in Heaven to give too unprofitable for thee on earth to receive thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know that Heaven containes the whole Earth in and under it if therefore thou first covet the earth which thou hast and treadest on already know then that thy heart is too hasty First seeke the Kingdome of God and the righteousnesse thereof c. Mat. 6.33 Mat. 6.33 5 The heart is too hasty when not minding the Majesty to whom it prayeth nor the matter and thing for which it prayes it roveth and runneth after wandring wanton thoughts vaine foolish and idle imaginations Remember God is in Heaven the searcher of the heart thou on Earth apt to be seduced tempted and led away subject to much defilement Mat. 21.12 Thou must as our Saviour drive the money-changers out of the Temple covetous desires and cares of the world Mark 9.24 and the Musitians also as He did namely the lusts of the loose eye and lascivious heart the fancies and frenzies of concupiscence such prayer the Antients call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latines Puram as Iob also Iob 16.17 Iob 16.17 when the heart is cleane swept of all worldly thoughts And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things Evagri lib. 12. div Apotheg cap. 4. Antioch hom 10. de Psa f. 305. Tom. 2. Ioan. Clym Gr. 23. Carthus in 4. Sent. Dist 15. q. 6. f. 214. 1 Cor. 14.15 so hard a task is it to pray indeed and so true is that of Agathon confirmed by long experience That there is no work so hard under the Sun as to pray GOD aright none so irkesome to the flesh none which Satan more striveth to hinder Therefore to prevent the one and to provide for the other fit it is meditation should go before attention along with our prayers And attention even to the heart alone is as you heare of so many sorts The Apostle reduceth them all to two 1 Cor. 14.15 The spirit and the understanding The Schoole Divines to three 1. Attention to God in Heaven to whom we pray 2. To our selves and our owne heart on earth who make the prayer 3. To the matter and subject for which we pray And all this necessary for mentall prayer where we use no voice no word no mouth But if we come to vocall prayer where wee use voice and word and mouth and all the rest before then must we come back to these rules againe and observe a twofold attention more which Divines require Attention twofold 1. To the words 2. To the sense of the words whereby we pray we 'l apply it to the Text. Be not rash with thy mouth and let not thine heart be hasty The heart and understanding To the words only in conceived prayer if it be wholly busied about words and the ordering of them as usually it is in sudden and conceived prayer then must the heart be as it were all and only mouth and that attention due in other kinds must be the more broken by how much the more it is divided and distracted in it selfe it is a true Rule of Clymachus who wrote both his owne as also the observations of the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore spake by good experience Ioan. Clymach gr 28. p. 246. Mens ad inquisitionem verborum distentatur The mind is racked and perplexed to expresse it selfe in words Therefore they that have been Masters in this Art of Prayer whatsoever some of late have fansied to themselves have either for the most part even in private used mental prayer or else have prescribed themselves a set forme of prayer for this cause chiefly among others that the heart being not carefull for the mouth might be the more attentive and intent upon it selfe and all this yet for private prayer But if we come to publike prayer which is and must needs be vocall with the voice and mouth Nay where one the Minister is the mouth of all the people then my Text nay Reason Religion and Charity commands That what helps Devotion may finde for it selfe in private the same should be used in publike for the people also Be not rash with thy mouth Thou which art the mouth of the people must have respect to the heart of the people with whom thou prayest lest otherwise thou be too rash and ye people that have an heart to call upon GOD by the publike mouth of the Church must have an heart also to understand what is prayed by this mouth otherwise your heart will be too hasty But how shall this be Surely here it is most true We know not how to pray as we ought but the Spirit helps our infirmities Rom. 8.26 Rom. 8.26 For therefore the wisdome of GOD hath appointed Christ his word hath commanded and our Comforter the holy Spirit hath alwayes directed the Church to two certaine Rules in our publike prayer The two Rules or Lawes of prayer in publike 1 That the prayers in publike should be set that they might be publikely knowne Be not rash with thy mouth c. 2 That they should be short and briefe Let thy words be few And thus we are at last come to the Charge where so much is to be said against the Errours of these times to be here indited that I wish the houre were to begin againe But I will bee briefe For the first 1 A set-prayer it is the frantick humour of Men of our times that because GOD hath promised his Spirit to assist his Church bidding the Apostles they should not be carefull what to speake for it should be given them at that instant Mat. 10.19 Mat. 10.19 that therefore all set-set-prayer is against the ordinance of the Spirit and we to use sudden and extemporary only Of this as the grounds are false those places and promises being either especially understood of Martyrdome as Isidore Pelusiot expounds or personall Isidor Pelus lib. 4. Ep. 108. to the Apostles chiefly and those first times who for their admirable calling and greater work needed more miraculous assistance so is the position not only false deceitfull and dangerous but also repugnant to Reason Religion and all Christian practice For first Otherwise 1 It is unreasonable Zech. 12.10 is it not fond once to thinke that the Spirit of GOD which is the Spirit of prayer Zach. 12.10 is made the worse or weaker for advisednesse Doth deliberation do hurt in Religion onely Doth the Spirit of GOD like the tempestious wind Euroclydon carry all on an hurry Acts 27.14 No surely the Spirit of GOD is the Spirit of counsell and wisdome Esay 12.2 Esay 11.2 and therefore an enemy to all rashnesse and hastinesse either of mouth and heart which are here forbidden Be not rash with thy mouth and let not thine heart be hasty 2 Dangerous And is it not dangerous also to commit all to private spirits even
they are called Publike They are not they ought not to be the dictate of one alone Al as they hope for a blessing by them must blesse GOD in them every man as hee looketh for a part must beare a part even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that is most private even Women that may not speake 1 Cor. 14. 1 Cor. 14.16 Num. 5.21 Deut. 27. may nay must answer Amen Num. 5.21 Nay to those curses Deut. 27. to every one it is commanded that All the people should say Amen and if to those curses even against themselves for such especially is the last Vers 26. as the Apostle sheweth Gal. 3.10 Gal 3.10 Then much more are they bound to do it to those blessed comprecations made for them and by them Certainly so did the Iewes the Church under the Law They sang together by course They when they praised the Lord all of them shouted with a great voice Ezra 3.11 Ezra 3.11 And when the Covenant of Restitution was made All the Congregation answered Amen Nehem. 5.13 Nehem 5.13 Was it not so in the Christian Church The Apostle commands it he supposeth it necessary for all 1 Cor. 13.16 How shall he that occupieth the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private man c. Every he that is a private man as in the Church besides the Ministers all are must and ought to set to his Seale and to subscribe as it were making it his owne deed by his owne Amen This as it is a command of ours so was it also the practise of the best Church even of the purest times All the people saith Iustin Martyr answered Amen All nay Iust Martyr Apolog. 2. S. Hier. praefat ad l. 2. Comment ad Gal. f. 133. C. S. Ambrose in Hexam lib. 3. cap. 2. S. Basil in Hexam hom 4. f. 53. so loud was their Amen that as S. Hierome tels us the Temples and places adjoyning were shaken by it as by a clap of thunder S. Ambrose tels us That the Church like the Sea with the beating waves resounded againe with the responds of Men Women and Children like to the rushing of mighty waters And for the Greeke Church S. Basil is as good a witnesse saying The voice of their prayers and responds was like the noise of waters beating against the Rocks They all joyned in their publike prayers even in their Reading-Psalmes as they call them for other they had none and Thanksgiving with which they were so familiarly acquainted that Women and Children had them by heart for publike use Afterward in the Church compared to the Moone Cant. 6.10 Cant. 6.10 Piety in the wane First the Quire supplied the place of the People and now the Quire being vanished all is thrust into the mouth of the Minister alone Behold by what steps we are gone downeward A man that commeth into our Churches at prayer would thinke that either the people are gathered together to heare one speak or reade or that the Minister were preaching only or else if they were Prayers either that they no wayes concerned the people or else that they not at all understood them Surely the Papists whom wee blame shall rise up against us Are our prayers so turned into Sermons onely that we entertaine them with the eare alone Where is our mouth our tongue our voice Are we ashamed to confesse God before Men in publike or will God now accept that which he never did before Fishes for Sacrifices Mutus ut Piscis Prov. Can they be our prayers to which we assent not in which we joyne not How many helps have we which our fore-Fathers knew not Our prayers the shortest I beleeve that ever were before us in a tongue knowne and familiar to us themselves most easie for us and yet made more easie by Bookes in every Mans hand amongst us Neverthelesse we still continue like the Pillars of the Church without any voice nay in this worse perchance some of us then they for they returne an Eccho Shall not they judge us Surely howsoever we may spare our mouth in mentall and private prayer yet in publike the mouth and voice hath alwayes beene judged necessary for these following Reasons 1 Because this Honoureth God He that praiseth honoureth me Psal 50.23 Psal 50.23 It is a confessing of GOD before Men Rom. 10. Rom. 10.10 2 It is a part of our Thankfulnesse unto GOD who as he made all must have all must be worshipped as with our soule and spirit so with our body also as withall our heart so withall our might Deut. 6.5 Deut. 6.5 And strength Mark 12.30 Mark 12.30 3 It is a duty of reason That we should as freely yeeld so shew our yeelding and assent to our owne Prayers 1 Cor. 14. 1 Cor. 14.16 4 The nature of Publike Prayer commands it for they are as we call them common to all and of them especially it is most true They are the fruit and calves of our lips Heb. 13.15 Heb. 13.15 Hos 14.3 5 Scripture injoyneth it as a meanes of salvation With the heart man beleeveth to righteousnesse but with the mouth confession is made unto salvation Rom. 10.10 Rom. 10.10 6 Our obedience to this Church and in it conformity with the Church of GOD exacteth it for this is the pillar of truth led and guided by the Spirit of GOD. 7 Our owne benefit requireth it for hereby namely by the voice and our outward gestures we stir up our owne devotions we drive away drowsinesse and sleepinesse we rouse up our spirits we cheere our mindes we quicken and kindle our zeale speaking as the Apostle commands to our selves Ephes 5.19 Ephes 5.19 8 The exercise of our faith requireth it for prayer is the proper act of our faith and no where so fit is that saying of S. Iames Shew me thy faith by thy workes Iames 2. Iames 2. 9 Charity in the good of others requires it for by our voices cheerefulnesse we cheere encourage and edifie one another Teaching and admonishing one another Col. 3.16 Col. 3.16 10 And lastly our heart and affection requireth it of us for if the heart the leading part be in our prayers our prayers will quickly appeare to bee hearty in our mouthes It is one of the three wonders of the face and visage that all the affections shew themselves therein nay it were a wonder they should not doe so Difficile est crimen non prodere vultu Mat. 12.34 Our heart our affections can be no more hid than fire in our bosomes Psal 39.4 David sheweth it At the last I spake with my mouth And surely that the mouth should be wanting never was it heard til our frozen age the complaint was then This people draw neere mee with their mouth Esay 29.13 Mat. 15.8 Ier. 12.2 Ezech. 33.31 Esay 29. Thou art neare in their mouth Ier. 12. They shew much love with
that arduum that hard worke of prayer as the Scripture calleth it Surely the Church hath found it so For whereas after and against the established formes of the Church some brought in their private conceipts into the African Churches 3 Concil Carth. can 23. 2 Milevitan can 12. first the third Councell of Carthage and then the second of Milevis did publish their Lawes that no prayer should be used in the Church but such which had been first approved by the Church and a reason is given from this rashnesse Ne forte aliquid contra fidem vel per ignorantiam aut per minus studium sit compositum that is Lest perchance somewhat might be vented through ignorance or carelesnesse which might be contrary to the faith the very ground of my Text. And surely that there should be a set-forme of prayer maketh much for this one mouth Thy mouth The mouth of the Church should be but one when it was otherwise the Apostle liked it not many mouthes a meanes of confusion 1 Cor. 14.26 1 Cor. 14.26 How is it when you come together every one hath a Psalme hath a Doctrine hath a tongue hath a revelation hath an interpretation Let al things be done to edifying If every one in the Church should conceive his Psalme what confusion would there be of notes and voices Yet our Psalmes are but Prayers and our Prayers should be as Psalmes wherein all doe joyne such were anciently both their Psalmes and Prayers Concil Milev can 12. Ab omnibus celebrentur Let them be said by all saith the same Councell of Milevis Such is Common Prayer as the Ancients rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our prayers are common for all say the same prayer saith S. Chrysostome And so as you have heard S. Chrysost Hom. 18. in cap. 8 ep 2. ad Corinth 2 That there may be but one heart it is fit all should do A set prayer therefore necessary that there may be one mouth Againe set-prayer makes for the unity of the heart also as Thy mouth Thy heart of all but one heart so should it bee The heart of the people should if not lead yet at least go along with their owne prayer but how can this be unlesse their prayers be knowne unlesse familiar to them unlesse they be before acquainted with them Hee that prayeth with others must have respect to others with whom he prayeth publike use and order is not directed but by commonly knowne sounds the Apostle sheweth it 1 Cor. 14.8 1 Cor. 14.8 If the Trumpet give an uncertaine sound who shall prepare himselfe to the battell The Trumpets sound is therefore certaine because knowne before set and prescribed And againe There are so many voices in the world yet none of them without signification 1 Cor. 14.10 1 Cor. 14.10 Signifie they do all because they are set and certaine therefore they lead direct and instruct the mind Such must our prayers be that they may do the like That the heart therefore may be but one a set-prayer necessary one mouth that there be but one heart Againe 3 It prevents the mouths rashnesse set-prayer prevents the danger of the mouths rashnesse Be not rash And indeed how many foolish Tautologies Battologies how many idle words irreverent unmannerly ridiculous if not blasphemous passages fall from many in their suddenly conceived prayers The Councell of Milevis saw it and shewes it well enough Ne contra fidem vel per ignorantiam aut per minus studium Blasphemous ignorant carelesse Prayer experience shewes it with us Iudg. 11.31 Iephta's vow alone is a witnesse A man would thinke it a glorious zeale The first saith he that comes out to meete me shall be the Lords the very first that whatsoever even that and no other that whatsoever it be Behold a true picture of Quicquid in buccam 1. Anastas Nicaenum seu Sinaitam Qu. 38 Hug. de Sancto Vict. tract de filia Iepte Tom. 3. f. 234. It might have beene an Asse or a Dog as well as his Daughter God therefore as Divines note forbad him not as hee did Abraham but suffered him to do and offer the sacrifice of fools Onely by him God hath taught us thee and mee our mouth should not be rash much lesse the mouth of thee and me and many more The mouth of the people the Minister neither for matter nor manner may be rash Hee tyed to a forme A set-Prayer necessary for him that hee prove not rash with his mouth 4 It prevents the hearts rashnes But suppose all well no errour in such conceived Prayers yet the mouth of the congregation the Minister 1. By understanding them as hee must not goe before his owne heart so neither before the heart of the people whose mouth hee is Either way the mouth is too rash Fit it is their owne heart should leade at least accompany their owne Prayer A set-Prayer necessary for the people also 2. By meditation before But if so yet the heart may be too hasty if not filled by meditation Meditation is as the Schooles rightly applicatio mentis Intellectus contemplativus a raising and applying the Heart the understanding that it may leade the Heart the will and affections after it Therefore preparation necessary before prayer But how can this be if that they should meditate upon be unknowne unto them Therefore a set-prayer necessary for this end also But yet not all As meditation before 3. By attention in them so Attention is necessary in our prayers Prayer is Intellectus practicus The earnest desire of the heart All kind of attention and intention is for the heart most needfull and for this cause 2. The Churches practice that the hearts desire may be the more earnest whilest being eased for the mouth it is most busied upon it selfe 1. Before the Law Gen. 4.26 Puto vertendum Tunc inceptum est invocari nomen Domini ut dicat eo tempore ritus certos colendi Deum institutos fuisse quos observarent filii Dei hoc est Membra Ecclesiae quam in posteris Seth haesisse multi arbitran tur Ioan. Drusius in Difficilior Genescos cap. 15. p. 30. 2. Vnder the Law Num. 6.23.24 Ioel 2.17 Deut. 24.14 3. Vnder the Gospel a set-prayer is necessary for this end also Be not rash with thy mouth And indeede as GOD hath commanded so the Spirit who teacheth us to pray Rom. 8. hath alwaies directed the Church in all ages to a set-forme of prayer in publike In the old World and the Church before the Law Gen. 4.26 it is said Then beganne men to call upon the Name of the Lord that is say Interpreters they began to use Rites and set-formes in publike After under the Law there needs no proofe God in many places prescribed set-formes unto them which the Iewes even use to this day Numb 6.23 Ioel 2.17 Deut. 24.14 Infinite are the places It is too notorious
not thine heart be hasty to utter any thing before God and let thy words be few Thirdly the Reason and Ground of all For God is in Heaven and thou upon Earth 1 Errrours in the defect of religious duties and devotion 1. Folly in not offering Psal 14.2 In the words before you heard of the offering of Fooles so an offering they have Yet there is a Foole that hath said in his heart There is no God Psal 14.2 Doubtlesse where no GOD no offering folly in the highest kinde Yet such are rather Mad-men than Fooles yea Beasts rather than Men yet Beasts the worst and wildest The Lions do seek their meat of God Psal 104.21 Psal 104.21 So they acknowledge GOD yea they serve him They continue this day according to thine Ordinance for all things serve thee Psal 119.91 Psal 119.91 Therefore they are nor Men nor Beasts but Devils nay The very Devils also beleeve and tremble Iam. 2.19 Iames 2.19 As S. Iohn sayd of Cerinthus so we of them They are the Devils first-borne worse than their Father Not Cain not Saul not Iudas so bad as they for Iudas was amongst the Apostles Saul among the Prophets Cain even among the Offerers yea the first of them Gen. 4.3 Gen. 4.3 It is a Rule in Reason Where the Principles are denied no arguing where the Foundation is rased no building where the fire and every spark of grace is quite put out no hope of any burnt offering Therefore my Text omits them only it speaketh and I with it of Offerers and follies in offering But here againe what Offering 2 False and undue sacrifice or offering Is it any Burnt Offering or Sacrifice for sin as of old amongst the Iewes The bloud of Buls and Goats No such matter those were but types of CHRIST and therefore untill CHRIST but to dreame any longer of these now is such a folly that the Iewes are not guilty off They doe not they dare not acknowledge them now they well knew the commandement and the place for those Sacrifices his Temple only Deut. 12. Deut. 12.5.13 14 c. Therefore with the Temple downe went their bloudy Sacrifices even one thousand and six hundred yeeres since Now they have no other Sacrifices as I shewed the last time but the Sacrifice of Prayer Hos 14. Hos 14.1 2. Nay they plainly dispute against the other they argue for this alone R. Maimon R. Maimon More Nebochim part 3. cap. 32. the learnedst of the Iewes most christianly concludeth that these Sacrifices of prayer of Almes of Thanksgiving are Sacrificia primae intentionis Psal 140.2.50 the Sacrifices that are first intended by God first commanded to us and indeed so it is as in the Ps 40.6 so here Not any longer the bodies of slain Beasts or Oxen but thy mouth thy heart Be not rash with thy mouth and let not thine heart be hasty c. God sheweth that both mouth and heart must be though neither rash both must be parts of this Sacrifice 3 Defect in the gestures of Prayer And they indeed as principall parts of this Sacrifice Other parts there are also and a prime folly it is of which we are guilty that we use them not namely Eyes lifted up to God in Heaven So David Psal 123. Psal 123.1 2 3. Behold even as the eyes of servants looke unto the hand of their Masters and as the eyes of a maiden unto the hands of her Mistresse so our eyes wait upon the Lord our God untill he have mercy upon us The knees with the body cast downe to the earth whence and of which we are so the Apostle Ephes 3.14 Ephes 3.14 Therefore bend I my knees to the Father of our Lord Iesus Christ The hands againe raised up as the Apostle also 1 Tim. 2.8 1 Tim. 2.8 Therefore I will that men pray every where lifting up pure hands without wrath Psal 121.1 or doubting As our Eyes cast up to the Hils from whence commeth our helpe to shew our love joy hope and helpe to bee there and thence onely and our knees cast downe to the earth a signe of that condition of dust earth and ashes to which sin hath brought us Gen. 3. Genesis 3. so our hands lifted up a signe that all we can doe is too little to give him thanks for that he hath done for us and that all which we doe our Sacrifice we desire should be accepted in the Bloud Passion and Merits of Iesus Christ. It is observeable which the first Christians observed that in the gesture of Hands lifted up the figure of the Crosse is evidently represented So they used this Ceremony even from the Apostles times Homo vel orans formâ crucis visitur S. Hieronymus in Marc. 15. Tom. 6. f. 87. Iust Martyr Apol. 2. saith S. Hirome and Iustin Martyr with others said the same three hundred yeers before his time They thought they had command for it that perchance of the Apostle 1 Tim. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Max. Taurin Hom. 2. De passione cruce Domini s 608. I will and command that every where you pray lifting up pure hands c. Surely Maximus Taurinensis grounds it somewhere Ideo elevatis manibus orare praecipimur ut ipso quoque membrorum gestu passionem Domini fateamur So prayed Moses also say all the Ancient when with Lifted up hands hee prayed whil'st Ioshua or Iesus the Type of our IESVS Exod. 17.12 fought against Amalek Therefore also the Easterne Christians used the 140. Psalme in their Evening Prayer Psal 40.6 Vid. S Chrys in Psal 140. Et S. Aug Ser. 8. de sacrific Vespertin Vid. etiam Eucholog Graecorum Horolog every one there being taught to pray Vers 2. Let my prayer be directed as Incense and the lifting up of my hands be an Evening Sacrifice Namely that their and our Prayers may be accepted in that Sacrifice of Christ Iesus who in these last dayes as in the Evening of the World was sacrificed for the sin of the World And indeed both eyes and hands lifted up as also knees and bodies cast downe are but as the mouth to the heart outward Interpreters of the inward devotion of the soule Certaine it is whilest the Principall and Chiefe the Mouth and Heart are named even the lesser and inferiour are implied and wee here convinced of folly for not using them 4 Defect in vocall prayer in publike But what if the mouth it selfe be wanting This is a folly whereof it seemeth the Holy Spirit supposeth none would be guilty therefore as supposing the use that no man would omit it he gives a Precept only for the not abusing it And indeed this is a folly whereof we are mainly guilty condemned by the evidence of GODS Word by the testimony of ancient later and moderne Churches Publike prayers for of such only do we speak ought to be as
to be denied I have proved it already before So a set-prayer they also were directed to Last of all under the Gospel A set-prayer they had from the beginning IESVS CHRIST the corner stone laid the first stone in the building viz. the Lords Prayer from this the Church encreased it in the Apostle's times as from 1 Cor. 11. and 14. 1 Cor. 11.14 chapters Chapters 1 Timoth. 2. 1 Tim. 2. Colos 3.16 Col 3.16 Ephes 5.19 Ephes 5.19 Acts 12.5 c. might be abundantly proved Besides the testimonies of St. Chrysostome Basil Austin Acts. 2.5 Cyril the Greeke Dionysius Proclus and many others yea the common Liturgica found in all Christian Ritualls doe plainly evince this that with the Faith it selfe set-prayer was established in all Christian Churches Reason 1 And indeede doth not good reason here perswade it Thou art on earth Thou art on earth Remember this that though the Spirit assist us yet dwelling on earth nay in earth in houses of clay we have this treasure but in earthen vessells 2 Cor. 5.1 2 Cor. 4.7 and therefore because in earth wee should be jealous and suspitious of this earth carefull and watchfull over our selves Be not too rash with our mouth Reason 2 Againe Remember God is in Heaven God is in heaven wherefore if as mistrusting our manifold infirmities even when we speake before men our equalls or but to men though our betters wee are so carefull as to penne and weigh our words before hand that wee offend not Then how much more carefull should wee be when wee speake before GOD nay unto GOD O here be not rash with thy mouth and let not thine heart be hasty Let thy words be few And indeed our words here would be as few our owne as might be If any in publike They would be in the Church as the Church allowes as shee speakes The words of the Church Thy words It is spoken to the Church A set-forme in publike when we pray in publike 2 Law of publike prayer Neverthelesse though her words yet here another law for the Church and her publike prayers That they should be Short Let thy words be few Few words imply short speech Short prayers they must needs be where there be few words words are the hearts earnest and should as come after it so come under it The tongue and mouth are the hearts index and as indices to bookes so should the mouth as it were but referre God to the heart where he may reade more It is the property of a full heart not fully to expresse it selfe and the duty of a good Christian's prayer as not to speake more then he meanes so to mind much more then he speakes Let thy words be few But besides Short prayers make long devotions the affections that vent themselves quickely loose their vigor and the heat that evaporates spends it selfe the sooner Sorrow when it hath made a vent ceaseth to be sorrow and the tongue that declares abates the hearts fervour The mouth is to the heart as the mouth of a glasse or viall which if it be of the biggest powreth all out at an instant whereas if it be narrower it holds the liquor the longer maketh a pleasant murmor in the issuing I know not how but a strange speech it is of a * Quidam vet Sapient Hebraeor ap Drusium l. 1. praeterit in 6. Mat. 7. Ecclus 7.14 Matth. 23.14 Matth. 6.7 wise man That hee feares not God from his heart that maketh long prayers And Ecclus 7.14 Make not much babling when thou prayest Sure I am where we find this froth in the mouth there alwaies finde wee some fault at the heart The Pharisees made long prayers Matth. 23.14 but there was hypocrisie at their heart The Heathen made long prayers Matth. 6.7 but there is infidelity at their heart Be yee not like unto them saith our Saviour vers 8. After this manner therefore pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Let this direct you for the length of your prayers Hee giveth us as the matter and order so the measure at least of our publike prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys Hom. de Anna. f. 965. Luk. 18.1 1 Thes 5.17 Rom. 12.12 Mark 13.33 Mat. 7.7 saith an ancient Father The Lords prayer a set forme as a president to the Church she should doe the like so a short forme as a patterne the Church should not go beyond As the Widdow pray continually Luke 18.1 without ceasing 1 Thess 5.17 Instant in prayer Rom. 12. Watch and pray Marke 13.33 Ask seek and knock Mat. 7.7 The very manner of these and the like speeches sheweth the manner of our prayers that they should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one thick and short And how the ancient and first Christians did expound these and the like places S. Chrys hom 2 de Anna. f. 965. S. Chrysostome will shew us his words are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ and S. Paul command us to make our prayers thick and short with little spaces and distances betwixt for these causes namely 1 That the weakest devotion of the meanest Christian may not be oppressed 2 That the people might have space and place to joyne with the Priest and give their assent to their owne prayers 3 That by their often responds the mind of the people might be kept from wandring 4 That their devotion thus might be the more excited and stirred up 5 That their attention thus might bee kept waking by their often responds which were expected from them 6 That hereby they might shew their confidence in GOD'S mercy by CHRIST'S merits as contrary to the Heathen practice Mat. 6.7 7 That by such meanes the Priest also might in such spaces be both eased and refreshed in the time of prayer 8 That there might be a space for meditation 9 But especially that our Saviours command might be observed who hath thus both by his precept and example commanded And as CHRIST hath commanded so hath the Spirit directed and so hath the Church alwayes practised S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. In the Greek and Mother Church Epiphanius tels us their prayers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all frequent and fervent brevity short and thick prayers In the Latine Church the Collects Des Erasmus lib. de modo orandi Antiquissimae preces as Erasmus rightly stiles them the most ancient prayers were all short not exceeding the length of the Lords Prayer Such were their prayers in the African Churches as Cassian Ioh. Cassian Institut lib. 2. c. 10. c. S. Aug. Ep. ad Probam 121. de orando Deum cap. 10. and out of him S. Augustine relateth Creberrimae brevissimae most thick and short And the more earnest their prayers the shorter were they and the more frequent their answers The Apostle useth two words usually to expresse their twofold formes 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 prayer and supplication to the one the same with our Collects the people answered Amen to the other agreeable with our Letany c. they answered as we with diverse and sundry answers for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or the like From whence as from the frequency of their often petition these prayers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in substance forme and order the same which we have in this Church of England Gilb. Cognat precum f. 302. c. 312. Operum quem vide therefore Gilbertus Cognatus a most learned Germane even an hundred and thirty yeeres agoe laying downe the formes Veteris Ecclesiae of the ancient Church layeth downe the very prayers of this Church of England Application Thus you see I have brought our Text home to our doores where because the time and Text put me in mind I will only adde two or three words more for the conclusion of these our Sessions These even as few as may be and therefore but three only to conclude and shut up all Viz. A word of Confutation a word of Exhortation a word of Gratulation 1 The first shall be Verbum confutationis A word of confutation reproofe and reprehension There are a sort of people in the world who because they most admire their owne fansies and are onely in love with themselves like therefore no prayers no devotions but their owne nor these have they any but of the longest wherein they may sooner lose themselves and their blinde zeale than finde GOD whom they pretend to seeke With these men Set-prayer is Parrat-prayer lip labour compared to an Horse in a Mill so dare these fooles blaspheme The short and therefore fervent ejaculations of the Ancient Church most fit either for publike or private devotion are shreds of prayer c. any thing but what they are or should be And because our blessed Saviour in that most perfect forme of His the ground and patterne of all ours still stands with us and his Churches practise therefore forsooth His also that you may know what spirit they are of He also I say and His most perfect Prayer is rejected by them That prayer say they in no sort to be used by us So we have heard them speak and write witnesse their * Vid. Franc. Iohnson cont Io. Carpenter de praescript ab hominibus precat form Amstelrod in 4. 1610. Bookes But I pray you then to what purpose serves the Lords prayer It is say they given us for a patterne and president for all our prayers Well and good if so then must all ours be as that is 1. Set and prescribed 2. Short and briefe Thus are they againe like that Nequam servus condemned out of their owne mouth and unwittingly snared in their owne words But say they set-prayers limit and prescribe the Spirit What spirit do they meane The Spirit of GOD Nay rather that blessed Spirit is best in us furthered by them due meditation as it may here best preceding to them preparing our devotion and in them augmenting the vigor of our intention For this cause he hath alwayes prescribed such to his Church such hath the Church alwaies used till our dayes He that first brought the other in amongst us in publike was hee that either first broke the Churches peace or did at least begin to renew the Schisme amongst us Consider I beseech you my brethren of the Clergie to you I now speak whether such an one be a fit president or example for us Consider whether such prayers privately framed and publikely used for the most part bee not against publike order and private zeale whether they do not much more circumscribe and limit the Spirit Consider I beseech you in the feare of God whether these have not beene the meanes to disgrace and discredit the Churches and all other our true publike devotions Surely much better as safer was the practise of former Ages in which nothing for matter of invocation was publikely used but what was publikely approved they using none before their Sermons in this place of exhortation the Pulpit but either the Lords Prayer onely or as in elder times this short forme Post verò lectionem Legis Prophetarū Epistolarū nostrarum Actuum Evangelii Ordinatus salutet Ecclesiam iis verbis Gratia Domini nostri Iesu Christi charitas Dei Patris communicatio Spiritus Sancti sit cum omnibus vobis Amen omnes respondeant Et cum spiritu tuo Post haec verba alloquatur populum sermonibus exhortatoriis Clemen Constit lib. 8. c. 4. Latin edit Lugdun 1565. p. 355. Observatum hoc idem in Orientalibus Ecclesiis docet S. Chrysost Hom. 3. in 1 cap. ad Colos his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopum designat Presbyteri enim utebantur solitâ illâ formulâ Gratia Domini c. quum tamen intereà Episcoporum magis propria fuerat Salutatio illa altera Pax vobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pergit ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile fuisse institutum Ecclesiae Latinae Occidentalis liquet ex illo de Macario apud Optatum lib. 7. p. 201. quod cum Balvinianae editioni deesset doctissimus vir Mericus Casaubonus suo loco restituens ad calcem libri 3. subjecit Siquidem ostensurus Optatus Macarium non tractasse id est praedicasse vel concionem habuisse ad populum Hoc enim erat illu tractare id probat eò quod verba habiturus non salutabat populum Contra ait Optatus Episcopalis tractatus probatur ab omnibus sanctitate vestitus salutatione scilicet geminara Non enim aliquid incipit Episcopus ad populum dicere nisi primo in nomine Dei populum salutaverit Similes sunt exitus initiis Omnis tractatus in Ecclesià à nomine Dei incipitur ejusdem Dei nomine terminatur c. Ex quo liquet Episcopos tum in ingressu concionis tum in ejusdem exitu populum his verbis salutasse Quod etiam supra allatis verbis confirmat S. Chrysostomus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolventes enim suas exhortationes benedicebant Episcopi sicuti Presbyteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adeo haec eadem formula utraque salutatio benedictio quam tamen Optatus salutationem geminatam appellat Vbi autem Episcopis receptum postea diverso ritu à Presbyteris salutare Concil Bracharensi 1. Prohibitum id fuit sancitumque Canone 21. Vt uno modo salutent dicentes Dominus sit vobiscum sicut in libro Ruth legitur ut respondeatur à populo Et cum spiritu tuo sicut ab ipsis Apostolis traditum omnis retinet Oriens c. The Lord with you The Bishop thus blessing and preparing the people to heare and the people mutually againe in that Respond And with thy spirit praying for him againe Therefore let me in the bowels of CHRIST IESVS
beseech you all wishing my voice might reach as farre as the fault extends to every person and place that you and they would all receive the second Word 2 Of Exhortation and Admonition that as we hold the Spirits unity so we would even in this also provide for the Churches peace that we would all as one herein follow our blessed Saviours command his Spirits direction his Churches practice in all ages That as we are his peoples mouth to him we would not be too precipitate in our selves too unadvised in respect of the people whose mouthes and hearts that all may be but one mouth and heart must necessarily in GOD'S publike service accompany and go along with ours that howsoever we do when we speake to the people yet when to God we speak that Our words be few Let not our mouth be rash or our heart hasty to utter any thing before Him that may make our Sacrifice to be the Offering of Fooles Nay rather let us be more ready to heare that is to obey GOD and his Church seeing to obey is the fat of Sacrifice Yea 1 Sam. 15.21 much better than all Sacrifice Surely the Heathen man can tell us that this is that kept up their Sparta How much more this obedience to GOD his Son our Saviour his Word his Spirit his Catholike and universall Church In whose wall as in Noahs Arke you and we all are only safe 3 And truly that I may adde the third word of Gratulation we have ever great cause to confesse and acknowledge GOD's favour and mercy to us who are of this English Church and far more juster cause have we to praise Him not as the Heathen Man that we are Men only not Women Grecians not Barbarians Athenians not Baeotians for now Male and Female Gal. 3.28 Graecians and Barbarians are all one in CHRIST but that we are Men not Beasts Christians not Heathen English the best Reformed for pure Doctrine and perfect Discipline which GOD hath by a long and happily continued peace so mercifully approved so miraculously defended Truly the Iewes in their Beracoth recounting the blessings their Fathers received and themselves now want doe daily blesse and continually praise GOD for them How much more justly and truly should we do this daily and hourely We have received the substance whereof they the shewes the body CHRIST whereof they the shadowes the truth and performance whereof they but the promise thus indeed with us all Christians after CHRIST But of so many Christian Churches how many with Israel of old in Egyptian bondage under the Turke and other Easterne Princes How many scorcht or at least in danger of the fiery Furnace with the three Children How many in peace have not the cleare truth How many in full truth have not perfect peace having both how many have not that discipline and government that must under God preserve them Onely we I say enjoy all God grant we may take the course by seeking God truly to enjoy them still I say wee of this Nation do and have long enjoyed them all by Gods speciall mercy It being a special argument of Gods singular favour toward this Reformation received and established in this Church that God notwithstanding all our infinite sins beyond other Nations hath and is still pleased so long to vouchsafe us such Peace such Plenty such a flourishing State such inward Content such outward Prosperity so many and great Deliverances so strange and miraculous Preservations such happy Government under so many Pious and Religious Princes having added this also in this most happy Succession that with the ending of that former Kingly Race of ours neither our Peace nor His Truth did end but that another and nearer Kingdome is added to us to strengthen our Peace to encrease our Thankefulnesse to God our Obedience to Him and His Vice-gerent O let us not forfeit this Peace yea Gods blessed Truth by any unthankefulnesse Let us not as fools still strive with God His Christ His Spirit Let us ever obey God also in this Take His Counsell Be not rash with our mouth c. FINIS THE FOVRTH OF THE NECESSITY AND ORDER OF GOD'S Service by Prayer and the Words Ministration in reference chiefly to the CLERGIE Preached at the Trieniall Visitation of the R. Reverend Father in GOD William Lord Bishop of London holden at Dunmow in Essex Sept. 11. Anno Domini 1634. ACTS CHAP. 6. VER 4. But we will give our selves continually to Prayer and to the ministration of the Word IT was an ancient custome in the Churches Synodall assemblies that the Sacred Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bookes of Holy Scripture Vide Christop Iustell IC in Prafat ad Codicem Canonū Eccles Cathol in initio the Rule of Christian Faith were openly layed on an higher deske the Ecclesiasticall bookes of the Councils the Rule of Discipline and Order on a lower by them To teach us doubtlesse that both these are a safety and defence the one to the other Neither Faiths Doctrine secure without the pale of Discipline nor Disciplines Order sound without the ground of Doctrine Both like those two Sisters in the Gospell Mary and Martha or these in the Text Prayer and the Word serving the LORD in the mutuall service of one another Behold what then was is now againe represented unto your Christian view even those two Bookes opened before your eys or one Canon in both those Bookes A Canon truly it is and that of the second Synod that ever was the first and only yet recorded also in the Booke of God a speciall part of His holy Word and therefore most truly Canonicall And which is yet worth our observing As it pleased GOD The first Synod that ever was Acts Chap. 1. in the 34. yeare of our Christian Aera and the next after our Blessed SAVIOUR'S Assention was called for the setling the number and Persons of the holy Apostles the Churches Founders and Governours So this second now in the same yeare held as Binnius and Baronius Vid. Binium Tom. 1. Concilio 4. fol. 1. C. Baronium ad An. 35. n. 1. c. account doth as we see by the same providence designe and set downe their Office and Duty and not theirs alone but the Duty of us all who succeede them So a Synod we have in the Text Verse 2. Then the Twelve called the multitude of the Disciples c. And a Synod also at this time for some like end And a yearely provision it was and it seemeth from the same ground that as That Acts 1. and This here in the same yeare so also in after ages a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nicen. 1. Can. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalced. Can. 19. Bis in anno juxta Patrum decreta aut si non saltem semel Concil Tolitan 4. cap. 3. circa Ann. Dom. 633. Turonens 2. c. 1. Anno Dom. 570. Vid. Apostolorum Canon 38. alias 36. twice
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Rom. 15.19 Rom. 15.19.20.23 And the Ephesians being no more children namely to bee taught and to be tossed too and fro and carried about with every wind of Doctrine by the sleight of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But speaking the truth in love did grow up into Him in all things which is the Head even CHRIST Ephes 4.14 Ephes 4.14 15. namely being instructed edifyed and built up for this end did as a Spirituall Building thus fitly framed together grow up into an Holy Temple in the Lord Ephes 2.21 Praying alwayes with all Prayer and Supplication in the Spirit and watching thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text as you see primarily applyed to Prayer With all perseverance in Prayer and Supplication for all Saints Ephes 6.18 Ephes 6.18 Thus in a word not onely the Ephesians but being converted and made such all Christians likewise did both give and imploy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe to the word of my Text These all continued with one accord in Prayer and Supplication Acts 1.14 Acts 1.14 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They continued daily in the Temple with one accord Acts 2.46 Acts 2.46 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in the doctrine of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Doctrine of the Apostles There is an Emphasis in the words as plainly referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 that Forme of Doctrine contained then and expressed as we see it is in the Apostles Symbol The Creed and called as by Saint Luke So by Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Epist Iob. ve 10. Revel 2.24 They saith he rested content well apayd with it they held it enough they continued in it and marke what followes and in breaking of bread and Prayers So you see the continuall and whole worke of Christians even then was Prayer Not onely with them whose Duty the Words ministration was but even then and in those times when the ministration of the Word was most necessary Even then and in those times prayer was the chiefe and prime Worke It had then the first place To prayer say they and to the ministration of the Word Reason 3 And indeed that the ministration of the word hath the second place Prayer is the End The ministration of the Word the meanes is that it might serve this first prayer The Heathen man observed that our eares are given to frame and forme our tongue And Saint Basil rightly That our hearing is for our speech and speaking Therefore the tongue stiled by the Prophet David his Glory Psal 57.8 and the best member because therwith which is mans end blesse we GOD Iam. 3.9 Iames 3.9 GOD and nature hath directed our eares and hearing principally to this our tongues use We see it in the contrary For they that are borne deafe are alwayes dumbe shewing thereby that our hearing is to speake and thus to speake by prayer This Order so anciently they called it whereby Hearing and the Word doth ministrare and serve prayer the Apostle most excellently shewes Rom. 10. Rom. 10.13 Whosoever shall call on the name of the Lord shall be saved ver 13. There 's the end of all our Preaching your Hearing and the Words ministration that calling on the name of the Lord wee may bee saved But verse 14. how shall they call on Him on whom they have not believed and how shall they believe on Him Audis ut credas credis ut hostia fias Vid. Hildebert Caenoman de myster missae of whom they have not heard and how shall they heare without a Preacher So you see the end of all is prayer As therefore the end is more worthy then the meanes so is it though last attended yet first intended therefore prayer we see is put in the first place Reason 4 4 Prayer is the proper service of God Prayer the Peculiar Service of God the ministration of the Word though a most divine heavenly and most excellent Ordinance yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word imports but the ministration that is the Service of the Word Prayer in the meane time that is truly GODS Service So GOD calls it in His command unto us Negatively of false gods Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them Exod. 20.5 Againe affirmatively Deut. 6.13 10.12.20 Matth. 4.10 of Himselfe Deut. 10.20 Thou shalt worship the Lord thy God and Him onely shalt thou serve Thus therefore GOD calls their Common Prayers of old amongst the Iewes publikly and daily offered up unto Him together with the Morning and Evening Sacrifice of slaine beasts an evident type of CHRISTS bloudy publike Sacrifice as in our Eucharist a manifest Commemoration of the same both shewing that both theirs and our Prayers are accepted for such in His bloud GOD I say calls them His Service as some thousands of times I believe may be seene in the Old Testament being so called sixteene times in one Chapter Numb 16. Thus saith GOD Hee that praiseth mee hee honoureth mee Psalme 50.19 Psal 50.19 Thus Annah is sayd to have served God day and night by Fasting and Prayer Luke 2.35 Luke 2.35 We no otherwise call the Publike Prayers then by the same name Divine Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So anciently the Primitive Christians Acts 13.2 Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they ministred or served the Lord and fasted So the most ancient Syriack Interpreter reads it As they prayed unto the Lord and fasted Thus we see Prayer is properly and primarily Gods service And good reason for it For 1 in all the Creatures of the World in all the blessings of Peace Plenty c. in His many preservations and deliverances yea even in the ministration of His Word in the Church God serves us that we by Prayer may serve Him Againe 2 in other things even in our honest callings and vocations in the lawfull necessary and most expedient actions of our lives though we serve God as is fit we should yet neverthelesse in them all we intend and more immediately looke to other Ends viz. the private good of our selves the maintenance of our familyes the service of our King and Countrey the profitting of our selves and friends But here in Prayer it is far otherwise All we here undertake is undertaken aimed and intended for Gods service Whatsoever here is done and directed is onely and solely to Gods glory This therefore properly His Service Againe 3 in all other workes either those of a most holy and heavenly nature such as are the workes of Iustice Mercy and Charity of giving of Almes relieving the poore c. yea even the Words ministration it selfe or any other good act or vertuous exercise of any truly good and Christian vertue whatsoever that we are able to doe any good whereby to
serve God other-where or way is from Prayer alone by which we gaine the Holy Spirits helpe and Gods assistance For how shall not He give His Spirit to them that aske it Luke 11.13 Luke 11.13 By Prayer therefore we obtaine it to this as all other good things else He gives it Thus the Apostles then did and we now must obtaine it And therefore This Acts 2. v. 1 2. c. whereby in all other things wee are enabled to serve Him most properly His Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Yet farther and it is worth our observing there be two Excellencies of Prayer before the Words ministration in the comparing of these two Texts of S. Luke For first prayer is the proper service of GOD. As they saith S. Luke there ministred or served the Lord Acts 13.2 but here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the most and best but the service of his word Againe secondly in the two words here the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer amongst the Greekes at the least in Ecclesiasticall use the higher and more noble service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. Psal 134. fit for higher persons as Rulers Rom. 13.6 whereby as more nearely attending servants wee stand in his presence wait on himselfe Psal 134. The other is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons or Levites amongst the Clergie the meanest and lowest of all in this place And indeed so was it alwayes of old The prayer of the Catechumeni or Audientes of the hearers as they called it the former part of the Service wherein there were frequent readings and Lessons out of the Word of GOD was with them as with us still it is first as the lowest step whereby they did ascend to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their supplications the penitents prayer and thence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here the Liturgie it selfe and their so they called them prayers of the faithfull This was their order then the Order so they called it of their established set formes of prayer even in the Apostles times Such and no other then they had nor ever after had in succeeding ages till our dayes in the Church of Christ It is worth our observing that whereas the Hebrewes of old called their ancient set formes of prayer used in publike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedar that is An order The Syrians which tongue was spoken by our blessed Saviour and his Apostles and those first Christians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacsa from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the other being the very names of the Christians set-prayers in both those tongues so also the very selfe-same words which the Apostle Vid. Locum Apostoli 1 Cor. 14.40 apud Syrum Interpretem Et Syrorum S. severi Ritualia Syriacê edit a Guid. Fabricio and his Syriack Interpreter S. Marke do both use in that Apostolicall Canon 1 Cor. 14.40 Let all things be done decently and according to Order shewing that then they had as the proper name so also the thing it selfe A set forme and Order not lawfull for any then to pray as him list An Order then doubtlesse they had and in this Order one being before and above another the word still served prayer and the prayer of the word namely of the Audientes or Catechumeni of those that heard the word that served all other prayers Thence as even the Heathen and Infidels were admitted to their Sermons so were the meanest and lowest of the Christians the Catechumeni admitted to that prayer and in being only so were therein accounted such This is the cause that prayer hath also here the preheminence as the most usefull most worthy most excellent S. Chrys Hom. 14. in Acta in hunc locum f. 548. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome speaking of these two Duties here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of things necessary that which is more necessary is more to be preferred It is the judgement of Ruffinus Ruffin in Psal 60. Val. Maxim l. 1. c. de Relig. Nihil utilius potest facere servas Dei in hoc seculo quà m orare Deum It is the saying of an Heathen man Omnia ponenda post Religionem nostra civitas duxit c. We justly judge Religion above all things For hereby we render GOD his due though not all we should yet all wee can S. Bernard therefore most excellently imitating it seemeth the Apostle 1 Cor. 13.13 Nunc manent tria haec S. Bernard Ep. 201. ad finem Verbum Exemplum Oratio Major autem horum Oratio Ea namque operi voci gratiam promeretur Now saith he remaine these three The Word Example and Prayer but the greatest of these is prayer For this obtaineth grace both for word and worke For by this wee are inabled to speak every good word even wee who have obtained this Ministration to administer this word unto you The Apostle for this fetcheth strength from prayer Ephes 6.19 Col. 4.3 1 Thes 5.25 and for this he ever requesteth the prayers of all others By prayer we are enabled to doe every good worke and without it nothing Yea when the Word hath done its part to instruct and teach us what to doe as at first or to exhort excite and put us in minde to doe as we ought and know then Manet Oratio Prayer that still abideth and we to abide by it continually Yet againe Cum Verbum Exemplum When Word and Example yea even Faith and Hope and all shall cease and be no more When this life is ended yet even then manet oratio prayer abideth I meane the everlasting prayers of the Saints which are but our most perfect prayers And indeed both are confessions unto GOD the one of our wants here the other of his gifts and goodnesse the one the aknowledgement of our miseries the other of his most aboundant and all-enriching mercies The one draweth us to him because we want him the other having thus tasted the sweetnesse of his goodnesse makes us dwell with him because we love him And as the Saints in Heaven by the one so wee by both these acts of our earnest prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually and daily abide by him and under the shadow of his wings so making the Church the House of GOD and Gate of Heaven whilest it is thus on Earth the House of prayer Thus you see prayer makes us fellow-Citizens with the Saints of the household of Faith GODS domestick servants even Angels in part whilest as they so we continually praise GOD either confessing his power in our prayers or his goodnesse in our prayses It sets us not onely in Heaven and makes us Heires and coheires but if I may so say partners with Christ himselfe in his more lasting office For CHRIST even Ipsum Verbum Patris the true very eternall Word was a Prophet here on earth
I am the Spouse and Church of Christ did so Therefore she chose the 95. Psalme for her invitation therefore was the 6. Verse of that Psalme usually resounded Psal 95.11 Passim in Horolog Eucholog caeteris Graecorum officiis quae vide Et apud Latinos Cassiod in conclus Psalm 141. ubi ex Augustino Et in Psal 94. S. August hom 10 De verbis Apostoli in principio ubi Psalmi hujus meminit in Ecclesiis usurpati 1 Cor. 11.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O come let us worship c. Thus did she then doe both in the East and West and so must we do if we be of her followers if we belong to her 2 But there is another Reverence of the Head The Apostle telleth us 1 Cor. 11. That the Woman dishonoureth her head if she be uncovered and the Man his head if he be covered The head of the Man is CHRIST a glorious head and therefore to be glorified the head of the Woman is the Man a weake head God knoweth and therefore she to be covered the Woman the weaker vessell and therefore covered the Woman first in the transgression the cause of covering and therefore covered the Woman hath her haire by nature for a covering and therefore covered The Man for contrary reasons in the Church must be uncovered that is without his ordinary covering This was the custome of Christs Spouse the Catholike Church through the World The custome of the Church 1 Cor. 11.16 which the Apostle telleth us no man may breake We have no such custome therefore we have a contrary is a good argument It is the command of Christ by his Apostle as may bee gathered out of the same Chapter Vers the first At least one made by the Apostles 1 Cor. 11.1 not a temporary Law made for a time as * some vainely glosse it It was a perpetuall Law The Geneva Notes on 1 Cor. 11. so the Apostle groundeth it upon GOD upon CHRIST upon Nature upon Grace upon Reason upon Religion c. all I hope no temporary things For such the Church held it so she ever practised it Tertullian is a witnesse for the West Tert. Apol. cap. 30. Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus denique sine monitore quia de pectore oramus c. S. Basil the Great is a witnesse for the East S. Basil ad Neocaesar Epist 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who blaming the Clergie and People of Neocaesarea putteth them in minde of their famous Bishop Gregory Thaumaturgus He saith S. Basil never covered his head at prayer Why so Because he was saith he a true Scholler of the Apostle who telleth us that every man praying or prophesying having his head covered 1 Cor. 11.4.7 dishonoureth his head And the man ought not to cover his head insomuch as hee is the Image and glory of God Surely should he nay I say more should any Turke or Infidell come into our Churches and behold our devotions and our reverence here they would by our behaviour take this place for a Theater and our exercises here for so they call them rather for a gazing-stock then once guesse it any service of God or that it were any Reverence becomming the Spouse of the glorious Bridegroome Certainly if there be a way to grieve the Holy Spirit of God Rom. 8.26 who maketh our prayers or the Bridegroome 1 Iohn 2.1 who as our Advocate presenteth our prayers this is the meanes to make him withdraw to cause him be gone to drive him away to cause that he be taken away And thus we are come to the second Proposition or Observation Proposition II That the Bridegroome must be taken away It was when the Bridegroome spake it a Prophesie and now is as Irenaeus defineth every Prophecy a History fulfilled and fulfilled it was at this very time this very weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the words of my Text these very dayes and therefore to speake something of it at this time were a word in due time But how shall I be able to enter this Sea of our Saviours Passion and not bee swallowed up of teares How shall I shew you this dismall dolefull taking away this bleeding spectacle At which Heaven shut its eyes and withdrew its light at which the Sun covered his face and the Moone veiled her selfe in bloud at which the Earth trembled and all the Creation and powers of Heaven and Earth man onely excepted wrapped themselves in black shady darknesse mourning that man for whom this Bridegroome became man should have so deepe so bloudy a hand in this taking away How shall my fraile tongue be able to tell you how He was taken betrayed bound and scourged how He was scoffed reviled mocked and spit on how He was crowned with Thornes beaten with Rods and Reeds cruelly whipped despitefully arrayed how He was pierced torne crucified and tormented how He was despised and rejected of men A man of sorrowes Esay 53.3 and acquainted with griefe He was oppressed and afflicted vers 7. He was brought as a Lambe to the slaughter and as a Sheepe before the Shearer so he opened not his mouth He was taken from prison and from judgement vers 8. and who shall declare his generation saith the Prophet Who shall indeed declare it Nay who can declare it Since an Angell from Heaven at His Birth and Wedding declared the joy who but an Angell from Heaven can declare the sorrow We should wrong our Saviours Passion and the Scriptures relation if any other than the voice of God or Heaven should relate it Therefore the Church the Spouse ordaineth that so we should heare it See the Church Service Epistle and Gospell for the weeke before Easter and heare it so over and over againe because it can never too much affect us You heard it ere while at large related in the History truly an History by One that saw it On Sunday you heard S. Matthew relate it at large yesterday and to day S. Mark and lest we should want the knowledge of this taking away or not expresse it enough in our mourning the Church ordaineth that on every day of this Weeke wee should heare the full History of this His taking away by the mouth of one of his foure witnesses Neither hath the Church done any new thing in this * S. August Sermone 144. de tempore Sicut enim passio ex omnibus Evangelistis conscripta est sic dies Isti septem vel octo durant spacium ut secundum omnes Evangelistas Resurrectio recitetur Passio autem quia uno die legitur non solet legi nisi secundum Matthaeum Volueram aliquando ut per singulos annos secundum omnes Evangelistas etiam Passio legeretur factum est non audierunt homines quod consueverunt perturbati sunt c. Apud Latinos factum