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
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-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
〈◊〉 〈◊〉 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
of preaching and the ministration of the Word I acknowledge the dignity and the necessity thereof in its due place and order I know it is a meanes to ingender faith where it is not begun and to increase it where it is already I confesse it not onely to be Gods good Ordinance and our peculiar office and duty most needfull as I have shewed on our part but also as the word of exhortation needfull also even in the best times in respect of the people both to comfort and strengthen the weake to encourage the strong to excite the negligent to reprove the flothfull to admonish the forgetfull to inflame and kindle the remisse and cold affections of the far greater part of Christians Yet I know also with Saint Augustine that Aliud est ministratio verbi aliud ministratio verborum that The ministration of the Word is one thing the ministration of our words especially as it is for the most part carried in our ordinary preaching is another I know also with S. Chrysostome that The ministration of the Word containes much more than that which we call Preaching For in the ministration of the word are contained many things even too much also I feare neglected amongst us Such are visiting and comforting the sick and afflicted by the Word the counselling setling and resolving the perplexed and unsetled conscience in reall doubts of practice by the same Word the instruction of Catechisme which the Apostle calls the * 2 Tim. 1.13 forme of wholesome words the * Heb. 6.1 principles of the doctrine of Christ according to the same word The more frequent use of Church Homilies confessions and publike workes of Churches and other writings of Fathers and the most learned men the more safe and most recieved expositions as are judged of the same word and to omit many more even the very same word Ipsissimum verbum The very word it selfe I meane the sacred and holy Scriptures the Rule and Ground of all Truth the measure of al our preaching even it selfe in the publike readings in the Church too much undervalued by the most amongst us The Word is wronged in these and many more particulars Not at all in giving Prayer it 's due place and worth For tell me I pray you Are guests such as are these two any whit wronged by being sorted at the same table according to their due worth and ranke Are Domesticks such as are these two in the same House of Prayer any way injured by their master by being designed each to his own place and office I hope nothing lesse Mary and Martha were sisters yet our SAVIOUR is not afraid to passe His judgment and in it to prefer Mary that she hath chosen the better part Simeon and Iudah were brethren yet Iudah was made Simeons head Simeon indeed signifieth Hearing Iudah Prayer and Praising So the Mother of them both Leah Gen. 29.35 Gen. 29.35 Now will I praise the LORD saith she As here so there Iudah hath the Scepter the preheminence And howsoever Simeon be the Elder brother as also Hearing Rom. 10.14 Rom. 10.14 before Prayer though Simeon bee excellent amongst the Princes and chiefe amongst the Tribes yet to Iudah that is to Prayer is the Scepter given And as of Iudah came CHRIST the promised seede so to Iudah that is to Prayer is the promise made Whosoever shall call on the Name of the LORD shall bee saved Rom. 10.13 Rom. 10. ve 13. Beloved the Word is not wronged in yeelding Prayer its due place and worth For as I sayd most truly Prayer is the principall and maine The Ministration of the Word but the meanes This is the End the other but the Way conducing and leading to this End This is the proper Service of GOD necessary for all men and times the other but the Service of His Word peculiar to us and chiefly necessary for those first times It hath every way the first place In this place first For GODS House this place is the House of Prayer In this Text first To Prayer say they and then to the Ministration of the Word Divers Reasons of Prayers Preheminence And very good reason for it For first The ministration of the Word is most properly Ours of Reason 1 the Clergy Woe to us if wee preach not the Gospell Ours it is The ministration of the Word a particular Duty But Prayer the generall Duty of all Christians to be Instant in season and out of season c. But Prayer is the publike common and generall Duty of all Christians And were it not then fit to be made of all in common It is necessary not onely for all men but also for all times and places Therefore we are bidden Aske Seeke and Knocke Matth. 7.7 Matth. 7.7 to teach us we should do it * Luke 18.1.21.36 Marke 13.37 1 Thes 5.17 Rom. 12.12 Colloss 4.2 alwaies Watch and Pray saith our SAVIOUR And What I say unto you I say unto all Watch and againe Pray alwayes and continually Without ceasing saith this Apostle 1 Thes 5.17 Continuing instant in Prayer Rom. 12.12 Continue in Prayer Colloss 4.2 Thus even with them whos 's the words ministration is Prayer hath the first place as most worthy most necessary So with Moses and the Prophets GOD forbid saith Samuel that I should sinne against GOD in ceasing to pray for you That first But I will teach you the good and the right way 1 Sam. 12.23 1 Sam. 12.23 So is it with the Apostles With the Apostle Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all let Prayers and Supplications c. be made for all men 1 Tim. 2.1 1 Tim. 2.1 And thus is it with all the Apostles here by this their publike sanction and Decree To Prayer say they here Reason 2 in the first place Prayer necessary for al times 2 The Ministration of the Word was chiefly necessary for those first times for the first founding and establishing the Church when having converted any S. Chrysost in Colloss cap. 3. Hom. 9. passing them over saith S. Chrysostome they presently betooke them to teach others that all being converted and giving themselves to Prayer they might being thus edifyed and built up become a Spirituall Temple unto the LORD Thus you saith the Apostle to the Hebrewes ought to bee teachers of others Heb. 5.12 Heb. 5.12 Thus did Apollos but newly and as it seemes but meanely Catechised Asts 18. Acts 18.24 25 26. The things saith Saint Paul to Timothy that thou hast heard of me among many witnesses that was in the Congregation the same commit thou to faithfull men who shall be able to teach others 2 Tim. 2.2 2 Tim. 2.2 By this meanes within the space of a few yeares not preaching the Gospell where it had beene preached by others nor staying long any where S. Paul was able to preach the Gospell from Hierusalem round about unto Illyricum
puer domo egreditur qui fune alligatum ad cingulum simulachrum Iudae non ferat c. Vid. Nic. Godign de Abassyn Rebus lib. 1. cap. 22. p. 139. And some Christians there are at this day who at that time will neither buy nor sell nor touch any money for the very same reason Yea they revile Pilate abhorre the Iewes they curse Iudas their very boyes and children hanging his picture at each of their girdles and running in multitudes about the streets doe thus in the picture despitefully dragge him at their heeles damning the cursed memory of that most abhorred Traytor But the truth is Christian religion bids us not to hate the men but their sins not their persons but their most heynous vices And good reason for not they so much as their sinnes their vices were they that betrayed and crucifyed the Lord of light The hypocrisie and covetousnesse of Iudas The obstinacy and stubbornnesse of the Iewes The disobedience and blasphemy of the Pharisees The cruelty and ambition of Pilate and the rest were they that cut off and slew that great Prince the Messiah If therefore we abhor those most cruell murtherers that slew our SAVIOUR we must then hate these vices and if wee hate them truly and aright wee will detest and hate them alike wheresoever in whomsoever we find them even though we finde them in our owne selves hate them here so much the more by how much we love our selves whom they will destroy At least no way spare but punish them and if others for them as indifferent Iudges doe the same in our owne houses prevent it in our owne homes our own consciences with Iob abhorre our own selves and with Daniel by fasting and afflicting our soules make our selves mourne for these and all other sinnes And surely if Daniels fasts bee thus dipt in our Blessed SAVIOURS bloud then are his Prayers no lesse For those were but to sharpen these to make him and us as more sensible of our wants so more hungry and thirsty after the righteousnesse of GOD more unwearyed and earnestly importunate in his Devotions The Body in want of its ordinary food as it lesse clogs or hinders the Divine Soule in her ascent to Heaven so doth the sense of such want in the body make the Soules desire and longing more earnest whilest by the apprehension of her want in the one she reflects upon her nakednesse in the other The true reason why fasting is both so necessary for and so helpfull to all true and earnest Prayer Surely Daniel even ordinarily saith the Text kneeled downe Chap. 6. ver 10. and prayed three times a day that is Psal 55.17 with holy David at Evening Morning and Noone day Now no doubt as his Fasts so his Prayers were doubled yet both Fasts Prayers and Almes and all he now doth all are referred to CHRISTS death and merits Wee saith hee doe not present our supplications before thee for our owne righteousnesse Chap. 9.18 but for thy great mercies Verse 17. Chap. 9.18 And againe Now therefore oh our God heare the prayers of thy servant and cause thy face to shine upon thy Sanctuary c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the LORDS sake Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is plaine by David by Daniel himselfe even by the Iewes and Hebrewes own witnesse No other He then the Son of man Dan. 7.13 To whom was given Dominion and Glory and a Kingdome Chapter 7.13 that all people and nations and languages should serve Him 14. His Dominion is an everlasting Dominion which shall not passe away and His Kingdome that which shall not be destroyed Thus wee see who this LORD Chap. 9.26 and what manner of Prince the Messiah is Who not slaine for Himselfe but for all others All others that pray to GOD must as Daniel desire to bee heard for His sake onely Though never so strict of life never so holy so just yet Daniel claimes no right by any his owne or others merit No Mediatour but one onely his petition it is to be heard For the Lords sake Thus whilst he mournes for CHRISTS death and his owne sinnes he unloades them all on CHRISTS shoulders and whilest hee beholds Our most Blessed SAVIOURS Crosse he layes more firme hold on His death and all-deserving merits And should not wee doe the same who professe the same Surely the Primitive Fathers whose Sonnes we are or ought to be as they did now double their devotions and more earnestly by their Fasts intend their Prayers so did they as Daniel performe them all in His Name When they Prayed the conclusion of all was Through IESUS CHRIST our LORD even as Daniel here For the LORDS sake When they offered their spirituall Sacrifices of Prayers Praises or Almes they were offered all not onely in His House the Church but more peculiarly at His Altar His Table as in remembrance of His Death and bloud giving them and us all true life and vertue Their Prayers were as referred to His Death and Merits only so all at those very times the times of His very Suffering Thrice each day as Daniel did At nine a clocke their third the entrance of His Suffering At twelve a clocke their sixth the height of His Suffering At three of the clocke their ninth the depth and consummation of His Suffering As it were at every corner of His Crosse at every dimension of height depth or length As Daniel did three times a Day Two of them being at least the ordinary houres of Prayer for all nations our ninth and third as indeed the beginning and end of His most bloudy Passion to shew that Daniel and they did and we all must place the confidence of our Prayers Almes and Fasts yea even all our best actions if any good at all in CHRIST onely For through Him Ephes 2.18 wee and they both have an accesse by one Spirit unto the Father To Him therefore with the Father and the Holy Ghost Let us at these and at all times give all honour glory and praise world without end FINIS Perlegi has Conciones in quibus nihil reperio sanae fidei aut bonis moribus contrarium quò minùs cum utilitate publicâ imprimantur Tho. Weekes R. P. Episc Lond. Cap. Domest Errata SER. 1. Pag. 9. lin 19. food reade foot p. 10. l. 20. if not onely r. if not the onely p. 20. l. 4. Neubrigentius r. Neubrigensis p. 20. l. 10. commanded spirits r. damned spirits SER. 2. pag. 44. Bethelohin r. Beth-elohim p. 47. l. ult Father of him r. Father by him p. 48. and Church r. and Churches p. 59. Father of him r. Father by him p. 60. Psal 4. r. Psal 40. SER. 3. pag. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 86. filled by meditation r. fitted by meditation SER. 4. pag. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. succeeded them r. succeed them p. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 124. everlasting prayers of r. everlasting praises of p. 129. imploying r. implying p. 134. in marg Bubuli r. Bubulci SER. 5. pag. 170. l. 19. dele under SER. 6. p. 213. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 215. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 226. Fishes also that hath r. Fishes also that have
reverence of the whole man we doubt not but he requireth the reverence of every part For as the body cannot move without the soule so God injoyning us the reverence and affectionate care and keepe of the soule in his service requireth every motion of each part of the body agreeable thereunto There is no doubt will any say but GOD requireth the reverence of the heart the foot of the soule therefore there is no doubt will I say that GOD requireth the reverence of the feet of the body and that the motion of the one be agreeable to the affection of the other and this he doth here expresly Againe the name here used argueth this reverence It is GODS House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Elohim as the Mother Church called it and we from it Chyrch that is The Palace of the great King And shall we not performe that reverence here to GOD which we do to any King to every King Nay shall we doe more reverence in the Court of an earthly mortall King than in the Courts of the everlasting King of Kings Againe the word that followeth implyeth it For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Come neere or approach in good order a word borrowed from the March of Souldiers which if not in good order ye know what danger followeth This care or keeping of our foot is showne in our orderly and reverent comming neere Againe the very part concerning which and the phrase commanding here used plainly averreth it For the foot is that part whereby of all others we testifie our reverence and our obedience to our Superiours and that we testifie by no means so much as by the keeping in or keeping back of this very member the foot for by the reverent moving or bowing or as it were keeping in of our foot wee testifie our duty reverence respect honour and worship to our superiours Therefore whilest God calleth for thy foot he calleth for thy reverence by thy foot For thy reverence when thou entrest for this is the House of God and this is the Gate of Heaven For thy reverence when thou prayest in it for we must worship and fall downe and kneele before the Lord our Maker It is Nilus his precept Psal 95.6 Nilus Ep. Admon 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When thou art in the Church be not lifted up behave not thy selfe proudly For they that stand before the King dare not laugh or looke big So the poor Publican stood afar off where standing afar is put for a reverent awefull and submissive prostration Mary Magdalen fell downe at our Saviours feet and so did David when he prayed Psal 5.7 Psal 5.7 I will come into thy House in the multitude of thy mercies and in feare will I worship toward thy holy Temple as also the 2 Sam. 7.18 2 Sam. 7.18 Who am I O Lord and what is my Fathers House that thou hast brought mee hitherto Thus these holy men fell downe at Christs feet and good reason for it For as the feet are naturally inferiour to the head being therefore placed and put under it So are we to Christ For Hee is our Head and wee are His members Ephes 5.23 Ephes 5.23.30 But besides as the respect wee have to Christ bindeth us to this reverence so the respect wee should have to our sins V. S. Epiphan Physiog c. 12. They say of the Peacock That after he hath swolne himselfe with the glorious shew of his goodly feathers he is presently dejected with the bare sight of his ugly feet so should we at the sight of our sinnes which are our black feet humble and cast downe our selves c. Moreover as the remembrance of our sins so the remembrance of that which is due to our sins as also of that duty we come here about it is to pray and to confesse our sins but the proper gesture of prayer is kneeling prostration Therefore saith the Apostle I bow my knees daily to the Father of our Lord Iesus Christ Ephes 3.14 c. The very remembrance of this should make us bow at the doore but when we pray and confesse our sins and miserable condition what gesture can be fitter S. Basilius de Spir. Sanct. c. 27 Notandum id quod de precibus omnibus Hugo Victor Preces ait è persona eorum dicuntur qui quotidie cadūt nituntur resurgere per poenitentia Hugo de San. Vict. de Eccles offic l. 2. cap. 1. than that which is the most liveliest expresse confession of the most wretched condition It is S. Basils observation That by falling to the ground in prayer and rising againe after prayer we doe shew that by sin we are fallen to the earth and are by the only love of our Maker and Creator raised toward Heaven againe By the one wee confesse that our sin is the cause of the earths and of our owne curse of our own death that for it we justly are earth and to earth shall returne againe By this we acknowledge with Abraham our Father that we are but dust and ashes and worthily deserve a worser and a lower death but by the other we confesse our hope of a better Resurrection and standing up when by GODS love and CHRISTS merits we shall be able to stand at the last day Againe it is the Apostles precept Col. 3.16 that we should teach and admonish one another in Psalmes and Hymnes and spirituall songs How do the faithfull admonish one another by singing Psalmes c. Is it not by that cheerefulnesse by that devotion they see in one another So doth not the reverent entrance of one that entreth as he should stir up the fainting devotion of them that pray Doth not the devout kneeling of those that are about us put us also in minde of the duty and earnestnesse of our prayers we are about And so whereas the Priest preacheth to the eare onely every one in this his devotion and by his example which is most forceable preacheth to each others eye Againe this bodily reverence as it addeth heat of devotion to others so it is truly an incentive of devotion to our selves for the body as it receiveth life and motion from the soule so it returneth also a further life by motion to it againe as strings touched in the same instrument move one another or as the bodies warmth warmes the cloathes which reciprocally preserve and returne the bodies warmth againe Moreover is it not a testification of GODS presence Is it not an acknowledgement of that faith is in thee concerning the same Why doest thou saith S. Iames boast of thy faith why talkest thou of prayer the act of faith Shew me thy faith by thy workes and thy prayer by thy reverence We use to say Vid. Vitruvium Archit lib. 13. c. 1 Cardan de subtilit lib. 11. Ex pede Herculem and it is the conclusion of exact Naturalists That by the length of
not thine heart be hasty to utter any thing before God and let thy words be few Thirdly the Reason and Ground of all For God is in Heaven and thou upon Earth 1 Errrours in the defect of religious duties and devotion 1. Folly in not offering Psal 14.2 In the words before you heard of the offering of Fooles so an offering they have Yet there is a Foole that hath said in his heart There is no God Psal 14.2 Doubtlesse where no GOD no offering folly in the highest kinde Yet such are rather Mad-men than Fooles yea Beasts rather than Men yet Beasts the worst and wildest The Lions do seek their meat of God Psal 104.21 Psal 104.21 So they acknowledge GOD yea they serve him They continue this day according to thine Ordinance for all things serve thee Psal 119.91 Psal 119.91 Therefore they are nor Men nor Beasts but Devils nay The very Devils also beleeve and tremble Iam. 2.19 Iames 2.19 As S. Iohn sayd of Cerinthus so we of them They are the Devils first-borne worse than their Father Not Cain not Saul not Iudas so bad as they for Iudas was amongst the Apostles Saul among the Prophets Cain even among the Offerers yea the first of them Gen. 4.3 Gen. 4.3 It is a Rule in Reason Where the Principles are denied no arguing where the Foundation is rased no building where the fire and every spark of grace is quite put out no hope of any burnt offering Therefore my Text omits them only it speaketh and I with it of Offerers and follies in offering But here againe what Offering 2 False and undue sacrifice or offering Is it any Burnt Offering or Sacrifice for sin as of old amongst the Iewes The bloud of Buls and Goats No such matter those were but types of CHRIST and therefore untill CHRIST but to dreame any longer of these now is such a folly that the Iewes are not guilty off They doe not they dare not acknowledge them now they well knew the commandement and the place for those Sacrifices his Temple only Deut. 12. Deut. 12.5.13 14 c. Therefore with the Temple downe went their bloudy Sacrifices even one thousand and six hundred yeeres since Now they have no other Sacrifices as I shewed the last time but the Sacrifice of Prayer Hos 14. Hos 14.1 2. Nay they plainly dispute against the other they argue for this alone R. Maimon R. Maimon More Nebochim part 3. cap. 32. the learnedst of the Iewes most christianly concludeth that these Sacrifices of prayer of Almes of Thanksgiving are Sacrificia primae intentionis Psal 140.2.50 the Sacrifices that are first intended by God first commanded to us and indeed so it is as in the Ps 40.6 so here Not any longer the bodies of slain Beasts or Oxen but thy mouth thy heart Be not rash with thy mouth and let not thine heart be hasty c. God sheweth that both mouth and heart must be though neither rash both must be parts of this Sacrifice 3 Defect in the gestures of Prayer And they indeed as principall parts of this Sacrifice Other parts there are also and a prime folly it is of which we are guilty that we use them not namely Eyes lifted up to God in Heaven So David Psal 123. Psal 123.1 2 3. Behold even as the eyes of servants looke unto the hand of their Masters and as the eyes of a maiden unto the hands of her Mistresse so our eyes wait upon the Lord our God untill he have mercy upon us The knees with the body cast downe to the earth whence and of which we are so the Apostle Ephes 3.14 Ephes 3.14 Therefore bend I my knees to the Father of our Lord Iesus Christ The hands againe raised up as the Apostle also 1 Tim. 2.8 1 Tim. 2.8 Therefore I will that men pray every where lifting up pure hands without wrath Psal 121.1 or doubting As our Eyes cast up to the Hils from whence commeth our helpe to shew our love joy hope and helpe to bee there and thence onely and our knees cast downe to the earth a signe of that condition of dust earth and ashes to which sin hath brought us Gen. 3. Genesis 3. so our hands lifted up a signe that all we can doe is too little to give him thanks for that he hath done for us and that all which we doe our Sacrifice we desire should be accepted in the Bloud Passion and Merits of Iesus Christ. It is observeable which the first Christians observed that in the gesture of Hands lifted up the figure of the Crosse is evidently represented So they used this Ceremony even from the Apostles times Homo vel orans formâ crucis visitur S. Hieronymus in Marc. 15. Tom. 6. f. 87. Iust Martyr Apol. 2. saith S. Hirome and Iustin Martyr with others said the same three hundred yeers before his time They thought they had command for it that perchance of the Apostle 1 Tim. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Max. Taurin Hom. 2. De passione cruce Domini s 608. I will and command that every where you pray lifting up pure hands c. Surely Maximus Taurinensis grounds it somewhere Ideo elevatis manibus orare praecipimur ut ipso quoque membrorum gestu passionem Domini fateamur So prayed Moses also say all the Ancient when with Lifted up hands hee prayed whil'st Ioshua or Iesus the Type of our IESVS Exod. 17.12 fought against Amalek Therefore also the Easterne Christians used the 140. Psalme in their Evening Prayer Psal 40.6 Vid. S Chrys in Psal 140. Et S. Aug Ser. 8. de sacrific Vespertin Vid. etiam Eucholog Graecorum Horolog every one there being taught to pray Vers 2. Let my prayer be directed as Incense and the lifting up of my hands be an Evening Sacrifice Namely that their and our Prayers may be accepted in that Sacrifice of Christ Iesus who in these last dayes as in the Evening of the World was sacrificed for the sin of the World And indeed both eyes and hands lifted up as also knees and bodies cast downe are but as the mouth to the heart outward Interpreters of the inward devotion of the soule Certaine it is whilest the Principall and Chiefe the Mouth and Heart are named even the lesser and inferiour are implied and wee here convinced of folly for not using them 4 Defect in vocall prayer in publike But what if the mouth it selfe be wanting This is a folly whereof it seemeth the Holy Spirit supposeth none would be guilty therefore as supposing the use that no man would omit it he gives a Precept only for the not abusing it And indeed this is a folly whereof we are mainly guilty condemned by the evidence of GODS Word by the testimony of ancient later and moderne Churches Publike prayers for of such only do we speak ought to be as
their mouth Ezek. 33. Their tongue still ran before their wit Their mouth was howsoever GOD liked well of it he would have it so still he would not have it left out And therefore onely he giveth an order for it Be not rash with thy mouth 5 The fifth folly the mouth before and without the heart And so we come to the fifth folly The mouth before the heart without the heart as you see it here placed in my Text No thus the mouth is awry out of order So it must not be neither must the mouth as with us be left out at all nor must it come before all out of due order Be not rash with thy mouth No the heart is the leading part the mouth must and shall come after Neither must the mouth be without the heart this a maine folly also as to pretend the heart without the mouth so to intend the mouth without the heart Great cryes no cause the Devill is subtill as a Serpent hee will make us beleeve that GOD will accept of a peece of a Sacrifice what needs the whole burnt offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As little cost as may be either the heart alone or the skin with a few bones as Prometheus mocked his Iupiter This hypocrisie crept in betimes as amongst the Iewes so in the Christian Church This made Macarius and some others of the Easterne Church even of old call for lesse mouth and more heart This made some Latine Fathers say Non clamor sed amor c. This made Erasmus and others of later times most justly blame the tumbling over their prayers in the Latine Church he rightly concluded it was a signe they had no heart at all to their prayers And is it not so with us The tumbling mumbling mangling posting passing over our prayers as though they would never be ended as it argueth contempt in them that so performe them so it causeth also contempt in the people that are present at them I would that this folly were as severely censured with us as it is in the * Apud illos enim Sacerdos si inter legendum aut erret aut linguâ titubet aut vocem aliquam depressius enunciet gravissimo proptere à ab auditoribus objurgatum qui eum et sacro loco indignum et libros alii tradendos unanimi voce proclamant Vid. lib. Leon. Epist ad David Chytraeum de Russar Releg pag. 239. Muscovit Theolog Acts 2.1 Luke 1.70 Acts 4.32 Muscovie Churches then doubtlesse the reverend and carefull carriage of the mouth would fetch the heart againe and make it as better esteemed so more religiously devout Surely Oratio is but oris ratio the heart appearing in the mouth which whilest by many tongues in one place praying the same words praising the same GOD with one accord in the same faith and love as they did Acts 2.1 is but as the Scripture cals the mouth of the Prophets Luke 1.70 One mouth one voice as from one heart one soule Acts 4.32 Howsoever whatsoever is become of the heart for the most part in our Churches there is but one mouth left the mouth of the Minister and that for the most part a rash one too even too rash too hasty to precipitate Let me therefore speak to that in the words of my Text. O be not rash with thy mouth 6 The last folly the Heart too hasty Psal 10.17 Prov. 16.1 And so we come to the last folly Let not thine heart be hasty the heart also may be too hasty As there was a preparing of the Sacrifice so must there be preparations of the heart Psal 10.17 Prov. 16.1 Without these it is too hasty when it neither weigheth it selfe nor the matter nor the manner nor the words of our prayer But all is sudden neither considering to whom nor with whom nor how nor what nor where wee pray when it faileth in any part or measure of due or true attention the heart is then too hasty 1 The Heart that is the Affections are then too hasty when it weigheth not it selfe whether it come in a right faith or no in sincerity and integrity for GODS glory more than for other ends cleansed and purified from all uncleannesse If not cor mundum a cleane heart and pure hands then not fit for the Holy place Psal 24.4 Psal 24.4 Such an heart is too hasty Remember God is in heaven whose pure eyes can indure no uncleannesse Iohn 19.31 2 Tim 2.19 God heareth not sinners but Let every one that nameth the Name of Christ depart from iniquity 2 The heart is then too hasty when it is not hearty to all others wanting the hearts affection and true Christian charity not only pardoning and forgiving others but praying for them doing all good unto them Such prayer as Cornelius's was the Church with S. Iames calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working prayer Iames 5.16 and the Schoole Charitativam true effectuall prayer which as Faith worketh by love without this if the heart run to the Altar it is too hasty it must backe againe Remember God in Heaven is the Father of us all Thou on Earth of earth for the matter of thy body like to others they thy brethren therefore if thou hast ought against thy brother lay downe thy gift at the Altar first goe be reconciled to thy brother c. Mat. 5.23.24 Mat. 5.23.24 3 The heart is too hasty when it wants true humility sense and sight of its owne weaknesse to cast it selfe as a Worme upon the earth accusing and condemning it selfe as a Beggar never giving over to pray for GODS grace and favour such grace the Church calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Assiduam daily continuall laborious and earnest prayer If this be not the heart is too hasty Remember God is in Heaven the Greatest and Highest Majesty thou art on earth therefore as a Beggar humble thy selfe cast downe thy selfe upon earth Beggars must be no choosers Mark 13.33 Luke 18.1 we must stay our time we must watch and pray and pray continually Ask seek and knock Matth. 7.7 Mat. 7.7 4 The heart is too hastie for the matter when it is carried either too hastily or too earnestly to desire earthly things either coveting them alone or preferring them before Heavenly Nay consider thou art in earth and standest in need of all things Remember Heaven is above thee and God in Heaven to whom thou suest the King of Kings Immodest and sinfull petitions we dare not present before honest Men vile and base Boones are unfit even for earthly Princes yet earth is the most that they can give S. Basil instit Monarch c. 1. S. Greg. Nyssen in orat Domin Hom. 1. f. 618. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Fathers use to speake To ask a small Boone of Him as that great Prince did to the Philosopher GOD will scorne it it is too meane for God
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 〈◊〉 〈◊〉 〈◊〉
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
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.
est ante annum D C C C. quod sanctus Augustinus loco citato sibi faciundum proposuit scilicet ut per singulos annos secundum omnes Evangelistas Passio Domini legeretur Liquet id non solum ex ordine Romano Amalario Ruperto Hug. de Sanct. Vict. caeterisque Ecclesiasticis Scriptoribus verum etiam è missalibus antiquissimis Latinis nostratibus e. g. Romano Eboracensi Sarisbutiensi S. Augustine is a witnesse for the Latine and Westerne Church that she did it in the Resurrection of CHRIST and that himselfe thought it likewise fit and attempted it in the Passion Vt per singulos annos secundum omnes Evangelistas Passio legeretur And indeed he did but propound to himselfe the example of the Easterne and Mother Church of whom * Chrysost Tom. de Divers Nov. Test Hom. 63. Cur in Pentechoste Acta Apostol legerentur his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Graecos Passionem Christi ipsā Passionis die quod loco citato S. Chrysostomus duodecem perlectis Evangelii lectionibus recitant totum diem illis recitandis insumentes nisi quod meditationes nonnullae hinc inde sparfim sint adjectae elegantes admodum divinaeque Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod c. S. Chrys testifieth saying that at the time of Christs suffering that is this taking away of the Bridegroome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We reade saith he in that day all concerning the Crosse S. Chrys ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This he telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an ancient Order of the Church long before his time even from the beginning for this very reason that all Scripture being written for our instruction this History above all related by all might sink deeper into us stick faster affect us neerer wring us and sting us more strongly to make us mourne and lament fast and pray and weepe in our Prayers as the Bridegroome did in His for His Spouse So likewise she for her Bridegroom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bloudy teares bloud and water in abundance both from heart and eyes at this very time and for this very cause because the Bridegroome was taken away And surely this is the Precept this is our Duty this is his Command and therefore as that which concerneth us most is most now to be stood upon That the Church and all her Children the Spouse and all her followers must mourne because the Bridegroome is taken away from them which is the Third Proposition Ratio and the Reason of all our Fasting Proposition III That They must they shall fast Because the Bridegroome is taken away 1 Fasting is a signe of mourning 1 Because Hee is Taken away Our Text so explaineth it selfe How can the Children of the Bride Chamber mourne so long c. but the dayes will come when the Bridegroome shall be taken away then shall they fast that is therefore mourne 1 King 21.4 Ahab shewed it in his ill mourning for Naboths Vineyard No bread would downe with him he was so vexed David also maketh it manifest in his bitter complaint Psal 102.4 My heart is withered saith hee and smitten like grasse so that I forget to eate my bread As also more particularly when he was in feare to have his Childe taken away he lay upon the earth 2 Sam. 12.16 and fasted for his Childe For his Childe but one Childe and but for the feare of his being taken away But what saith Elkanah to Hannah the Husband to the Wife 1 Sam. 1.8 Am not I better to thee then ten Sons The better any thing the greater the losse the greater the losse the more just the cause of mourning 1 Sam. 1.8 The losse of the Husband the taking away of him what is it lesse then the rending of the Soule from the body the pulling of one member from another It cannot be without great sorrow 2 But here is more The losse of the Bridgroome that is 2 Taken away whilst a Bridegroome whilest he was a Bridegroome in the height of joy If from the marriage Chamber it must needs be a degree beyond sorrow Our SAVIOUR was the desire of all Nations He telleth His Disciples Luke 10. Blessed are the eyes that see those things that ye see c. For I say unto you Luk. 10.23 24 many Prophets and Kings have desired c. For foure thousand yeares this Bridegroome was expected as a Bridegroome out of his Chamber and came not when He came He continued but thirty foure yeares or thereabout upon Earth but three of these yeares or little more did He shew Himselfe as a Bridegroome A short time you will say for so great Nuptialls All times before without this joy All times after abridged of this joy Even in the day of the Nuptialls the joy of the Nuptialls was taken away by this taking away of the Bridegroome Then they must needs mourne 3 Taken away for them 3 But if this taking away be for them in their behalfe through their meanes then they have yet more cause to mourne You heard that the Debts of the Wife are charged upon the Husband What then if for the Wives debt the Husband nay the Bridegroome in the midst of joy even upon his marriage day If for the Brides cause he be haled to prison to judgment If for her haynous crimes He must answere If all we have gone astray and the Lord hath layd on Him the iniquity of us all Then Esa 53.6 good reason for us also to share and partake in this sorrow good reason then for the Bride to lay aside her attire to goe forth of her closet to lay from her the voice of eating and drinking to forget to eate her bread to forbid the voice of joy and mirth and to begin to mourne and lament because the Bridegroome for her sake is taken away 4 But yet further what 4 By them if as for the Spouses debt so by the Spouses hand he were thus taken away Was it not so When Iudas one of His own betrayed Him When Peter a chiefe amongst his owne denyed Him When His Disciples all of them fled from Him When His followers on all hands forsooke Him Dost thou thinke that thou couldest have stood in this tryall When the whole Church the Bride forsooke Him how wouldest thou have defended the Bridegroome Verily I say unto you All you shall be offended because of me this night So farre from defending Him that they were offended at Him Matth. 26.31 As we all in Peter and the Apostles received the name power and priviledges of the Spouse so we all may confesse wee did or would have done no lesse then with Peter denyed Him with His Disciples forsooke Him with His nearest followers fled from Him And therefore as Saint Peter the chiefe Apostle comming to Himselfe wept bitterly for his sinne