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Ʋenite, &c. THe Author of the Psalme is Dauid: The Type is Iosua that gaue the rest of body in the land of promise:
Ʋenite, etc. THe Author of the Psalm is David: The Type is Iosua that gave the rest of body in the land of promise:
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And the trueth is IESVS, that giues the rest of Soule in the Kingdome of Heauen;
And the truth is JESUS, that gives the rest of Soul in the Kingdom of Heaven;
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to whom Dauid made this Psalme.
to whom David made this Psalm.
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It begins with reioycing, Venite exultemus; O come let vs sing vnto the Lord, or exult:
It begins with rejoicing, Venite Exultemus; Oh come let us sing unto the Lord, or exult:
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that is, shew some part of that ioy, which is so great, that well it may be testified with our voyces,
that is, show Some part of that joy, which is so great, that well it may be testified with our voices,
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but it can neuer be fully expressed by our words.
but it can never be Fully expressed by our words.
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The first verse is, Venite ad exultationem, A call to exultation, and that is no way fit for this time:
The First verse is, Venite ad exultationem, A call to exultation, and that is no Way fit for this time:
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for what hath Musicke to doe with mourning? or a Song of Sion, with the day of captiuitie? or a Text of mirth, with a day of greatest sorrow, that is Passion Sunday? or a Theame of ioy with this time of Lent, the seed time of Repentance, in which the seeds of contrition must bee sowed with teares, that in the haruest of Heauen shalbe reaped in Ioy?
for what hath Music to do with mourning? or a Song of Sion, with the day of captivity? or a Text of mirth, with a day of greatest sorrow, that is Passion Sunday? or a Theme of joy with this time of Lent, the seed time of Repentance, in which the seeds of contrition must be sowed with tears, that in the harvest of Heaven shall reaped in Joy?
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But this Verse is Venite ad humiliationem, A call to humiliation, which must haue Adoration,
But this Verse is Venite ad humiliationem, A call to humiliation, which must have Adoration,
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and Prostration, and kneeling, or, as the Ancient out of the Greeke of the Septuagint read it, weeping before the Lord our Maker.
and Prostration, and kneeling, or, as the Ancient out of the Greek of the septuagint read it, weeping before the Lord our Maker.
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Adoration to him that is the God of all power and Maiestie.
Adoration to him that is the God of all power and Majesty.
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Prostration or falling downe before him that came downe from Heauen to raise vs. Kneeling to him that bare our sinnes on the Crosse, and vs as lost sheepe on his shoulders.
Prostration or falling down before him that Come down from Heaven to raise us Kneeling to him that bore our Sins on the Cross, and us as lost sheep on his shoulders.
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And weeping before him that offered vp supplications and prayers, with strong cries, and teares to redeeme vs. And this is indeed a word in season. Adoration to our Maker.
And weeping before him that offered up supplications and Prayers, with strong cries, and tears to Redeem us And this is indeed a word in season. Adoration to our Maker.
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Prostration before our Iudge that is offended by vs. And kneeling or weeping before him whom we would pacifie by our teares and compunction.
Prostration before our Judge that is offended by us And kneeling or weeping before him whom we would pacify by our tears and compunction.
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FIrst then here is Dauids call:
First then Here is David call:
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The King that hath power to call all, both Priest and people, Venite, Come, let vs goe together to Gods worship. 2. Here is Latria, diuine Adoration:
The King that hath power to call all, both Priest and people, Venite, Come, let us go together to God's worship. 2. Here is Latria, divine Adoration:
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Adoremus, Let vs worship with the inward deuotion, and sacrifice of the heart. 3. Here's Seruitus, Seruice or outward worship of the body:Adoremus, Let us worship with the inward devotion, and sacrifice of the heart. 3. Here's Seruitus, Service or outward worship of the body:
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Procidamus, Let vs prostrate our bodies together with the inward intention of our Soules. 4. Here is Contritio, Contrition and sorrow:Procidamus, Let us prostrate our bodies together with the inward intention of our Souls. 4. Here is Contritio, Contrition and sorrow:
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Genu flectamus, or ploremus, Let vs kneele and weepe for our sinnes, that haue lifted vp our heads and taken delight in the pleasures of our sins.Genu flectamus, or ploremus, Let us kneel and weep for our Sins, that have lifted up our Heads and taken delight in the pleasures of our Sins.
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And 5 Here is Maiestas, or maior status, The maiestie or greatest state, to whom this worship and repentance is due;
And 5 Here is Majestas, or mayor status, The majesty or greatest state, to whom this worship and Repentance is due;
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Coram Domino qui fecit nos, before the Lord our Maker, who so dearely loued this workmanship of his handes, that hee gaue the Sonne of his owne substance for his redemption.Coram Domino qui fecit nos, before the Lord our Maker, who so dearly loved this workmanship of his hands, that he gave the Son of his own substance for his redemption.
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None can be absent from God in place, though many bee farre from him in affection;
None can be absent from God in place, though many be Far from him in affection;
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therefore the Call is to all, present and farre remooued. Venite, Come, & draw neere to God.
Therefore the Call is to all, present and Far removed. Venite, Come, & draw near to God.
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The creature owes homage to his Creator, and the captiue to his Redeemer; and therefore, Adoremus. Come, let vs pay him the Rent of Sacrifice and adoration.
The creature owes homage to his Creator, and the captive to his Redeemer; and Therefore, Adoremus. Come, let us pay him the Rend of Sacrifice and adoration.
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Sinne hath an eleuation in it selfe, and the cure must be by the contrary,
Sin hath an elevation in it self, and the cure must be by the contrary,
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and therefore Procidamus, Let vs haue a deiection, and willingly fall downe in humiliation, as we haue wilfully cast down our selues headlong by our pride.
and Therefore Procidamus, Let us have a dejection, and willingly fallen down in humiliation, as we have wilfully cast down our selves headlong by our pride.
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He that bends the knees of his soule, ought likewise to stoope, and bend the knees of his body;
He that bends the knees of his soul, ought likewise to stoop, and bend the knees of his body;
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and hee that beates his breast in the soules contrition, ought also to resolue into teares to wash away his sinnes;
and he that beats his breast in the Souls contrition, ought also to resolve into tears to wash away his Sins;
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and therefore Genu flectamus, or ploremus, let vs kneele in humilitie, and weepe in griefe. And all these as vndiuided companions:
and Therefore Genu flectamus, or ploremus, let us kneel in humility, and weep in grief. And all these as undivided Sodales:
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Inward adoration in the deuotion of the heart;
Inward adoration in the devotion of the heart;
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Outward worship in the prostration & kneeling of the body, and sighes and teares in the compunction of the soule must euer be tendred at the Altar of the Lord our Maker, to whom all the riuers;
Outward worship in the prostration & kneeling of the body, and sighs and tears in the compunction of the soul must ever be tendered At the Altar of the Lord our Maker, to whom all the Rivers;
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and brookes of our duetie, and seruice must runne, as into the Sea of all goodnesse.
and brooks of our duty, and service must run, as into the Sea of all Goodness.
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The first thing is the Call of Dauid the King, and therfore I may call it The Kings Call, or The Kings Text. For the King is first among men,
The First thing is the Call of David the King, and Therefore I may call it The Kings Call, or The Kings Text. For the King is First among men,
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and next, or second to God; neither Pope nor people stand betweene God and the King:
and next, or second to God; neither Pope nor people stand between God and the King:
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For he is Gods Minister, not mans: He is superiour, and aboue all men, and inferiour, and vnder God onely. For he is God's Minister, not men: He is superior, and above all men, and inferior, and under God only.
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Hee hath no equall in earth, and no superiour, but in Heauen;
He hath no equal in earth, and no superior, but in Heaven;
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greater then all men, and solo Deo minor, Lesser then God onely, from whom he immediatly receiues his power ouer all men,
greater then all men, and solo God minor, Lesser then God only, from whom he immediately receives his power over all men,
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and all sorts of men, Priest and people, in all causes Ciuill and Spirituall.
and all sorts of men, Priest and people, in all Causes Civil and Spiritual.
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For he is Custos & vindex vtrius { que } tabulae, both the keeper and reuenger of both Tables of the Law;
For he is Custos & vindex vtrius { que } tabulae, both the keeper and revenger of both Tables of the Law;
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as well the first, that concernes Religion and worship of God, as the second, that concernes iustice and conuersation among men.
as well the First, that concerns Religion and worship of God, as the second, that concerns Justice and Conversation among men.
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He onely hath power of life and death, and he onely puts men to death without the sinne of murther,
He only hath power of life and death, and he only puts men to death without the sin of murder,
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because he beares the sword, and executes vengeance in Gods stead, that onely can giue and take away life:
Because he bears the sword, and executes vengeance in God's stead, that only can give and take away life:
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And this hee doth as well vpon the Atheist, and Heretike, and Idolater, and blasphemer, and Sabbath breaker,
And this he does as well upon the Atheist, and Heretic, and Idolater, and blasphemer, and Sabbath breaker,
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as Moses did, which are against the first Table;
as Moses did, which Are against the First Table;
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as vpon the Traitor, and Rebel, and Murderer, and the like, which are against the second Table:
as upon the Traitor, and Rebel, and Murderer, and the like, which Are against the second Table:
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And that in the Priest, as well as in the people;
And that in the Priest, as well as in the people;
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or else impunitie must be granted to the Priest, and the false prophet, could not bee put to death, as the Law commanded.
or Else impunity must be granted to the Priest, and the false Prophet, could not be put to death, as the Law commanded.
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And this the King doth, Quà Rex, non quà Propheta, by the ordinary power of a King, not by the extraordinary power of a Prophet.
And this the King does, Quà Rex, non quà Propheta, by the ordinary power of a King, not by the extraordinary power of a Prophet.
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For it was so ordered in the Law by God himselfe; who foreknew that all Kings should not be Prophets;
For it was so ordered in the Law by God himself; who foreknew that all Kings should not be prophets;
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and no Prophet euer tooke power of life and death vpon him, no not Ieremie, whose commission was largest, vt euellas, & destruas, to plucke vp and destroy:
and no Prophet ever took power of life and death upon him, no not Ieremie, whose commission was Largest, vt euellas, & destruas, to pluck up and destroy:
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who most certainly vnderstood, and executed his office, but it was, Prophetando, not sententiando, by prophecying and preaching downe Idolatrie and sinne,
who most Certainly understood, and executed his office, but it was, Prophesying, not sententiando, by prophesying and preaching down Idolatry and sin,
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and planting Religion and vertue, but not by sentence or iudiciall power, either of Popes Tribunal,
and planting Religion and virtue, but not by sentence or judicial power, either of Popes Tribunal,
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or peoples Cōsistorie, to dispose any kingdome, or take away the life of any, were hee King or Subiect,
or peoples Consistory, to dispose any Kingdom, or take away the life of any, were he King or Subject,
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as his life and practise declares. The Priest hath his call, venite ad nuptias, come to the marriage;
as his life and practice declares. The Priest hath his call, venite ad Nuptias, come to the marriage;
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but it is venite directiuum, non coactiuum, a call of direction, not of externall coaction, as the Kings is.
but it is venite directiuum, non coactiuum, a call of direction, not of external coaction, as the Kings is.
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Saint Paul sayes, These things command and teach, command them that know; teach the ignorant. Imperamus & nos, said S. Nazianzene, wee in the Pulpit command also on Gods behalfe.
Saint Paul Says, These things command and teach, command them that know; teach the ignorant. Imperamus & nos, said S. Nazianzene, we in the Pulpit command also on God's behalf.
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And the Priest hath his compulsorie also, Compelle intrare, Compel them to come in, but it is, verbi potentiâ, & censuris, by the power of the word, the sword of the spirit, not Caesars word; And the Priest hath his compulsory also, Compel intrare, Compel them to come in, but it is, verbi potentiâ, & Censuris, by the power of the word, the sword of the Spirit, not Caesars word;
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and by the censures of the Church wherewith shee is armed to reuenge all disobedience;
and by the censures of the Church wherewith she is armed to revenge all disobedience;
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which are sanatiuae, and not eradicatiuae; healing, that the spirit may be saued in the day of the Lord, not eradicatiue, to take away life,
which Are sanatiuae, and not eradicatiuae; healing, that the Spirit may be saved in the day of the Lord, not eradicatiue, to take away life,
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as the censure of the Ciuill power doth.
as the censure of the Civil power does.
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So then, as the Church calls by the word and censures thereof, so the King calls,
So then, as the Church calls by the word and censures thereof, so the King calls,
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first, verbo, by his word or lawe Ciuill: secondly, exemplo, by his practise and example.
First, verbo, by his word or law Civil: secondly, exemplo, by his practice and Exampl.
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His word is not Ite, Goe yee, and serue the Lord, but, venite, come, and goe with mee to serue God, I and my house will be first;
His word is not Item, Go ye, and serve the Lord, but, venite, come, and go with me to serve God, I and my house will be First;
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Hee is first in place before all men, that he may be first among men in the seruice of God:
He is First in place before all men, that he may be First among men in the service of God:
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and the greater his power and graces are, the greater is his obligation to adore God, that placed him aboue men, and neere to himselfe.
and the greater his power and graces Are, the greater is his obligation to adore God, that placed him above men, and near to himself.
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And thirdly, Gladio, He must call by his own ciuil sword, by temporal punishments, not spiritual, to which all Recusants of all sorts must be subiect:
And Thirdly, Gladio, He must call by his own civil sword, by temporal punishments, not spiritual, to which all Recusants of all sorts must be Subject:
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He must cōpel all men to enter into Gods house.
He must compel all men to enter into God's house.
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Now there is a threefold venite; the first, Singulare, particular or singular in euery particular man;
Now there is a threefold venite; the First, Singular, particular or singular in every particular man;
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for man is a little World, or Citie, or Kingdome in himselfe. The spirit is to rule, and all the powers of soule and bodie must obey.
for man is a little World, or city, or Kingdom in himself. The Spirit is to Rule, and all the Powers of soul and body must obey.
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Memorie must record all Gods blessings, and our owne dueties; Reason must apprehend and beleeue them;Memory must record all God's blessings, and our own duties; Reason must apprehend and believe them;
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Will must chuse, and loue them; and affection must desire them. The senses must bee shut vp, that they wander not, but ascend and beholde;Will must choose, and love them; and affection must desire them. The Senses must be shut up, that they wander not, but ascend and behold;
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The eyes must see Gods beauties, not gad after vanities, and send teares as Embassadors; The eares must attend trueth, not leasings;
The eyes must see God's beauty's, not gad After vanities, and send tears as ambassadors; The ears must attend truth, not leasings;
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The tongue must sound forth the Sacrifice of prayer, and praise;
The tongue must found forth the Sacrifice of prayer, and praise;
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The hands must be lifted vp as an euening Sacrifice, to intreat pardon, and bestow almes;
The hands must be lifted up as an evening Sacrifice, to entreat pardon, and bestow alms;
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And the knees must bee bowed, that God who resisteth the proud, may behold the humble afarre off;
And the knees must be bowed, that God who Resisteth the proud, may behold the humble afar off;
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and the whole man must be offered vp as a liuing sacrifice to God, vt totus hic sit, & totus in Coelo offeratur, that the whole man being in the Temple, may at the same instant be presented to God in Heauen. and the Whole man must be offered up as a living sacrifice to God, vt totus hic sit, & totus in Coelo offeratur, that the Whole man being in the Temple, may At the same instant be presented to God in Heaven.
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The second is, Priuatum; the priuate call of the master of the family;
The second is, Priuatum; the private call of the master of the family;
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which is another little kingdome, and hath all the societies of man and wife, father and sonne, master and seruant in it:
which is Another little Kingdom, and hath all the societies of man and wife, father and son, master and servant in it:
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as the Kingdome is the great familie, consisting of many families, and the power of the King is no other but Patria potestas, that fatherly power that was placed by God immediatly in Adam ouer all the families that issued from him.
as the Kingdom is the great family, consisting of many families, and the power of the King is no other but Patria potestas, that fatherly power that was placed by God immediately in Adam over all the families that issued from him.
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In which, as Dauid said, No deceiptfull person shall dwell in my house: so euery Master must say, No Recusant in Gods worship shall rest within my doores.
In which, as David said, No deceitful person shall dwell in my house: so every Master must say, No Recusant in God's worship shall rest within my doors.
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If he will not go to Gods house, & adore his Maker, and receiue his blessed body and blood, Non habitabit in domo mea, Hee shall not hide his head in my house,
If he will not go to God's house, & adore his Maker, and receive his blessed body and blood, Non habitabit in domo mea, He shall not hide his head in my house,
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if he be ashamed to shew his face in Gods houses.
if he be ashamed to show his face in God's houses.
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Our most religious Dauid, that sits vpon the throne of this Kingdome, and suffers none to serue him, a King on earth,
Our most religious David, that sits upon the throne of this Kingdom, and suffers none to serve him, a King on earth,
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vnlesse hee will also with him serue the King of heauen, may be a singular light, a patterne to all Masters in this kinde.
unless he will also with him serve the King of heaven, may be a singular Light, a pattern to all Masters in this kind.
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And surely hee can neuer bee a true seruant to a man in earth, that is not a deuout and religious seruant to God in heauen;
And surely he can never be a true servant to a man in earth, that is not a devout and religious servant to God in heaven;
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If he be false to God, he wil neuer be true to him that is but the Image,
If he be false to God, he will never be true to him that is but the Image,
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& represents the person of God on earth.
& represents the person of God on earth.
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The third is, Publicum, the publike call, when he calls all, who hath authority to call all; that is the Kings call:
The third is, Publicum, the public call, when he calls all, who hath Authority to call all; that is the Kings call:
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to which euery one that is a part or member of the great familie, and receiues protection and direction from him must be obedient;
to which every one that is a part or member of the great family, and receives protection and direction from him must be obedient;
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and not onely one family, or one Kingdome, but as many families or kingdomes as are subiect to his dominion.
and not only one family, or one Kingdom, but as many families or kingdoms as Are Subject to his dominion.
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All his Kingdomes must be obedient to his venite, and ioyne together, not onely in vnitate, in the vnitie and substance of Religion,
All his Kingdoms must be obedient to his venite, and join together, not only in vnitate, in the unity and substance of Religion,
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and worship of God, but also in vniformitate, in vniformitie of outward order and ceremony of Gods seruice, if possibly it may be;
and worship of God, but also in uniformitate, in uniformity of outward order and ceremony of God's service, if possibly it may be;
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especially in all the parts of my Text, of Adoration, and Prostration and kneeling, which are not ceremonies, but parts of Diuine worship;
especially in all the parts of my Text, of Adoration, and Prostration and kneeling, which Are not ceremonies, but parts of Divine worship;
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and for disobedience must be subiect to his coercion, who beares not the sword in vaine.
and for disobedience must be Subject to his coercion, who bears not the sword in vain.
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The Kings word is not, venite adme, come to mee, I will refresh you:
The Kings word is not, venite adme, come to me, I will refresh you:
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his office is not Reficere, but Ducere; not to refresh vs, but to leade vs to refreshing;
his office is not Reficere, but Ducere; not to refresh us, but to lead us to refreshing;
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that is proper to God, and Christ, who is both Shepheard and foode, Pastor and pasture of our soules.
that is proper to God, and christ, who is both Shepherd and food, Pastor and pasture of our Souls.
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Neither is the Kings word, venite per me, Come by mee, I am the way, and the trueth;
Neither is the Kings word, venite per me, Come by me, I am the Way, and the truth;
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that is true onely of Christ; For no man commeth to the Father, but by mee:
that is true only of christ; For no man comes to the Father, but by me:
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and the King is not via, but Dux in via, Not the way but the guide of the way.
and the King is not via, but Dux in via, Not the Way but the guide of the Way.
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But the Kings word is Venite mecum; Come with me, I am both a sheepe of the flocke, and a Shepheard as Dauid was.
But the Kings word is Venite mecum; Come with me, I am both a sheep of the flock, and a Shepherd as David was.
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Let vs goe together as one man to worship God.
Let us go together as one man to worship God.
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And therefore when God calls vs to come to him, he is our end: And Christ calls vs to come by him, he is the way; And the King calls vs to goe with him, he is our Chieftaine;
And Therefore when God calls us to come to him, he is our end: And christ calls us to come by him, he is the Way; And the King calls us to go with him, he is our Chieftain;
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And the Prophets and Priests teach vs to goe in the way, they are our directors:
And the prophets and Priests teach us to go in the Way, they Are our directors:
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And the Saints of God are our companions, and the Angels of God are our assistants in this way to goe to God, Passibus & mentis & corporis, with the steps of our soules and bodies.
And the Saints of God Are our Sodales, and the Angels of God Are our assistants in this Way to go to God, Passibus & mentis & corporis, with the steps of our Souls and bodies.
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Who wil refuse to goe by such a way as Christ is, vnder such guides as Kings and Prophets are, with such companions as Saints and Angels are,
Who will refuse to go by such a Way as christ is, under such guides as Kings and prophets Are, with such Sodales as Saints and Angels Are,
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vnto such an end as God is, who is life and blessednes it selfe?
unto such an end as God is, who is life and blessedness it self?
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But strepitus est in anima; ther's such a confused cry in the soule, that Dauids cry is not heard. The proud man calls none;
But strepitus est in anima; ther's such a confused cry in the soul, that David cry is not herd. The proud man calls none;
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for he cannot endure either superior or equall, but must be singuler and alone. And the couetous man calls none;
for he cannot endure either superior or equal, but must be singular and alone. And the covetous man calls none;
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for he can abide no partner; and he denies that most to himselfe, that hee gets from others:
for he can abide no partner; and he Denies that most to himself, that he gets from Others:
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these in their silence, stop the cares against Dauids call.
these in their silence, stop the Cares against David call.
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The voluptuous calls, Venite, perfruamur; to fil himselfe voluptatibus, he might haue said morbis, with pleasures,
The voluptuous calls, Venite, perfruamur; to fill himself voluptatibus, he might have said morbis, with pleasures,
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or rather with diseases of the body, and the worme of conscience in soule.
or rather with diseases of the body, and the worm of conscience in soul.
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For while hee labours not to loose the flower of his youth, he spends his life,
For while he labours not to lose the flower of his youth, he spends his life,
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and ends in that, which he hates most, that is corruption and rottennesse.
and ends in that, which he hates most, that is corruption and rottenness.
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The malicious calls for reuenge, Venite cogitemus, percutiamus, linguâ, and occidamus: Let vs deuise, ther's their conspiracie:
The malicious calls for revenge, Venite Cogitemus, percutiamus, linguâ, and Occidamus: Let us devise, ther's their Conspiracy:
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Let vs wound with our tongues, ther's their practise; let vs wound or murther his good name:
Let us wound with our tongues, ther's their practice; let us wound or murder his good name:
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Let vs kill him, ther's their end; he is the heire, the inheritance shall be ours:
Let us kill him, ther's their end; he is the heir, the inheritance shall be ours:
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But this is a cursed wrath that kills the enemies body, and withall kills, and eternally condemnes their owne soules.
But this is a cursed wrath that kills the enemies body, and withal kills, and eternally condemns their own Souls.
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The Ambitious man calls to his owne faction, without which he cannot aspire, Venite aedificemus, Let vs build a Tower to clime to heauen:
The Ambitious man calls to his own faction, without which he cannot aspire, Venite aedificemus, Let us built a Tower to climb to heaven:
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but it is Babel, a Tower of confusion: and ambition that pleases all, torments all;
but it is Babel, a Tower of confusion: and ambition that Pleases all, torments all;
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and it lifts to the highest, that it may giue the greater and more headlong downefall.
and it lifts to the highest, that it may give the greater and more headlong downfall.
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In this confusion of calls, this Religious call, Venite adoremus, Come let vs worship God, is scant heard or regarded.
In this confusion of calls, this Religious call, Venite Adoremus, Come let us worship God, is scant herd or regarded.
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In which, giue me leaue to ioyne these three, Adoration, Prostration and Kneeling together: because in trueth they should neuer be separated. And first I obserue.
In which, give me leave to join these three, Adoration, Prostration and Kneeling together: Because in truth they should never be separated. And First I observe.
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It is not said, Venite, audiamus, Come let vs heare, as those doe that turne Oratories into Auditories,
It is not said, Venite, Let us hear, Come let us hear, as those do that turn Oratories into Auditors,
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and Temples into scholes, and all adoration and worship into hearing of a Sermon: As if all, soule and body, were turned into an eare:
and Temples into Schools, and all adoration and worship into hearing of a Sermon: As if all, soul and body, were turned into an ear:
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or, as if all Religion and sacrifice that must be sent vp to God, were onely this, to know the message that God sends downe by his Seruants.
or, as if all Religion and sacrifice that must be sent up to God, were only this, to know the message that God sends down by his Servants.
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Hearing, indeed, is a good part of Christianitie, but it is but a part: Hearing, indeed, is a good part of Christianity, but it is but a part:
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And faith comes by hearing, but faith, hope, and charitie, Iustice, and Religion, are not hearing, but the fruits of hearing:
And faith comes by hearing, but faith, hope, and charity, justice, and Religion, Are not hearing, but the fruits of hearing:
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And therefore no man may thinke that he hath giuen God his due worship, if hee haue heard God speake by his Minister:
And Therefore no man may think that he hath given God his due worship, if he have herd God speak by his Minister:
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as if a man had obserued the Sabaoth well, if they haue heard reuerently, as some Catechismes teach:
as if a man had observed the Sabaoth well, if they have herd reverently, as Some Catechisms teach:
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much lesse may they thinke, that they haue done all their duetie, that haue slept or talked out a Sermō,
much less may they think, that they have done all their duty, that have slept or talked out a Sermon,
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or heard it, but not regarded it.
or herd it, but not regarded it.
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For in this Psalme, there is a difference betweene hearing and worshipping, Hodie si vocem eius audiueritis, To day if you will heare his voice, harden not your hearts.
For in this Psalm, there is a difference between hearing and worshipping, Hodie si vocem eius audiueritis, To day if you will hear his voice, harden not your hearts.
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The Iewes heard Gods voice in the Mount, their Audire was not obedire; Their hearing was not obeying.
The Iewes herd God's voice in the Mount, their Audire was not Obedire; Their hearing was not obeying.
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They heard, but they worshipped not God, but the golden Calfe: And therefore Dauid after hearing, calls for worshipping; so, hearing is not all.
They herd, but they worshipped not God, but the golden Calf: And Therefore David After hearing, calls for worshipping; so, hearing is not all.
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2. The Adoration here called for, is Publica & solennis, publique and solemne:
2. The Adoration Here called for, is Public & solennis, public and solemn:
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and so much the Call proues, for it is of all the whole multitude of the people.
and so much the Call Proves, for it is of all the Whole multitude of the people.
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And likewise the place, for it is not Praeueniamus ipsum, Let vs come before him, for that may be done in euery place;
And likewise the place, for it is not Preceded ipsum, Let us come before him, for that may be done in every place;
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on the way, in the field, in the chamber, in the bed, in the closet, and euery where, when wee are most retired and alone;
on the Way, in the field, in the chamber, in the Bed, in the closet, and every where, when we Are most retired and alone;
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but it is Praeueniamus faciem eius, Let vs come before his face, or his presence, with thankesgiuing.
but it is Preceded Face eius, Let us come before his face, or his presence, with thanksgiving.
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His presence is his Tabernacle, or his Temple, the place which hee hath chosen to dwell in;
His presence is his Tabernacle, or his Temple, the place which he hath chosen to dwell in;
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And then, as the adoration is compleat and solemne, so it must haue all the parts,
And then, as the adoration is complete and solemn, so it must have all the parts,
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and dueties thereof performed to God.
and duties thereof performed to God.
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In solemne and compleat Adoration, these two or three here mentioned, must be offered to God;
In solemn and complete Adoration, these two or three Here mentioned, must be offered to God;
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First, internall Adoration, that is, the deuotion of the heart, and inward worship:
First, internal Adoration, that is, the devotion of the heart, and inward worship:
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and next outward worship, that is, Prostration, falling downe, or bending of the body, and kneeling, which is a kinde of falling downe,
and next outward worship, that is, Prostration, falling down, or bending of the body, and kneeling, which is a kind of falling down,
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and may well be included in it.
and may well be included in it.
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In all adoration, the inward deuotion and sacrifice of the heart in prayer, and praise, is alwayes required and accepted.
In all adoration, the inward devotion and sacrifice of the heart in prayer, and praise, is always required and accepted.
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In sacrificijs externis semper desiderantur interna, In externall sacrifices, God alwayes calls for the inward; My sonne, giue mee thy heart: In sacrificijs externis semper desiderantur Interna, In external Sacrifices, God always calls for the inward; My son, give me thy heart:
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and God cares not for the outward, nay, hee loathes it, if the inward be wanting.
and God Cares not for the outward, nay, he Loathes it, if the inward be wanting.
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If the heart doe not fast and pray, and giue almes, the rest is no better, If the heart do not fast and pray, and give alms, the rest is no better,
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then the stage playing of a fast, or a prayer, or a Maundie:
then the stage playing of a fast, or a prayer, or a Maundy:
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when our lips draw neere to God, and our hearts draw farre from him, God cryes downe the Sacrifices that himselfe did institute, with, Quo mihi multitudinem? and quis requisiuit? Why doe you loade me with these loathsome and abominable sacrifices? or who requires them? And of this outward Adoration, there is no doubt,
when our lips draw near to God, and our hearts draw Far from him, God cries down the Sacrifices that himself did institute, with, Quo mihi multitudinem? and quis requisiuit? Why do you load me with these loathsome and abominable Sacrifices? or who requires them? And of this outward Adoration, there is no doubt,
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but it is receiued and allowed by all, though not performed by all.
but it is received and allowed by all, though not performed by all.
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But in publike and solemne Adoration, not onely the inward deuotion and prostration of our soules,
But in public and solemn Adoration, not only the inward devotion and prostration of our Souls,
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and the bending the knees of our hearts is to bee tendered and offered vp to God,
and the bending the knees of our hearts is to be tendered and offered up to God,
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but also the outward prostration and kneeling of our bodies is required at our hands.
but also the outward prostration and kneeling of our bodies is required At our hands.
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And this externall worship of kneeling is opposed by those, that loue their ease more then their dueties,
And this external worship of kneeling is opposed by those, that love their ease more then their duties,
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and therefore cannot endure to kneele, or stand, but must sit at their deuotions, which is contrary to all discipline,
and Therefore cannot endure to kneel, or stand, but must fit At their devotions, which is contrary to all discipline,
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and sit at the Lords Table, as if they were equall guests with him, else wee shal bee Idolaters.
and fit At the lords Table, as if they were equal guests with him, Else we shall be Idolaters.
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Good God! Is it Idolatry to kneele at Gods Table, or at our prayers, when as no man without the brand of irreuerence,
Good God! Is it Idolatry to kneel At God's Table, or At our Prayers, when as no man without the brand of irreverence,
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and ill manners, makes his suite, or askes a pardon, or receiues a great benefit from a mortall King without this bowing or kneeling? And the vniuersall custome of the purer Church was, that no man did receiue the flesh of Christ, Nisi priùs adoret, but first he did adore;
and ill manners, makes his suit, or asks a pardon, or receives a great benefit from a Mortal King without this bowing or kneeling? And the universal custom of the Purer Church was, that no man did receive the Flesh of christ, Nisi priùs adoret, but First he did adore;
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I doe not say, the Sacrament or element, but Christ himselfe, and it was the practise of all the Saints and holy men to adore with bowing and kneeling. I do not say, the Sacrament or element, but christ himself, and it was the practice of all the Saints and holy men to adore with bowing and kneeling.
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For the Patriarches, wee haue Abraham, the father of the faithfull in the law of nature, Cecidit pronus in terram, Hee fell on his face.
For the Patriarchs, we have Abraham, the father of the faithful in the law of nature, Cecidit pronus in terram, He fell on his face.
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For the Iudges, we haue Moses, Procidi in faciem sicut priùs, marke that word, sicutpriùs, I fell on my face as at the first.
For the Judges, we have Moses, Procidi in Face sicut priùs, mark that word, sicutpriùs, I fell on my face as At the First.
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It was Moses custome so to doe.
It was Moses custom so to do.
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For the Kings, we haue Dauid a man after Gods owne heart, and the Elders with him in sackcloth, Proni in facies ceciderunt, they fell downe on their faces,
For the Kings, we have David a man After God's own heart, and the Elders with him in Sackcloth, Proni in fancies ceciderunt, they fell down on their faces,
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and prayed to stay the plague; and here Dauid calls all to bowing and kneeling.
and prayed to stay the plague; and Here David calls all to bowing and kneeling.
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And likewise Solomon that built and dedicated the Temple, Flexis genibus, and leuatis manibus: He kneeled downe,
And likewise Solomon that built and dedicated the Temple, Flexis genibus, and leuatis manibus: He kneeled down,
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and lift vp his hands at the dedication. The word is, stetit, in the 12. verse;
and lift up his hands At the dedication. The word is, Stetit, in the 12. verse;
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and likewise 2. Reg. 8. Hee stood:
and likewise 2. Reg. 8. He stood:
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and this verse by way of Parenthesis, is a declaration, or explication of the manner of his standing;
and this verse by Way of Parenthesis, is a declaration, or explication of the manner of his standing;
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so standing among Iewes is there expounded to bee kneeling.
so standing among Iewes is there expounded to be kneeling.
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For the Prophets, we haue Elias and Daniel; Elias fell on the earth, and put his face inter genua, betweene his knees, lying double as a childe in the wombe.
For the prophets, we have Elias and daniel; Elias fell on the earth, and put his face inter genua, between his knees, lying double as a child in the womb.
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And Daniel prayed in his house; that was priuate adoration, genibus flexis, kneeling thrice in a day. And daniel prayed in his house; that was private adoration, genibus Flexis, kneeling thrice in a day.
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All these in the old Testament witnesse, that prostration and kneeling are parts of diuine worship.
All these in the old Testament witness, that prostration and kneeling Are parts of divine worship.
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Come to the Gospel, and there we shall find like patternes, and examples. The wisemen from the East vsed prostration, by the light of nature; The Leper;
Come to the Gospel, and there we shall find like patterns, and Examples. The Wise men from the East used prostration, by the Light of nature; The Leper;
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The man that prayed for his dumbe sonne; Iairus; The woman with the bloody issue; The possessed with the Legion of deuils; The Ruler; The yong rich man;
The man that prayed for his dumb son; Jairus; The woman with the bloody issue; The possessed with the Legion of Devils; The Ruler; The young rich man;
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Saint Peter, when he was called to bee a fisher of men; Mary Magdalene, and others.
Saint Peter, when he was called to be a fisher of men; Marry Magdalene, and Others.
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All these vsed this externall adoration of falling downe and kneeling vnto our Sauiour Christ, who accepted this honour,
All these used this external adoration of falling down and kneeling unto our Saviour christ, who accepted this honour,
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and neuer reproued it in any that offered it vnto him. In which I obserue, that of Iairus, S. Matthew saith, Adorauit, he worshipped him;
and never reproved it in any that offered it unto him. In which I observe, that of Jairus, S. Matthew Says, Adorauit, he worshipped him;
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S. Marke and S. Luke say, Cecidit adpedes, Hee fell downe at Iesus feete. So externall worshipping or falling downe is all one with kneeling in the Gospel.
S. Mark and S. Luke say, Cecidit adpedes, He fell down At Iesus feet. So external worshipping or falling down is all one with kneeling in the Gospel.
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But some will say, these were nouices in Christs schoole. Let vs come to the Captaines:
But Some will say, these were Novices in Christ school. Let us come to the Captains:
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S. Peter kneeled and prayed when hee raised Dorcas. S. Paul kneeled at his prayers at Ephesus, and on the shore at Tyre. S. Steuen the first Martyr, kneeled downe and prayed for them that stoned him,
S. Peter kneeled and prayed when he raised Dorcas. S. Paul kneeled At his Prayers At Ephesus, and on the shore At Tyre. S. Stephen the First Martyr, kneeled down and prayed for them that stoned him,
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and when he layd downe his life, he would not lay downe his Externall adoration.
and when he laid down his life, he would not lay down his External adoration.
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Sic pastores, sic ergo grex, the chiefe leaders and sheepheards thus kneele, the whole flocke must follow their example.Sic Pastors, sic ergo grex, the chief leaders and shepherds thus kneel, the Whole flock must follow their Exampl.
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But what doe I insist in seruants, when wee haue the example of the Master Christ that is aboue all Example? He fell on his face in the garden, saith S. Matthew, and S. Marke; Hee kneeled downe,
But what do I insist in Servants, when we have the Exampl of the Master christ that is above all Exampl? He fell on his face in the garden, Says S. Matthew, and S. Mark; He kneeled down,
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& prayed, saith S. Luke: So falling downe, and kneeling is all one. Sic Caput, sic medicus:
& prayed, Says S. Lycia: So falling down, and kneeling is all one. Sic Caput, sic medicus:
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sic ergo membra, sic aegrotus, The Head kneeled that was without sinne, much more must the poore members kneele, that are nothing but sinne.sic ergo membra, sic Sick, The Head kneeled that was without sin, much more must the poor members kneel, that Are nothing but sin.
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The sound Physicion kneeled to cure vs, and therefore the sicke patients must kneele also when they receiue Calicem salutaris, the Cup of blessing,
The found physician kneeled to cure us, and Therefore the sick patients must kneel also when they receive Calicem Salutaris, the Cup of blessing,
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and the Cup of Saluation, the greatest benefit of soule and body, with the greatest humiliation of soule and body:
and the Cup of Salvation, the greatest benefit of soul and body, with the greatest humiliation of soul and body:
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for that is receiued with Inuocation, which should haue outward worship with it.
for that is received with Invocation, which should have outward worship with it.
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I would bee loath to grieue the Michalites of our time, and therefore I omit those mockers that cloathed our Sauiour in Kingly roabes, and then bowed the knee to him,
I would be loath to grieve the Michalites of our time, and Therefore I omit those mockers that clothed our Saviour in Kingly robes, and then bowed the knee to him,
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though they denied his Kingdome and Deitie;
though they denied his Kingdom and Deity;
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and these confesse him to be both King and God, and yet will not kneele to him, to whom all knees are bowed in Heauen, in earth, and vnder the earth.
and these confess him to be both King and God, and yet will not kneel to him, to whom all knees Are bowed in Heaven, in earth, and under the earth.
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These professe to adore our Sauiour, and wil not kneele before him; and yet the very diuels did bow to him, whom they doe not adore.
These profess to adore our Saviour, and will not kneel before him; and yet the very Devils did bow to him, whom they do not adore.
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But one thing I must needs say:
But one thing I must needs say:
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there is no remission at Gods hand, except we with the indebted seruant, doe fall at our Makers feet, and pray for patience and pardon.
there is no remission At God's hand, except we with the indebted servant, do fallen At our Makers feet, and pray for patience and pardon.
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For though I say not that God hath aures in pedibus suis, eares in his owne feet;
For though I say not that God hath aures in pedibus suis, ears in his own feet;
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yet his eyes and his eares are in pedibus tuis, set vpon our feet, to heare their prayers that offer vp vnto him humble soules, and humbled bodies.
yet his eyes and his ears Are in pedibus tuis, Set upon our feet, to hear their Prayers that offer up unto him humble Souls, and humbled bodies.
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God sware it with an oath, Omne genu flectetur mihi, Euery knee shall bow to me.
God sware it with an oath, Omne genu flectetur mihi, Every knee shall bow to me.
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And all Religion by God himselfe is called by the name of kneeling.
And all Religion by God himself is called by the name of kneeling.
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I haue left me 7000, Qui non curuauerant, which haue not bowed their knees to Baal. I feare, these Elephanti, Elephants that haue no ioynts in their knees, haue sworne and vowed that they will not kneele to God, I have left me 7000, Qui non curuauerant, which have not bowed their knees to Baal. I Fear, these Elephanti, Elephants that have no Joints in their knees, have sworn and vowed that they will not kneel to God,
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and his Christ, that they may make it knowne that they esteeme their owne phantasie more then they doe the oath of God, who cannot repent.
and his christ, that they may make it known that they esteem their own fantasy more then they do the oath of God, who cannot Repent.
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The ready way then, to encline the heauens to vs, is to encline our selues to the earth.
The ready Way then, to incline the heavens to us, is to incline our selves to the earth.
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Wilt thou say to God, Bow downe the heauens and come downe? Thou must first say to thy selfe Inclina •eipsum & decende, Bow downe thy selfe, soule and body, and descend;
Wilt thou say to God, Bow down the heavens and come down? Thou must First say to thy self Incline •eipsum & decende, Bow down thy self, soul and body, and descend;
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that the Lord that resisteth the proud, may behold thy humilitie.
that the Lord that Resisteth the proud, may behold thy humility.
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Doest thou seeke an hill to pray on, Vt Deo sis proquinqui•r, that thou mayest be neerer to God? He that dwelleth in the highest, is neerest to the most lowly.
Dost thou seek an hill to pray on, Vt God sis proquinqui•r, that thou Mayest be nearer to God? He that dwells in the highest, is nearest to the most lowly.
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Therefore Descende vt ascendas, descend in soule and body, that treading downe thy selfe, thy prayer may the better ascend to heauen.
Therefore Descend vt ascendas, descend in soul and body, that treading down thy self, thy prayer may the better ascend to heaven.
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And, if thou be bareheaded in signe of reuerence, and kneele in signe of humilitie, the lifting vp of thy hands shalbe vnto thee a signe of hope, that thy deuotions are acceptable to God.
And, if thou be bareheaded in Signen of Reverence, and kneel in Signen of humility, the lifting up of thy hands shall unto thee a Signen of hope, that thy devotions Are acceptable to God.
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A Doration, as it is contra-diuided against prostration and kneeling, is an acte of inward reuerence & sacrifice to God, which in the intention of the heart is called Deuotion, and in the attention thereof is called Pietie: which in the order of production,
A Doration, as it is contradivided against prostration and kneeling, is an act of inward Reverence & sacrifice to God, which in the intention of the heart is called Devotion, and in the attention thereof is called Piety: which in the order of production,
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first is an act Fidei ostendentis, of faith that sheweth both the obiect, God, who onely is to bee worshipped;
First is an act Fidei ostendentis, of faith that shows both the Object, God, who only is to be worshipped;
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and the maner how, that is, as himselfe hath prescribed. 2. It is an acte Charitatis informantis, of Charitie that animateth vs to giue diuine worship to him, that is our greatest and last good. 3. It is an act Iustitiae reddentis, of Iustice that payeth that debt to God to whom onely it is due.
and the manner how, that is, as himself hath prescribed. 2. It is an act Charitatis informantis, of Charity that animateth us to give divine worship to him, that is our greatest and last good. 3. It is an act Iustitiae reddentis, of justice that payeth that debt to God to whom only it is due.
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And 4. it is an acte Latriae exhibentis, of diuine and religious worship, that is exhibited in recognition of supreme dominion vnto God;
And 4. it is an act Idolatry exhibentis, of divine and religious worship, that is exhibited in recognition of supreme dominion unto God;
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and so, as in man the heart is first framed, and then the outward parts;
and so, as in man the heart is First framed, and then the outward parts;
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so grace first offereth the heart and soule in deuotion to God, and then tendreth the body in bowing and kneeling in his seruice.
so grace First Offereth the heart and soul in devotion to God, and then tendereth the body in bowing and kneeling in his service.
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THis Prostration and kneeling is not so much a ceremonie, as a part or duetie in diuine worship, not to be omitted but in case of necessity;
THis Prostration and kneeling is not so much a ceremony, as a part or duty in divine worship, not to be omitted but in case of necessity;
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as our Sauiour that kneeled in the garden, did not kneele at his prayers on the Crosse, because hee could not kneele.
as our Saviour that kneeled in the garden, did not kneel At his Prayers on the Cross, Because he could not kneel.
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And I conceiue I haue good reason for it.
And I conceive I have good reason for it.
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For first it was vsed by Abraham and the Wise men, who onely knew the Law of Nature.
For First it was used by Abraham and the Wise men, who only knew the Law of Nature.
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Secondly, it is commanded in the Morall Law to be giuen to God, and forbidden to be giuen to an Idoll.
Secondly, it is commanded in the Moral Law to be given to God, and forbidden to be given to an Idol.
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In the negatiue, Thou shalt not bow downe to them, there is the outward seruice, nor worship them, there is inward adoration, both forbidden to be bestowed on any false god. In the negative, Thou shalt not bow down to them, there is the outward service, nor worship them, there is inward adoration, both forbidden to be bestowed on any false god.
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In the affirmatiue, Thou shalt worship the Lord thy God;
In the affirmative, Thou shalt worship the Lord thy God;
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there is the inward adoration of the heart by deuotion, and him onely shalt thou serue:
there is the inward adoration of the heart by devotion, and him only shalt thou serve:
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and the body onely can serue, the soule is free; there is the outward bowing and kneeling.
and the body only can serve, the soul is free; there is the outward bowing and kneeling.
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And the Law of Nature, and the Moral Law touch not Ceremonies: so Prostration or kneeling is a duetie.
And the Law of Nature, and the Moral Law touch not Ceremonies: so Prostration or kneeling is a duty.
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3. Ceremonie is named à Carendo, of Want;
3. Ceremony is nam à Carendo, of Want;
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because the soule that wants other meanes to expresse it selfe, doth it by signes and gestures.
Because the soul that Wants other means to express it self, does it by Signs and gestures.
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And in heauen where grace and glory are receiued immediatly without any Sacrament or Ceremonie at all, there can bee no Ceremonie:
And in heaven where grace and glory Are received immediately without any Sacrament or Ceremony At all, there can be no Ceremony:
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and yet the Elders in Heauen cast downe their Crownes and fall downe, and worship him who sitteth on the Throne,
and yet the Elders in Heaven cast down their Crowns and fallen down, and worship him who Sitteth on the Throne,
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and therefore kneeling or bowing is a duetie which may not be omitted as an indifferent thing in the solemne worship of God.
and Therefore kneeling or bowing is a duty which may not be omitted as an indifferent thing in the solemn worship of God.
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SO then in this seruice, soule and bodie must ioyne together for many reasons. The first is, Naturae totius debitum, the debt or duety of the whole man;
SO then in this service, soul and body must join together for many Reasons. The First is, Naturae totius Debitum, the debt or duty of the Whole man;
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for God created soule and bodie by his diuine power, and Christ redeemed our soules by the agony of his soule,
for God created soul and body by his divine power, and christ redeemed our Souls by the agony of his soul,
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and our bodies by the death of his bodie;
and our bodies by the death of his body;
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and the holy Ghost sanctifieth our soules and bodies in such sort, that our bodies are members of Christ body,
and the holy Ghost Sanctifieth our Souls and bodies in such sort, that our bodies Are members of christ body,
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and our soules and bodies are Temples of the holy Ghost;
and our Souls and bodies Are Temples of the holy Ghost;
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and therefore soule and body must ioyne in Adoration of him that made vs, and restoreth vs, and sanctifieth vs for himselfe. and Therefore soul and body must join in Adoration of him that made us, and restoreth us, and Sanctifieth us for himself.
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The second is Excitatio mutua, mutuall excitation:
The second is Excitatio mutuam, mutual excitation:
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for the soule doeth alwayes excite the body, as the Musician strikes the instrument, and the body doeth sometimes call home and awaken the soule that wandreth and is heauy in the seruice of God;
for the soul doth always excite the body, as the Musician strikes the Instrument, and the body doth sometime call home and awaken the soul that wanders and is heavy in the service of God;
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and, as an instrument with a sweet melody, doeth quicken the soule in this harmony of Gods Religion.
and, as an Instrument with a sweet melody, doth quicken the soul in this harmony of God's Religion.
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The third is offensio mutua, both soule and body are sharers in the offence to God by sinne,
The third is offensio mutuam, both soul and body Are sharers in the offence to God by sin,
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and therefore both soule and body must concurre in the pacification of God;
and Therefore both soul and body must concur in the pacification of God;
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our hearts must be broken and contrite by inward sorrow, and our bodies and knees bowed, to testifie, that we are broken, poore and impotent,
our hearts must be broken and contrite by inward sorrow, and our bodies and knees bowed, to testify, that we Are broken, poor and impotent,
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because wee come before that Physician, who cureth none but them that confesse their owne sicknesse, and seeke his helpe.
Because we come before that physician, who cureth none but them that confess their own sickness, and seek his help.
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So then, since wee come to Gods house to pacifie him, let our cariage be such, that we stirre him not to more anger:
So then, since we come to God's house to pacify him, let our carriage be such, that we stir him not to more anger:
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and let vs euer hold this rule: Ingressus cum reuerentia, progressus cum adoratione.
and let us ever hold this Rule: Ingressus cum Reverence, progressus cum adoration.
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Let our entry try be with reuerence, and our progresse with Adoring, and then Egressus cum benedictione, our departure shalbe with a blessing.
Let our entry try be with Reverence, and our progress with Adoring, and then Egressus cum benediction, our departure shall with a blessing.
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Now, where the Hebrew reades Genu flectactamus, let vs kneele, the Septuagint, the Vulgar, and most of the ancient haue Ploremus, let vs weepe:
Now, where the Hebrew reads Genu flectactamus, let us kneel, the septuagint, the vulgar, and most of the ancient have Ploremus, let us weep:
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In which difference I resolue nothing, I onely relate that which the Learned in those tongues obserue, which is, that the little deflection of Niucha, which is, Genu flectamus, let vs kneele, from Niurecha, Ploremus, let vs weepe, may bee the occasion that the Hebrew and the Septuagint doe differ:
In which difference I resolve nothing, I only relate that which the Learned in those tongues observe, which is, that the little deflection of Niucha, which is, Genu flectamus, let us kneel, from Niurecha, Ploremus, let us weep, may be the occasion that the Hebrew and the septuagint do differ:
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and likewise NONLATINALPHABET, let vs kneele, and NONLATINALPHABET, let vs weepe, may bee the cause of this varietie.
and likewise, let us kneel, and, let us weep, may be the cause of this variety.
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And the coniecture is not improbable;
And the conjecture is not improbable;
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for Dauid first saying Procidamus, let vs fall downe (which implies the prostration of the whole body) it is not likely that in the next words he would adde Genu flectamus, let vs kneele, which is but a part, and included in falling downe.
for David First saying Procidamus, let us fallen down (which Implies the prostration of the Whole body) it is not likely that in the next words he would add Genu flectamus, let us kneel, which is but a part, and included in falling down.
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Howsoeuer, since Christ and the Apostles so often follow the Septuagint in some Textes that differ from the originall, I hope I may passe without blame, who make vse of both.
Howsoever, since christ and the Apostles so often follow the septuagint in Some Texts that differ from the original, I hope I may pass without blame, who make use of both.
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And surely, in this Psalme, as Exultemus and Adoremus are well ioyned, let vs reioyce, and let vs adore;
And surely, in this Psalm, as Exultemus and Adoremus Are well joined, let us rejoice, and let us adore;
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sing for our deliuerance, and adore our Deliuerer; (for praise without adoration is to giue God our tongues,
sing for our deliverance, and adore our Deliverer; (for praise without adoration is to give God our tongues,
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but not our seruice and obedience;
but not our service and Obedience;
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and adoration without exulting, is to doe God seruice and not to giue him thankes for his benefits.) So Adoremus and Ploremus are as well ioyned, let vs adore him for his dominion or Lordship,
and adoration without exulting, is to do God service and not to give him thanks for his benefits.) So Adoremus and Ploremus Are as well joined, let us adore him for his dominion or Lordship,
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and let vs weepe before him to intreate pardon for our transgressions.
and let us weep before him to entreat pardon for our transgressions.
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For adoration without teares, is to looke with the Pharisee so much on Gods graces and our owne vertues, that wee forget our owne sinnes.
For adoration without tears, is to look with the Pharisee so much on God's graces and our own Virtues, that we forget our own Sins.
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And teares without inuocation is so much to looke on our owne sinnes, that we forget the mercies of God that forgiueth sinne, And tears without invocation is so much to look on our own Sins, that we forget the Mercies of God that forgives sin,
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and so are swallowed vp in despaire.
and so Are swallowed up in despair.
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So that as we must praise God for his goodnesse, and adore him for his greatnesse,
So that as we must praise God for his Goodness, and adore him for his greatness,
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so we must weepe before him to wash away our sinnes, and deplore and preuent our present and future miseries.
so we must weep before him to wash away our Sins, and deplore and prevent our present and future misery's.
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And surely, if wee plucke away the vaile of fig-leaues that couereth our shame, rather then cureth our wounds, wee shall discerne that all our state and being, is a lamentable and miserable being;
And surely, if we pluck away the veil of Fig leaves that Covereth our shame, rather then cureth our wounds, we shall discern that all our state and being, is a lamentable and miserable being;
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For the naturall man Plorandus quia non plorat, is most to be pitied, because he laments not his sinne and miserie, because he seeth it not;
For the natural man Plorandus quia non plorate, is most to be pitied, Because he laments not his sin and misery, Because he sees it not;
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as the sicke man is most desperate, whose woundes are past cure, because they are past sense;
as the sick man is most desperate, whose wounds Are passed cure, Because they Are passed sense;
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and the spirituall man, Non plorandus quia plorat, is therefore not so much to bee lamented and pitied,
and the spiritual man, Non plorandus quia plorate, is Therefore not so much to be lamented and pitied,
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because hee doth in such sort lament and deplore his owne sinnes and miseries, that his whole life is nothing else but a continuall repentance and contrition for his sinnes:
Because he does in such sort lament and deplore his own Sins and misery's, that his Whole life is nothing Else but a continual Repentance and contrition for his Sins:
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alwayes sorrowing for his sinne, and ioying in nothing but onely in this, that he is truely contrite for his sinne.
always sorrowing for his sin, and joying in nothing but only in this, that he is truly contrite for his sin.
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For why? The spirituall Pharaoh, Satan with all his armie, will neuer be drowned,
For why? The spiritual Pharaoh, Satan with all his army, will never be drowned,
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but in the red Sea of teares, which may well bee called red, for they are Sanguis animae, the blood of the soule.
but in the read Sea of tears, which may well be called read, for they Are Sanguis Spirits, the blood of the soul.
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The fire of concupiscence will neuer be quenched, but in this water of teares:
The fire of concupiscence will never be quenched, but in this water of tears:
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and the spots, and deformities of the soule will neuer be washed away, but in the Sope or Lye of teares and compunction.
and the spots, and deformities of the soul will never be washed away, but in the Soap or Lie of tears and compunction.
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Wilt thou then O wretched man, know the weight and greatnesse of sinne? Looke vpon the Crosse of Christ, which this day represents vnto thee,
Wilt thou then Oh wretched man, know the weight and greatness of sin? Look upon the Cross of christ, which this day represents unto thee,
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and there thou shalt learne, that none could beare it, but the Sonne of God:
and there thou shalt Learn, that none could bear it, but the Son of God:
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there thou shalt reade the depth of sinne, that pearced not onely his hands and feete, but his heart also;
there thou shalt read the depth of sin, that pierced not only his hands and feet, but his heart also;
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in which hee offered vp prayers and supplications with strong cries and teares that he might ouercome the clamour of our crying sinnes:
in which he offered up Prayers and supplications with strong cries and tears that he might overcome the clamour of our crying Sins:
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and Christ offered nothing for our redemption, but that which was necessary, and therefore teares must concurre as a part of our ransome. and christ offered nothing for our redemption, but that which was necessary, and Therefore tears must concur as a part of our ransom.
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And if our Sauiour wept for vs, the Redeemer for the redeemed; we haue much more reason to weepe for our selues:
And if our Saviour wept for us, the Redeemer for the redeemed; we have much more reason to weep for our selves:
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and let none be found so profane amongst vs, that when the Sonne of God wept and suffered for our redemption, wee should laugh and make merrie at our condemnation,
and let none be found so profane among us, that when the Son of God wept and suffered for our redemption, we should laugh and make merry At our condemnation,
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as if wee were senselesse of our owne confusion.
as if we were senseless of our own confusion.
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First then hearken what Christ sayth to vs from his Crosse, Vide quae pro te patior, Behold, O man, what sorrow Christ suffered for thee vpon his Crosse;
First then harken what christ say to us from his Cross, Vide Quae Pro te patior, Behold, Oh man, what sorrow christ suffered for thee upon his Cross;
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and let his sighes and teares moue thee to compunction.
and let his sighs and tears move thee to compunction.
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And if this will not preuaile, then heare what hee sayth in heauen to all impenitent and wilfull sinners, Vide quae à te patior, Behold thou obdurate sinner,
And if this will not prevail, then hear what he say in heaven to all impenitent and wilful Sinners, Vide Quae à te patior, Behold thou obdurate sinner,
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how great reproches Christ suffers at thy hands, who by thy wilfull impieties doest crucifie againe to thy selfe the Lord of life;
how great Reproaches christ suffers At thy hands, who by thy wilful impieties dost crucify again to thy self the Lord of life;
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and then resolue that as Christs hands and feete, and head, yea, and euery little pore and passage of his body was a fountaine of mercie that runnes in his blood,
and then resolve that as Christ hands and feet, and head, yea, and every little poor and passage of his body was a fountain of mercy that runs in his blood,
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so thy heart must bee as a spring of sighes and groanes, and thine eyes must bee as fountaines of teares to wash, with Magdalene, not so much Christs feete as thine owne soule.
so thy heart must be as a spring of sighs and groans, and thine eyes must be as fountains of tears to wash, with Magdalene, not so much Christ feet as thine own soul.
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Now interest Cui, the question is of the Coram, to whom this internall deuotion and outward prostration,
Now Interest Cui, the question is of the Coram, to whom this internal devotion and outward prostration,
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and this contrition is to bee tendered: And my Text sayeth, Coram Domino quifecit nos, before the Lord our maker:
and this contrition is to be tendered: And my Text Saith, Coram Domino quifecit nos, before the Lord our maker:
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Adoration is due to Lordship or Maiestie, and that by many rights. 1. Potestatis, quia principium creans, First, by reason of his power;
Adoration is due to Lordship or Majesty, and that by many rights. 1. Potestatis, quia principium Cleanse, First, by reason of his power;
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Hee is the principle & author of our creation in whom we liue, and mooue, and haue our being;
He is the principle & author of our creation in whom we live, and move, and have our being;
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who made vs not according to the image of Angels, or beasts, but according to his owne Image; who made us not according to the image of Angels, or beasts, but according to his own Image;
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And therfore this worship must be giuē only to God, quifecit, & sic fecit, who made vs,
And Therefore this worship must be given only to God, quifecit, & sic fecit, who made us,
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and made vs by no other stampe or patterne, but his own Image. 2 Bonitatis, quia principium conseruans, by reason of his goodnesse:
and made us by no other stamp or pattern, but his own Image. 2 Bonitatis, quia principium conservans, by reason of his Goodness:
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hee is the principle, and fountaine of our preseruation in being in nature, and restorer to our well being in grace,
he is the principle, and fountain of our preservation in being in nature, and restorer to our well being in grace,
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and that by no other meanes, then the Incarnation, and death of his onely begotten Sonne.
and that by no other means, then the Incarnation, and death of his only begotten Son.
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And therefore this worship must bee exhibited onely to God, Qui refecit, & sic refecit, who restored vs,
And Therefore this worship must be exhibited only to God, Qui refecit, & sic refecit, who restored us,
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and so restored vs by the blood of his owne Sonne: as the Captiue euer honoureth him that ransomed him, and the sicke man his Physician,
and so restored us by the blood of his own Son: as the Captive ever Honoureth him that ransomed him, and the sick man his physician,
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and the condemned man going to execution, euer reuerenceth him that procureth his pardon. 3. Felicitatis, quia principium beatificans;
and the condemned man going to execution, ever reverenceth him that procureth his pardon. 3. Felicitatis, quia principium beatificans;
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by reason of his felicitie, he is the onely principle of mans eternall blessednes: For all the perfection and fulnesse we looke for at Gods hands, is God himselfe.
by reason of his felicity, he is the only principle of men Eternal blessedness: For all the perfection and fullness we look for At God's hands, is God himself.
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And the blessed Trinitie hath thus diuided; The Sonne gaue himselfe in pretium, for our price and ransome;
And the blessed Trinity hath thus divided; The Son gave himself in Price, for our price and ransom;
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The holy Ghost gaue himselfe in arrhabonem, as an earnest or pledge: And the Father reserueth himselfe in praemium, as our exceeding great reward;
The holy Ghost gave himself in arrhabonem, as an earnest or pledge: And the Father reserveth himself in Premium, as our exceeding great reward;
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and therefore all seruice and worship is due to the Lord, qui beatificat & sic beatificat, who blesseth vs, and Therefore all service and worship is due to the Lord, qui beatificat & sic beatificat, who Blesses us,
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and so blesseth vs, with no lesse then the fruition of himselfe. So that now, Nec aliud pro illo, nec aliud cum illo;
and so Blesses us, with no less then the fruition of himself. So that now, Nec Aliud Pro illo, nec Aliud cum illo;
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wee may neither adore another in stead of God, nor any other together with God;
we may neither adore Another in stead of God, nor any other together with God;
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for he is sole and supreame Lord, to whom all diuine and religious Adoration is due, Propter Dominum, for his Lordship.
for he is sole and supreme Lord, to whom all divine and religious Adoration is due, Propter Dominum, for his Lordship.
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Naturall, Morall and Ciuill reuerence or adoration is due to them, to whom God hath communicated some parts or branches of his power:
Natural, Moral and Civil Reverence or adoration is due to them, to whom God hath communicated Some parts or branches of his power:
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as vnto Kings, as Bathsheba and Nathan adored Dauid: to parents, who as Gods instruments bring vs to a naturall being: as unto Kings, as Bathsheba and Nathan adored David: to Parents, who as God's Instruments bring us to a natural being:
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and to Priests, who are Gods tongues and hands in our spirituall being; and to others that haue any eminencie and excellencie of Gods graces.
and to Priests, who Are God's tongues and hands in our spiritual being; and to Others that have any eminency and excellency of God's graces.
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And this duetie is deriued frō Religion & the worship of God, & is done only for Gods cause;
And this duty is derived from Religion & the worship of God, & is done only for God's cause;
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yet it is not properly religious in the strict sense, but Ciuill and humane:
yet it is not properly religious in the strict sense, but Civil and humane:
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For mans Lordship and dominion is not absolute and supreme in respect of Gods, but vnder God,
For men Lordship and dominion is not absolute and supreme in respect of God's, but under God,
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and limited and coarcted by his Law.
and limited and coarcted by his Law.
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It is, ab illa, sub illa, & in illam, from Gods power, hee is the author of it;
It is, ab illa, sub illa, & in Illam, from God's power, he is the author of it;
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vnder Gods power, and subiect to his coercion; Hee is iudge of it; and for Gods power, subordinate and directed to him;
under God's power, and Subject to his coercion; He is judge of it; and for God's power, subordinate and directed to him;
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Hee is the end of it:
He is the end of it:
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And therefore all powers on earth must giue this diuine and religious seruice onely to God, whose Lordship is onely supreme and absolute in heauen and earth.
And Therefore all Powers on earth must give this divine and religious service only to God, whose Lordship is only supreme and absolute in heaven and earth.
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Angels and Saints haue no part in this diuine worship:
Angels and Saints have no part in this divine worship:
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because, though they be in possession of the Country, and haue more excellencie of nature, grace and glory then men haue, yet they haue no dominion;
Because, though they be in possession of the Country, and have more excellency of nature, grace and glory then men have, yet they have no dominion;
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they haue Administrationem & custodiam, administration vnder God, for they are ministring spirits: and haue custody of whole countreys, and perchance of particular men;
they have Administrationem & custodiam, administration under God, for they Are ministering spirits: and have custody of Whole Countries', and perchance of particular men;
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yet they haue not dominium, Lordship or dominion ouer men, but professe themselues to be fratres & conserui, brethren and fellow seruants,
yet they have not dominium, Lordship or dominion over men, but profess themselves to be Brothers & conserui, brothers and fellow Servants,
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and not Lords, and therefore forbid men to adore them.
and not lords, and Therefore forbid men to adore them.
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And it is certaine and cleare, no man euer offered sacrifice to any but to him, Quem Deum aut sciuit, aut putauit, aut finxit, whom he knew,
And it is certain and clear, no man ever offered sacrifice to any but to him, Whom God Or sciuit, Or putauit, Or finxit, whom he knew,
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or thought, or fained to be a god.
or Thought, or feigned to be a god.
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And externall sacrifice is due onely to God, because it is a signe or testificatiō of the inward sacrifice of the heart, in which none hath any part but God onely.
And external sacrifice is due only to God, Because it is a Signen or testification of the inward sacrifice of the heart, in which none hath any part but God only.
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And yet these later times haue placed much deuotion in the worshipping of Angels and Saints, offering to them the inward and outward sacrifices of prayer and praise,
And yet these later times have placed much devotion in the worshipping of Angels and Saints, offering to them the inward and outward Sacrifices of prayer and praise,
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and their goods, in vowes and pilgrimages:
and their goods, in vows and Pilgrimages:
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and not onely distinguishing temples, and Churches by their names (which is lawfull) but also dedicated them vnto them, together with God, at least in practise, whatsoeuer their booke-doctrine be.
and not only distinguishing Temples, and Churches by their names (which is lawful) but also dedicated them unto them, together with God, At least in practice, whatsoever their booke-doctrine be.
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But, Qui Deum colunt, nolunt se coli pro Deo. Angels and Saints will not be worshipped as gods vpō earth,
But, Qui God colunt, Nolunt se coli Pro God Angels and Saints will not be worshipped as God's upon earth,
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because they doe truely adore God in Heauen, and excite vs to doe the like with them.
Because they do truly adore God in Heaven, and excite us to do the like with them.
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It is true, S. Augustine noteth vpon those Words of Deuteron. 6. Thou shalt worship the Lord thy God, Et illi soli seruies, and him onely shalt thou serue: It is true, S. Augustine notes upon those Words of Deuteron. 6. Thou shalt worship the Lord thy God, Et illi soli seruies, and him only shalt thou serve:
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That the word Soli, is added to the latter, but not to the former, as if it were lawfull to adore others besids God,
That the word Soli, is added to the latter, but not to the former, as if it were lawful to adore Others besides God,
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but it were not lawfull to serue any but God.
but it were not lawful to serve any but God.
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But S. Augustine speaketh there of ciuill reuerence and adoration, such as Abraham did to the children of Heth; but not of diuine adoration, such as the Angel for bad S. Iohn to giue him:
But S. Augustine speaks there of civil Reverence and adoration, such as Abraham did to the children of Heth; but not of divine adoration, such as the Angel for bad S. John to give him:
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For, saith hee, the Angel appeared such to S. Iohn, that he might bee taken for God himselfe,
For, Says he, the Angel appeared such to S. John, that he might be taken for God himself,
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and therefore Corrigendus adorator, the adorer was to bee reproued;
and Therefore Corrigendus adorator, the adorer was to be reproved;
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And thus it comes to passe, that too much humility, or pestiferous flattery, doth cōmunicate that to creatures, which is peculiar to the Creator, God blessed for euer.
And thus it comes to pass, that too much humility, or pestiferous flattery, does communicate that to creatures, which is peculiar to the Creator, God blessed for ever.
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Now, some are called gods, quos fecit homo, whom mans superstition, and folly hath deified; and these are no more to be adored, then deuils:
Now, Some Are called God's, quos fecit homo, whom men Superstition, and folly hath deified; and these Are no more to be adored, then Devils:
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and some are called gods, quos fecit Deus, whom Gods power and grace hath made gods,
and Some Are called God's, quos fecit Deus, whom God's power and grace hath made God's,
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and these will not endure to be adored with diuine worship.
and these will not endure to be adored with divine worship.
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But we must adore him with kneeling and weeping, who is not Deus factus, but factor, not a god made by opinion or superstition of man:
But we must adore him with kneeling and weeping, who is not Deus factus, but factor, not a god made by opinion or Superstition of man:
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but him that is a God in trueth, and being, and the maker of all things, who giueth being and blessing vnto men.
but him that is a God in truth, and being, and the maker of all things, who gives being and blessing unto men.
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And it is no small assurance vnto vs in our inuocation, and adoration, quiafecit, that he made vs;
And it is no small assurance unto us in our invocation, and adoration, quiafecit, that he made us;
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for the Creator loues his creature, as the Artificer is in loue with the child of his owne braine:
for the Creator loves his creature, as the Artificer is in love with the child of his own brain:
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and he reaches out the right hand of power to create, and grace to sanctifie, and glory to crowne the worke of his owne hands.
and he reaches out the right hand of power to create, and grace to sanctify, and glory to crown the work of his own hands.
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Wee are the sheepe of his hands; man buyes sheepe he maketh them not; we are Gods sheepe, quas fecit, & quas emit, Hee maketh vs by his power,
we Are the sheep of his hands; man buys sheep he makes them not; we Are God's sheep, quas fecit, & quas emit, He makes us by his power,
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and bought vs with the blood of his Sonne. His blessings are finite to vs, for wee are not capable of Infinitie;
and bought us with the blood of his Son. His blessings Are finite to us, for we Are not capable of Infinity;
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but his nature is infinite in himselfe: as the light of the Sunne is great, though the illuminatiō in vs be little.
but his nature is infinite in himself: as the Light of the Sun is great, though the illumination in us be little.
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The action quam agit, which he performes for vs, and in vs, is created, and therefore finite;
The actium quam agit, which he performs for us, and in us, is created, and Therefore finite;
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but the affection quâ agit, out of which he createth and blesseth vs is infinite, that is his power and goodnesse.
but the affection quâ agit, out of which he Createth and Blesses us is infinite, that is his power and Goodness.
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In which wee must consider not quantum, how much it is that he doth for vs (though that exceedeth all merit and capacitie) but rather à quanto, how incomprehensibly great he is that doth all this for vs. And because God hath no neede of vs (our adoration is no increase to him) and it is impossible to returne to him quod aequale, that which shall equall his grace and goodnesse;
In which we must Consider not quantum, how much it is that he does for us (though that exceeds all merit and capacity) but rather à quanto, how incomprehensibly great he is that does all this for us And Because God hath no need of us (our adoration is no increase to him) and it is impossible to return to him quod aequal, that which shall equal his grace and Goodness;
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much lesse come neere to that immesurable loue wherewith he loueth vs (for the creature can neuer requite his Creator,
much less come near to that immeasurable love wherewith he loves us (for the creature can never requite his Creator,
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nor the childe euer recompence his parents, either in nature or grace:) let vs endeuour to do that which onely remaines in our power, that is, quod possibile, all that is possible for a creature to do, that is, offer to God the sacrifice of our soules and bodies in Adoration, and Prostration, and Kneeling, and Contrition; Ex toto, with all our hearts,
nor the child ever recompense his Parents, either in nature or grace:) let us endeavour to do that which only remains in our power, that is, quod possibile, all that is possible for a creature to do, that is, offer to God the sacrifice of our Souls and bodies in Adoration, and Prostration, and Kneeling, and Contrition; Ex toto, with all our hearts,
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and mindes, and power, and strength.
and minds, and power, and strength.
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And if we thus obey Dauids venite, Come, let vs worship and fall downe, and kneele,
And if we thus obey David venite, Come, let us worship and fallen down, and kneel,
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and weepe before our Lord and maker, in this life;
and weep before our Lord and maker, in this life;
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when this life shalbe ended, we shalbe partakers of Christs Venite, Come ye blessed of my Father, receiue the kingdom prepared for you. Which God grant, &c. Amen.
when this life shall ended, we shall partakers of Christ Venite, Come you blessed of my Father, receive the Kingdom prepared for you. Which God grant, etc. Amen.
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