the Greeke Dionysius Proclus and many others yea the common Liturgica found in all Christian Ritualls doe plainly evince this that with the Faith it selfe set-prayer was established in all Christian Churches Reason 1 And indeede doth not good reason here perswade it Thou art on earth Thou art on earth Remember this that though the Spirit assist us yet dwelling on earth nay in earth in houses of clay we have this treasure but in earthen vessells 2 Cor. 5.1 2 Cor. 4.7 and therefore because in earth wee should be jealous and suspitious of this earth carefull and watchfull over our selves Be not too rash with our mouth Reason 2 Againe Remember God is in Heaven God is in heaven wherefore if as mistrusting our manifold infirmities even when we speake before men our equalls or but to men though our betters wee are so carefull as to penne and weigh our words before hand that wee offend not Then how much more carefull should wee be when wee speake before GOD nay unto GOD O here be not rash with thy mouth and let not thine heart be hasty Let thy words be few And indeed our words here would be as few our owne as might be If any in publike They would be in the Church as the Church allowes as shee speakes The words of the Church Thy words It is spoken to the Church A set-forme in publike when we pray in publike 2 Law of publike prayer Neverthelesse though her words yet here another law for the Church and her publike prayers That they should be Short Let thy words be few Few words imply short speech Short prayers they must needs be where there be few words words are the hearts earnest and should as come after it so come under it The tongue and mouth are the hearts index and as indices to bookes so should the mouth as it were but referre God to the heart where he may reade more It is the property of a full heart not fully to expresse it selfe and the duty of a good Christian's prayer as not to speake more then he meanes so to mind much more then he speakes Let thy words be few But besides Short prayers make long devotions the affections that vent themselves quickely loose their vigor and the heat that evaporates spends it selfe the sooner Sorrow when it hath made a vent ceaseth to be sorrow and the tongue that declares abates the hearts fervour The mouth is to the heart as the mouth of a glasse or viall which if it be of the biggest powreth all out at an instant whereas if it be narrower it holds the liquor the longer maketh a pleasant murmor in the issuing I know not how but a strange speech it is of a * Quidam vet Sapient Hebraeor ap Drusium l. 1. praeterit in 6. Mat. 7. Ecclus 7.14 Matth. 23.14 Matth. 6.7 wise man That hee feares not God from his heart that maketh long prayers And Ecclus 7.14 Make not much babling when thou prayest Sure I am where we find this froth in the mouth there alwaies finde wee some fault at the heart The Pharisees made long prayers Matth. 23.14 but there was hypocrisie at their heart The Heathen made long prayers Matth. 6.7 but there is infidelity at their heart Be yee not like unto them saith our Saviour vers 8. After this manner therefore pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Let this direct you for the length of your prayers Hee giveth us as the matter and order so the measure at least of our publike prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys Hom. de Anna. f. 965. Luk. 18.1 1 Thes 5.17 Rom. 12.12 Mark 13.33 Mat. 7.7 saith an ancient Father The Lords prayer a set forme as a president to the Church she should doe the like so a short forme as a patterne the Church should not go beyond As the Widdow pray continually Luke 18.1 without ceasing 1 Thess 5.17 Instant in prayer Rom. 12. Watch and pray Marke 13.33 Ask seek and knock Mat. 7.7 The very manner of these and the like speeches sheweth the manner of our prayers that they should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one thick and short And how the ancient and first Christians did expound these and the like places S. Chrys hom 2 de Anna. f. 965. S. Chrysostome will shew us his words are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ and S. Paul command us to make our prayers thick and short with little spaces and distances betwixt for these causes namely 1 That the weakest devotion of the meanest Christian may not be oppressed 2 That the people might have space and place to joyne with the Priest and give their assent to their owne prayers 3 That by their often responds the mind of the people might be kept from wandring 4 That their devotion thus might be the more excited and stirred up 5 That their attention thus might bee kept waking by their often responds which were expected from them 6 That hereby they might shew their confidence in GOD'S mercy by CHRIST'S merits as contrary to the Heathen practice Mat. 6.7 7 That by such meanes the Priest also might in such spaces be both eased and refreshed in the time of prayer 8 That there might be a space for meditation 9 But especially that our Saviours command might be observed who hath thus both by his precept and example commanded And as CHRIST hath commanded so hath the Spirit directed and so hath the Church alwayes practised S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. In the Greek and Mother Church Epiphanius tels us their prayers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all frequent and fervent brevity short and thick prayers In the Latine Church the Collects Des Erasmus lib. de modo orandi Antiquissimae preces as Erasmus rightly stiles them the most ancient prayers were all short not exceeding the length of the Lords Prayer Such were their prayers in the African Churches as Cassian Ioh. Cassian Institut lib. 2. c. 10. c. S. Aug. Ep. ad Probam 121. de orando Deum cap. 10. and out of him S. Augustine relateth Creberrimae brevissimae most thick and short And the more earnest their prayers the shorter were they and the more frequent their answers The Apostle useth two words usually to expresse their twofold formes 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 prayer and supplication to the one the same with our Collects the people answered Amen to the other agreeable with our Letany c. they answered as we with diverse and sundry answers for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or the like From whence as from the frequency of their often petition these prayers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in substance forme and order the same which we have in this Church of England Gilb. Cognat precum f. 302. c. 312. Operum quem vide therefore Gilbertus Cognatus a most learned Germane even an hundred and thirty yeeres agoe laying downe the formes Veteris Ecclesiae of the ancient Church layeth downe the very prayers of this Church of England Application Thus you see I have brought our Text home to our doores where because the time and Text put me in mind I will only adde two or three words more for the conclusion of these our Sessions These even as few as may be and therefore but three only to conclude and shut up all Viz. A word of Confutation a word of Exhortation a word of Gratulation 1 The first shall be Verbum confutationis A word of confutation reproofe and reprehension There are a sort of people in the world who because they most admire their owne fansies and are onely in love with themselves like therefore no prayers no devotions but their owne nor these have they any but of the longest wherein they may sooner lose themselves and their blinde zeale than finde GOD whom they pretend to seeke With these men Set-prayer is Parrat-prayer lip labour compared to an Horse in a Mill so dare these fooles blaspheme The short and therefore fervent ejaculations of the Ancient Church most fit either for publike or private devotion are shreds of prayer c. any thing but what they are or should be And because our blessed Saviour in that most perfect forme of His the ground and patterne of all ours still stands with us and his Churches practise therefore forsooth His also that you may know what spirit they are of He also I say and His most perfect Prayer is rejected by them That prayer say they in no sort to be used by us So we have heard them speak and write witnesse their * Vid. Franc. Iohnson cont Io. Carpenter de praescript ab hominibus precat form Amstelrod in 4. 1610. Bookes But I pray you then to what purpose serves the Lords prayer It is say they given us for a patterne and president for all our prayers Well and good if so then must all ours be as that is 1. Set and prescribed 2. Short and briefe Thus are they againe like that Nequam servus condemned out of their owne mouth and unwittingly snared in their owne words But say they set-prayers limit and prescribe the Spirit What spirit do they meane The Spirit of GOD Nay rather that blessed Spirit is best in us furthered by them due meditation as it may here best preceding to them preparing our devotion and in them augmenting the vigor of our intention For this cause he hath alwayes prescribed such to his Church such hath the Church alwaies used till our dayes He that first brought the other in amongst us in publike was hee that either first broke the Churches peace or did at least begin to renew the Schisme amongst us Consider I beseech you my brethren of the Clergie to you I now speak whether such an one be a fit president or example for us Consider whether such prayers privately framed and publikely used for the most part bee not against publike order and private zeale whether they do not much more circumscribe and limit the Spirit Consider I beseech you in the feare of God whether these have not beene the meanes to disgrace and discredit the Churches and all other our true publike devotions Surely much better as safer was the practise of former Ages in which nothing for matter of invocation was publikely used but what was publikely approved they using none before their Sermons in this place of exhortation the Pulpit but either the Lords Prayer onely or as in elder times this short forme Post verò lectionem Legis Prophetarū Epistolarū nostrarum Actuum Evangelii Ordinatus salutet Ecclesiam iis verbis Gratia Domini nostri Iesu Christi charitas Dei Patris communicatio Spiritus Sancti sit cum omnibus vobis Amen omnes respondeant Et cum spiritu tuo Post haec verba alloquatur populum sermonibus exhortatoriis Clemen Constit lib. 8. c. 4. Latin edit Lugdun 1565. p. 355. Observatum hoc idem in Orientalibus Ecclesiis docet S. Chrysost Hom. 3. in 1 cap. ad Colos his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopum designat Presbyteri enim utebantur solitâ illâ formulâ Gratia Domini c. quum tamen intereà Episcoporum magis propria fuerat Salutatio illa altera Pax vobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pergit ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile fuisse institutum Ecclesiae Latinae Occidentalis liquet ex illo de Macario apud Optatum lib. 7. p. 201. quod cum Balvinianae editioni deesset doctissimus vir Mericus Casaubonus suo loco restituens ad calcem libri 3. subjecit Siquidem ostensurus Optatus Macarium non tractasse id est praedicasse vel concionem habuisse ad populum Hoc enim erat illu tractare id probat eò quod verba habiturus non salutabat populum Contra ait Optatus Episcopalis tractatus probatur ab omnibus sanctitate vestitus salutatione scilicet geminara Non enim aliquid incipit Episcopus ad populum dicere nisi primo in nomine Dei populum salutaverit Similes sunt exitus initiis Omnis tractatus in Ecclesià à nomine Dei incipitur ejusdem Dei nomine terminatur c. Ex quo liquet Episcopos tum in ingressu concionis tum in ejusdem exitu populum his verbis salutasse Quod etiam supra allatis verbis confirmat S. Chrysostomus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolventes enim suas exhortationes benedicebant Episcopi sicuti Presbyteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adeo haec eadem formula utraque salutatio benedictio quam tamen Optatus salutationem geminatam appellat Vbi autem Episcopis receptum postea diverso ritu à Presbyteris salutare Concil Bracharensi 1. Prohibitum id fuit sancitumque Canone 21. Vt uno modo salutent dicentes Dominus sit vobiscum sicut in libro Ruth legitur ut respondeatur à populo Et cum spiritu tuo sicut ab ipsis Apostolis traditum omnis retinet Oriens c. The Lord with you The Bishop thus blessing and preparing the people to heare and the people mutually againe in that Respond And with thy spirit praying for him againe Therefore let me in the bowels of CHRIST IESVS
Concerning PVBLIKE-PRAYER AND THE FASTS OF THE CHURCH Six Sermons or Tractates By Io. Br. B. D. Their severall Contents are set downe in the next page S. Aug. de Temp. Serm. 230. Adversus Daemonum nequitiam quae nobis DOMINVS arma * Matth. 17.21 This kinde goeth not out but by Prayer and Fasting ostendit debemus utique retinere sc Orationem Iejunium LONDON Printed by Richard Badger and are to bee sold in S. Dunstans Church-yard in Fleetstreet at the Shop turning up to Cliffords Inne 1636. THE CONTENTS OF THESE SIX SERMONS FOLLOVVING Serm. I. Of Religious feare and Reverence in Gods House II. Of the Subordination of Church Duties in reference chiefly to the people III. Of the Duties Nature and Lawes of Publike Prayer IV. Of the necessity and order of Gods Service by Prayer and the Words Ministration chiefly in reference to the Clergy V. Of the Grounds and Reasons of Set times for Fasting VI. Of the manner and quality of Church Fasts TO THE RIGHT HONORABLE MY SINGVLAR GOOD LORD VVILLIAM Lord MAINARD Baron of EASTAINES and one of His Majesties Lords Lievtenants for the County of ESSEX Right Honourable and my very good Lord I Could never have thought these Sermons or any thing else comming from me worthy the view of so learned an Age. Neither have I ever shunned ought more then to come in publike Yet I know not how it now happeneth that I am at this present drawen forth into open view urged partly by the advice and earnest request of some good friends who judged these Sermons when preached necessary for these times partly by the mistake of some otherwise I doubt not well affected Christians who neverthelesse not well understanding my meaning have misreported both it and me To satisfie both I deemed this the best way necessary also perhaps besides other reasons hereby to prevent the publishing of them by any other hand since some Copies have gone abroad not through any desire of mine but by the request of those friends I could not gainsay That I present them to your Lordship is not without great good reason you not onely having beene a chiefe Auditour at the preaching of some of them but also which I may never forget nor can sufficiently recount being my most noble free and bountifull Patron Wherefore I could not but here follow the example of our Blessed LORD and SAVIOUR joyning the remembrance of Mary's Spikenard with the Gospell preached that is with these Sermons sent abroad into the World the thankefull acknowledgment of your Honours bounty For since in our bookes and writings wee honourably mention those Worthyes in Learning whose more able studies have furthered or advanced ours wee should by as good reason inscribe our books or writings to those Noble Personages worthy of all Honour whose rightly imployed wealth or power have under GOD supported upheld or encouraged our otherwise disheartned studies Thence Gratitude hath made it a custome with us even anciently practised by sundry Heathen that where Honourable greatnesse and goodnesse hath by any nourished the life and sappe of Learning for the present there by a due retaliation Learning and Arts should honor and eternize their memories to all future Ages that thus they by whom we live now may by us or ours in an happy and blessed memoriall live for ever I cannot promise your Honour by this poore worke any such lasting monument nor am I one of those that can any way arrogate that title to my selfe My desire onely is hereby to acknowledge to the World how much I am your Lordships that seeing I appeare in publike I may stirre up others if any shall receive any benefit by my poore labours to praise and pray GOD for your Noble Lordship Whilst I shall alwayes pray and beseech His Heavenly Majestie to blesse your Honour your Noble Lady Children and Familie with all increase of Heavenly Ioyes and earthlie happinesse Remaining whilst I live Your Lordships in all affectionate service and duty most bounden IOHN BROVVNING THE FIRST SERMON CONCERNING RELIGIOVS FEARE and REVERENCE in GOD's HOUSE ECCLES 5.1 Take heede to thy foote or keepe thy foote when thou entrest into the House of GOD. THE House of God is the house of Prayer Esay 56.7 Esay 56.7 Hither we enter that wee may offer not as at Ierusalem in one place 1 Tim. 2.8 hot every where calling upon GOD in Spirit and truth Iohn 4.23 Iohn 4.23 For from the rising of the Sunne saith the Lord even unto the going downe of the same Mal. 1.11 my Name shall be great among the Gentiles and in every place Incense shall be offered unto my name and a pure offering And what that is Verse 8. there at the 8. verse is shewed by the contrary If yee offer the blinde for sacrifice is it not evill If yee offer the lame for sacrifice is it not evill 1 Cor. 11.29 Yes doubtlesse very evill and the sacrifice of fooles that as Blinde cannot see not discerning the Lords Body 1 Cor. 11.22 therefore no reverence in offering that as Lame cannot bend or bowe despising the Church of God M. Minucius Felix in Octavio p. 51. and therefore no reverence in entring It is the saying of Minucius Felix to the Heathen De vestro numero carcer ex estuat nullus ibi Christianus nisi aut suae religionis rous aut profugus I would we could say so too No such matter our prisons are full And what 's the reason because our Churches are empty Empty at those publique Prayers when we should prevaile with God for a blessing both for our private and publique good when by being ready to heare and obey God and his Church wee may cause Him in His Church to be ready to heare us and to give us his blessing out of Sion Thus empty of offerers Nay empty of hearers strange in this Eare-age either wee heare not at all like the deafe Adder or else wee heare not as we should heare Wee have the Word of God in respect of persons we pronounce This or that or such or such a man for the most part such as they should not be Heare yee him Or else wee that are your Prophets as you call us are as the Prophets of old wee are unto you as a very lovely song of one that hath a pleasant voyce and can play well on an Instrument Ezek. 33.32 you heare our words but you doe them not your Entrance is without reverence your Hearing for the most part unlesse you respect the person without attention your Prayers and Offerings without devotion and your departure I am affraide to tell you if you continue such must needs be without grace blessing and benediction Let mee not beloved be your Enemy for telling you the truth I had intended to have brought you other matter stronger meat but as the Apostle to the Hebr. 5.12 Hebr. 5.12 Yee that for the time ought to have
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
make any Clergy man Tutor or Overseer of his Will c. he giveth this reason thereof at large in the same Epistle because saith he Singuli divino Sacerdotio honorati in Clerico ministerio constituti non nisi Altari Sacrificijs deservire precibus atque orationibus vacare debeant c. Neither was it otherwise in Saint Chrysostomes time even in the Countrey and Vpland Parish-Churches for the building of which he excites and stirs up the people S. Chrys in 8. Act. Hom. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day saith he there are Prayers and meetings for thee and through thy cause and every Lords day which is worth our observing and practise a Communion Also in his 6. Idem in 1. Tim. c. 2. Hom. 6. Homily on the 1 Tim. 2. verse 1. on those words of the Apostles First of all let Prayers and Supplications bee made c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is saith he in our daily service And straight hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this saith he every of the faithfull know how that every day both Morning and Evening it is performed by us when we powre out our Prayers for all the World for Kings c. Saint Epiphanius in like manner S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Morning hymnes and Prayers are continually made in the holy Church S. Theodor. Serm. de Martyribus f. 121. as also no lesse Evening Psalmes and Prayers Also Theodoret speaking of the Temples of the Martyrs and of the Assemblies of Christians in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Often saith he yea every day doe we Christians in them offer up our Hymnes and Prayers to their Lord our GOD. Salvian also about the same time testifyeth the same amongst the Latines and westerne Christians for disputing against the prophane Atheists of his time P. Salvian Massiliens lib. 1. de Gub. Dei p. 17. 18. If saith he God be as they make him so carelesse of all humane affaires Cur ad Caelum quotidie manus tendimus cur orationibus crebris misericordiam Dei quaerimus cur ad Ecclesiasticas domos currimus cur ante Altaria supplicamus c. If so saith he why then doe we daily lift up our hands to God in our continuall prayers Why c. Surely wee might bee infinite in testimonies of this nature did either need require it or time permit it it having beene the vniversall practice of all former ages that whereas the more religiously devoted among Christians spending almost all their time in this duty did set apart whole dayes and nights and ordinarily many houres in each for the continuing their publike devotions to God in the meane time even amongst a Bubuli subulci et omnes ferè operarii ad Missam conveniunt ad caeteras autem horas Clerici Domestici Ecclesiae Hugo de Sanct. Vict. De Offic. Eccles lib. 2. cap. 3. Tom. 3. Oper. f. 266. the meanest of the many and vulgar people this morning and evening Sacrifice was not neglected but those houres at the least observed by all And when after this duty was any whit intermitted either by the peoples prophanesse or the Clergies remissenesse it was then the care of godly Princes and Prelates to lay this b Omnibus diebus c. Concil Agathens cap. 30. Eoque Vetustius Toletan 1. c. 5. Presbyter vel Diaconus vel Sub-diaconus vel quilibet Ecclesiae deputatus Clericus si intra civitatem fuerit vel in loco in quo Ecclesia est aut castella aut vici sunt aut villa si ad Ecclesiam aut ad Sacrificiū quotidianum non venerit Clericus non habeatur c. Vid. etiam Concilium Aurel. 1. c. 30. Tarracon c. 7. Gerundens c. 10. Aurelian 2. c. 14. Aurelian 4. c. 26. Braccar 1. c. 19 20. Venetic c. 14. Natbonens c. 13. Toletan 4. c. 46. c. charge on them afresh in their severall Councels and Assemblies Yea when the people wholly in a manner through want of the Words ministration to stir up this devotion failed from it yet even then did not the Church faile strictly to require it of the Clergie the true reason indeed why Masses afterward came so frequently as we see to be celebrated in private Thus was it alas we may say thus it was in former ages But now where is that pristine piety that fervent devotion that zealous care that continuall prayer Where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that strength both spent in and exercised and gotten by Prayer Where that strong wrestling and prevailing with GOD by earnest supplication c. Surely we may justly feare that we are fallen into those last times when there shall scarce bee found faith upon the earth and when men at least for the generality being lovers of themselves 1 Tim. 4.1 2 Tim. 3.5 rather than lovers of God shall abandon and fall from the faith having only a forme of godlinesse but denying the power of it For now so far are we from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from this continually continued prayer that scarce is there that publike prayer that ought And though our prayers be many degrees shorter than those Epitomised formes ere whiles mentioned of the Fathers yea though they be farre the shortest of any Christian Church under Heaven for I meddle not with some late forraine reformations who may seeme either not at all to have received or scarce to have established any set or common prayer Yet neverthelesse as though as * Tert. lib. de orat cap. 12. Nisi exprobramus Deo quod nos oratio fatiga verit Tertullian speakes in another case wee would tell God to his face how weary we are of his service we even curtall and cut off these alas too short already Thus prayer scarce heard of almost in most places on the weeke dayes in the House of prayer is well nigh thereout banished on the Lords-day also and which is worst of all and of all most heynous thrust out by that which should serve it and helpe it most the ministration of the Word Give me leave a while Beloved where is that daily Morning and Evening Sacrifice which was of old and yet still ought and should be in our daily and continuall prayers offered and presented unto God Where is that our daily Service of publike and common prayer by which every Christian much more every one of us more neerely his servants should wait and attend upon GOD Where is that Lambe wont daily to bee offered up twice each day Where that continually burning fire of zeale and holy devotion which might not be suffered to goe out Levit. 6.13 Levit. 6.13 but daily still to be nourished on the Altar Of this holy and sacred fire it is recorded 2 Maccab. 1.20 2 Mach. chap.