Concerning PUBLIKE-PRAYER, AND THE FASTS OF THE CHURCH. Six Sermons, or Tractates. By Io. Br. B. D. Their several Contents are set down in the next page.  S. Aug. de Temp. Serm. 230. Adversus Daemonum nequitiam, quae nobis DOMINVS arma 
* Matth. 17.21. This kind goeth not out, but by Prayer and Fasting.  ostendit, debemus utique retinere; sc. Orationem & jejunium. 
LONDON, Printed by Richard Badger, and are to be sold in S. Dunstan's Churchyard in Fleetstreet at the Shop turning up to Clifford's Inn. 1636.   

THE CONTENTS OF THESE SIX SERMONS FOLLOWING.  

Serm. I. Of Religious fear and Reverence in God's House.  
II. Of the Subordination of Church Duties in reference (chief) to the people.  
III. Of the Duties, Nature, and Laws of Public Prayer.  
iv Of the necessity and order of God's Service by Prayer and the Words Ministration: chief in reference to the Clergy.  
V Of the Grounds and Reasons of Set times for Fasting.  
VI Of the manner and quality of Church Fasts.    

TO THE RIGHT HONOURABLE, MY SINGULAR GOOD LORD WILLIAM, Lord MAINARD, Baron of EASTAINES, and one of His Majesty's Lords Lieutenants for the County of ESSEX.  
Right Honourable, and my very good Lord;  
I Can never have thought these Sermons, or any thing else coming from me, worthy the view of so learned an Age. Neither have I ever shunned aught more, then to come in public. Yet I know not how it now happeneth, that I am at this present drawn forth into open view: urged, partly by the advice and earnest request of some good friends, who judged these Sermons, when preached, necessary for these times; partly by the mistake of some, otherwise (I doubt not) well affected Christians, who nevertheless not well understanding my meaning, have misreported both it and me. To satisfy both, I deemed this the best way: necessary also perhaps, besides other reasons, hereby to prevent the publishing of them by any other hand, since some Copies have gone abroad, not through any desire of mine, but by the request of those friends I could not gainsay. That I present them to your Lordship, is not without great good reason: you not only having been a chief Auditor at the preaching of some of them; but also, which I may never forget, nor can sufficiently recount, being my most noble, free, and bountiful Patron. Wherefore I could not, but here follow the example of our Blessed LORD and SAVIOUR, joining the remembrance of Mary's Spikenard with the Gospel preached; that is, with these Sermons sent abroad into the World, the thankful acknowledgement of your Honour's bounty. For since in our books and writings we honourably mention those Worthies in Learning, whose more able studies have furthered or advanced ours; we should, by as good reason, inscribe our books or writings to those Noble Personages, worthy of all Honour, whose rightly employed wealth or power have (under GOD) supported, upheld, or encouraged our otherwise disheartened studies. Thence Gratitude hath made it a custom with us, even anciently practised by sundry Heathen, that where Honourable greatness and goodness hath by any nourished the life and sap of Learning for the present, there by a due retaliation Learning and Arts should honour and eternize their memories to all future Ages: that thus they, by whom we live now, may by us or ours in an happy and blessed memorial, live for ever. I cannot promise your Honour by this poor work any such lasting monument: nor am I one of those that can any way arrogate that title to myself: My desire only is, hereby to acknowledge to the World, how much I am your Lordships; that seeing I appear in public, I may stir up others, if any shall receive any benefit by my poor labours, to praise and pray GOD for your Noble Lordship: Whilst I shall always pray and beseech His Heavenly Majesty, to bless your Honour, your Noble Lady, Children, and Family with all increase of Heavenly joys, and earthly happiness, Remaining whilst I live.  
Your Lordships, in all affectionate service and duty, most bounden: JOHN BROWNING.   

THE FIRST SERMON CONCERNING RELIGIOUS FEAR, and REVERENCE, in GOD's HOUSE.  ECCLES. 5.1. 
Take heed to thy foot, or keep thy foot when thou interest into the House of GOD.  
THE House of God is the house of Prayer, Esay 56.7. 
Esay 56.7.  Hither we enter, that we may offer: not as at jerusalem, in one place; 
1 Tim. 2.8.  hot every where calling upon GOD in Spirit and truth, john 4.23. 
john 4.23.  For, from the rising of the Sun, saith the Lord, even unto the going down of the same, 
Mal. 1.11.  my Name shall be great among the Gentiles, and in every place Incense shall be offered unto my name, and a pure offering: And what that is, 
Verse 8.  there at the 8. verse is showed by the contrary; If ye offer the blind for sacrifice, is it not evil? If ye offer the lame for sacrifice, is it not evil? 
1 Cor. 11.29.  Yes doubtless, very evil, and the sacrifice of fools; that, as Blind, cannot see, not discerning the Lords Body; 
1 Cor. 11.22.  therefore no reverence in offering: that, as Lame, cannot bent, or bow, despising the Church of God, 
M. Minucius Felix in Octavio p. 51.  and therefore no reverence in entering.  
It is the saying of Minucius Felix to the Heathen: De vestro numero carcer ex estuat, nullus ibi Christianus, nisi aut suae religionis rous, aut profugus. I would we could say so too. No such matter: our prisons are full. And what's the reason? because our Churches are empty: Empty at those public Prayers, when we should prevail with God for a blessing, both for our private and public good: when by being ready to hear, and obey God, and his Church, we may cause Him in His Church to be ready to hear us, and to give us his blessing out of Zion. Thus empty of offerers: Nay, empty of hearers (strange in this Eare-age:) either we hear not at all, like the deaf Adder; or else we hear not as we should hear. We have the Word of God in respect of persons; we pronounce This, or that, or such or such a man, (for the most part such as they should not be) Hear ye him: Or else, we (that are your Prophets, as you call us) are as the Prophets of old; we are unto you as a very lovely song of one, that hath a pleasant voice, and can play well on an Instrument; 
Ezek. 33.32.  you hear our words, but you do them not: your Entrance is without reverence: your Hearing (for the most part, unless you respect the person) without attention: your Prayers and Offerings without devotion: and your departure (I am afraid to tell you) if you continue such, must needs be without grace, blessing, and benediction.  
Let me not (beloved) be your Enemy, for telling you the truth. I had intended to have brought you other matter, stronger meat; but (as the Apostle to the Hebr. 5.12. 
Hebr. 5.12. ) Ye that for the time ought to have been Teachers, have need that one teach you again, which are the first Principles: Ye, as Children, have need of milk: ye, as Children, must be taught to Hear, to Speak: as Children, ye must learn to Go, how to go into the House of God.  
And indeed this Chapter toucheth the vanities in divine service: And therefore, as they that will learn any thing, must first unlearne what is amiss: So, if we will serve God aright, 
Praecepta dat vitae, & non vult offendere euntes ad Ecclesiam, S. Hieron. in locum. Tom. 5. oper.  we must unlearne the errors and vanities in His service: and this with the first, the error of the Foot in entering: then next, the error of the Ear in hearing: last, the error of the Mouth, Heart, and Hand in praying and offering. And this, I suppose, will give you the order of this, and the next verse.  
For the words themselves, 
The Division.  without any great curiosity, you may observe these two parts in them.  
I. The Warning itself: Custodi, etc.  
II. The Person warned; Ingressurus, or Tu quum ingrederis, Thou, whosoever thou art that interest into the House of God.  
From both these in general, we observe this Proposition, or Observation: viz.  
Proposition I That [Reverence and Preparation is necessary to, and in all holy duties.]  
In the Admonition, or Caveat we consider,  
1. The Matter, and substance of it, even that which is enjoined; and that is, Custodia: And that implieth Care, Labour, watchfulness, and diligence in keeping: Whence this second is inferred, viz.  
Proposition TWO That [Every kind of Reverence, or Preparation which we think fit, is not sufficient:] and therefore in the second place, we consider:  
2. The Specification from the matter and object: it is Pedem, and Pedem tuum: from whence we observe:  
Proposition III That [this Care, Heed, and Keep, in our Reverence and preparation, aught to be universal; to reach even to the abject, and meanest parts; even from head to foot; over the whole man, both body and soul;] from this word Pedem, thy Foot, or as Tremellius readeth it, both thy feet.  
Proposition IV That [This Care, Heed, and Keep, as it ought to be general, or universal, over every part of ourselves; so ought it to be particular for the Person, only restrained to ourselves:] and that from this word, Tuum, Take heed to Thy foot.  
The other General part; is the Person admonished or warned, to whom this caveat is given; and that is, Ingressurus, etc. from whence we ground this Observation: viz.  
Proposition V That [This Custody, Care, Keep, diligent and reverend attention, as it is always necessary; so then especially is it most necessary, when we enter into the House of God.]  
And if when we enter Domum Domini, God's House; then most of all is it more necessary, when we not only salute Dominum Domus, the Lord of the house: but chief and especially above all, when He by the graces of His Spirit, either in the Word or Sacrament, ingressurus est, is about to enter into us, and to make us Domini Domum, the Temple of the living Lord.  
And first, of the two first Propositions, wrapping them up together (as much as I can.)  

FOr the former, 
Proposition I. & II.  That Preparation and Reverence is necessary, etc. I suppose no man, that knoweth either that there is a GOD, or confesseth himself to be a man, dare, or can deny the evidence of this truth, being grounded upon these two most confessed Principles.  
For first, he that knoweth himself to be a man, knoweth himself to be a sinner: For, 
Rom. 3.23.  in Adam all have sinned, and are deprived (or come short) of the glory of God. And here we must confess, Pedem lapsum, that our foot hath slipped: Nay, labentem, that it doth daily slip: for, Prov. 24.16. 
Prov. 24.16.  The most righteous man falls seven times a day: and in many things we offend all, james 3.2. 
james 3.2.  And if not so; yet at least we must confess, Pedem labilem, that our foot may slip: For omnis homo mendax, Every man is a liar, Rom. 3.4. 
Rom. 3.4.  and 1 Cor. 10.12. 
1 Cor. 10.12.  Let him that stands, take heed lest he fall. Therefore there is at least a Potentia, a possibility of falling: And where either the foot is weak, or the way is slippery, we had need, Custodire pedem, Take keep of our feet.  
Secondly, he that confesseth a God, confesseth also, that this God is good, true, pure, holy, and sincere: seeing to be God, must needs be, to be such; What agreement (then) is there between light and darkness? between Christ and Belial? 
Plato in Phaedon. t. 67. Tom. 1. & apud Plutarch. de Isid. & Osirid. fol. 352. Synesius Epist. 57 & Epist. 137. S Greg. Nazianzen. alibi saepius, etc.  between Heaven and Hell? It was Plato's argument in this very kind, (which was often used, even by the Christians also in their Church censures: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That which is pure, may not be touched by that which is impure. Hence it was, that by the light of Nature amongst the Heathen; some were secluded, and shut out from the services of some gods: none being admitted but such, who were entered, and initiate: and amongst them, none might intermeddle, but such who had clean hands. For, not to name their often lustrations, and expiatory washings, so zealous were they in some places, that in the Egyptian Temples, especially of Isis, 
Plut. de Isid. & Osirid.  all excrements of men and beasts were utterly forbidden. Hence (saith Plutarch) they used white linen garments for their Priests, to signify, that the greatest cleanness or purity that man can have, is not sufficient for so pure a God. For, Behold, 
job 15.15.25.5, 6.  (saith Eliphaz) he found no steadfastness in his Angels; yea, the heavens and stars are not clean in his sight: how much more than is man abominable, and filthy, that drinketh iniquity like water? job 15.15.  
Thus, whatsoever the Heathen practice might be, I am sure their ground is good: Nay, their very practice, 
Vide S. Cyril. Alexand. ubi infra.  (if we may believe Saint Cyrill) is approved by God. For, whereas amongst the Egyptians no man might enter into their Idol temples with shoes on his feet, because they were made of dead beasts skins; and therefore accounted a pollution: God at his first appearing to Moses in the bush; though he had called him, yet bids him, Come not nearer; Put off thy shoes off thy feet, 
Exod. 3.5.  for the place where thou standest is holy ground.  
The like we find commanded joshua also, Iosh. 5.15. 
Iosh. 5.15.  Thus God, to show that he would not be behind the Heathen false gods, in exacting all due and possible Reverence, calls for it from Moses and joshua, who both had seen this custom in Egypt, by a ceremony common, and well known unto them.  
Where observe, I pray you, by the way, that (even by Gods warrant in commanding such an one) it is lawful, and warrantable to use a Ceremony, taken even from Heathen and Idolaters. For that it was the custom amongst the Egyptians, we need not doubt it, 
a S. Cyril. Hom. 28. Paschal. fol. 283. Vide eund. in Glopby. lib. 2. fol. 217. Vide S. Epiph. in Anchor. cap. 104. & post, cap. 117. & S. G. Nazia in Pasch. Hom. 42.  S. Cyril, who was Bishop of Alexandria, who lived amongst them, an eyewitness, giving us the testimony. Besides, another foot-step of this custom I find in Proclus the Philosopher, who (as 
b Marin. in Procl. vita p. 169. Gr.  Marinus reports) Being to salute the Moon then rising, put off his shoes from his feet, As also 
c jamblich. Protrept: in Pythag cap. 20: Symb. 3. p. 132. & 136.  Pythagoras long before put it among his precepts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, When thou sacrificest, or worshippest, put off thy shoes from thy feet; Which, doubtless, as Proclus and the rest of later times amongst the Heathen, had from him; so he at the first, received it from the Egyptians, whose custom first it was. And if I may interpose mine own conjecture, the Holy Ghost even in this my Text, aimeth at this custom among the Heathen, teaching us Gentiles, by a Gentile custom, as he did both Moses and joshua; that Every one that calleth on the Name of Christ, depart from all iniquity, 2 Timoth. 2. Take heed, 
2 Tim. 2.19.  even to his very feet, when he entereth into the house of God: which is the third Proposition (wherewith also for brevity, I must shut up the fourth.)  

Proposition III. & iv  That this Care, Heed, and Keep, aught to be universal; to reach even to the most abject, and meanest part, even from the head to the foot: over the whole man, both body and soul: from this word Pedem.  
What is here meant by the Foot, we need not much question. All agree (in the first place) that as there is an outward, so there is also an inward man: and, as there are feet of the Body, so are there of the Soul, the Affections; So much the more truly feet, because by them, not only the Body and bodily feet; but the Soul itself is moved and carried. From these feet of the Soul, Reverence, etc. (if it be there) it goeth over and thorough the whole man; from the Soul to the Body, over all the body: It moveth even the external and outward foot: If there be love and affection, the foot will be most willing, most ready to come: If fear, the foot will be reverend when it is come: If zeal, the foot will be careful how it cometh: If desire; nothing will hinder the foot, but that it will come, it cannot be hindered, but that it must come: Therefore God is careful, first to call for the Heart: Prov. 23.26. 
Prov. 23.26.  for that bringeth all the rest: God must and will so be worshipped; with all thy heart, with all thy soul, 
Deut. 6.5.  with all thy might, and that with all thy mind, Mat. 22.37. 
Mat. 22.37.  Surely, if we mind it as we should, we can do no less: the least carelessness in this kind drawing an heavy curse: 
jer. 48.10.  For cursed is he that doth the work of the Lord negligently. And what is negligence, but want of the least care, want of the least respect? Our care therefore must be to avoid all sins, the sins of the head, the sins of the hand, the sins of the feet. Nay, if there be any sin so grown into thy nature by custom, so that it becometh as easy in use, or as dear in esteem, as thy right-hand, or thy right-foot; yet thou must not own it: 
Mat. 5.29.18.8.  If thine hand offend thee, cut it off; If thine eye offend thee pluck it out; Nay, if thy sin be never so little, never so mean; if it be but pes tuus, thy foot, thou must cast it from thee. Thus thy care must extend from head to food; yea, ad pedem utrumque, to both thy feet: otherwise, as a man, that halts on one foot, is as truly lame, as he that halts on both: So thy reverence, if it be but in part, what is it, but halt and lame? This Keep therefore extends to both. Nay, if thou hast yet more feet, 
Artemidorum Oneiroc. li. 1. c. 49. & 50. etc. Achmetem, & Apomasar. cap. 114.115.  thou must take keep of them. The ancient Oneirocriticks tell us, that by the interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: our feet are our Children, our Servants, our attendants, or whosoever are subject and inferior to us: therefore this custodia must even extend to them. 
Psal. 101.7.  For this we have David's example, Psal. 101. There shall no deceitful person dwell in my house: he that telleth lies, 
Iosh. 24.15.  shall not tarry in my sight. For this we have Ioshua's resolution, I and my house will serve the Lord, Iosh. 24.15. Thus thou must even for every servant have a due care, that they also serve and fear GOD. Nay, here is not all. It seemeth, rich and great men may have more feet: 
Dion. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucianus in Toxari. Exod. 20.10. Olympiodorus in locum. Pedes sunt corporis sensus, qui ferunt nos extra nos: maculantur in nobis: Portat visus ad mulierem, et ibi maculatur: indiget lavari: auditus ad de tractionem: Gustus ad crapulam: & sic de caeteris. Qui igitur lavatus est in Baptismo, & post maculatus, pedes istos lavari curet: aliter cum Deo partem non habet. Dixit ením Petro, si non lavero te, no habebis partem mecum. Hug. de Sanct. Vict. Miscellan. lib. 2 Tit. 117. Salonius in locum. Prov. 23.26.  for by another Heathen they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Worms with many feet: and the Cythian in Lucian reckons his Cattles for his feet: the command therefore of this duty reacheth as low as these. As thou must take keep of thy children and servants, that they do honour GOD: so must thou also have custodiam, an eye to thy cattles, thine Ox, and thine Ass, (Exod. 20.) that they dishonour him not: for they likewise are Pes tuus, thy external and outward foot.  
But especially (saith Olympiodorus) it is meant of the feet of the soul: Custodi anima tuae pedem in omni opere tuo, cum, etc. Take heed (saith he) to the feet of thy soul, thy affections, in whatsoever thou art about, when thou interest into the House of God. Nay, according to Salonius, Bishop of Vienna, This is, if not only, yet the chief and main end of this command. This GOD calls for every where: Fili, da, etc. My Son, give me thy heart. And good reason for it; for the heart is that, which must custodire pedem, take heed and keep of thine outward feet: like the weights or springs in a Clock, it sets all the rest a going.  
And these affections of the heart are the feet of the soul: without these, as the body without the feet, every action falls to the ground, being no longer able to stand or subsist. If these be clean or pure, the whole man is pure and clean. This our Saviour teacheth us; that He that is washed, needeth not save to wash his feet only, but is clean every whit. 
john 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 man's rational Soul, 
Prov. 17.12. Arist. Ethic. lib. 1. c. ult.  being (as the Philosopher calls it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a part unreasonable in itself, but yet possible by this custodia, this care, this keep, this good take heed, to be made partaker thereof. Without this keep it fareth with them, as with water after fire, returning to its own nature, it groweth more cold: so these without reasons custodia, returning to their own 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 Bear rob of her whelps, (saith the Wise man, Prov. 17.12. 
Prov. 17.12. ) than a fool 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,  custodiat, to keep them in and under, dealeth with these two feet of the Soul, as we with the feet of unruly Colts, or offending Malefactors: He claps bolts, gives, shackles, and fetters upon them. On the one, viz. the Irascible: 
Exod. 20.  Thou shalt not murder: Thou shalt not bear false witness against thy neighbour. On the other, the Concupiscible: Thou shalt not steal: Thou shalt not covet thy neighbour's House, nor his Wife, nor his Ox, nor, etc. These fetters upon these two feet, He putteth into Reason's 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 pass through: So these two feet of the Soul requite the more care, 
Card. Cajetan. in 13. joannis.  because (as Cajetan observeth) terrenis se oportet immiscere officiis cibi, potus, rei familiaris, & similium: they must have to do with these earthly performances of meat, drink, apparel, household-government, and the like. For this cause in the Sacrifices of the old Law, 
Levit. 1.9.  Leu. 1. God will 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 seek 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 keep them as much as he can from the dirt, and wet he must needs pass through: so ought every man having to do with the things of this world, take heed that he sink not in, that he set not his heart thereon. It is the Apostles counsel; 
2 Cor. 7.31.  Use the world as if ye used it not: and our Saviour's advice, 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. james; Let it be our care to keep ourselves unspotted of the world, james 1.27. 
james 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 ways be, that the feet of our soul should be altogether kept clean, whilst we are in the way: Nevertheless it must be our care, to keep them as clean 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 room, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. james 1.21. 
james 1.21.  Cast away all uncleanness; that so, like mannerly and fit guests, we may enter into the House of GOD.  
And thus we are come to the second General part: the Person warned, 
The Person warned.  Ingressurus, etc. In which there is a threefold reason implied, like a threefoldcoard, to make us more wary.  
The first, Ab objecto: Keep, take heed to thyself, but especially, custodi pedem, take heed to thy foot.  
The second, A tempore, aut actione; custodi pedem tuum, etc. keep and take heed to thy foot always; but especially cùm incedis, when thou goest.  
The third, A loco, custodi, etc. Take heed to thy foot always 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.  etc. is then especially most necessary, when, etc. Vide supra.  
It is reported of Chiron, Antaeus, Caeneus, that they were invulnerable; yet nevertheless 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 moral (saith Fulgentius,) but that the best of men have their faults and slips. Thus the purest Gold hath its dross: the clearest Glass its spots: the fairest Day its night: and the brightest Body hath its shadow. And though hereafter the Saints, like the Sun and Moon, 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 Moon, 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 daniel's Image; though his head be of gold, yet his feet are part of iron, part of clay. I need not remember you of Noah's drunkenness; Lot's incest; Abraham's lie; David's murder; Peter's denial. 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 whilst they were only thus, they were not clean: For whosoever shall keep the whole Law, and yet fail but in one point, he is guilty of all, james 2.20. 
james 2.20.   
Good reason therefore for this custodia, even quia pes.  

1. Custodi Pedem.  For the beginnings of sin are modest; Satan would but have CHRIST to fall down to worship him, or to work a needless miracle; for well he knoweth; Ratio 1 that if he get but hold of the foot, he may possibly attain to the hand, 
Mat. 4.  and so to the head, and so the whole man is his. 
Ephes. 6.11.4.14.  These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Devil's method: This is the order of sin, Ephes. 4.14. which, like a Gangrene, creepeth from the foot to the head, over the whole man, both body and soul. For as there is a nearness of parts; so is there of sins: for lust, when it is conceived, bringeth forth sin; and sin when it is perfected, bringeth forth death, james 1.15. 
james 1.15.   
Thus one's example is another's excitement: the foot teacheth the hand to sin, either more, or more freely.—  
A pedibus didicère manus peccare proteruè, saith the Poet. 
Martialis.   
The prevention therefore of all occasion of sin, was that which made the ancient Heathens bare and uncover their bodily feet; 
Orpheus. ap. Fulgent. myth. lib. 3. c. de Peleo. & Pierius Hierogl. l. 35. c. 47. Arist. Prob. Sect. 4. Prob. 5.  which some affirm to be the seat of lust: Hence that of the Philosopher, That the keeping of our feet cool and naked, abateth the lust and concupiscence of our flesh. This therefore teacheth us, how necessary even the body's humiliation is, for our due and reverend preparation: viz. That we ought to subdue and keep our bodies under by fasting; by abstaining from all worldly pleasures; from lustful incitements; from pampering meats and drinks; from all incentive provocations. Thus the Primitive Christians being to receive the holy Eucharist, abstained from all manner of food; and from all company, even of their own lawful Wives: For well they knew, the body not kept under, was nought else, but an unruly Colt, a disobedient Handmaid, a treacherous inmate, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fugitive, and runaway servant, (as Hesychius calls it: 
Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cent. 1. 33. ) and therefore lest it should run from GOD, had need, ut custodias, that thou shouldest keep it in or under, even quia pes, because it is a foot.  
But the next Reason is another bond to make this guard the stronger; quum or quia incedis, 
Quum incedis.  when Ratio 2 thou goest, etc. The time of our going is the moment of our care: For whilst we sit or rest, our foot seldom takes hurt: if once we begin to go, our foot may slip, our bodies fall, and ourselves miscarry. Yea far more requisite in these of our soul, our affections, than in our body's feet: and that for a twofold reason. For,  
1 In our bodily feet, either our eyes may foresee our way; our care may prevent our danger; or a staff may support our weakness. But in these feet of our soul, our affections, there is more certain hazard, and more uncertain help, where our greatest care we can possibly take, is not enough: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Apostle) See to it, 
Ephes. 5.15.  have a care, take heed therefore that you walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumspectly, exactly, warily; not as fools, but as wise. All rashness is banished from GOD'S service: it is no sudden work: yea rather it is such a business, that requireth our exactest care, our greatest attention, our best wits; nay Wisdom itself, but to go about it. It is observed by Physiognomists, 
Arist. Ethic. ad Nic. & Physiogn.  that the most courageous, and discreet men, have not the speediest pace; but rather, a quiet, decent, and settled kind of gate: whereas an hasty pace, is a certain sign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Adamantius) of a rash, 
Adamant. Physiog. lib. 2. c. 28.  heady, foolish, and illiberal man. Surely howsoever, rashness is not so hurtful in all other business, as it is most dangerous in GOD'S service, and the duties of Religion: Therefore, as men that go advisedly to work, we are commanded to walk decently and orderly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a comely pace, 1 Thess. 4.12. 
1 Thes. 4.12.  
Rom. 13.13.  and that with another caution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the day time, when all men see us. 
Rom. 13.13.   
2 In our Bodily walking, that which for the most part may most likely trip us, is some natural and bodily substance, for the most part without life; such as are earth, wood, or stone, etc. But in our Spiritual walking before GOD, in the duties of Piety, and Religion, we have many stumbling blocks, and those of different kinds; the more dangerous, because they are less seen; more spiritual, and therefore less discernible. For we wrestle not against flesh and blood; but against Principalities, and Powers, against the Princes of the darkness of this world, against spiritual wickedness, and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in high places, Ephes. 6.12. 
Ephes. 6.12.  So that ten to one we can never get over so high, without a fall; or if we do, yet in so rough a way, we had need with those, that eat the Passeover, Exod. 12. 
Exod. 12.11.  have both our staves in our hands, and our shoes on our feet; yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have our feet shod with the preparation of the Gospel of peace, Ephes. 6.15. 
Ephes. 6.15.   
Thus must thou be quum incedis, when thou goest: 
3 In Domum Dei.  At least, quum in Domum Dei, when thou goest into the House of GOD: Which is the third, and main reason of our Reverence, and Preparation. Ratio 3 It is the precept and Symbol of Pythagoras, 
jamblych. Protrept. Symb. 1. f. 131. & 134.  that when we enter into the Temple to adore, serve, and worship; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; we must not so much as speak, or think of any worldly business: and again in his second Symbol; 
Idem ibid. Symb. 2. f. 131. & 135.  that we must not make God's service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfunctory, idle, and lazy work: that is, we must not turn into God's House, as from our journey to an Inn, without any Reverence, without any preparation. For (saith jamblychus) it is apparent, 
Ibid. f. 135.  that GOD being the Prince of the whole world, must have the principal respect, honour, and reverence done unto him: For GOD is a Spirit, 
In templa autem, etc. passim omnes sordidi ac flagitiosi sine ullâ penitus reverentiâ sacri honoris irrumpunt. Salvian. Massill. lib. 3. de Gubernat. Dei. Gen. 28.16.17.  and they that will worship Him, must worship Him in Spirit, and truth, john 4.24. 
john 4.24.  And if this be true every where, then is it most true in the Church, a place consecrated, and set apart for the service and worship of GOD; even the place, where His honour dwelleth, Psal. 26.8. jacob (we see) having seen that Vision of the Angels ascending and descending, falls out into a passionate exclamation: Surely, the LORD was in this place, and I was not ware: And again; How fearful is this place! this is no other but the House of GOD, and this is the gate of Heaven. This respect made Abraham, wheresoever he talked with GOD (though but once) to build an Altar; as accounting that place ever after holy and sacred: So we read: Gen. 12.13. and 15. 
Gen. 12.13, 15.  Chapters. For this Moses and joshua are bid put off their shoes (as you heard already) to remember them, that the place, where they stood before GOD, was holy. For this cause must we also, that enter hither, be holy as He is holy, 1 Pet. 1.16. 
1 Pet. 1.16.  because as the Prophet David confesseth, Psal. 93.5. 
Psal. 93.5.  Holiness (o LORD) becometh thy House for ever. 
S. Cyril. Mystag. Catechet. 5 ta p. 544. Liturg. S. jaco. p. 30. Lit. S. Chrys. 65. S. Basilij 47.  This was the reason, that in the Primitive Church, especially before the receiving of the blessed Eucharist, the Deacon stood up, and cried with a loud voice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Holy things be to them, that are holy. And even amongst the Heathen themselves (by the light of nature) before they began their Sacrifices, the Priest, first beholding the people round about him, demanded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is here? etc. The people answering; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: many, but those only, that are good: Intimating, that if there were any there guilty to themselves of any foul offence, they should separate, and go apart from the rest, as unworthy the view, and presence of such holy mysteries.  
But what needs (will some say) such Reverence, 
Objection.  such preparation, as though this place, or the duties here performed, being so holy, could not make us also holy?  
To which I answer with our SAVIOUR. 
Matth. 21.13.  
Answ.  Vos fecistis: It is most certain, this House cannot sanctify us; but we may defile, and pollute it: 
Ezek. 23.38.  Ye have made my House 
* Qui domo Dei non utitur ad Orationis Domum, is eo devenit ut speluncam latronum efficiat eam Fr. junius lib. 1. Parall. 38.  a den of theives. They have defiled my Sanctuary, etc. True it is, Temples, Altars, and Sanctuaries, even by humane laws, have had the privileges of defending, and preserving the nocent from the hands of their pursuing enemies: but against our Spiritual adversaries, they are of no more force, then is a stately house, in the 
* Horace. Non domus, aut fundus; non aeris aceruus, etc.  Poet's judgement, able to defend the owner from a gout, or ague: for even here sin lieth at the door, nay hither it enters; and rather hither then into any other place.  
Because Satan is most busy in the House of God: 
I.  Thus, job 1.6. 
job 1.6.  Satan stands amongst the sons of God. And 1 King. 22. 
1 King. 22.22.  He is a false witness in the mouth of the Prophets. So true is that Proverb: Where GOD hath His Church, the Devil hath his chapel: According to that story of the saint in the Legend, who for one Devil in the Marketplace, and him altogether idle, saw ten thousand in the Church very busy at every man's elbow: and surely, 
Gulielm. Neubrigens. hist. de Reb. Angl. lib. 2. cap. 21. p. 1. Empedocles ap. Plutarch.  had we that gift, which (Neubrigentius saith) one Kettell had (at Farneham in Yorkshire) of seeing and beholding the Devils where they are: doubtless we would confess Empedocles his position to be most true; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that this air, and place, where we are now assembled, hath thousands of Devils and commanded spirits, all busy about us, to see if they can by any means divert us from GOD, and goodness, and turn away our minds from that service we come here about.  
2 Were it so, that Satan were kept out, yet even with us there entereth sin and corruption enough, to make us unfit for GOD: For every one beareth about with him the Body of sin, 
Rom. 6.6.  as the Apostle calls it: And such a Body it is, where the whole head is sick, and the whole heart is heavy, even from the sole of the foot to the crown of the head, 
Isay 1.5, 6.  there is nothing whole. No marvel therefore, if God jealous of his honour command a Brazen laver to be put between the Tabernacle of the Congregation, and the Altar, for Aaron and his Sons to wash their hands and their feet, 
Exod. 30.20. Rab. Maurus in Exod. lib. 4. c. 12. p. 719.  Nè moriantur, lest they die, Exo. 30. This did they do twice a day, signifying (saith R. Maurus) the laver of repentance, which we have always need of: Maximè autem cùm mysteriis coelestibus ministraturi appropiamus. For this cause, our Church imitating the ancient forms, hath put the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confession of sins in the first place; as it were a striking off the dirt from off our feet, as soon as ere we enter. And because without God's grace we can do nothing, as also the Devil is then most ready to hinder us, when we are most desirously bend to serve and praise GOD, 
Vid. Cassian. coll. 10. c. 10. & P. Lombard in Ps. 69. Vid. Bonartium. de horis. Canon. c. 30. Vid. Hug. Vict. De Eccles. office lib. 2. cap. 1. & Gemmam animae. De Antiq. Ritu Miss. lib. 2 cap. 1. &. 18. & Amalarium Fortun. De Ordin. Antiphon. in Prol. f. 504. Auct. BB. PP. Psal. 95.6.  those short Antiphonaries are set in the next place, which anciently were used by the religious of Egypt, and are found in the beginning of the ancient Liturgies, as also in the jewish more ancient Service: O Lord open thou our lips. O Lord make haste to help us. O Lord make speed to save us. And lastly, because notwithstanding Gods grace given, we are ready to reject it, and cast it off by our irreverence, and neglect: That fearful example of the jews rebellion, and backsliding, is set before us in the 95. Psalm, as also ourselves are stirred up (by the way of an introit) to a reverend manner and gesture in praising GOD: O come let us worship, and fall down, and kneel before the Lord our Maker. Of this the Primitive Christians were put in mind, as by the same Psalm, so also by those often acclamations of the Deacon, Oremus: Attenti simus, etc. And we by these of, Praise the Lord. Let us pray.  
And doubtless if we mark it; by this care of our foot, the reverence of our foot is also especially intended.  
For first, it is a Rule of all Divines in the interpreting of Scripture; That where the literal sense will stand, there we must stand to it; we may not vary: Here therefore we must cleave close to the letter, as also in that other Text to the same purpose, Phil. 2.10. 
Phil. 2.10.  That at the Name of JESUS every knee shall bow, etc.  
Again, it is another Rule in Reason, and good Logic; That where the greater is commanded, the lesser is included. If GOD call for the soul, much more doth he call for that, which hath its being, and motion from the soul; the body: If he command the reverence of the whole man, we doubt not, but he requireth the reverence of every part: For as the body cannot move without the soul; so God enjoining us the reverence, and affectionate care, and keep of the soul 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 soul: 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 expressly.  
Again, the name here used argueth this reverence. It is GOD'S 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 perform that reverence here to GOD, which we do to any King; to every King? Nay, shall we do more reverence in the Court of an earthly mortal King, than in the Courts of the everlasting King of Kings?  
Again, the word, that followeth, implieth it: For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Come near, or approach in good order: a word borrowed from the March of Soldiers, which, if not in good order, (ye know) what danger followeth: This care, or keeping of our foot is shown in our orderly, and reverend coming near.  
Again, 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 testify our reverence, and our obedience to our Superiors: and that we testify by no means so much, as by the keeping in, or keeping back of this very member, the foot: for by the reverend moving, or bowing, or as it were keeping in of our foot, we testify our duty, reverence, respect, honour, and worship to our superiors: Therefore, whilst God calleth for thy foot, he calleth for thy reverence by thy foot. For thy reverence, when thou interest; 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 down, and kneel before the Lord our Maker. It is Nilus his precept: 
Psal. 95.6. Nilus' Ep. Admon. 130.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When thou art in the Church, be not lifted up; behave not thyself proudly. For they that stand before the King, dare not laugh, or look big. So the poor Publican stood afar off, (where standing afar, is put for a reverend, awful, and submissive prostration:) Mary Magdalen fell down at our Saviour's 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 fear 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 Father's House, that thou hast brought me hitherto? Thus these holy men fell down at Christ's feet; and good reason for it: For as the feet are naturally inferior to the head; being therefore placed and put under it: So are we to Christ. For He is our Head, and we are His members, Ephes. 5.23. 
Ephes. 5.23.30.   
But beside, as the respect we have to Christ, bindeth us to this reverence; so the respect we should have to our sins. 
V S. Epiphan. Physiog. c. 12.  They say of the Peacock, That after he hath swollen himself with the glorious show of his goodly feathers, he is presently dejected with the bare sight of his ugly feet: so should we at the sight of our sins, which are our black feet, humble and cast down ourselves, etc.  
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 confess 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 jesus Christ, 
Ephes' 3.14.  etc. The very remembrance of this, should make us bow at the door: but when we pray, and confess our sins and miserable condition, what gesture can be fit, 
S. Basilius de Spir. Sanct. c. 27 Notandum id, quod de precibus omnibus. Hugo. Victor. Preces (ait) è persona eorum dicuntur, qui quotidie cadunt, & nituntur resurgere per poenitentia. Hugo. de. San. Vict. de Eccles. office l. 2. cap. 1.  than that which is the most liveliest express confession of the most wretched condition? It is S. Basils' observation; That by falling to the ground in prayer, and rising again after prayer, we do show, that by sin we are fallen to the earth; and are by the only love of our Maker and Creator, raised toward Heaven again: By the one we confess, that our sin is the cause of the earths, and of our own curse, of our own death; that for it we justly are earth, and to earth shall return again: By this, we acknowledge with Abraham our Father, that we are but dust and ashes, and worthily deserve a worse, and a lower death; but by the other, we confess our hope of a better Resurrection, and standing up: when by GOD'S love, and CHRIST'S merits, we shall be able to stand at the last day.  
Again, it is the Apostles precept, 
Col. 3.16.  that we should teach and admonish one another, in Psalms, and Hymns, and spiritual songs. How do the faithful admonish one another by singing Psalms? etc. Is it not by that cheerfulness? by that devotion they see in one another? So, doth not the reverend entrance of one that entereth, 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 mind of the duty, and earnestness of our prayers, we are about? And so, whereas the Priest preacheth to the ear only, every one in this his devotion, and by his example (which is most forceable) preacheth to each others eye.  
Again, this bodily reverence, as it addeth heat of devotion to others; so it is truly an incentive of devotion to ourselves: for the body, as it receiveth life and motion from the soul; so it returneth also a further life by motion to it again: as strings touched in the same instrument, move one another; or as the body's warmth warms the , which reciprocally preserve, and return the body's warmth again.  
Moreover, is it not a testification of GOD'S presence? Is it not an acknowledgement of that faith is in thee, concerning the same? Why dost thou (saith S. james) boast of thy faith, why talkest thou of prayer, the act of faith! Show me thy faith by thy works, 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 the foot, the length and dimensions of the whole body may be discovered: sure I am, the foot of the soul may be known by the foot of the body; and it is then a sign men have reverence in their hearts, when they show it in their feet.  
But again, is it not GOD'S express command, Exod. 20.5. 
Exod. 20.5.  Thou shalt not bow down thyself to them, nor serve them? and Deut. 6.13. 
Deut. 6.13.  Thou shalt fear the Lord thy God, and serve him. Fear, from the soul; an expression of this fear, in the reverend service of the body. And is not all this, that which GOD commanded before at the 6th Verse. 
Deut. 6.5.   
I am ashamed, we should need to use so many words, for so necessary a duty; the necessity whereof we shall better discern, if we consider that the very Saints and Angels in Heaven use the same. For do not they, 
Rev. 4.10.  (Apoc. 4.10.) fall down, and worship, and cast their Crowns before the Throne? Can any thing by them used, be idle, or needless, or superfluous? Nay rather, is it not our prayer, and should it not be our desire, that we should so serve God, as they do? that His will be so done by us, as by them it is? The Church, (beloved) what is it but Heaven upon Earth? Therefore the rule of her actions can she draw from no place better, then from thence.  
Sure I am, it was the care and reverence of those first Christians, truly to keep their feet, when they went into the House of God: this made them, at their entrance into their Churches, humbly bent and bow themselves in a most reverend, and awful manner toward the upper and Eastern part of the Church?  
And the same lowly demeanour was used by their Bishops, Priests, and Deacons, 
Vid. Liturg. S. jac. Basil. Chrysost. Petri, & Marci, etc. Vid. Eucholog. & Horolog. Graecorum passim.  as often as they were occasioned to pass either to, or fro. These they then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same are at this day by the Eastern, and Oriental Christians, now by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as humble expressions of their devoutest submission and repentance.  
In like manner, the Western Church had the like care and keep of theirs. Ad domos statim Dominicas (saith Salvian) currimus, 
Salvian de gubern. Dei lib. 6. p. 237. & Rit.  corpora humisternimus. Their feet were ready to run thither: and no sooner there, but down they were there: and if it chanced any came after prayers begun, in the time of reading, (S. Isidors' Rule was observed; 
S. Isidor. Hisp. lib. 1. de Eccles. Offic. c. 10. R. Maur. de institut. cleric. l. 2. c. 52. ) first to adore, and then to listen and fall in with the rest. Thus this duty was duly by them performed, as it was strictly by GOD commanded. Take heed, or keep thy foot, when thou interest into the House of GOD.  
But what? will some say: If God be so careful for the reverence of the foot; surely is he not much more careful for the reverence of the Head? If he be so careful, for the service of the meanest part; he will be much more to have it in the best manner from the best member. If he be so strict for our reverence when we enter; he will be much more for our reverence, when we offer, praise, or pray unto him. And so he is: I pray you read but the 1 Cor. 1, 2, 3. etc. Verses.  
I need not (I hope) remember you, what (the last time I was here) I observed upon this, both from the Eastern, and Western practice: What the Apostle commands; what they did then, let us do now. I will but remember you, what our Holy Mother, 
Vid. Can. & constitut. Eccl. Angl. Can. 18.  the Church of England commands, Can. 18.  
It sufficeth (Beloved) that heretofore we have served God after our own will-worship; after our own lusts and pleasures, (if that may be accounted service) Let us now for the time to come, come as we ought to come. Let us remember Eli his speech, though a remiss one, 
1 Sam. 2.25.  to his sons: If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? As also that severer speech of the man of God to Eli, V 30. 
Vers. 30.  Them that honour me, I will honour, and they that despise me shall be lightly esteemed; saith the Lord God of Israel. Let us recount, when we come hither, that we come for God's worship; and shall we not worship him as he would have us, as he commands us? Let us remember, that whither we come, it is the House of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall we not do it that reverence, we do to the King's Chamber! Let us, that come, remember, that GOD made the whole man, and shall we render a piece, or a part only to him, that made us all? that requireth all? You have heard, 
Gen. chap. 12.13, 15.  how Abraham the Father of the faithful, in every place where God appeared, though but once, built him an Altar; held the place holy and consecrate: and do not we desire to be the sons of holy Abraham? You may remember jacobs' example in the like kind; how reverently he spoke and thought of that place, where God appeared: surely, The Lord was in this place, and I was not ware. 
Gen. 28.16.  (Mark that,) What would he have done? How reverend would he have been, had he known God had been there! His words show in what respect he held it: How fearful is this place? 
Vers. 17.  This is no other than the House of God, and this is the Gate of Heaven.  
Moses and joshua (as you have heard) are bid put off their shoes from their feet, because the place where they stood, was holy, Exodus 3. joshua 5. Acts 7. Nay the Turks, jews, and Heathen shall rise up against us, for our want of reverence: For this very thing commanded Moses and joshua, is performed by the Turks even at this day, 
Lavaterus in josh 5.15.  as oft as they enter into their Moschits: as also the jewish Priests in all their Sacrifices still observe the same, 
Io. Drusius in Com. in locum. Iosh.  as learned Drusius hath observed out of Moses Gerundensis. The same is still done also at this day by most of the Eastern Nations of the World. And is it not an eternal shame, and reproach to us, in so great light above all others, after so much and long preaching, not to perform or retain any, the most necessary reverence in our Churches; when all those Nations in less knowledge, in dimmer light, with no instructor, after so long a time, almost four thousand years, do still perform, notwithstanding to their no Gods, a most troublesome and irksome reverence? Is it not a shame, that after so long a time, such as they still continue to do so much, and we still continue to do so little? O tell it not in Gath! publish it not in the streets of Askelon! etc. Is it not strange which S. Augustine reporteth: 
2 Sam. 1.20.  That the Heathen (though conquerors) so much respected the Christian Churches; 
S. Aug. de. civ. Dei. lib. 1. c. 4, 5, & 6.  and do we so lightly reckon of them; nay, of God's reverence in them? O dismal decay of Christianity! O Apostatising fall! O backsliding generation! But I refrain myself: I have said enough: only let me say for a conclusion;  
That if we be men; (me thinks) we would hear the voice of Nature, that teacheth this reverence to the Heathen her children. If Christian men, let us hear the voice of God, and Scripture, which requireth it of us.  
Let us hear the voice of God our Father, who commands it.  
Let us obey the Church our Mother, who enjoineth it.  
Let us follow those first, and true Christians, that practised it: or if not them,  
Let us not be worse than the Heathen, jews, Turks, or Infidels, that still perform it.  
Let us worship, and fall down, and kneel before the Lord our Maker.  
Let us, as oft as we enter into the House of God, take heed to our feet; and be more ready to hear (what is here commanded) then (as the many do) to offer the Sacrifice of fools.   
FINIS.   

THE SECOND SERMON OF THE SUBORDINATION OF CHURCH Duties, chief in reference to the People.  ECCLES. 5.1. 
And be more ready to hear, then to give the Sacrifice of fools: For they consider (or know) not, that they do evil.  
THIS Chapter most fully noteth the vanities, follies, and wickednesses committed ordinarily in GOD'S divine Service; as our holy Mother Church in the contents of the Chapter hath most rightly observed. Such follies, as either declare men to be ¹ Ignorant fools, that do them; because they know not other, or better: or else ² Wilful fools, that when they may and do know better, yet notwithstanding are still such, as will not consider that they do evil. With the former we have here to do, to teach them knowledge; to let them know, how, and what they should do: how they should enter: how they should hear: how they should pray: how they should offer: etc. With the latter (though least with them, yet with them) we have here also to do, to convince them, and to let them know, they do not as they ought to do; namely, that their entering, their hearing, their praying, their offering, (if any such there be) are not any pleasing and acceptable Sacrifice unto GOD; but truly and indeed (as they are here termed) the Sacrifice of fools. And indeed, the Text, though it speaketh of the latter, that they know not that they do evil: yet, because they will not know, it speaks only to the former; Take thou heed to thy foot, when etc.  
For them, which will not know, (for such are these Scripture-fooles) which have ears, and hear not: which hear not, nor understand, Matth. 13.13. 
Matth. 13.13.  which are willingly ignorant. 2 Pet. 3.5. 
2 Pet. 3.5.  which (as it is, Prov. 1.8. 
Prov. 1.8. ) will neither hear the instruction of (GOD) their Father, nor the Law of (the Church) their Mother: For them I have nothing, but with the Apostle, 1 Cor. 14.38. 
1 Cor. 14.38.  He that is ignorant, let him be ignorant still: nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as we may read it with the vulgar; Qui ignorat, ignorabitur; He that will not know, shall not be known. As here they say unto GOD. (job 21.14. 
job 21.14. ) Depart from us, we will not the knowledge of thy ways: So GOD will say to them, (Matth. 7.23. 
Matth. 7.23.25.44. Luke 13.26.27. ) Nescio vos, I know you not; I never knew you: Depart from me, (all, ye fools,) all ye workers of iniquity.  
But we hope better things of you: and therefore now (by GOD's favour, and grace) undertake to show you the follies of wicked, and ungodly fools; that seeing we cannot mend them, we may amend ourselves by them.  
The first folly, and vanity of fools, that do evil, is; That they have no affection, or desire to come; no care, or religious reverence in coming; that they come out of custom, or fear; rather than out of conscience, and in the fear of GOD. And when they are come, they carry themselves neither according to fear, nor conscience. These are taxed in the first words; Take heed to thy foot, etc.  
There are two more follies noted in this verse; one more in the second, and another in the fourth: Those in this verse, are either in hearing, or in offering: Or according to the threefold end of the House of GOD: the first is, in that, which is first after our due entering, hearing: the second is, in that, which is the end of all our hearing, prayer; the third is, in that, which is the end of our Prayer; Sacrifice, and offering.  
And indeed this Text is, as an exhortation to the jews, and all the Church of God for their entire, and perfect obedience: So a Prophecy also, that the jewish Sacrifices should cease, and that in stead of them, in GOD's House, 
Esa. 56.7.  being proclaimed the house of Prayer, to all Nations, Prayer, and other Christian Sacrifice should succeed, according to that of Malachi the 1.11. 
Mal. 1.11.  From the rising up of the Sun unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my Name, and a pure offering.  
This not only the context showeth, in the following verse; where GOD's will is laid down concerning public Prayer, the true Christian Sacrifice; but also the Text most plainly: For, whereas we read, be more ready to hear; the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Septuagint Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old Latin vulgar, Appropinqua ut audias, Come near, that thou mayst hear: plainly implying, that the jews, if they would hear, that is, obey indeed; (for so the word here also signifieth) must yet come nearer to hear; and that, besides Moses, another also was yet to be heard, namely CHRIST JESUS the promised Messiah, the SAVIOUR of the World, Emmanuell, GOD with us, that great Prophet; He that was to come, etc. of whom even Moses had fully foretold, Deut. 18.18. 
Deu. 18.18.  A Prophet shall the Lord your God raise you up of your brethren, 
Acts 3.21, 22.7.37, 19  like unto me, Him shall you hear in all things, whatsoever he shall say unto you. And it shall come to pass, that whosoever will not hearken unto the words, that he shall speak in my name; 
Acts 3.23.  I will require it of him: or as S. Peter repeateth it: That soul shall be destroyed from among the people. To hear him, was to come near to hear.  
But this Precept being disobeyed, the Prophecy is fulfilled, and now is become an History, teaching us, and all succeeding Generations, both ¹ who these fools are, namely, such as with the jews will not hear, who will not know that they do evil; as also ² to beware of their folly, and disobedience by their fall, and punishment.  
Both are here set down in the Text: 1. Their wilful error. 2. Their shameful punishment.  
In the Error, we consider; 1. The Persons; They are mere fools. 2. Their Number; they are many, ¹ Because a whole Nation, many Nations; many Generations: ² Many Fools; because many ways fools: fools in entering; fools in hearing; fools in praying; fools in sacrificing and offering: every way, any way, fools. 3. The Reason of this folly; Faciunt malum, They do that which is evil. 4. The Ground of this reason. ¹ Privative; their Ignorance, their wilful ignorance; Nesciunt, They know not, they will not know, nor consider, that they do evil. ² Positive; their ill performance: They do but, Dare sacrificium; they do not offer, they will not: they do but Give Sacrifice: This is their error, their folly.  
And to this their sin, their punishment (as justice requires) is answerable.  
1 They will be fools, and therefore they shall be fools: they will not hear GOD'S Prophet; and therefore GOD bids his Prophet, Esay 6.9. 
Esay 6.9.10.  Go tell this people; Hear ye indeed, but understand not; and see ye indeed, but perceive not: make the heart of this people fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. As they will not hear the Son of God: so they shall not hear the Son of God: Therefore (saith our Saviour) speak I unto them in Parables; because they seeing see not; and hearing they hear not, nor understand, Mat. 13.13. 
Mat. 13.13.  Mark 4.12. 
Mark 4.12.  etc.  

Luke 8.10. john 12.40.  2 As they did reject the Word of God by his Apostles; so God by his Apostles did reject them: Paul and Barnabas; 
Acts 13.46.28.27.28. Acts 28.27, 28.  to the jews at Antioch; it was necessary that the word of God should first have been spoken unto you: but seeing you put it from you, and judge yourselves unworthy of everlasting life; lo, we turn unto the Gentiles: and Acts 28. the Apostle Saint Paul repeating the Prophet Esay's words to other jews at Rome; tells them plainly the cause: Therefore be this known unto you (that will know nothing else) that the salvation of God is sent unto the Gentiles, and they will hear it. Mark; they will hear it; God grant we may. Take thou heed how thou interest; take heed how thou hearest, etc. As for them, they are fools; I have nothing to do with them; only take thou heed.  
3 As they will not know GOD; so GOD will not know them: he turneth his back upon them; though he speak of them, yet he will not so much as once speak to them: (he speaketh to another) only of them, 
Luke 12.20.  as of the Rich man (Luke 12.) that he is a Fool: 
Luke 16.19.  or of the other (Luke the 16.) that he was a Glutton: or as of the Pharisees, that they were Vipers, (Mat. 3.7. 
Mat. 3.7. )  
4 As they loved darkness rather than light; so they shall have darkness for light: Egyptian darkness here; everlasting, endless, utter darkness hereafter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Mat. 22.13.   
1 They will not know what to do as they should do.  
2 Though they do know; yet they know not to do it.  
3 They do evil; because they know not what it is to do it; namely, how fearful a thing it is; how their wilful ignorance draweth on woeful vengeance: & their evil of sin is accompanied with the evil of punishment; their evil doing, with evil suffering.  
5 (For one more punishment is there in this Text, that) though their name be forgotten, their memory, as their bodies, rotten: yet it shall always be remembered, as by God, to reward them; so by us, to beware by them: it must never be forgotten, that they have done evil. This must stand like Lot's Wives Pillar, or Sodoms' ashes; to teach us, that come after; that we should not be, as they were, fools; that we must not do, as they did, evil. jerusalems' destruction, and the jews dispersion over the face of the earth amongst us Gentiles, must warn all the Gentiles, must teach thee how thou must enter into the House of God; how thou must hear the Word of God; how thou must call on the Name of God.  
In the Name of God (beloved) let that voice of the Holy Ghost in the 95. Psalm, 
Psal. 95.7. Heb. 3.7.  be written upon the doore-posts of our hearts, never to be forgotten. To day if ye will hear his voice, harden not your hearts, 
Vers. 7, 8, 9,  as in the provocation, in the day of temptation in the Wilderness: when your Fathers tempted me, and proved me, and saw my works. And as in my Text, so there, 
10.  their folly is recorded: Forty years long was I grieved with this generation, and said; It is a people that do err in their hearts, they have not known my ways: 
11.  And their punishment; Wherefore I swore in my wrath, they should not enter into my rest. This story the Apostle alluding to, 
1 Cor. 10.11.  (1 Cor. 10.) tells us; It was written for our admonition. And more plainly in the Epistle to the Hebrews, 
Heb. 3.  repeating this Psalm, where this story is written, applieth it to the Christian Church; whence this Psalm in the Church of God hath been used by the Church of God in all ages; 
Psal. 25.  for an Introit Psalm, to put us in mind, ¹ how we should enter into the House of God, in the 6. Verse. O come let us, etc. ² How we should offer, Vers. 1. O come let us sing unto the Lord, Let us hearty rejoice in the strength of our salvation: Let us come before his presence with thanksgiving, and show ourselves glad in him with Psalms: for the Lord our God is a great God, etc. ³ How we should hear, and come near to hear, Vers. 7, 8. To day if ye will hear his voice, harden not your hearts, etc.  
The Text agreeth with the Psalm. Both of them teaching us our duty.  
First, by Precept, for entering, hearing, and offering.  
Secondly, by the contrary Error; that they do err in their hearts, and are but fools that do otherwise.  
Thirdly, by the fearful punishment, that followeth their folly; 
Heb. 3.18.  They shall not enter into his rest; they shall be as they will be, fools; GOD will not know them, that will not know him: They shall not enter into GOD'S joy and rest, who are so careless to enter into GOD'S House; so careless of their behaviour in God's House.  
And indeed, both the Manner and Order, 
The Division.  to be used in God's divine service, and worship, is here set down.  
1 The Manner, ¹ how we must enter, ² how we must hear, ³ how we must offer, and ⁴ how we must come near to hear.  
2 The Order, that, as we must first enter, before we hear, so we must hear, before we can offer, pray, or praise GOD, as we should.  
From both these (the Manner and the Order) We for better order sake, will digest all our duty into these three Propositions.  
First, [That we must first (after our due entering) Proposition I hear.]  
Secondly, [That in the House of God, we must Proposition TWO hear the Word of God.]  
Thirdly, [That we must not only hear GOD'S Proposition III Word; but we must also offer unto God: And,  
That we may offer, as we should, We must come near to hear.]  
And here (Beloved) the better to show you these particular duties, we will do, as Mariners ofttimes, in describing dangerous Coasts; show you where others heretofore have made shipwreck, where others have committed folly; that you may avoid their sin, and so escape their punishment.  

FIrst, for the first Proposition, or Observation; Proposition I That after thy due entering, thou must hear; first, Take heed to thy foot how thou interest. 
1 Duly enter.   
And even here some are so ready for hearing, that they skip over the duty of entering, Take heed to thy foot, etc. They are persuaded coming late, (for so they please to come, not till the Sermon begin, that they may be sure there be nothing but hearing;) then if they come, (for come they will not, unless they may hear; and no hearing, if no Sermon:) when they come thus late, they hold it (I say) unlawful, nay, superstitious to fall down on their knees, to offer any prayer unto God: the reason, say they, is in my Text; because forsooth, they are commanded to be more ready to hear, than to offer the Sacrifice of fools. Miserable men, according to the old Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thrice fools: for so many times, for such, are they condemned, even in this Text they cite.  
1 For their late entering: for hearing being their timeliest exercise, they are commanded to be ready to hear, that is, to make haste to the House of God, to be swift to hear the Word of God; to be as diligent in God's service, as the Centurion's Servants were in his, 
Matth. 8.9.  Mat. 8. When he bids come, to come, and not to go from hence, till he biddeth us go. It is the Law of our Church in the 18. Canon, That no man departed out of the Church, during the time of Service and Sermon.  
And it was the ancient custom of the first and ancient Church. 
Io. Cassianus Instit. l. 3. c 7. & li. 4. c. 16. Concil. Agathens. Can. 47. Psal. 122.1.  Cassian tells us, that they which came after the first Psalm was begun, were subject to censure. And the Council of Agatha, with divers others; That they that were too ready to departed from hearing, should be alike censured: thou must make haste, and be ready to hear; not over ready to departed from hearing.  
The second folly, for which they are condemned, is for ill entering; that being come late, they will thus enter: that having committed a sin, and folly in the one, they will notwithstanding add another folly in the other: that being not ready to hear, they are over-ready to leap over their lesson in the first words; Take heed to thy foot when thou interest.  
It is reported by Buxtorfius, 
Io. Buxtorfius de Synag. juda. cap. 5.  that the jews being moved by the authority of this Text, have an Iron Instrument placed at the entrance of their Synagogue, with which they pair off the dirt off their feet, before they enter. Thus they abuse the Text to their superstition. But these men fare more abuse it, and more wickedly; making this Text the Patron of their impiety. Let us see and examine it, and we shall soon see, that Ink serves as well to make Paper white, as this to maintain their folly: Nay, doth it not rather condemn them?  
1 For first, is it not the first, Take heed to thy foot? etc. Wonder it is how they can hear that which is not; leap over this duty, and never see it! Let them but do the first, Take heed to their feet, when they enter; and let them then be as ready to hear, as they please.  
2 This word here used for hearing, signifieth to obey; so Gen. 26.5. 
Gen. 26.5.  because that Abraham heard (or obeyed my voice:) it is so usually taken in the Scripture: even this sense it hath also in this place: Thus to hear, is to hear indeed.  
3 This word Cherob signifieth an orderly coming near: 
1 Sam. 15.  and therefore such as best agrees with this reverence; it being a means for our orderly hearing, if we come near, as we should do: We will go into His Tabernacle, and fall low on our knees before His footstool, Psal. 132.7. 
Psal. 132.7.   
4 This hearing being for offering and prayer, as we shall see hereafter; it must needs be, that GOD must needs best accept that, for which our hearing is ordained, 
Rom. 10.13, 14.  Rom. 10.  
5 Besides, the word Bethelohim, the House of GOD, showeth, that the way to take heed to our feet, is to enter by prayer first; because, even the House of GOD is the house of Prayer.  

Psa. 56.7.  6 Again, there is an hearing in prayers: Attention to them, is a duty of this hearing also: And do not the words, (be not rash with thy mouth) infer as much? And if GOD forbidden the rashness of the foot in the former words, and the rashness of the mouth in the following; doth He not much more forbid the rashness of the ear, which ought first to be opened by Prayer, according to that of the Psalmist: 
Psal. 40.7. Non enim ingredi Domum Dei, sed sine offensione ingredi, laudis est. Si esset, etc. S. Hieronymus in locum. Seu Alcuin. in locum. Basil. edit 1531  But mine ears hast thou opened. We pray for the one; LORD open thou our lips, that our mouth may show forth thy praise. And ought we not to pray for the other? Surely, it is not so easy a thing to hear as they suppose. It is the saying of Alcuinus, and others of the ancient from Saint Hierom and Saint Austen: Si esset omnium, qui in Ecclesiâ Dei, etc. If it were so ready, or easy a matter, for all, that are in the Church of GOD, to hear the Word of GOD, etc. Surely, (say they) the HOLY GHOST would never have bid us; Come near, that thou mayst hear. I may add; if the HOLY GHOST had thought it needless; He would never have made this a Rule for His Church: Take heed to thy foot.  
But they object again: 
Objection.  Prayer in time of Reading or Preaching, is a private worship; and therefore unlawful in the time of public Service.  
I answer: It is not, unlawful: 
Answ.  for did not Saint Peter, and Saint john, Acts 3.1. 
Acts 3.1.  make their petitions, after the Christian manner, in the Temple, the jews being at their public Service? Did not Samuel's Mother ask a Son of GOD, 
1 Sam. 3.10.  in the time of Divine, and public worship? Yes surely: And may not we do the like? No doubt we may: Doubtless we must not otherwise. Remember, this is an entry to hearing; Take heed to thy foot, when thou goest into the House, etc. And remember this also; Appropinqua ut audias: Come near, that thou mayest hear: And thus much of our due entering. Now of the second duty; our hearing.  
That next after due entering; we must hear. 
And after due entering, Hear.  Hearing is the sense of discipline: It is that, which GOD first requireth of you: It is the first in our Commission; Go, teach all Nations: For as he that is borne deaf, and never heard; is always dumb, and will never speak: 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 custom always in the Church, that first they heard: So was it in the Church of the jews; 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 josephus 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. etc.) the whole Service, was called by the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as also by the Latins, Ordo. And indeed, as the Catechumeni, amongst the Greeks', and mother Church; and Audientes amongst the Latins, 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 Counsel of Laodicea reckons it: So the Greek Dionysius, Saint chrysostom, 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 we should first hear, before we presume to offer. Thus, 
Levi. 2.13. Mark 9.49.  amongst the jews, every Sacrifice must be seasoned with salt, the Symbol 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 than  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 chief show it in His Service. For this cause the Egyptians made them eyes and ears of gold and silver, and hung them in their Temples; intimating, that they should first hear, before they presumed to offer. Hence also that Symbol of Pythagoras; That we must not speak 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 Gospel, before she sought, first lighted her candle. The like must we do: we must light the candle here, that must light us at the Altar; we must first hear.  
And as we must hear first; So we must hear Proposition TWO that, which is first in God's House, God's Word: 
Hear GOD's Word. Psal. 119.105.  for that, as the Psalmist tells us, is that, which is a light to our feet, and a lantern to our steps. A light indeed, not only to show 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 jews, 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 do, 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 plainly, Colos. 3.16. Let the Word of God dwell in you richly in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and Spiritual Songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word, or deed; do all in the name of the Lord jesus, 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 concluditur: Domine Deus Pater, qui nos ad principium Dici, etc. 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 Psalms, (2) First and Second Lessons, (3) Evangelicall Anthems, most fit to express 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 Commandment; the first thing we hear, is the Word of God, in two other Lessons, Epistle and Gospel. And as we call, use, and order them, so were they used in all ages and Churches; Plentiful testimonies may be brought concerning this, not only out of the most ancient Counsels, and first Fathers; but also out of those first Liturgies, of Antioch, Alexandria, Jerusalem, Constantinople; As even at this day, they are in the same order observed, by the Grecians, Indians, Russians, Abyssines, and Aethiopians, not to speak of the Latin, and Western Christians. So you see; we do what we should do, what hath always been done, by all, in all places, at all times. And in doing thus, you see, the Church of England is truly Catholic.  
But are there no follies in hearing? Yes surely: else, what need our blessed SAVIOUR say, Take heed how ye hear: Many follies there be in hearing, and these two are the greatest. 1. That men think, all Religion consists in hearing only; these do not offer. The 2. That they think, there is no hearing without a Sermon: these forget this, that they must come near to hear. And indeed, as in coming, there is foot after foot, one step after another; as degrees in coming; So are there degrees in hearing whereby we come near to hear.  
The first, and nearest 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 original very Word, properly so called in the Old and New Testament; having in the Old a double difference of the first, or second Canon; or books Canonical and Apocryphal; received also as were the rest from the jews, to whom were committed the Oracles of God, Rom. 3.2. 
Rom. 2.5.  And therefore the Christian Church durst not reject them; though, because they received them not alike from all, they had them not in the like reverence. These books, though distinguished from the other and valued under them; yet were fare preferred before all Ecclesiastical writings, whether of particular men, or Churches: they were read in the Church, (next the Scriptures) for manners, and instructions in lesser points: the other being received only for the undoubted Canon, and rule of faith. So you see the first degree, whereby we come nearest to hear, and wherein we are safest in hearing, is in Hearing God Himself.  
The second degree, 
2 Degree.  whereby we come near to hear, (though not so near, as before; nor so sure, as the other) is the hearing the Word of GOD applied, either by general, or particular Churches, in their (1) Catechisms, their (2) Counsels, (3) Confessions, their (4) rituals, their (5) Homilies, which, next the Word of GOD, are most worthily preferred before all other private works, or Preach, being the works of (1) many, and those most learned, and holy men: (2) discussed with the clearest judgement: (3) penned with the maturest study: (4) delivered in the shortest manner: (5) applied in the most familiar phrase: (6) ordered with the plainest method: (7) showing the most needful points: Lastly (8) comprehending most fully the sum, substance, and body of Christian Religion. This degree, though not so near as the former, yet by these eight steps, if not many more, it comes nearer up to hear, than the latter; Which is  

3 Degree.  The third kind of hearing the Word of GOD: from particular, and private men in their Sermons, or Homilies; which, being the works of one man alone, are therefore most subject to error: large discourses, and therefore more apt to be mistaken; more hardly understood; ofttimes not so applied to the meanest capacities: many times conversant (as the Text leadeth us) about unnecessary truths, and high disputes: confused and intricate in their order, manner, and method: partaking of many imperfections, weaknesses, and ignorances, in respect of those many wants, even in the best of any of us all: For we are (though sent from God) but men, subject to infirmities; failing (I say) many times for want of study, want of time, want of books, want of means, want of learning, want of judgement, etc. and these, and many more, even in the best of ours.  
Not to speak of the greater part of Sermons, for the most part, the worse in all; perchance not penned at all, delivered with little, or no study, ofttimes with little judgement, by men of small knowledge, learning, or reading; without any scanning, discussing, or clearing; following their own private fancies, rather than the Word of GOD, in the received Tenets of the Christian Church.  
Not to speak of those Sermons of turbulent, factious, and seditious men, (worthy of no name, memory, or mention; but the mention of Pilate) who, as he, out of a desire of pleasing others, or profiting themselves by gain, lucre, or vain glory, dare do that, which I dare not speak of; nay, which I tremble to think of, opposing God and His Church, Christ and His Spouse; rending, tearing, and dividing CHRIST'S seamelesse Coat; nay, dismembering, and renting His most glorious body.  
So you see, that Sermons are the least, and last degree of hearing, whereby we least come near to hear, in which, greatest danger of hearing.  
And surely, give me leave to tell you, where Sermons, and private expositions have prevailed, and the Word of God itself, either neglected, or despised, or any way thrust out in public, there follies have been multiplied, fools have abounded, not knowing that they do evil: This experience shows us, (and because my Text is Historical) I will briefly show you in the jewish, Eastern, Western, and Muscovy Churches.  
1 In the jewish, the jews neglecting the more public authority of the Word of God, and leaning to the doctrines of men, in their traditions, they fell at last to build the Law of Moses upon their Talmud, Misnah, with their Gemarahs' by doing evil, they became fools, that knew not that they did evil; their Religion now being nought else, but a mass of fools, and a pack of extreme follies.  
2 In the Church of Greece; one siding with Cephas, another with Apollo's; even in those early days: men getting them an heap of Teachers, having itching ears, hating sound Doctrine, and multiplying foolish errors; Sermons were restrained to some few, to Bishops only in their several Dioceses, or some from them: and now, as it seemeth, they little venture beyond their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3 In the Church of Rome, the Scriptures once read constantly, as with us, through the whole year; whereas, being after hid in an unknown tongue, and Legends obtruded for them: their Sermons began to be fraughted with follies, the Truth of GOD began manifestly to be corrupted.  
4 Lastly, the Church of Moscow, and Russia, neglecting the truth of God's Word, and giving ear promiscuslovy to private interpretations, and Sermons of men unlearned in the Scriptures, and GOD'S Divine truth, were at last fain to have private Sermons, and Preaching, as we properly call it, suppressed, and public penned Homilies read in their places.  
I cannot stand now with any more reasons, which I might produce to show you, that howsoever these other be excellent degrees of hearing; yet in them there must be caution, as before for entering, Take heed to thy foot; So now for hearing, Take heed how you hear; whom you hear, and what you hear. As for the Word of GOD, it is the touchstone, the rule itself; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincere milk; that sure word of prophecy, 
1 Pet. 2.2. 2 Pet. 1.19.  whereunto ye do well, that ye take heed, as to a light, that shineth in a dark place. Our Sermons howsoever, in respect of this light, are but as candles to the Sun. This is the way, whereby we may and do (God be praised) come nearest to hear. Certainly, howsoever we do, (as I hope we all do read the Scriptures at home) yet the Word of God, as it hath most right to the House of God; so than most of all hath it God's blessing, when in God's House, it is delivered by God's Minister, in the person and presence of God. Where two or three are met together in my name (much more, if in His own house, 
Matth. 18.20.  to His own Word) there am I in the midst of them: Thus you see, how we must come near to hear.  
But we must not only hear: It is at this day, the Proposition III folly of the jews, that they think they may turn their Temples into Schools, but they may not change their Schools into Temples. And is not the same folly found at this day also with us? Not to speak of Schools kept here for Children, an abuse certainly none of the least amongst us. Do you not think, that all Religion consists in hearing? Are not our Churches made only Schools? and of Oratories, and houses of Prayers, are they not made Oratories (in another sense) for preaching, and hearing only? I appeal to ourselves: how we throng on all hands to the one, a Sermon? how scarcely, or not at all are we seen at the other, Prayers? As if we were all ear; 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 need of hearing. I am persuaded (saith the Apostle) that you are full of all goodness, 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 learn 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 Hebrews, Heb. 5.12. 
Heb. 5.12.  that when for the time they ought to be Teachers, they have need again to be 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 chrysostom expostulateth with his people: How long shall we be teaching you faith, and good manners? shall we always 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 (saith he) over the whole World.  
And indeed the first and best Christians, after they had learned their first principles in their Catechism, they gave themselves continually to Prayer, Acts 1.14. For, as in our Church Service, 
Acts 1.14.2.42.6.4.  the Creed, the Confession of the faith followeth next after the hearing of GOD'S Word; to show us, that faith cometh 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 shows itself 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 natural order, which the Apostle most plainly layeth down. 
Rom. 10.13, 14.  Whosoever shall call on the Name of the LORD, shall be 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 hear without a Preacher? So then; The end of our Preaching is, that you may hear; 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 cometh near to us; God speaks to us: but in Prayer, we come near to Him; we speak to Him; his being the true Sacrifice, which, after the abolishing of those bloody Sacrifices; now only remaineth in the Church of God, the house of prayer. 
Esa. 56.7.  And surely, after GOD'S Law transgressed by Adam, as the bloody Sacrifices were necessary for a threefold end. 1. To signify what man had deserved for sin, viz. to dye, as the poor beast did. 2. To Type out CHRIST JESUS, the true Lamb of God, slain from the beginning for sin. 3. To testify their perfect thanksgiving and entire obedience for their Redemption from sin: So likewise, CHRIST being come, it was requisite they should cease, and others should succeed in their rooms, for the same ends and use.  
It is very remarkable, 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 jews comfort themselves in that of Hose. 14.4. 
Hos. 14.4.  We will render the calves of our lips; acknowledging this in their Prayers, at this day, to be the true Sacrifice. And indeed both to them and us, there were always three kinds of Spiritual Sacrifices, whereby in our prayers we come near to offer.  

Degrees in offering.  1 The Sacrifice of Penance: that as the beast was slain for sin, so we should dye to sin. This we have in that Penitential, Psal. 51.17. 
Psal. 51.17.  The Sacrifices of God, are a broken and contrite heart: a broken and contrite heart, o Lord, thou wilt not despise. This Sacrifice our Mother Church intends we should offer in that laborious Penitential Prayer, the Litany, which anciently using, (as doth ours, that form of; LORD, have mercy on us, from the Penitential, Psal. 51.1. 
Psal. 51.1.  was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and being performed in all devout humility, in the very words and forms 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 jesus, typed in the Sacrificed beast, should dye for them, for us, for all. And therefore GOD, as He showeth 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 thanksgiving, and obedience: To obey is better than Sacrifice, 
1 Sa. 15.22, 23  1 Sam. 15.22. and for praise, Psal. 50.14. 
Psal. 50.14.  Offer unto GOD thanksgiving; and pay thy vows unto the most high: and Verse 23. Who so offereth praise, he honoureth me. 
23.  We praise God in the Psalms; but more peculiarly we give Him thankes in our thanksgiving, the blessed Eucharist; wherein, offering not Christ jesus unto God, (for we need not, we cannot; He did it Himself perfectly, being once offered,) but offering His body; we offer ourselves in Him. They are the very words of our holy Mother, the Church of England, in her post-communion: And here we offer, and present unto thee, o 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 prayer, we kill the Sacrifice, we crucify the old man, we slay the body of sin, we turn from sin, return to God, and seek His face, Esa. 55.6. 
Esa. 55.6.  this is that first degree of our coming near.  
By the second, we come nearer by works of mercy, and almesdeeds, imitating in doing good, the Author of all good, being made like unto our heavenly Father, 
Matth. 5.48.  Mat. 5.  
By the third, our thankful and faithful obedience, we come close up to offer; being conformed to Christ, following His example, walking in His steps: and by an obedient tendering of ourselves unto God, in the blessed Eucharist, receiving His body and blood, 
2 Pet. 1.4.  He living in us, and we in Him, we are made partakers of the Divine Nature. And truly, obedience is the end of all: the end of all; to fear God and keep His Commandments, 
Eccles. 12.13.  Eccles. 12. It is the principal thing in our duty: the chief in the Text: It is our perfect hearing; our perfect offering; our coming near. So some expound it; Offer ut audias, making this offering to be all in all: For this we hear, that we may know to do our duty: For this we pray for Grace always, that we may be able always, at all times, to do 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 He commands 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, Gregory, etc. our own will unto God. A true Sacrifice, where we offer not only nostra, that which is ours; but nos ipsos, our bodies and souls, a true Sacrifice, where we offer, not the dead bodies of unreasonable beasts; but a Spiritual, 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 Spiritual Sacrifice, 
Pet. 2.5.  acceptable to God by jesus Christ: and thus in Him we truly and indeed come near to offer.  
Our Prayers are offered in His Name; by faith in His Name; they begin and end in Him. He is our Mediator, to present these unto God, 1 john 2.2. 
1 john 2.2.   
Our Alms (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 thanksgiving for Him. Whatsoever you do in word, or deed, 
Colloss. 3.17.  do all in the Name of the Lord jesus, 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 showed in the duty of our coming near to hear; I have only contented myself, in declaring the order, and manner to be observed in God's divine worship. An order truly, as appointed by God, so truly and fully observed by our holy Mother, this famous Church of England. An order truly it is; so the Church always called it: And orders (you know) are to be obeyed, to order us, and to keep 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 author 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 stoop to this order.  
And truly in my Text, which is the more remarkable, the very same words, that express Gods will for this order, do also peremptorily set down Gods command for our obedience. So the word, to hear, with the Text, is by the marginal citations referred to that of 1 Sam. 15.22. To obey, etc.  
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 rendered, Offer ut audias; making this offering all in all. And indeed, as the Prayer, and Sacrifice of fools, that is, sinful and wicked men, is an abomination to the Lord, (Prov. 15.8. 
Prov. 15 8.21.27. ) as the cutting off a dog's neck, and the offering of swine's blood, Esa. 66.3. 
Esa. 66.3.  So likewise our hearing, prayers and offerings, are but types and means for obedience. Obedience (as S. Austin calleth it) is the mother, the guardian and keeper of all virtues. The sons of jonadab, how are they praised, even by God Himself (jer. 35.2. 
jer. 35.2. ) because they obeyed their Father, in a temporal obedience, in abstinence from things lawful, and though indifferent, yet in some sort necessary! How far more glorious is it, to obey God our Father; Christ jesus our Lord; the Church, our Mother, in, and for spiritual 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 yourselves; for they watch for your Souls, as they that must give account for you, etc.  
And indeed, as in hearing, (if we hear not him, that stands next us, there is little hope we should hear those, that are a far off: So, if we hear not the Church of God, whereby God cometh near to us, there is little hope, we will obey and hear God. As it is in love: If we love not our brother, etc. 1 joh. 4.20. So it is in obedience; a duty of love: If we 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, stands on Earth; but, as Iacob's ladder, it end's in Heaven: And, as there, so here God stands 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, unless we obey His Church. He that heareth you, heareth me; and he, that despiseth you, despiseth Him that sent me, etc. Luke 10.16. 
Luke 10.16.  So Ezek. 3.7. 
Ezek. 3.7.  God tells His Prophet, that the Children of Israel will not hear thee because they will not hear me: And Christ bids us, that he that will not hear the Church, should be as an heathen, and a publican. 
Mat. 18.17.   
No hope of such wilful fools: And therefore my Text, as out of hope, though it speak of them; yet it speaks not to them: as out of all hope to do any good upon them: It only, and boldly speaks of them, this; that they are, fools 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 think himself wiser than God's Church Catholic over the world, assisted with God's Spirit in all ages?  
Is it not folly, for things indifferent to break the union, and peace of all Christian Churches? Is it not folly in the highest degree, that though they have been convinced of their follies, they will notwithstanding go on still in their folly, and not know, or acknowledge, that they do evil?  
I am not hasty to apply sentences of condemnation: I wish from my heart their conversion, who are thus perversely 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 hear from me, from us here; may at least, hear from us by others here: Our prayers shall be for them; our studies and endeavours (if it may be) to do them good.  

Exhortation  In the mean 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 despiseth her, cannot choose (as I have showed) but displease God; being in a great forwardness to make Him turn His back upon him: and upon his Cain-like offering.  
2 For caution in hearing; how and whom you hear: seeing it is not likely, that they should teach obedience, who are themselves the authors of disobedience. It is S. john, 2. Ep. v. 10. 
joh. 2. Ep. v. 10  If there come any to you, not having this Doctrine; receive him not into your house, nor bid him, GOD speed.  
3 For particular obedience to this order in GOD'S divine, and public worship, that you be careful how you enter; whom, when, and how you hear; what, and how you offer: That you be careful so to offer, that you may profitably come near; so to come near, that you may obediently hear; so to hear, that you may religiously, and piously offer.  
And if thus we offer; it shall be truly, as some read it, Super donum insipientum Sacrificium; a Sacrifice far above the Sacrifice of fools. It shall be the savour of life unto life; a Sacrifice truly acceptable to God, in the Merits and Passion of jesus 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 be 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 judge upon the Bench GOD in Heaven.  
2 The Offenders at the Bar. Coram: before GOD the judge, Thou (whosoever) upon Earth.  
3 Faults committed, Abuses to be reform: Errors censured, Rashness in the mouth, Hastiness in the heart, the two most usual and common offenders.  
4 The Laws 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, etc. 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 concern the High Court of Heaven; or our Petitions to the Star-Chamber of the Highest GOD, Prayer. ² For the judge, it is GOD, as fare above all here, as Heaven is above Earth. ³ For the Offenders, it would be considered, whether they that be judges here below, be not as others, guilty Offenders at this bar here. Especially, this would be thought upon with the first, Whether these Sessions in this place, well held, would not make way for the better performing ours. And doubtless so they will; For what better in the entrance and beginning, than that, with which (if they begin aright) all men do begin withal, Prayer, the Lock of the Night, the Key of the Morning; the entrance to every action: Without me (saith CHRIST) ye can do nothing, john 15.5. 
john 15.5.  Not judge, I am sure: for justice and judgement are the Lords, and fetch them down we must by prayer, as David did: Give thy judgements, O Lord, unto the King, and thy righteousness to the King's Son, Psalm 72.1. 
Psal. 72.1.   
But the reason of your meeting is for abuses to be reform; then what more needful to be reform, than our Prayers? If amiss 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 civil peace; and what more assured way for this, than to lay the foundation of religious peace? Religion (my Text showeth 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 soul of the State, the life of the Commonweal: and surely, as in a Glass, face answereth to face; so doth the peace of the State, to the peace of the Church: like Hypocrates his Twins, they laugh and weep together: as Castor and Pollux: ominous it must needs be, if the peace of the one be sundered from the other. Solomon's Temple was first built, 
1 Kings 6, 7.  than Solomon's House: and the same wisdom, that taught him so to build, taught him so to reform by the same Order. It is observable, that Solomon entreating of the remedying of follies, in these following Chapters, gins in this beginning of this Chapter, from the errors 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 nearest 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 man's Safeguard: the Devil's scourge: the Spirits earnest: this is the Nurse of love: the Friend of peace: the Souls solace: our Access to God: the Means of salvation: For, Whosoever shall call on the Name of the Lord, shall be saved, joel 2.32. 
joel. 2.32. Acts 2.21. Rom. 10.13, 14, 15.  etc. For this (as I have showed) is all our preaching, hearing, believing, Rom. 10. Our entering, hearing, offering, in the former words, hither are they referred all of them, here the greatest danger if we miss, 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 Errors indicted, the follies arraigned, either in defect, or excess 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 Fools; so an offering they have; Yet, there is a Fool, that hath said in his heart, There is no God, Psal. 14.2. Doubtless, where no GOD, no offering: folly in the highest kind. Yet such are rather Madmen than Fools; 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 believe, and tremble, jam. 2.19. 
james 2.19.  As S. john said of Cerinthus, so we of them; They are the Devils firstborn, worse than their Father: Not Cain, not Saul, not judas so bad as they; for judas 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 razed, no building: where the fire and every spark of grace is quite put out, no hope of any  offering. Therefore my Text omits them, only it speaketh, and I with it, of Offerers, and follies in offering.  
But here again, what Offering? 
2 False and undue sacrifice, or offering.  Is it any Burnt Offering, or Sacrifice for sin, as of old amongst the jews, The blood of Bulls and Goats? No such matter, those were but types of CHRIST, and therefore until CHRIST; but to dream any longer of these now, is such a folly, that the jews are not guilty off: They do not, they dare not acknowledge them now: they well knew the commandment, and the place for those Sacrifices, his Temple only, Deut. 12. 
Deut. 12.5.13, 14, etc.  Therefore with the Temple, down went their bloody Sacrifices, even one thousand and six hundred years since: Now they have no other Sacrifices (as I shown 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 jews, most christianly concludeth, that these Sacrifices of prayer, of Alms, 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, etc. God showeth, 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 principal 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 look unto the hand of their Masters, and as the eyes of a maiden unto the hands of her Mistress: so our eyes wait upon the Lord our God, until he have mercy upon us. The knees with the body cast down 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 jesus Christ. The hands again 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 Hills, from whence cometh our help: to show our love, joy, hope, and help to be there and thence only: and our knees cast down to the earth, a sign of that condition of dust, earth, and ashes, to which sin hath brought us, Gen. 3. 
Genesis 3.  so our hands lifted up, a sign that all we can do, is too little to give him thanks for that he hath done for us, and that all which we do (our Sacrifice) we desire should be accepted in the Blood, Passion, and Merits of jesus Christ. It is observable, (which the first Christians observed,) that in the gesture of Hands lifted up, the figure of the Cross 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 justin Martyr, with others, said the same, three hundred years before his time. They thought they had command for it, that perchance of the Apostle, 1 Tim. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Max. Taurin. Hom. 2. De passione, & cruse Domini. s. 608.  I will and command, that every where you pray, lifting up pure hands, etc. 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 he prayed, whilst joshua or jesus, the Type of our JESUS, 
Exod. 17.12.  fought against Amalek.  
Therefore also the Eastern Christians used the 140. Psalm 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 jesus, who in these last days, 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 down, are but as the mouth to the heart, outward Interpreters of the inward devotion of the soul: Certain it is, whilst the Principal and Chief, the Mouth and Heart, are named, even the lesser and inferior are implied, and we here convinced of folly, for not using them.  

4 Defect in vocal prayer in public.  But what if the mouth itself 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 GOD'S Word; by the testimony of ancient, later, and modern Churches. Public prayers (for of such only do we speak) ought to be, as they are called, Public. They are not, they ought not to be the dictate of one alone: Al, as they hope for a blessing by them, must bless GOD in them; every man, as he looketh for a part, must bear a part: even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is most private; even Women, that may not speak, 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 showeth, 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 jews (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, etc. Every he that is a private man (as in the Church, besides the Ministers, all are) must and aught to set to his Seal, and to subscribe, as it were, making it his own deed, by his own Amen. This, as it is a command of ours, so was it also the practice of the best Church, even of the purest times. All the people (saith justin 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 tells us) the Temples and places adjoining, were shaken by it, as by a clap of thunder. S. Ambrose tells us, That the Church, like the Sea, with the beating waves, resounded again, with the responds of Men, Women, and Children, like to the rushing of mighty waters. And for the Greek Church, S. Basil is as good a witness, saying; The voice of their prayers and responds, was like the noise of waters beating against the Rocks. They all joined in their public 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 public use. Afterward in the Church compared to the Moon, (Cant. 6.10. 
Cant. 6.10. ) Piety in the wane: First the Choir supplied the place of the People; and now, the Choir being vanished, all is thrust into the mouth of the Minister alone. Behold, by what steps we are gone downward! A man, that cometh into our Churches at prayer, would think, that either the people are gathered together to hear one speak or read, or that the Minister were preaching only: or else, if they were Prayers, either that they no ways concerned the people; or else, that they not at all understood them. Surely the Papists, whom we blame, shall rise up against us. Are our prayers so turned into Sermons only, that we entertain them with the ear alone? Where is our mouth, our tongue, our voice? Are we ashamed to confess God before Men in public? or will God now accept (that, which he never did before) Fish's for Sacrifices? 
Mutus ut Piscis. Prov.  Can they be our prayers, to which we assent not, in which we join not? How many helps have we, which our forefather's known not? Our prayers the shortest, I believe, that ever were before us; in a tongue known and familiar to us; themselves most easy for us; and yet made more easy by Books in every Man's hand amongst us: Nevertheless, we still continue like the Pillars of the Church, without any voice: nay, in this worse perchance, some of us, than they; for they return an Echo: Shall not they judge us? Surely howsoever we may spare our mouth in mental and private prayer, yet in public the mouth and voice hath always been 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 Thankfulness unto GOD; who, as he made all, must have all; must be worshipped, as with our soul and spirit, so with our body also; as withal our heart, so withal 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 yield, so show our yielding and assent to our own Prayers, 1 Cor. 14. 
1 Cor. 14.16.   
4 The nature of Public 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 enjoineth it, as a means of salvation: With the heart man believeth to righteousness; 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 own benefit requireth it; for hereby (namely by the voice and our outward gestures) we stir up our own devotions, we drive away drowsiness and sleepiness; we rouse up our spirits, we cheer our minds, we quicken and kindle our zeal, speaking (as the Apostle commands) to ourselves, 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. james: Show me thy faith by thy works, james 2. 
james 2.   
9 Charity, in the good of others requires it; for by our voices cheerfulness, we cheer, encourage, and edify 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 appear to be hearty in our mouths.  
It is one of the three wonders of the face and visage, that all the affections show themselves therein; nay, it were a wonder they should not do so: Difficile est crimen non prodere vultu. 
Mat. 12.34.  Our heart, our affections, can be no more hid, than fire in our bosoms: 
Psal. 39.4.  David showeth it: At the last I spoke with my mouth.  
And surely, that the mouth should be wanting, never was it heard till our frozen age: the complaint was then, This people draw near me with their mouth, 
Esay 29.13. Mat. 15.8. jer. 12.2. Ezech. 33.31.  (Esay 29.) Thou art near in their mouth, (jer. 12.) They show much love with 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 only 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 main folly also; as to pretend the heart without the mouth, so to intent the mouth without the heart. Great cries, no cause: the Devil is subtle as a Serpent; he will make us believe that GOD will accept of a piece of a Sacrifice; what needs the whole  offering? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As little cost as may be: either the heart alone, or the skin with a few bones; as Prometheus mocked his jupiter. This hypocrisy crept in betimes; as amongst the jews, so in the Christian Church. This made Macarius, and some others of the Eastern Church, even of old, call for less mouth, and more heart. This made some Latin Fathers say, Non clamour, sed amor, etc. This made Erasmus, and others of later times, most justly blame the tumbling over their prayers in the Latin Church; he rightly concluded, it was a sign 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 perform 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 doubtless the reverend and careful carriage of the mouth, would fetch the heart again, and make it as better esteemed, so more religiously devout. Surely Oratio, is but oris ratio, the heart appearing in the mouth; which whilst 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 calls the mouth of the Prophets, Luke 1.70. One mouth, one voice; as from one heart, one soul, 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 itself, 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 we 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 itself, whether it come in a right faith or no, in sincerity and integrity, for GOD'S glory, more than for other ends; cleansed and purified from all uncleanness: If not cor mundum, a clean heart, and pure hands, than 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 endure no uncleanness: 
john 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 heart's affection, and true Christian charity; not only pardoning and forgiving others, but praying for them, doing all good unto them: Such prayer, as Cornelius' was, the Church with S. james calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working prayer: 
james 5.16.  and the School Charitativam; true effectual prayer, which, as Faith, worketh by love: without this, if the heart run to the Altar, it is too hasty, it must back again: 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 aught against thy brother, lay down thy gift at the Altar; first, go, be reconciled to thy brother, etc. Mat. 5.23.24. 
Mat. 5.23.24.   
3 The heart is too hasty, when it wants true humility, sense, and sight of its own weakness; to cast itself as a Worm upon the earth, accusing and condemning itself, as a Beggar, never giving over to pray for GOD'S grace and favour: such grace the Church calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins Assiduam, daily, continual, 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 thyself, cast down thyself 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 hasty; 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 sinful petitions we dare not present before honest Men: vile and base Bones 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 Greek Fathers use to speak. To ask a small Boon of Him, (as that great Prince did to the Philosopher) GOD will scorn it: it is too mean for God in Heaven to give, too unprofitable for thee on earth to receive: thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: know that Heaven contains 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 seek the Kingdom of God, and the righteousness thereof, etc. 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 prays, it roveth and runneth after wand'ring wanton thoughts, vain, 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 Musicians also, as He did; namely, the lusts of the lose eye, and lascivious heart, the fancies and frenzies of concupiscence: such prayer the Ancients call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as the Latins, Puram; as job also, job 16.17. 
job 16.17.  when the heart is clean 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. joan. 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 irksome 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 hear) of so many sorts. The Apostle reduceth them all to two: 1 Cor. 14.15. The spirit and the understanding. The School Divines to three: 1. Attention to God in Heaven, to whom we pray. 2. To ourselves, and our own heart on earth, who make the prayer. 3. To the matter and subject, for which we pray: And all this necessary for mental prayer, where we use no voice, no word, no mouth. But if we come to vocal prayer, where we use voice, and word, and mouth, and all the rest before; then must we come back to these rules again, 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'll 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 itself: it is a true Rule of Clymachus, who wrote both his own, as also the observations of the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore spoke by good experience: 
joan. Clymach. gr. 28. p. 246.  Mens ad inquisitionem verborum distentatur: The mind is racked and perplexed to express it self in words. Therefore they that have been Masters in this Art of Prayer (whatsoever some of late have fancied to themselves) have, either for the most part, even in private, used mental prayer; or else have prescribed themselves a set form of prayer: for this cause chief among others, that the heart being not careful for the mouth, might be the more attentive and intent upon itself: and all this yet for private prayer. But if we come to public prayer, which is, and must needs be vocal, 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 find for itself in private, the same should be used in public, 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 public 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 wisdom of GOD hath appointed: Christ his word hath commanded, and our Comforter the holy Spirit hath always directed the Church to two certain Rules in our public prayer.  

The two Rules or Laws of prayer in public.  1 That the prayers in public should be set, that they might be publicly known. Be not rash with thy mouth, etc.  
2 That they should be short and brief: Let thy words be few. And thus we are at last come to the Charge, where so much is to be said against the Errors of these times to be here indicted, that I wish the hour were to begin again. But I will be brief.  
For the first: 
1 A set-prayer.  it is the frantic humour of Men of our times, that because GOD hath promised his Spirit to assist his Church, bidding the Apostles, they should not be careful what to speak, 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 Martyrdom (as Isidore Pelusiot expounds) or personal, 
Isidor. Pelus. lib. 4. Ep. 108.  to the Apostles chief, and those first times, who for their admirable calling, and greater work, needed more miraculous assistance: so is the position not only false, deceitful, 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 think that the Spirit of GOD, which is the Spirit of prayer, (Zach. 12.10.) is made the worse or weaker for advisedness? Doth deliberation do hurt in Religion only? Doth the Spirit of GOD, like the tempestuous wind Euroclydon, carry all on an hurry? 
Acts 27.14.  No surely, the Spirit of GOD is the Spirit of counsel and wisdom, Esay 12.2. 
Esay. 11.2.  and therefore an enemy to all rashness and hastiness 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 work of prayer, as the Scripture calleth it? Surely the Church hath found it so; For whereas after and against the established forms of the Church, some brought in their private conceits into the African Churches: 
3 Concil. Carth. can. 23. 2 Milevitan. can. 12.  first, the third Council of Carthage, and then the second of Milevis, did publish their Laws, 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 rashness: 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 carelessness, 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 mouths, a means of confusion, 1 Cor. 14.26. 
1 Cor. 14.26.  How is it when you come together, every one hath a Psalm, hath a Doctrine, hath a tongue, hath a revelation, hath an interpretation? Let all things be done to edifying. If every one in the Church, should conceive his Psalm, what confusion would there be of notes and voices? Yet, our Psalms are but Prayers, and our Prayers should be as Psalms, wherein all do join: such were anciently both their Psalms and Prayers: 
Concil. Milev. can. 12.  Ab omnibus celebrentur, Let them be said by all (saith the same Council of Milevis.) Such is Common Prayer, as the Ancients rightly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Our prayers are common; for all say the same prayer, saith S. chrysostom. And so, as you have heard, 
S. Chrysost. Hom. 18. in cap. 8 ep 2. add 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.  
Again, set-prayer makes for the unity of the heart also: as Thy mouth, Thy heart: of all but one heart; so should it be. The heart of the people should, if not lead, yet at least go along with their own prayer: but how can this be, unless their prayers be known, unless familiar to them, unless they be before acquainted with them? He, that prayeth with others, must have respect to others, with whom he prayeth: public use and order is not directed, but by commonly known sounds: the Apostle showeth it, 1 Cor. 14.8. 
1 Cor. 14.8.  If the Trumpet give an uncertain sound, who shall prepare himself to the battle? The Trumpets sound is therefore certain, because known before, set and prescribed: And again, There are so many voices in the world, yet none of them without signification, 1 Cor. 14.10. 
1 Cor. 14.10.  Signify they do all, because they are set and certain: therefore they lead, direct, and instruct the mind. Such must our prayers be, that they may do the like. That the heart therefore may be but one, a set-prayer necessary: one mouth, that there be but one heart.  
Again, 
3 It prevents the mouths rashness.  set-prayer prevents the danger of the mouths rashness; 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 Council of Milevis saw it, and shows it well enough: Ne contra fidem, vel per ignorantiam, aut per minus studium: Blasphemous, ignorant, careless Prayer, experience shows it with us. 
judg. 11.31.  Iephta's vow alone is a witness: A man would think it a glorious zeal: The first (saith he) that comes out to meet 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 jepte. Tom. 3. f. 234.  It might have been an Ass, or a Dog, as well as his Daughter: God therefore (as Divines note) forbade him not, as he did Abraham, but suffered him to do, and offer the sacrifice of fools: Only by him, God hath taught us; thee and me: our mouth should not be rash; much less the mouth of thee and me, and many more: The mouth of the people, the Minister, neither for matter nor manner may be rash; He tied to a form: A set-Prayer necessary for him, that he prove not rash with his mouth. 
4 It prevents the heart's rashness.  But suppose all well; no error in such conceived Prayers; yet the mouth of the congregation, the Minister, 
1. By understanding them.  as he must not go before his own heart, so neither before the heart of the people, whose mouth he is: Either way the mouth is too rash. Fit it is their own heart should lead, at least accompany their own 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 Schools rightly) applicatio mentis, Intellectus contemplativus: a raising and applying (the Heart) the understanding, that it may lead (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 unknown 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 needful; and for this cause, 
2. The Church's practice.  that the heart's desire may be the more earnest, whilst being eased for the mouth, it is most busied upon itself; 
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. joan. Drusius in Difficilior: Genescos. cap. 15. p. 30. 2. Under the Law. Num. 6.23.24 joel 2.17. Deut. 24.14. 3. Under the Gospel.  a set-prayer is necessary for this end also. Be not rash with thy mouth.  
And indeed, as GOD hath commanded, so the Spirit, who teacheth us to pray: Rom. 8. hath always directed the Church in all ages to a set-forme of prayer in public. In the old World, and the Church before the Law: Gen. 4.26. it is said: Then began men to call upon the Name of the Lord: that is, say Interpreters, they began to use Rites and set-formes in public.  
After under the Law, there needs no proof: God in many places prescribed set-formes unto them, which the jews even use to this day: Numb. 6.23. joel 2.17. Deut. 24.14. Infinite are the places: It is too notorious 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: JESUS CHRIST the corner stone, laid the first stone in the building; viz. the Lords Prayer: from this the Church increased 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. etc. might be abundantly proved: Besides the testimonies of St. chrysostom, Basil, Austin, 
Acts. 2.5.  Cyril, the Greek Dionysius, Proclus and many others: yea, the common Liturgica, found in all Christian rituals, do plainly evince this, that with the Faith itself, set-prayer was established in all Christian Churches.  
Reason 1 And indeed, doth not good reason here persuade 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 vessels; 
2 Cor. 5.1. 2 Cor. 4.7.  and therefore, because in earth, we should be jealous and suspicious of this earth, careful and watchful over ourselves; Be not too rash with our mouth.  
Reason 2 Again, Remember, God is in Heaven; 
God is in heaven.  wherefore if, as mistrusting our manifold infirmities, even when we speak before men, our equals; or but to men, though our betters, we are so careful, as to pen and weigh our words before hand, that we offend not: Then how much more careful should we be, when we speak 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 own, as might be (If any) in public: They would be in the Church, as the Church allows, as she speaks, The words of the Church: Thy words, It is spoken to the Church: A set-forme in public, when we pray in public.  

2 Law of public prayer.  Nevertheless, though her words; yet here another law for the Church, and her public 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 heart's earnest, and should, as come after it, so come under it. The tongue and mouth are the heart's index; and as indices to books: so should the mouth, as it were, but refer God to the heart, where he may read more. It is the property of a full heart, not fully to express itself; and the duty of a good Christian's prayer, as not to speak, more than he means, so to mind much more than he speaks: Let thy words be few.  
But beside: Short prayers make long devotions: the affections, that vent themselves quickly, lose their vigour: and the heat, that evaporates, spends itself the sooner. Sorrow, when it hath made a vent, ceaseth to be sorrow; and the tongue, that declares, abates the heart's fervour. The mouth is to the heart, as the mouth of a glass, or vial; which, if it be of the biggest, poureth all out at an instant, whereas if it be narrower, it holds the liquor the longer, & maketh a pleasant murmur 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 he fears not God from his heart, that maketh long prayers. And Ecclus. 7.14. Make not much babbling, when thou prayest. Sure I am, where we find this froth in the mouth, there always find we some fault at the heart. The Pharisees made long prayers: Matth. 23.14. but there was hypocrisy at their heart. The Heathen made long prayers: Matth. 6.7. but there is infidelity at their heart. Be ye 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. He giveth us, as the matter, and order; so the measure (at least of our public 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 Lord's prayer, a set form, as a precedent to the Church, she should do the like; so a short form, as a pattern, the Church should not go beyond. As the Widow, pray continually, Luke 18.1. without ceasing. 1 Thess. 5.17. Instant in prayer. Rom. 12. Watch and pray. Mark 13.33. Ask, seek, and knock. Mat. 7.7. The very manner of these and the like speeches, showeth the manner of our prayers, that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (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. chrysostom will show 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 join with the Priest, and give their assent to their own prayers.  
3 That by their often responds, the mind of the people might be kept from wand'ring.  
4 That their devotion (thus) might be the more excited and stirred up.  
5 That their attention (thus) might be kept waking, by their often responds, which were expected from them.  
6 That hereby they might show their confidence in GOD'S mercy by CHRIST'S merits, as contrary to the Heathen practice, Mat. 6.7.  
7 That by such means 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 Saviour's 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 always practised. 
S. Epiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 24.  In the Greek and Mother Church (Epiphanius tells us) their prayers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: with all frequent and fervent brevity: short and thick prayers. In the Latin Church, the Collects, 
Des. Erasmus. lib. de modo orandi.  Antiquissimae preces (as Erasmus rightly styles 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, 
joh. Cassian. Institut. lib. 2. c. 10. etc. 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 express their twofold forms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: prayer and supplication: to the one, the same with our Collects, the people answered, Amen; to the other, agreeable with our Litany, etc. they answered as we, with divers and sundry answers: for the most part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. or the like. From whence, as from the frequency of their often petition, these prayers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being in substance, form, and order, the same, which we have in this Church of England: 
Gilb. Cognat. precum f. 302. etc. 312. Operum, quem vide.  therefore Gilbertus Cognatus a most learned German, even an hundred and thirty years ago, laying down the forms, Veteris Ecclesiae, of the ancient Church, layeth down the very prayers of this Church of England.  

Application  Thus you see I have brought our Text home to our doors; where because the time and Text put me in mind, I will only add two or three words more for the conclusion of these our Sessions.  
These even as few as may be, and therefore but three only to conclude and shut up all: Viz.  
A word of Confutation, a word of Exhortation, a word of Gratulation.  
1 The first shall be Verbum confutationis, A word of confutation, reproof, and reprehension. There are a sort of people in the world, who because they most admire their own fancies, and are only in love with themselves, like therefore no prayers, no devotions but their own: nor these have they any, but of the longest; wherein they may sooner lose themselves, and their blind zeal, than find GOD, whom they pretend to seek. With these men Set-prayer is Parrat-prayer, lip labour; compared to an Horse in a Mill: (so dare these fools blaspheme.) The short, and therefore fervent ejaculations of the Ancient Church, most fit, either for public or private devotion, are shreds of prayer, etc. any thing, but what they are, or should be. And because our blessed Saviour in that most perfect form of His, the ground and pattern of all ours, still stands with us, and his Churches practise: therefore forsooth, His also (that you may know what spirit they are of) He also (I say) and His most perfect Prayer is rejected by them. That prayer, say they, in no sort to be used by us. So we have heard them speak and write; witness their 
* Vid. Franc. johnson count. Io. Carpenter de prescript. ab hominibus precat. form. Amstelrod. in 4. 1610.  Books. But I pray you then, to what purpose serves the Lord's prayer? It is (say they) given us for a pattern and precedent for all our prayers. Well and good: if so; then must all ours be, as that is, 1. Set and prescribed. 2. Short and brief. Thus are they again (like that Nequam servus) condemned out of their own mouth; and unwittingly snared in their own words. But (say they) set-prayers limit and prescribe the Spirit. What spirit do they mean? The Spirit of GOD? Nay rather, that blessed Spirit is best (in us) furthered by them: due meditation (as it may here best) preceding, to them preparing our devotion, and in them augmenting the vigour of our intention. For this cause he hath always prescribed such to his Church: such hath the Church always used till our days. He that first brought the other in amongst us in public, was he that either first broke the Church's peace, or did at least begin to renew the Schism amongst us. Consider, I beseech you, my brethren of the Clergy (to you I now speak) whether such an one be a fit precedent or example for us. Consider whether such prayers privately framed, and publicly used for the most part, be not against public order and private zeal: whether they do not much more circumscribe and limit the Spirit. Consider I beseech you in the fear of God, whether these have not been the means to disgrace and discredit the Churches, and all other our true public devotions. Surely much better, as safer, was the practice of former Ages: in which nothing (for matter of invocation) was publicly used, but what was publicly approved: they using none before their Sermons (in this place of exhortation, the Pulpit) but either the Lords Prayer only, or (as in elder times) this short form, 

Post verò lectionem Legis & Prophetarun, Epistolarun nostrarum, Actuum, & Evangelii Ordinatus salutet Ecclesiam iis verbis, Gratia Domini nostri jesu Christi, & charitas Dei Patris, & communicatio Spiritus Sancti sit cum omnibus vobis, Amen: & omnes respondeant, Et cum spiritu tuo. Post haec verba alloquatur populum sermonibus exhortatoriis. Clemen. Constit. lib. 8. c. 4. Latin. edit. Lugdun. 1565. p. 355.  
Observatum hoc idem in Orientalibus Ecclesiis docet, S. Chrysost. Hom. 3. in 1 cap. ad Colos. his verbis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Episcopum designat, Presbyteri enim utebantur solitâ illâ formulâ, Gratia Domini, etc. quum tamen intereà Episcoporum magis propria fuerat Salutatio illa altera, Pax vobis) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (pergit ille) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Simile fuisse institutum Ecclesiae Latinae & Occidentalis, liquet ex illo de Macario apud Optatum lib. 7. p. 201. quod cum Balvinianae editioni deesset, doctissimus vir Mericus Casaubonus suo loco restituens, ad calcem libri 3. subjecit. Siquidem ostensurus Optatus Macarium non tractasse, id est, praedicasse, vel concionem habuisse ad populum; Hoc enim erat illu tractare: id probat, eò quod verba habiturus non salutabat populum Contra (ait Optatus) Episcopalis tractatus probatur ab omnibus sanctitate vestitus, salutatione scilicet geminara. Non enim aliquid incipit Episcopus ad populum dicere, nisi primo in nomine Dei populum salutaverit. Similes sunt exitus initiis. Omnis tractatus in Ecclesià à nomine Dei incipitur, & ejusdem Dei nomine terminatur, etc.  
Ex quo liquet, Episcopos tum in ingressu concionis, tum in ejusdem exitu populum his verbis salutasse: Quod etiam supra allatis verbis confirmat. S. Chrysostomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Absolventes enim suas exhortationes benedicebant Episcopi, sicuti & Presbyteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adeo haec eadem formula utraque & salutatio & benedictio: quam tamen Optatus salutationem geminatam appellat. Vbi autem Episcopis receptum postea, diverso ritu à Presbyteris salutare, Concil. Bracharensi 1. Prohibitum id fuit, sancitumque Canone 21.  uno modo salutent, dicentes, Dominus sit vobiscum, sicut in libro Ruth legitur, & ut respondeatur à populo, Et cum spiritu tuo; sicut & ab ipsis Apostolis traditum omnis retinet Oriens, etc.   The Lord with you: The Bishop thus blessing and preparing the people to hear; and the people mutually again in that Respond, And with thy spirit; praying for him again. Therefore let me (in the bowels of CHRIST JESUS) beseech you all (wishing my voice might reach as fare as the fault extends, to every person and place) that you and they would all receive the second Word.  
2 Of Exhortation and Admonition; that as we hold the Spirits unity, so we would even in this also provide for the Church's peace: that we would all as one (herein) follow our blessed Saviour's command, his Spirits direction, his Church's practice in all ages. That as we are his people's mouth to him, we would not be too precipitate in ourselves, too unadvised in respect of the people; whose mouths and hearts, that all may be but one mouth and heart, must necessarily in GOD'S public service accompany and go along with ours: that howsoever we do when we speak to the people, yet when to God we speak, that Our words be few; Let not our mouth be rash, or our heart hasty, to utter any thing before Him, that may make our Sacrifice to be the Offering of Fools. Nay rather, let us be more ready to hear, that is to obey GOD and his Church: seeing to obey is the fat of Sacrifice. Yea, 
1 Sam. 15.21.  much better than all Sacrifice. Surely the Heathen man can tell us, that this is that kept up their Sparta. How much more this obedience to GOD; his Son our Saviour; his Word; his Spirit; his Catholic and universal Church? In whose wall, as in Noah's Ark, you and we all are only safe.  
3 And truly (that I may add the third word of Gratulation) we have ever great cause to confess and acknowledge GOD's favour and mercy to us, who are of this English Church: and far more juster cause have we to praise Him; not (as the Heathen Man) that we are Men only, not Women; Grecians, not Barbarians; Athenians, not Baeotians: for now Male and Female, 
Gal. 3.28.  Grecians and Barbarians, are all one in CHRIST: but that we are Men, not Beasts; Christians, not Heathen; English, the best Reformed for pure Doctrine and perfect Discipline; which GOD hath by a long and happily continued peace so mercifully approved, so miraculously defended. Truly the jews, in their Beracoth, recounting the blessings their Fathers received, and themselves now want, do daily bless, and continually praise GOD for them: How much more justly and truly should we do this daily and hourly? We have received the substance, whereof they the shows; the body, CHRIST, whereof they the shadows; the truth and performance, whereof they but the promise: thus indeed with us all Christians after CHRIST. But of so many Christian Churches, how many, with Israel of old in Egyptian bondage, under the Turk, and other Eastern Princes! How many scorched, or at least in danger of the fiery Furnace, with the three Children! How many in peace have not the clear truth? How many in full truth, have not perfect peace! having both, how many have not that discipline and government, that must under God preserve them! Only we (I say) enjoy all. God grant we may take the course, by seeking God truly, to enjoy them still. I say, we of this Nation do and have long enjoyed them all by God's special mercy: It being a special argument of God's singular favour toward this Reformation received and established in this Church, that God (notwithstanding all our infinite sins beyond other Nations) hath and is still pleased so long to vouchsafe us such Peace, such Plenty, such a flourishing State, such inward Content, such outward Prosperity, so many, and great Deliverances, so strange and miraculous Preservations; such happy Government under so many Pious and Religious Princes: having added this also in this most happy Succession; that with the ending of that former Kingly Race of ours, neither our Peace, nor His Truth did end: but that another and nearer Kingdom is added to us, to strengthen our Peace, to increase our Thankfulness to God, our Obedience to Him, and His Vicegerent.  
O let us not forfeit this Peace, yea God's blessed Truth, by any unthankfulness: Let us not, as fools, still strive with God, His Christ, His Spirit. Let us ever obey God also in this, Take His Counsel, Be not rash with our mouth, etc.  
FINIS.   

THE FOURTH; OF THE NECESSITY AND ORDER OF GOD'S Service by Prayer and the Words Ministration: in reference chief to the CLERGY: Preached at the Trieniall Visitation of the R. Reverend Father in GOD, William, Lord Bishop of London, holden at Dunmow in Essex. Sept. 11. Anno Domini. 1634.  ACTS CHAP. 6. VER. 4. 
But we will give ourselves continually to Prayer, and to the ministration of the Word.  
IT was an ancient custom in the Churches Synodall assemblies, that the Sacred Bible (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Books of Holy Scripture, 
Vide Christop. justell. IC. in Prafat. ad Codicem Canonun Eccles. Cathol. in initio.  the Rule of Christian Faith, were openly laid on an higher desk; the Ecclesiastical books of the Councils, the Rule of Discipline and Order, on a lower by them: To teach us doubtless, that both these are a safety and defence, the one to the other: Neither Faith's Doctrine secure without the pale of Discipline, nor Disciplines Order sound without the ground of Doctrine. Both like those two Sisters in the Gospel, Mary and Martha; or these in the Text, Prayer and the Word, serving the LORD in the mutual service of one another. Behold what then was, is now again represented unto your Christian view even those two Books opened before your eyes; or one Canon in both those Books. A Canon truly it is, and that of the second Synod that ever was, the first and only: yet recorded also in the Book of God; a special part of His holy Word, and therefore most truly Canonical.  
And which is yet worth our observing; As it pleased GOD, The first Synod that ever was (Acts Chap. 1.) in the 34. year of our Christian Aera, and the next after our Blessed SAVIOUR'S Ascension, was called for the settling the number and Persons of the holy Apostles, the Church's Founders, and Governors. So this second now, in the same year held (as Binnius and Baronius, 
Vid. Binium. Tom. 1. Concilio 4. fol. 1. & C. Baronium ad An. 35. n. 1.  etc. account) doth as we see (by the same providence) design and set down their Office and Duty: and not theirs alone, but the Duty of us all, who succeed them.  
So a Synod we have in the Text, Verse 2. Then the Twelve called the multitude of the Disciples, etc. And a Synod also at this time for some like end.  
And a yearly provision it was, and it seemeth from the same ground, that as That Acts 1. and This here, in the same year: so also in after ages 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nicen. 1. Can. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Chalced. Can. 19 Bis in anno, juxta Patrum decreta; aut si non saltem semel. Council Tolitan. 4. cap. 3. circa Ann. Dom. 633. Turonens. 2. c. 1. Anno Dom. 570. Vid. Apostolorum Canon. 38. alias. 36.  twice every year (if need required) at least, once, the Church should have her solemn meetings. So the Councils of Toledo, Tours, and the rest: And they show it to have been the practice of the Eldest times, imitated (as appears by 
b Nicol. de Cusa Card. l. 3. de Concord. Cathol. c. 25. f. 809.  Cusanus) by the Civil State, that as in the Natural body there being an evil feared from without, the spirits forthwith assemble, and gather to the heart, as it were to fortify it, and secure themselves: So also in the Body Ecclesiastic, 
c Concil. Milevitan. 2. Can. 9 qui lib. Afric. cap. 95. & 73.  Quoties communis necessitas cogit (saith the Council of Milevis) As oft as the common cause required, there were common assemblies, General Councils, all meeting on all hands, to advise for the common good. 
d Concil. Toletan. 4. cap. 3.  Si vero nec de fide, nec de communi Ecclesiâ tractabitur (saith the fourth of Toledo:) if the business were not concerning faith, and the common cause; if the Occasion be but, as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the murmuring of the Hellenists at Jerusalem, and the End as now, to provide for their Widows; than Erit speciale Concilium (say the same Fathers) the Synod shall be special or particular; only for those times and parts, the Rule to reach no farther: And so have we here a Precedent for such as this.  
But nevertheless whatsoever the occasion be, their Resolution here is General, Catholic, and Ecumenical. They were for the Persons, Apostles immediately sent from Christ, the first founders and planters of our Christian faith: their Commission as large as the whole world, therefore their Conclusion able, and such as ought indeed to conclude all us. All us, who have received the faith from their mouths. All us, Christians. All us, yet more particularly who have received either our mission from them, or like commission with them. All us, of the Clergy. We all, to mind the same Duties, in the same Order and manner, with the same height, or rather fullness and fervour of Resolution, as they here— But we (say they) will give ourselves continually to Prayer, and the Ministration of the Word.  

The Division.  In which words you have three things principally to be considered (1) The Persons, We. (2) The Duties, Prayer and the Ministration of the Word. (3) Their Resolution for these Duties, and the manner of performance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more in this word, than we are ware of: We translate it; We will give ourselves continually to, etc.  
Or, if you please, you have them thus, 

1 The Officers, We.  
2 The Offices, Prayer, and the Words Ministration.  
3 The Officiating, We will give ourselves.    
In the Persons or Officers consider, 

1 Their Quality.  
2 Their Dignity.  
3 Their Unity.  
4 Their Imparity.    
Of these two last chief, and of the two other in them.  
In the Duties, consider,  

1 Their Number, Two: though including and comprehending many particulars.  
2 Their Necessity, comparatively in respect of persons and time.  
3 Their Order, in respect of each other:   
First and principally to Prayer, as to the main: to the Ministration of the Word, as to the means. To the one, namely Prayer, as to the End. To the other, as the Way conducing and leading to this End. To the one, as to the proper and peculiar Service of GOD, absolutely necessary for all men and times: To the other, as the Service of His Word, properly belonging to us (Clergy) and chief necessary for those first times.  
In their Resolution for these Duties Consider,  

1 Their Desire, Purpose, and intention.  
2 Their Solemn, and publicly vowed Consecration and dedication of themselves, We will, etc.  
3 The Oppositions there against made, weighed and considered in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But, we &c.  
4 Their serious Execution, careful and industrious performance, notwithstanding all dangers to be feared, or difficulties to be expected; in this most significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We will not only employ or busy ourselves, but wholly, continually, perseverantly, manger all lets, dangers and disturbances, We will give up ourselves most stoutly and resolvedly to Prayer and the Ministration of the Word.   
And thus you have the severals. Now we come to each in order, as far as the time will give us leave.  


I. The Persons Their Unity and agreement.  1 ANd first of the Persons, whom we both hear and find in this Word; We.  
We. It is the voice of all the Apostles, not of Peter alone: They all in the first Synod, choose alike; have equal voice and choice in the Substituting Mathias, Acts 1. 
Acts 1.  In that other, about Circumcision, All decree, send, and judge alike: It seemed good to the HOLY GHOST, and us, Acts 15. 
Acts 15.  Here they all pronounce and ordain alike: Neither was it ever otherwise in after Councils, where all met, the five Patriarches were chief; and as Saint Peter amongst the chief Apostles, 
Romans 16.  Rom. 16.5. So the Roman Patriarch had only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sit or speak first; not power to rule or guide either all or any. The Apostles, as they were all sent together, 
john 20. Acts 1.  Matth. 10. 
Matth. 10.  So they were all inspired at once, john 20.22. To let us know, that they and their Successors are Pari authoritate, pari consortio, as the 
* S. Cyprian. l. de unitate Ecclesiae. 3. Hoc crant utique & caeteri Apostoli, quod fuit Petrus, pari consortio praediti & honoris & potestatis, sed exordium ab unitate profici citur.  Fathers speak. That Saint Peter spoke first, Acts 15. or was by our Blessed SAVIOUR spoken to alone, was but (as we have elsewhere shown) because he was with Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eldest Apostle; they thence ascribing to him, Primas sedes, the first seats, (such were then Antioch, Alexandria, and Rome) because he was, thus, the First; Thereby teaching and signing the Church's unity, which by one Spirit, from one Head, is but one in all: and though many Members, yet but one Body. We.  
Again, We: Though the Apostles only speak, 
9 Their imparity.  though we hear them alone, yet are there more in the work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But we, points us not only to the Apostles as chief Governors; but also to the seventy Disciples: yea, these seven (new) Deacons also not excluded. It is an error of the 
a Can. 16. Synodi Constantinop. in Trullo.  Sixth Synod, and of sundry interpreters, which is greedily laid hold on by the factious amongst us, that these Deacons were only Laymen: when as we apparently see Stephen one of them busied in the Ministration of the word; 
Vers. 10. etc. Acts 7. & 8.  and Philip in the office and duty of Prayer and Baptism. Surely as the Apostles did not shut themselves nor their successors, the Bishops (as Stories plentifully prove) from the governing the Deacons care about their Tables; so they did not include that Office, only within that Table-service. They were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministri (as the name signifieth) servants in all to both the rest: as the Seventy were in Prayer and the Word subject and inferior to the Apostles: These indeed being the Governors of them all. So, we see, there was always an imparity in the Church; always the spirits of the Prophet's subject to the Prophets. 
1 Cor. 14.  As Aaron and the High Priests of old; so under them the inferior Priests and Levites. Afterward, CHRIST our Lord, as he sent the Apostles and seventy Disciples at two several times, 
Luke 9.2. & 10. v. 1, 2, 3.  Luke the 9 and 10. Chapt. So thereby he directed his Church most plainly to these two Orders: ¹ The Bishops who did succeed into the Apostles place, as the Church Governors, who were to Watch for our souls, Heb. 13.17. 
Heb. 13.17.  in the preserving of peace and truth. And ² the inferior Clergy, though sent also by CHRIST in the Seventy, yet sent after in time, after also and inferior in place, that they might know they are to be subject to the first. Those indeed, (the Apostles sent first, absolutely, and with Power (saith the Evangelist, Mat. 10.1. 
Mat. 10.1.  
john 21.16. Acts 20.28. ) altogether and alike sent, as Shepherds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to feed only, but also to guide the flock. These, the Seventy, sent after, and apart, two by two, 
Luke 10.3.  and that (saith S. Luke, who reports the difference fully and plainly) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Lambs, in Prayer, and the Word only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to feed the flock, and to be ordered and directed by those others: They, the Apostles, sent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Sheep (saith S. Matthew) and so superior to the rest; 
* Mat. 10.16.  Fathers of, and Elders over, to guide and govern them. Thus as a difference of Names and Titles, so also no less of Orders. As a Priority of mission, so was there of commission also.  
Neither was it ever otherwise, in any other place, in any after and succeeding ages, amongst their successors. Even in the Apostles times, (not to trouble you with after testimonies) Titus Bishop of Crete, Timothy Bishop of Ephesus, both appointed by S. Paul; who therefore sometimes joins them and others with himself in the Front of his Epistles to the Churches; 
a 1 Cor. 1.1.  Paul and Sosthenes, 
b 2 Cor. 1.1. Phil. 1.1. Col. 1.1.  Paul and Timotheus, 
c 1 Thes. 1.1. 2 Thes. 1.1.  Paul and Silvanus and Timotheus, etc. To teach us, that those he thus joins with himself, must and should indeed succeed unto him. After, in the Age next after the Apostles, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Ignat. Epist. ad Trall. in initio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Vide eundem in Epist. ad Magnes. Et ad Philadelphens. Item Epist. ad Smyr. h. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Ignatius every where warns the Priests to be subject to their Bishops; the Deacons to their Priests; the People, at the least in these two, Prayer, and the Word, to be subject to them all.  
Thus was it always in all places: no where otherwise. For GOD is the God of Order. As he will be served of us in Prayer and the ministration of the Word, so will he be served in Order: by us, as inferior Labourers; by them as Superior Governors; though not 
* Mat. 20.25. Mark 10.42. Luke 22.25. 1 Peter 5.3. 1 Tim. 5.17. 2 Cor. 11.28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though not domineering, and absolutely out of the plenitude of their power Lording it, (as the same words constantly held both by the three Evangelists, and S. Peter the Apostle well import,) yet worthily ruling, worthy to be accounted worthy their double honour.  
For surely, though their Place is higher, and honour more; yet is their labour no less, and their burden heavier. They not only labour in the Church, as do we, but care for the Church; yea, The care of all our Churches laid on them. Thus, whilst we serve GOD in private, in our Prayers and the words ministration: they in a more public care (may I so say) do even serve the meanest and lowest of us all. There is no service, Beloved, to that of Government, where one serves all. And that Greek Proverb is most true in every Family, much more in this great Household of Faith, and Family of the Faithful, The Church of GOD, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, There is but one servant in each house, and that's the Master. It is our Lord and Master's Rule; 
Mat. 20.26.27.  Whosoever will be great amongst you, let him be your Minister, and whosoever will be chief amongst you, let him be your servant. So must it needs be, the higher place, the heavier burden: and we know that the shoulders next the head are the most bearing part.  
Let us not therefore envy this honour to any whom GOD hath set over us. Nay, rather let us pity their persons, and that heavy burden they bear, and let us strive by our joint and free obedience to make it lighter. Let us, as Aaron and Hur, 
Exod. 17.12.  by a faithful discharge of this our twofold duty, Prayer and the Word, especially by our earnest and serious prayers, bear up Moses arms, that they, and we all, may as cheerfully, as resolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Give ourselves without any let or impediment from ourselves, to prayer, and the ministration of the Word. And so, though omitting much of our intended discourse, we come from the Persons to the Duties, We, to Prayer, etc.  

II. The Duties.  We cannot so easily come to these Duties, but we must again with them awhile behold the Persons, they are here so linked together: We, to prayer and to the ministration of the Word.  
The first fruits of every thing were sacred for GOD'S use; 
Exod. 13.2.  and the firstborn of the Males, were as holy, consecrate to GOD'S more special service: such were these here, the first-fruits of the Christian faith, and the firstborn that opened the womb of our Mother Church: and therefore as such are set apart for GOD'S more special service; as such, they freely and wholly give up themselves: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We (say they) will give ourselves continually to prayer and to the ministration of the word. Therefore they were especially, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's portion and inheritance.  
And as they, so we. 
Their number.  This is the twofold Duty of every one of us, who succeeded them: we truly serve GOD, and his Church, in both. In our public prayers we serve GOD (as do all others, Prayer being most properly his service) and are herein more peculiarly the mouth of the people unto GOD. In the Word, which is his Gospel, we serve his Word and Church, and are God's mouth in his embassage & message to his people: Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Gregentio Tephrensi Palladius in ejusdem disputat. cum Herbono. p. 204. Et Hesych. Presbyt. in Levitic. cap. 22. p. 509. Ind nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotibus precipué datum; eô quod Legatorum vice fungerentur. Exod. 4.16.  so the Greek Fathers; Mediatores, so divers of the Latin, though S. Augustine mislike the phrase: that, whereas neither God can speak to man, because an infinite and glorious essence; nor man can behold or hear God, or the Angels, because he a sinful and mortal creature, (For who can look upon the Sun, or who can see God, and live?) God therefore hath appointed some men, who, give me leave to say it, might be as Moses unto Aaron, Gods unto men, by thus mediating between God and man in this twofold Duty: by the which (as 
* Prosp. lib. 1. de vit. contempt. cap. 25.  Prosper hath it) Et Deus placatur populo, & populus instruitur Deo. GOD being by Prayer reconciled unto his people; and the people by the Word, instructed unto God: both in us, serving GOD, and one another. For by the one, the Words ministration, the understanding is enlightened to know and believe GOD; by the other, Prayer, our wills and affections are raised, ordered, and directed to love that GOD we know, and to confess him, whom we believe.  
By the one, we attain the Serpent's wisdom; by the other, we obtain the Doves innocency, the gifts and graces of the Holy Ghost.  

2 Their necessity, in respect of us Clergy.  They are, though divided in GOD'S people, yet conjoined in us his Ministers; being, though two lips, yet but one mouth; both to preserve knowledge for your instruction, and to breath forth the spirit of zeal and pious fear, in holy prayers and invocation. Thus, as by the one we obtain the light of knowledge, so by the other we maintain the life of faith, the heat of piety and devotion. Truly, these two Duties are the Urim and Thummim, 
Exod. 28.30.  which Aaron, and every son of Aaron must wear on his Breastplate; knowledge whereby to guide you to GOD, and holiness, wherewith to walk with you before him. Thus, more truly than the Heathen janus or Cecrops, our office at once looks two divers ways; from God to men, by his Words ministration; from man to God, by prayer and invocation. For this cause, the Holy Ghost, to enable these Apostles, and all us Clergy in them for these two Duties, came down in the likeness of fiery cloven Tongues. 
Acts 2.  In their divided clefts, signifying the tongue of prayer unto God; the tongue of the Word administered unto men: both but one tongue on each, though come from Heaven, yet in their site looking upwards, thither from whence they came, because by prayer they tend and lead thither back again. In fiery-cloven tongues, because in fire there is light to lighten the eyes of the blind, and to guide their feet into the way of peace; and this by the ministration of the Word. In fire also there is heat, to inflame and make them lively coals, (so Arnobius calls devout Christians) or rather whole burnt offerings, by earnest and ardent prayer unto God. This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their imposition of hands, or rather of tongues, from Heaven: The ordination of those first Apostles, and of all us Clergy in them; that with the Baptist we might be burning and shining Lights: 
john 5.35.  Burning in our zeal, by Prayer; Shining, by the word of knowledge: That every one of us might in God's House, his Bethel, be like 
* Gen. 28.12.19.  jacobs' Ladder, which he saw in Bethel, whereon were Angels ascending and descending: so by our office and ministration, Angels might in us, ascend and carry up ours, and the people's supplications unto God: and Angels by us descend to bring God's word and message to the people. We indeed, God's Angels in his Heaven here on Earth, the Church, but these the Wings, whereby we are to fly. We, the World's Lights and Stars, but these the Orbs wherein we are to move: These two all our Duties, Prayer, and the ministration of the Word.  
But though these our Duties, yet not both alike, 
III. The Order of these Duties. First, to Prayer.  not these both equal, not at all times equally and alike necessary, nor alike to be esteemed of us in their worth and use. As the Apostle of 
* 1 Cor. 13.13.  Charity in respect of Faith and Hope, so I, of prayer, in respect of the ministration of the Word; The greatest of these is prayer. Neither need I fear to compare them; since Saint Paul comparing these three graces, yet prefers one: nay, since all the Apostles here compare these both, and yet prefer prayer.  
Comparisons may be (as they say they are) odious amongst persons: amongst graces and virtues not so. The gifts of the mind are deservedly preferred before those of the body, and those of the body, before those (we call them) of Fortune. Yet even both these and those give place to the gifts and graces of Gods holy Spirit. Nevertheless these also (we see by the Apostle) are not all equal. Gifts of tongues, Prophecy, and this Words ministration, with those other Gratis datae, are inferior to those of Faith, Hope, and Charity, the Gratum facientes, and therefore also the act and exercise of Faith, Hope, and Charity, I mean, public and common prayer, far superior to that other, the Words ministration. Entia (saith the Philosopher) are as Numbers, wherein there is first, second, third; one before and beyond another, yet no wrong each to other. God made all things in number, weight, and measure; thence their Order. And by this order they continue what they are. This, as it is necessary to be in all things, so is it also as necessary to be known and acknowledged: where it is not so, as good not be. There must needs in a short time grow, where no Order is, confusion; and where confusion's once admitted, there's all discord and dissension. Witness the present occasion of this Synod here in the Text. There was here dissension in the Church, and that because no due Order observed. The Widows of the jews so preferred, that (as they thought at least) the Hellenists were altogether neglected. And is it not so now, at this time, even in these two duties here? Preaching and the ministration of the Word, so highly preferred, so exceedingly set by, that in the mean time prayer, I mean common and public prayer, is with the most, or many too much neglected: Prayer, I say, which is Gods most peculiar service, our daily and continual Sacrifice, to which the Apostles give, as fit is, the first place; this not only thrustback, but in a manner thrust out: not only not its due place, but in a sort I fear amongst too many, almost no place at all. Beloved, I would not be understood to think a thought, much less to speak a word to the prejudice of preaching, and the ministration of the Word. I acknowledge the dignity and the necessity thereof in its due place and order. I know it is a means to engender faith where it is not begun, and to increase it where it is already. I confess it not only to be Gods good Ordinance, and our peculiar office and duty, most needful (as I have showed) on our part: but also, as the word of exhortation, needful also even in the best times in respect of the people; both to comfort and strengthen the weak, to encourage the strong; to excite the negligent; to reprove the flothfull; to admonish the forgetful; to inflame and kindle the remiss and cold affections of the far greater part of Christians. Yet I know also with Saint Augustine, that Aliud est ministratio verbi, aliud ministratio verborum: that, The ministration of the Word is one thing; the ministration of our words, especially as it is for the most part carried in our ordinary preaching, is another. I know also with S. chrysostom, that The ministration of the Word contains much more than that which we call, Preaching. For in the ministration of the word are contained many things, even too much also, I fear, neglected amongst us. Such are visiting and comforting the sick, and afflicted, by the Word; the counselling, settling, and resolving the perplexed and unsettled conscience in real doubts of practice by the same Word: the instruction of Catechism, which the Apostle calls the 
* 2 Tim. 1.13.  form of wholesome words; the 
* Heb. 6.1.  principles of the doctrine of Christ, according to the same word. The more frequent use of Church Homilies, confessions, and public works of Churches, and other writings of Fathers, and the most learned men, the more safe and most received expositions (as are judged) of the same word: and, to omit many more, even the very same word, Ipsissimum verbum, The very word itself; I mean the sacred and holy Scriptures, the Rule and Ground of all Truth, the measure of all our preaching, even itself in the public readings in the Church, too much undervalved by the most amongst us.  
The Word, is wronged in these and many more particulars. Not at all, in giving Prayer it's due place and worth. For tell me, I pray you; Are guests, such as are these two, any whit wronged, by being sorted at the same table according to their due worth and rank? Are Domestics, such as are these two, in the same House of Prayer, any way injured by their master, by being designed each to his own place and office? I hope, nothing less. Mary and Martha were sisters, yet our SAVIOUR is not afraid to pass His judgement, and in it to prefer Mary, that she hath chosen the better part. Simeon and judah were brethren, yet judah was made Simeons' head. Simeon indeed signifieth, Hearing; judah, Prayer and Praising. So the Mother of them both, Leah, Gen. 29.35. 
Gen. 29.35.  Now will I praise the LORD, saith she. As here, so there judah hath the Sceptre, the pre-eminence; And howsoever Simeon be the Elder brother, as also Hearing, Rom. 10.14. 
Rom. 10.14.  before Prayer; though Simeon be excellent amongst the Princes, and chief amongst the Tribes; yet to judah, that is, to Prayer, is the Sceptre given: And as of judah came CHRIST, the promised seed; so to judah, that is to Prayer is the promise made: Whosoever shall call on the Name of the LORD, shall be saved, Rom. 10.13. 
Rom. 10. ve. 13.   
Beloved, the Word, is not wronged in yielding Prayer its due place and worth. For as I said most truly, Prayer is the principal and main; The Ministration of the Word but the means. This is the End; the other but the Way conducing and leading to this End. This is the proper Service of GOD, necessary for all men and times: the other but the Service of His Word, peculiar to us, and chief necessary for those first times. It hath every way the first place. In this place first: For GOD'S House, this place, is the House of Prayer. In this Text, first, To Prayer, say they, and then, to the Ministration of the Word.  

Divers Reasons of Prayers Pre-eminence.  And very good reason for it. For, first; The ministration of the Word is most properly, Ours of Reason 1 the Clergy: Woe to us, if we preach not the Gospel. Ours it is, 
The ministration of the Word a particular Duty. But Prayer the general Duty of all Christians.  to be Instant in season, and out of season, etc. But Prayer is the public, common and general Duty of all Christians: And were it not then fit to be made of all in common? It is necessary, not only for all men, but also for all times and places. Therefore we are bidden; Ask, Seek, and Knock, (Matth. 7.7. 
Matth. 7.7. ) to teach us, we should do it 
* Luke 18.1.21.36. Mark 13.37. 1 Thes. 5.17. Rom. 12.12. Colloss. 4.2.  always. Watch and Pray, saith our SAVIOUR; And, What I say unto you, I say unto all, Watch; and again, Pray always and continually; Without ceasing, saith this Apostle, (1 Thes. 5.17.) Continuing instant in Prayer, (Rom. 12.12.) Continue in Prayer, (coloss. 4.2.) Thus even with them whose the words ministration is, Prayer hath the first place, as most worthy, most necessary. So with Moses, and the Prophets: GOD forbidden, saith Samuel, that I should sinne against GOD, in ceasing to pray for you: (That first:) But I will teach you the good and the right way, 1 Sam. 12.23. 
1 Sam. 12.23.  So is it with the Apostles: With the Apostle Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: First of all, let Prayers and Supplications, etc. be made for all men, 1 Tim. 2.1. 
1 Tim. 2.1.  And thus is it with all the Apostles here, by this their public sanction and Decree. To Prayer (say they here, Reason 2 in the first place.)  

Prayer necessary for all times.  2 The Ministration of the Word was chief necessary for those first times; for the first founding, and establishing the Church, when having converted any, 
S. Chrysost. in coloss. cap. 3. Hom. 9  passing them over (saith S. chrysostom) they presently betook them to teach others, that all being converted, and giving themselves to Prayer, they might being thus edified and built up, become a Spiritual Temple unto the LORD. Thus you (saith the Apostle to the Hebrews) ought to be teachers of others, Heb. 5.12. 
Heb. 5.12.  Thus did Apollo's, but newly, and as it seems, but meanly Catechised, Asts 18. 
Acts 18.24, 25, 26.  The things (saith Saint Paul to Timothy) that thou hast heard of me among many witnesses (that was in the Congregation) the same commit thou to faithful men, who shall be able to teach others, 2 Tim. 2.2. 
2 Tim. 2.2.  By this means, within the space of a few years (not preaching the Gospel where it had been preached by others) nor staying long any where; S. Paul was able to preach the Gospel from Jerusalem round about unto Illyricum, Rom. 15.19. 
Rom. 15.19.20.23.  And the Ephesians being no more children (namely to be taught) and to be tossed too and fro, and carried about with every wind of Doctrine by the sleight of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But speaking the truth in love did grow up into Him in all things, which is the Head, even CHRIST, Ephes. 4.14. 
Ephes. 4.14, 15.  namely being instructed, edified, and built up for this end, did as a Spiritual Building (thus) fitly framed together, grow up into an Holy Temple in the Lord, (Ephes. 2.21.) Praying always with all Prayer and Supplication in the Spirit, and watching thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the word in my Text as you see, primarily applied to Prayer) With all perseverance in Prayer, and Supplication for all Saints, Ephes. 6.18. 
Ephes. 6.18.  Thus in a word not only the Ephesians, but being converted and made such, all Christians likewise did both give and employ themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (again to the word of my Text) These all continued with one accord in Prayer and Supplication, Acts 1.14. 
Acts 1.14.  And again; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They continued daily in the Temple with one accord, Acts 2.46. 
Acts 2.46.  And again; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They continued in the doctrine of the Apostles (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in the Doctrine of the Apostles.) There is an Emphasis in the words, as plainly referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 6.17.  that Form of Doctrine, contained then, and expressed, as we see it is, in the Apostles Symbol, The Creed; and called as by Saint Luke, So by Saint john 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Epist. job. ve. 10. Revel. 2.24.  They (saith he) rested content, well apaid with it; they held it enough; they continued in it: (and mark what follows) and in breaking of bread and Prayers. So you see the continual and whole work of Christians even then, was Prayer: Not only with them, whose Duty the Words ministration was; but even then, and in those times, when the ministration of the Word was most necessary: Even then, and in those times, prayer was the chief and prime Work: It had then, the first place. To prayer (say they) and to the ministration of the Word.  
Reason 3 And indeed; that the ministration of the word hath the second place, 
Prayer is the End: The ministration of the Word the means.  is, that it might serve this first, prayer. The Heathen man observed, that our ears are given to frame and form our tongue: And Saint Basil rightly; That our hearing is for our speech, and speaking: Therefore the tongue, styled by the Prophet David his Glory, 
Psal. 57.8.  and the best member: because therewith (which is man's end) bless we GOD, jam. 3.9. 
james 3.9.  GOD and nature hath directed our ears and hearing principally to this, our tongues use. We see it in the contrary: For they that are borne deaf, are always dumb; showing thereby, that our hearing is to speak; and thus to speak by prayer. This Order (so anciently they called it) whereby Hearing and the Word doth ministrare, and serve prayer, the Apostle most excellently shows Rom. 10. 
Rom. 10.13.  Whosoever shall call on the name of the Lord shall be saved, ver. 13. There's the end of all our Preaching, your Hearing, and the Words ministration, that calling on the name of the Lord we may be saved. But (verse 14.) how shall they call on Him, on whom they have not believed? and how shall they believe on Him, 
Audis ut credas, & credis ut hostia fias. Vid. Hildebert Caenoman. de myster. missae.  of whom they have not heard? and how shall they hear without a Preacher? So you see, the end of all is prayer. As therefore the end is more worthy than the means; so is it, though last attended, yet first intended: therefore, prayer, we see, is put in the first place. Reason 4  
4 Prayer is the proper service of God; 
Prayer the Peculiar Service of God.  the ministration of the Word, though a most divine, heavenly, and most excellent Ordinance; yet but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word imports, but the ministration, that is, the Service of the Word: Prayer in the mean time, that is truly GOD'S Service. So GOD calls it in His command unto us; Negatively, of false gods. 
Exod. 20.5.  Thou shalt not bow down thyself to them, nor serve them, Exod. 20.5. Again, affirmatively, 
Deut. 6.13. & 10.12.20. Matth. 4.10.  of Himself, Deut. 10.20. Thou shalt worship the Lord thy God, and Him only shalt thou serve. Thus, therefore GOD calls their Common Prayers of old, amongst the jews, publicly and daily offered up unto Him, together with the Morning and Evening Sacrifice of slain beasts, an evident type of CHRIST'S bloody public Sacrifice, as in our Eucharist, a manifest Commemoration of the same: both showing, that both theirs, and our Prayers are accepted for such in His blood: GOD (I say) calls them His Service, as some thousands of times, I believe, may be seen in the Old Testament; being so called sixteen times in one Chapter, Numb. 16. Thus, saith GOD, He that praiseth me, he honoureth me, Psalm 50.19. 
Psal. 50.19.  Thus Annah is said to have served God day and night, by Fasting and Prayer, Luke 2.35. 
Luke 2.35.  We, no otherwise call the Public Prayers then by the same name, Divine Service: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So anciently the Primitive Christians, Acts 13.2. 
Acts 13.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As they (ministered, or) served the Lord and fasted. So the most ancient Syriack Interpreter reads it: As they prayed unto the Lord and fasted. Thus we see, Prayer is properly and primarily God's service.  
And good reason for it.  
For (1) in all the Creatures of the World, in all the blessings of Peace, Plenty, etc. in His many preservations and deliverances, yea even in the ministration of His Word in the Church, God serves us, that we by Prayer may serve Him.  
Again (2) in other things, even in our honest callings, and vocations; in the lawful necessary, and most expedient actions of our lives, though we serve God (as is fit we should) yet nevertheless in them all, we intent and more immediately look to other Ends, viz. the private good of ourselves; the maintenance of our families; the service of our King and Country; the profiting of ourselves and friends: But here in Prayer, it is far otherwise. All we here undertake, is undertaken, aimed, and intended for God's service: Whatsoever here, is done and directed, is only and solely to God's glory. This, therefore properly His Service.  
Again, (3) in all other works, either those of a most holy and heavenly nature, such as are, the works of justice, Mercy, and Charity; of giving of Alms, relieving the poor, etc. yea even the Words ministration itself; or any other good act, or virtuous exercise of any truly good and Christian virtue whatsoever; that we are able to do any good, whereby to serve God, otherwhere or way; is from Prayer alone, by which we gain the Holy Spirits help, and God's assistance: For how shall not He give His Spirit to them that ask it, Luke 11.13. 
Luke 11.13.  By Prayer, therefore, we obtain it: to this, as all other good things else, He gives it. Thus the Apostles than did, and we now must obtain it. And therefore, This, 
Acts 2. v. 1, 2. etc.  whereby in all other things we are enabled to serve Him, most properly His Service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
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) ministered (or served) the Lord: 
Acts 13.2.  but here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the most and best, but the service of his word.  
Again, secondly, in the two words here: the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for prayer, (amongst the Greeks', at the least in Ecclesiastical use) the higher and more noble service, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13. Psal. 134.  fit for higher persons, as Rulers, Rom. 13.6. whereby as more nearly attending servants we stand in his presence, wait on himself, Psal. 134. The other is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Deacons or Levites, amongst the Clergy, the meanest and lowest of all in this place.  
And, indeed, so was it always, 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 Liturgy itself; and their (so they called them) prayers of the faithful. This was their order then: the Order (so they called it) of their established set forms of prayer, even in the Apostles times: Such, and no other than they had, nor ever after had, in succeeding ages, till our days, in the Church of Christ. It is worth our observing; that whereas the Hebrews of old, called their ancient set forms of prayer, used in public 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 selfsame 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. Mark do both use in that Apostolical Canon, 1 Cor. 14.40. Let all things be done decently, and according to Order: showing that then they had, as the proper name, so also the thing itself, A set form and Order: not lawful for any then to pray as him list.  
An Order, then, doubtless 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 pre-eminence; as the most useful, most worthy, most excellent. 
S. Chrys. Hom. 14. in Acta. in hunc locum. f. 548.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. chrysostom 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, quàm orare Deum. It is the saying of an Heathen man, Omnia ponenda post Religionem nostra civitas duxit, etc. We justly judge Religion above all things. For hereby we render GOD his due, though not all we should, yet all we 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) remain these three, The Word, Example, and Prayer: but the greatest of these is prayer. For this obtaineth grace both for word and work. For by this we are enabled, to speak every good word: even we 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 do every good work; and without it, nothing.  
Yea, when the Word hath done its part, to instruct and teach us what to do, as at first: or to exhort, excite, and put us in mind to do, as we ought, and know: then Manet Oratio, Prayer (that) still abideth, and we to abide by it continually. Yet, again, 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 mean, 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 goodness: the one the aknowledgement of our miseries; the other, of his most abundant and all-enriching mercies. The one draweth us to him, because we want him: the other having thus tasted the sweetness of his goodness, makes us dwell with him, because we love him. And as the Saints in Heaven, by the one; so we 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, whilst 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, GOD'S domestic servants, even Angels (in part) whilst as they, so we, continually praise GOD; either confessing his power in our prayers, or his goodness in our praises. It sets us not only in Heaven, and makes us Heirs and coheirs; but (if I may so say) partners with Christ himself in his more lasting office. For CHRIST, even Ipsum Verbum Patris, the true very eternal Word, was a Prophet here on earth, by the ministration of this Word, but three years and an half: so long at the most he preached: but by his Priestly Office he continueth a Priest for ever, and being our Mediator and everlasting Advocate, sits at the right-hand of the Father, by prayer, still making intercession for us, 1 john 2.1. 
1 john 2.1, 2.  Thus highly is this Duty exalted, so highly preferred, not only by his Apostles on earth and Saints in Heaven: but also by Christ himself, that with him it is set down 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 pre-eminence 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 seem 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 Dominun: 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. etc. we have it also, Rom. 12. vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Continuing instant in prayer. And again, Col. 4. vers. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Continue in prayer. The Syriack most ancient Interpreter doth constantly also retain in all those places one and the same word, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man, signifying to be true, firm, constant, and continual; 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 Latin read it Instantes: others Perdurantes; some Assidui; and sometime Perseverantes: noting at the least three properties of our prayers, that we may truly perform what is here in this word and duty enjoined.  

1 Property, Assiduum esse.  First, that prayer should not only be the work of one day only, the Lords day, but even the daily work of every day. That not only in private (which is the act of private faith) but in public, which is the act and exercise of common and general love, as the means also for uniting men's minds in common, there should be public 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 public Sacrifice offered up unto GOD under the Law, and on their Sabbath a double one; so also there might not be less done by us, who own as much, and have received more: more grace, more ample promises, more full performance, more heavenly benefits; even Christ himself, 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 GOD'S people then. To make it the Key of the morning, the Lock of the evening: to enter on everything with it, and not pass out without it. To rise with it, to lie down and sleep by it. That seeing we can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Heathen speak, without God's special help, we may by prayer call at all times for it, and not only ask of him our daily bread, but the blessing of it, grace upon us, and upon our actions there, and the Crown of glory hereafter.  
Secondly, that we should, as do it continually, 
2 Property, Perseverare.  every day, twice each day; so then, not so chop it up, or make hunting Mass; 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. etc. & 11.5. etc.  as did the Widow importune the unjust judge; the friend in the Gospel his friend; 
Mat. 15.22.  the woman of Canaan our blessed Lord and Saviour. Or, as beggars do with us at our own doors, forcing that ofttimes from us, which else perhaps we would not so readily bestow upon them. We know the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beggars, as they will take no nay; so though obtaining they will not lightly be so satisfied: as ready to ask again, as if they had never received. Such and so long continued requests show a true and longing desire, whereas a fearful or faint Petition carries its denial with it. Of all other virtues and good actions perseverance is the Crown: but in prayer it is the beginning, foundation, and perfection of them all. This we must mind continually, that we may be able to continue in GOD'S grace and favour: yea, even when publicly in the Church we can no longer, than in private to do it, shutting our door upon us: 
Mat. 6.6.  and when we may or can no longer with our voice, yet then to do 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 always to do it for ourselves: 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 sleep, if I may so say, not ceasing from this work when we cease from all 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, etc.  For, even the sleep 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 counsel 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 special Emphasis, this way, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strength, as employing 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 ourselves in our Prayers: that obtaining Grace and Mercy from God, we may be comforted, Matth. 5.3. That with fasting, watching, and other beating down the body, the spirit and inward man may grow the stronger, being less clogged and hindered by the flesh: That being throughly touched with the sense, apprehension, and feeling of the want of meat, drink, sleep, and other bodily refreshment, we may the sooner find, and the better feel the want of spiritual good things, and be the more inflamed with the love of GOD, and earnest desire of His Grace and Mercy for our Soul, and better part. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Andronicum Rhodium lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a David. Haeschel. pag. 748.  For truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of which the word here) is, say the Grecians, a species and kind of Fortitude, being (say they) the suffering of grief and labour for some good to be obtained. And what greater good can there be, than our Souls union with GOD! His being reconciled unto us: Our adhering to Him: Our enjoying His love and favour, etc. Surely, this (as all good things else) is not attained without some suffering of pain and trouble. And when worldlings suffer all winds and weather: all cold, hunger, thirst, and hardship, for their private either profit, or pleasure; as we see they do in hunting, hawking, gaming, etc. Why should we not do as much for our Souls profit, and our delight in GOD? It is well observed by some, that there is a great exercise, as of other virtues, so also especially of Patience, and true Christian Fortitude in our daily Prayers: Since even they that are strong to labour, who can endure so much toil, take so great pains, suffer so much watching, hunger, cold, and all manner of suffering for their own private profit or pleasure, yet cannot watch, or continue with Christ, one hour, at their Prayers. How tedious, how irksome are they to flesh and blood, to carnal and earthly men: how soon weary are they: how much impatient of them: thereby plainly proving (which the Fathers so often) that Prayer (if such as it ought) is not only an ascent to Heaven (a work of labour) and a conversing with God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. & mox; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. V Asterium Amas. ap. Photium in Biblioth. cap. 271. f. 1475.  but also a Renouncing ourselves: a forgetting these earthly things, truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cross itself, the crucifying our flesh, with the lusts, desires and affections of it. No man can thus give himself to Prayer, that is not also crucified with Christ. Thence as Fasting with Prayer, so also this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is joined with watching. Thus the Apostle Coloss. 4.2. Continue in Prayer (or give yourselves to Prayer) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Watching therein with thanksgiving. And, Praying always, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Watching therein withal perseverance, Ephes. 6.18. Thus did our blessed SAVIOUR, leaving us an example, Luke 22.39. 
Luke 22.39. 2 Cor. 6.5. & 11.27. Acts 1.14. Acts 12.5.  etc. Thus did the Apostle, in watchings oft, 2 Cor. 6.5. Yea all the Apostles and Christians of those first times, Acts 1.14. though at some especial time and occasion more instantly, as Acts 12.5. which as I have showed elsewhere; was not only for the manner an earnest and instant Prayer; but for the continuance with watching whole nights together. Such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned by the Ancient: and of such, even at this day, there yet remain some footsteps in the practice of the Eastern Churches, especially in the Agends, or rituals of the more ancient Christians: they truly did, 
Acts 10.9.30. Vid. G. Florun Baldwinum. Compend. de Orat. & precibo. Tom. 2. monument. pat. 4. f. 1421. Vid. Eunden ibidem. & Eusebium Histor. Eccles. lib. 2. ca 23. Graec. fol. 19 De Tarsillâ vide Gregorium Magn. in Evangel. Hom. 38. f. 131. D.  what they promised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly giving themselves to Prayer. Thus we see Saint Peter, continuing at his Prayers till the sixth hour: Cornelius to the ninth, Acts 10. And to omit what might be observed of Saint Paul, and the rest of the Apostles: Of S. Bartholomew it is said; that Centies in die mittebat genua, that daily he offered an hundred prayers unto God, and in the night as many: And of S. james the Just and Bp. of Jerusalem, therefore styled the Pillar of the People, because by his most earnest Prayers he withheld that fore-prophesyed destruction of Jerusalem: of him I say, it is storied, that by continual kneeling at his prayers his knees were grown as hard as Horses or Camels hooves. The like being reported of Tarsilla the Aunt of Saint Gregory, and of sundry 
* 
id. joan. Clymachum. Grad. 4. pag. 43. B.  
Vidi (inquit) inter eos quosdam prae multitudine genu flexionum habentes genua arida & consumpta: occulos verò ad intra regressos. Vid. Locum. Vet. edit. Pas.   others amongst the Ancient. Surely so long continued were those Prayers of those first Christians, that within four hundred years after, the Fathers and godly Bishops, namely, Saint Chrysostom, Basil, Nazianzen, and Cyrill, were enforced to abbreviate and contract them 
a Proclus Constant. Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Proclas the Greek Patriarch) into a shorter form; only for this reason, that in the decay of Devotion amongst Christians, there might nevertheless be continued this daily and continual Sacrifice. Verily every day did they duly, Morning and Evening, in public and common offer up their Prayers and Supplications unto GOD. No age of elder times ever omitted this continual Prayer; no day passed them without this daily Sacrifice. Nobis (saith 
b Tertul. adv. Psychicos. cap. 14.  Tertullian) omnis dies vulgatâ Consecratione celebratur; With us (saith he) every day is celebrated after our usual manner. And Saint Cyprian, speaking of the Clergy, 
c S. Cypria. Ep. 54. ad Corn. Sect. 3.  Sacerdotes (saith he) qui Sacrificia quotidiè celebramus: We Priests every day celebrate and offer Sacrifice. Also in his 66. Epistle, 
d Idem. 66.  to the Clergy and people of the Furnitanis concerning one Victor, who had made Faustinus, being then a Priest, Overseer of his last Will and Testament: he plainly tells them, the Will was void: and mentioning overly the Canon of the first Council of 
e Con. Carthagin. 1. cap. 6. Qui serviunt Deo, & annexi sunt clero, non accedant ad actus seu administrationem, vel procurationem domorum. vid. etiam. Concil. Carthaginens. 3. Can. 16. Eo. n. Prohibetur, Ne quis Episcopus, Presbyter, sit conductor, aut procurator, aut ullo turpi lucro & inhonesto victum quaerat, quia cespicere debent Scriptum esse, Nullus militans Deo implicat se negotijs Saecularibus. Verùm quae sequuntur apud S. Cyprianum, aliò referenda videntur.  Carthage, afterward renewed by the third Canon of Chalcedon, viz. That no man should make any Clergy man Tutor, or Overseer of his Will, etc. he giveth this reason thereof at large in the same Epistle, because (saith he) Singuli divino Sacerdotio honorati & in Clerico ministerio constituti non nisi Altari & Sacrificijs deservire, & precibus atque orationibus vacare debeant, etc.  
Neither was it otherwise in Saint Chrysostom's time, even in the Country, and Vpland Parish-Churches; for the building of which he excites and stirs up the people. 
S. Chrys. in 8. Act. Hom. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day (saith he) there are Prayers and meetings for thee, and through thy cause: and every Lord's day (which is worth our observing and practice) a Communion. Also in his 6. 
Idem in 1. Tim. c. 2. Hom. 6.  Homily on the 1 Tim. 2. verse 1. on those words of the Apostles. First of all let Prayers, and Supplications be made, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, saith he, in our daily service. And strait he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And this (saith he) every of the faithful know, how that every day, both Morning and Evening it is performed by us, when we pour out our Prayers for all the World, for Kings, etc. Saint Epiphanius in like manner; 
S. Epiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Morning hymns and Prayers are continually made in the holy Church; 
S. Theodor. Serm. de Martyribus. f. 121.  as also no less Evening Psalms and Prayers. Also Theodoret speaking of the Temples of the Martyrs, and of the Assemblies of Christians in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Often (saith he) yea every day do we Christians (in them) offer up our Hymns and Prayers to their Lord, (our GOD.) Salvian also about the same time testifieth the same amongst the Latins, and western Christians: for disputing against the profane Atheists of his time: 
P. Salvian. Massiliens lib. 1. de Gub. Dei. p. 17. & 18.  If (saith he) God be as they make him, so careless of all humane affairs, Cur ad Caelum quotidie manus tendimus, cur orationibus crebris misericordiam Dei quaerimus, cur ad Ecclesiasticas domos currimus, cur ante Altaria supplicamus? etc. If so (saith he) why then do we daily lift up our hands to God in our continual prayers? Why, etc.  
Surely we might be infinite in testimonies of this nature, did either need require it, or time permit it: it having been the universal practice of all former ages, that whereas the more religiously devoted among Christians, spending almost all their time in this duty, did set apart whole days and nights, and ordinarily, many hours in each, for the continuing their public devotions to God: in the mean time, even amongst 
a Bubuli & subulci, et omnes ferè operarii ad Missam conveniunt; ad caeteras autem horas Clerici & Domestici Ecclesiae. Hugo de Sanct. Vict. De Offic. Eccles. lib. 2. cap. 3. Tom. 3. Oper. f. 266.  the meanest of the many, and vulgar people, this morning and evening Sacrifice, was not neglected, but those hours (at the least) observed by all. And when after, this duty was any whit intermitted, either by the people's profaneness, or the Clergies remissness: it was then the care of godly Princes and Prelates to lay this 
b Omnibus diebus, etc. Concil. Agathens. cap. 30. Eoque Vetustius. Toletan. 1. c. 5. Presbyter, vel Diaconus vel Sub-diaconus, vel quilibet Ecclesiae deputatus Clericus, si intra civitatem fuerit, vel in loco in quo Ecclesia, est aut castella, aut vici sunt, aut villa, si ad Ecclesiam aut ad Sacrificium quotidianum non venerit, Clericus non habeatur, etc. Vid. etiam Concilium Aurel. 1. c. 30. Tarracon. c. 7. Gerundens. c. 10. Aurelian. 2. c. 14. Aurelian. 4. c. 26. Braccar. 1. c. 19, 20. Venetic. c. 14. Natbonens. c. 13. Toletan. 4. c. 46. etc.  charge on them afresh, in their several Counsels and Assemblies. Yea, when the people wholly (in a manner) through want of the Words ministration to stir up this devotion, failed from it; yet even then did not the Church fail, strictly to require it of the Clergy: the true reason indeed, why Masses (afterward) came so frequently, as we see, to be celebrated in private.  
Thus was it, (alas we may say) thus it was in former ages. But now, where is that pristine piety, that fervent devotion, that zealous care, that continual prayer? Where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that strength both spent in, and exercised and gotten by Prayer? Where that strong wrestling and prevailing with GOD by earnest supplication? etc. Surely we may justly fear, that we are fallen into those last times, when there shall scarce be found faith upon the earth: and when men (at least for the generality) being lovers of themselves, 
1 Tim. 4.1. 2 Tim. 3.5.  rather than lovers of God, shall abandon and fall from the faith, having only a form of godliness, but denying the power of it. For now, so far are we from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, from this continually continued prayer, that scarce is there that public prayer, that aught. And though our prayers be many degrees shorter than those Epitomised forms (ere whiles mentioned) of the Fathers; yea, though they be fare the shortest of any Christian Church under Heaven (for I meddle not with some late foreign reformations, who may seem either not at all to have received, or scarce to have established any set or common prayer) Yet nevertheless, as though (as 
* Tert. lib. de orat. cap. 12. Nisi exprobramus Deo, quod nos oratio fatiga verit.  Tertullian speaks in another case) we would tell God to his face how weary we are of his service; we even curtail, and cut off these (alas) too short already. Thus prayer scarce heard of almost in most places on the week days, in the House of prayer, is well nigh thereout banished on the Lordsday also: and which is worst of all, and of all most heinous, thrust out by that which should serve it, and help it most, the ministration of the Word.  
Give me leave a while, Beloved: where is that daily Morning and Evening Sacrifice which was of old, and yet still ought and should be in our daily and continual prayers offered and presented unto God? Where is that our daily Service of public and common prayer? by which every Christian, much more every one of us, more nearly his servants should wait and attend upon GOD? Where is that Lamb want daily to be offered up twice each day? Where that continually burning fire of zeal and holy devotion, which might not be suffered to go out, Levit. 6.13. 
Levit. 6.13.  but daily still to be nourished on the Altar? Of this holy and sacred fire it is recorded, 
2 Maccab. 1.20.  2 Mach. chap. 1. vers. 20. that after the destruction of the Temple and Altar: the devout Priests hide it in an hollow pit, without water: where after many years 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 vestal 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 Clergy; 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 thereon might again revive & re-inflame it: So also, that you (my Fathers and Brethren) would in like sort in your continual, both prayers unto God, and exhortations to the people, no less carefully always sprinkle of this water on their ears and hearts, that God's daily Service, and all our continual Sacrifice of Morning and Evening Prayer and Thanksgiving, may be again restored into this House of prayer.  
Remember (Beloved) this is our grand and main duty: this the principal aim of our Commission: for this purpose and end have we obtained this ministration: that labouring in the Word, we may stir up this grace in men's hearts, and as the Priests of old, both kindle, and kindled offer up this perpetual 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 mouths, that we by it may admonish and stir up his people. He 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, GOD'S 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 Synod; Since (as you see) we are now met in a Synod, we must know and note it: that as this here in the Text, so every Synod is called, as the 2d. of Braccara rightly, for one or both these ends; Velure (say those Fathers there) pro emendandis negligentiis, vel pro resecandis contentionibus: Either that men's 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 do in a wrong course or way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give ourselves (quod absit) from these our duties to the serving the world, or his own lust and pleasure: if instead of the Word he give himself 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 himself to the seeking and hoarding up of this world's base pelf and dirt; or intent his private wealth, honour, or advancement, instead of promoting Gods Service and Kingdom: 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 Farms; 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 been (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 ears of the world, and this age's humour, have thrust out, or cast down Prayer, to set up the Words ministration: Let such remember also, this strife is ended; First, by GOD'S decree, who hath made His House the House of Prayer: By his Apostles Order, who in this their (after their number perfected) first Synod, give, as we see, the first place to God's Service, and this his people's continual 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 prefer the Words service, above or before Gods. Let us remember, all: as our charge, so the manner and order of it thus laid down 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 chief Apostle, 
Acts 13.36.  thus speaks to Barnabas: Let us (saith he) go again, & visit 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 visit the Clergy their Brethren; Let us go again and visit the Brethren. Mark 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 visit, as friends do to their familiars and equals, or, & c? No surely. As it is for S. Paul the Apostle; and Barnabas, or others of that rank who succeed the Apostles, thus to visit 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 always now as they then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with inspection and care to oversee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how each in his place behaves himself; what every one doth; how they are busied and employed, whether or no, in these two duties here enjoined 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 visit, namely to come and see, how prayer is performed in the House of prayer, whether or no it be thrust out of doors, or any way intruded on; whether it dwell here (as it ought) in its own house, daily, continually, and whether we with it?  
This is indeed to visit: Not that I presume to teach the Apostles successors, and our Church-governors, what they ought to do: but only that I would admonish, and put you and myself in mind, what we ought to perform: what we ourselves are to expect in our charge from them.  
Beloved, we are as Moses in the Gap, to stand before, and betwixt GOD and his people; to offer up supplications for them. We the Salt of the earth, which ought to season and relish others. The eyes and lights of their lives, to guide and teach them the good and the right way to salvation: And this I am sure is it; that they may daily and continually by our frequent exhortations and pious examples, be stirred up to call upon God, that they may be saved. Rom. 10.13. 
Rom. 10.13.   
Let us (Beloved) endeavour 
* 2 Tim. 1.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to kindle this fire again; and by all means effect by the Words ministration, that public prayer, God's service may be again restored into God's House, the House of prayer. What else should be the end of this or any our visitation? Yea, what else did that great Shepherd and Bishop of our souls Christ jesus intent and drive at in his triennial Visitation (truly I may well call it so:) for as if that were the ground of ours, and all ours to be directed by that; he also visited his Temple twice in four years: for whereas he preached only three years and an half, he visited his Temple twice in that space.  
Once (john 2. 
john 2. v. 13.14, 15, 16. ) at the entrance and beginning of his Office; and again three years expired, and some few days before his Passion, he came again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Rod and power to purge and visit his Temple the second time, (Matth. 21. 
Mat. 21.12, 13, 14. ) In both (behold) the same end intended, namely, Prayer to be not only restored, but also preferred in the House of prayer.  
It is worth our observing; that that part of the Temple, thus then abused, was but Atrium populi, The Porch of the people: that which was there sold or bought, was all for the service and ministration of the Temple. Yet as though all were not well, if prayer were not all in all, if it dwelled not alone, or chief in its own house, and every part of it: he doth that which He never else did; He takes the cause into His own hand: even the Lamb of God, who came to save, to serve, and suffer, yet here turns Lion, and as if this were his second coming, cometh even again and the second time, in wrath, fury, and indignation, to cast out all intruding upon his Service (Prayer) and to restore it again unto his own House, as that which is to be not only of his Israel, but the continual Sacrifice of all Nations. My House (saith he, and his only charge it is at both those His Visitations) shall be called the House of prayer unto all Nations: 
Esay 56.7.  But ye, etc.  
This our blessed Saviour's Visitation, was in Saint Hieromes' judgement the greatest miracle that ever he did on earth in his own person: not only, that one and alone, in so mean and low estate, he casts out so many thousands (as S. Hierome observes, 
* S. Hier. lib. 3. Comment. in Math. c. 21. Tom. 6. f. 44. ) but also, which is more wonderful, that changing his tenor and course of mercy and meek mildness, in which he then came to seek and save; He thus of a Lamb became a Lion; of a mild and gentle Saviour, a most severe and terrible revenging judge: and who never before so much as quenched the smoking Flax, or broke the bruised Reed, who never before once strake, or moved hand, yet here did it, and did it again; not with the hand alone, but (as it were) with all his force, even with scourges and rods; to show us what we should do, and how zealous we should be in this case. Nay, to teach us, how strictly (now) he requires the performance; and how severely he will hereafter revenge the neglect of this duty at his second coming to judgement. Let us therefore, etc.   
FINIS.   

THE FIFTH; OF THE GROUNDS AND REASONS OF Set-times of Fasting. Preached upon Tuesday, in the Passion week, at CHELMESFORD, Anno Domini, 1630.  In these two Parallel places: MARK 2.20. LUKE 5.35. 
But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast in those Days.  
THere is A time to weep, and a time to laugh; a time to mourn, and a time to dance, saith the 
a Eccles. 3.4.  Preacher. If ever a time in the Church for the Church to dance, it was at her own Bridals, when she was married to the greatest Heir that ever was, the Heir of Heaven and Earth. When man's nature was espoused in CHRIST to GOD, never to be dissundered: when 
b Esay 9.6.  to us a Child was borne, and to us a Son was given: when 
c Malach. 4.2.  the Sun of righteousness arose after a long night of sorrow, with healing on his wings: when the Angels sung for joy, 
d Luke 2.14.  Glory to GOD on high, on Earth peace, good will towards men: When Great joy was proclaimed, Universal joy, which should be to all people. I suppose it thence (not only a precept, 
Luke 2.10.  but also a Salutation or Valediction, (call it which you please) which the Apostle so often useth, but especially to the Philippians; 
Philip. 3.1. & 4.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rejoice or Farewell in the LORD: and again, Rejoice in the LORD always: Which latter the Church choosing for her Epistle on the third Advent Sunday, gins her Day and course of time from Advent Sunday, the Bridegroom's coming, so going through every part of her SAVIOUR'S Life; thus showing all hers, that all their joy must be in Him, in His presence, in whose presence there is fullness of joy for evermore.  
And as there is the same reason of contraries; So, if the Church's joy be for the Bridegroom's presence; then must her sorrow be for her Bridegroom's absence; especially Come auferetur ab ejs, When the Bridegroom shall be taken away, than she must needs mourn, then must she needs fast; if not for her own loss; yet for His sake, for His Command, who hath commanded, that, When the Bridegroom is taken away, that then she should fast in those Days.  
To which words orderly to enter, we must note, that the Pharisees did upbraid our SAVIOUR with many things; of which when nothing could rightly be fastened on Himself, they begin to find fault with His Disciples. Like as many now a days do with CHRIST'S Spouse the Church; whom when they can justly charge with nothing, they must at the least quarrel with her followers, with her Discipline, with her Attire, with her Orders: either for her eating (as the Pharisees did with our SAVIOUR but immediately before for eating with Publicans and Sinners: 
Verse. 16. Mark Verse 30. Luke ) or for her not eating, her fasting a Wednesday, Friday, Ember, or Lenten fast. For these men we must take up our SAVIOUR'S answer; 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 down with them, in her public feasts, nor her sorrow in her solemn fasts. We may well take up the Proverb: They are no ways content, either full, or fasting. Let such men take heed, lest already they have partaken too much of the Leaven of the Pharisees, who so little partake with the Spouse either in her joy 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 deal more subtly: 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 days do; who the better to colour their own hypocrisy, and to increase 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 drawn from the words of the Baptist, john 3.29. 
john 3.29.  He (saith the Baptist) that hath the Bride, is the Bridegroom: but the friend of the Bridegroom: which standeth, and heareth Him, rejoiceth greatly because of the Bridegroom's voice: This my joy therefore is fulfilled. As if he should thus argue: By your master's confession I am the Bridegroom: if therefore the friend of the Bridegroom have such joy at the mere voice of the Bridegroom; how shall they which are of His Chamber mourn, & c?  
2 The second from a twofold comparison, of old bottles and new wine; of an old garment and new cloth: showing them that as it was unfitting in their present state of joy, for them then to mourn: So was it also for the nonage and infancy of the Church, to burden them with those severer parts of Discipline, Fasting and Penance, etc. No man (saith our SAVIOUR) putteth new wine, 
Vers. 22. Mark Ver. 37. Luke  etc. 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 Schism is made worse. Witness our own unhappy times; wherein the Papists and the Church of Rome on the one side; as also some over forward men of our own, on the other side, having patched up a world of new inventions to the ancient customs and Tenets of the first Church, have thus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rent the greater, the Schism the worse: having on all hands causelessly rend the seamelesse Garment of CHRIST, this Glorious Bridegroom.  
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 reform herself: 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 CHRIST'S Apostles; nay of CHRIST Himself, who hath thus commanded, that, When the Bridegroom is taken away, that then they should fast in those days: and  
Thus much for the Context.  
For the Text; These words contain two principal parts.  
1 First, A Prophecy, 
The Division.  that the Bridegroom shall be taken away.  
2 Secondly, A Precept, that when the Bridegroom is taken away, that then they shall fast in those days.  
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 days.    
The former is Ratio, the Reason and ground of all our Fasts; Because the Bridegroom is taken away.  
The latter is Regula, the Rule and manner of our fast; Then, and in those days.  
We for the plainest capacity will observe these five Propositions. 
5 Propositions.   
First, That [CHRIST JESUS is the Bridegroom of His Spouse, the Church:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to that of john the 3.29. He that hath the Bride, is the Bridegroom.  
Secondly, That [This Bridegroom must be 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 Bridegroom was taken away.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Fifthly, More particularly, That, [Than, in Those very days.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Proposition I FOr the first; That our SAVIOUR is the Bridegroom of His Spouse the Church, no man that knoweth himself to be a Christian, can be ignorant.  
Our nature both Soul and Body: the common nature of all mankind was married to CHRIST JESUS both GOD and man: that as before by the Creation, Heaven and Earth were married in man, thence called by Lactantius and the ancients, Societas Caeli & Terrae: now again there might be a nearer and a straighter tie by the Redemption, GOD in CHRIST marrying Himself to man: That as in Adam all died, 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 righteousness of one the free gift (might) come upon all men to justification of life.  
And as marriages though consummate on Earth, are said to be made in heaven: Sure we 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 only begotten Son; 
john 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 Bridegroom left his Father in Heaven: for, being GOD, very GOD, He emptied Himself, 
Phil. 2.7.  and took upon Him the form of a Servant. He left His Mother, in His first miracle; Woman, 
john. 2.4.  what have I to do with thee. And afterward more fully in His 
a & 19.26.  Passion and Ascension to 
b 1 john. 2.1.  follow His Spouses cause in Heaven. And whereas in other marriages it may seem but in a 
c Ephes. 5.32.  mystery, that man and wife are made one flesh; seeing that, notwithstanding this Union, man and wife are still two persons: here in this marriage it was fare otherwise; for GOD and man, two natures made but one Person. He became not only 
d Ephes. 5.30.  Bone of our bone, and flesh of our flesh: but even, 
e john 1.14.  The Word was made (very) flesh, and dwelled amongst us. He became not only Goel, a Surety, Kinsman for us; but even Emmanuell; GOD with us.  
And as in all marriages; ubi tu Caius, ego Caia: the Honour, Credit, Esteem, Name, Interest, Privileges, Riches, and whatsoever else good is, is derived from the Husband to the Wife: and on the contrary, the debts, duties, dangers, and hazards to which the Wife was liable, are charged upon the Husband: So was it here most truly in the highest kind. The debts, which the Church stood charged with, were discharged by Christ: and the merits worth, and benefits of Christ were imputed to His Church: He was made sin for us, which knew no sin, that we might be made the righteousness of GOD in Him, 
2 Cor. 5.21.  (2 Cor. 5.) He was made a 
* Gal. 3.13, 14  curse for us, that on us might come the blessing of Abraham: that we might be called the blessed of the Father. 
* Esa. 53.5.  He bore our infirmities, and by His stripes we are healed. Thus as between man and wife, so of Christ and His Church, the works are accounted the same. His righteousness, peace, and justice are accounted the Churches: His works and merits are deemed as done by us: And our sins, misdeeds, and demerits are deemed as done by Him, are laid to His score; and this was the cause of His Taking away.  
And as there are Duties of marriage: Protection and direction from the Man to the Wife: Obedience and Reverence from the Wife to the Husband: So, this marriage for all these, is a pattern, and precedent to all married men and women whatsoever. For Protection. 
Ephes. 5.25.  Husband's love your Wives, even as Christ loved his Church, and gave himself for it: even to death to save it from death.  
For Direction: I will pray the Father, 
john 14.16.  and he shall give you another Comforter, that he may abide with you for ever. He shall teach you all things, etc. 
26.   
For Protection: he is a King in power to defend his Church.  
For Direction: he is a Priest and Prophet in knowledge to instruct his Church. For both, we have his promise, Behold, 
Mat. 28.21.  I am with you to the end of the world.  
But that he may continue with us to the end; we must always to the end continue with his Spouse: we must perform those duties that are commanded her.  
The first is Obedience. Thou shalt love the Lord thy God, with all thy soul, with all thy heart, with all thy might, (Matth. 22.37. 
Mat. 22.37. john 14.15. ) If ye love me keep my Commandments. Ye are my friends, if ye do whatsoever I command you, (john 15.14. 
john 15.14.10. ) If ye keep my Commandments, ye shall abide in my love, even as I have kept my Father's Commandments, and abide in his love. If ye do, (mark I pray) if ye do; as long as ye do: if ye keep, etc. Otherwise, unless ye do so: except ye still keep: if ye do or dare otherwise; ye are none of his friends, none of his followers: none of the Bride-chamber, none of his Spouses, none of his Sheep, that hear not his voice, that keep not his Commandments. And This is one, one of Them, that when the Bridegroom is taken away, than ye should fast in those days. But of this anon.  
What our obedience is I question not: it may be, as people pretend it is, inward: But this I am sure of, that if it be true obedience, we shall see some signs of it in the outward man: some fruits (at least) in the outward reverence.  
This, if not at other times, yet then at least when we come into the professed service of the Bridegroom: when we Enter into the House of prayer: when we come into his presence to serve him. I could by infinite testimonies of Scripture, Reason, and Nature, prove this duty, if either the time or the Text would give me leave. But I keep myself to my Text: to the Metaphor of a Spouse.  
There is honour due from the Wife to the Husband, 
1 Pet. 3.6.  not only in word, with Sara, to call him Lord: but to do it with reverence. Let the Wife (saith the Apostle) see that she reverence her Husband. 
Ephes. 5.33.  And This is chief (he telleth us) spoken of Christ and his Church. 
32.  If we will have him to protect us as his Spouse, we must honour him as the Bridegroom: and that with a twofold reverence. ¹ Of bended knee. ² Of bared head.  
1 It is the custom of men in these times; if they read in Scripture, that Christ calleth us Friends, or Brethren, or Guests, or Coheirs, they presently carry themselves aloft. We may not; (nay, now it is come so far, it is argued) we must not kneel. We disparage ourselves too much to kneel: what kneel? Do Guests use to kneel at the Table? Do Wives use to kneel to their Husbands?  
Alas poor silly men, that understand not, how by such appellations, duties are rather commanded than any relaxation granted. When Christ calleth us Friends, he enjoineth us love; when Servants, fear; when Guests, confidence; when Children, reverence; when Heirs, hope: for none of these would he have himself neglected, or our duties not respected.  
But where do we read (for now Scriptum est is altogether stood upon) where do we find, that wives must kneel to their Husbands?  
Metaphors (Beloved) are not to be urged beyond their compass: if not within the compass of this Metaphor, is it therefore not due? I hope there is none here, that dare deny this Reverence unto God: and yet if we do not deny it, why do we not yield it? Why do we deny it in our lives and conversations?  
But did you ever hear, that Wives did kneel to their Husbands? Yes (beloved) we find so, we read so, of those that had Kings to their Husbands. Did not Esther a Queen kneel to her Husband Ahasuerus? 
Esther 8.3.  Yet what was Ahasuerus to the 
* Rev. 19.16.  King of Kings? What are we (in the eye of the World) to Esther so great a Queen? Nay, what is Esther, or the greatest, but wretched Worms to CHRIST JESUS? And do we think much to kneel? I am sure, if we be of the Spouses followers, we will do what she is commanded: and she is commanded thus.  
David in that very Psalm which he penned for the Church's Wedding, in the Spouses phrase (Psal. 45.) thus bespeaks the Church: Harken O daughter, and consider, incline thine ear, 
Psal. 45.11, 12  forget thine own people and thy Father's House. So shall the King have pleasure in thy beauty, for he is thy Lord God, and worship thou him. Nay, hath not GOD sworn it? As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 
Esay 45.23. Rom. 14.11.  Hath he not given this very honour to the Bridegroom, for this very taking away. Wherefore (saith the Apostle) God hath given Him a name above every name, 
Phil. 2.10.  that at the name of JESUS every knee might bow, both of things in Heaven, and things in Earth, and things under the earth. Sure I am the Spouse and Church of Christ did so. Therefore she chose the 95. Psalm for her invitation: therefore was the 6. Verse of that Psalm usually resounded. 
Psal. 95.11. Passim in Horolog. Eucholog. & caeteris Graecorum officiis; quae vide. Et apud Latino's 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, etc. Thus did she then do 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 weak head (God knoweth) and therefore she to be covered: the Woman the weaker vessel, and therefore covered: the Woman first in the transgression, the cause of covering, and therefore covered: the Woman hath her hair 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 custom of Christ's Spouse, the Catholic Church through the World: The custom of the Church, 
1 Cor. 11.16.  which the Apostle telleth us, no man may break. We have no such custom: therefore we have a contrary, is a good argument.  
It is the command of Christ, by his Apostle, as may be gathered out of the same Chapter, Verse. the first. At least, one made by the Apostles; 
1 Cor. 11.1.  not a temporary Law made for a time (as * some vainly gloss it. It was a perpetual 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, etc. all, I hope, no temporary things.  
For such the Church held it: so she ever practised it. Tertullian is a witness 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, etc. S. Basil the Great is a witness for the East; 
S. Basil. ad Neocaesar. Epist. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  who blaming the Clergy and People of Neocaesarea, putteth them in mind 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 Scholar 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 he is the Image and glory of God. Surely, should he, nay I say more, should any Turk or Infidel come into our Churches, and behold our devotions and our reverence here, they would by our behaviour take this place for a Theatre; and our exercises here (for so they call them) rather for a gazingstock, then once guess it any service of God, or that it were any Reverence becoming the Spouse of the glorious Bridegroom. Certainly if there be a way to grieve the Holy Spirit of God, 
Rom. 8.26.  who maketh our prayers; or the Bridegroom, 
1 john 2.1.  who as our Advocate, presenteth our prayers: this is the means 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. TWO That the Bridegroom must be taken away.  
It was when the Bridegroom spoke it a Prophecy, and now is (as Irenaeus defineth every Prophecy) a History fulfilled: and fulfilled it was at this very time: this very week, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to use the words of my Text) these very days: and therefore to speak something of it, at this time, were a word in due time.  
But how shall I be able to enter this Sea of our Saviour's Passion, and not be swallowed up of tears? How shall I show you this dismal, doleful taking away? this bleeding spectacle? At which Heaven shut its eyes, and withdrew its light: at which the Sun covered his face, and the Moon veiled herself in blood, at which the Earth trembled, and all the Creation and powers of Heaven and Earth (man only excepted) wrapped themselves in black shady darkness, mourning that man, for whom this Bridegroom became man, should have so deep, so bloody a hand in this taking away.  
How shall my frail 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 Thorns, beaten with Rods and Reeds, cruelly whipped, despitefully arrayed: how He was pierced, torn, crucified, and tormented: how He was despised, and rejected of men, A man of sorrows, 
Esay 53.3.  and acquainted with grief. He was oppressed, and afflicted. 
vers. 7.  He was brought as a Lamb to the slaughter, and as a Sheep 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 Angel from Heaven at His Birth and Wedding declared the joy; who but an Angel from Heaven can declare the sorrow? We should wrong our Saviour's 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 hear it: 
See the Church Service Epistle and Gospel for the week before Easter.  and hear it so over and over again, 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 express it enough in our mourning, the Church ordaineth, that on every day of this Week we should hear the full History of this His taking away, by the mouth of one of his four 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, etc. Apud Latinos factum est ante annum D C C C. quod sanctus Augustinus loco citato, sibi faciundum proposuit; scilicet ut per singulos annos, secundum omnes Evangelistas Passio Domini legeretur. Liquet id non solum ex ordine Romano, Amalario, Ruperto, Hug. de Sanct. Vict. caeterisque Ecclesiasticis Scriptoribus; verum etiam è missalibus antiquissimis Latinis & nostratibus e. g. Romano, Eboracensi & Sarisbutiensi.  S. Augustine is a witness for the Latin and Western Church, that she did it in the Resurrection of CHRIST: and that himself thought it likewise fit, and attempted it in the Passion;  per singulos annos secundum omnes Evangelistas Passio legeretur.  
And indeed he did but propound to himself the example of the Eastern and Mother Church: of whom 
* Chrysost. Tom. de Divers. Nou. Test. Hom. 63. Cur in Pentechoste Acta Apostol. legerentur his verbis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Graecos Passionem Christi ipsam Passionis die (quod loco citato S. Chrysostomus) duodecem perlectis Evangelii lectionibus recitant, totum diem illis recitandis insumentes: nisi quod meditationes nonnullae hinc inde sparfim sint adjectae, elegantes admodum, divinaeque Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod, etc.  S. Chrys. testifieth, saying, that at the time of Christ's suffering, that is, this taking away of the Bridegroom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We read (saith he) in that day all concerning the Cross.  

S. Chrys. ubi supra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  This, he telleth us, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was an ancient Order of the Church long before his time, even from the beginning, for this very reason; that all Scripture being written for our instruction, this History above all, related by all, might sink deeper into us, stick faster, affect us nearer, wring us and sting us more strongly to make us mourn and lament, fast and pray, and weep in our Prayers, as the Bridegroom did in His for His Spouse: So likewise she for her Bridegroom, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bloody tears, blood and water in abundance, both from heart and eyes, at this very time, and for this very cause, because the Bridegroom was taken away.  
And surely, this is the Precept, this is our Duty; this is his Command; and therefore as that which concerneth us most, is most now to be stood upon. That the Church and all her Children, the Spouse and all her followers must mourn because the Bridegroom is taken away from them: which is the Third Proposition: & Ratio, and the Reason of all our Fasting. Proposition. III  
That, They must (they shall) fast, Because the Bridegroom is taken away.  
1 Fasting is a sign of mourning: 
1 Because He is Taken away.  Our Text so explaineth itself. How can the Children of the Bride Chamber mourn, so long, etc. but the days will come, when the Bridegroom shall be taken away, then shall they fast; that is, (therefore) mourn. 
1 King. 21.4.  Ahab shown it in his ill mourning for Naboths Vineyard. No bread would down with him, he was so vexed.  
David also maketh it manifest in his bitter complaint: 
Psal. 102.4.  My heart is withered (saith he) and smitten like grass; so that I forget to eat my bread. As also more particularly when he was in fear to have his Child taken away, he lay upon the earth, 
2 Sam. 12.16.  and fasted for his Child. For his Child! but one Child! and but for the fear of his being taken away! But what saith Elkanah to Hannah? the Husband to the Wife? 
1 Sam. 1.8.  Am not I better to thee then ten Sons? The better any thing, the greater the loss: the greater the loss, the more just the cause of mourning. 
1 Sam. 1.8.  The loss of the Husband, the taking away of him, what is it less than the rending of the Soul from the body; the pulling of one member from another? It cannot be without great sorrow.  
2 But here is more: The loss of the Bridegroom; that is, 
2 Taken away whilst a Bridegroom.  whilst he was a Bridegroom, in the height of joy: If from the marriage Chamber: it must needs be a degree beyond sorrow.  
Our SAVIOUR was the desire of all Nations. He telleth His Disciples (Luke 10.) Blessed are the eyes that see those things that ye see, etc. For I say unto you, 
Luk. 10.23, 24  many Prophets and Kings have desired, etc. For four thousand years this Bridegroom was expected, as a Bridegroom out of his Chamber, and came not: when He came, He continued but thirty four years or thereabout, upon Earth: but three of these years (or little more) did He show Himself as a Bridegroom. A short time (you will say) for so great Nuptials. All times before without this joy; All times after abridged of this joy. Even in the day of the Nuptials, the joy of the Nuptials was taken away by this taking away of the Bridegroom. Then, they must needs mourn.  

3 Taken away for them.  3 But if this taking away be for them, in their behalf, through their means; then they have yet more cause to mourn.  
You heard, that the Debts of the Wife are charged upon the Husband; What then, if for the Wife's debt, the Husband, nay the Bridegroom in the midst of joy, even upon his marriage day; If for the Bride's cause he be haled to prison & to judgement? If for her heinous crimes He must answer? If all we have gone astray, and the Lord hath laid on Him the iniquity of us all. Then, 
Esa. 53.6.  good reason for us also to share and partake in this sorrow: good reason then for the Bride to lay aside her attire, to go forth of her closet, to lay from her the voice of eating and drinking: to forget to eat her bread, to forbid the voice of joy and mirth; and to begin to mourn and lament, because the Bridegroom for her sake is taken away.  
4 But (yet further) what, 
4 By them.  if as for the Spouses debt, so by the Spouses hand, he were thus taken away? Was it not so, When judas one of His own, betrayed Him? When Peter a chief amongst his own, denied Him? When His Disciples all of them fled from Him? When His followers on all hands forsook Him? Dost thou think, that thou couldst have stood in this trial? When the whole Church, the Bride forsook Him, how wouldst thou have defended the Bridegroom? Verily I say unto you, All you shall be offended because of me this night. So fare from defending Him, that they were offended at Him. 
Matth. 26.31.  As we all in Peter and the Apostles, received the name, power, and privileges of the Spouse, so we all may confess, we did, or would have done no less then with Peter denied Him, with His Disciples forsook Him, with His nearest followers fled from Him. And therefore as Saint Peter the chief Apostle coming to Himself, wept bitterly for his sin: So the whole Church, represented (saith Saint Cyprian) in him, must do the like with him: must fast, and mourn, and lament, because even by us also, as well as by them, the Bridegroom was taken away.  
5 But there be more take away then one: we were are all guilty of taking Him away in Adam's sin: 
5 By them often taken away.  it was our original. We had been again, had we then been, in the Church of the Apostles, it had been our personal. Yet (then) CHRIST suffered but once. Nevertheless the Apostle telleth us, of some, that Crucify again the Son of GOD, 
Heb. 6.6.  afresh, etc. and it is the usual gloss of the ancients and others, upon those words, viz. That by the ill lives and the sins of those that are by Baptism inserted into CHRIST'S death, and so justified, that by such Sins of theirs after Baptism, Christ again is taken away & Crucified. If so, who then especially in these evil days, is free of this sin? unless, perchance, some men should again rake up that old condemned heresy of jovinian, viz. That no man can departed from Grace after Baptism. This (as he could) he maintained from, 1 john 3.9. 
1 joh. 3.9.  Whosoever is borne of GOD, doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is borne of God, as also that other Parallel place, 1 joh. 5.18. We know that whosoever is borne of GOD, 
1 joh. 5.18.  sinneth not: but he that is begotten of GOD, keepeth himself, and that wicked one toucheth him not. Though from the context of the place, the scope and intent of the Epistle, the History of the Church, especially out of Clemens Alexandrius, and Epiphanius we might abundantly show this place by jovinian and his followers to be perverted: yet I choose rather to use the answer of Saint Hierom; 
S. Hieronym. count. jovinian. l. 2. ad initium.  Surely (saith Saint Hierom) a strong and weighty argument it is, if it were not by and by overthrown by the Apostle in the same place, verse 21.  
Little Children, keep yourselves from Idols. A plain case, that if not from Idolatry the greatest and grossest sin, then are we secure from no sin. A plain case it is, in those very Churches to whom this Apostle wrote. The Churches of Ephesus, Smyrna, Pergamus, Thyatira, Philadelphia, Sardis, etc. proclaim unto us, that seeing the Candelsticks are removed, and the Bridegroom taken away from them; that the Bridegroom was first taken away by them. If a Church a Congregation, a number of faithful men is not; what one (though for the present faithful or believing) can be, secure? Nay, if so many Churches, a Congregation of Churches have thus fallen, what one Church, though never so glorious for the present, can be secure? shall Rome? shall England? Nothing less: We have all sinned again and again; and may justly fear that as we have taken away the Bridegroom by our sins; He may at last be altogether taken away for our sins. Let us all (in the name of GOD) prevent it by this heavenly Antidote of Fasting and Prayer; that so taking away our sins, which otherwise would take away the Bridegroom, He, the Bridegroom may not again be taken away by them. Let us mourn for our sins, that we mourn not for ourselves; that we lament not His loss. Which GOD of His mercy, etc.  
But if any mourning may serve, why is Fasting rather prescribed, than any other mourning? Doubtless, 
Reasons of Mourning by Fasting.  for many good Reasons: We will name a few.  
1 Fasting is a holy revenge of all sin, in the first sin: but chief of that first sin, which first and chief took away the Bridegroom. 
Gen. 2.17.3.3.6, 11. etc.  That first sin was in eating, Gen. 3. Good reason therefore, 
Eiccit ergo nos de Paradiso cibus; reducat esuries, reducat jejunium. S. August. Serm. 65. de Temp. 2 Cor. 7.11.  when we mourn for the Bridegroom's taking away, to have a principal eye to that sin, for the which principally the Bridegroom was taken away.  
2 Fasting is an holy justicing of ourselves (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calleth it) for this taking away of the Bridegroom. For as the Bridegroom is taken away by the deeds of the flesh: so for this, we punish the flesh, by Fasting.  
3 Fasting is a vigilant preventing, lest the Bridegroom be taken away again. 
Rom. 7.23. Gal. 5.17.24.  For the flesh is that, which ever rebelleth against the spirit. Therefore They that are CHRIST'S (saith the Apostle) have crucified the flesh. 
1 Cor. 9.27.  And (of himself he saith) I keep under my body, and bring it into subjection; lest that by any means having preached to others, I myself should be a castaway, that is, lest the Bridegroom be taken away from me.  
4 Again, Fasting is an holy experiment of self-denial according as the Bridegroom commandeth, that we should deny ourselves, and take up his cross, &c For, if we can deny our necessities of eating and drinking, we may well deny our pleasures: if we can fast from our meat, we may well fast from our sins; from wrong; from violence, from extortion, etc. Which is the Fast, that God commandeth, Esa. 58. 
Esa. 58.3, 4 5.   
5 Again, Fasting is a just Restitution to the Creatures, which having often been abused by our intemperance, and made to groan (Romen 8. 
Rom. 8.22. ) we thus make them a kind of satisfaction by our forbearance.  
6 Again, Fasting is an humble Confession unto Almighty GOD, that as we have offended the Bridegroom also, With whom He hath given us all things, (Rom. 8. 
Rom. 8.32. ) So we acknowledge ourselves most unworthy of any of His blessings: most worthy, with Him to have all things taken away.  
7 Again, Fasting is an holy Watching over ourselves. Watch and Pray, is in a manner, 
Matth. 26.41.  Fast and Pray. For as Watching is a containing from sleep; so is Fasting from meat, both for the same end, to tame the body. Thence the ancient Vigils were (I take it) changed to Evening Fasts. Sure I am: 
* Monstrum libido sine gulâ, cum duo haee tam unita atque concreta sint, ut si dis jungi omninò potuissent, ipsi prius ventri pudenda non adhaererent. Specta corpus, & una regio est; denique pro dispositione membrorum ordo vitiorum: prior venture, & statim caetera: saginae substracta lascivia est per edacitatem, salacitas transit. Tert. lib. de jejun. cap. 1. ad init.  Subest inguen ventri (as one said) For as 
* Semper juncta est Saturitati lascivia; vicina sibi sunt venture & genitalia, & pro membrorum ordine ordo vitiorum intelligitur. S. August. Serm. 65. de Tempore.  the belly and the unclean parts are linked together, so are the sins of either. Therefore the Apostle joineth them (Rom. 13.) Rioting and Drunkenness, Chambering and wantonness, 
Rom. 13.13. Philo. jud. l. de Victim. S. Hieronym. Cont. jovinian. li. 2. c. 6.  the latter for this cause termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as S. Hieron well; Saturitas ventris Seminarium libidinis: A full belly, and a foul heart. Remove therefore the cause of thy uncleanness, and thy uncleanness shall be no cause of the Bridegroom's taking away.  
8 Lastly, Fasting is, as a sign, so a principal cause of mourning. Is there any man here, that after all this which hath been said, cannot yet mourn for the Bridegroom! Let him but fast; and I dare warrant him to mourn. Hunger will bring the stoutest stomaches under: it will make them bend. It is the Apostle; who was in watchings often, 
2 Cor. 6.5. & 11.27. 1 Cor. 9.27. Vid. Suidam in Lexic. verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in fastings often, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) I keep my body under. The word signifieth a buffetting about the face and eyes, as a man would buffet his adversary on his knees. This he did by Fasting. No way so truly, so fully to make us mourn, as by fasting. If thou canst not mourn, betake thee to fasting, & that will make thee mourn. If thou canst mourn, yet notwithstanding fast, and that will make thee mourn yet more. And indeed Sorrow as it came from sin, so it is due only to sin.  

Gen. 3.16, 17.  No sorrow before sin, Gen. 3. In sorrow shalt thou conceive, to the Woman. In sorrow shalt thou eat thy bread, to the Man.  
And no sorrow after sin. All tears (then) shall be wiped from their eyes. 
Apoc. 7.17.21.14. Apoc. 14.13.  And from henceforth blessed are they that die in the LORD.  
No sorrow for them after Death: Only, their time is here for sorrow; and their sorrow only for sin. We sin daily, and therefore We must sorrow daily this Godly sorrow not to be repent of. 
2 Cor. 7 9, 10.  This is the Valley of tears: Here we must mourn.  
But though all this time be for mourning, yet in this there is an especial time for mourning in an especial manner. 
Eccles. 3.4.   
And this is that Time, Then, at that time, when the Bridegroom was taken away.  
But here it is usually excepted by them who are no friends to set-fasts, 
Object.  that this Text speaks of extraordinary fasts in cases of doubt and danger, when the Bridegroom and his presence is likely to be withdrawn or withheld from us.  
But they are readily confuted:  
1 By the context, 
Resp.  and scope of CHRIST'S answer, which if ad idem, must necessarily be meant of Set-fasts. For these, we read of, that did here cavil at Christ and his Disciples, did object the continual Set-fast of the Baptist, 
Mat. 9.14. Mark 2.18. Luke 5.33.  the Pharisees, and their disciples. Why (say they) do we and the Pharisees fast oft? but thy Disciples fast not? All the three Evangelists note this speech concerning their often Set-fasts to have been the occasion of our Saviour's answer. But theirs were set and ordinary; the Baptist perpetually abstaining (as did Daniel) from flesh and wine, and all desirable meats and drinks: the other also fasting ordinarily 
* Luke 18.12. De Phariseis Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Epiphan. adv. haeres. lib. 1. haeres. 16. Vid. joan. Drusium. Praeterit. lib. 3. p. 107. in locum. Luke 18. Abra. Scultet. Exercit. Evang. lib. 1. c. 25.  twice every week (as do the 
* Vid. joh. Buxtorf. de Synagogâ judaic. c. 25. p. 457  jews at this day) on our Monday their second of the week, and on our Thursday their fifth of the week. So that these men must either grant our blessed Saviour not to speak to purpose (which to do were no less than blasphemy) or they must with us understand him, and these words concerning ordinary set-fasts.  
2 It is demonstrated, by the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the Greek, roveth not at large, but points at exact specialties: either let them blot out this word, or grant ours, and the Texts true meaning. 
Vid. D. Chamier. Panstrat. Cathol. Tom. 3. lib. 19 c. 7. Sect. 43, 44, 45, 46. ubi locum hunc excutit.   
3 It is proved (as we see) by the plain Letter: which being the foundation of all other expositions either must stand, where's no reason to the contrary, or must be by reason refelled: which being not yet brought by any on the adverse part, there can be no cause to departed from it.  
4 And surely (in the fourth place) these words referring us plainly to such a time and absence, 
Mat. 9.15. Mark 2.19. Luke 5.34.  as is opposite to that time of his presence, mentioned in the former Verses: it must needs therefore follow, that as the one is primarily and properly understood of his (then) bodily presence upon earth, as the time of their rejoicing; so must the other also in like manner be underunderstood of His (like) bodily absence by his Death, Passion, and Ascension; the cause and time of our mourning, and therefore of all ordinary fast.  
5 It is confirmed by the perpetual exposition of all ancient Christians.  
6 Yea, by the Apostles and whole Church's practice. For whereas every week in the course of its days hath from thence a commemoration of the Great Day, and our joy in Christ's Resurrection; we celebrating the Lord's Day in joyful praises and thanksgiving unto God therefore: why may we not as well, yea much rather conclude, there should be in the same course of times the like day or days of mourning for his Passion, that we may no less mourn and suffer with him (the most proper duty of this our sorrowful and sinful life here) then, (which is the hope of our after happiness in Heaven) joy and rejoice with him, in the memory of his most glorious and blessed Resurrection.  
7 But yet again (in the last place) even in their sense it is direct for us. For if these words are to be applied to all such times, when the Bridegroom is or may be removed and withdrawn for our sins; then is it also proper for continual and ordinary fasts, not only for extraordinary. For reason wils that as we sin continually every day of the week, so we should if it might be, fast continually and mourn for our sins: which because we cannot daily do, every day; fit it is we should every week set some days apart: and no days fit, than those, in which he was (even according to the Letter) taken away.  
And truly there being always the same reason of every kind of his taking away by our sins, of all our mourning for our sins: there being no opposition betwixt them; but a subordination of the latter to the former; their extraordinary fasts being grounded (though in a secondary respect) upon the same reason, on which are our Ordinary; there can be therefore no colour why the Text should be true of one and not of the other: Why, denied of ordinary; and affirmed only of extraordinary fasts: especially since our blessed Saviour's answer should in right reason answer to their objection; who (as we have showed) spoke of set, ordinary, and weekly fasts.  
And thus far we have (with the blessed Bridegroom in this Text) stepped out of the way to satisfy our contending and discontented Brethren.  
We will now return to the pursuit of our Text, and in it, to the fourth Observation, or Proposition;  
Propos. IIII That Then, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at that time) they shall fast: when and at what time the Bridegroom was taken away.  
And more particularly, which is the fifth:  
Then: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then, in those very Propos V days..  
That they should fast at that individual time, only, When he hung on the Cross, as it is likely they did not, so it is plain our Saviour meant not. Therefore this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then, must be interpreted of the whole time, after the taking away of his corporal presence. Tum, Tamdiu: Then, all that time, and course of years till his second coming again.  
Yet again, not as the Montanists urged these words for another Lent after Pentechost, and the Ascension.  
Where observe (I beseech you) the contrary humour of these latter days. Then the contention was for two Lents, or more; but now, that there may be none at all. Surely, the Montanists were foully in an error. For besides many other reasons, the word here used will not suffer us to understand it of a voluntary departure, such as was his Ascension; but of a violent taking away, such as was his Passion, or such as is any other constrained departure, or driving away by our sins: which being continually done by us, why should not our fast (as much as may be) be also weekly and continued by us on those days?  
But again, as the joy for the Bridegroom is dispersed through every part of the year, according to the several considerations of His presence: so likewise is our sorrow for the like reasons dispersed through every part of the year. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then. So long. For what is all time, but one year after another? Therefore seeing we may not, we cannot fast always, all the year long, and yet must fast; Then, so long; even through the whole year: every part of the year must bear a part.  
There be four parts of the year, Spring, Summer, Autumn, and Winter.  
According to these four there be four solemn Fasts or Embers instituted as for other reasons, so chief for this, that every part of the year we may commemorate this taking away: and that (as 
* Leo magnus. Ser. 8. the jejun. decimi mens. v. b. Siquidem jejunium vernum in Quadrigesima, aestivum in Pentecoste, autumnale in mense septimo, hyemale autem in mense hoc decimo celebramus; intelligentes divinis nihil vacuum esse praeceptis.  Leo) no part of the year might have a Vacuum, or Vacation from this holy command.  
And as Moses for the Law: Elias for the Prophets; and Our Saviour for the Gospel fasted, when they began and entered to each, a forty days fast: so we begin the year and every part of the year with this godly sorrow, with the Baptists repentance, with this longer fast, that we may prepare the way of the Lord, make his paths straight.  
It is the observation of Divines; That never any man in the Church attempted any thing, but first fasting and prayer went before it. Therefore we begin the year, and every part of the year with fasting: but especially the beginning of the year, we begin that with a longer Fast, the Lenten Fast, the Fast of forty days. Thus applying our Saviour's precept, That we must fast, to his own example, how we should fast. Good reason for this you will say.  
But yet another reason: The Bridegrooms command it is, That as we must fast Then at that time, When the Bridegroom was taken away: So, Then especially, chief of all, and above all, at That time. Therefore whereas at other times, either the Ninivites fast of three Days, 
jonas 3. 1 Sam. 31.13.  or the Gileadites fast for seven days may serve: Then, when they fast for the Bridegroom, they must fast with the Bridegroom, as he did, forty days. And so much the rather (say the 
* S. Bernard. 3. Serm. Quad. Tantó devotiùs imitandum nobis est Christi je junantis exemplum, quantò certius est propter nos eum je junasse non propter scipsum. S. Ambros. Ser. 36. infer. 5. p. 1. Dom. v. h. Si vis Christianus esse, debes quod Christus fecit facere. Ille qui peccatum non habebat, Quadragesimam je junavit, tu non vis Quadragesimam je junare qui peccas, etc.  Fathers) ought we Then to fast, by how much the surer we are He fasted (Then) not for himself, but for us. Great reason therefore we should fast with him, for ourselves.  
But as Then, at that time: so especially more particularly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In those very Days.  
Saint Mark, and Saint Luke, both of them speak very fully. Here is not only the pronoun Demonstrative; Those Days: but also (in the Greek) the Article prefixed, which noteth particulars, even with an exact specialty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those very selfsame Days.  
These, I say again, are Those Days here spoken of: Those very selfsame Days, every day. Therefore every Day of this week was a Fast, a solemn Fast, all the six of them. And as Then, about this time, They did fast a longer fast, because of this Then: So now at this Time They did fast a more vehement fast, because of These Days. Before, a daniel's fast might serve, to eat no meats of delight, nor flesh, no wine, as he nameth them, Dan. 10. 
Dan. 10.3. 2 Sam. 3.35.  But now a Davids fast was exacted, tasting neither bread nor aught else till the Sun went down. Nay they did join them both together. 
* S. Epiph. 75. Aërii. c. 3. v. h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Et cap. 6. ibid. de Apostolis locutus, eorumque hac de re constitutione. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et in compend. fidei c. 22. u.h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum Rubric. post Dominic. Palmarum. Ibi leguntur verba haec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epiphanius showeth as how. They did eat in These Days, nothing but bread, water, and salt, a dry and drying Diet: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called them. They did lie upon the hard ground: They did continue watching with all supplication and prayer. They did put on Sackcloth. They did by all means, abstaining from their own lawful wives, bring their flesh and body under. Our tender, lose, nice, delicate times tremble to hear of this Diet.  
2. But yet there be of These (six days) two days, which are principally marked with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those two days, wherein the Bridegroom was taken away.  
The first of these two was on the morrow, our wednesday, their fourth day; because on that Day 
Mat. 26.2, 3.4, 14. etc.  Counsel was taken against Him; money was taken for Him; Plots were laid to take Him. So upon that Day He began to be taken away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Epiphanius) He was taken. 
Epiphan. Compend. fidei. cap. 22.  As good as taken away Then. Upon the Friday, as we all know, He was taken, and taken away; And therefore, as for These two days sake, the rest of these days were to be observed; so These two Days were principally observed above the rest. So that whereas before (daniel's fast observed) a Davids fast did serve; viz. to eat nothing at all till Sun went down: now on the Friday especially (at Easter) They did fast the fast of Esther, Chap. 4.16. Neither to eat nor drink 
* De triduano jejunio corum apertè S. Epiphanius compend. fidei ca 22. (nisi quod de quorundam in quatriduum prorogato jejunio ibidem refert.) verba haec sunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec quippe specialis & privata observatio erat, quam sibi nonnulli è devotione privatâ injunxerunt. Verum ut per triduum hoc jejunarent communiter omnes quantum potuerant, sancitum ab Ecclesiâ. Quod non obscurè Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi supra: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 () 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ab illo enim tempore novo jejunio indicto Parasceven & Sabbatum sanctum integrum jejunii perstiterunt, usque ad Galli cantum. Vid. Concil. in Trullo. Can. 90. (seu ut alii) 89. & Anastas. Nicaen. Quaest. 77. fol. 98. Tom. 1. Bibliothec. PP. Paris. ubi ex constitutione Apostolicâ lib. 5. c. 17. Quem sanen locum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum laudat; ubi infra.  three days, night nor day; viz. all that time the Bridegroom remained thus taken away.  
And now (you see) this Fast here was at the height. Yet nevertheless here was not all. For beside, as on the Sunday He arose, that Day therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnising a new Lords day, in memory of our joy for His Resurrection, and now more glorious presence, every first day of the week thorough the whole year: so in like manner, and from like beginning, every fourth day, that is, our Wednesday, and every sixth day, that is, our Friday, were likewise by all 
* 
Scil. apud Graec. & Orientales vol ipsis Pontificiis testibus inviolata adhuc etiam quartae feriae in jejuniis Manet observatio: Sic enim Turrianus. Qui enim isti dies sunt quibus ablatus fuit? Nonnè quartâ feriâ & sextâ? quartâ enim factum est principium auferendi eum, siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino; sextâ verè crucifixus est, quibus diebus per omnes Ecclesias totius Orientis semper ab initio jejunatum est, & usque in hodiernum diem jejunatur, sicut illis à sanctis Apostolis traditum est. Turrian. Apol. pro Pontif. Epist. lib. 5. cap. 18. p. 594.  
Adest Praeceptum generale Apostolici conventus, quantum ad praescriptionem temporis jejunii, tàm in Quadragesimâ quàm in duabus feriis cujuscunque Hebdomadae, quod usque in hodiernum diem tàm mordicùs tenent Orientales Christiani, ut nec diem unum praetermittant, non dico viri robusti, sed etiam puellae, adolescentes, senes & quotquot sunt firmae valetudinis. Martinus Peresius de Traditionib. De lejun. part. 3. p. 264.   succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegroom's taking away.  
Thence because This week gave the name and order of days to all other weeks through the year, (the old order from the Creation in the jewish Sabbath being now first changed) as also because of the solemn fasting and prayer used thorough this whole week; as lastly, because of that great work of our Redemption perfected therein: and This command of our SAVIOUR then principally to be observed both in the changes of joy and sorrow: This week was called by the Eastern and mother Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Scilicet, Magna & Sancta Hebdomas ap. Latin.  The great week. The Latins successively calling it by the same name.  
Neither was this a late invention of upstart and new fangled Popery, (which we may well call new, it being as it differeth from ours, most truly a Novelty, and a Religion of yesterday birth:) But this is most Ancient from the first beginning: not grounded only upon the Law of the Church, but upon the Command of Christ Himself, thus commanding, That in those days, when the Bridegroom, etc. That they so grounded this Fast, & so expounded this place: for the East, the Eastern and Mother Church herself is a witness in her own most ancient ordinal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabba: 
Typicum hoc Graecorum & Orientalium ad finem ejusdem ubi de Ratione jejuniorum apud Graecos & in Ecclesus receptorum agit; inter caetera, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec etiam habet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et mox de feriâ quartâ & sextâ per annum identidem observandis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Apostol. Constitut. Clem. l. 5. c. 17. & 19  drawing it as from the Apostles, so by them from the command of Christ Himself in this place.  

Locus illustris est admodum S. Epiphanii Compend. fidei, cap. 22. verba haec sunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et mox etiam subnectir. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide locum. Et in Aërii Haeres. 75. cap. 6. his verbis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epiphanius also within four hundred years after our blessed SAVIOUR plainly telleth us, that all Christians through the whole world did observe These days Fast, and grounded it upon this Command of our Saviour in this very place.  
For the Latin and Western Church; 
a Tertullianus jam Montani partes agens adversus Psychicos (Orthodoxos scil.) lib. de jejunio. cap. 2. v. h. Certè in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus: & hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus & Propheticis vetustatibus. Vid. eundem & cap. 14.  Tertullian within two hundred years after the Bridegroom; as also 
b S. Augustin. Epist. 86. ad Casulan. Presbyter. propè ad finem Epistolae, verbis his. Cur autem quartâ & sexta feriâ maximè jejunet Ecclesia, illa Ratio reddi videtur, quòd considerato Evangelio ipsâ quartâ Sabbati, quam vulgò quartam feriam vocant, consilium reperiuntur ad occidendum Dominum fecisse judaei, etc. Vide locum.  S. Augustine in his 86. Epistle to Casulanus: Both of them showing, That these Fasts are plainly grounded upon this Command of our Saviour, and that all Christians understood them so.  
There is yet 
c Quod dicunt quartae feriae jejunium ab Ecclesiâ Occidentali in Sabbatum fuisse translatum, falsum esse patet, quòd olim vel ipsi Romani utriúsque diei jejunium simul observarunt. Liquet hoc; tum ex Vrbici illius argumento apud S. Aug. Ep. 86. tum ex testimonio S. Aug. ib. Christianus (ait) qui, quartâ & lextâ feriâ & ipso Sabbato jejunare consuevit, quoth frequenter Romana plebs facit, etc. Et alibi,— Ipsam quoque Romanam Ecclesiam, ubi & hic hebdomadibus, in quibus quarta & sexta Sabbato & jejunatur. Novimus ex multis auctoritatibus (ait Amalarius) quòd Dies Sabbati, sicut quarta Sabbati & sexta inclusa orat jejunio apud Romanos. Amalar. Fortunat. Episc. Trever. de Eccles. Offic. l 4 c. 37. Et ab. 2. cap. 2.  Another day of mourning and fasting, namely the Saturday, or as in all Ages it was always called amongst Christians the 
d Sic passim in Ricualibus Syrorum, Graecorum, Latinorum, etc.  Sabbath; A day though hardly ever received in this use by the 
e Notius hoc, quam ut testimonijs probari debeat: quum constet cuivis vel levitèr versato in Orientalium Christianorum libris, haud observatum ijs esse Sabbatum in jejuniis, non levi dissidio hinc orto, aut quidem aucto inter Graecos & Latino's. De Aethiopibus idem testantur, Damian. a Goes. de mor. Aethiop. p. 458, 459. Et Nic. Godign. li. 1. c. 19 p. 123. De Moscovit. itid. vid. Theolog. Muscovit. c. 10. p. 98. Et joan. Fabr. Epist. ad Ferdin. Reg. p. 179.  Eastern Christians, nor for diverse hundred years 
f Orientis & Occidentis populos Christianos', in quibus Sabbato nemo jejunat (Et) Omnes Orientales & multos etiam occidentales populos Sabbato sobriè modestéque prandentes (Et) Ecclesiam per totum mundum () die Sabbati penè ubique prandentem 1. c. non jejunantem) laudat contra Vrbicum. S. August. Ep. 86.  in the West, nor indeed by all 
g Non. n. a Mediolanensibus: quod docet Responsio S. Ambrosij ad B. Monicanm Augustini matrem. Quando, inquit, hîc (Mediolani) sum, non jejuno Sabbato, quando Romae sum, jejuno Sabbato. S. August. Ep. 86. paulo ante finem.  Italy itself; yet anciently held in this use by the Christians of 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. li. 5. c. 22. f. 250. Vid. joan. Cassian. Institut. l. 3. c. 10. & S. August. Epist. 19 ad S. Hieronym. f. 16. & Ep. 86. suprà. citat. Pro hac re solebant omnes Romani omnia Sabbata jejunare, etc. Propterea dico (ait Amalar.) praeteritum, quia nescio quomodo nunc agant. Vide Amalar. Fortunat. Episc. Trever. (qui circa Annum. 800.) de Ecclesiast. Offic. li. 4. Romanos autem quum nominant, Vrbem cum territorio & suburbicarijs intelligunt: ut manifestum sit hinc Romanorum leges haud extra fines urbis tunc receptas fuisse.  old Rome, with some few others of the 
i Sc. in Colonijs Romanorum. Quia & Romana je junat (scil. in Sabbato) Ecclesia, & aliae nonnullae etiansi paucae, sive illi proximae (Suburbicariae scil.) Sive longinquae, (Colonias ab ijs in Africam aut in Hispanian deductas intelligit) S. Aug. ibid. Ep. 86. De Africanis nonnullis testatur ibid. ad fin. Epist. S. August. Quoniam (ait) contingit maximè in Africâ, ut una Ecclesia, vel unius regionis Ecclesiae alios habeant Sabbato prandentes, alios jejunantes, etc. Sic juxta morem civitatis suae (Carthaginis Africanae) in Sabbato je junatum ait ibid. Quod etiam in Hispanijs factum fuisse docet S. Hieronym. Epist. 28. ad Lucinum, ad fin. Epistolae.  West: And from them at the last generally 
k Sc. post. an. 900. gradatim id factum, jejunio primum indicto Sabbatis Quadragesimalibus, sive Adventus illa fuerint, seu magna Quadragesimae. Vid. Concil. Agath. Can. 12. Tribur. Ca 56. Matiscon. Ca 9 Aurelian. 4. Ca 2. Postea invalescente majori Roman. sedis auctoritate per Carolun magn. ejusque successores, ejusden ritibus passim in Occidentem introductis tandem Sabbati jejunium apud Latinos ubique receptum erat.  received in France, Germany, and other parts of the Latin Church, yea also by this Island, and this our English Church: though not as a day wherein the Bridegroom was taken away; yet wherein He thus remained both by His Souls Descent to Hell, and Body's rest and Sabbath in the grave. A Preparation 
l Ind Vigiliae in Sabbato in Parascecuen & praeparationem Dominicae.  also for the LORDS day's following joy in His return and Resurrection: added (say 
m Sic Vrbicus ille apud S. Augu. Ep. 86.  some) to the two former weekly fast days, That our Christian righteousness might herein exceed that of the Pharisees two Days fast: perhaps 
n Haud id improbabile visum, tum aliunde id observanti, tum praesertim expendentilo. cum illum joan. Cassian. Collat. 21. cap. 25.  brought in at first for, or in place of those Sabbath Vigils, preparatory to the LORDS Day's Service: or to 
o Sic etiam Vrbicus ap. S. August. Ep. saepè citatâ. 86  abolish the easilyer that superstitiously observed jewish Sabbath, doubtless 
p Sequitur Sabbatum, quo die caro Christi in monumento requievit, sicut in primis operibus mundi requievit Deus illo die ab omnibus operibus suis. Hinc exorta est illa in regiâ vaste varietas, ut alij, sicut maximè populi Orientis propter requiem significandam mallent relaxare jejunium; alij propter humilitatem mortis Domini jejunare, sicut Romana & nonnullae Occidentis Ecclesiae, etc. S. August. ubi suprà. Quibus diebus (ait Amalar.) eadem jejunia celebrentur, oportet memorari, Scil. quartâ feriâ, sextâ, & septimâ: Quartâ, quia in eâ fecerunt Iudaei consilium, ut occiderent Christum: Sextâ eum occiderunt: septima Romanorum more, jejunio concluditur propter tristitiam Apostolorum de morte Domini. Vide Amalar. Fortunat. Episc. Trever. de Ecclesiast. office lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretalibus. Eundem Innocent. vide Epi. Decret. 1. cap. 4. Hunc. u. primum Sabbati jejunium instituisse (circa Annun 400.) docet joseph. Scaliger. li 7. de Emendat. Tempor.  no way unfit to recognize this The Bridegrooms taking away. Neither were These days made and instituted only for Churchmen to meet; or hear a Sermon: or only to fast. The Text will tell us. They shall. Saint Hierom 
q S. Hieronym. Tom. 6. in 4. cap. ad Galat. v. h. jejunia & Congregationes interdies propter eos, & à viris prudentibus constitutas, qui magis saeculo vacant, quàm Deo, nec possunt, imò nolunt toto vitae suae tempore in Ecclesiâ congregari, & ante humanos actus, Deo orationum suarum offerre sacrificium. Name á nonnullis (jest S. Augustino) in hebdomade quinquies jejunatur, quod (ait ille) multi in vitâ suâ faciunt, maxim in monasterijs constituti. S. August. Ep. ad Casulan. 86. Hos innuit loco citato, S. Hieronymus, Deo vacantes. de quibus vide veteres passim: Palladium praesertim & S. Theodoretum.  will tell us, jejunia & congregationes, etc. The fastings and prayers in the week days (he meaneth especially 
r Synaxes. n. habitas olim tàm in Parasceve quàm feriâ quartâ locus S. Epiphanij, quem supra laudavimus, satis manifestè ostendit. quin & S. Chrysostomus in 1 ad Tim. 1. Hom. 3. Graeci autem ubi Dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indixerunt suis, Pascha nuncuparunt; uti etiamnum in corum officijs videre est. S. Chrysostom. id satis evidenter etiam Hom. in eos qui Pascha jejunant. Hom. 52. de Diversis N. Testam. verb. h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Scil. Dominicâ, quartâ Sabbati, & Parasceve:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Sc. in Sabbato, vel in Martyrum festis) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De quotidiano. a. Sacrificio, S. Chrysostom. pluribus quidem in locis. e.g. Hom. 3. in Ephes. 1. & Hom. 17. in Heb. 6. etc.  Wednesday and Friday meetings) were appointed for them, which cannot, or rather will not (saith he) meet every day in the Church (he meaneth Laymen) there, before they go about their business, to offer up their prayers unto God.  
And indeed if Fast, then Pray: I dare say, it is here included; I am sure it is here intended. We may see it most evidently by diverse other places of Scripture, viz. 2 Sa. 12.22. Psal. 35.13. Esth. 4.16. judg. 20.26. Dan. 10.3. etc. 
2 Sam. 12.22. Psal. 35.13. Esth. 4.16. judg. 20.26. Dan. 10.3. etc.  They never go asunder, as by infinite testimonies may be declared. For Fasting is the forerunner of Prayer, and Prayer is the companion of Fasting. And indeed this is one principal and main end of fasting, to quicken our 
* Efficax est oratio praecedente jejunio, etc. S. Cypri. de jojun. & Tenta. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. S. Chrysost. in Psal. 145.  Prayers, and to make them more lively. For as Prayer without fasting is weak, and feeble; so Fasting without Prayer is to small effect. They therefore most assuredly must go together.  
It is confessed by all, that the Bridegroom, as Fasted, so Prayed likewise, not for Himself, for His own; but for His Spouses sake, and in her behalf. Infinite testimonies might be heaped up out of the Scriptures, as also out of all Divines. You may see it plainly averred by our Saviour Himself, joh. 11. 
john 11.42.   
But as He prayed at all times, to teach us, we should pray at all times, continually: 
Luke 18.1.  So He prayed at the time of His taking away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Luke 22.44. 
Luke 22.44. ) To teach us (say Divines) how we should pray at those times, and in those days, when either the Bridegroom was taken away; and we to commemorate this Taking away; or we in fear and danger, that He be taken away again.  
Thence in the distress of the Church, when james was beheaded, Peter in prison, the Church in persecution, and in danger again to lose the Bridegroom: yea rather at such time, when These days came about again, wherein the Bridegroom was taken away, the Children of the Bride-chamber by their fasting to mourn for Him (for so it then was 
* E textu liquet tempus Parasceves seu Passionis fuisse, quod Apostoli assiduâ & constanti supplicatione tunc transigebant.  hinc probabiliter admodum constaret, memoriam Passionis Dominicae Quadragesimali jejunio, illo praesertim triduano solenniter anno vertente ab Apostolicis observatam fuisse. Ideoque haec lectio à Syris antiquissimis reijcitur in Sabbatii primum jejunii, seu Initium Quadragesimae; ut eo doceant Quadragesimale jejunium eum in finem fuisse institutum, ut peccata nostra in sponso sublato lugeamus. Vid. Widmonstadij Syriacum Testam. ad 12. caput. Act. & in calce Testamenti Syr.  Good Friday and Easter Even) Then (saith Saint Luke again, 
Acts 12.5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made by the whole Church. Public Prayer you hear of: But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was, let us ask the Grecians and Mother-Church, who best knew the use, force and application of this word; and they will tell us.  
And indeed I speak it not (GOD knoweth) to flatter the Church of England, but as it is indeed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the use and acception of the Eastern Christians in all their 
* Passim in Rubricis Horolog. Eucholog etc. in quibus nonnunquàm (mendosè) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reperitur. Verùm in Liturgiâ sub nomine S. Petri. p. 13. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illi subjuncta, reperitur. Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quod suspicor) in Rubricis Graecorum, menda est Typographica: Cum ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut recte Meursius in Glossario) ipsa sit illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (de quibus Apostolus. 1. Tim. 2.1.) Continuatio.  Books and Rubrickes, is nothing but That Prayer which in after times, and other use was called The Litany. This was (as it seemeth) the first name of the Litany.  
So you see here is Fasting enjoined upon the Wednesday and Friday: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And if Fasting, than Prayer also: And as public Prayer [(for so it is) you see what Prayer,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 22.44. (The Litany) a larger, a more earnest, and instant Prayer.  

The Application  And now (Beloved) having gone through the five Propositions; and Their, (that is, The Children of the Bridechamber's) practise: I have brought you home to our own Mother-Church: which (I hope) you all now plainly see, practiseth nothing but what she ought to do: nay, what indeed she is bound to observe, and therefore we the more bound to observe her.  
Now give me (I beseech you) leave briefly to use a word or two of Exhortation and Application.  

1 Duty, Thankfulness.  The first is, (as we have all great cause) of Thankfulness unto Almighty GOD, for having vouchsafed us (a favour beyond all other Christian Churches, even the Reformed Churches themselves) viz. to be borne, bred, and brought up in that Church, which by the confession of all most truly is a pattern and precedent to all Reformed Churches whatsoever. Witness her adversaries on both hands; on the right hand and on the left; who though never so studiously opposing her, though never so strictly examining her, could never yet touch her in the least kind either for her Doctrine or Discipline. Witness their quarrelsome books; 
Luke 21.31.  witness her abundant Answers. 
john 14.13.  I may say as our SAVIOUR of S. Peter's trial; Satan (in her adversaries) did desire to sift her: and yet (as our SAVIOUR said of Himself) he nor his could never find or have any thing in her: Witness the unpartial judgement of all, though strangers unto her; who have so fare admired her, so justly extolled her, so gravely commended her to and above all others.  
I might name many testimonies in this kind: I name but one for all; Alexander Alesius a Scottish Doctor; who so fare approved the Reformation of this Church of England, and the Service-Booke thereof (then as I may say but begun and unperfect) that he translated it into Latin; and commended it as a Pattern to all Christian Churches. The Book is still to be seen, printed in Lipsich in Germany Anno 1551. And indeed (as I said at first) Reformation being as the Civilian defineth it, a Restitution of any thing to his pristin, first, and best estate; we may well pronounce this Church a most true Reformed Church, who hath so truly done this, so fully performed it. In all her Doctrine, in all her Discipline, she hath by following the steps of the Bridegroom manifested herself to be the very Spouse of Christ: GOD grant us as truly by following her, to show ourselves to be the children of the Bride-chamber.  

2. Obedience general.  The second Exhortation is for Obedience to this Spouse of CHRIST: For we can never be thankful to the Bridegroom, unless we be obedient to the Bride: we shall never be of His Chamber, unless we follow His Church. The Church (beloved) is that which defendeth our King, the State, our Country: The Bride, the Church, is that which keepeth the Bridegroom with us; the cause of all our joy. It should be therefore dearer unto us, than our own lives; as dear as our own souls.  
Beloved, give me leave (which I intended more fully) to give you some short rules of peace and Obedience. You have heard reason and evidence alleged for much of this Church's practice, even now: she may be as fully (nay, she hath been more fully) cleared in all others. It is your part to judge the best of her, who is indeed your Mother: and seeing you have already seen reason for some, it is your duty to think there is as good reason for all others, though you see it not. Be not therefore forward to judge of those things, which you have not knowledge for. Remember you cannot attain or understand the reason of many things: and some things the most knowing of us, knoweth not at all. Every man hath his measure, in which we must contain ourselves. We learn to know, and know to do and practise: and if we have so much knowledge to know our duty, what care we for any more. Curiosity it is, not Christianity, that carrieth us farther. Nevertheless, if any be curiously desirous to be satisfied in the Church's practice, in any thing she either doth or teacheth; it is my counsel, that they repair to those that are learned, judicious, obedient, and moderate minded men. Let them avoid schismatics; and balk them that are malcontent and factious. And as if the Spaniard, French, or any other potent neighbour nation should (which God of his mercy forbid) invade this land, it were the part of every good Patriot to oppose them, and defend this country: So, much more is it the part of every good Christian to oppose them that oppose the Church: and first of all, our duty to frame arguments, and to labour to defend that Church and truth, which under God is the main defence of us all. Otherwise let us fear, that if we live not with the Spouse, we indeed forsake the Bridegroom; If we deny our obedience to the one, the other also for our disobedience be most deservedly taken away.  
The third is of particular Obedience to this text; to the Bridegroom: And indeed, 
3. Obedience particular.  if we obey not the Bridegroom, as good never obey the Spouse: if not Him, none of Hers we.  
My text telleth us, The days will come, etc. But you have heard, and seen, and know it as well as I can tell you, that The Days are come, and now are, and weekly come again: And will the Days never come for us to do our Duty? to show our obedience? It is a part of humanity, to weep with them that weep, 
Rom. 12.15.  to mourn with them that mourn: If we cannot mourn, you have heard what will make us mourn, Fasting. And indeed He that left all for us, cannot we leave a little for Him? When He was taken away for us, cannot we take (for a time) somewhat of our allowance from our belly, for Him? for His in alms? for ourselves, our own sins? If there were no other reason, we ought even to sorrow with and for Him, who sorrowed so much for us: We of all aught to regard His sorrow. You know whose lamentable complaint it is, 
Lament. 1.12.  Have ye no regard, all ye, etc. No regard doubtless, if we regard not to shed a tear, to let fall a drop, to send forth a sigh for Him. And what regard we should have of this His sorrow, we may see and learn by His blessed Mother, that ever blessed Virgin. It is Simeons' prophecy to her; 
Luke 2.35.  Yea a sword (saith he) shall pierce thorough thine own soul also. The sword of sorrow, so they expound it: No less weapon than a sword; and this not to pierce into, but to pierce thorough: and that not to pierce thorough the body only or the flesh; but thorough, and thorough; 
Luke 23.27.  and that thorough thine own soul. And good reason for it: For if women, and those strangers wept so sore, as we read, Luk. 23. 27. for his taking only, before he came to the Cross, what sorrow do we think becometh the Mother, or the Spouse of Christ, when they see Him taken away, lifted up, hanging, and bleeding on the Cross? If the Centurion, and the Soldiers that crucified Him, and all the people that reviled Him, begin to return and lament, 
Luke 23.47, 48.  and to smite their breasts, as we read, Luk. 23. How shall our hearts smite us, that they smite us not, that they smite us no more, that they smit us not before? Nay, if the Thief on the Cross forgetting his own shame, and pain, and sorrow, begin to lament for the Bridegroom; if he begin to rebuke his fellow for not sorrowing; what shall we do! how shall we sorrow!  
Me thinks I hear that blessed Thief speaking to every one of us, 
Luke 23.40, 41.  as sometimes he spoke to his fellow; Dost not thou fear God, seeing thou art in the same condemnation? And we indeed, justly; for we (if we fast, or mourn, or sorrow, nay should we die the death, and ever mourn in endless sorrow, yet we) receive the due reward of our sins: of our own deeds, (for we have sinned all, all kind of sins.) But This man (He) hath done nothing amiss. If any thing amiss, this is it, this is that, that He hath done so much for us, who have so little grace, as scarce to do any thing for Him. Dost not thou (whosoever thou art) dost not thou fear God? as if he should say, If not pity, common pity for His so great unspeakable sorrow, pain, and punishment, in being thus cruelly, thus wrongfully taken away; yet, let love to his person, love of His person, who thus for thy sake became a Bridegroom: Let that move thee.  
If not Love, His Love, or thy love; yet let His Bounty, who thus willingly, thus readily gave Himself, even by death (for thy sake) to be taken away: Let that move thee.  
If not His Bounty; yet let thy Duty; His Command, who hath so strictly commanded; who hath so precisely enjoined thee to mourn, and to fast this time, and in these days: Let that move thee.  
If not thy Duty to his Command, if not that; yet let Remorse for thy sins; let sorrow for thy heinous and bloody crimes, which so wrongfully, so despitefully did, and still do, yet continually, take him away: Let that move thee.  
If not Remorse, sorrow for thy sin; What shall I say? If not that; then nothing. Yes, then let Fear; dreadful Fear I say of that never ending punishment due to the Crucifiers, and all remorseless sinners, that worse than the Crucifiers cannot mourn with them for Him: Let that move thee.  
And indeed when all cannot, this shall move them, that cannot now be moved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall (the time will come) will they, nill they; whether they will, or no; They shall fast. They that will not now, then shall. They that will not own it (here) for their duty, then shall own it for their punishment. jejunabunt: They shall fast. It is our SAVIOUR'S sentence, Luk. 6. 
Luke 5.25.  Woe unto you that are full; for ye shall hunger: woe unto you that laugh now; for ye shall weep: Ye shall mourn; ye shall hunger. They that will not Now, then shall: that will not at this time, in this Now, in these Days, The Days are coming, and will come ere they are ware; then, no remedy, They shall fast, and hunger, and mourn, and weep, Then, and in Those days. On the contrary, Blessing and peace to them, which on the right hand with that good Thief mourn here; which Fast and Pray now in These days; which make it their duty: which mind His Command. 
Luke 6.21.  Blessed (saith the Bridegroom) are ye that hunger now; for ye shall be filled. Blessed are ye that weep now; for ye shall laugh. Blessed are ye that fast and mourn now with Him: for ye shall be comforted with Him, by Him. God of His mercy grant us all grace so to mourn and fast here, that we may be filled with comfort hereafter, and blessed for ever.   
FINIS.   

THE SIXTH; OF THE MANNER AND QVALITY OF CHURCH-FASTS. A SERMON or MEDITATION in LENT. Anno Dom. 1633.  DANIEL 10.2, 3. 
2 In those days I Daniel was mourning three full weeks.  
3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all till three whole weeks were fulfilled.  
WHen I think of this Time, me thinks this Text is fittest for this Time: so much the rather also, because this time is the time of this Text. For what, if Those Days here be these days now? So truly they are: For the Three full weeks in the second verse began the third, and ended the twenty fourth day of the first month: as the following words show, vers. 4. Now the first month amongst the jews answered to this present month of March; fell in with this very time: So that to speak of these words at this time, is I hope a word in due time.  
2 But bare time alone is but the empty measure of our actions which fill it up; and therefore an idle circumstance without some life from them. The Action therefore is here to be considered, and that is Fasting: In those days I Daniel was mourning; that is, as the words that follow show, Fasting: And so it is now with us, a time no less of Fasting. As Daniel began this month then, so have we now; with fasting and mourning for our sins.  
3 But yet again this Fast here was a lasting fast; 
1 Sam. 7.6. Esth. 4.16. 1 Chron. 10.12.  not only as the Fast of the Israelites in Mizpah, for a Day; or as esther's, for three days only; or as the Gileadites Fast for Saul, for a week: But for a longer time, even three full weeks. And such is ours now, no less like to hold, if we hold it as we should, even for twice three full weeks. For so much have we more need of the longer fast, by how much we now under greater grace are, in respect of holy Daniel, fare greater sinners. We may not well be less than twice his time, and that is our full Lent. I (saith he) Daniel was mourning three full weeks.  
4. But yet moreover a fourth thing here is, even daniel's very Fast: a Fast from flesh and wine, and all desirable meats and drinks. Though he now in bliss cannot any longer fast with us, yet we, that we may attain that bliss, must now even fast with him: We also to fast daniel's fast; as at that time of the year when he fasted, so his very fast; I ate no pleasant bread, nor came flesh, etc.  
5 But yet again, a fift thing here is: As Daniel fasted at this time, this our very fast: so likewise for the same cause, for the same end with us: with like reference to mourn for Christ's death, as do we. For if we look but three verses forward before my Text, we shall see the time and manner of His death presented in a vision to daniel's eyes. This, as it should from ours, drew tears from his, and that he might mourn for this enough, he makes himself mourn by Fasting.  
Thus with the fitness of the time, and Text, 
The Division.  we have the Nature and Parts of it.  
First, For the general Nature of it, it is Exemplary, and that as done, so propounded by himself in his own person. I Daniel.  
Then secondly, Here's the Action, wherein this Example consists, and that is Fasting: even such a fast, which is attended with many necessary and most considerable observations.  
The first is, The End of it, in this word Mourning: His fasting was for mourning; I was mourning.  
Secondly, The time of it; In those Days: that is, from the third of the first month to the four and twentieth.  
Thirdly, The manner and Quality of it; I ate no pleasant, &c  
Fourthly, The Continuance of it; For three full weeks. And again, Till three whole weeks were fulfilled.  
In all which, we have a view of his many most excellent virtues shining in this his Fasting.  
First, besides his Temperance, his obedient willingness, promptness, and readiness to this holy Duty, in his voluntary undertaking it of his own choice: intimated in these words; I Daniel.  
Secondly, His strict and patiented Constancy, in that he so continued it without interruption, implied in these; I was mourning three full weeks.  
Thirdly, His lowly Humility, in humbling himself, in making himself to mourn; I Daniel was mourning.  
Fourthly, His Hope and steadfast Faith, in choosing this time of all others, In which ¹ JESUS CHRIST our true Passeover was to be offered up, and to abolish that other as Daniel now did in his fasting: And ² when by his thus mourning he suffered with our Saviour, before he suffered: And ³ by his spirit of Prophecy foretold that Christian Fast, which at this time was to succeed in all Christian Churches. In those days I Daniel was mourning three full weeks.  
Lastly, we have The effect and issue of all; the virtue and efficacy of this Fast; set down in the context of the whole history related after this Fast premised; namely, that having thus humbled himself, God (as his manner is to do with such) did exalt him, and deliver his; even his people also; (as it were) for his sake. So Chrysologus, Dum Daniel sedulus Deo supplicaret, 
Petr. Chrysolog. Serm. 21.  impetravit non solùm praescientiam futurorum, sed & captivae diu gentis suae meruit libertatem. Daniel (saith he) whilst he diligently prayed (for he as fasted, so even prayed also at this time: for he kneeled down upon his knees three times a day, and prayed and gave thanks, as aforetime, Cham 6.10. 
Chap. 6.10. ) And whilst (saith he) he thus prayed and fasted, 
S. Basil. Hom. de abdicat. rerum. Vid. Tertullian. de jejunio adv. Psych. cap. 9 S. Chrys. de incomprehens. Dei naturâ. f. 358. 359. Vid. quae ibid. Tom. 1. f. 566. 567. & de Fato & provident. f. 839. Vide Isid. Pelus. l. 1. Ep. 69. S. Aug. de temp. Ser. 64. in Dom. 2. Quadr. Notant communiter Pats, Danielem postquam 70. annorum numerum jam peractum cognoverat, quo populi Iudaici captivitas praedefinita fuisset à jeremia (c. 29. v. 10. & 25 v. 12.) in animum induxisse suum tum primùm pro iis supplicare. Neque id tamen fecisse eum (quod S. Chrys.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed cum jejuniis multis, in sacco & cinere. Vid. c. 9 v. 2, 3. In quem locum egregia sunt S. Patris verba, multúmque prae caeteris observanda; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Audisti (inquit) quemadmodum haec quoque captivitas praedicta fuerit, & Propheta non ausus fuerit preces & supplicationes admovere Deo ante praefinitum tempus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ne frustrà temeréque orans audiret, quod jeremias (cap. 7. v. 16.) Ne rogaveris pro populo hoc, neque postulaveris pro illis: Quoniam non audiam te. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Verùm (pergit ille) ubi vidit vaticinium esse completum, simùlque tempus vacare, ad reditum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vide S. Chrys. adv. judaeos lib. 3. fo. 477. Tom. 1.  he obtained not only the gift of Prophecy, to foretell things to come, but also the liberty of his long captived nation. By his thus fasting (saith Saint Basil) he is made King of the Chaldees, the overthrower of Idols: he kills the dragon, he stills and commands the Lions: Nay (which is most of all) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He is made (saith he) the foreteller of God's incarnation, and the revealer of the most hidden mysteries.  
And indeed, as they that have found the virtue and good of some excellent Receipt or Medicine, are desirous to derive the knowledge thereof to others, that they also may benefit themselves thereby: So Daniel having in himself experimented the most admirable virtue of this most heavenly Physic, propounds it in his own example to all succeeding ages. In those days I Daniel was, etc.  


The General Nature of the Text. It is I. An example.  WHere first of the Nature of the Text in general: It is an Example.  
1. The Apostle tells us most truly, that All Scripture given us by God is profitable for instruction, 2 Tim. 3.16. 
2 Tim. 3.16.  but yet those most of all which are (as I may say) enlivened by Example. For whereas Precepts only lead, Examples draw men and compel them: those may move and persuade, but these do constrain and enforce: The reason is, because they are not only as Precepts Verbum audibile, but Visibile; as so many visible Sermons preaching all to the Eye, the most lively and spiritual Sense: not only teaching as do Precepts, what we should do; but also persuading us, that what another hath done, is most feasible, most possible to be done by us: Longum iter per praecepta; breve per exempla. The Apostle notes, Heb. 10.24. 
Heb. 10.24.  that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a most provoking nature. This Daniel well knew, and therefore being to teach this holy duty from the Spirit of God, he teacheth it by Example.  
2. 
2. His own Example.  And because those are the best that are the nearest; as also because he ill teacheth another, that practiseth not himself: therefore howsoever he might have brought the Example of Ananias, Azarias, and Misael, as Chap. 1.16. yet he is sparing of all others, he only propounds his own; to let us know, that the best teaching is by our own lives and examples; that we should not be, as too many are, sounding Cymbals in the ears of others; but as the Baptist, burning and shining lights in the eyes and fight of others: In all things showing ourselves, (as the Apostle to Titus) patterns of good works: 
Tit. 2.7.  seeing according to our Saviour, he only that doth and teacheth these things shall be called great in the Kingdom of Heaven. 
Matth. 5.19.   
3. But Examples are, 
3. As of the Chiefest.  as are the Persons from whom they come: if they be mean, they are then but meanly respected; 
1. Amongst men.  if they be of authority and power whose they are, then are they also of power and might. Every Example is a light, but those of great men in place of Eminence are like a Candle on a Candlestick, set up that all may see; or rather like the Sun and Stars in the Firmament, even the Lights of the world, Mat. 5. They are Inter coelos coelum, 
Matth. 5.14.  as Fulgentius speaks of Theodorus the Senator; 
Fulgent. Ep. 6. de Convers. ad Theodor. p. 548.  And well may they be so resembled: for as the Heavens, so they by their influence move all inferior bodies. Men are like sheep, and Great men are (as S. Augustine calls the Apostle) Arietes, the Rams of the flock; whom, wheresoever they go, all the rest will follow. This is another reason, Daniel thus propounds his Example, as supposing it most available to persuade and lead others. For he was of the blood royal of the Kings of juda, Chap. 1. v. 6. At this time in the court of the greatest Monarch of the earth, 
Dan. 1.3, 6.  King Nebuchodonazor; advanced by him to be Ruler over the whole Province, and chief of the Governors over all the Wisemen of Babylon, 
Dan. 2.48.  Chap. 2.48. after by Belshazzar his Son, made the third Ruler in the Kingdom, 
Dan. 5.29.  Chap. 5.29. even yet farther prospering in the reign of Darius and Cyrus the Persian. 
Dan. 6.28.  Under four of the greatest Monarches that ever were, above the greatest, even the chief of the three Precedents, over an hundred and twenty Princes, 
Dan. 6.2, 3.  Chap. 6. v. 2.3.  
If Daniel therefore in the midst of the highest honour can find in his heart thus to humble himself: If he can in the view of all earthly provocations and temptations thus temper and contain himself: If in the height of all worldly pleasures he can thus contemn, scorn, and trample on them, mourning in the midst of pleasures, fasting from all delights, conquering and taming his desires, that they might not conquer him: then what great matter is it for us to bate ourselves a little pleasure, some small delight, some petty recreation? to deny ourselves in some few trifles, that with Daniel we may the better follow CHRIST? Quis non parvam despiciat cellam, quando Senator domum despicit marmoratam? Quis non terrena contemnens, 
Fulgent. ubi supra. p. 550.  etc. Who (saith Fulgentius) will not now despise a cottage, when a Senator leaves an Ivory palace? When Daniel leaves so much, who will not leave a little? and where all is nothing, who will not leave this all with Daniel to labour for Heaven, by an holy mourning; I Daniel was mourning, etc.  
But daniel's Example is yet greater, 
2 In great favour with God.  by how much he that was so high in the eyes of the world, is yet higher and greater in GOD'S favour: to whom GOD gave knowledge and skill in all learning and wisdom; even understanding in visions and dreams, Chap. 1.17. 
Dan. 1.17.  even wiser he ten times, than all the Astrologians and Magicians, verse 20. 
20.  in whom (saith Nabuchadnezzar) was the spirit of the holy Gods, 
Dan. 4.18.5.11, 12, 14.  Chap. 4.18. & 5.11. who conversed with Angels, even with GOD Himself, made of His most secret Counsel, the fullest, clearest, and plainest Prophet that ever was.  
And here I may not pass by a 
* Hierony. lib. 2. Apolog. advers. Ruffin. cap. 9 & Theodor. in praefat. ad Dan.  Doubt, which of old troubled Saint Hierome, Ruffinus, and many others of late also, namely what should move the jews to reckon the Book of Daniel amongst the Hagiographa, or holy Writers, and yet to account him no Prophet. Certainly though 
* 
Vid. Petr. Cunaeum de Rep. Hebraeor. l. 3. c. 7. ubi rationem perperam assignat.  
Rabbi Maimon More Nebochim part. 2. cap. 45.   some guess at others, yet the true reason is plain out of Rabbi Maimon; who tells us, that the jews making ten degrees of Prophecy place Daniel in the second, with the rest of the Hagiographa: because (saith he) he is no Prophet in an ordinary manner, and therefore ranked by our Nation, amongst those, who awake, and in the vigour of their senses spoke by the Spirit of GOD; which is the second degree of Prophecy, and indeed as he reckons it, of all that are inspired to speak, the highest. So that the jews no otherwise denied Daniel to be a Prophet, than our blessed SAVIOUR the Baptist, 
Luke 7.26, 28.  Luke. 7.26. whom calling a Prophet, verse 28. he styleth more than a Prophet: and likely, our SAVIOUR in this speech had respect to this distinction amongst the jews. Howsoever Saint Hieroms' testimony is true, 
Vid. S. Hieron. & Theod. locis citatis.  that no Prophet spoke so plainly, so evidently of Christ, as Daniel doth: not only showing, as do the rest, that He must come, but also designing the very time when He was to come; laying down the order of the succeeding Kings, and their times, with the manifest foregoing signs. To him, as to the blessed Virgin, the same Messenger is sent, the very same Angel Gabriel. 
Dan. 8.16. Luke 1.26.  For this cause as GOD'S chiefest favourite under the Law he is styled A man highly or greatly beloved, Chap. 9.23. 
Dan. 9.23.10.11, 19  & 10.11.19. The highest style mortality can receive; as we may see by the blessed Virgin, whose title it is, Luke 1.28. 
Luke 1.28.  His Wisdom proverbially extolled; Thou art wiser than Daniel, Ezech. 28.3. 
Ezech. 28.3.  His Prayers, as most powerful with GOD, preferred, Ezech. 14.14.  
Nevertheless as though he were not safe in the midst of all these honours, 
& 14.14, 20.  unless he were humble, he (as the blessed Apostle) humbleth himself by fasting: to teach us also, that if it were so needful for him, and that chief Apostle, to keep their body under, to bring it into subjection, 
1 Cor. 9.27.  lest falling through pride they might come to destruction: how much then is it more needful for us, vile wretched sinners as we are, how needful for us to do (if possible) fare more, at least the same, to make ourselves mourn! As also to instruct us, that if we will attain to daniel's height, we must follow his steps: if we will be as he was, we must do as he did: if we will aim at his happiness, we must imitate his humility: if have our prayers as his accepted, we must sharpen them by fasting: we must propound his example to ourselves, as he doth here by the Spirit of GOD unto us, even above any under the Law, the greatest and best example of the best of the sons of men. I Daniel.  
But the tree is known by his fruits (saith our Blessed Saviour) and a man by his Actions: 
II. His Action.  for they are they that must praise him in the gates, Pro. 31.31. 
Prov. 31.31.  His Action therefore cometh next to be considered: and that is mourning. By which what is meant is easy to see by that which followeth; I ate no pleasant bread, etc. 
I The end of it.  His mourning was fasting to make him mourn; it being the use of holy Scripture to style this duty by this name, because it tends to this end. And indeed it is worth our observing, that there being two words in each of the three learned languages to signify the two parts of Repentance; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Resipiscentia. Poenitentia.  one of them in each signifieth grief and mourning, to teach us, that as they are a sign of, and a way to perfect our repentance; so fasting is a way to begin our mourning. For this cause as sorrow and mourning is ofttimes called repentance. Act. 
Acts. 26.20.  26.20. So fasting is usually called mourning, as 1 Sam. 16. Matth. 5.4. & 9.15. as also in this place, 
1 Sam. 16.1. Mat. 5.4. &. 9.15.  because it is both a means to, and a sign of mourning.  
1 A sign of mourning: as Hannah wept, and did not eat, 
1 Sam. 1.7, 8.  1 Sam. 1.7. David for his child, 2 Sam. 12.16. 
2 Sam. 12.16.  Ahab for Naboths Vineyard, 1 King. 21.4. 
1 Kings 21.4.  So a sign of mourning it is, where grief is caused already.  
2 And a means also to make us mourn: as in the Israelites and Ninivites Fast; in samuel's, david's, jehosaphats, esther's, and Nehemiah's. So it is a means and cause to help and further sorrow, where it is not, or is but yet newly begun. Both, I take it, are the aims of this fasting here.  
1 A sign of mourning. For these days were days of captivity and thraldom: Daniel and his fellows in a strange land, under a foreign Prince; their own country wasted and made desolate, That famous City, the figure of Heaven, burnt and destroyed: that glorious Temple, the wonder of Nations, the joy of the earth, the type of our blessed Saviour's body, as our Saviour's body at this time, buried and laid in the dust. No wonder then if Daniel and his fellows mourned, if they hanged up their harps, and cast down their heads; for How should they sing the Lords song in a strange land? 
Psal. 137.4.  Whilst they were captives, their honours were but golden fetters, their pleasures but as passengers delights, which though they look on, yet they care not for. In those days I Daniel was mourning.  
2 A means of mourning. For these days put us in mind of a farther mourning; Daniel in the Visions of the foregoing Chapter beheld not only another worse and longer captivity, but the miserable destruction, 
2 The time of it.  the final desolation, the hopeless dispersion and rejection of his whole Nation; this could not less grieve him, than it did Moses or Saint Paul; 
Exod. 32. Rom. 9  it could not but make him wish himself accursed for them; blotted out, that they might be written in.  
2 But again, to behold this in the cause, in the blood of the slain Messiah, as the words of the Vision show, Chap. 9.26. 
Dan. 9.26. Matth. 27.25.  to see the blood of JESUS laid on them and on their children for ever; to see them defiled with that blood, that must only cleanse them: To behold his and our SAVIOUR on the Cross bleeding by them, for whom He died; to view the numberless number and infinite mass of the sins of all mankind, and his own sins amongst them, to help to crucify, to whip and scourge him, this was the Vision of these days: and seeing this, he sorrowed, lamented, mourned, and wept for it.  
3 But that's not all: it is not enough for him or us only to sigh and lightly sorrow for him: he must also by sorrow dye and suffer with him. Who so wretched to stand by and behold another, a just and innocent man to suffer death for him, and not shed tears for his blood? yet this Daniel saw; not only another, but the only just and holy of men that ever was, yea even the Son of GOD bleeding at this very time, within the compass of these days: A most sad, heavy, and doleful spectacle. This as he now saw, so he now lamented; and because he could not mourn for it enough, (for who alas can?) he both teacheth us, and maketh himself mourn by fasting.  
Surely any sorrow of the countenance (saith the Preacher) makes the heart fare better. 
Eccles. 7.3. S. Chrysost. in c. 5. Mat. v. 4. Hom. 15.  For (as Saint chrysostom rightly) they that sorrow but for their wives, their children, their friends, etc. shall find that whilst they sorrow, they are not affected with the world; their hearts run not after covetousness; they hanker not after money; they care not for honour; they pass not for pleasure: no lustful provocations stir them; no envy provokes them; no injuries can move them: so far are they from drunkenness, gluttony, and these excessive vices, that they care not to eat or drink: even all that is in the World, 
2 john 2.26.  the lust of the flesh, the lust of the eyes, and the pride of life have no power upon them: because they give themselves wholly to sorrow.  
And if it be thus in any sorrow; if worldly sorrow be such a bridle to sin; how much more profitable is godly sorrow, which is not only an acceptable Sacrifice before GOD for sin past, but also a most available medicine and remedy against sin to come? For this voluntary sorrow is in stead of all  offering and sacrifice: even Psal. 51.17. 
Psal. 51.17.  The Sacrifices of God; such is a contrite and humble spirit, when preventing GOD we rend it and break it by sorrow: even an holy selfe-revenge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so the Apostle calls it, 2 Cor. 7.10. 
2 Cor. 7.10. ) Dolour appretiatus (as the Schoolmen) recounting what we have done, in our sins; and valuing what we have deserved, in our punishment. On the one side how many, how great, how heinous our sins are; how base the motives, how grievous the circumstances: how dangerous to others, how displeasing to GOD, how deadly to ourselves.  
And if we cannot value them and their punishments as we should, let us cast up our eyes with Daniel to CHRIST'S Cross; and there behold the handwriting of the Law and our sins against us; that most deserved, yet most unsufferable curse and punishment due unto them; GOD'S fierce rigour, wrath, and severity, even executed in His own Son upon them.  
Let us mourning in our Prayers, and humbling ourselves make this the meditation of these days, and if ever any sorrow work repentance (as sorrow must do it, 2 Cor. 7.10.) this will; this will make us also, even us, as it did Daniel at this time, mourn for our sins. In those days I Daniel was mourning, etc.  
And so having done with the Action, and End of it; we come to the manner and nature of this Fast. I ate no pleasant bread, neither came any, etc.  

3 The manner of this Fast.  The very fast we have now in hand.  

Objection.  There be two main exceptions of our factious brethren against this Lenten, and other fasts of the Church: The one, That they are Set; the other, That being set and certain, they are superstitiously (say they) placed in the choice of some meats and drinks.  

Respons.  Concerning the former, as we have spoken heretofore in another place, so we both have, and shall if GOD enable, farther entreat upon this present occasion of daniel's fast: The latter being the more immediate scope of the Text, doth now more earnestly make us hasten to it.  
Where we have two things to be considered, the one plainly employed; the other fully expressed; both necessary to be stood upon.  
The first is, That Daniel eating no pleasant bread, nor flesh, or wine, did notwithstanding for nature's necessity eat something else.  
The second, That his thus abstaining from flesh and wine, with all other  meats, was, notwithstanding his eating other things, a most true, religious, and perfect fast.  
For the first. I ate no pleasant bread, 
I. Proposition.  implieth that something else was eaten; and so daniel's fast, no other than ours, humane. By humane, I mean, as the Apostle takes the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10.13. 
1 Cor. 10.13.  Such as man's nature may bear. For truly to eat nothing at all, night nor day for forty days, as did our blessed Saviour with Moses and Elias, and some others also (if those 
* Quidam ap. S. Aug. ep. 86. ad Casulan. Nam ad ipsum quadragenarium numerum pervenisse quendam à fratribus fide dignissimis nobis asseveratum est. Similiter Simeon Slylites, quem post 40 dierum inediam jacentem nec spirantem, nec loqui, nec se movere valentem invenit Bas. sus. Vid. Theodoret. in vit. Simeonis histor. S. Patr. c. 26. Cyra & Marana (ait Idem) Mosis aemulatae jejunium, ter tanto tempore inediam sustinuêre. Verùm id quo fecerunt modo sequentia ostendant. Quadraginta enim (ait) diebus exigui cibi fuere participes. Ter quoque divini Danielis à cibo abstinentiam sunt aemulatae, tres dierum hebdomadas conficientes, & cibum corpori suppeditantes. Vid. Theod. hist. Patr. c. 29. Pythag. etiam metu inimicorum specu le abscondentem, & per 40. dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defecisse refert Dicaearchus ap. Diog. Laert. vit. Pythagor. p. 592. Macarii Alexandrini celeberrimum exemplum ap. Palladium Histor. Lausiac. f. 42. huc etiam refer.  Histories be true) was a miraculous fast, and more than humane. For though as to eat, so also to fast be proper to man with other creatures, bearing like flesh with us: yet to fast so long (if nature be sound) is only from GOD above. GOD, Angels, and Spirits, as they cannot eat, so they cannot fast. Bodily living Creatures they only can: Neither do they all, but such as are of flesh and blood, like us. For trees and plants, though they take in nourishment from the earth, yet are they not truly said either to eat or fast. Food as it is from earthly and corruptible substance, so it is to sustain our earthly and corruptible body; which having the doom of death from Adam's sin, began then to die, and would so daily, were it not, as old houses are, upheld by continual food.  

Palladius Lausiac. hist. Gr. à Meurs. in vit. Serap f. 105 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Basil. Orat. 1. de jejun. f. 327.  Surely (as Serapion once wittily to the Athenians) our belly is of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The severest Creditor, still exacting his debt: it else suffereth us not to live: It daily like the Horseleech, cryeth, Give, give. Yet nevertheless to give it what it asketh, were to give it death in stead of life, because the concupiscence thereof ends in, and tends to death. GOD hath not nearer joined the belly and those unclean parts, than sin hath joined with it uncleanness: therefore to fill the one is but to feed the other; and to pamper the body, is but to enliven and strengthen the body of sin. He that throweth on the fire too much fuel, maketh the fire flame out, and sets the whole house on fire. Wisdom therefore wils, that the earthly body be still, as earth, kept under; that whilst we feed the flesh, we nourish not the lusts thereof; and providing for the weakness of the worse, we take not away the strength of the better part. Therefore howsoever Nature require of us to eat, yet (as the Apostle hath it) we must eat to God's glory; 
1 Cor. 10.31.  and when we fast with Daniel for our soul's profit, we must, that we may fast aright, observe these five Cautions. The Schoolmen lay them down in a verse; 
Greg. Altisiod. sum Aurea. l. 3. Tract. 7. ca 5. Quaest. 5.  and so will I give them you.  

Five cautions in our Fast.  ¹ Praeproperè, ² lautè, ³ nimis, ⁴ ardenter, ⁵ studiosè.  
First, Not to eat over hastily: Therefore Daniel though he ate, he did fast from eating till the evening: For this was always the custom of the Church of GOD. So did the jews the people of GOD of old 
a judg. 20.26.21.2 1 Sam. 14.24. 2 Sam. 1.12. . And so no doubt did Daniel now.  
So after them did the first and best 
b Vide Act. 10.30. Hanc enim jejunandi rationem ab Hebraeis & veteri Ecclesiâ, unà cum Fide ipsâ, accepeperunt primi illi & vetustissimi Christiani: Vnde passim apud Patres, Prandere pro non jejunare. Vid. Tertullian. de jejunio. S. Ambros. Hieronymo S. August. praesertim in Ep. 86. de jejun. Priscor. Io. Cassian. Col. 21. c. 23. Hinc dies Prandiorum S. Paulino Ep. 25. Dies illi, in quibus non jejunatur. Rogo vos fratres charissimi (suos alloquitur Caesarius Arelatenses Hom. 2. in Quadrages.) ut in isto legitimo ac sacratissimo tempore, exceptis Dominicis diebus, nullus prandere praesumat; nisi, etc. Ind ritè jejunantes vespere comedere, nec ante vesperam comedere feruntur. Statuerat (scil. Marcianus) vespere comedere quotidie, etc. ait Theodor. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vit. Marciani. Nescio (ait de se Avitus ad Marcian.) me unquam cibum sumpsisse ante resperam. Ibid. Idem de Eremitis & Religiosis in genere. S. Chrys. Hom. 55. in c. 18. S. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hunc jejunandi legitimum modum poenitentibus in jungit, Circa An. 630. Concil. Triburiens. c. 5. Vid. etiam. Turonic. 2. Can. 18.  Christians even for eight hundred years after our Saviour's time and upwards; they all in their fasts abstaining from their dinners.  
And thus it is still from that ancient Christian use, with all other 
c De Aethiopibus & Abassynis idem docent Godign. de Abassynor. Rebus lib. 1 c. 19 p. 123. & li. 1. c. 35. p. 218. & Damian. à Goer. p. 458. & de Muscovitis Theolog. Muscovit. c. 10. p. 98. & Lasicius Polonus ibid. cap. 10. p. 103. Vid. ibid. joh. Fabrum Ep. pag. 179. Narration. ad D. Chytraeum pag. 241. Et Alexan. Guagnin. pag. 265. 266.  Christians of the world; even with the 
d Idem observant in jejuniis Turcae, vid. Alcoran. c. 2.  Turks themselves also, and all Mahometans: Neither (as I take it) is it otherwise with us; For the evening fasts before the Feasts are no rule of these Fasts now; they being of old appointed then to abstain from their supper, that the body being the lighter, might the better attend, and watch in their succeeding Vigils.  
The second Rule is Lautè; Though then to eat, yet to abstain from delicate meats and drinks. To content ourselves with such that might nourish, though they did not cherish. Such was daniel's far, 
Dan. 1.16.  Chap. 1.16. as also in this place. But of this more fully hereafter.  
The third is Nimis: Though to eat, yet to be careful that we eat not too much. For thus even meat that should preserve the body, and make it able to serve the soul, doth, whilst too much is taken in, destroy both body and soul; as too much water to a ship, drowning that which it would else sustain. It is our SAVIOUR'S Caveat, as in our eating at all other times, 
Luke 21.34.  so much more in our fasting now, That we be not overcome with surfeiting and drunkenness. 
1 Tim. 5.23.  And Timothy, though for his many and often infirmities he must use wine, yet by the Apostles prescript, it must be but a little.  
Fourthly, Ardenter: Though to eat, yet not too earnestly, not too greedily. For the end of our fasting being to subdue our desires, the end is not obtained, when we give such heed to our unruly appetites. 
Socrates hist. lib. 4. c. 23. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vid. Clem. Alexand. Paedag. l. 2. c. 1. f. 102. B. Prov. 23.2.  Pior's example in Socrates is worthy our imitation to make our eating not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And that precept of Solomon to be observed at our own, which he gives of great men's tables: When thou sittest with a great man, put thy knife to thy throat; that is, eat not too greedily.  
The last is, Studiosè: Yet not to be curious and exquisite in our diet; not to send fare and nigh, over sea and land, to please our palate, and content our taste; nor to have our meat when we fast, cooked with a thousand varieties. Let us remember, that all this care perisheth with the belly, and doth but through the belly help to fill up the draught.  
That Hebrew Proverb is true, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael. Neand. Testam. vet. Heb. p. 343. Et joan. Drus. lib. 1. Apophtheg. p. 11.  He that multiplieth flesh, doth but multiply worms: And therefore 
“ Eucherius Lugdun. Epist. Paraenet. f. 382.  Eucherius Caveat is good. Poscit studia majora pars melior; The greater care would be bestowed upon the better part. Daniel did so, and so must we, if we fast aright. And though in our eating it is our duty to provide that the body may live, yet in our fasting it must be our care, that the Body of sin may die, and whilst nature is conserved by the one, the corruption of nature must be slain, or at least suppressed, by the other.  
And so we come to the second thing in these words: (I ate no pleasant bread, neither came flesh or wine in my mouth; 
II. Proposition.  nor did I anoint myself at all, etc.) Namely, That daniel's thus abstaining from flesh and wine, was a true and perfect Fast.  
I cannot stand upon every word apart, neither indeed need I: The use of anointing our bodies being now ceased, I may forbear to trouble you therewith. The other words being the proper and immediate subject of the fast, are only now to be insisted on.  
And first, What is meant by this term of Pleasant bread, since Expositors vary in it. Epiphanius reads it, as if he ate 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. S. Epiphan. de vit. Prophet. in vit. Daniel. ex MS. codice Augustano.  no bread at all. He lived (saith Dorotheus) only of the 
* jejuniis se & abstinentiâ ab omni delicato cibo imbecillem reddidit, terrae fructibus vescens. Dorotheus de vit. Prophet. cap. de Daniele. S. Chrysost. Tom. 1. Homiliar. ad pop. Antioch. Adversus judaeos 2. S. Hieronymus in locum.  fruits of the earth: of which also bread is the chief. Saint chrysostom by pleasant bread understands unleavened: and thinks that Daniel used leavened. Saint Hierome understands it of all delicate and pleasant meats; as do also Tremellius, thus reading it; Cibum rerum desyderabilium non comederam. And not amiss, seeing under the name of bread, all kind of sustenance is comprised. Howsoever Theodoret well observes, that Bread being the staff of man's life, might not be omitted, although in their fasting they used a coarser kind. This no way 
a Quod reprehendit Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Clem. Alex. Paedag. l. 2 c. 1. f. 103. c.  effeminated for pleasure or delight, (as Clemens speaks) was ofttimes made of 
b De juliano Saba Theodoretus. Cibus erat ci panis ordeaceus, isque furfuraceus. Obsenium. a. falis. Vid. eundem in hist. S. PP. in vit. juliani. Name in quinis istis diebus jejunii (ut Cassianus loquitur) Panis tantum, uti caeteris plerisque S. Patribus, ita Iuliano cibus quotidianus erat: aliis insuper Die Dominico & Sabbato (qui refectionis erant) pro arbitrio ab iis adjectis additísque, modo quòd dicturi mox sumus, Canonicis (uti nuncuparunt) cibariis contenti, à carnibus & sanguine se abstinerent. De optimo (uti & vulgari) cibi quotidiani modo ap. joan. Cassian. Coll. 2. c 19 sic Abbas Moses: super hâc re (inquit) inter majores nostros frequenter novimus habitum fuisse tractatum. Nam discutientes continentias diversorum, qui vel solis leguminibus, vel oleribus tantùm, vel pomis vitam jugiter exigebant, praeposudre cunctis illis refectionem solius panis, cujus aequissimum modum in duobus Paximaciis statuerunt, quos parvulos panes vix librae unius pondus habere certissimum est. De Moyse Aethiope: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pallad. de eod. p. 59 Hanc in duobus paximaciis, Canonicam mensuram appellat Io. Cassian. Collat. 2. c. 26. Quam ne transgrederentur aut excederent sui, cavebat sedulo Publius: Aiunt autem eum (ait Theodorus) quoque accedentem ad trutinam, Panis mensuram diligentèr perpendisse, & si quando invenisset plus quàm esset definitum, aegrè tulisle & eos qui hoc faciebant Helluones appellâsse. Vid. Theod. in vit. Publii.  Barley not sierced, or sifted from the Bran. 
c Similem enim Diaetam in jejuniis observant hodierni Caloieri. Nobis (ait Bellon. eorundem apparatum describens) praeterea apposuit olivas nigras conditas, quas Dermatias appellant, atrum Panem biscoctum, atque vinum. Biscocto pane utuntur Caloieri, nè saepiùs Clibanum calefacere cogantur. Vid. P. Bellon. observat. l. 1. c. 48. ubi veteris situs ignarus, Biscocti Panis haud veram ariolatus est causam.  Black therefore, and so not pleasant to the Eye. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant Socrat. hist. Eccles. l. 4. cap. 23. Grae. fol. 235. Et Palladius Lausiac. hist. ubi supra. & pag. 142.  Dry also, even hard, even Biscoct bread, (
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Palladius Hist. Lausiac. fol. 72. in vit. Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 165. joan. Cassianus saepissimè Paximacia.  Paximacia they called them) and therefore not pleasant to the taste: which as the Christians of Greece at this day, so the Hebrews and first Christians of old, eating only with 
f Sal Essenis seu Essaeis, cum aridis illis eorum panibus in usu olim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Philo de vitâ contempl. f. 692. B. Similitèr Christianis illis per Eremum se exercentibus, uti & aliis fere ubique jejunantibus, praesertim sex illis diebus magnae septimanae. Vid. S. Epipha adv Haeres. lib. 3. tom. 1. haeres. 75. Aeriorum c. 6. Et Theodoret. Hist. S. PP. ubi supra. Ind ab aridorum & salis usu perpetuo Xerophagiorum nomen. Notandum autem eos aquâ abstinuisse omninò, qui herbis, seu humidioribus quibusvis ejusmodi vescebantur. De Marosa B. Theodoretus. Toto autem (ait) hoc tempore, aquam potare non passus est: non illa comedens, quae iis exhibentur, qui ad non bibendum se exercent; solent enim illi uti cibis humidioribus: sed iis utens cibis, quibus alii (scil.) Xerophagiis illis Paximaciorum & salis, etc. Vid. B. Theodor. Histor. S. Patrum, in vit. Eusebii. De Panis & salis usu cum aquâ, in jejuniis tum vulgò observatis Quadragesimalibus, tum Poenitentiae nomine impositis, Vide Concil. Triburiens. cap. 8. & cap. 55.  water and salt, they gave therefore the name of Xerophagia thereunto.  
Howsoever, they did all abstain from flesh and wine, the perpetual rule of their fast: not at all, as did the 
a Cibos ejusmodi aversabantur Tacianus, Encratitae, Manichaeus, jovinianus & Priscillianus. Vid. S. Epiph. Haeres. 47. & 56. Theod. Divin. Dogm. lib & Heretic. fabular. l. 1. S. Aug. Haeres. 46. & count. Faust. Manich. l. 6 c. 6. Gennad. massilians. De Dogm. Eccles. c. 67. Hinc ne quis jejunantium cum Haereticis abstineret á cibis istis, tanquam immundis, Conciliis cautum est, ut aliquando eisdem uterentur. Vid. Concil. Gangrenes. Can. 2. & Concil. Braccarens. 1. c. 14. & Can. Apost. 52. Cessent lavacra, vina, vel carnes, non quòd creaturam Dei judicemus esse damnandam, sed qui toto anno nobis viximus, saltem vel paucos dies vivamus Domino. S. Aug. ser. 65. the temp. Servi Dei in eo quod à carnibus, & vino abstinent, non tanquam res immundas effugiunt, sed mundioris vitae instituta sectantur. S. Aug. de fid. ad Petr. Diacon. c. 3. ad fin. s. 51. L. M: tom. 3. & ibid. c. 42. Firmissimè tene, & nullatenus dubites omnem creaturam Dei bonam esse, & nihil rejiciendum, quod cum gratiarum actione percipitur: Et Dei servos, qui à carnibus & vino abstinent, non tanquam immunda quae à Deo facta sunt, respucre, sed à fortiori cibo & potu pro solâ castigatione corporis abstinere. Similiter Gennadius Massil. l. de Eccl Dogm. c. 66. (qui etiam habetur inter D. Augustini opera) Bonum est cibum cum gratiarum actione sumere, & quicquid Deus praecepit edendum. Abstinere autem ab aliquibus, non quasi malis, sed quasi non necessariis, non est malum. Moderari verò eorum usum pro necessitate & tempore, propriè Christianorum est.  Manichees, Encratites, and other Heretics execrating and forbidding their use, as unlawful: whom the Apostle condemns, 1 Tim. 4.3. or as the Pythagoreans and brahmins, of old and at this day, for some other reason: But only abstaining for a time, that thereby forbearing their pleasures, and humbling themselves, they might both express and increase their godly sorrow for sin, and their repentance not to be repent of.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. josephus' lib. 10. Antiquit. cap. 10.  josephus' reports, that Daniel did abstain from all things that had life: and indeed true it is; this is the meaning of this place. Whether that be true also (which josephus reports) that he did so always; as Chap. 1.16. seemeth to be implied, I will not affirm. That he now did so in this fast, there is no question to be made, it having been the constant practice of all former and latter times. They thought they had good Reason for it.  

Reasons of Fasting thus.  First, That they might by this means show mercy to the inferior creature: I may call it (I hope without offence) our fellow-creature, and so under that precept of our SAVIOUR, Matth. 18.33. Our fellow-creature I call it, because of that near similitude and likeness they have with us: for the two extremes of living creatures being propounded, Man on the one side, and Plants on the other, plain it is, the bruit Beasts hold a middle place: coming nearest to us, not only in life, but also in sense and motion, having fleshly bodies, as have we. There is one flesh of men, (saith the Apostle) another flesh of beasts, another of fishes, and another of birds, 1 Cor. 15.39. 
1 Cor. 15.39.  So they are as we, flesh all. They live upon the same earth, 

Humani generis universitatem scriptura sub carnis nomine designat. S. Hillarius in Psal. 64. f. 411.  
Man especially after sin and the Fall called Flesh, Vid. Gen. 6. v. 3.12.13.17.19. Et 7.21. job 34.15. Psal. 56.5. Et 65.2. & Esai. 40.5, 6. Ecclus. 28.5. Vide Mat. 24.22. Luke 3.6. Rom. 3.20. Gal. 2.16.   breathe the same common air: and for the most part these we feed on, live nearest to us, are (as it were) of our care and family, and in a manner converse with us, being otherwise in all necessity of life, most helpful and serviceable to us. Even 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Basil. Hom. 9 in Hexamer. fo. 117. Vide ejusdem Hom. 8. ubi plurima de Animalium solertiâ virtutibusque. Bruta ratione uti, multi voluêre. Vid. Ethnic. Plutarch. de placit. Philosoph. Item lib. Quod Bruta ratione utantur. Item utra animalia sint prudentiora terrestriáne, an aquatica. Et apud Porphyr. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoteles impropriè virtutum appellationem brutis tribui docens. lib. 6. Ethic. cap. ult. Et lib. 7 cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat. Et lib. 8. hist. Animal. ad initium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat. Plato & Philoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominant. Vid. Francisc. Vallesium de sacr. Philosoph. cap. 55. p. 316. etc. Francisc. Patritium Pampsych, lib. 5. f. 58. Et jacob. de Lago Annotat. in eundem: qui Brutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribuit. Vide etiam joan. Bodin. Comment. in Oppian. p. 53. etc. Et Laurent. Vallam Lib. de Anim. Vid etiam Philostrat. de vit Apollon. l. 3. c. 3. f. 115. Clementi Alexand. idem tribuit Turnerus de linguis. p. 247. Vid. Coelium Rhodigin. Antiqu. Lect. l. 29. c. 14 f 1358.  some special learned men, and those Christians too, go farther yet. These have (say they) if not a weaker use of reason, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something most like unto it. Howsoever, we may safely say: they are, as capable of sense, so of mercy also. For the good man (saith Solomon) is merciful to his beast. And fit they thought it at this time, when we beg mercy of GOD above us, that we should now at least show mercy to the creature below and beneath us.  
A second was, that being exercised, hereby we may the better extend our mercy to one another. There is, as in other virtues and vices, a progress also in Mercy, and in the opposite, Cruelty. 

Notat Cle. Alex. Pythagoram suam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mansuetudinem à lege didicisse; Quae (ait ille) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hinc illud Deu. 14. v. 21. Et Exod. 23. v. 10. etc. 24. v. 26. Non coques haedum in lacte matris suae. Et, Ne alligetur os bovi trituranti. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait ille) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vid. Clem. Alexandr. Strom lib. 2. p. 292. 293.   This experience shows. For as by the kill of beasts, Cain at first (say the Fathers) and others since grow more hardened, to let out the blood of their brethren: So by the pity and mercy shown to beasts, and such like creatures, men both learn and practise the better, mercy and pity one to another.  
A third may be, that herein we do but give a rest and Sabbath, 

Egregius locus est S. Basilij Hom. 1. De jejun. ubi ejus commoda recenset v. h.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   making a kind of compensation to the Creatures. For they living with us are for the most part instruments of our actions; and dying for us and our use, are as often subject matter of our excess. And therefore just it is, that as they having sense more than other, are most truly said to mourn when we sin, Rom. 8. So when we mourn for our sins, just it were, they should be, as dispensed with, so spared altogether from our mourning.  
But these reasons are drawn from the Creature: There is another, and the main reason drawn from ourselves; and that is more proper for the text; namely, our humiliation; our denying ourselves, and our own pleasures: Our making ourselves to mourn. Meats of flesh are meats of pleasure; are delicate, 
Vtantur igitur, qui utuntur carne, tantùm oleribus non ad distentionem, nec ad arvinam corporis, quam epulae carnis facere consueverant, etc. S. Ambros. l. de Noah & Arcâ c. 25.  pleasant meats. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So the Text calls them. They are as most similar, and near our nature, so the most nourishing. Such are not fit for this time: nay most unfit. Now we are, or should be (as holy Daniel here) mourning: that is, humbling ourselves and making ourselves to mourn.  
Another reason is, that these kind of meats especially such as be dainty and delicate, are not cibus parabilis, not easily got together: Much labour, trouble, toil, and time, spent in providing, preparing, dressing, and cooking them: Many men's care, and study about them: All which, were not these, might otherwise be spent upon better duties.  
Nor is such kind of meat, Vilis: fit for Vile and miserable Sinners; such as we (now especially) confess ourselves truly to be: Of the meanest and worst: Such indeed good enough for us. That other would beseem our betters; even the best of men that ever were. Besides, 
Quod ventri subtrahis, tribuc esurienti. Exaequet omnia justus Dei timor: Duas inter se contrarias affectiones, tuam videl. Satietatem & fratris famem modestâ continentiâ tempera atque moderare S. Greg. Nyssem Hom. 1. de paup. Amand. f. 971.  they are more costly and chargeable in themselves, more money must be spent upon them: some of which might serve to feed more, and more hungry bellies than are our own; and might (so expended) comfort the poor, whose mean diet is a continual fast. Surely, Alms, and works of mercy are necessary attendants to our Fast, being to it as the Oil is to the Lamp.  
And therefore it is no less part of daniel's counsel to Nabuchadnezzar (Chap. 4.24. 

Sed jejunia nostra ut plena sint & suffarta; misericordiae pinguedine saginentur demus esurientibus prandium nostrum, nec putes jejunia sola sufficere ad sananda vulnera peccatorum: in medicamento Elcemosynae recreentur. jejunium ergò tuum te castiget, sed laetificet alterum, etc. Sic jejuna, ut in alio manducante prandisse te gaudeas. Hilarem enim datorem diligit Deus. Nam manducante paupere de bonis tuis prandet Christus, qui se in paupere esurire testatur. S. Augu. Ser. 65. de Tempore.  
Invenimus. n. in quodam libello ab Apostolis dictum; Beatus est, qui jejunat pro eo, ut alat pauperem. S. Cyril. Alexand. in Levit. lib. 10. f. 731. Praecipimus vobis quartis & sextis ferijs jejunare; & quae ex jejunijs vobis redundant, egentibus largiri. Clem. Rom. Constit. Apost. lib. 5. c. 19  ) to break off his sins by righteousness, and his iniquities by showing mercy to the poor, yea this is the fast that God hath chosen, Esa. 58. to lose the bands of wickedness, to undo the heavy burdens: to deal thy bread to the hungry: to cover the naked, and not to hide thyself from thine own flesh. If thou be'st less sensible of their (the Poors) need and hunger, etc. punish thyself (thus) by fasting, and this will make thee more sensible of their wants; more willing to relieve them. Again, if thou be'st less able to relieve them, spare from thy diet; cut off a dish from thy fare; refrain from thy more dainty and costly cates, and this will make thee more able to give. Thy (thus) fasting, will augment thine Alms; thine Alms again will give life and strength to thy Fasting: and both will together make thy Prayers most powerful, most grateful and gracious in the sight of thy heavenly Father: yea of CHRIST thy head; who thus by thine alms, through thy fasting is fed and fostered in His poor members.  
I know there are other respects and reasons in Policy, namely to abstain from these for this time; for the better increase of Cattles, a more plentiful breed of the Creature.  
As also for the increase of ships, for the defence and service of the Land.  
Together with the training up of Mariners and Seamen.  
For the better supply of food.  
For the increase of Trade; the enriching of our Land and Country.  
For the employment of many poor abroad at Sea, which want it, and their means at home.  
And lastly (which is not the least) for the inuring our bodies to that food (I mean fish) which GOD hath abundantly spread about our Land; even at our own doors, as He did Manna about the Israelites Tents. I may say it is ingratitude to GOD, dishonour and shame to our Nation, whilst many starve at home, to suffer other Nations to carry our food from us.  
I might (I say) add these and many more like: but these reasons being (most what) Political inducements, rather than moral and Theological arguments, I therefore forbear to urge: it is enough to name them.  
Only let me say thus much, the more reasons we have, the more are we bound to this fast: If we have Reason both from Policy and nature as Men; from Religion and Grace as Christian men, then are we the stronglyer tied. A threefold cord is not easily broken: And where all laws bind, there must needs be the stronger tie.  
Yet I will add one reason more; 
The custom of the Church thus to Fast.  even the Apostles, 1 Cor. 11.16. Habemus talem consuetudinem. Thus to fast hath been the perpetual Custom of the Church, in all ages.  
1 Before the flood, there can be no question: It being the most received opinion of the best Divines, 
Vid. Gen. 1.29. Gen. 9.2, 3, 4. Gen. 9.20.21.  that they ate no flesh before the Grant, 
* 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. S. Chrys. in locum. S. Hieronym. adv. jovinian. li. 1. c. 10. Et adv. Eundem lib. 2. c. 10.  
S. Basil. De jejun. Hom. 1. Tertullian. de jejun. c. 4. Theodor. in Genes. Qu. 55. Isidor. Hispalens. De office Eccles. lib. 1. c. ult. Scil. 46. Ex illo Rom. 14. v. 21. Bonum nec comedere carnem, nec vinum bibere. Abstinentiam illam veterum Patrum ante Diluvium infert, à Christo jam restitutam, & retractam (ut ille loquitur) jam sub Gratiâ Christianis. Hujus à carnibus abstinentiae sub veteri mundo Patrum, & Ethnici aliqualem habuêre in suis notitiam. Dicaearchus. n. (referente D. Hieronymo lib. 2. adv. jovinian. c. 9) in libris Antiquitatum, & Descriptione Graeciae refert, sub Saturno, id est, in aureo saeculo cum omnia humus funderet, nullum comedisse carnes, sed universos vixisse frugibus & pomis, quae sponte terea gignebat. Huc refer, quae habet Suidas in voce Herodotus, è juliani Apostatae Epistola quadam; qua testis est; Orbem tunc peragrantes, nec piscivoras, nec carnivoras ullibi reperisse gentes, Aethiopas verò placentam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejicientes.   Gen. 9 verse 2. & 3. As also that they drank no wine till Noah's drunkenness, unwittingly overtaken with the strange pleasantness of the vine he had newly planted, Gen. 9.20, 21.  
2 After the flood, and under the Law amongst the Hebrews in the Church of GOD this abstinence was always in use. Some, and those the strictest, as the 
a De Essenorum perpetuâ à carnibus & vino abstinentiâ. Vid. S. Hieronym. adv. jovinian. lib. 2. c. 9 Qui josephum hanc in rem laudat. lib. 18. Antiquitat. Et lib. 2. Hist. Captiv. judaic. Et contr. Apionem. Et Porphyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. Qui similiter josephi à Hieronymo laudatos libros, & verba allegat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (illis de quibus Philo) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vid. Philon. lib. De vit contemplate. f. 696. D. E. 697. D. Vid. Eundem ibid. f. 691. G.  Essai, or Esseni in latter time, and (as josephus, etc. think) Daniel now, wholly abstaining from these all their life long; as did the rest of the jews also at such time as they fasted: 
b judaei jejunantes, à Carne & vino se continent. ut joan. Baptist. Gramay Calend. judaic. mense Temur. f. 187. Et joan. Buxtorf. de Synagog. judaeor. Cap. 25. ubi de Eorum jejunijs. A primo (ait) julij (quo templum à Babylonijs incensum) ad diem decimum carnibus non vescuntur ullis, vinum non bibunt ullum, lavare se aut balneum introire non audent, etc. Idem faciunt Iudaei perpetuò, in luctu. Vid. Notas in Sanhedrim Cap. 6. v. 16. joan. Coch. p. 51.  Observed by them even unto this day: as truly from them was practised amongst the stricter 
c Ethnici etiam (uti semper Dei simia est malus ille & impurus spiritus) à Dei populo hanc eandem à Carne & vino abstinentiam admiserunt. Sic Aegyptij Sacerdotes test. S. Hieronym. adv. jovin. lib. 2. c. 9 Et Porphy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 4. p. 360. & 365. Persarum magi. S. Hieronym. Ibid. Et Porphyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. eod. 4. p. 399. etc. Vterque ex eodem Eubulo, Mithrae Historiae Scriptore, qui quidem Hieronymo Eubulus, Porphyrio Symbulus dr. Similiter (ijsdem auctoribus) Cretenses, & apud eos potissimùm jovis Prophetae: Indi, & apud eos Brachmanes: Etiam Sylli, Lacedaemonij, Cyprij, Phoenices, Athenienses, etc. quorum instituta (hac in re) urgent S. Hieronym. lib. 2. adv. jovinian. c. 9 & Porphyrius Ibid. lib. 4. ferè per totum. Vid. Clement. Alexandrin. Strom. 7. f. 515, 516.  Heathen and Gentiles of old.  
3 After CHRIST'S coming amongst Christians there is no doubt to be made: 
d Abstinete hijs diebus vino & carne, etc. V Clemen. Roman. Constit. li. 5. c. 17. Atque id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. Apo. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. S. Cyrill. Hieros'. Catech. 4. f. 93. Ideò S. Ignatius jejunij leges indicans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V Epist. ad Hieron. Diac. Vid. Cyril. Alexand. contr. julian. lib. 7. p. 167. etc. Et S. Epiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 23. Eusebium Hist. lib. 5. c. 1. & alibi. Pallad. in Prooemio Lausiac. Hist. a Meursio. Quin idem passim testantur, S. Cyprianus, Ambrose, Augustinus, Hieronymus, Hilarius, Tertullianus, Origines, & veteres omnes. Huc refer Concil. Gerundens. Can. 3. Vid. etiam (Circa Annum Dom. 630.) Concil. Triburiens. ca 5. & 56. & 58. Et Concil. Toletan. 4. c. 10. & 8. cap. 9 etc. Solennis hic abstinendi mos, Graecis, Armenis, etc. Orientalibus: unde Quadragesimale tempus illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti Latinis, Curnisprivium dicitur.  many Councils, Fathers, Histories, are abundant witnesses in this kind: some wholly abstaining from flesh and wine and all  meats all their life time: As did anciently (more generally) all their 
a De sui temporis Eremitis, quorum & histo. scripserit, sic Theodor. Orat. De Caritat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et mox de ijsdem locutus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eorum qui velit Exempla passim legat apud Theodoretum, Palladium, Euagrium, aliosque.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and many others of the 
b Simile institutum cum Eremi illis cultoribus, Montanisque (uti Chrysostom. nonnunquam eos in Atho monte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) obseruârunt alij nonnulli in saeculo degentes: Quos inter S. Basilius, qui ad julianum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rescribens. Epist. 208, & 209. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notentur verba, quibus ad haec explicanda nullus credo, extat apud veteres omnes locus uberior. Hujusmodi a. abstinentes voluit Ancyrana Synodus, quò à Manichaeis alijsque Haereticis dignoscerentur, vel aliquandò carnes degustare (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Loquitur a. de Clericis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. V Can. 13. Concil. Ancyran. Huc refer Concil. Bracarens. prim. (circa Ann. Dom. 563). Can. 14.  Clergy: herein imitating the stricter Esseni, 
c Quin de eisdem intelligendus est Tertullianus lib. de Cultu foeminarum. cap. 9 Quidam (inquit) ipsam Dei Creaturam sibi interdicunt, abstinentes vino, & animalibus exulantes, quorum fructus nulli periculo aut sollicitudini adjacent, sed humilitatem animae suae in victus quoque castigatione Deo immolant. Animalibus exulare eleganter, suomore dicit, quia perpetuò abijs abstinebant, non quod illicita arbitrari sint aut (ut ipse se exponit) eorum fructus periculo adjacent, said in Humilitatis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonium. Pulchrè & fusiùs haec explicat Palladius Lausiac. Hist. Prooemio; quod cùm in Herveti deficiat editione, Meursiana Graeca supplevit: Quam vide.  All others doing the like in every of their fasts: as even to this day they continue (not to speak of the Western Christians) among the 
d De Graecis hodiernis à Carne abstinentibus Vid. Graecor. Typicum: Et Ritualia passim in Horolog. Triod. etc. Et praeter P. Bellonium aliosque infra citatos, Martinum Crusium Turco-Graec. lib. 3. f. 273. De Muscovitis vid. joan. Fabrum. De Religione Moscovit. ad Regem Ferdinand. p. 179. Theol. Mosc. & p. 182. Anonym. in Epistola de Russorum Religione ad D. Chytraeum. p. 241. Et Lazicij Apolog. cap. 10. p. 103. Theol. Mosc. Et Alexand. Guagnin. p. 265. De Aethiopibus, & Abassynis Vid. Damian. a Goes. p. 458. etc. Et Nicol. Godign. de Abassyn. lib. 1. cap. 19 pag. 123.  Grecians, Georgians, Armenians, Russians, Aethiopians, and other Christians through the whole world.  
Surely in all their fasts they thus used to abstain from flesh, etc. Whether ¹ only as a means of their greater humiliation, Humble Confession, and Repentance; to bridle and repress the body of sin. Or ² as a means the better to 
a Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se je junijs, etc. dicebant veteres. Clem. Alexandrin. Paedag. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marinus etiam in Proclo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorat, pag. 177.  purge and prepare themselves to Prayer and the like works of Piety and Devotion. Or ³ the more to exercise those Christian virtues, viz. 
b Puniendae simul gulae, & exercendae continentiae causâ; ut illa damnaretur, ista erudiretur, Tertul. de jejun. c. 5.  Temperance, Sobriety, Chastity, Abstinence, and mercy also unto others. ⁴ whether they judged such kind of meats, etc. though lawful, yet 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alexandr. Paedag. lib. 2. f. 107. B. Nobilis inprimis est locus ille S. Cyrilli Alexandr. adv. julianum. lib. 7. f. 169 Rejectancus quidem (ait) apud ipsos nullus cibus fuit: abstinuerunt a. à nonnullis, ut dixi, mentis ad deteriora propensionem remorantes, & carnis lasciviam compescentes, ita ut & mentis oculum magis subtilem haberent, quo fide contemplari certiùs possent, quid inculpati habeat, & à sacris legibus non abludat.  less agreeable to nature, more offensive to the brain; less suitable to a civil and religious life. Or ⁵ whether they did it also in reference to the Incarnation of our Blessed Lord, The Word made flesh; now slain, and crucified for us and our sins. Whether for these, or any other, most certainly thus they always fasted; as not willing when they mourned for their sins, any flesh should mourn or suffer but their own.  
But here we must needs both move and solve a Doubt, which may perchance trouble some: namely; If fasting we must abstain from flesh and living Creatures; why must we not abstain from Fishes also, that hath both life and flesh? 1 Cor. 15.36.  
To which I answer. That the Church is in this an indulgent Mother: for seeing that the multitude of mankind could not by other means be sufficiently provided for: as also because of many more tender weak and sick amongst them, she first did permit the use of fish to some, which since perchance (as matters of favour usually do) hath grown more common. This is plain by sundry examples of old, as also by the modern practice of the 
a Graeci & Orientales omnes ubi jejunant, à Piscibus abstinent, iis praesertim, qui sanguinem habent: neque hos cuivis nisi infirmanti aut aegrotanti permittunt in Monasteriis Caloieri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & olim Palladio appellati. Vid. eund. in vit. Macarii Alexand. Edit. Gr. Io. Meurs. p. 40. Hiis etiam similiter indulgebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scil. intestina, pedes, etc. aliásque extimas animantium parts: unde forsan de Armenis Septemcastrens. Append. f. 58. quod in diebus Veneris comedunt carnes: cùm tamen in festis horum vel omnium & reliquis est facta potestas. De Tabennesiotis in Thebaide Aegypti Porcos nutrientibus, carnesque eorum Blemmydum genti vicinae vendentibus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait Palladius.) Et mox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Pallad. Lausiac. hist. Gr. Meurs. p. 92. De Piscibus autem, eorúmque solùm in festis usu: sic alibi in vit. Candidae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Egregius prae caeteris locus est, quem vide ap. Pallad. hist. p. 142. Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meminit, eo innuit nomine Pisces omnes, queis sanguis inest: à quibus jejunantes Graeci in solidum abstinent. Isti Caloieri (ait P. Bellonius) Quadragesimarum suarum tempore piscibus sanguine praeditis non vescuntur: itaque herbis, alioque hujusmodi modico apparatu uti necesse est, etc. Et mox, Ea (inquit) vivendi ratio non modò apud Caloieros locum obtinet, aut apud Sacerdotes, aliósve sacris initiatos in Graecanicâ Ecclesiâ; sed etiam apud plebem, quae mortis etiam poenam propositâ, Quadragesimae ipsorum tempore Piscibus sanguine praeditis, aut aliâ re pingui vesci nolit. Vid. P. Bellon. Observat. l. 1. c. 48. Et l. 2. c. 8. p. 197. Consul Anastasium Caesarea, scil. Palestinae Episcopum, ad fin. Typic. Graecor. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qui de hiis agit pluribus, & ad Apostolicum illud. Act. 15.20. refert. Vid. etiam circa Ann. Dom. 630. Concil. Triburiens. c. 58.  Grecians, 
b De Ruthenis seu Moscovitis: qui cum jejunia persolvunt, nihil quod unquam visum sit vitâ fungi, neque Pisces ipsos ederunt. Vid. joan. Fabrum De Religion. Moscovit. ad Ferdinand. Reg. Romanor. p. 179. Theol. Moscovit.  Russians, and other 
c De Aethiopibus & Abassynis. Vid. quae Nicolaus Godignus De Abassyn. Rebus l. 1. c. 19 p. 123. De Armenis. Vid. Append. de Christianis in fin. Septemcastrensis à Bibliandr. f. 58. Tom. 3.  Eastern Christians, who at this day in their Fasts abstain from all flesh of fish: permitting it only to those that are weak and sick. Thus much Saint Gregory told our English Austin above a thousand years since, that the eating of fish is permitted to a Christian of indulgence; 
d Caeterum Piscium esus ita Christiano relinquitur, ut hoc ei infirmitatis solacium, non luxuriae pariat incendium. Vid. Decretal. Part. 1. Distinct. 4. Cap. Denique.   hoc ei infirmitatis solacium, non luxuriae pariat incendium.  
And indeed there is a main difference betwixt other beasts and them: For fishes are by nature more wild, and (as Naturalists observe) untameable: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch. Symposiac. lib. 8. Probl. 8. Non offerebantur pisces in sacrificium, quia cùm in aquis vivant, magis sunt alieni ab homine quàm alia animalia, quae vivunt in aëre. Antoninus Sum. Theol. Part. 1. Tit. 14. c. 5. sect. 2.  They live (as Plutarch rightly) in another world and element, no whit conversant with us, but most of all estranged from us: their bodies whilst they live, are most of all in blood, life, and spirits unlike us: more undocible, and altogether unserviceable to us in any other use. As for their flesh, it hath little blood and spirits, and therefore less warmth and heat: It is more dissimilar, and differing from our nature, and therefore without the Art of Cookery less nourishing and pleasing to us. In a word, of all flesh it is least dainty and delicate, being waterish and flaccid, and therefore unpleasant in taste, less apt or able for nourishment: so that in our vulgar English we doubt not to call it, no flesh; contradistinguishing it thereunto, 
* Hinc jejunantibus olim Piscium esus permissus: sic circa Ann. Dom. 671. Concil. Toletan. 4. In quibus diebus (scil. Calend. januar. jejunio itidem propter Gentium in iis superstitiones plurimas) etiam praeter Piscem & olus, sicut & in illis quadraginta diebus caeteris carnibus abstinetur, & à quibusdam etiam nec vinum bibitur. Vid. Concil. Toletan. 4. c. 2. Simili ratione & avium esus olim Orientalibus nonnullis in jejuniis frequentatus: ut ex Epiphan. constat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 23. quod scilicet earum, cum piscibus par ferè habita, & aequalis ratio: Graecos tamen, qui nunc sunt, praesertim Caloires, ab avibus omnibus, sicuti & piscibus abstinere, adeo testatur Bellonius, ut earum nomina apud eosdem propemodum ignota nunc dierum, aut indistincta habeantur.  as Cibus minimè desyderabilis: no pleasant meat: and therefore (not so fully) within the verge of my Text: I ate no pleasant bread.  
And thus I hope you see this is no novel, or new practice brought in and left here by the Church of Rome: if we have any thing from them, it is the mitigation and allaying of it. So that now we have done with the second Proposition: viz. That as the Baptist (by our Saviour's account) is said to have come neither eating nor drinking, though he did both: So Daniel's thus abstaining from flesh and wine, etc. though he did eat other meats for necessity of nature, is in the Holy Ghosts esteem reputed a true, perfect, and religious fast: And this also may satisfy the conceit of our late Novelists. There is as jejunium natura, A Fast of nature, not to eat at all; So, jejunium Ecclesiae, A Fast of the Church, not to eat such or such meats. This was daniel's fast: and such is ours now: we may be no less bold upon it, than was he: seeing we have the same Spirit of Truth to witness it to us, who doth approve it in him. I Daniel was mourning, etc. I ate no pleasant bread.  
And so from the manner, 
4 The continuance of this Fast.  we come to the last thing; The lasting Continuance and Duration of this Fast, vers. 2. (for three full weeks) and vers. 3. (till three whole weeks were fulfilled) namely, 
S. Chrysost. Tom. 1. Hom. 26. advers. judaeos 2.  from the third (as S. chrysostom notes) of the first month to the four and twentieth.  
It is thus continued at this time, and twice thus repeated; to note out a twofold mystery.  
1. The establishing the Christian fast at this time.  
2. (And by it) The abolishing the jewish Passeover.  
1. He thus continued his fast to show the abolishing the jewish Passeover. For three full weeks in the first month (Exod. 12.) plainly take in the jews great Feast: This began from the tenth (inclusively) to the foureteenth; and thence was farther continued to the one and twentieth. daniel's fast (now) began before on the third, and ended after on the four and twentieth. By these three full weeks thus fasted, showing; that the Hebrews Passeover (as daniel's seventy weeks) did but lead to, and end in, the death of the slain Messiah. He the true Passeover, because not slain for Himself, but for us, 
Dan. 9.26.  and for our sins. He the true Paschall Lamb, which (as Isaac's Ram, Gen. 22.13.) should deliver us, 
Gen. 22.13.  and that by his own death: whose blood sprinkled on the door posts of their hearts by faith, should deliver not the jews only, but all mankind: nor our bodies alone, but Soul and Body, from the Egyptian both darkness, Plagues, and thraldom of Hell, Sin, and Satan.  
2. But this, the abolishing of the jewish Passeover is not all; For this he might well have done before. For, Reason would, that if they feasted and joyed for their deliverance out of Egypt, 
Psal. 137.1.  they should now (as they did Psal. 137.) fast for their thraldom in Babylon. And Gods command would, that if as the Law commanded, they were only bound to observe the feast in their own land; than not now in a strange land. Thus the jews driven out of Canaan, and now dispersed amongst us, are invited with us to a solemn Fast; which because they will not observe, they have lost the joy of their feast CHRIST, and (as they now keep it) 
* judaei post verum illum agnum Paschalem in Arâ Crucis ab iis immolatum, Terrâ Canaanitide, Templóque deturbati, Agno isto typico in Festivitate Paschatis à Mose praecepto, nusquam per orbem utuntur: Quin ejus in loco operosissimâ prolixâque admodum, etsi inani, tamen ineptiarum plenissimâ pompâ à nuperis Rabbinis confictâ, per duas integras noctes. Ritum celebrationis hujus judaicae, in qua tamen Agnum ipsum praetermittunt. Vid. ap. joan. Buxdorf. Synagog. judaic. c. 13. p. 326. 327, etc. p. 335. 336.  The Lamb, the substance of their Passeover.  
This then is not all. Two things therefore here in daniel's fast. ¹ That, at this time; ² That, so long at this time; are especially to be observed.  
First, That he did thus fast; upon the sight of the former vision: and therefore howsoever he did it before, yet now it is specially recorded; now it is only mentioned; 
Chap. 9 3.  now it is twice repeated, to show he did it only for this cause, (and we to do the like) for the death of the slain Messiah. Thus he plainly foretells, and by his example prescribeth this our Christian Fast.  
Secondly, as he did it at the time of the feast: so he than continueth this fast much longer than this Feast: he began it the third, that is, full eight days before the feast; and ended it (if then he did) the four and twentieth, that is, full three days after. Thereby (no doubt) to take in the very day of His death; of this most bloody crucifying the Prince, the Messiah: plainly teaching all, who mean to have no hand in His death, to show thus much by their sorrow for His death.  
Therefore (which is observable) it is not only twice repeated; but with a great Emphasis: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) three full weeks: and till three (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whole weeks were fulfilled; to show, that as his fast took in so much more time above the feast; so it was chief intended for a further end: viz. to take in the very time of his death, who being the true Passeover, was therefore the true end and compliment of that feast.  
And this I take to be one Reason amongst many others, of the Primitive and first instituting and so long continuing this Lenten Fast. For as Daniel, because of the Moons so great variation, on which the feast depended, (that falling sometime higher, sometime lower) did therefore lengthen his Fast, the better to take in the very day of His Cross & suffering: so was, and it is much more necessary for us Christians (not now any longer keeping the foureteenth day of the first month, 
Hoc constat satis è sola Paschatis observandi ratione, scil. inter vicesimum secundum mensis Martii & Aprilis 25. inclusi. Hoc enim dierum circulo Orientales Christiani Diei Paschatis observationem definierunt, ut apprimè necessarium sit praeparatorium illud jejunium Quadragesimale anteriùs in Anni Caput excurrere. Vid. Graecor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad initium Evangelist. Graec.  with the jews) to keep our fast as long, nay now much longer for the same reason.  
And now we see even this, that daniel's fast thus dipped in the blood of jesus, is that which maketh it so gracious, so lovely, so acceptable, as we see it is: that he fasted now at this time when he foresaw CHRIST should suffer: when the Messiah was to be slain; 
Chap. 9.26.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for Himself. No indeed, it was for Daniel; and all like him, of us, who can find in our hearts to mourn for Him, whilst He suffers for us?  
And sure, what great matter is this? Is it much, if we weep whilst he bleeds? if we shed some few tears for Him, who shed so much blood for us? So much Blood, not to speak of Tears; In the Cradle: In the Garden: On the Cross: By whipping: by scourging: by crucifying: by nailing: by piercing: From His hands: From His feet: From His head: From His side: From His whole body, of which no part was whole, but so broken, till even His heart blood issued, and poured itself out like water. And all this so willingly; so readily; of His own accord; For us. I lay down my life, saith He. What good nature can here hold in, and not shed tears for Him? Surely Daniel cannot. The sight melts him to water; turns him to tears, his feast to fasting: he resolves now on nothing (all this time) but mourning.  
And truly, what should he, or we do else? What wife would not mourn for her Bridegroom? He is the Bridegroom. What friend or brother would not mourn for his friend? I have said (saith He, and special grace it is) you are my friends. What Disciple, servant, or follower, would not mourn for his Lord and Master? Ye are (saith he) my Disciples.  
Who will not shed at least a tear for every one of these? Yet He, being all these in the highest kind, is yet fare more than these: For He is our Father; And what child will not mourn for his Father? He is both Abraham's GOD, and our Father. Before Abraham was (saith He) I am. Yea (saith Daniel) He is our Prince: even the Prince, the Messiah, Chap. 9.25, 26. And what subject would not lament to see his Prince butchered and slain before his eyes?  
And truly for Him, so Good, so Great; yet suffering so shamefully, so painfully, so innocently, so undeservedly! though great cause to mourn for Him, with Him; Our Prince; The Messiah: Yet fare greater cause, (if greater may be) here and now, to mourn (in thus fasting) for ourselves: Our own sins. For in His being thus cut off, we may read our very sentence, our own doom, and death: All ours; yea in much more fearful case, had not He been ours: All, like to light most heavily on every one of us, had not He been slain for us. In His death we may see the hideous, horrid foulness of our sins, which were able thus to fetch GOD from Heaven, and to crucify Him here on earth.  
If GOD so severely chastise His most beloved Son, what shall be done to His unworthy servants? In His blood, as with most capital red letters, not only Gods most infinite loving mercy is recorded, thus even to give His Son for us; but also His most severely revenging justice, whilst he thus gave him to death, a bitter, cruel, and cursed death. If GOD so strictly punish His most obedient Son, only made sin for us; how shall he torment all Rebellious sinners?  
There is no Christian but abhors the memory of judas, Pilate, the jews and Pharisees, that crucified the Lord of Glory. For this the jews are hateful not only to Christians, but even to the Turks, and Mahumetans at this day. The ancient Christians using to salute one another with a 
* Sic & Die Paschae, quo communis & quasi publica jejunij religio est, meritò deponimus osculum, quod cum omnibus faciamus. Tertul. De Orat. cap. ult.  kiss of Peace, at their daily Prayers, did on Good Friday, the day of His Passion omit it, as detesting then the Hypocrisy and treachery of judas, no way willing, though but in this to communicate with that wicked Traitor. 
* Ind mos iste hodiernus apud Aethiopas & Abassynos Christianos': quo, Mirum servantes silentium, nec inter se salutant, dùm sibi mutuò occurrunt in viâ; sed mutorum instar, demissis oculis praetereunt. Nec vendunt, nec emunt, nec pecuniam tangunt. Id faciunt in odium judae proditoris, qui Christum pacis osculo fraudulenter salutatum, argenteis triginta vendidit. Tantâque adversus illum irâ incenduntur, ut nemo ferè sit, qui compositam ex scrutis judae imaginem non raptet per viam: quod pueris praecipuè ludi magis, qùam odij causâ frequentissimum. Nullus n. puer domo egreditur, qui fune alligatum ad cingulum simulachrum judae non ferat, etc. Vid. Nic. Godign. de Abassyn. Rebus. lib. 1. cap. 22. p. 139.  And some Christians there are at this day, who (at that time) will neither buy nor sell, nor touch any money, for the very same reason. Yea they revile Pilate, abhor the jews, they curse judas: their very boys and children hanging his picture at each of their girdles, and running in multitudes about the streets, do thus in the picture despitefully drag him at their heels, damning the cursed memory of that most abhorred Traitor. But the truth is, Christian religion bids us not to hate the men, but their sins; not their persons, but their most heinous vices. And good reason: for not they so much as their sins, their vices were they that betrayed and crucified the Lord of light. The hypocrisy and covetousness of judas: The obstinacy and stubbornness of the jews: The disobedience and blasphemy of the Pharisees: The cruelty and ambition of Pilate, and the rest, were they that cut off and slew that great Prince, the Messiah.  
If therefore we abhor those most cruel murderers, that slew our SAVIOUR, we must then hate these vices: and if we hate them truly and aright, we will detest and hate them alike, wheresoever, in whomsoever we find them; even though we find them in our own selves: hate them here so much the more, by how much we love ourselves, whom they will destroy: At least no way spare, but punish them: and if others for them, as indifferent judges, do the same in our own houses; prevent it in our own homes, our own consciences: with job, abhor our own selves; and with Daniel by fasting and afflicting our souls, make ourselves mourn for these and all other sins.  
And surely, if daniel's fasts be thus dipped in our Blessed SAVIOUR'S blood, then are his Prayers no less: For those were but to sharpen these; to make him (and us) as more sensible of our wants, so more hungry and thirsty after the righteousness of GOD; more unwearyed and earnestly importunate in his Devotions. The Body in want of its ordinary food, as it less clogs or hinders the Divine Soul in her ascent to Heaven; so doth the sense of such want in the body make the Souls desire and longing more earnest; whilst by the apprehension of her want in the one, she reflects upon her nakedness in the other. The true reason, why fasting is both so necessary for, and so helpful to all true and earnest Prayer. Surely Daniel even ordinarily (saith the Text) kneeled down, 
Chap. 6. ver. 10.  and prayed three times a day; that is, 
Psal. 55.17.  with holy David, at Evening, Morning, and Noon day: Now, no doubt as his Fasts, so his Prayers were doubled: yet both Fasts, Prayers, and Alms, and all he now doth, all are referred to CHRIST'S death and merits. We (saith he) do not present our supplications before thee for our own righteousness, 
Chap. 9.18.  but for thy great mercies, 
Verse 17.  Chap. 9.18. And again, Now therefore oh our God, hear the prayers of thy servant, and cause thy face to shine upon thy Sanctuary, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
For the LORDS sake. Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, is plain by David: by Daniel himself: even by the jews and Hebrews own witness: No other He, than the Son of man (Dan. 7.13.) To whom was given Dominion, and Glory, and a Kingdom, 
Chapter 7.13.  that all people, and nations, and languages should serve Him: 
14.  His Dominion is an everlasting Dominion, which shall not pass away, and His Kingdom that which shall not be destroyed.  
Thus we see who this LORD, 
Chap. 9.26.  and what manner of Prince, the Messiah is: Who not slain for Himself, but for all others: All others that pray to GOD, must (as Daniel) desire to be heard for His sake only.  
Though never so strict of life, never so holy, so just: yet (Daniel) claims no right by any his own or others merit: No Mediator but one: only his petition it is, to be heard For the Lords sake.  
Thus whilst he mourns for CHRIST'S death, and his own sins, he unloades them all on CHRIST'S shoulders: and whilst he beholds Our most Blessed SAVIOUR'S Cross, he lays more firm hold on His death and all-deserving merits.  
And should not we do the same, who profess the same? Surely the Primitive Fathers (whose Sons we are or aught to be) as they did now double their devotions, and more earnestly by their Fasts intent their Prayers; so did they (as Daniel) perform them all in His Name.  
When they Prayed, the conclusion of all was, Through JESUS CHRIST our LORD: even, as Daniel here, For the LORDS sake.  
When they offered their spiritual Sacrifices of Prayers, Praises, or Alms, they were offered all, not only in His House, the Church; but more peculiarly at His Altar, His Table, as in remembrance of His Death and blood, giving them and us all true life and virtue. Their Prayers were as referred to His Death and Merits only; so all, at those very times, the times of His very Suffering. Thrice each day as Daniel did: At nine a clock (their third) the entrance of His Suffering: At twelve a clock (their sixth) the height of His Suffering: At three of the clock (their ninth) the depth and consummation of His Suffering: As it were at every corner of His Cross; at every dimension of height, depth, or length: As Daniel did three times a Day: Two of them (being at least the ordinary hours of Prayer for all nations, our ninth, and third) as indeed the beginning and end of His most bloody Passion: to show, that Daniel and they did, and we all must, place the confidence of our Prayers, Alms, and Fasts; yea even all our best actions (if any good at all) in CHRIST only. For through Him, 
Ephes. 2.18.  we (and they) both have an access by one Spirit unto the Father. To Him therefore with the Father, and the Holy Ghost; Let us at these, and at all times give all honour, glory and praise, world without end.   
FINIS.   

Perlegi has Conciones, in quibus nihil reperio sanae fidei aut bonis moribus contrarium, quò minùs cum utilitate publicâ imprimantur.  
Tho. Weekes R. P. Episc. Lond. Cap. Domest.   

Errata.  
SER. 1. Pag. 9 lin. 19 food. read foot. p. 10. l. 20. if not only. r. if not the only. p. 20. l. 4. Neubrigentius. r. Neubrigensis. p. 20. l. 10. commanded spirits. r. damned spirits. SER. 2. pag. 44. Bethelohin. r. Bethelohim. p. 47. l. ult. Father of him. r. Father by him. p. 48. and Church; r. and Churches. p. 59 Father of him. r. Father by him. p. 60. Psal. 4. r. Psal. 40. SER. 3. pag. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 86. filled by meditation. r. fitted by meditation. SER. 4. pag. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 109. succeeded them. r. succeed them. p. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 124. everlasting prayers of. r. everlasting praises of. p. 129. employing. r. implying. p. 134. in mark Bubuli. r. Bubulci. SER. 5. pag. 170. l. 19 deal. under. SER. 6. p. 213. in mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. in mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 215. in mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 226. Fishes also, that hath. r. Fishes also, that have.