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
by the ministration of this Word but three yeeres ond an halfe so long at the most he preached but by his Priestly Office he continueth a Priest for ever and being our Mediatour and everlasting Advocate sits at the right-hand of the Father by prayer still making intercession for us 1 Iohn 2.1 1 Iohn 2.1 2. Thus highly is this Duty exalted so highly preferred not onely by his Apostles on earth and Saints in Heaven but also by Christ himselfe that with him it is set downe at the right-hand of God the Father Give me leave a little Beloved I see I cannot touch the last string the third point this their pious resolution Yet by your patience I must note one more preheminence of prayer in this word here in my Text and therewith as briefly as I may conclude for all our Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is worth our observing that though here it may seeme indifferently referred to these two prayer and the ministration of the word yet elsewhere almost ever most constantly it is appropriate to prayer as most peculiar to it and the duty by it made most truly and properly * Propriè Sacerdotum est invocate Dominū Quibus dicitur Sic benedicite filiis Israel invocantes nomen meum super illos S. Hieron in Commentar in Epist prim ad Corinth cap. 1. ours For besides the forecited places Acts 1. vers 14. Acts 2. vers 42. 46. Ephes 6. vers 18. c. we have it also Rom. 12. vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuing instant in prayer And againe Col. 4. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer The Syriack most ancient Interpreter doth constantly also retaine in all those places one and the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man signifying to be true firme constant and continuall whence the closure of their and all our prayers Amen as teaching us in our prayers to persevere with many such and that such devotion which is constant is only true Three properties of our prayers in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine reade it Instantes others Perdurantes some Assidui and sometime Perseverantes noting at the least three properties of our prayers that we may truly performe what is here in this word and duty injoyned 1 Property Assiduum esse First that prayer should not only be the worke of one day only the Lords day but even the daily worke of every day That not onely in private which is the act of private faith but in publike which is the act and exercise of common and generall love as the meanes also for uniting mens mindes in common there should be publike prayers of all and GOD the GOD of all be prayed to and praised of all Exod. 29.38 That as every morning and evening there was a publike Sacrifice offered up unto GOD under the Law and on their Sabbath a double one so also there might not be lesse done by us who owe as much and have received more more grace more ample promises more full performance more heavenly benefits even Christ himselfe and with him what heart or tongue can wish That daily and duly we should offer up this Sacrifice if not thrice each day as did David and Daniel yet twice at least as did GODS people then To make it the Key of the morning the Lock of the evening to enter on everything with it and not passe out without it To rise with it to lye downe and sleepe by it That seeing we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen speake without Gods speciall helpe we may by prayer call at all times for it and not only aske of him our daily bread but the blessing of it grace upon us and upon our actions there and the Crowne of glory hereafter Secondly that we should as doe it continually 2 Property Perseverare every day twice each day so then not so chop it up or make hunting Masse but persevere abide and continue at it at least continue sometime in it Sic enim amat exorari Deus For thus will God be entreated of us namely Luke 18.3 c. 11.5 c. as did the Widow importune the unjust Iudge the friend in the Gospell his friend Mat. 15.22 the woman of Canaan our blessed Lord and Saviour Or as beggars doe with us at our owne doores forcing that oft-times from us which else perhaps wee would not so readily bestow upon them We know the Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beggars as they will take no nay so though obtaining they will not lightly be so satisfied as ready to aske againe as if they had never received Such and so long continued requests shew a true and longing desire whereas a fearefull or faint Petition carries its deniall with it Of all other vertues and good actions perseverance is the Crowne but in prayer it is the beginning foundation and perfection of them all This we must minde continually that we may be able to continue in GODS grace and favour yea even when publikely in the Church we can no longer than in private to do it shutting our doore upon us Mat. 6.6 and when wee may or can no longer with our voice yet then to doe it with our heart Exod. 14.15 1 Sam. 1.13 as Moses and Hannah did Sursum corda even then to lift up our hearts Thus alwayes to doe it for our selves for our people for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.8 saith the Apostle 1 Tim. 2. In every place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On every occasion Epes 6.18 Ephes 6.18 Yea even in our sleepe if I may so say not ceasing from this work when we cease from al things else And good reason for it S. Hieron Ep. 22. ad Eustoch c. 16. Quonquam Apostolus orare nos semper jubeat sanctis etiam ipse sit somnus oratio c. For even the sleepe of the Saints according to S. Hierome should be nought else but prayer And truly such for the most part are our night-thoughts on our bed as are our more frequent studies on the day time Yea saith the same Father and as his counsell to Eustochium so was it the practice of many then Noctibus bis terque surgendum Cedat somnus ut succedat oratio It being a duty of this Text and word And The third I but briefly note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Property Perdurare Perdurare No perseverance in prayer if no suffering The word here hath a speciall Emphasis this way comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strength as imploying our utmost force and strength namely As to continue and persevere in our Prayers so to put to all our vigour to continue as did David Daniel and all holy men mourning and afflicting our selves in our Prayers that obtaining Grace and Mercy from God we may be comforted
up our SAVIOURS answere We have piped to them Matth. 11.17 and they have not danced We have mourned to them and they have not wept Neither will the Churches joy downe with them in her publike feasts nor her sorrow in her solemne fasts Wee may well take up the Proverb They are no wayes content either full or fasting Let such men take heed lest already they have pertaken too much of the Leaven of the Pharisees who so little pertake with the Spouse either in her Ioy or Sorrow But observe I pray you the Pharisees policy For having been often by themselves apart convinced and confounded altogether by our SAVIOUR they now deale more subtilly They draw the Disciples of the Baptist into their party For so it appeareth Matth. 9.15 Matth. 9.15 Like as many now a dayes doe who the better to colour their owne hypocrisie and to encrease their faction abuse the honest simplicity of well affected men For their sakes our SAVIOUR frameth an Answer consisting of two Reasons 1 The first drawne from the words of the Baptist Iohn 3.29 Iohn 3.29 Hee saith the Baptist that hath the Bride is the Bridegroome but the friend of the Bridgroome which standeth and heareth Him rejoyceth greatly because of the Bridegromes voyce This my joy therefore is fulfilled As if he should thus argue By your masters confession I am the Bridegroome if therefore the freind of the Bridegroome have such joy at the meere voice of the Bridegroome how shall they which are of His Chamber mourne c 2 The second from a twofold comparison of old bottles and new wine of an old garment and new cloth shewing them that as it was unfitting in their present state of joy for them then to mourne So was it also for the non-age and infancy of the Church to burthen them with those severer parts of Discipline Fasting and Penance c. No man saith our SAVIOUR putteth new wine Vers 22. Marke Ver. 37. Luke c. No man putteth a piece of new cloth on an old garment else the new piece that filled it up taketh away from the old and the rent is made worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schisme is made worse Witnesse our owne unhappy times wherein the Papists and the Church of Rome on the one side as also some over forward men of our owne on the other side having patched up a world of new inventions to the ancient customes and Tenets of the first Church have thus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rent the greater the Schisme the worse having on all hands causlesly rent the seamelesse Garment of CHRIST this Glorious Bridegroome This Church of England hath not done so as she pretended so she intended and truly performed above all others a Reformation Which is as they define it a Restitution and returning of every thing to their former and first estate To the first estate praised be GOD she hath reformed herselfe and as in all other things so in this and all other Fasts she hath followed the footsteps of the first and best Christians of CHRISTS Apostles nay of CHRIST Himselfe who hath thus commanded that When the Bridegroome is taken away that then they should fast in those dayes and Thus much for the Context For the Text These words containe two principall parts 1 First A Prophecy The Division that the Bridegroome shall be taken away 2 Secondly A Precept that when the Bridegrome is taken away that then they shall fast in those dayes Where farther observe in this latter part the Precept two things the 1 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they shall fast 2 The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they must fast 1. Then and 2. In those dayes The former is Ratio the Reason and ground of all our Fasts Because the Bridegroome is taken away The latter is Regula the Rule and manner of our fast Then and in those dayes We for the plainest capacity will observe these five Propositions 5 Propositions First That CHRIST IESUS is the Bridegroome of His Spouse the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Iohn the 3.29 He that hath the Bride is the Bridegroome Secondly That This Bridegroome must bee taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly That Because of this taking away They that is The Church must and shall fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly That Then they shall fast at that time When the Bridegroome was taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly More particularly That Then in Those very dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proposition I FOr the first That our SAVIOUR is the Bridegroome of His Spouse the Church no man that knoweth himselfe to be a Christian can bee ignorant Our nature both Soule and Body the common nature of all mankinde was marryed to CHRIST IESUS both GOD and man that as before by the Creation Heaven and Earth were marryed in man thence called by Lactantius and the ancients Societas Caeli Terrae now againe there might be a nearer and a straiter tye by the Redemption GOD in CHRIST marrying Himselfe to man That as in Adam all dyed So in CHRIST all should be made alive 1 Cor. 15. 1 Cor. 15.22 That as Rom. 5. Rom. 5.18 by the offence of one man judgement came upon all men to condemnation even so by the righteousnesse of one the free guift might come upon all men to justification of life And as marriages though consummate on Earth are said to bee made in heaven Sure wee are this above all others was concluded and made in Heaven even by the freest good will of GOD the Father Who so loved the World that He gave His onely begotten Sonne Iohn 3.16 that whosoever believeth on Him should not perish but have everlasting life In this marriage above all others was that fulfilled most fully that the Husband should leave Father and Mother and cleave unto his Wife Gen. 2.24 and they should be one flesh For CHRIST the Bridegroome left his Father in Heaven for being GOD very GOD He emptyed Himselfe Phil. 2.7 and tooke upon Him the forme of a Servant Hee left His Mother in His first miracle Woman Iohn 2.4 what have I to doe with thee And afterward more fully in His a 19.26 Passion and Ascention to b 1 Iohn 2.1 follow His Spouses cause in Heaven And whereas in other marriages it may seeme but in a c Ephes 5.32 mystery that man and wife are made one flesh seeing that notwithstanding this Vnion man and wife are still two persons here in this marriage it was farre otherwise for GOD and man two natures made but one Person Hee became not onely d Ephes 5.30 Bone of our bone and flesh of our flesh but even e Iohn 1.14 The Word was made very flesh and dwelt amongst us Hee became not onely Goel a Surety Kinsman for us but even Emmanuell GOD with us And as
reverence of the whole man we doubt not but he requireth the reverence of every part For as the body cannot move without the soule so God injoyning us the reverence and affectionate care and keepe of the soule in his service requireth every motion of each part of the body agreeable thereunto There is no doubt will any say but GOD requireth the reverence of the heart the foot of the soule therefore there is no doubt will I say that GOD requireth the reverence of the feet of the body and that the motion of the one be agreeable to the affection of the other and this he doth here expresly Againe the name here used argueth this reverence It is GODS House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Elohim as the Mother Church called it and we from it Chyrch that is The Palace of the great King And shall we not performe that reverence here to GOD which we do to any King to every King Nay shall we doe more reverence in the Court of an earthly mortall King than in the Courts of the everlasting King of Kings Againe the word that followeth implyeth it For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Come neere or approach in good order a word borrowed from the March of Souldiers which if not in good order ye know what danger followeth This care or keeping of our foot is showne in our orderly and reverent comming neere Againe the very part concerning which and the phrase commanding here used plainly averreth it For the foot is that part whereby of all others we testifie our reverence and our obedience to our Superiours and that we testifie by no means so much as by the keeping in or keeping back of this very member the foot for by the reverent moving or bowing or as it were keeping in of our foot wee testifie our duty reverence respect honour and worship to our superiours Therefore whilest God calleth for thy foot he calleth for thy reverence by thy foot For thy reverence when thou entrest for this is the House of God and this is the Gate of Heaven For thy reverence when thou prayest in it for we must worship and fall downe and kneele before the Lord our Maker It is Nilus his precept Psal 95.6 Nilus Ep. Admon 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When thou art in the Church be not lifted up behave not thy selfe proudly For they that stand before the King dare not laugh or looke big So the poor Publican stood afar off where standing afar is put for a reverent awefull and submissive prostration Mary Magdalen fell downe at our Saviours feet and so did David when he prayed Psal 5.7 Psal 5.7 I will come into thy House in the multitude of thy mercies and in feare will I worship toward thy holy Temple as also the 2 Sam. 7.18 2 Sam. 7.18 Who am I O Lord and what is my Fathers House that thou hast brought mee hitherto Thus these holy men fell downe at Christs feet and good reason for it For as the feet are naturally inferiour to the head being therefore placed and put under it So are we to Christ For Hee is our Head and wee are His members Ephes 5.23 Ephes 5.23.30 But besides as the respect wee have to Christ bindeth us to this reverence so the respect wee should have to our sins V. S. Epiphan Physiog c. 12. They say of the Peacock That after he hath swolne himselfe with the glorious shew of his goodly feathers he is presently dejected with the bare sight of his ugly feet so should we at the sight of our sinnes which are our black feet humble and cast downe our selves c. Moreover as the remembrance of our sins so the remembrance of that which is due to our sins as also of that duty we come here about it is to pray and to confesse our sins but the proper gesture of prayer is kneeling prostration Therefore saith the Apostle I bow my knees daily to the Father of our Lord Iesus Christ Ephes 3.14 c. The very remembrance of this should make us bow at the doore but when we pray and confesse our sins and miserable condition what gesture can be fitter S. Basilius de Spir. Sanct. c. 27 Notandum id quod de precibus omnibus Hugo Victor Preces ait è persona eorum dicuntur qui quotidie cadūt nituntur resurgere per poenitentia Hugo de San. Vict. de Eccles offic l. 2. cap. 1. than that which is the most liveliest expresse confession of the most wretched condition It is S. Basils observation That by falling to the ground in prayer and rising againe after prayer we doe shew that by sin we are fallen to the earth and are by the only love of our Maker and Creator raised toward Heaven againe By the one wee confesse that our sin is the cause of the earths and of our owne curse of our own death that for it we justly are earth and to earth shall returne againe By this we acknowledge with Abraham our Father that we are but dust and ashes and worthily deserve a worser and a lower death but by the other we confesse our hope of a better Resurrection and standing up when by GODS love and CHRISTS merits we shall be able to stand at the last day Againe it is the Apostles precept Col. 3.16 that we should teach and admonish one another in Psalmes and Hymnes and spirituall songs How do the faithfull admonish one another by singing Psalmes c. Is it not by that cheerefulnesse by that devotion they see in one another So doth not the reverent entrance of one that entreth as he should stir up the fainting devotion of them that pray Doth not the devout kneeling of those that are about us put us also in minde of the duty and earnestnesse of our prayers we are about And so whereas the Priest preacheth to the eare onely every one in this his devotion and by his example which is most forceable preacheth to each others eye Againe this bodily reverence as it addeth heat of devotion to others so it is truly an incentive of devotion to our selves for the body as it receiveth life and motion from the soule so it returneth also a further life by motion to it againe as strings touched in the same instrument move one another or as the bodies warmth warmes the cloathes which reciprocally preserve and returne the bodies warmth againe Moreover is it not a testification of GODS presence Is it not an acknowledgement of that faith is in thee concerning the same Why doest thou saith S. Iames boast of thy faith why talkest thou of prayer the act of faith Shew me thy faith by thy workes and thy prayer by thy reverence We use to say Vid. Vitruvium Archit lib. 13. c. 1 Cardan de subtilit lib. 11. Ex pede Herculem and it is the conclusion of exact Naturalists That by the length of
publique Service Did not Samuel's Mother aske a Sonne of GOD 1 Sam. 3.10 in the time of Divine and publique worship Yes surely And may not we doe the like No doubt we may Doubtlesse we must not otherwise Remember this is an entry to hearing Take heede to thy foot when thou goest into the House c. And remember this also Appropinqua ut audias Come neare that thou maiest heare And thus much of our due entring Now of the second duty our hearing That next after due entring wee must heare And after due entring Heare Hearing is the sence of discipline It is that which GOD first requireth of you It is the first in our Commission Goe teach all Nations For as he that is borne deafe and never heard is alwaies dumbe and will never speake So he that never heareth the Word of GOD can never invocate the Name of GOD. How shall they call on Him of whom they have not heard Rom. 10.13 Hence it was the custome alwaies in the Church that first they heard So was it in the Church of the Iewes Nehem. 9.3 Nehem. 9.3 They read the Law one fourth-part of the day and another fourth part they confessed and worshipped the Lord their God After their Prayers as Iosephus describeth it followed their Sacrifice This order being observed afterward in the Christian Church as it is most obscurely collected from the 1 Cor. 11. c. the whole Service was called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by the Latines Ordo And indeed as the Catechumeni amongst the Greekes and mother Church and Audientes amongst the Latines was the first step to Christianity or rather the preparation to it So likewise the Prayer of the Catechumeni Concil Laodicen Can. 19. or Hearers was the first Prayer of the three So that ancient Counsell of Laodicea reckons it So the Greeke Dionysius Saint Chrysostome Clemens and all the ancient record it and the same order the Church of England hath most justly followed that as in our Churches the Pulpits are placed below the Altar above or in the highest place so wee should first heare before we presume to offer Thus Levi. 2.13 Marke 9.49 amongst the Iewes every Sacrifice must bee seasoned with salt the Symboll of knowledge And GOD requires our heart the seat of knowledge Hos 6.6 I will have mercy and not sacrifice and the knowledge of God more then burnt offerings So true is that of Lactantius Lactantius lib. 1. cap. 1. Neque religio ulla sine sapientiâ suscipienda nec ulla sine Religione probanda sapientia Rom. 12.1 It is our reasonable service GOD calls for For as He hath given us reason so He would we should chiefly shew it in His Service For this cause the Aegyptians made them eyes and eares of gold and silver and hung them in their Temples intimating that they should first heare before they presumed to offer Hence also that Symboll of Pythagoras That wee must not speake of GOD sine lumine And indeed the calling upon GOD is called the seeking of God Esa 55.6 Matth. 7.7 The Woman in the Gospell before she sought first lighted her candle The like must wee doe we must light the candle here that must light us at the Altar we must first heare And as we must heare first So we must heare Proposition II that which is first in Gods House Gods Word Heare GOD's Word Psal 119.105 for that as the Psalmist tells us is that which is a light to our feete and a lanterne to our steps A light indeed not onely to shew us our way but also to guide us in our way The Church is Heaven upon Earth and the Scriptures the Old and New Testament are the lights in this Heaven Therefore amongst the Iewes in their Synagogues there was the reading of the Law and the Prophets Acts 13.15 Acts 15.21 and every Sabbath day Moses was read in all their Cities Semblably did the first Christians even in the Apostles times reading as we doe both the Old and New Testament To this the Apostle alludeth Colos 4.16 So more fully Ephes 5.19 Cal. 4.16 Ephes 5.19 Colos 3.18 But most plainely Colos 3.16 Let the Word of God dwell in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymnes and Spirituall Songs singing with grace in your hearts to the Lord. And whatsoever ye doe in word or deede do all in the name of the Lord Iesus giving thankes to GOD and the Father of Him Where the whole order of the Church Service being summarily comprised is in like sort observed by our holy Mother Hoc officium sicut quodlibet aliud praeter nocturnum Oratione cōcluditur Domine Deus Pater qui nos ad principium Dici c. Hug de S. Vict. De Eccles Offic. li. 2. c. 2. Vide Ejusdem c. 16. the Church of England Her prayer of the Catechumeni as Hugo de Sancto victore gives us cause to distinguish it ending at the first Collect is entirely the Word of God even many entire portions of Gods most holy Word 1 The Psalmes 2 First and Second Lessons 3 Evangelicall Anthems most fit to expresse our joy in CHRIST our praising God for the Word of God 4 Those short and pious Ejaculations all entirely the Word of God And as in the first So in her second Service where after the due entrance by a particular Confession of our sins in every Commandement the first thing we heare is the Word of God in two other Lessons Epistle and Gospell And as we call use and order them so were they used in all ages and Churches Plentifull testimonies may bee brought concerning this not onely out of the most ancient Councells and first Fathers but also out of those first Liturgies of Antioch Alexandria Hierusalem Constantinople As even at this day they are in the same order observed by the Graecians Indians Russians Abissines and Aethiopians not to speake of the Latine and Westerne Christians So you see we doe what we should do what hath alwaies beene done by all in all places at all times And in doing thus you see the Church of England is truely Catholique But are there no follies in hearing Yes surely else what need our blessed SAVIOUR say Take heede how ye heare Many follies there be in hearing and these two are the greatest 1. That men thinke all Religion consists in hearing only these do not offer The 2. That they thinke there is no hearing without a Sermon these forget this that they must come neare to heare And indeed as in comming there is foote after foote one step after another as degrees in comming So are there degrees in hearing whereby we come neare to heare The first and neerest degree in hearing Degrees in hearing 1 whereby we come close up to God is the hearing of the sacred Oracles of God God's originall very Word properly so
prayer we kill the Sacrifice we crucifie the old man we slay the body of sinne we turne from sinne returne to God and seeke His face Esa 55.6 Esa 55.6 this is that first degree of our comming neare By the second wee come nearer by workes of mercy and almesdeeds imitating in doing good the Authour of all good being made like unto our heavenly Father Matth. 5.48 Mat. 5. By the third our thankfull and faithfull obedience we come close up to offer being conformed to Christ following His example walking in His steps and by an obedient tendring of our selves unto God in the blessed Eucharist receiving His body and bloud 2 Pet. 1.4 He living in us and we in Him we are made partakers of the Divine Nature And truely obedience is the end of all the end of all to feare God and keepe His Commandements Eccles 12.13 Eccles 12. It is the principall thing in our duty the chiefe in the Text It is our perfect hearing our perfect offering our comming neare So some expound it Offer ut audias making this offering to bee all in all For this wee heare that wee may know to doe our duty For this we pray for Grace alwaies that wee may be able alwayes at all times to doe our duty This is that which God accepts in Abel Gen. 4. Gen. 4. which He commends in David Psa 40.6 Psal 40. which Hee command's in Saul 1 Sam. 15.22 1 Sam. 15.22 which He requireth of every one A true Sacrifice indeed where we offer not strange flesh 1 Cor. 16.20 but as Saint Austin Gregorie c. our own will unto God A true Sacrifice where we offer not onely nostra that which is our's but nos ipsos our bodies and soules a true Sacrifice where we offer not the dead bodies of unreasonable beasts but a Spirituall reasonable living and holy Sacrifice Rom. 12.1 Rom. 12.1 And indeed this is that for which we are all made an holy Priesthood to offer up Spirituall Sacrifice Pet. 2.5 acceptable to God by Iesus Christ and thus in Him wee truely and indeed come neare to offer Our Prayers are offered in His Name by faith in His Name they begin and end in Him He is our Mediatour to present these unto God 1 Iohn 2.2 1 Iohn 2.2 Our Almes if we look they should do us good must be in His Name also Mat. 10.42 Matth. 10.42 at least He accepts them so Mat. 25.40 25.40 Our obedience must be tendered in our thankesgiving for Him Whatsoever you do in word or deed Colloss 3.17 do all in the Name of the Lord Iesus giving thankes to God and the Father of Him By Him saith the Apostle let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thankes to His Name Heb. 13.15 Heb. 13.15 And now beloved having passed over many things which I should have shewed in the duty of our comming neare to heare I have onely contented my selfe in declaring the order and manner to be observed in Gods divine worship An order truly as appointed by God so truely and fully observed by our holy Mother this famous Church of England An order truely it is so the Church alwaies called it And orders you know are to be obeyed to order us and to keepe us in order and obedience Let all things be done decently 1 Cor. 14.40.33 and in order 1 Cor. 14.40 For God is not the authour of confusion but of peace as in all Churches of the Saints And indeed the ancient Fathers as they were nearest those times and therefore might best tell us So they are bold upon it that this order was appointed by the Apostles and by them together with the Christian faith propagated in all Christian Churches It is fit therefore we all stoope to this order And truely in my Text which is the more remarkeable the very same words that expresse Gods will for this order do also peremptorily set down Gods command for our obedience So the word to heare with the Text is by the marginall citations referred to that of 1 Sam. 15.22 To obey c. 2 So the word to offer is extended to obey seeing that obedience is the end of all our offering Psal 40. Psal 4. 3 The word Charob is so by some rendred Offer ut audias making this offering all in all And indeed as the Prayer and Sacrifice of fooles that is sinfull and wicked men is an abomination to the Lord Prov. 15.8 Prov. 15 8.21.27 as the cutting off a dogs neck and the offering of swines bloud Esa 66.3 Esa 66.3 So likewise our hearing prayers and offerings are but types and meanes for obedience Obedience as S. Austin calleth it is the mother the guardian and keeper of all vertues The sons of Ionadab how are they praised even by God Himselfe Ier. 35.2 Ier. 35.2 because they obeyed their Father in a temporall obedience in abstinence from things lawfull and though indifferent yet in some sort necessary How far more glorious is it to obey God our Father Christ Iesus our Lord the Church our Mother in and for spirituall obedience God that hath set His Church over us requires obedience to His Church from us Heb. 13.17 Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your Soules as they that must give account for you c. And indeed as in hearing if we heare not him that stands next us there is little hope we should heare those that are a far off So if we heare not the Church of God whereby God commeth neare to us there is little hope we will obey and heare God As it is in love If we love not our brother c. 1 Ioh. 4.20 So it is in obedience a duty of love If wee obey not the Church which we have seen how shall we love God whom we have not seen Divines are wont to compare Obedience to Iacob's ladder the lower part of obedience to the Church stand's on Earth but as Iacob's ladder it end 's in Heaven And as there so here God stand's at the top of it And as in Iacob's ladder no ascending to the highest but by the lower steps So no obedience to God unlesse we obey His Church He that heareth you heareth me and hee that despiseth you despiseth Him that sent me c. Luke 10.16 Luke 10.16 So Ezek. 3.7 Ezek. 3.7 God tells His Prophet that the Children of Israel will not heare thee because they will not heare me And Christ bids us that he that will not heare the Church should be as an heathen and a publican Mat. 18.17 No hope of such wilfull fooles And therefore my Text as out of hope though it speake of them yet it speakes not to them as out of all hope to do any good upon them It onely and boldly speakes of
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
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
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
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 〈◊〉 〈◊〉 〈◊〉