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
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
neere to heare 2 The Order that as we must first enter before we heare so we must heare before we can offer pray or praise GOD as we should From both these the Manner and the Order We for better order sake will digest all our duty into these three Propositions First That we must first after our due entring Proposition I heare Secondly That in the House of God we must Proposition II heare the Word of God Thirdly That we must not only heare GODS Proposition III Word but we must also offer unto God And That we may offer as we should We must come neere to heare And here Beloved the better to shew you these particular duties we will do as Mariners oft-times in describing dangerous Coasts shew you where others heretofore have made shipwracke where others have committed folly that you may avoide their sin and so escape their punishment FIrst for the first Proposition or Observation Proposition I That after thy due entring thou must heare first Take heed to thy foot how thou entrest 1 Duely enter And even here some are so ready for hearing that they skip over the duty of entring Take heed to thy foot c. They are perswaded comming late for so they please to come not till the Sermon begin that they may be sure there be nothing but hearing then if they come for come they will not unlesse they may heare and no hearing if no Sermon when they come thus late they hold it I say unlawfull nay superstitious to fall downe on their knees to offer any prayer unto God the reason say they is in my Text because forsooth they are commanded to be more ready to heare than to offer the Sacrifice of fooles Miserable men according to the old Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice fooles for so many times for such are they condemned even in this Text they cite 1 For their late entring for hearing being their timeliest exercise they are commanded to be ready to heare that is to make haste to the House of God to be swift to heare the Word of God to be as diligent in Gods service as the Centurions Servants were in his Matth. 8.9 Mat. 8. When he bids come to come and not to go from hence till he biddeth us go It is the Law of our Church in the 18. Canon That no man depart out of the Church during the time of Service and Sermon And it was the ancient custome of the first and ancient Church Io. Cassianus Instit l. 3. c 7. li. 4. c. 16. Concil Agathens Can. 47. Psal 122.1 Cassian tels us that they which came after the first Psalme was begun were subject to censure And the Councell of Agatha with diverse others That they that were too ready to depart from hearing should be alike censured thou must make haste and be ready to heare not over ready to depart from hearing The second folly for which they are condemned is for ill entring that being come late they will thus enter that having committed a sin and folly in the one they will notwithstanding adde another folly in the other that being not ready to heare they are over-ready to leape over their lesson in the first words Take heed to thy foot when thou entrest It is reported by Buxtorfius Io. Buxtorfius de Synag Iuda cap. 5. that the Iewes being moved by the authority of this Text have an Iron Instrument placed at the entrance of their Synagogue with which they pare off the dirt off their feet before they enter Thus they abuse the Text to their superstition But these men farre more abuse it and more wickedly making this Text the Patron of their impiety Let us see and examine it and we shall soone see that Inke serves as well to make Paper white as this to maintaine their folly Nay doth it not rather condemne them 1 For first is it not the first Take heed to thy foot c. Wonder it is how they can heare that which is not leape over this duty and never see it Let them but doe the first Take heed to their feet when they enter and let them then be as ready to heare as they please 2 This word here used for hearing signifieth to obey so Gen. 26.5 Gen. 26.5 because that Abraham heard or obeyed my voice it is so usually taken in the Scripture even this sense it hath also in this place Thus to heare is to heare indeed 3 This word Cherob signifieth an orderly comming neere 1 Sam. 15. and therefore such as best agrees with this reverence it being a meanes for our orderly hearing if we come neare as we should do We will go into His Tabernacle and fall low on our knees before His footstoole Psal 132.7 Psal 132.7 4 This hearing being for offering and prayer as we shall see hereafter it must needs be that GOD must needs best accept that for which our hearing is ordained Rom. 10.13 14. Rom. 10. 5 Besides the word Bethelohim the House of GOD sheweth that the way to take heed to our feete is to enter by prayer first because even the House of GOD is the house of Prayer Psa 56.7 6 Againe there is an hearing in prayers Attention to them is a duty of this hearing also And do not the words be not rash with thy mouth inferre asmuch And if GOD forbid the rashnesse of the foote in the former words and the rashnesse of the mouth in the following doth He not much more forbid the rashnesse of the eare which ought first to be opened by Prayer according to that of the Psalmist Psal 40.7 Non enim ingredi Domum Dei sed sine offensione ingredi laudis est Si esset c. S. Hieronymus in locum Seu Alcuin in locū Basil edit 1531 But mine eares hast thou opened We pray for the one LORD open thou our lips that our mouth may shew forth thy praise And ought we not to pray for the other Surely it is not so easie a thing to heare as they suppose It is the saying of Alcuinus and others of the ancient from Saint Hierom and Saint Austen Si esset omnium qui in Ecclesiâ Dei c. If it were so ready or easie a matter for all that are in the Church of GOD to heare the Word of GOD c. Surely say they the HOLY GHOST would never have bid us Come neare that thou maist heare I may ad if the HOLY GHOST had thought it needlesse Hee would never have made this a Rule for His Church Take heede to thy foote But they object againe Objection Prayer in time of Reading or Preaching is a private worship and therefore unlawfull in the time of publique Service I answer It is not unlawfull Answ for did not Saint Peter and Saint Iohn Acts 3.1 Acts 3.1 make their petitions after the Christian manner in the Temple the Iewes being at their
at this day also with us Not to speake of Schooles kept here for Children an abuse certainely none of the least amongst us Doe you not think that all Religion consists in hearing Are not our Churches made onely Schooles and of Oratories and houses of Prayers are they not made Oratories in another sence for preaching and hearing onely I appeale to our selves how we throng on all hands to the one a Sermon how scarcely or not at all are we seene at the other Prayers As if we were all eare but where then is the body 1 Cor. 12. 1 Cor. 12.19 the body of Religion It was not so in the Apostles times when notwithstanding being new converted they had more neede of hearing I am perswaded saith the Apostle that you are full of all goodnesse filled with all knowledge able to admonish one another Rom. 15.14 Rom. 15.14 Teaching and admonishing one another Coloss 3.10 1 Cor. 14.35 Ephes 5.19 Ephes 5.19 The women must learne from the men at home 1 Cor. 14. And the Children from the Mothers 1 Tim. 2.15 1 Tim. 2.15 The Apostle chides the Hebrewes Heb. 5.12 Heb. 5.12 that when for the time they ought to bee Teachers they have neede againe to bee taught the first principles And it was the Apostles censure of some bad ones 2 Tim. 3.7 2 Tim. 3.7 that they were ever learning and never learned Beloved There is a time limited for the learning of every science S. Chrys Hom. 3. in Coloss f. 1378. and Saint Chrysostome expostulateth with his people How long shall wee bee teaching you faith and good manners shall we alwayes dwell in hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not so in the Apostles times They when they had instructed any passed them by and made them Teachers over others and thus they went sayth hee over the whole World And indeed the first and best Christians after they had learned their first principles in their Catechisme they gave themselves continually to Prayer Acts 1.14 For as in our Church Service Acts 1.14.2.42.6.4 the Creede the Confession of the faith followeth next after the hearing of GODS Word to shew us that faith commeth by hearing and hearing by the Word of GOD Rom. 10.17 Rom. 10.17 So after the Confession of our faith our faith confessed presently shewes it selfe in Prayer This as the order of the ancient Churches in their Liturgies is observed by our holy Mother the Church of England being that very naturall order which the Apostle most plainely layeth downe Rom. 10.13 14. Whosoever shall call on the Name of the LORD shall bee saved How then shall they call on Him in whom they have not believed and how shall they believe on Him of whom they have not heard and how shall they heare without a Preacher So then The end of our Preaching is that you may heare The end of your hearing is that you may believe The end of all our believing is that we may all pray invocate and call on the Name of GOD. Thus the end of all our hearing is that we may offer And indeed as Saint Cyprian S. Cypr. lib. 2. Ep. 2. S Chrys orat 2. de precat 8 46. T. 1. and all Divines note in hearing God commeth neare to us God speakes to us but in Prayer we come neare to Him we speak to Him his being the true Sacrifice which after the abolishing of those bloudy Sacrifices now only remaineth in the Church of God the house of prayer Esa 56.7 And surely after GODS Law transgressed by Adam as the bloudy Sacrifices were necessary for a threefold end 1. To signifie what man had deserved for sinne viz. to dye as the poore beast did 2. To Type out CHRIST IESUS the true Lambe of God slaine from the beginning for sinne 3. To testifie their perfect thankesgiving and intire obedience for their Redemption from sinne So likewise CHRIST being come it was requisite they should cease and others should succeed in their roomes for the same ends and use It is very remarkeable that the Genealogies of their Priests being confounded and their Temple destroyed to which their Sacrifices were tied Deut. 12.26 Deut. 12.26 now at this day the Iewes comfort themselves in that of Hose 14.4 Hos 14.4 Wee will render the calves of our lips acknowledging this in their Prayers at this day to be the true Sacrifice And indeede both to them and us there were alwayes three kindes of Spirituall Sacrifices whereby in our prayers we come neare to offer Degrees in offering 1 The Sacrifice of Penance that as the beast was slaine for sinne so we should dye to sinne This wee have in that Paenitentiall Psal 51.17 Psal 51.17 The Sacrifices of God are a broken and contrite heart a broken and contrite heart ô Lord thou wilt not despise This Sacrifice our Mother Church intends we should offer in that laborious Paenitentiall Prayer the Letany which anciently using as doth ours that forme of LORD have mercy on us from the Paenitentiall Psal 51.1 Psal 51.1 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being performed in all devout humility in the very words and formes of beseeching were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lastly continued with fasting and all earnest laborious constancy was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12.5 The second is the Sacrifice of Mercy It was mercy that another namely Christ Iesus typed in the Sacrificed beast should dye for them for us for all And therefore GOD as He sheweth mercy to us so He requires mercy from us Hos 6.6 I will have mercy and not Sacrifice Hos 6.6 This Sacrifice as it was anciently observed in the Communions of the first Christians 1 Cor. 16.1 2. in their collections they thence being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek and oblations in the Latin Church So is it also commanded in our Offertories as being that Sacrifice with which God is well pleased Heb. 13.16 Heb. 13.16 The third is the Sacrifice of thankesgiving and obedience To obey is better then Sacrifice 1 Sa. 15.22 23 1 Sam. 15.22 and for praise Psal 50.14 Psal 50.14 Offer unto GOD thankesgiving and pay thy vowes unto the most high and Verse 23. Who so offereth praise he honoureth me 23. We praise God in the Psalmes but more peculiarly we give Him thankes in our thankesgiving the blessed Eucharist wherein offering not Christ Iesus unto God for we neede not we cannot He did it Himselfe perfectly being once offered but offering His body we offer our selves in Him They are the very words of our holy Mother the Church of England in her post-Cōmunion And here wee offer and present unto thee ô Lord our Souls and bodies to be a reasonable holy and lively Sacrifice unto thee The very words of the Apostle Rom. 12.1 Rom. 12.1 By the first the Sacrifice of Penance in humble fasting and
Ecclesiâ congregari ante humanos actus Deo orationum suarum offerre sacrificium Nam á nonnullis ieste S. Augustino in hebdomade quinquies jejunatur quod ait ille multi in vitâ suâ faciunt maxime in monasterijs constituti S. August Ep. ad Casulan 86. Hos innuit loco citato S. Hieronymus Deo vacantes de quibus vide veteres passim Palladium praesertim S. Theodoretum will tell us Iejunia congregationes c. The fastings and prayers in the weeke dayes he meaneth especially r Synaxes n. habitas olim tà m in Parasceve quà m feriâ quartâ locus S. Epiphanij quē supra laudavimus satis manifestè ostendit quin S. Chrysostomus in 1 ad Tim. 1. Hom. 3. Graeci autem ubi Dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indixerunt suis Pascha nuncuparunt uti etiamnum in corum officijs videre est S. Chrysostom id satis evidenter etiam Hom. in eos qui Pascha jejunant Hom. 52. de Diversis N. Testam verb. h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scil. Dominicâ quartâ Sabbati Parasceve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc. in Sabbato vel in Martyrum festis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De quotidiano a. Sacrificio S. Chrysostom pluribus quidem in locis e.g. Hom. 3. in Ephes 1. Hom. 17. in Heb. 6. c. Wednesday and Friday meetings were appointed for them which cannot or rather will not saith he meete every day in the Church he meaneth Lay-men there before they goe about their businesse to offer up their prayers unto God And indeed if Fast then Pray I dare say it is here included I am sure it is here intended We may see it most evidently by divers other places of Scripture viz. 2 Sa. 12.22 Psal 35.13 Esth 4.16 Iudg. 20.26 Dan. 10.3 c. 2 Sam. 12.22 Psal 35.13 Esth 4.16 Iudg. 20.26 Dan. 10.3 c. They never goe asunder as by infinite testimonies may bee declared For Fasting is the forerunner of Prayer and Prayer is the companion of Fasting And indeed this is one principall and maine end of fasting to quicken our * Efficax est oratio praecedente jejunio c. S. Cypri de jojun Tenta cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Chrysost in Psal 145. Prayers and to make them more lively For as Prayer without fasting is weake and feeble so Fasting without Prayer is to small effect They therefore most assuredly must goe together It is confessed by all that the Bridegroome as Fasted so Prayed likewise not for Himselfe for His owne but for His Spouses sake and in her behalfe Infinite testimonies might be heaped up out of the Scriptures as also out of all Divines You may see it plainly averred by our Saviour Himselfe Ioh. 11. Iohn 11.42 But as He prayed at all times to teach us we should pray at all times continually Luke 18.1 So He prayed at the time of His taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Luke 22.44 Luke 22.44 To teach us say Divines how we should pray at those times and in those dayes when either the Bridegroome was taken away and we to commemorate this Taking away or we in feare and danger that He be taken away againe Thence in the distresse of the Church when Iames was beheaded Peter in prison the Church in persecution and in danger againe to loose the Bridegroome yea rather at such time when These days came about againe wherein the Bridegroome was taken away the Children of the Bride-chamber by their fasting to mourne for Him for so it then was * E textu liquet tempus Parasceves seu Passionis fuisse quod Apostoli assiduâ constanti supplicatione tunc transigebant Vt hinc probabiliter admodum constaret memoriam Passionis Dominicae Quadragesimali jejunio illo praesertim triduano solenniter anno vertente ab Apostolicis observatā fuisse Ideoque haec lectio à Syris antiquissimis reijcitur in Sabbatii primum jejunii seu Initium Quadragesimae ut eo doceant Quadragesimale jejunium eum in finem fuisse institutum ut peccata nostra in sponso sublato lugeamus Vid. Widmonstadij Syriacum Testam ad 12. caput Act. in calce Testamenti Syr. Good Friday and Easter Even Then saith Saint Luke againe Acts 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made by the whole Church Publike Prayer you heare of But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was let us aske the Graecians and Mother-Church who best knew the use force and application of this word and they will tell us And indeed I speake it not GOD knoweth to flatter the Church of England but as it is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the use and acception of the Easterne Christians in all their * Passim in Rubricis Horolog Eucholog c. in quibus nonnunquà m mendosè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reperitur Verùm in Liturgiâ sub nomine S. Petri. p. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi subjuncta reperitur Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod suspicor in Rubricis Graecorum menda est Typographica Cum ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut recte Meursius in Glossario ipsa sit illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quibus Apostolus 1. Tim. 2.1 Continuatio Bookes and Rubrickes is nothing but That Prayer which in after times and other use was called The Letanie This was as it seemeth the first name of the Letanie So you see here is Fasting injoyned upon the Wednesday and Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if Fasting then Prayer also And as publike Prayer for so it is you see what Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.44 The Letanie a larger a more earnest and instant Prayer The Application And now Beloved having gone through the five Propositions and Their that is The Children of the Bridechamber's practice I have brought you home to our owne Mother-Church which I hope you all now plainly see practizeth nothing but what she ought to do nay what indeed she is bound to observe and therefore we the more bound to observe her Now give mee I beseech you leave briefly to use a word or two of Exhortation and Application 1 Duty Thankefulnesse The first is as wee have all great cause of Thankefulnesse unto Almighty GOD for having vouchsafed us a favour beyond all other Christian Churches even the Reformed Churches themselves viz. to bee borne bred and brought up in that Church which by the confession of all most truly is a patterne and president to all Reformed Churches whatsoever Witnesse her adversaries on both hands on the right hand and on the left who though never so studiously opposing her though never so strictly examining her could never yet touch her in the least kind either for her Doctrine or Discipline Witnesse their quarrelsome bookes Luke 21.31 witnesse her abundant Answers Iohn 14.13 I may say as our