their mouth Ezek. 33. Their tongue still ran before their wit Their mouth was howsoever GOD liked well of it he would have it so still he would not have it left out And therefore onely he giveth an order for it Be not rash with thy mouth 5 The fifth folly the mouth before and without the heart And so we come to the fifth folly The mouth before the heart without the heart as you see it here placed in my Text No thus the mouth is awry out of order So it must not be neither must the mouth as with us be left out at all nor must it come before all out of due order Be not rash with thy mouth No the heart is the leading part the mouth must and shall come after Neither must the mouth be without the heart this a maine folly also as to pretend the heart without the mouth so to intend the mouth without the heart Great cryes no cause the Devill is subtill as a Serpent hee will make us beleeve that GOD will accept of a peece of a Sacrifice what needs the whole burnt offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As little cost as may be either the heart alone or the skin with a few bones as Prometheus mocked his Iupiter This hypocrisie crept in betimes as amongst the Iewes so in the Christian Church This made Macarius and some others of the Easterne Church even of old call for lesse mouth and more heart This made some Latine Fathers say Non clamor sed amor c. This made Erasmus and others of later times most justly blame the tumbling over their prayers in the Latine Church he rightly concluded it was a signe they had no heart at all to their prayers And is it not so with us The tumbling mumbling mangling posting passing over our prayers as though they would never be ended as it argueth contempt in them that so performe them so it causeth also contempt in the people that are present at them I would that this folly were as severely censured with us as it is in the * Apud illos enim Sacerdos si inter legendum aut erret aut linguâ titubet aut vocem aliquam depressius enunciet gravissimo proptere à ab auditoribus objurgatum qui eum et sacro loco indignum et libros alii tradendos unanimi voce proclamant Vid. lib. Leon. Epist ad David Chytraeum de Russar Releg pag. 239. Muscovit Theolog Acts 2.1 Luke 1.70 Acts 4.32 Muscovie Churches then doubtlesse the reverend and carefull carriage of the mouth would fetch the heart againe and make it as better esteemed so more religiously devout Surely Oratio is but oris ratio the heart appearing in the mouth which whilest by many tongues in one place praying the same words praising the same GOD with one accord in the same faith and love as they did Acts 2.1 is but as the Scripture cals the mouth of the Prophets Luke 1.70 One mouth one voice as from one heart one soule Acts 4.32 Howsoever whatsoever is become of the heart for the most part in our Churches there is but one mouth left the mouth of the Minister and that for the most part a rash one too even too rash too hasty to precipitate Let me therefore speak to that in the words of my Text. O be not rash with thy mouth 6 The last folly the Heart too hasty Psal 10.17 Prov. 16.1 And so we come to the last folly Let not thine heart be hasty the heart also may be too hasty As there was a preparing of the Sacrifice so must there be preparations of the heart Psal 10.17 Prov. 16.1 Without these it is too hasty when it neither weigheth it selfe nor the matter nor the manner nor the words of our prayer But all is sudden neither considering to whom nor with whom nor how nor what nor where wee pray when it faileth in any part or measure of due or true attention the heart is then too hasty 1 The Heart that is the Affections are then too hasty when it weigheth not it selfe whether it come in a right faith or no in sincerity and integrity for GODS glory more than for other ends cleansed and purified from all uncleannesse If not cor mundum a cleane heart and pure hands then not fit for the Holy place Psal 24.4 Psal 24.4 Such an heart is too hasty Remember God is in heaven whose pure eyes can indure no uncleannesse Iohn 19.31 2 Tim 2.19 God heareth not sinners but Let every one that nameth the Name of Christ depart from iniquity 2 The heart is then too hasty when it is not hearty to all others wanting the hearts affection and true Christian charity not only pardoning and forgiving others but praying for them doing all good unto them Such prayer as Cornelius's was the Church with S. Iames calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working prayer Iames 5.16 and the Schoole Charitativam true effectuall prayer which as Faith worketh by love without this if the heart run to the Altar it is too hasty it must backe againe Remember God in Heaven is the Father of us all Thou on Earth of earth for the matter of thy body like to others they thy brethren therefore if thou hast ought against thy brother lay downe thy gift at the Altar first goe be reconciled to thy brother c. Mat. 5.23.24 Mat. 5.23.24 3 The heart is too hasty when it wants true humility sense and sight of its owne weaknesse to cast it selfe as a Worme upon the earth accusing and condemning it selfe as a Beggar never giving over to pray for GODS grace and favour such grace the Church calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Assiduam daily continuall laborious and earnest prayer If this be not the heart is too hasty Remember God is in Heaven the Greatest and Highest Majesty thou art on earth therefore as a Beggar humble thy selfe cast downe thy selfe upon earth Beggars must be no choosers Mark 13.33 Luke 18.1 we must stay our time we must watch and pray and pray continually Ask seek and knock Matth. 7.7 Mat. 7.7 4 The heart is too hastie for the matter when it is carried either too hastily or too earnestly to desire earthly things either coveting them alone or preferring them before Heavenly Nay consider thou art in earth and standest in need of all things Remember Heaven is above thee and God in Heaven to whom thou suest the King of Kings Immodest and sinfull petitions we dare not present before honest Men vile and base Boones are unfit even for earthly Princes yet earth is the most that they can give S. Basil instit Monarch c. 1. S. Greg. Nyssen in orat Domin Hom. 1. f. 618. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Fathers use to speake To ask a small Boone of Him as that great Prince did to the Philosopher GOD will scorne it it is too meane for God
to be denied I have proved it already before So a set-prayer they also were directed to Last of all under the Gospel A set-prayer they had from the beginning IESVS CHRIST the corner stone laid the first stone in the building viz. the Lords Prayer from this the Church encreased it in the Apostle's times as from 1 Cor. 11. and 14. 1 Cor. 11.14 chapters Chapters 1 Timoth. 2. 1 Tim. 2. Colos 3.16 Col 3.16 Ephes 5.19 Ephes 5.19 Acts 12.5 c. might be abundantly proved Besides the testimonies of St. Chrysostome Basil Austin Acts. 2.5 Cyril the Greeke Dionysius Proclus and many others yea the common Liturgica found in all Christian Ritualls doe plainly evince this that with the Faith it selfe set-prayer was established in all Christian Churches Reason 1 And indeede doth not good reason here perswade it Thou art on earth Thou art on earth Remember this that though the Spirit assist us yet dwelling on earth nay in earth in houses of clay we have this treasure but in earthen vessells 2 Cor. 5.1 2 Cor. 4.7 and therefore because in earth wee should be jealous and suspitious of this earth carefull and watchfull over our selves Be not too rash with our mouth Reason 2 Againe Remember God is in Heaven God is in heaven wherefore if as mistrusting our manifold infirmities even when we speake before men our equalls or but to men though our betters wee are so carefull as to penne and weigh our words before hand that wee offend not Then how much more carefull should wee be when wee speake before GOD nay unto GOD O here be not rash with thy mouth and let not thine heart be hasty Let thy words be few And indeed our words here would be as few our owne as might be If any in publike They would be in the Church as the Church allowes as shee speakes The words of the Church Thy words It is spoken to the Church A set-forme in publike when we pray in publike 2 Law of publike prayer Neverthelesse though her words yet here another law for the Church and her publike prayers That they should be Short Let thy words be few Few words imply short speech Short prayers they must needs be where there be few words words are the hearts earnest and should as come after it so come under it The tongue and mouth are the hearts index and as indices to bookes so should the mouth as it were but referre God to the heart where he may reade more It is the property of a full heart not fully to expresse it selfe and the duty of a good Christian's prayer as not to speake more then he meanes so to mind much more then he speakes Let thy words be few But besides Short prayers make long devotions the affections that vent themselves quickely loose their vigor and the heat that evaporates spends it selfe the sooner Sorrow when it hath made a vent ceaseth to be sorrow and the tongue that declares abates the hearts fervour The mouth is to the heart as the mouth of a glasse or viall which if it be of the biggest powreth all out at an instant whereas if it be narrower it holds the liquor the longer maketh a pleasant murmor in the issuing I know not how but a strange speech it is of a * Quidam vet Sapient Hebraeor ap Drusium l. 1. praeterit in 6. Mat. 7. Ecclus 7.14 Matth. 23.14 Matth. 6.7 wise man That hee feares not God from his heart that maketh long prayers And Ecclus 7.14 Make not much babling when thou prayest Sure I am where we find this froth in the mouth there alwaies finde wee some fault at the heart The Pharisees made long prayers Matth. 23.14 but there was hypocrisie at their heart The Heathen made long prayers Matth. 6.7 but there is infidelity at their heart Be yee not like unto them saith our Saviour vers 8. After this manner therefore pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Let this direct you for the length of your prayers Hee giveth us as the matter and order so the measure at least of our publike prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys Hom. de Anna. f. 965. Luk. 18.1 1 Thes 5.17 Rom. 12.12 Mark 13.33 Mat. 7.7 saith an ancient Father The Lords prayer a set forme as a president to the Church she should doe the like so a short forme as a patterne the Church should not go beyond As the Widdow pray continually Luke 18.1 without ceasing 1 Thess 5.17 Instant in prayer Rom. 12. Watch and pray Marke 13.33 Ask seek and knock Mat. 7.7 The very manner of these and the like speeches sheweth the manner of our prayers that they should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one thick and short And how the ancient and first Christians did expound these and the like places S. Chrys hom 2 de Anna. f. 965. S. Chrysostome will shew us his words are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ and S. Paul command us to make our prayers thick and short with little spaces and distances betwixt for these causes namely 1 That the weakest devotion of the meanest Christian may not be oppressed 2 That the people might have space and place to joyne with the Priest and give their assent to their owne prayers 3 That by their often responds the mind of the people might be kept from wandring 4 That their devotion thus might be the more excited and stirred up 5 That their attention thus might bee kept waking by their often responds which were expected from them 6 That hereby they might shew their confidence in GOD'S mercy by CHRIST'S merits as contrary to the Heathen practice Mat. 6.7 7 That by such meanes the Priest also might in such spaces be both eased and refreshed in the time of prayer 8 That there might be a space for meditation 9 But especially that our Saviours command might be observed who hath thus both by his precept and example commanded And as CHRIST hath commanded so hath the Spirit directed and so hath the Church alwayes practised S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. In the Greek and Mother Church Epiphanius tels us their prayers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all frequent and fervent brevity short and thick prayers In the Latine Church the Collects Des Erasmus lib. de modo orandi Antiquissimae preces as Erasmus rightly stiles them the most ancient prayers were all short not exceeding the length of the Lords Prayer Such were their prayers in the African Churches as Cassian Ioh. Cassian Institut lib. 2. c. 10. c. S. Aug. Ep. ad Probam 121. de orando Deum cap. 10. and out of him S. Augustine relateth Creberrimae brevissimae most thick and short And the more earnest their prayers the shorter were they and the more frequent their answers The Apostle useth two words usually to expresse their twofold formes 〈◊〉 〈◊〉 〈◊〉
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
in Heaven to give too unprofitable for thee on earth to receive thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know that Heaven containes the whole Earth in and under it if therefore thou first covet the earth which thou hast and treadest on already know then that thy heart is too hasty First seeke the Kingdome of God and the righteousnesse thereof c. Mat. 6.33 Mat. 6.33 5 The heart is too hasty when not minding the Majesty to whom it prayeth nor the matter and thing for which it prayes it roveth and runneth after wandring wanton thoughts vaine foolish and idle imaginations Remember God is in Heaven the searcher of the heart thou on Earth apt to be seduced tempted and led away subject to much defilement Mat. 21.12 Thou must as our Saviour drive the money-changers out of the Temple covetous desires and cares of the world Mark 9.24 and the Musitians also as He did namely the lusts of the loose eye and lascivious heart the fancies and frenzies of concupiscence such prayer the Antients call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latines Puram as Iob also Iob 16.17 Iob 16.17 when the heart is cleane swept of all worldly thoughts And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things Evagri lib. 12. div Apotheg cap. 4. Antioch hom 10. de Psa f. 305. Tom. 2. Ioan. Clym Gr. 23. Carthus in 4. Sent. Dist 15. q. 6. f. 214. 1 Cor. 14.15 so hard a task is it to pray indeed and so true is that of Agathon confirmed by long experience That there is no work so hard under the Sun as to pray GOD aright none so irkesome to the flesh none which Satan more striveth to hinder Therefore to prevent the one and to provide for the other fit it is meditation should go before attention along with our prayers And attention even to the heart alone is as you heare of so many sorts The Apostle reduceth them all to two 1 Cor. 14.15 The spirit and the understanding The Schoole Divines to three 1. Attention to God in Heaven to whom we pray 2. To our selves and our owne heart on earth who make the prayer 3. To the matter and subject for which we pray And all this necessary for mentall prayer where we use no voice no word no mouth But if we come to vocall prayer where wee use voice and word and mouth and all the rest before then must we come back to these rules againe and observe a twofold attention more which Divines require Attention twofold 1. To the words 2. To the sense of the words whereby we pray we 'l apply it to the Text. Be not rash with thy mouth and let not thine heart be hasty The heart and understanding To the words only in conceived prayer if it be wholly busied about words and the ordering of them as usually it is in sudden and conceived prayer then must the heart be as it were all and only mouth and that attention due in other kinds must be the more broken by how much the more it is divided and distracted in it selfe it is a true Rule of Clymachus who wrote both his owne as also the observations of the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore spake by good experience Ioan. Clymach gr 28. p. 246. Mens ad inquisitionem verborum distentatur The mind is racked and perplexed to expresse it selfe in words Therefore they that have been Masters in this Art of Prayer whatsoever some of late have fansied to themselves have either for the most part even in private used mental prayer or else have prescribed themselves a set forme of prayer for this cause chiefly among others that the heart being not carefull for the mouth might be the more attentive and intent upon it selfe and all this yet for private prayer But if we come to publike prayer which is and must needs be vocall with the voice and mouth Nay where one the Minister is the mouth of all the people then my Text nay Reason Religion and Charity commands That what helps Devotion may finde for it selfe in private the same should be used in publike for the people also Be not rash with thy mouth Thou which art the mouth of the people must have respect to the heart of the people with whom thou prayest lest otherwise thou be too rash and ye people that have an heart to call upon GOD by the publike mouth of the Church must have an heart also to understand what is prayed by this mouth otherwise your heart will be too hasty But how shall this be Surely here it is most true We know not how to pray as we ought but the Spirit helps our infirmities Rom. 8.26 Rom. 8.26 For therefore the wisdome of GOD hath appointed Christ his word hath commanded and our Comforter the holy Spirit hath alwayes directed the Church to two certaine Rules in our publike prayer The two Rules or Lawes of prayer in publike 1 That the prayers in publike should be set that they might be publikely knowne Be not rash with thy mouth c. 2 That they should be short and briefe Let thy words be few And thus we are at last come to the Charge where so much is to be said against the Errours of these times to be here indited that I wish the houre were to begin againe But I will bee briefe For the first 1 A set-prayer it is the frantick humour of Men of our times that because GOD hath promised his Spirit to assist his Church bidding the Apostles they should not be carefull what to speake for it should be given them at that instant Mat. 10.19 Mat. 10.19 that therefore all set-prayer is against the ordinance of the Spirit and we to use sudden and extemporary only Of this as the grounds are false those places and promises being either especially understood of Martyrdome as Isidore Pelusiot expounds or personall Isidor Pelus lib. 4. Ep. 108. to the Apostles chiefly and those first times who for their admirable calling and greater work needed more miraculous assistance so is the position not only false deceitfull and dangerous but also repugnant to Reason Religion and all Christian practice For first Otherwise 1 It is unreasonable Zech. 12.10 is it not fond once to thinke that the Spirit of GOD which is the Spirit of prayer Zach. 12.10 is made the worse or weaker for advisednesse Doth deliberation do hurt in Religion onely Doth the Spirit of GOD like the tempestious wind Euroclydon carry all on an hurry Acts 27.14 No surely the Spirit of GOD is the Spirit of counsell and wisdome Esay 12.2 Esay 11.2 and therefore an enemy to all rashnesse and hastinesse either of mouth and heart which are here forbidden Be not rash with thy mouth and let not thine heart be hasty 2 Dangerous And is it not dangerous also to commit all to private spirits even
that arduum that hard worke of prayer as the Scripture calleth it Surely the Church hath found it so For whereas after and against the established formes of the Church some brought in their private conceipts into the African Churches 3 Concil Carth. can 23. 2 Milevitan can 12. first the third Councell of Carthage and then the second of Milevis did publish their Lawes that no prayer should be used in the Church but such which had been first approved by the Church and a reason is given from this rashnesse Ne forte aliquid contra fidem vel per ignorantiam aut per minus studium sit compositum that is Lest perchance somewhat might be vented through ignorance or carelesnesse which might be contrary to the faith the very ground of my Text. And surely that there should be a set-forme of prayer maketh much for this one mouth Thy mouth The mouth of the Church should be but one when it was otherwise the Apostle liked it not many mouthes a meanes of confusion 1 Cor. 14.26 1 Cor. 14.26 How is it when you come together every one hath a Psalme hath a Doctrine hath a tongue hath a revelation hath an interpretation Let al things be done to edifying If every one in the Church should conceive his Psalme what confusion would there be of notes and voices Yet our Psalmes are but Prayers and our Prayers should be as Psalmes wherein all doe joyne such were anciently both their Psalmes and Prayers Concil Milev can 12. Ab omnibus celebrentur Let them be said by all saith the same Councell of Milevis Such is Common Prayer as the Ancients rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our prayers are common for all say the same prayer saith S. Chrysostome And so as you have heard S. Chrysost Hom. 18. in cap. 8 ep 2. ad Corinth 2 That there may be but one heart it is fit all should do A set prayer therefore necessary that there may be one mouth Againe set-prayer makes for the unity of the heart also as Thy mouth Thy heart of all but one heart so should it bee The heart of the people should if not lead yet at least go along with their owne prayer but how can this be unlesse their prayers be knowne unlesse familiar to them unlesse they be before acquainted with them Hee that prayeth with others must have respect to others with whom he prayeth publike use and order is not directed but by commonly knowne sounds the Apostle sheweth it 1 Cor. 14.8 1 Cor. 14.8 If the Trumpet give an uncertaine sound who shall prepare himselfe to the battell The Trumpets sound is therefore certaine because knowne before set and prescribed And againe There are so many voices in the world yet none of them without signification 1 Cor. 14.10 1 Cor. 14.10 Signifie they do all because they are set and certaine therefore they lead direct and instruct the mind Such must our prayers be that they may do the like That the heart therefore may be but one a set-set-prayer necessary one mouth that there be but one heart Againe 3 It prevents the mouths rashnesse set-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
these affections of the heart are the feet of the soule without these as the body without the feet every action fals to the ground being no longer able to stand or subsist If these be cleane or pure the whole man is pure and cleane This our Saviour teacheth us that He that is washed needeth not save to wash his feet only but is cleane every whit Iohn 13.10 And good reason for it For 1 As the feet are the lowest parts of the Body so the affections are the lowest part of mans rational Soule Prov. 17.12 Arist Ethic. lib. 1. c. ult being as the Philosopher cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part unreasonable in it selfe but yet possible by this custodia this care this keepe this good take heed to be made partaker thereof Without this keepe it fareth with them as with water after fire returning to its owne nature it groweth more cold so these without reasons custodia returning to their owne bent become more brutish To instance in either In the Irascible part Anger if not moderated how furious is it how beyond all measure unreasonable It is better to meet a Beare robbed of her whelps saith the Wise man Prov. 17.12 Prov. 17.12 than a foole in his folly In the concupiscible the other foot Love on the contrary how violent is it how above all force unresistable Amor sicut mors fortis est Love Cant. 8.6 and affection is as strong as death Therefore GOD also Vt custodiat to keepe them in and under dealeth with these two feet of the Soule as we with the feet of unruly Colts or offending Malefactours Hee claps bolts gives shackles and fetters upon them On the one viz. the Irascible Exod. 20. Thou shalt not murther Thou shalt not beare false witnesse against thy neighbour On the other the Concupiscible Thou shalt not steale Thou shalt not covet thy neighbours House nor his Wife nor his Oxe nor c. These fetters upon these two feet He puts into Reasons Rule He giveth into the understandings hand with this charge here given Custodi pedem tuum Take heed to both these feet 2 As the feet being next the earth are most likely to be defiled because of the dirt and filth they must needs passe through So these two feet of the Soule requite the more care Card. Cajetan in 13. Ioannis because as Cajetan observeth terrenis se oportet immiscere officiis cibi potus rei familiaris similium they must have to doe with these earthly performances of meat drinke apparrell household-government and the like For this cause in the Sacrifices of the old Law Levit. 1.9 Lev. 1. God wil have the inwards and feet especially washed and so offered to teach us saith Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo lib. de Victimis that is in the Apostles phrase not to seeke the things that are below but rather to have our conversation in Heaven For as a man would custodire pedem take heed for his feet to keepe them as much as he can from the dirt and wet he must needs passe through so ought every man having to doe with the things of this world take heed that he sink not in that he set not his heart thereon It is the Apostles counsell 2 Cor. 7.31 Vse the world as if ye used it not and our Saviours advise Luke 12. Luke 12. Take no care for the things of this life what you shall eat or what you shall put on but rather as the Apostle S. Iames Let it bee our care to keepe our selves unspotted of the world Iames 1.27 Iames 1.27 True it is which S. Bernard delivereth S. Bern. Ser. in Caen. Dom. fol. 127. Pedes animae affectiones dum in hoc pulvere gradimur ex toto mundi esse non possunt It can no wayes be that the feet of our soule should be altogether kept cleane whilest we are in the way Neverthelesse it must be our care to keepe them as cleane as may be And for the filth we have already gotten we must like them that will enter from the dirt into a curious swept roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 1.21 Iames 1.21 Cast away all uncleannesse that so like mannerly and fit guests we may enter into the House of GOD. And thus we are come to the second Generall part the Person warned The Person warned Ingressurus c. In which there is a threefold reason implied like a threefoldcoard to make us more wary The first Ab objecto Keepe take heed to thy selfe but especially custodi pedem take heed to thy foot The second A tempore aut actione custodi pedem tuum c. keepe and take heed to thy foot alwayes but especially cùm incedis when thou goest The third A loco custodi c. Take heed to thy foot alwayes when thou goest but principally quum in Domum Domini when thou goest into the House of GOD. From whence this last Proposition ariseth consisting of these three degrees viz. That this Custody care Proposition V. c. is then especially most necessary when c. Vide supra It is reported of Chiron Antaeus Caeneus that they were invulnerable yet neverthelesse they came to their end and of Achilles it is storied above the rest that he could no where be wounded but in his feet Fulgent lib. 3. Mytholog c. de Peleo Which Fables teach us no other morall saith Fulgentius but that the best of men have their faults and slips Thus the purest Gold hath its drosse the cleerest Glasse its spots the fairest Day its night and the brightest Body hath its shadow And though hereafter the Saints like the Sun and Moone and those heavenly Bodies 1 Cor. 15.41 42. Mark 10.18 shall shine in glory 1 Cor. 15. Yet here together with the Sun and Moone they must suffer their Eclipses to teach us all that There is none good but God alone Thus the best Man at the best is but like Daniels Image though his head be of gold yet his feet are part of iron part of clay I need not remember you of Noahs drunkennesse Lots incest Abrahams lye Davids murther Peters denyall These sins were truly their feet For as the feet are the basest parts of the body so these were the basest actions of their lives in these as in their feet they were all defiled and whilest they were only thus they were not cleane For whosoever shall keepe the whole Law and yet faile but in one point he is guilty of all Iames 2.20 Iames 2.20 Good reason therefore for this custodia even quia pes 1. Custodi Pedem For the beginings of sin are modest Satan would but have CHRIST to fall downe to worship him or to worke a needlesse miracle for well he knoweth Ratio 1 that if he get but hold of the foot he may possibly attaine to the hand Mat. 4. and
at this day also with us Not to speake of Schooles kept here for Children an abuse certainely none of the least amongst us Doe you not think that all Religion consists in hearing Are not our Churches made onely Schooles and of Oratories and houses of Prayers are they not made Oratories in another sence for preaching and hearing onely I appeale to our selves how we throng on all hands to the one a Sermon how scarcely or not at all are we seene at the other Prayers As if we were all eare but where then is the body 1 Cor. 12. 1 Cor. 12.19 the body of Religion It was not so in the Apostles times when notwithstanding being new converted they had more neede of hearing I am perswaded saith the Apostle that you are full of all goodnesse filled with all knowledge able to admonish one another Rom. 15.14 Rom. 15.14 Teaching and admonishing one another Coloss 3.10 1 Cor. 14.35 Ephes 5.19 Ephes 5.19 The women must learne from the men at home 1 Cor. 14. And the Children from the Mothers 1 Tim. 2.15 1 Tim. 2.15 The Apostle chides the Hebrewes Heb. 5.12 Heb. 5.12 that when for the time they ought to bee Teachers they have neede againe to bee taught the first principles And it was the Apostles censure of some bad ones 2 Tim. 3.7 2 Tim. 3.7 that they were ever learning and never learned Beloved There is a time limited for the learning of every science S. Chrys Hom. 3. in Coloss f. 1378. and Saint Chrysostome expostulateth with his people How long shall wee bee teaching you faith and good manners shall we alwayes dwell in hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not so in the Apostles times They when they had instructed any passed them by and made them Teachers over others and thus they went sayth hee over the whole World And indeed the first and best Christians after they had learned their first principles in their Catechisme they gave themselves continually to Prayer Acts 1.14 For as in our Church Service Acts 1.14.2.42.6.4 the Creede the Confession of the faith followeth next after the hearing of GODS Word to shew us that faith commeth by hearing and hearing by the Word of GOD Rom. 10.17 Rom. 10.17 So after the Confession of our faith our faith confessed presently shewes it selfe in Prayer This as the order of the ancient Churches in their Liturgies is observed by our holy Mother the Church of England being that very naturall order which the Apostle most plainely layeth downe Rom. 10.13 14. Whosoever shall call on the Name of the LORD shall bee saved How then shall they call on Him in whom they have not believed and how shall they believe on Him of whom they have not heard and how shall they heare without a Preacher So then The end of our Preaching is that you may heare The end of your hearing is that you may believe The end of all our believing is that we may all pray invocate and call on the Name of GOD. Thus the end of all our hearing is that we may offer And indeed as Saint Cyprian S. Cypr. lib. 2. Ep. 2. S Chrys orat 2. de precat 8 46. T. 1. and all Divines note in hearing God commeth neare to us God speakes to us but in Prayer we come neare to Him we speak to Him his being the true Sacrifice which after the abolishing of those bloudy Sacrifices now only remaineth in the Church of God the house of prayer Esa 56.7 And surely after GODS Law transgressed by Adam as the bloudy Sacrifices were necessary for a threefold end 1. To signifie what man had deserved for sinne viz. to dye as the poore beast did 2. To Type out CHRIST IESUS the true Lambe of God slaine from the beginning for sinne 3. To testifie their perfect thankesgiving and intire obedience for their Redemption from sinne So likewise CHRIST being come it was requisite they should cease and others should succeed in their roomes for the same ends and use It is very remarkeable that the Genealogies of their Priests being confounded and their Temple destroyed to which their Sacrifices were tied Deut. 12.26 Deut. 12.26 now at this day the Iewes comfort themselves in that of Hose 14.4 Hos 14.4 Wee will render the calves of our lips acknowledging this in their Prayers at this day to be the true Sacrifice And indeede both to them and us there were alwayes three kindes of Spirituall Sacrifices whereby in our prayers we come neare to offer Degrees in offering 1 The Sacrifice of Penance that as the beast was slaine for sinne so we should dye to sinne This wee have in that Paenitentiall Psal 51.17 Psal 51.17 The Sacrifices of God are a broken and contrite heart a broken and contrite heart ô Lord thou wilt not despise This Sacrifice our Mother Church intends we should offer in that laborious Paenitentiall Prayer the Letany which anciently using as doth ours that forme of LORD have mercy on us from the Paenitentiall Psal 51.1 Psal 51.1 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being performed in all devout humility in the very words and formes of beseeching were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lastly continued with fasting and all earnest laborious constancy was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12.5 The second is the Sacrifice of Mercy It was mercy that another namely Christ Iesus typed in the Sacrificed beast should dye for them for us for all And therefore GOD as He sheweth mercy to us so He requires mercy from us Hos 6.6 I will have mercy and not Sacrifice Hos 6.6 This Sacrifice as it was anciently observed in the Communions of the first Christians 1 Cor. 16.1 2. in their collections they thence being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek and oblations in the Latin Church So is it also commanded in our Offertories as being that Sacrifice with which God is well pleased Heb. 13.16 Heb. 13.16 The third is the Sacrifice of thankesgiving and obedience To obey is better then Sacrifice 1 Sa. 15.22 23 1 Sam. 15.22 and for praise Psal 50.14 Psal 50.14 Offer unto GOD thankesgiving and pay thy vowes unto the most high and Verse 23. Who so offereth praise he honoureth me 23. We praise God in the Psalmes but more peculiarly we give Him thankes in our thankesgiving the blessed Eucharist wherein offering not Christ Iesus unto God for we neede not we cannot He did it Himselfe perfectly being once offered but offering His body we offer our selves in Him They are the very words of our holy Mother the Church of England in her post-Cōmunion And here wee offer and present unto thee ô Lord our Souls and bodies to be a reasonable holy and lively Sacrifice unto thee The very words of the Apostle Rom. 12.1 Rom. 12.1 By the first the Sacrifice of Penance in humble fasting and
them this that they are fooles indeed And truly Is it not folly for one man to oppose the whole Christian Church of God Is it not folly for one man to thinke himselfe wiser than Gods Church Catholique over the world assisted with Gods Spirit in all ages Is it not folly for things indifferent to breake the union and peace of all Christian Churches Is it not folly in the highest degree that though they have beene convinced of their follies they will notwithstanding goe on still in their folly and not know or acknowledge that they doe evill I am not hasty to apply sentences of condemnation I wish from my heart their conversion who are thus perversly affected As I said at first my Text speaketh not nor I as I hope to any such here yet I desire that they that will not heare from me from us here may at least heare from us by others here Our prayers shall be for them our studies and endeavours if it may be to doe them good Exhortation In the meane time my Exhortation is to you First for obedience to our Mother Church and conformity with her to the best and purest Churches Surely beloved it is not safe to disobey seeing he that dispiseth her cannot chuse as I have shewed but displease God being in a great forwardnesse to make Him turne His backe upon him and upon his Cain-like offering 2 For caution in hearing how and whom you heare seeing it is not likely that they should teach obedience who are themselves the authors of disobedience It is S. Iohn 2. Ep. v. 10. Ioh. 2. Ep. v. 10 If there come any to you not having this Doctrine receive him not into your house nor bid him GOD speede 3 For particular obedience to this order in GODS divine and publique worship that you be carefull how you enter whom when and how you heare what and how you offer That you bee carefull so to offer that you may profitably come neare so to come neare that you may obediently heare so to heare that you may religiously and piously offer And if thus we offer it shall be truely as some read it Super donum insipientum Sacrificium a Sacrifice far above the Sacrifice of fooles It shall be the savour of life unto life a Sacrifice truely acceptable to God in the Merits and Passion of Iesus Christ FINIS A SERMON PREACHED IN CHELMSFORD AT A QVARTER-SESSIONS 1632. Ecclesiastes 5.2 Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words bee few I May not wave this Text because of the Occasion nay rather this Text best fits the Occasion for even here behold a Sessions also 1 The Iudge upon the Bench GOD in Heaven 2 The Offenders at the Barre Coram before GOD the Iudge Thou whosoever upon Earth 3 Faults committed Abuses to bee reformed Errours censured Rashnesse in the mouth Hastinesse in the heart the two most usuall and common offenders 4 The Lawes to be promulged the Charge that is given and that of both sorts both negative and affirmative as well forbidding as bidding and commanding Be not rash with thy mouth and let not thine heart be hasty c. Let thy words be few And indeed these Sessions have the advantage of all ours here on earth 1 For the Matters about which they are such as concerne the High Court of Heaven or our Petitions to the Star-Chamber of the Highest GOD Prayer 2 For the Iudge it is GOD as farre above all here as Heaven is above Earth 3 For the Offenders it would bee considered whether they that be Iudges here below be not as others guilty Offenders at this barre here Especially this would bee thought upon with the first Whether these Sessions in this place well held would not make way for the better performing ours And doubtlesse so they will For what better in the entrance and beginning than that with which if they begin aright all men do begin withall Prayer the Lock of the Night the Key of the Morning the entrance to every action Without me saith CHRIST ye can do nothing Iohn 15.5 Iohn 15.5 Not judge I am sure for justice and judgement are the Lords and fetch them downe we must by prayer as David did Give thy judgements O Lord unto the King and thy righteousnesse to the Kings Sonne Psalme 72.1 Psal 72.1 But the reason of your meeting is for abuses to be reformed then what more needfull to be reformed than our Prayers If amisse we begin as they are our first beginning what hope ever of a good ending But the end of our meeting is for peace for civill peace and what more assured way for this than to lay the foundation of religious peace Religion my Text sheweth it bridles the Tongue that untamed member that sets the world on fire it restraineth the Heart the root of all outward actions Religion is the soule of the State the life of the Common-weale and surely as in a Glasse face answereth to face so doth the peace of the State to the peace of the Church like Hippocrates his Twins they laugh and weepe together as Castor and Pollux ominous it must needs be if the peace of the one be sundred from the other Solomons Temple was first built 1 Kings 6 7. then Solomons House and the same wisdome that taught him so to build taught him so to reforme by the same Order It is observeable that Solomon intreating of the remedying of follies in these following Chapters begins in this beginning of this Chapter from the errours and vanities in Religion plainly teaching us that as follies and iniquities in Religion are the ground of all other follies so the reforming of these is the way to establish all the rest But of follies in Religion those are the greatest which are in the greatest and neerest degree to the honouring and dishonouring GOD such are they that are in Prayer for this is the Ladder of Heaven the Christians Sacrifice the just mans Safegard the Divels scourge the Spirits earnest this is the Nurse of love the Friend of peace the Soules solace our Accesse to God the Meanes of salvation For Whosoever shall call on the Name of the Lord shall be saved Ioel 2.32 Ioel. 2.32 Acts 2.21 Rom. 10.13 14 15. c. For this as I have shewed is all our preaching hearing beleeving Rom. 10. Our entring hearing offering in the former words hither are they referred all of them here the greatest danger if we misse herein the greatest comfort if we hit and therefore here as for that unum necessarium I challenge your best attention Where you may please to consider these three things First the Errours indited the follies arraigned either in defect or excesse of religious duties Secondly the Precepts Charge and Injunctions given which are these Be not rash with thy mouth and let
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
1. vers 20. that after the destruction of the Temple and Altar the devout Priests hid it in an hollow pit without water where after many yeeres by the command of Nehemiahs some of the posterity of those Priests being sent to fetch it found no fire at all but saith the History in place thereof thick water And is it not so with us Is not this our vestall fire either almost altogether hid in our private if any devotions or with the many is it not all cold quite turned to water Surely without doubt it is Exhortation Therefore let me in the absence and person of our most worthy Diocaesan exhort you my Brethren and Fathers of the Clergie that you would do that now for the recovering that fire again which then was done that as the Priests then by Nehemiah's command took of that thick water and sprinkled it on the daily Sacrifice that the Sun shining theron might againe revive re-inflame it So also that you my Fathers and Brethren would in like sort in your continuall both prayers unto God and exhortations to the people no lesse carefully alwayes sprinkle of this water on their eares and hearts that Gods daily Service and all our continuall Sacrifice of Morning and Evening Prayer and Thanksgiving may be againe restored into this House of prayer Remember Beloved this is our grand and maine duty this the principall aime of our Commission for this purpose and end have we obtained this ministration that labouring in the Word we may stirre up this grace in mens hearts and as the Priests of old both kindle and kindled offer up this perpetuall Sacrifice unto GOD. GOD hath made you and us all Guides and Lights unto others for this very purpose He hath therefore put this his most blessed Word into our mouthes that we by it may admonish and stir up his people Hee hath made us Shepherds and Watchmen over his flock that we over and with them should watch and continually persevere in all supplication and prayer unto GOD. Let us remember I beseech you This is that Vnum necessarium This GODS Service which must be served and preserved also by this ministration of the Word And that I may conclude as I began with the end and use of a Synode Since as you see we are now met in a Synode we must know and note it that as this here in the Text so every Synode is called as the 2d. of Braccara rightly for one or both these ends Vel say those Fathers there pro emendandis negligentiis vel pro resecandis contentionibus Either that mens faults and negligences might be amended or if any strife or debate arisen it might be timely and maturely ended Therefore if any of us doe in a wrong course or way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give our selves quod absit from these our duties to the serving the world or his owne lust and pleasure if instead of the Word he give himselfe to the World and in place of praying for and with the people Prey as do Wolves upon them In a word if any be given or give himselfe to the seeking and hoarding up of this worlds base pelfe and dirt or intend his private wealth honour or advancement instead of promoting Gods Service and Kingdome I wish from my heart that such might be noted by the Apostles censure punished by their Successors Rod. Let us remember Beloved Our calling is neither seeing our Farmes nor trying our Oxen nor humouring nor pleasing or enriching our Wives and Children This is our calling and this is our twofold Duty Prayer and the ministration of the Word And for the other end To cut off contention If any debate or strife have beene not betwixt these two duties never was there any nor will be ever betwixt them But if any strife amongst any of us for their precedence if any have sinisterly preferred the latter before the former and out of desire perchance of pleasing the itching eares of the world and this ages humour have thrust out or cast downe Prayer to set up the Words ministration Let such remember also this strife is ended First by GODS decree who hath made His House the House of Prayer By his Apostles Order who in this their after their number perfected first Synode give as we see the first place to Gods Service and this his peoples continuall Sacrifice Prayer Let all Christians observe no man dare to invert this Order Let no man presume to set up Simeon though the Elder in Iudah's throne nor to preferre the Words service above or before Gods Let us remember all as our charge so the manner and order of it thus laid downe by the Apostles themselves Prayer first and then the ministration of the Word Surely Beloved a Visitation now we have The direction of such we have in the Text. A most famous example and precedent of one you heard erewhile in the Chapter read for this Morning Prayer Acts 13. v. 36. There S. Paul a chiefe Apostle Acts 13.36 thus speaks to Barnabas Let us saith he go again visite the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Bishop as if it were as truly it is the office and duty of Bishops only to visite the Clergie their Brethren Let us go againe and visite the Brethren Marke and observe the end of that and also our Now Visitation and Let us see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How they do What was it their purpose only to give them a visite as friends doe to their familiars and equals or c No surely As it is for S. Paul the Apostle and Barnabas or others of that ranke who succeed the Apostles thus to visite the Churches under them and by them planted and governed So is it for them if need require to come also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Rod 1 Cor. 4.21 2 Cor. 13.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority and power severely to punish at least if not thus yet alwayes now as they then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with inspection and care to oversee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how each in his place behaves himselfe what every one doth how they are busied and imployed whether or no in these two duties here enjoyned them And if they performed whether in due place and order If so whether with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or without it whether they give themselves as they ought wholly to prayer and the ministration of the Word This is indeed to visite namely to come and see how prayer is performed in the House of prayer whether or no it be thrust out of doores or any way intruded on whether it dwell here as it ought in its owne house daily continually and whether we with it This is indeed to visite Not that I presume to teach the Apostles successors and our Church-Governours what they ought to doe but onely that I would