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
publique Service Did not Samuel's Mother aske a Sonne of GOD 1 Sam. 3.10 in the time of Divine and publique worship Yes surely And may not we doe the like No doubt we may Doubtlesse we must not otherwise Remember this is an entry to hearing Take heede to thy foot when thou goest into the House c. And remember this also Appropinqua ut audias Come neare that thou maiest heare And thus much of our due entring Now of the second duty our hearing That next after due entring wee must heare And after due entring Heare Hearing is the sence of discipline It is that which GOD first requireth of you It is the first in our Commission Goe teach all Nations For as he that is borne deafe and never heard is alwaies dumbe and will never speake So he that never heareth the Word of GOD can never invocate the Name of GOD. How shall they call on Him of whom they have not heard Rom. 10.13 Hence it was the custome alwaies in the Church that first they heard So was it in the Church of the Iewes Nehem. 9.3 Nehem. 9.3 They read the Law one fourth-part of the day and another fourth part they confessed and worshipped the Lord their God After their Prayers as Iosephus describeth it followed their Sacrifice This order being observed afterward in the Christian Church as it is most obscurely collected from the 1 Cor. 11. c. the whole Service was called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by the Latines Ordo And indeed as the Catechumeni amongst the Greekes and mother Church and Audientes amongst the Latines was the first step to Christianity or rather the preparation to it So likewise the Prayer of the Catechumeni Concil Laodicen Can. 19. or Hearers was the first Prayer of the three So that ancient Counsell of Laodicea reckons it So the Greeke Dionysius Saint Chrysostome Clemens and all the ancient record it and the same order the Church of England hath most justly followed that as in our Churches the Pulpits are placed below the Altar above or in the highest place so wee should first heare before we presume to offer Thus Levi. 2.13 Marke 9.49 amongst the Iewes every Sacrifice must bee seasoned with salt the Symboll of knowledge And GOD requires our heart the seat of knowledge Hos 6.6 I will have mercy and not sacrifice and the knowledge of God more then burnt offerings So true is that of Lactantius Lactantius lib. 1. cap. 1. Neque religio ulla sine sapientiâ suscipienda nec ulla sine Religione probanda sapientia Rom. 12.1 It is our reasonable service GOD calls for For as He hath given us reason so He would we should chiefly shew it in His Service For this cause the Aegyptians made them eyes and eares of gold and silver and hung them in their Temples intimating that they should first heare before they presumed to offer Hence also that Symboll of Pythagoras That wee must not speake of GOD sine lumine And indeed the calling upon GOD is called the seeking of God Esa 55.6 Matth. 7.7 The Woman in the Gospell before she sought first lighted her candle The like must wee doe we must light the candle here that must light us at the Altar we must first heare And as we must heare first So we must heare Proposition II that which is first in Gods House Gods Word Heare GOD's Word Psal 119.105 for that as the Psalmist tells us is that which is a light to our feete and a lanterne to our steps A light indeed not onely to shew us our way but also to guide us in our way The Church is Heaven upon Earth and the Scriptures the Old and New Testament are the lights in this Heaven Therefore amongst the Iewes in their Synagogues there was the reading of the Law and the Prophets Acts 13.15 Acts 15.21 and every Sabbath day Moses was read in all their Cities Semblably did the first Christians even in the Apostles times reading as we doe both the Old and New Testament To this the Apostle alludeth Colos 4.16 So more fully Ephes 5.19 Cal. 4.16 Ephes 5.19 Colos 3.18 But most plainely Colos 3.16 Let the Word of God dwell in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymnes and Spirituall Songs singing with grace in your hearts to the Lord. And whatsoever ye doe in word or deede do all in the name of the Lord Iesus giving thankes to GOD and the Father of Him Where the whole order of the Church Service being summarily comprised is in like sort observed by our holy Mother Hoc officium sicut quodlibet aliud praeter nocturnum Oratione cōcluditur Domine Deus Pater qui nos ad principium Dici c. Hug de S. Vict. De Eccles Offic. li. 2. c. 2. Vide Ejusdem c. 16. the Church of England Her prayer of the Catechumeni as Hugo de Sancto victore gives us cause to distinguish it ending at the first Collect is entirely the Word of God even many entire portions of Gods most holy Word 1 The Psalmes 2 First and Second Lessons 3 Evangelicall Anthems most fit to expresse our joy in CHRIST our praising God for the Word of God 4 Those short and pious Ejaculations all entirely the Word of God And as in the first So in her second Service where after the due entrance by a particular Confession of our sins in every Commandement the first thing we heare is the Word of God in two other Lessons Epistle and Gospell And as we call use and order them so were they used in all ages and Churches Plentifull testimonies may bee brought concerning this not onely out of the most ancient Councells and first Fathers but also out of those first Liturgies of Antioch Alexandria Hierusalem Constantinople As even at this day they are in the same order observed by the Graecians Indians Russians Abissines and Aethiopians not to speake of the Latine and Westerne Christians So you see we doe what we should do what hath alwaies beene done by all in all places at all times And in doing thus you see the Church of England is truely Catholique But are there no follies in hearing Yes surely else what need our blessed SAVIOUR say Take heede how ye heare Many follies there be in hearing and these two are the greatest 1. That men thinke all Religion consists in hearing only these do not offer The 2. That they thinke there is no hearing without a Sermon these forget this that they must come neare to heare And indeed as in comming there is foote after foote one step after another as degrees in comming So are there degrees in hearing whereby we come neare to heare The first and neerest degree in hearing Degrees in hearing 1 whereby we come close up to God is the hearing of the sacred Oracles of God God's originall very Word properly so
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Gregentio Tephrensi Palladius in ejusdem disputat cum Herbono p. 204. Et Hesych Presbyt in Levitic cap. 22. p. 509. Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotibus precipué datum eô quod Legatorum vice fungerentur Exod. 4.16 so the Greeke Fathers Mediatores so diverse of the Latine though S. Augustine mislike the phrase that whereas neither God can speake to man because an infinite and glorious essence nor man can behold or heare God or the Angels because he a sinfull and mortall creature For who can looke upon the Sun or who can see God and live God therefore hath appointed some men who give me leave to say it might be as Moses unto Aaron Gods unto men by thus mediating betweene God and man in this twofold Duty by the which as * Prosp lib. 1. de vit contemp cap. 25. Prosper hath it Et Deus placatur populo populus instruitur Deo GOD being by Prayer reconciled unto his people and the people by the Word instructed unto God both in us serving GOD and one another For by the one the Words ministration the understanding is inlightned to know and beleeve GOD by the other Prayer our wils and affections are raised ordered and directed to love that GOD we know and to confesse him whom we beleeve By the one we attaine the Serpents wisdome by the other we obtaine the Doves innocency the gifts and graces of the Holy Ghost 2 Their necessity in respect of us Clergy They are though divided in GODS people yet conjoyned in us his Ministers being though two lips yet but one mouth both to preserve knowledge for your instruction and to breath forth the spirit of zeale and pious feare in holy prayers and invocation Thus as by the one we obtaine the light of knowledge so by the other we maintaine the life of faith the heat of piety and devotion Truly these two Duties are the Vrim and Thummim Exod. 28.30 which Aaron and every son of Aaron must weare on his Breast-plate knowledge whereby to guide you to GOD and holinesse wherewith to walke with you before him Thus more truly than the Heathen Ianus or Cecrops our office at once lookes two diverse wayes from God to men by his Words ministration from man to God by prayer and invocation For this cause the Holy Ghost to inable these Apostles and all us Clergie in them for these two Duties came downe in the likenesse of fiery cloven Tongues Acts 2. In their divided clefts signifying the tongue of prayer unto God the tongue of the Word administred unto men both but one tongue on each though come from Heaven yet in their site looking upwards thither from whence they came because by prayer they tend and lead thither back againe In fiery-cloven tongues because in fire there is light to lighten the eies of the blind and to guide their feet into the way of peace and this by the ministration of the Word In fire also there is heat to inflame and make them lively coales so Arnobius cals devout Christians or rather whole burnt offerings by earnest and ardent prayer unto God This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their imposition of hands or rather of tongues from Heaven The ordination of those first Apostles and of all us Clergie in them that with the Baptist we might be burning and shining Lights Iohn 5.35 Burning in our zeale by Prayer Shining by the word of knowledge That every one of us might in Gods House his Bethel be like * Gen. 28.12.19 Iacobs Ladder which he saw in Bethel whereon were Angels ascending and descending so by our office and ministration Angels might in us ascend and carry up ours and the peoples supplications unto God and Angels by us descend to bring Gods word and message to the people We indeed Gods Angels in his Heaven here on Earth the Church but these the Wings whereby we are to flie We the Worlds Lights and Stars but these the Orbes wherein we are to move These two all our Duties Prayer and the ministration of the Word But though these our Duties yet not both alike III. The Order of these Duties First to Prayer not these both equall not at all times equally and alike necessary nor alike to be esteemed of us in their worth and use As the Apostle of * 1 Cor. 13.13 Charity in respect of Faith and Hope so I of prayer in respect of the ministration of the Word The greatest of these is prayer Neither need I feare to compare them since Saint Paul comparing these three graces yet prefers one nay since all the Apostles here compare these both and yet preferre prayer Comparisons may be as they say they are odious amongst persons amongst graces and vertues not so The gifts of the minde are deservedly preferred before those of the body and those of the body before those we cal thē of Fortune Yet even both these and those give place to the gifts and graces of Gods holy Spirit Neverthelesse these also we see by the Apostle are not al equall Gifts of tongues Prophesie and this Words ministration with those other Gratis datae are inferiour to those of Faith Hope and Charity the Gratum facientes and therefore also the act and exercise of Faith Hope and Charity I meane publike and common prayer far superiour to that other the Words ministration Entia saith the Philosopher are as Numbers wherein there is first second third one before and beyond another yet no wrong each to other God made all things in number weight and measure thence their Order And by this order they continue what they are This as it is necessary to be in all things so is it also as necessary to be knowne and acknowledged where it is not so as good not be There must needs in a short time grow where no Order is confusion and where confusion's once admitted there 's all discord and dissention Witnesse the present occasion of this Synode here in the Text. There was here dissention in the Church and that because no due Order observed The Widowes of the Iewes so preferred that as they thought at least the Hellenists were altogether neglected And is it not so now at this time even in these two duties here Preaching and the ministration of the Word so highly preferred so exceedingly set by that in the meane time prayer I meane common and publike prayer is with the most or many too much neglected Prayer I say which is Gods most peculiar service our daily and continuall Sacrifice to which the Apostles give as fit is the first place this not onely thrustback but in a manner thrust out not onely not its due place but in a sort I feare amongst too many almost no place at all Beloved I would not bee understood to think a thought much lesse to speak a word to the prejudice
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
serve God other-where or way is from Prayer alone by which we gaine the Holy Spirits helpe and Gods assistance For how shall not He give His Spirit to them that aske it Luke 11.13 Luke 11.13 By Prayer therefore we obtaine it to this as all other good things else He gives it Thus the Apostles then did and we now must obtaine it And therefore This Acts 2. v. 1 2. c. whereby in all other things wee are enabled to serve Him most properly His Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Yet farther and it is worth our observing there be two Excellencies of Prayer before the Words ministration in the comparing of these two Texts of S. Luke For first prayer is the proper service of GOD. As they saith S. Luke there ministred or served the Lord Acts 13.2 but here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the most and best but the service of his word Againe secondly in the two words here the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer amongst the Greekes at the least in Ecclesiasticall use the higher and more noble service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. Psal 134. fit for higher persons as Rulers Rom. 13.6 whereby as more nearely attending servants wee stand in his presence wait on himselfe Psal 134. The other is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons or Levites amongst the Clergie the meanest and lowest of all in this place And indeed so was it alwayes of old The prayer of the Catechumeni or Audientes of the hearers as they called it the former part of the Service wherein there were frequent readings and Lessons out of the Word of GOD was with them as with us still it is first as the lowest step whereby they did ascend to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their supplications the penitents prayer and thence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here the Liturgie it selfe and their so they called them prayers of the faithfull This was their order then the Order so they called it of their established set formes of prayer even in the Apostles times Such and no other then they had nor ever after had in succeeding ages till our dayes in the Church of Christ It is worth our observing that whereas the Hebrewes of old called their ancient set formes of prayer used in publike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedar that is An order The Syrians which tongue was spoken by our blessed Saviour and his Apostles and those first Christians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacsa from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the other being the very names of the Christians set-prayers in both those tongues so also the very selfe-same words which the Apostle Vid. Locum Apostoli 1 Cor. 14.40 apud Syrum Interpretem Et Syrorum S. severi Ritualia Syriacê edit a Guid. Fabricio and his Syriack Interpreter S. Marke do both use in that Apostolicall Canon 1 Cor. 14.40 Let all things be done decently and according to Order shewing that then they had as the proper name so also the thing it selfe A set forme and Order not lawfull for any then to pray as him list An Order then doubtlesse they had and in this Order one being before and above another the word still served prayer and the prayer of the word namely of the Audientes or Catechumeni of those that heard the word that served all other prayers Thence as even the Heathen and Infidels were admitted to their Sermons so were the meanest and lowest of the Christians the Catechumeni admitted to that prayer and in being only so were therein accounted such This is the cause that prayer hath also here the preheminence as the most usefull most worthy most excellent S. Chrys Hom. 14. in Acta in hunc locum f. 548. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome speaking of these two Duties here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of things necessary that which is more necessary is more to be preferred It is the judgement of Ruffinus Ruffin in Psal 60. Val. Maxim l. 1. c. de Relig. Nihil utilius potest facere servas Dei in hoc seculo quà m orare Deum It is the saying of an Heathen man Omnia ponenda post Religionem nostra civitas duxit c. We justly judge Religion above all things For hereby we render GOD his due though not all we should yet all wee can S. Bernard therefore most excellently imitating it seemeth the Apostle 1 Cor. 13.13 Nunc manent tria haec S. Bernard Ep. 201. ad finem Verbum Exemplum Oratio Major autem horum Oratio Ea namque operi voci gratiam promeretur Now saith he remaine these three The Word Example and Prayer but the greatest of these is prayer For this obtaineth grace both for word and worke For by this wee are inabled to speak every good word even wee who have obtained this Ministration to administer this word unto you The Apostle for this fetcheth strength from prayer Ephes 6.19 Col. 4.3 1 Thes 5.25 and for this he ever requesteth the prayers of all others By prayer we are enabled to doe every good worke and without it nothing Yea when the Word hath done its part to instruct and teach us what to doe as at first or to exhort excite and put us in minde to doe as we ought and know then Manet Oratio Prayer that still abideth and we to abide by it continually Yet againe Cum Verbum Exemplum When Word and Example yea even Faith and Hope and all shall cease and be no more When this life is ended yet even then manet oratio prayer abideth I meane the everlasting prayers of the Saints which are but our most perfect prayers And indeed both are confessions unto GOD the one of our wants here the other of his gifts and goodnesse the one the aknowledgement of our miseries the other of his most aboundant and all-enriching mercies The one draweth us to him because we want him the other having thus tasted the sweetnesse of his goodnesse makes us dwell with him because we love him And as the Saints in Heaven by the one so wee by both these acts of our earnest prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually and daily abide by him and under the shadow of his wings so making the Church the House of GOD and Gate of Heaven whilest it is thus on Earth the House of prayer Thus you see prayer makes us fellow-Citizens with the Saints of the household of Faith GODS domestick servants even Angels in part whilest as they so we continually praise GOD either confessing his power in our prayers or his goodnesse in our prayses It sets us not onely in Heaven and makes us Heires and coheires but if I may so say partners with Christ himselfe in his more lasting office For CHRIST even Ipsum Verbum Patris the true very eternall Word was a Prophet here on earth
by the ministration of this Word but three yeeres ond an halfe so long at the most he preached but by his Priestly Office he continueth a Priest for ever and being our Mediatour and everlasting Advocate sits at the right-hand of the Father by prayer still making intercession for us 1 Iohn 2.1 1 Iohn 2.1 2. Thus highly is this Duty exalted so highly preferred not onely by his Apostles on earth and Saints in Heaven but also by Christ himselfe that with him it is set downe at the right-hand of God the Father Give me leave a little Beloved I see I cannot touch the last string the third point this their pious resolution Yet by your patience I must note one more preheminence of prayer in this word here in my Text and therewith as briefly as I may conclude for all our Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is worth our observing that though here it may seeme indifferently referred to these two prayer and the ministration of the word yet elsewhere almost ever most constantly it is appropriate to prayer as most peculiar to it and the duty by it made most truly and properly * Propriè Sacerdotum est invocate Dominū Quibus dicitur Sic benedicite filiis Israel invocantes nomen meum super illos S. Hieron in Commentar in Epist prim ad Corinth cap. 1. ours For besides the forecited places Acts 1. vers 14. Acts 2. vers 42. 46. Ephes 6. vers 18. c. we have it also Rom. 12. vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuing instant in prayer And againe Col. 4. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer The Syriack most ancient Interpreter doth constantly also retaine in all those places one and the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man signifying to be true firme constant and continuall whence the closure of their and all our prayers Amen as teaching us in our prayers to persevere with many such and that such devotion which is constant is only true Three properties of our prayers in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine reade it Instantes others Perdurantes some Assidui and sometime Perseverantes noting at the least three properties of our prayers that we may truly performe what is here in this word and duty injoyned 1 Property Assiduum esse First that prayer should not only be the worke of one day only the Lords day but even the daily worke of every day That not onely in private which is the act of private faith but in publike which is the act and exercise of common and generall love as the meanes also for uniting mens mindes in common there should be publike prayers of all and GOD the GOD of all be prayed to and praised of all Exod. 29.38 That as every morning and evening there was a publike Sacrifice offered up unto GOD under the Law and on their Sabbath a double one so also there might not be lesse done by us who owe as much and have received more more grace more ample promises more full performance more heavenly benefits even Christ himselfe and with him what heart or tongue can wish That daily and duly we should offer up this Sacrifice if not thrice each day as did David and Daniel yet twice at least as did GODS people then To make it the Key of the morning the Lock of the evening to enter on everything with it and not passe out without it To rise with it to lye downe and sleepe by it That seeing we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen speake without Gods speciall helpe we may by prayer call at all times for it and not only aske of him our daily bread but the blessing of it grace upon us and upon our actions there and the Crowne of glory hereafter Secondly that we should as doe it continually 2 Property Perseverare every day twice each day so then not so chop it up or make hunting Masse but persevere abide and continue at it at least continue sometime in it Sic enim amat exorari Deus For thus will God be entreated of us namely Luke 18.3 c. 11.5 c. as did the Widow importune the unjust Iudge the friend in the Gospell his friend Mat. 15.22 the woman of Canaan our blessed Lord and Saviour Or as beggars doe with us at our owne doores forcing that oft-times from us which else perhaps wee would not so readily bestow upon them We know the Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beggars as they will take no nay so though obtaining they will not lightly be so satisfied as ready to aske againe as if they had never received Such and so long continued requests shew a true and longing desire whereas a fearefull or faint Petition carries its deniall with it Of all other vertues and good actions perseverance is the Crowne but in prayer it is the beginning foundation and perfection of them all This we must minde continually that we may be able to continue in GODS grace and favour yea even when publikely in the Church we can no longer than in private to do it shutting our doore upon us Mat. 6.6 and when wee may or can no longer with our voice yet then to doe it with our heart Exod. 14.15 1 Sam. 1.13 as Moses and Hannah did Sursum corda even then to lift up our hearts Thus alwayes to doe it for our selves for our people for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.8 saith the Apostle 1 Tim. 2. In every place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On every occasion Epes 6.18 Ephes 6.18 Yea even in our sleepe if I may so say not ceasing from this work when we cease from al things else And good reason for it S. Hieron Ep. 22. ad Eustoch c. 16. Quonquam Apostolus orare nos semper jubeat sanctis etiam ipse sit somnus oratio c. For even the sleepe of the Saints according to S. Hierome should be nought else but prayer And truly such for the most part are our night-thoughts on our bed as are our more frequent studies on the day time Yea saith the same Father and as his counsell to Eustochium so was it the practice of many then Noctibus bis terque surgendum Cedat somnus ut succedat oratio It being a duty of this Text and word And The third I but briefly note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Property Perdurare Perdurare No perseverance in prayer if no suffering The word here hath a speciall Emphasis this way comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strength as imploying our utmost force and strength namely As to continue and persevere in our Prayers so to put to all our vigour to continue as did David Daniel and all holy men mourning and afflicting our selves in our Prayers that obtaining Grace and Mercy from God we may be comforted
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.
admonish and put you and my selfe in minde what we ought to performe what we our selves are to expect in our charge from them Beloved we are as Moses in the Gap to stand before and betwixt GOD and his people to offer up supplications for them We the Salt of the earth which ought to season and relish others The eyes and lights of their lives to guide and teach them the good and the right way to salvation And this I am sure is it that they may daily and continually by our frequent exhortations and pious examples be stirred up to call upon God that they may be saved Rom. 10.13 Rom. 10.13 Let us Beloved endeavour * 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kindle this fire againe and by al meanes effect by the Words ministration that publike prayer Gods service may be againe restored into Gods House the House of prayer What else should be the end of this or any our visitation Yea what else did that great Sheepherd and Bishop of our soules Christ Iesus intend and drive at in his trienniall Visitation truly I may well call it so for as if that were the ground of ours and all ours to be directed by that he also visited his Temple twice in foure yeeres for whereas he preached only three yeeres and an halfe he visited his Temple twice in that space Once Iohn 2. Iohn 2. v. 13.14 15 16. at the entrance and beginning of his Office and againe three yeeres expired and some few dayes before his Passion he came againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Rod and power to purge and visite his Temple the second time Matth. 21. Mat. 21.12 13 14. In both behold the same end intended namely Prayer to bee not onely restored but also preferred in the House of prayer It is worth our observing that that part of the Temple thus then abused was but Atrium populi The Porch of the people that which was there sold or bought was all for the service and ministration of the Temple Yet as though all were not well if prayer were not all in all if it dwelt not alone or chiefe in its own house and every part of it he doth that which He never else did He takes the cause into His own hand even the Lambe of God who came to save to serve and suffer yet here turnes Lion and as if this were his second comming commeth even againe and the second time in wrath fury and indignation to cast out all intruding upon his Service Prayer and to restore it againe unto his owne House as that which is to be not only of his Israel but the continuall Sacrifice of all Nations My House saith he and his only charge it is at both those His Visitations shall be called the House of prayer unto all Nations Esay 56.7 But ye c. This our blessed Saviours Visitation was in Saint Hieromes judgement the greatest miracle that ever he did on earth in his owne person not only that one and alone in so meane and low estate he casts out so many thousands as S. Hierome observes * S. Hier. lib. 3. Comment in Math. c. 21. Tom. 6. f. 44. but also which is more wonderfull that changing his tenour and course of mercy and meeke mildenesse in which he then came to seeke and save He thus of a Lambe became a Lion of a milde and gentle Saviour a most severe and terrible revenging Iudge and who never before so much as quenched the smoking Flax or broke the bruised Reed who never before once strake or moved hand yet here did it and did it againe not with the hand alone but as it were with all his force even with scourges and rods to shew us what we should do and how zealous we should be in this case Nay to teach us how strictly now he requires the performance and how severely he will hereafter revenge the neglect of this duty at his second comming to judgement Let us therefore c. FINIS THE FIFTH OF THE GROVNDS AND REASONS OF Set-times of Fasting Preached upon Tuesday in the Passion weeke at CHELMESFORD Anno Domini 1630. In these two Parallell places MARK 2.20 LUKE 5.35 But the dayes will come when the Bridegroome shall be taken away from them and then shall they fast in those Dayes THere is A time to weepe and a time to laugh a time to mourne and a time to dance saith the a Eccles 3.4 Preacher If ever a time in the Church for the Church to dance it was at her owne Bridalls when shee was married to the greatest Heire that ever was the Heire of Heaven and Earth When mans nature was espoused in CHRIST to GOD never to be dissundered when b Esay 9.6 to us a Child was borne and to us a Sonne was given when c Malach. 4.2 the Sunne of righteousnesse arose after a long night of sorrow with healing on his wings when the Angels sung for joy d Luke 2.14 Glory to GOD on high on Earth peace good will towards men When Great joy was proclaimed Vniversall joy which should be to all people I suppose it thence not onely a precept Luke 2.10 but also a Salutation or Valediction call it which you please which the Apostle so often useth but especially to the Philippians Philip. 3.1 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce or Farewell in the LORD and againe Rejoyce in the LORD alwayes Which latter the Church chusing for her Epistle on the third Advent Sunday begins her Day and course of time from Advent Sunday the Bridegroomes comming so going through every part of her SAVIOUR'S Life thus shewing all hers that all their joy must be in Him in His presence in whose presence there is fullnesse of joy for evermore And as there is the same reason of contraries So if the Churches joy bee for the Bridegroomes presence then must her sorrow bee for her Bridegroomes absence especially Cum auferetur ab ejs When the Bridegroome shall be taken away then shee must needs mourne then must she needs fast if not for her owne losse yet for His sake for His Command who hath commanded that When the Bridegroome is taken away that then shee should fast in those Dayes To which words orderly to enter we must note that the Pharisees did upbrayd our SAVIOUR with many things of which when nothing could rightly be fastened on Himselfe they begin to find fault with His Disciples Like as many now a dayes do with CHRISTS Spouse the Church whom when they can justly charge with nothing they must at the least quarrell with her followers with her Discipline with her Attire with her Orders either for her eating as the Pharisees did with our SAVIOUR but immediately before for eating with Publican's and Sinners Verse 16. Mark Verse 30. Luke or for her not eating her fasting a Wednesday Friday Ember or Lenten fast For these men we must take