their Tables so they did not include that Office only within that Table-service They were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministri as the name signifieth servants in all to both the rest as the Seventy were in Prayer and the Word subject and inferiour to the Apostles These indeed being the Governours of them all So we see there was alwayes an imparity in the Church alwayes the spirits of the Prophets subject to the Prophets 1 Cor. 14. As Aaron and the High Priests of old so under them the inferiour Priests and Levites Afterward CHRIST our Lord as he sent the Apostles and seventy Disciples at two severall times Luke 9.2 10. v. 1 2 3. Luke the 9. and 10. Chapt. So thereby he directed his Church most plainely to these two Orders 1 The Bishops who did succeed into the Apostles place as the Church Governours who were to Watch for our soules Heb. 13.17 Heb. 13.17 in the preserving of peace and truth And 2 the inferiour Clergy though sent also by CHRIST in the Seventy yet sent after in time after also and inferiour in place that they might know they are to be subject to the first Those indeed the Apostles sent first absolutely and with Power saith the Evangelist Mat. 10.1 Mat. 10.1 Iohn 21.16 Acts 20.28 altogether and alike sent as Sheepherds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to feed onely but also to guide the flock These the Seventy sent after and apart two by two Luke 10.3 and that saith S. Luke who reports the difference fully and plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Lambes in Prayer and the Word only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed the flock and to be ordered and directed by those others They the Apostles sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sheepe saith S. Matthew and so superiour to the rest * Mat. 10.16 Fathers of and Elders over to guide and governe them Thus as a difference of Names and Titles so also no lesse of Orders As a Priority of mission so was there of commission also Neither was it ever otherwise in any other place in any after and succeeding ages amongst their successors Even in the Apostles times not to trouble you with after testimonies Titus Bishop of Crete Timothy Bishop of Ephesus both appointed by S. Paul who therefore sometimes joynes them and others with himselfe in the Front of his Epistles to the Churches a 1 Cor. 1.1 Paul and Sosthenes b 2 Cor. 1.1 Phil. 1.1 Col. 1.1 Paul and Timotheus c 1 Thes 1.1 2 Thes 1.1 Paul and Silvanus and Timotheus c. To teach us that those he thus joynes with himselfe must and should indeed succeed unto him After in the Age next after the Apostles d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignat. Epist ad Trall in initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Vide eundem in Epist ad Magnes Et ad Philadelphens Item Epist ad Smyr h. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignatius every where warnes the Priests to be subject to their Bishops the Deacons to their Priests the People at the least in these two Prayer and the Word to be subject to them all Thus was it alwayes in all places no where otherwise For GOD is the God of Order As he will be served of us in Prayer and the ministration of the Word so will he be served in Order by us as inferiour Labourers by them as Superiour Governours though not * Mat. 20.25 Mark 10.42 Luke 22.25 1 Peter 5.3 1 Tim. 5.17 2 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not domineering and absolutely out of the plenitude of their power Lording it as the same words constantly held both by the three Evangelists and S. Peter the Apostle well import yet worthily ruling worthy to be accounted worthy their double honour For surely though their Place is higher and honour more yet is their labour no lesse and their burthen heavier They not onely labour in the Church as doe we but care for the Church yea The care of all our Churches layd on them Thus whilest we serve GOD in private in our Prayers and the words ministration they in a more publike care may I so say doe even serve the meanest and lowest of us all There is no service Beloved to that of Governement where one serves all And that Greek Proverbe is most true in every Family much more in this great Houshold of Faith and Family of the Faithfull The Church of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is There is but one servant in each house and that 's the Master It is our Lord and Masters Rule Mat. 20.26.27 Whosoever will be great amongst you let him be your Minister and whosoever will be chiefe amongst you let him be your servant So must it needs be the higher place the heavier burthen and we know that the shoulders next the head are the most bearing part Let us not therefore envie this honour to any whom GOD hath set over us Nay rather let us pitty their persons and that heavie burthen they beare and let us strive by our joynt and free obedience to make it lighter Let us as Aaron and Hur Exod. 17.12 by a faithfull discharge of this our twofold duty Prayer and the Word especially by our earnest and serious prayers beare up Moses armes that they and we all may as cheerefully as resolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give our selves without any let or impediment from our selves to prayer and the ministration of the Word And so though omitting much of our intended discourse we come from the Persons to the Duties Wee to Prayer c. II. The Duties We cannot so easily come to these Duties but we must againe with them awhile behold the Persons they are here so linked together We to prayer and to the ministration of the Word The first fruits of every thing were sacred for GODS use Exod. 13.2 and the first-borne of the Males were as holy consecrate to GODS more speciall service such were these here the first-fruits of the Christian faith and the first-borne that opened the wombe of our Mother Church and therefore as such are set apart for GODS more speciall service as such they freely and wholly give up themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We say they will give our selves continually to prayer and to the ministration of the word Therefore they were especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods portion and inheritance And as they so we Their number This is the twofold Duty of every one of us who succeeded them we truly serve GOD and his Church in both In our publike prayers we serve GOD as do all others Prayer being most properly his service and are herein more peculiarly the mouth of the people unto GOD. In the Word which is his Gospell we serve his Word and Church and are Gods mouth in his embassage message to his people Thus
the foot the length and dimensions of the whole body may be discovered sure I am the foot of the soule may be knowne by the foot of the body and it is then a signe men have reverence in their hearts when they shew it in their feet But againe is it not GODS expresse command Exod. 20.5 Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them and Deut. 6.13 Deut. 6.13 Thou shalt feare the Lord thy God and serve him Feare from the soule an expression of this feare in the reverent service of the body And is not all this that which GOD commanded before at the 6th Verse Deut. 6.5 I am ashamed we should need to use so many words for so necessary a duty the necessity whereof we shall better discerne if we consider that the very Saints and Angels in Heaven use the same For do not they Rev. 4.10 Apoc. 4.10 fall downe and worship and cast their Crownes before the Throne Can any thing by them used be idle or needlesse or superfluous Nay rather is it not our prayer and should it not be our desire that we should so serve God as they doe that His will be so done by us as by them it is The Church beloved what is it but Heaven upon Earth Therefore the rule of her actions can she draw from no place better then from thence Sure I am it was the care and reverence of those first Christians truly to keepe their feet when they went into the House of God this made them at their entrance into their Churches humbly bend and bow themselves in a most reverent and awefull manner toward the upper and Easterne part of the Church And the same lowly demeanour was used by their Bishops Priests and Deacons Vid. Liturg. S. Iac. Basil Chrysost Petri Marci c. Vid. Eucholog Horolog Graecorum passim as often as they were occasioned to passe either to or fro These they then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same are at this day by the Easterne and Orientall Christians now by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as humble expressions of their devoutest submission and repentance In like manner the Westerne Church had the like care and keepe of theirs Ad domos statim Dominicas saith Salvian currimus Salvian de gubern Dei lib. 6. p. 237. Rit corpora humisternimus Their feet were ready to run thither and no sooner there but downe they were there and if it chanced any came after prayers begun in the time of reading S. Isidors Rule was observed S. Isidor Hisp lib. 1. de Eccles Offic. c. 10. R. Maur. de institut cleric l. 2. c. 52. first to adore and then to listen and fall in with the rest Thus this duty was duly by them performed as it was strictly by GOD commanded Take heed or keepe thy foot when thou entrest into the House of GOD. But what will some say If God be so carefull for the reverence of the foot surely is he not much more carefull for the reverence of the Head If he be so carefull for the service of the meanest part he will be much more to have it in the best manner from the best member If he be so strict for our reverence when we enter he will be much more for our reverence when we offer praise or pray unto him And so he is I pray you reade but the 1 Cor. 1 2 3. c. Verses I need not I hope remember you what the last time I was here I observed upon this both from the Easterne and Westerne practise What the Apostle commands what they did then let us doe now I will but remember you what our Holy Mother Vid. Can. constitut Eccl. Angl. Can. 18. the Church of England commands Can. 18. It sufficeth Beloved that heretofore we have served God after our owne will-worship after our own lusts and pleasures if that may be accounted service Let us now for the time to come come as we ought to come Let us remember Eli his speech though a remisse one 1 Sam. 2.25 to his sons If one man sin against another the Iudge shall judge him but if a man sin against the Lord who shall intreat for him As also that severer speech of the man of God to Eli V. 30. Vers 30. Them that honour me I will honour and they that despise me shall be lightly esteemed saith the Lord God of Israel Let us recount when we come hither that we come for Gods worship and shall wee not worship him as he would have us as he commands us Let us remember that whither we come it is the House of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall we not do it that reverence we doe to the Kings Chamber Let us that come remember that GOD made the whole man and shall we render a peece or a part only to him that made us all that requireth all You have heard Gen. chap. 12.13 15. how Abraham the Father of the faithfull in every place where God appeared though but once built him an Altar held the place holy and consecrate and doe not we desire to be the sons of holy Abraham You may remember Iacobs example in the like kinde how reverently he spake and thought of that place where God appeared surely The Lord was in this place and I was not aware Gen. 28.16 Mark that What would he have done How reverent would he have beene had he knowne God had beene there His words shew in what respect he held it How fearefull is this place Vers 17. This is no other than the House of God and this is the Gate of Heaven Moses and Ioshua as you have heard are bid put off their shooes from their feet because the place where they stood was holy Exodus 3. Ioshua 5. Acts 7. Nay the Turkes Iewes and Heathen shall rise up against us for our want of reverence For this very thing commanded Moses and Ioshua is performed by the Turkes even at this day Lavaterus in Iosh 5.15 as oft as they enter into their Moschits as also the Iewish Priests in all their Sacrifices still observe the same Io. Drusius in Com. in locum Iosh as learned Drusius hath observed out of Moses Gerundensis The same is still done also at this day by most of the Easterne Nations of the World And is it not an eternall shame and reproach to us in so great light above all others after so much and long preaching not to performe or retaine any the most necessary reverence in our Churches when all those Nations in lesse knowledge in dimmer light with no instructer after so long a time almost foure thousand yeeres doe still performe notwithstanding to their no Gods a most troublesome and irkesome reverence Is it not a shame that after so long a time such as they still continue to do so much and we still
the Iewes will not heare who will not know that they do evill as also 2 to beware of their folly and disobedience by their fall and punishment Both are here set downe in the Text 1. Their wilfull errour 2. Their shamefull punishment In the Errour we consider 1. The Persons They are meere fooles 2. Their Number they are many 1 Because a whole Nation many Nations many Generations 2 Many Fooles because many wayes fooles fooles in entring fooles in hearing fooles in praying fooles in sacrificing and offering every way any way fooles 3. The Reason of this folly Faciunt malum They do that which is evill 4. The Ground of this reason 1 Privative their Ignorance their wilfull ignorance Nesciunt They know not they will not know nor consider that they doe evill 2 Positive their ill performance They doe but Dare sacrificium they doe not offer they will not they doe but Give Sacrifice This is their errour their folly And to this their sin their punishment as Iustice requires is answerable 1 They will be fooles and therefore they shall be fooles they will not heare GODS Prophet and therefore GOD bids his Prophet Esay 6.9 Esay 6.9.10 Go tell this people Heare ye indeed but understand not and see ye indeed but perceive not make the heart of this people fat and make their eares heavie and shut their eyes lest they see with their eyes and heare with their eares and understand with their heart and convert and bee healed As they will not heare the Son of God so they shall not heare the Son of God Therefore saith our Saviour speake I unto them in Parables because they seeing see not and hearing they heare not nor understand Mat. 13.13 Mat. 13.13 Mark 4.12 Mark 4.12 c. Luke 8.10 Iohn 12.40 2 As they did reject the Word of God by his Apostles so God by his Apostles did reject them Paul and Barnabas Acts 13.46.28.27.28 Acts 28.27 28. to the Iewes at Antioch it was necessary that the word of God should first have beene spoken unto you but seeing you put it from you and judge your selves unworthy of everlasting life loe we turne unto the Gentiles and Acts 28. the Apostle Saint Paul repeating the Prophet Esay's words to other Iewes at Rome tels them plainly the cause Therefore be this knowne unto you that will know nothing else that the salvation of God is sent unto the Gentiles and they will heare it Mark they will heare it God grant we may Take thou heed how thou entrest take heed how thou hearest c. As for them they are fooles I have nothing to do with them only take thou heed 3 As they will not know GOD so GOD will not know them he turneth his back upon them though he speak of them yet he will not so much as once speake to them he speaketh to another only of them Luke 12.20 as of the Rich man Luke 12. that he is a Foole Luke 16.19 or of the other Luke the 16. that he was a Glutton or as of the Pharisees that they were Vipers Mat. 3.7 Mat. 3.7 4 As they loved darknesse rather than light so they shall have darknesse for light Aegyptian darknesse here everlasting endlesse utter darknesse hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.13 1 They wil not know what to do as they shold do 2 Though they do know yet they know not to do it 3 They do evill because they know not what it is to doe it namely how fearefull a thing it is how their wilfull ignorance draweth on wofull vengeance their evil of sin is accompanied with the evil of punishment their evill doing with evill suffering 5 For one more punishment is there in this Text that though their name be forgotten their memory as their bodies rotten yet it shall alwayes be remembred as by God to reward them so by us to beware by them it must never be forgotten that they have done evill This must stand like Lots Wives Pillar or Sodomes ashes to teach us that come after that we should not be as they were fooles that we must not do as they did evill Ierusalems destruction and the Iewes dispersion over the face of the earth amongst us Gentiles must warne all the Gentiles must teach thee how thou must enter into the House of God how thou must heare the Word of God how thou must call on the Name of God In the Name of God beloved let that voice of the Holy Ghost in the 95. Psalme Psal 95.7 Heb. 3.7 be written upon the doore-posts of our hearts never to be forgotten To day if ye will heare his voice harden not your hearts Vers 7 8 9 as in the provocation in the day of temptation in the Wildernesse when your Fathers tempted me and proved me and saw my workes And as in my Text so there 10. their folly is recorded Forty yeeres long was I grieved with this generation and said It is a people that doe erre in their hearts they have not knowne my wayes 11. And their punishment Wherefore I sware in my wrath they should not enter into my rest This story the Apostle alluding to 1 Cor. 10.11 1 Cor. 10. tels us It was written for our admonition And more plainely in the Epistle to the Hebrews Heb. 3. repeating this Psalme where this story is written applyeth it to the Christian Church whence this Psalme in the Church of God hath beene used by the Church of God in all ages Psal 25. for an Introit Psalme to put us in mind 1 how we should enter into the House of God in the 6. Vers O come let us c. 2 How we should offer Vers 1. O come let us sing unto the Lord Let us heartily rejoyce in the strength of our salvation Let us come before his presence with thanksgiving and shew our selves glad in him with Psalmes for the Lord our God is a great God c. 3 How we should heare and come neere to heare Vers 7 8. To day if ye will heare his voice harden not your hearts c. The Text agreeth with the Psalme Both of them teaching us our duty First by Precept for entring hearing and offering Secondly by the contrary Errour that they do erre in their hearts and are but fooles that do otherwise Thirdly by the fearefull punishment that followeth their folly Heb. 3.18 They shall not enter into his rest they shall bee as they will be fooles GOD will not know them that will not know him They shall not enter into GODS joy and rest who are so carelesse to enter into GODS House so carelesse of their behaviour in Gods House And indeed both the Manner and Order The Division to be used in Gods divine service and worship is here set downe 1 The Manner 1 how we must enter 2 how we must heare 3 how we must offer and 4 how wee must come
prayer we kill the Sacrifice we crucifie the old man we slay the body of sinne we turne from sinne returne to God and seeke His face Esa 55.6 Esa 55.6 this is that first degree of our comming neare By the second wee come nearer by workes of mercy and almesdeeds imitating in doing good the Authour of all good being made like unto our heavenly Father Matth. 5.48 Mat. 5. By the third our thankfull and faithfull obedience we come close up to offer being conformed to Christ following His example walking in His steps and by an obedient tendring of our selves unto God in the blessed Eucharist receiving His body and bloud 2 Pet. 1.4 He living in us and we in Him we are made partakers of the Divine Nature And truely obedience is the end of all the end of all to feare God and keepe His Commandements Eccles 12.13 Eccles 12. It is the principall thing in our duty the chiefe in the Text It is our perfect hearing our perfect offering our comming neare So some expound it Offer ut audias making this offering to bee all in all For this wee heare that wee may know to doe our duty For this we pray for Grace alwaies that wee may be able alwayes at all times to doe our duty This is that which God accepts in Abel Gen. 4. Gen. 4. which He commends in David Psa 40.6 Psal 40. which Hee command's in Saul 1 Sam. 15.22 1 Sam. 15.22 which He requireth of every one A true Sacrifice indeed where we offer not strange flesh 1 Cor. 16.20 but as Saint Austin Gregorie c. our own will unto God A true Sacrifice where we offer not onely nostra that which is our's but nos ipsos our bodies and soules a true Sacrifice where we offer not the dead bodies of unreasonable beasts but a Spirituall reasonable living and holy Sacrifice Rom. 12.1 Rom. 12.1 And indeed this is that for which we are all made an holy Priesthood to offer up Spirituall Sacrifice Pet. 2.5 acceptable to God by Iesus Christ and thus in Him wee truely and indeed come neare to offer Our Prayers are offered in His Name by faith in His Name they begin and end in Him He is our Mediatour to present these unto God 1 Iohn 2.2 1 Iohn 2.2 Our Almes if we look they should do us good must be in His Name also Mat. 10.42 Matth. 10.42 at least He accepts them so Mat. 25.40 25.40 Our obedience must be tendered in our thankesgiving for Him Whatsoever you do in word or deed Colloss 3.17 do all in the Name of the Lord Iesus giving thankes to God and the Father of Him By Him saith the Apostle let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thankes to His Name Heb. 13.15 Heb. 13.15 And now beloved having passed over many things which I should have shewed in the duty of our comming neare to heare I have onely contented my selfe in declaring the order and manner to be observed in Gods divine worship An order truly as appointed by God so truely and fully observed by our holy Mother this famous Church of England An order truely it is so the Church alwaies called it And orders you know are to be obeyed to order us and to keepe us in order and obedience Let all things be done decently 1 Cor. 14.40.33 and in order 1 Cor. 14.40 For God is not the authour of confusion but of peace as in all Churches of the Saints And indeed the ancient Fathers as they were nearest those times and therefore might best tell us So they are bold upon it that this order was appointed by the Apostles and by them together with the Christian faith propagated in all Christian Churches It is fit therefore we all stoope to this order And truely in my Text which is the more remarkeable the very same words that expresse Gods will for this order do also peremptorily set down Gods command for our obedience So the word to heare with the Text is by the marginall citations referred to that of 1 Sam. 15.22 To obey c. 2 So the word to offer is extended to obey seeing that obedience is the end of all our offering Psal 40. Psal 4. 3 The word Charob is so by some rendred Offer ut audias making this offering all in all And indeed as the Prayer and Sacrifice of fooles that is sinfull and wicked men is an abomination to the Lord Prov. 15.8 Prov. 15 8.21.27 as the cutting off a dogs neck and the offering of swines bloud Esa 66.3 Esa 66.3 So likewise our hearing prayers and offerings are but types and meanes for obedience Obedience as S. Austin calleth it is the mother the guardian and keeper of all vertues The sons of Ionadab how are they praised even by God Himselfe Ier. 35.2 Ier. 35.2 because they obeyed their Father in a temporall obedience in abstinence from things lawfull and though indifferent yet in some sort necessary How far more glorious is it to obey God our Father Christ Iesus our Lord the Church our Mother in and for spirituall obedience God that hath set His Church over us requires obedience to His Church from us Heb. 13.17 Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your Soules as they that must give account for you c. And indeed as in hearing if we heare not him that stands next us there is little hope we should heare those that are a far off So if we heare not the Church of God whereby God commeth neare to us there is little hope we will obey and heare God As it is in love If we love not our brother c. 1 Ioh. 4.20 So it is in obedience a duty of love If wee obey not the Church which we have seen how shall we love God whom we have not seen Divines are wont to compare Obedience to Iacob's ladder the lower part of obedience to the Church stand's on Earth but as Iacob's ladder it end 's in Heaven And as there so here God stand's at the top of it And as in Iacob's ladder no ascending to the highest but by the lower steps So no obedience to God unlesse we obey His Church He that heareth you heareth me and hee that despiseth you despiseth Him that sent me c. Luke 10.16 Luke 10.16 So Ezek. 3.7 Ezek. 3.7 God tells His Prophet that the Children of Israel will not heare thee because they will not heare me And Christ bids us that he that will not heare the Church should be as an heathen and a publican Mat. 18.17 No hope of such wilfull fooles And therefore my Text as out of hope though it speake of them yet it speakes not to them as out of all hope to do any good upon them It onely and boldly speakes of
they are called Publike They are not they ought not to be the dictate of one alone Al as they hope for a blessing by them must blesse GOD in them every man as hee looketh for a part must beare a part even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that is most private even Women that may not speake 1 Cor. 14. 1 Cor. 14.16 Num. 5.21 Deut. 27. may nay must answer Amen Num. 5.21 Nay to those curses Deut. 27. to every one it is commanded that All the people should say Amen and if to those curses even against themselves for such especially is the last Vers 26. as the Apostle sheweth Gal. 3.10 Gal 3.10 Then much more are they bound to do it to those blessed comprecations made for them and by them Certainly so did the Iewes the Church under the Law They sang together by course They when they praised the Lord all of them shouted with a great voice Ezra 3.11 Ezra 3.11 And when the Covenant of Restitution was made All the Congregation answered Amen Nehem. 5.13 Nehem 5.13 Was it not so in the Christian Church The Apostle commands it he supposeth it necessary for all 1 Cor. 13.16 How shall he that occupieth the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private man c. Every he that is a private man as in the Church besides the Ministers all are must and ought to set to his Seale and to subscribe as it were making it his owne deed by his owne Amen This as it is a command of ours so was it also the practise of the best Church even of the purest times All the people saith Iustin Martyr answered Amen All nay Iust Martyr Apolog. 2. S. Hier. praefat ad l. 2. Comment ad Gal. f. 133. C. S. Ambrose in Hexam lib. 3. cap. 2. S. Basil in Hexam hom 4. f. 53. so loud was their Amen that as S. Hierome tels us the Temples and places adjoyning were shaken by it as by a clap of thunder S. Ambrose tels us That the Church like the Sea with the beating waves resounded againe with the responds of Men Women and Children like to the rushing of mighty waters And for the Greeke Church S. Basil is as good a witnesse saying The voice of their prayers and responds was like the noise of waters beating against the Rocks They all joyned in their publike prayers even in their Reading-Psalmes as they call them for other they had none and Thanksgiving with which they were so familiarly acquainted that Women and Children had them by heart for publike use Afterward in the Church compared to the Moone Cant. 6.10 Cant. 6.10 Piety in the wane First the Quire supplied the place of the People and now the Quire being vanished all is thrust into the mouth of the Minister alone Behold by what steps we are gone downeward A man that commeth into our Churches at prayer would thinke that either the people are gathered together to heare one speak or reade or that the Minister were preaching only or else if they were Prayers either that they no wayes concerned the people or else that they not at all understood them Surely the Papists whom wee blame shall rise up against us Are our prayers so turned into Sermons onely that we entertaine them with the eare alone Where is our mouth our tongue our voice Are we ashamed to confesse God before Men in publike or will God now accept that which he never did before Fishes for Sacrifices Mutus ut Piscis Prov. Can they be our prayers to which we assent not in which we joyne not How many helps have we which our fore-Fathers knew not Our prayers the shortest I beleeve that ever were before us in a tongue knowne and familiar to us themselves most easie for us and yet made more easie by Bookes in every Mans hand amongst us Neverthelesse we still continue like the Pillars of the Church without any voice nay in this worse perchance some of us then they for they returne an Eccho Shall not they judge us Surely howsoever we may spare our mouth in mentall and private prayer yet in publike the mouth and voice hath alwayes beene judged necessary for these following Reasons 1 Because this Honoureth God He that praiseth honoureth me Psal 50.23 Psal 50.23 It is a confessing of GOD before Men Rom. 10. Rom. 10.10 2 It is a part of our Thankfulnesse unto GOD who as he made all must have all must be worshipped as with our soule and spirit so with our body also as withall our heart so withall our might Deut. 6.5 Deut. 6.5 And strength Mark 12.30 Mark 12.30 3 It is a duty of reason That we should as freely yeeld so shew our yeelding and assent to our owne Prayers 1 Cor. 14. 1 Cor. 14.16 4 The nature of Publike Prayer commands it for they are as we call them common to all and of them especially it is most true They are the fruit and calves of our lips Heb. 13.15 Heb. 13.15 Hos 14.3 5 Scripture injoyneth it as a meanes of salvation With the heart man beleeveth to righteousnesse but with the mouth confession is made unto salvation Rom. 10.10 Rom. 10.10 6 Our obedience to this Church and in it conformity with the Church of GOD exacteth it for this is the pillar of truth led and guided by the Spirit of GOD. 7 Our owne benefit requireth it for hereby namely by the voice and our outward gestures we stir up our owne devotions we drive away drowsinesse and sleepinesse we rouse up our spirits we cheere our mindes we quicken and kindle our zeale speaking as the Apostle commands to our selves Ephes 5.19 Ephes 5.19 8 The exercise of our faith requireth it for prayer is the proper act of our faith and no where so fit is that saying of S. Iames Shew me thy faith by thy workes Iames 2. Iames 2. 9 Charity in the good of others requires it for by our voices cheerefulnesse we cheere encourage and edifie one another Teaching and admonishing one another Col. 3.16 Col. 3.16 10 And lastly our heart and affection requireth it of us for if the heart the leading part be in our prayers our prayers will quickly appeare to bee hearty in our mouthes It is one of the three wonders of the face and visage that all the affections shew themselves therein nay it were a wonder they should not doe so Difficile est crimen non prodere vultu Mat. 12.34 Our heart our affections can be no more hid than fire in our bosomes Psal 39.4 David sheweth it At the last I spake with my mouth And surely that the mouth should be wanting never was it heard til our frozen age the complaint was then This people draw neere mee with their mouth Esay 29.13 Mat. 15.8 Ier. 12.2 Ezech. 33.31 Esay 29. Thou art neare in their mouth Ier. 12. They shew much love with
beseech you all wishing my voice might reach as farre as the fault extends to every person and place that you and they would all receive the second Word 2 Of Exhortation and Admonition that as we hold the Spirits unity so we would even in this also provide for the Churches peace that we would all as one herein follow our blessed Saviours command his Spirits direction his Churches practice in all ages That as we are his peoples mouth to him we would not be too precipitate in our selves too unadvised in respect of the people whose mouthes and hearts that all may be but one mouth and heart must necessarily in GOD'S publike service accompany and go along with ours that howsoever we do when we speake to the people yet when to God we speak that Our words be few Let not our mouth be rash or our heart hasty to utter any thing before Him that may make our Sacrifice to be the Offering of Fooles Nay rather let us be more ready to heare that is to obey GOD and his Church seeing to obey is the fat of Sacrifice Yea 1 Sam. 15.21 much better than all Sacrifice Surely the Heathen man can tell us that this is that kept up their Sparta How much more this obedience to GOD his Son our Saviour his Word his Spirit his Catholike and universall Church In whose wall as in Noahs Arke you and we all are only safe 3 And truly that I may adde the third word of Gratulation we have ever great cause to confesse and acknowledge GOD's favour and mercy to us who are of this English Church and far more juster cause have we to praise Him not as the Heathen Man that we are Men only not Women Grecians not Barbarians Athenians not Baeotians for now Male and Female Gal. 3.28 Graecians and Barbarians are all one in CHRIST but that we are Men not Beasts Christians not Heathen English the best Reformed for pure Doctrine and perfect Discipline which GOD hath by a long and happily continued peace so mercifully approved so miraculously defended Truly the Iewes in their Beracoth recounting the blessings their Fathers received and themselves now want doe daily blesse and continually praise GOD for them How much more justly and truly should we do this daily and hourely We have received the substance whereof they the shewes the body CHRIST whereof they the shadowes the truth and performance whereof they but the promise thus indeed with us all Christians after CHRIST But of so many Christian Churches how many with Israel of old in Egyptian bondage under the Turke and other Easterne Princes How many scorcht or at least in danger of the fiery Furnace with the three Children How many in peace have not the cleare truth How many in full truth have not perfect peace having both how many have not that discipline and government that must under God preserve them Onely we I say enjoy all God grant we may take the course by seeking God truly to enjoy them still I say wee of this Nation do and have long enjoyed them all by Gods speciall mercy It being a special argument of Gods singular favour toward this Reformation received and established in this Church that God notwithstanding all our infinite sins beyond other Nations hath and is still pleased so long to vouchsafe us such Peace such Plenty such a flourishing State such inward Content such outward Prosperity so many and great Deliverances so strange and miraculous Preservations such happy Government under so many Pious and Religious Princes having added this also in this most happy Succession that with the ending of that former Kingly Race of ours neither our Peace nor His Truth did end but that another and nearer Kingdome is added to us to strengthen our Peace to encrease our Thankefulnesse to God our Obedience to Him and His Vice-gerent O let us not forfeit this Peace yea Gods blessed Truth by any unthankefulnesse Let us not as fools still strive with God His Christ His Spirit Let us ever obey God also in this Take His Counsell Be not rash with our mouth c. FINIS THE FOVRTH OF THE NECESSITY AND ORDER OF GOD'S Service by Prayer and the Words Ministration in reference chiefly to the CLERGIE Preached at the Trieniall Visitation of the R. Reverend Father in GOD William Lord Bishop of London holden at Dunmow in Essex Sept. 11. Anno Domini 1634. ACTS CHAP. 6. VER 4. But we will give our selves continually to Prayer and to the ministration of the Word IT was an ancient custome in the Churches Synodall assemblies that the Sacred Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bookes of Holy Scripture Vide Christop Iustell IC in Prafat ad Codicem Canonū Eccles Cathol in initio the Rule of Christian Faith were openly layed on an higher deske the Ecclesiasticall bookes of the Councils the Rule of Discipline and Order on a lower by them To teach us doubtlesse that both these are a safety and defence the one to the other Neither Faiths Doctrine secure without the pale of Discipline nor Disciplines Order sound without the ground of Doctrine Both like those two Sisters in the Gospell Mary and Martha or these in the Text Prayer and the Word serving the LORD in the mutuall service of one another Behold what then was is now againe represented unto your Christian view even those two Bookes opened before your eys or one Canon in both those Bookes A Canon truly it is and that of the second Synod that ever was the first and only yet recorded also in the Booke of God a speciall part of His holy Word and therefore most truly Canonicall And which is yet worth our observing As it pleased GOD The first Synod that ever was Acts Chap. 1. in the 34. yeare of our Christian Aera and the next after our Blessed SAVIOUR'S Assention was called for the setling the number and Persons of the holy Apostles the Churches Founders and Governours So this second now in the same yeare held as Binnius and Baronius Vid. Binium Tom. 1. Concilio 4. fol. 1. C. Baronium ad An. 35. n. 1. c. account doth as we see by the same providence designe and set downe their Office and Duty and not theirs alone but the Duty of us all who succeede them So a Synod we have in the Text Verse 2. Then the Twelve called the multitude of the Disciples c. And a Synod also at this time for some like end And a yearely provision it was and it seemeth from the same ground that as That Acts 1. and This here in the same yeare so also in after ages a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nicen. 1. Can. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalced. Can. 19. Bis in anno juxta Patrum decreta aut si non saltem semel Concil Tolitan 4. cap. 3. circa Ann. Dom. 633. Turonens 2. c. 1. Anno Dom. 570. Vid. Apostolorum Canon 38. alias 36. twice
every yeare if neede required at least once the Church should have her solemne meetings So the Councills of Toledo Tours and the rest And they shew it to have beene the practice of the Eldest times imitated as appeares by b Nicol. de Cusa Card. l. 3. de Concord Cathol c. 25. f. 809. Cusanus by the Civill State that as in the Naturall body there being an evill feared from without the spirits forthwith assemble and gather to the heart as it were to fortifie it and secure themselves So also in the Body Ecclesiasticke c Concil Milevitan 2. Can. 9. qui lib. Afric cap. 95. 73. Quoties communis necessitas cogit saith the Councill of Milevis As oft as the common cause required there were common assemblies Generall Councills all meeting on all hands to advise for the common good d Concil Toletan 4. cap. 3. Si vero nec de fide nec de communi Ecclesiâ tractabitur saith the fourth of Toledo if the businesse were not concerning faith and the common cause if the Occasion be but as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the murmuring of the Hellenists at Hierusalem and the End as now to provide for their Widowes then Erit speciale Concilium say the same Fathers the Synod shall be speciall or particular onely for those times and parts the Rule to reach no farther And so have we here a President for such as this But neverthelesse whatsoever the occasion be their Resolution here is Generall Catholike and Oecumenicall They were for the Persons Apostles immediatly sent from Christ the first founders and planters of our Christian faith their Commission as larg as the whole world therfore their Conclusion able and such as ought indeed to conclude all us All us who have received the faith from their mouths All us Christians All us yet more particularly who have received either our mission from them or like commission with them All us of the Clergy We all to minde the same Duties in the same Order and manner with the same hight or rather fulnesse and fervour of Resolution as they here But we say they will give our selves continually to Prayer and the Ministration of the Word The Division In which words you have three things principally to be considered 1 The Persons We. 2 The Duties Prayer and the Ministration of the Word 3 Their Resolution for these Duties and the manner of performance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more in this word then we are aware of We translate it We will give our selves continually to c. Or if you please you have them thus 1 The Officers We. 2 The Offices Prayer and the Words Ministration 3 The Officiating We will give our selves In the Persons or Officers consider 1 Their Quality 2 Their Dignity 3 Their Vnity 4 Their Imparity Of these two last chiefly and of the two other in them In the Duties consider 1 Their Number Two though including and comprehending many particulars 2 Their Necessity comparatively in respect of persons and time 3 Their Order in respect of each other First and principally to Prayer as to the maine to the Ministration of the Word as to the meanes To the one namely Prayer as to the End To the other as the Way conducing and leading to this End To the one as to the proper and peculiar Service of GOD absolutely necessary for all men and times To the other as the Service of His Word properly belonging to us Clergy and chiefly necessary for those first times In their Resolution for these Duties Consider 1 Their Desire Purpose and intention 2 Their Solemne and publikely vowed Consecration and dedication of themselves We will c. 3 The Oppositions there against made weighed and considered in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we c. 4 Their serious Execution carefull and industrious performance notwithstanding all dangers to be feared or difficulties to be expected in this most significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee will not onely imploy or busie our selves but wholly continually perseverantly manger all lets dangers and disturbances We will give up our selves most stoutly and resolvedly to Prayer and the Ministration of the Word And thus you have the severalls Now wee come to each in order as far as the time will give us leave I. The Persons Their Vnity and agrement 1 ANd first of the Persons whom wee both heare and finde in this Word We. We. It is the voice of all the Apostles not of Peter alone They all in the first Synod chuse alike have equall voice and choice in the Substituting Matthias Acts 1. Acts 1. In that other about Circumcision All decree send and judge alike It seemed good to the HOLY GHOST and us Acts 15. Acts 15. Here they all pronounce and ordaine alike Neither was it ever otherwise in after Councills where all met the five Patriarch's were chiefe and as Saint Peter amongst the chiefe Apostles Romans 16. Rom. 16.5 So the Romane Patriarch had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or speake first not power to rule or guid either all or any The Apostles as they were all sent together Iohn 20. Acts 1. Matth. 10. Matth. 10. So they were all inspired at once Iohn 20.22 To let us know that they and their Successors are Pari authoritate pari consortio as the * S. Cyprian l. de unitate Ecclesiae 3. Hoc crant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab unitate profici citur Fathers speake That Saint Peter spake first Acts 15. or was by our Blessed SAVIOUR spoken to alone was but as wee have elsewhere shewen because hee was with Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eldest Apostle they thence ascribing to him Primas sedes the first seates such were then Antioch Alexandria and Rome because he was thus the First Thereby teaching and signing the Churches unity which by one Spirit from one Head is but one in all and though many Members yet but one Body Wee Againe Wee Though the Apostles only speak 9 Their imparity though we heare them alone yet are there more in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wee points us not only to the Apostles as chiefe Governours but also to the seventy Disciples yea these seven new Deacons also not excluded It is an errour of the a Can. 16. Synodi Constantinop in Trullo Sixth Synode and of sundry interpreters which is greedily layd hold on by the factious amongst us that these Deacons were only Lay-men when as we apparently see Stephen one of them busied in the Ministration of the word Vers 10. c. Acts 7. 8. and Philip in the office and duty of Prayer and Baptisme Surely as the Apostles did not shut themselves nor their successors the Bishops as Stories plentifully prove from the governing the Deacons care about
of preaching and the ministration of the Word I acknowledge the dignity and the necessity thereof in its due place and order I know it is a meanes to ingender faith where it is not begun and to increase it where it is already I confesse it not onely to be Gods good Ordinance and our peculiar office and duty most needfull as I have shewed on our part but also as the word of exhortation needfull also even in the best times in respect of the people both to comfort and strengthen the weake to encourage the strong to excite the negligent to reprove the flothfull to admonish the forgetfull to inflame and kindle the remisse and cold affections of the far greater part of Christians Yet I know also with Saint Augustine that Aliud est ministratio verbi aliud ministratio verborum that The ministration of the Word is one thing the ministration of our words especially as it is for the most part carried in our ordinary preaching is another I know also with S. Chrysostome that The ministration of the Word containes much more than that which we call Preaching For in the ministration of the word are contained many things even too much also I feare neglected amongst us Such are visiting and comforting the sick and afflicted by the Word the counselling setling and resolving the perplexed and unsetled conscience in reall doubts of practice by the same Word the instruction of Catechisme which the Apostle calls the * 2 Tim. 1.13 forme of wholesome words the * Heb. 6.1 principles of the doctrine of Christ according to the same word The more frequent use of Church Homilies confessions and publike workes of Churches and other writings of Fathers and the most learned men the more safe and most recieved expositions as are judged of the same word and to omit many more even the very same word Ipsissimum verbum The very word it selfe I meane the sacred and holy Scriptures the Rule and Ground of all Truth the measure of al our preaching even it selfe in the publike readings in the Church too much undervalued by the most amongst us The Word is wronged in these and many more particulars Not at all in giving Prayer it 's due place and worth For tell me I pray you Are guests such as are these two any whit wronged by being sorted at the same table according to their due worth and ranke Are Domesticks such as are these two in the same House of Prayer any way injured by their master by being designed each to his own place and office I hope nothing lesse Mary and Martha were sisters yet our SAVIOUR is not afraid to passe His judgment and in it to prefer Mary that she hath chosen the better part Simeon and Iudah were brethren yet Iudah was made Simeons head Simeon indeed signifieth Hearing Iudah Prayer and Praising So the Mother of them both Leah Gen. 29.35 Gen. 29.35 Now will I praise the LORD saith she As here so there Iudah hath the Scepter the preheminence And howsoever Simeon be the Elder brother as also Hearing Rom. 10.14 Rom. 10.14 before Prayer though Simeon bee excellent amongst the Princes and chiefe amongst the Tribes yet to Iudah that is to Prayer is the Scepter given And as of Iudah came CHRIST the promised seede so to Iudah that is to Prayer is the promise made Whosoever shall call on the Name of the LORD shall bee saved Rom. 10.13 Rom. 10. ve 13. Beloved the Word is not wronged in yeelding Prayer its due place and worth For as I sayd most truly Prayer is the principall and maine The Ministration of the Word but the meanes This is the End the other but the Way conducing and leading to this End This is the proper Service of GOD necessary for all men and times the other but the Service of His Word peculiar to us and chiefly necessary for those first times It hath every way the first place In this place first For GODS House this place is the House of Prayer In this Text first To Prayer say they and then to the Ministration of the Word Divers Reasons of Prayers Preheminence And very good reason for it For first The ministration of the Word is most properly Ours of Reason 1 the Clergy Woe to us if wee preach not the Gospell Ours it is The ministration of the Word a particular Duty But Prayer the generall Duty of all Christians to be Instant in season and out of season c. But Prayer is the publike common and generall Duty of all Christians And were it not then fit to be made of all in common It is necessary not onely for all men but also for all times and places Therefore we are bidden Aske Seeke and Knocke Matth. 7.7 Matth. 7.7 to teach us we should do it * Luke 18.1.21.36 Marke 13.37 1 Thes 5.17 Rom. 12.12 Colloss 4.2 alwaies Watch and Pray saith our SAVIOUR And What I say unto you I say unto all Watch and againe Pray alwayes and continually Without ceasing saith this Apostle 1 Thes 5.17 Continuing instant in Prayer Rom. 12.12 Continue in Prayer Colloss 4.2 Thus even with them whos 's the words ministration is Prayer hath the first place as most worthy most necessary So with Moses and the Prophets GOD forbid saith Samuel that I should sinne against GOD in ceasing to pray for you That first But I will teach you the good and the right way 1 Sam. 12.23 1 Sam. 12.23 So is it with the Apostles With the Apostle Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all let Prayers and Supplications c. be made for all men 1 Tim. 2.1 1 Tim. 2.1 And thus is it with all the Apostles here by this their publike sanction and Decree To Prayer say they here Reason 2 in the first place Prayer necessary for al times 2 The Ministration of the Word was chiefly necessary for those first times for the first founding and establishing the Church when having converted any S. Chrysost in Colloss cap. 3. Hom. 9. passing them over saith S. Chrysostome they presently betooke them to teach others that all being converted and giving themselves to Prayer they might being thus edifyed and built up become a Spirituall Temple unto the LORD Thus you saith the Apostle to the Hebrewes ought to bee teachers of others Heb. 5.12 Heb. 5.12 Thus did Apollos but newly and as it seemes but meanely Catechised Asts 18. Acts 18.24 25 26. The things saith Saint Paul to Timothy that thou hast heard of me among many witnesses that was in the Congregation the same commit thou to faithfull men who shall be able to teach others 2 Tim. 2.2 2 Tim. 2.2 By this meanes within the space of a few yeares not preaching the Gospell where it had beene preached by others nor staying long any where S. Paul was able to preach the Gospell from Hierusalem round about unto Illyricum
serve God other-where or way is from Prayer alone by which we gaine the Holy Spirits helpe and Gods assistance For how shall not He give His Spirit to them that aske it Luke 11.13 Luke 11.13 By Prayer therefore we obtaine it to this as all other good things else He gives it Thus the Apostles then did and we now must obtaine it And therefore This Acts 2. v. 1 2. c. whereby in all other things wee are enabled to serve Him most properly His Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Yet farther and it is worth our observing there be two Excellencies of Prayer before the Words ministration in the comparing of these two Texts of S. Luke For first prayer is the proper service of GOD. As they saith S. Luke there ministred or served the Lord Acts 13.2 but here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the most and best but the service of his word Againe secondly in the two words here the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer amongst the Greekes at the least in Ecclesiasticall use the higher and more noble service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. Psal 134. fit for higher persons as Rulers Rom. 13.6 whereby as more nearely attending servants wee stand in his presence wait on himselfe Psal 134. The other is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons or Levites amongst the Clergie the meanest and lowest of all in this place And indeed so was it alwayes of old The prayer of the Catechumeni or Audientes of the hearers as they called it the former part of the Service wherein there were frequent readings and Lessons out of the Word of GOD was with them as with us still it is first as the lowest step whereby they did ascend to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their supplications the penitents prayer and thence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here the Liturgie it selfe and their so they called them prayers of the faithfull This was their order then the Order so they called it of their established set formes of prayer even in the Apostles times Such and no other then they had nor ever after had in succeeding ages till our dayes in the Church of Christ It is worth our observing that whereas the Hebrewes of old called their ancient set formes of prayer used in publike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedar that is An order The Syrians which tongue was spoken by our blessed Saviour and his Apostles and those first Christians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacsa from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the other being the very names of the Christians set-prayers in both those tongues so also the very selfe-same words which the Apostle Vid. Locum Apostoli 1 Cor. 14.40 apud Syrum Interpretem Et Syrorum S. severi Ritualia Syriacê edit a Guid. Fabricio and his Syriack Interpreter S. Marke do both use in that Apostolicall Canon 1 Cor. 14.40 Let all things be done decently and according to Order shewing that then they had as the proper name so also the thing it selfe A set forme and Order not lawfull for any then to pray as him list An Order then doubtlesse they had and in this Order one being before and above another the word still served prayer and the prayer of the word namely of the Audientes or Catechumeni of those that heard the word that served all other prayers Thence as even the Heathen and Infidels were admitted to their Sermons so were the meanest and lowest of the Christians the Catechumeni admitted to that prayer and in being only so were therein accounted such This is the cause that prayer hath also here the preheminence as the most usefull most worthy most excellent S. Chrys Hom. 14. in Acta in hunc locum f. 548. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome speaking of these two Duties here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of things necessary that which is more necessary is more to be preferred It is the judgement of Ruffinus Ruffin in Psal 60. Val. Maxim l. 1. c. de Relig. Nihil utilius potest facere servas Dei in hoc seculo quà m orare Deum It is the saying of an Heathen man Omnia ponenda post Religionem nostra civitas duxit c. We justly judge Religion above all things For hereby we render GOD his due though not all we should yet all wee can S. Bernard therefore most excellently imitating it seemeth the Apostle 1 Cor. 13.13 Nunc manent tria haec S. Bernard Ep. 201. ad finem Verbum Exemplum Oratio Major autem horum Oratio Ea namque operi voci gratiam promeretur Now saith he remaine these three The Word Example and Prayer but the greatest of these is prayer For this obtaineth grace both for word and worke For by this wee are inabled to speak every good word even wee who have obtained this Ministration to administer this word unto you The Apostle for this fetcheth strength from prayer Ephes 6.19 Col. 4.3 1 Thes 5.25 and for this he ever requesteth the prayers of all others By prayer we are enabled to doe every good worke and without it nothing Yea when the Word hath done its part to instruct and teach us what to doe as at first or to exhort excite and put us in minde to doe as we ought and know then Manet Oratio Prayer that still abideth and we to abide by it continually Yet againe Cum Verbum Exemplum When Word and Example yea even Faith and Hope and all shall cease and be no more When this life is ended yet even then manet oratio prayer abideth I meane the everlasting prayers of the Saints which are but our most perfect prayers And indeed both are confessions unto GOD the one of our wants here the other of his gifts and goodnesse the one the aknowledgement of our miseries the other of his most aboundant and all-enriching mercies The one draweth us to him because we want him the other having thus tasted the sweetnesse of his goodnesse makes us dwell with him because we love him And as the Saints in Heaven by the one so wee by both these acts of our earnest prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually and daily abide by him and under the shadow of his wings so making the Church the House of GOD and Gate of Heaven whilest it is thus on Earth the House of prayer Thus you see prayer makes us fellow-Citizens with the Saints of the household of Faith GODS domestick servants even Angels in part whilest as they so we continually praise GOD either confessing his power in our prayers or his goodnesse in our prayses It sets us not onely in Heaven and makes us Heires and coheires but if I may so say partners with Christ himselfe in his more lasting office For CHRIST even Ipsum Verbum Patris the true very eternall Word was a Prophet here on earth
1. vers 20. that after the destruction of the Temple and Altar the devout Priests hid it in an hollow pit without water where after many yeeres by the command of Nehemiahs some of the posterity of those Priests being sent to fetch it found no fire at all but saith the History in place thereof thick water And is it not so with us Is not this our vestall fire either almost altogether hid in our private if any devotions or with the many is it not all cold quite turned to water Surely without doubt it is Exhortation Therefore let me in the absence and person of our most worthy Diocaesan exhort you my Brethren and Fathers of the Clergie that you would do that now for the recovering that fire again which then was done that as the Priests then by Nehemiah's command took of that thick water and sprinkled it on the daily Sacrifice that the Sun shining theron might againe revive re-inflame it So also that you my Fathers and Brethren would in like sort in your continuall both prayers unto God and exhortations to the people no lesse carefully alwayes sprinkle of this water on their eares and hearts that Gods daily Service and all our continuall Sacrifice of Morning and Evening Prayer and Thanksgiving may be againe restored into this House of prayer Remember Beloved this is our grand and maine duty this the principall aime of our Commission for this purpose and end have we obtained this ministration that labouring in the Word we may stirre up this grace in mens hearts and as the Priests of old both kindle and kindled offer up this perpetuall Sacrifice unto GOD. GOD hath made you and us all Guides and Lights unto others for this very purpose He hath therefore put this his most blessed Word into our mouthes that we by it may admonish and stir up his people Hee hath made us Shepherds and Watchmen over his flock that we over and with them should watch and continually persevere in all supplication and prayer unto GOD. Let us remember I beseech you This is that Vnum necessarium This GODS Service which must be served and preserved also by this ministration of the Word And that I may conclude as I began with the end and use of a Synode Since as you see we are now met in a Synode we must know and note it that as this here in the Text so every Synode is called as the 2d. of Braccara rightly for one or both these ends Vel say those Fathers there pro emendandis negligentiis vel pro resecandis contentionibus Either that mens faults and negligences might be amended or if any strife or debate arisen it might be timely and maturely ended Therefore if any of us doe in a wrong course or way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give our selves quod absit from these our duties to the serving the world or his owne lust and pleasure if instead of the Word he give himselfe to the World and in place of praying for and with the people Prey as do Wolves upon them In a word if any be given or give himselfe to the seeking and hoarding up of this worlds base pelfe and dirt or intend his private wealth honour or advancement instead of promoting Gods Service and Kingdome I wish from my heart that such might be noted by the Apostles censure punished by their Successors Rod. Let us remember Beloved Our calling is neither seeing our Farmes nor trying our Oxen nor humouring nor pleasing or enriching our Wives and Children This is our calling and this is our twofold Duty Prayer and the ministration of the Word And for the other end To cut off contention If any debate or strife have beene not betwixt these two duties never was there any nor will be ever betwixt them But if any strife amongst any of us for their precedence if any have sinisterly preferred the latter before the former and out of desire perchance of pleasing the itching eares of the world and this ages humour have thrust out or cast downe Prayer to set up the Words ministration Let such remember also this strife is ended First by GODS decree who hath made His House the House of Prayer By his Apostles Order who in this their after their number perfected first Synode give as we see the first place to Gods Service and this his peoples continuall Sacrifice Prayer Let all Christians observe no man dare to invert this Order Let no man presume to set up Simeon though the Elder in Iudah's throne nor to preferre the Words service above or before Gods Let us remember all as our charge so the manner and order of it thus laid downe by the Apostles themselves Prayer first and then the ministration of the Word Surely Beloved a Visitation now we have The direction of such we have in the Text. A most famous example and precedent of one you heard erewhile in the Chapter read for this Morning Prayer Acts 13. v. 36. There S. Paul a chiefe Apostle Acts 13.36 thus speaks to Barnabas Let us saith he go again visite the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Bishop as if it were as truly it is the office and duty of Bishops only to visite the Clergie their Brethren Let us go againe and visite the Brethren Marke and observe the end of that and also our Now Visitation and Let us see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How they do What was it their purpose only to give them a visite as friends doe to their familiars and equals or c No surely As it is for S. Paul the Apostle and Barnabas or others of that ranke who succeed the Apostles thus to visite the Churches under them and by them planted and governed So is it for them if need require to come also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Rod 1 Cor. 4.21 2 Cor. 13.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority and power severely to punish at least if not thus yet alwayes now as they then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with inspection and care to oversee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how each in his place behaves himselfe what every one doth how they are busied and imployed whether or no in these two duties here enjoyned them And if they performed whether in due place and order If so whether with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or without it whether they give themselves as they ought wholly to prayer and the ministration of the Word This is indeed to visite namely to come and see how prayer is performed in the House of prayer whether or no it be thrust out of doores or any way intruded on whether it dwell here as it ought in its owne house daily continually and whether we with it This is indeed to visite Not that I presume to teach the Apostles successors and our Church-Governours what they ought to doe but onely that I would
admonish and put you and my selfe in minde what we ought to performe what we our selves are to expect in our charge from them Beloved we are as Moses in the Gap to stand before and betwixt GOD and his people to offer up supplications for them We the Salt of the earth which ought to season and relish others The eyes and lights of their lives to guide and teach them the good and the right way to salvation And this I am sure is it that they may daily and continually by our frequent exhortations and pious examples be stirred up to call upon God that they may be saved Rom. 10.13 Rom. 10.13 Let us Beloved endeavour * 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kindle this fire againe and by al meanes effect by the Words ministration that publike prayer Gods service may be againe restored into Gods House the House of prayer What else should be the end of this or any our visitation Yea what else did that great Sheepherd and Bishop of our soules Christ Iesus intend and drive at in his trienniall Visitation truly I may well call it so for as if that were the ground of ours and all ours to be directed by that he also visited his Temple twice in foure yeeres for whereas he preached only three yeeres and an halfe he visited his Temple twice in that space Once Iohn 2. Iohn 2. v. 13.14 15 16. at the entrance and beginning of his Office and againe three yeeres expired and some few dayes before his Passion he came againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Rod and power to purge and visite his Temple the second time Matth. 21. Mat. 21.12 13 14. In both behold the same end intended namely Prayer to bee not onely restored but also preferred in the House of prayer It is worth our observing that that part of the Temple thus then abused was but Atrium populi The Porch of the people that which was there sold or bought was all for the service and ministration of the Temple Yet as though all were not well if prayer were not all in all if it dwelt not alone or chiefe in its own house and every part of it he doth that which He never else did He takes the cause into His own hand even the Lambe of God who came to save to serve and suffer yet here turnes Lion and as if this were his second comming commeth even againe and the second time in wrath fury and indignation to cast out all intruding upon his Service Prayer and to restore it againe unto his owne House as that which is to be not only of his Israel but the continuall Sacrifice of all Nations My House saith he and his only charge it is at both those His Visitations shall be called the House of prayer unto all Nations Esay 56.7 But ye c. This our blessed Saviours Visitation was in Saint Hieromes judgement the greatest miracle that ever he did on earth in his owne person not only that one and alone in so meane and low estate he casts out so many thousands as S. Hierome observes * S. Hier. lib. 3. Comment in Math. c. 21. Tom. 6. f. 44. but also which is more wonderfull that changing his tenour and course of mercy and meeke mildenesse in which he then came to seeke and save He thus of a Lambe became a Lion of a milde and gentle Saviour a most severe and terrible revenging Iudge and who never before so much as quenched the smoking Flax or broke the bruised Reed who never before once strake or moved hand yet here did it and did it againe not with the hand alone but as it were with all his force even with scourges and rods to shew us what we should do and how zealous we should be in this case Nay to teach us how strictly now he requires the performance and how severely he will hereafter revenge the neglect of this duty at his second comming to judgement Let us therefore c. FINIS THE FIFTH OF THE GROVNDS AND REASONS OF Set-times of Fasting Preached upon Tuesday in the Passion weeke at CHELMESFORD Anno Domini 1630. In these two Parallell places MARK 2.20 LUKE 5.35 But the dayes will come when the Bridegroome shall be taken away from them and then shall they fast in those Dayes THere is A time to weepe and a time to laugh a time to mourne and a time to dance saith the a Eccles 3.4 Preacher If ever a time in the Church for the Church to dance it was at her owne Bridalls when shee was married to the greatest Heire that ever was the Heire of Heaven and Earth When mans nature was espoused in CHRIST to GOD never to be dissundered when b Esay 9.6 to us a Child was borne and to us a Sonne was given when c Malach. 4.2 the Sunne of righteousnesse arose after a long night of sorrow with healing on his wings when the Angels sung for joy d Luke 2.14 Glory to GOD on high on Earth peace good will towards men When Great joy was proclaimed Vniversall joy which should be to all people I suppose it thence not onely a precept Luke 2.10 but also a Salutation or Valediction call it which you please which the Apostle so often useth but especially to the Philippians Philip. 3.1 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce or Farewell in the LORD and againe Rejoyce in the LORD alwayes Which latter the Church chusing for her Epistle on the third Advent Sunday begins her Day and course of time from Advent Sunday the Bridegroomes comming so going through every part of her SAVIOUR'S Life thus shewing all hers that all their joy must be in Him in His presence in whose presence there is fullnesse of joy for evermore And as there is the same reason of contraries So if the Churches joy bee for the Bridegroomes presence then must her sorrow bee for her Bridegroomes absence especially Cum auferetur ab ejs When the Bridegroome shall be taken away then shee must needs mourne then must she needs fast if not for her owne losse yet for His sake for His Command who hath commanded that When the Bridegroome is taken away that then shee should fast in those Dayes To which words orderly to enter we must note that the Pharisees did upbrayd our SAVIOUR with many things of which when nothing could rightly be fastened on Himselfe they begin to find fault with His Disciples Like as many now a dayes do with CHRISTS Spouse the Church whom when they can justly charge with nothing they must at the least quarrell with her followers with her Discipline with her Attire with her Orders either for her eating as the Pharisees did with our SAVIOUR but immediately before for eating with Publican's and Sinners Verse 16. Mark Verse 30. Luke or for her not eating her fasting a Wednesday Friday Ember or Lenten fast For these men we must take
in all marriages ubi tu Caius ego Caia the Honour Credit Esteeme Name Interest Priviledges Riches and whatsoever else good is is derived from the Husband to the Wife and on the contrary the debts duties dangers and hazards to which the Wife was liable are charged upon the Husband So was it here most truly in the highest kind The debts which the Church stood charged with were discharged by Christ and the merits worth and benefits of Christ were imputed to His Church He was made sinne for us which knew no sinne that we might be made the righteousnesse of GOD in Him 2 Cor. 5.21 2 Cor. 5. Hee was made a * Gal. 3.13 14 curse for us that on us might come the blessing of Abraham that wee might bee called the blessed of the Father * Esa 53.5 He bare our infirmities and by His stripes wee are healed Thus as betweene man and wife so of Christ and His Church the workes are accounted the same His righteousnesse peace and justice are accounted the Churches His workes and merits are deemed as done by us And our sinnes misdeeds and demerits are deemed as done by Him are layd to His score and this was the cause of His Taking away And as there are Duties of marriage Protection and direction from the Man to the Wife Obedience and Reverence from the Wife to the Husband So this marriage for all these is a paterne and president to all married men and women whatsoever For Protection Ephes 5.25 Husbands love your Wives even as Christ loved his Church and gave himselfe for it even to death to save it from death For Direction I will pray the Father Iohn 14.16 and he shall give you another Comforter that he may abide with you for ever He shall teach you all things c. 26. For Protection he is a King in power to defend his Church For Direction he is a Priest and Prophet in knowledge to instruct his Church For both we have his promise Behold Mat. 28.21 I am with you to the end of the world But that he may continue with us to the end we must alway to the end continue with his Spouse we must performe those duties that are commanded her The first is Obedience Thou shalt love the Lord thy God with all thy soule with all thy heart with all thy might Matth. 22.37 Mat. 22.37 Iohn 14.15 If yee love me keepe my Commandements Ye are my friends if ye doe whatsoever I command you Iohn 15.14 Iohn 15.14.10 If ye keepe my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love If ye doe marke I pray if ye doe as long as ye doe if ye keepe c. Otherwise unlesse yee do so except ye still keepe if ye do or dare otherwise ye are none of his friends none of his followers none of the Bride-chamber none of his Spouses none of his Sheepe that heare not his voice that keepe not his Commandements And This is one one of Them that when the Bridegroome is taken away then ye should fast in those dayes But of this anon What our obedience is I question not it may be as people pretend it is inward But this I am sure of that if it bee true obedience we shall see some signes of it in the outward man some fruits at least in the outward reverence This if not at other times yet then at least when we come into the professed service of the Bridegroome when we Enter into the House of prayer when we come into his presence to serve him I could by infinite testimonies of Scripture Reason and Nature prove this duty if either the time or the Text would give me leave But I keepe my selfe to my Text to the Metaphor of a Spouse There is honour due from the Wife to the Husband 1 Pet. 3.6 not only in word with Sara to call him Lord but to do it with reverence Let the Wife saith the Apostle see that she reverence her Husband Ephes 5.33 And This is chiefly he telleth us spoken of Christ and his Church 32. If we will have him to protect us as his Spouse we must honour him as the Bridegroome and that with a two-fold reverence 1 Of bended knee 2 Of bared head 1 It is the custome of men in these times if they reade in Scripture that Christ calleth us Friends or Brethren or Guests or Co-heires they presently carry themselves aloft We may not nay now it is come so far it is argued we must not kneele We disparage our selves too much to kneele what kneele Do Guests use to kneele at the Table Do Wives use to kneele to their Husbands Alas poore silly men that understand not how by such appellations duties are rather commanded than any relaxation granted When Christ calleth us Friends he enjoyneth us love when Servants feare when Guests confidence when Children reverence when Heires hope for none of these would he have himselfe neglected or our duties not respected But where doe we reade for now Scriptum est is altogether stood upon where do we finde that wives must kneele to their Husbands Metaphors Beloved are not to be urged beyond their compasse if not within the compasse of this Metaphor is it therefore not due I hope there is none here that dare deny this Reverence unto God and yet if we do not deny it why do we not yeeld it Why doe we deny it in our lives and conversations But did you ever heare that Wives did kneele to their Husbands Yes beloved we finde so wee reade so of those that had Kings to their Husbands Did not Esther a Queene kneele to her Husband Ahasuerus Esther 8.3 Yet what was Ahasuerus to the * Rev. 19.16 King of Kings What are we in the eye of the World to Esther so great a Queene Nay what is Esther or the greatest but wretched Wormes to CHRIST IESUS And doe we thinke much to kneele I am sure if we be of the Spouses followers we will doe what she is commanded and she is commanded thus David in that very Psalme which he penned for the Churches Wedding in the Spouses phrase Psal 45. thus bespeakes the Church Hearken O daughter and consider incline thine eare Psal 45.11 12 forget thine owne people and thy Fathers House So shall the King have pleasure in thy beauty for hee is thy Lord God and worship thou him Nay hath not GOD sworne it As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God Esay 45.23 Rom. 14.11 Hath he not given this very honour to the Bridegroome for this very taking away Wherefore saith the Apostle God hath given Him a name above every name Phil. 2.10 that at the name of IESVS every knee might bow both of things in Heaven and things in Earth and things under the earth Sure
I am the Spouse and Church of Christ did so Therefore she chose the 95. Psalme for her invitation therefore was the 6. Verse of that Psalme usually resounded Psal 95.11 Passim in Horolog Eucholog caeteris Graecorum officiis quae vide Et apud Latinos Cassiod in conclus Psalm 141. ubi ex Augustino Et in Psal 94. S. August hom 10 De verbis Apostoli in principio ubi Psalmi hujus meminit in Ecclesiis usurpati 1 Cor. 11.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O come let us worship c. Thus did she then doe both in the East and West and so must we do if we be of her followers if we belong to her 2 But there is another Reverence of the Head The Apostle telleth us 1 Cor. 11. That the Woman dishonoureth her head if she be uncovered and the Man his head if he be covered The head of the Man is CHRIST a glorious head and therefore to be glorified the head of the Woman is the Man a weake head God knoweth and therefore she to be covered the Woman the weaker vessell and therefore covered the Woman first in the transgression the cause of covering and therefore covered the Woman hath her haire by nature for a covering and therefore covered The Man for contrary reasons in the Church must be uncovered that is without his ordinary covering This was the custome of Christs Spouse the Catholike Church through the World The custome of the Church 1 Cor. 11.16 which the Apostle telleth us no man may breake We have no such custome therefore we have a contrary is a good argument It is the command of Christ by his Apostle as may bee gathered out of the same Chapter Vers the first At least one made by the Apostles 1 Cor. 11.1 not a temporary Law made for a time as * some vainely glosse it It was a perpetuall Law The Geneva Notes on 1 Cor. 11. so the Apostle groundeth it upon GOD upon CHRIST upon Nature upon Grace upon Reason upon Religion c. all I hope no temporary things For such the Church held it so she ever practised it Tertullian is a witnesse for the West Tert. Apol. cap. 30. Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus denique sine monitore quia de pectore oramus c. S. Basil the Great is a witnesse for the East S. Basil ad Neocaesar Epist 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who blaming the Clergie and People of Neocaesarea putteth them in minde of their famous Bishop Gregory Thaumaturgus He saith S. Basil never covered his head at prayer Why so Because he was saith he a true Scholler of the Apostle who telleth us that every man praying or prophesying having his head covered 1 Cor. 11.4.7 dishonoureth his head And the man ought not to cover his head insomuch as hee is the Image and glory of God Surely should he nay I say more should any Turke or Infidell come into our Churches and behold our devotions and our reverence here they would by our behaviour take this place for a Theater and our exercises here for so they call them rather for a gazing-stock then once guesse it any service of God or that it were any Reverence becomming the Spouse of the glorious Bridegroome Certainly if there be a way to grieve the Holy Spirit of God Rom. 8.26 who maketh our prayers or the Bridegroome 1 Iohn 2.1 who as our Advocate presenteth our prayers this is the meanes to make him withdraw to cause him be gone to drive him away to cause that he be taken away And thus we are come to the second Proposition or Observation Proposition II That the Bridegroome must be taken away It was when the Bridegroome spake it a Prophesie and now is as Irenaeus defineth every Prophecy a History fulfilled and fulfilled it was at this very time this very weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the words of my Text these very dayes and therefore to speake something of it at this time were a word in due time But how shall I be able to enter this Sea of our Saviours Passion and not bee swallowed up of teares How shall I shew you this dismall dolefull taking away this bleeding spectacle At which Heaven shut its eyes and withdrew its light at which the Sun covered his face and the Moone veiled her selfe in bloud at which the Earth trembled and all the Creation and powers of Heaven and Earth man onely excepted wrapped themselves in black shady darknesse mourning that man for whom this Bridegroome became man should have so deepe so bloudy a hand in this taking away How shall my fraile tongue be able to tell you how He was taken betrayed bound and scourged how He was scoffed reviled mocked and spit on how He was crowned with Thornes beaten with Rods and Reeds cruelly whipped despitefully arrayed how He was pierced torne crucified and tormented how He was despised and rejected of men A man of sorrowes Esay 53.3 and acquainted with griefe He was oppressed and afflicted vers 7. He was brought as a Lambe to the slaughter and as a Sheepe before the Shearer so he opened not his mouth He was taken from prison and from judgement vers 8. and who shall declare his generation saith the Prophet Who shall indeed declare it Nay who can declare it Since an Angell from Heaven at His Birth and Wedding declared the joy who but an Angell from Heaven can declare the sorrow We should wrong our Saviours Passion and the Scriptures relation if any other than the voice of God or Heaven should relate it Therefore the Church the Spouse ordaineth that so we should heare it See the Church Service Epistle and Gospell for the weeke before Easter and heare it so over and over againe because it can never too much affect us You heard it ere while at large related in the History truly an History by One that saw it On Sunday you heard S. Matthew relate it at large yesterday and to day S. Mark and lest we should want the knowledge of this taking away or not expresse it enough in our mourning the Church ordaineth that on every day of this Weeke wee should heare the full History of this His taking away by the mouth of one of his foure witnesses Neither hath the Church done any new thing in this * S. August Sermone 144. de tempore Sicut enim passio ex omnibus Evangelistis conscripta est sic dies Isti septem vel octo durant spacium ut secundum omnes Evangelistas Resurrectio recitetur Passio autem quia uno die legitur non solet legi nisi secundum Matthaeum Volueram aliquando ut per singulos annos secundum omnes Evangelistas etiam Passio legeretur factum est non audierunt homines quod consueverunt perturbati sunt c. Apud Latinos factum
So the whole Church represented saith Saint Cyprian in him must doe the like with him must fast and mourne and lament because even by us also as well as by them the Bridegroome was taken away 5 But there be more takings away then one we were are all guilty of taking Him away in Adam's sinne 5 By them often taken away it was our originall We had beene againe had we then beene in the Church of the Apostles it had been our personall Yet then CHRIST suffered but once Neverthelesse the Apostle telleth us of some that Crucifie againe the Sonne of GOD Heb. 6.6 afresh c. and it is the usuall glosse of the ancients and others upon those words viz. That by the ill lives and the sinnes of those that are by Baptisme inserted into CHRISTS death and so justified that by such Sinnes of theirs after Baptisme Christ againe is taken away Crucified If so who then especially in these evill dayes is free of this sinne unlesse perchance some men should againe rake up that old condemned heresie of Iovinian viz. That no man can depart from Grace after Baptisme This as he could he maintained from 1 Iohn 3.9 1 Ioh. 3.9 Whosoever is borne of GOD doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God as also that other Parallell place 1 Ioh. 5.18 We know that whosoever is borne of GOD 1 Ioh. 5.18 sinneth not but he that is begotten of GOD keepeth himselfe and that wicked one toucheth him not Though from the context of the place the scope and intent of the Epistle the History of the Church especially out of Clemens Alexandrius and Epiphanius we might abundantly shew this place by Iovinian and his followers to be perverted yet I chuse rather to use the answer of Saint Hierom S. Hieronym cont Iovinian l. 2. ad initium Surely saith Saint Hierom a strong and weighty argument it is if it were not by and by overthrowne by the Apostle in the same place verse 21. Little Children keepe your selves from Idolls A plaine case that if not from Idolatry the greatest and grossest sinne then are wee secure from no sinne A plaine case it is in those very Churches to whom this Apostle wrote The Churches of Ephesus Smyrna Pergamus Thyatira Philadelphia Sardis c. proclaime unto us that seeing the Candelsticks are removed and the Bridegroome taken away from them that the Bridegroom was first taken away by them If a Church a Congregation a number of faithfull men is not what one though for the present faithfull or believing can be secure Nay if so many Churches a Congregation of Churches have thus fallen what one Church though never so glorious for the present can be secure shall Rome shall England Nothing lesse We have all sinned againe and againe and may justly feare that as we have taken away the Bridegroome by our sinnes He may at last be altogether taken away for our sinnes Let us all in the name of GOD prevent it by this heavenly Antidote of Fasting and Prayer that so taking away our sinnes which otherwise would take away the Bridegroome He the Bridegroome may not againe bee taken away by them Let us mourne for our sinnes that we mourne not for our selves that we lament not His losse Which GOD of His mercy c. But if any mourning may serve why is Fasting rather prescribed then any other mourning Doubtlesse Reasons of Mourning by Fasting for many good Reasons Wee will name a few 1 Fasting is a holy revenge of all sinne in the first sinne but chiefly of that first sinne which first and chiefly tooke away the Bridegroome Gen. 2.17.3.3.6 11. c. That first sinne was in eating Gen. 3. Good reason therefore Eiccit ergo nos de Paradiso cibus reducat esuries reducat jejunium S. August Serm. 65. de Temp. 2 Cor. 7.11 when wee mourne for the Bridegroomes taking away to have a principall eye to that sin for the which principally the Bridegroome was taken away 2 Fasting is an holy justicing of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calleth it for this taking away of the Bridegroome For as the Bridegroome is taken away by the deeds of the flesh so for this wee punish the flesh by Fasting 3 Fasting is a vigilant preventing lest the Bridegroome be taken away againe Rom. 7.23 Gal. 5.17.24 For the flesh is that which ever rebelleth against the spirit Therefore They that are CHRISTS saith the Apostle have crucified the flesh 1 Cor. 9.27 And of himselfe he saith I keepe under my body and bring it into subjection lest that by any meanes having preached to others I my selfe should be a cast-away that is lest the Bridegroome be taken away from me 4 Againe Fasting is an holy experiment of selfe-denyall according as the Bridegroome commandeth that we should deny our selves and take up his crosse c For if we can deny our necessities of eating and drinking wee may well deny our pleasures if we can fast from our meate we may well fast from our sinnes from wrong from violence from extortion c. Which is the Fast that God commandeth Esa 58. Esa 58.3 4 5. 5 Againe Fasting is a just Restitution to the Creatures which having often beene abused by our intemperance and made to groane Romans 8. Rom. 8.22 we thus make them a kinde of satisfaction by our forbearance 6 Againe Fasting is an humble Confession unto Almighty GOD that as wee have offended the Bridegroome also With whom He hath given us all things Rom. 8. Rom. 8.32 So we acknowledge our selves most unworthy of any of His blessings most worthy with Him to have all things taken away 7 Againe Fasting is an holy Watching over our selves Watch and Pray is in a manner Matth. 26.41 Fast and Pray For as Watching is a conteining from sleep so is Fasting from meate both for the same end to tame the body Thence the ancient Vigills were I take it changed to Evening Fasts Sure I am * Monstrum libido sine gulâ cum duo haee tam unita atque concreta sint ut si dis jungi omninò potuissent ipsi prius ventri pudenda non adhaererent Specta corpus una regio est denique pro dispositione membrorum ordo vitiorum prior venter statim caetera saginae substracta lascivia est per edacitatem salacitas transit Tert. lib. de Iejun cap. 1. ad init Subest inguen ventri as one sayd For as * Semper juncta est Saturitati lascivia vicina sibi sunt venter genitalia pro membrorum ordine ordo vitiorum intelligitur S. August Serm. 65. de Tempore the bellie and the uncleane parts are linked together so are the sinnes of either Therefore the Apostle joyneth them Rom. 13. Rioting and Drunkennesse Chambering and wantonnesse Rom. 13.13 Philo. Iud. l. de
Victim S. Hieronym Cont. Iovinian li. 2. c. 6. the latter for this cause termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as S. Hieron well Saturitas ventris Seminariū libidinis A full belly and a foule heart Remove therefore the cause of thy uncleannesse and thy uncleannesse shall be no cause of the Bridegroomes taking away 8 Lastly Fasting is as a signe so a principall cause of mourning Is there any man here that after all this which hath beene sayd cannot yet mourne for the Bridegroome Let him but fast and I dare warrant him to mourne Hunger will bring the stoutest stomackes under it will make them bend It is the Apostle who was in watchings often 2 Cor. 6.5 11.27 1 Cor. 9.27 Vid. Suidam in Lexic verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fastings often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee I keepe my body under The word signifyeth a buffetting about the face and eyes as a man would buffet his adversary on his knees This he did by Fasting No way so truly so fully to make us mourne as by fasting If thou canst not mourne betake thee to fasting that will make thee mourne If thou canst mourne yet notwithstanding fast and that will make thee mourne yet more And indeed Sorrow as it came from sinne so it is due onely to sin Gen. 3.16 17. No sorrow before sinne Gen. 3. In sorrow shalt thou conceive to the Woman In sorrow shalt thou eate thy bread to the Man And no sorrow after sinne All teares then shall be wiped from their eyes Apoc. 7.17.21.14 Apoc. 14.13 And from henceforth blessed are they that dye in the LORD No sorrow for them after Death Onely their time is here for sorrow and their sorrow onely for sin We sin dayly and therefore We must sorrow dayly this Godly sorrow not to be repented of 2 Cor. 7 9 10. This is the Valley of teares Here we must mourne But though all this time bee for mourning yet in this there is an especiall time for mourning in an especiall manner Eccles 3.4 And this is that Time Then at that time when the Bridegroome was taken away But here it is usually excepted by them who are no friends to set-fasts Object that this Text speakes of extraordinary fasts in cases of doubt and danger when the Bridegroome and his presence is likely to bee with-drawne or with-holden from us But they are readily confuted 1 By the context Resp and scope of CHRISTS answer which if ad idem must necessarily be meant of Set-fasts For these we read of that did here cavill at Christ and his Disciples did object the continuall Set-fast of the Baptist Mat. 9.14 Mark 2.18 Luke 5.33 the Pharisees and their disciples Why say they doe we and the Pharisees fast oft but thy Disciples fast not All the three Evangelists note this speech concerning their often Set-fasts to have beene the occasion of our Saviours answer But theirs were set and ordinary the Baptist perpetually abstaining as did Daniel from flesh and wine and all desirable meats and drinkes the other also fasting ordinarily * Luke 18.12 De Phariseis Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Epiphan adv haeres lib. 1. haeres 16. Vid. Ioan. Drusium Praeterit lib. 3. p. 107. in locum Luke 18. Abra. Scultet Exercit Evang. lib. 1. c. 25. twice every weeke as doe the * Vid. Ioh. Buxtorf de Synagogâ Iudaic. c. 25. p. 457 Iewes at this day on our Monday their second of the weeke and on our Thursday their fifth of the weeke So that these men must either grant our blessed Saviour not to speake to purpose which to doe were no lesse than blasphemy or they must with us understand him and these words concerning ordinary set-fasts 2 It is demonstrated by the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greeke roveth not at large but points at exact specialties either let them blot out this word or grant ours and the Texts true meaning Vid. D. Chamier Panstrat Cathol Tom. 3. lib. 19. c. 7. Sect. 43 44 45 46. ubi locum hunc excutit 3 It is proved as we see by the plaine Letter which being the foundation of all other expositions either must stand where 's no reason to the contrary or must bee by reason refelled which being not yet brought by any on the adverse part there can be no cause to depart from it 4 And surely in the fourth place these words referring us plainly to such a time and absence Mat. 9.15 Mark 2.19 Luke 5.34 as is opposite to that time of his presence mentioned in the former Verses it must needs therefore follow that as the one is primarily and properly understood of his then bodily presence upon earth as the time of their rejoycing so must the other also in like manner be underunderstood of His like bodily absence by his Death Passion and Ascention the cause and time of our mourning and therefore of all ordinary fast 5 It is confirmed by the perpetuall exposition of all ancient Christians 6 Yea by the Apostles and whole Churches practice For whereas every week in the course of its dayes hath from thence a commemoration of the Great Day and our joy in Christs Resurrection we celebrating the Lords Day in joyfull prayses and thanksgiving unto God therefore why may we not as well yea much rather conclude there should bee in the same course of times the like day or dayes of mourning for his Passion that we may no lesse mourne and suffer with him the most proper duty of this our sorrowfull and sinfull life here then which is the hope of our after happinesse in Heaven joy and rejoyce with him in the memory of his most glorious and blessed Resurrection 7 But yet againe in the last place even in their sense it is direct for us For if these words are to be applied to all such times when the Bridegroome is or may be removed and withdrawne for our sinnes then is it also proper for continuall and ordinary fasts not only for extraordinary For reason wils that as we sin continually every day of the weeke so we should if it might be fast continually and mourne for our sins which because we cannot daily doe every day fit it is wee should every weeke set some dayes apart and no dayes fitter than those in which hee was even according to the Letter taken away And truly there being alwayes the same reason of every kinde of his taking away by our sins of all our mourning for our sins there being no opposition betwixt them but a subordination of the latter to the former their extraordinary fasts being grounded though in a secondary respect upon the same reason on which are our Ordinary there can be therefore no colour why the Text should be true of one and not of the other Why denied of ordinary and affirmed only of extraordinary fasts especially since our blessed Saviours answer
reasons we have the more are we bound to this fast If we have Reason both from Policy and nature as Men from Religion and Grace as Christian men then are we the stronglyer tyed A threefold cord is not easily broken And where all lawes bind there must needs be the stronger tye Yet I will adde one reason more The custome of the Church thus to Fast even the Apostles 1 Cor. 11.16 Habemus talem consuetudinem Thus to fast hath beene the perpetuall Custome of the Church in all ages 1 Before the floud there can bee no question It being the most received opinion of the best Divines Vid. Gen. 1.29 Gen. 9.2 3 4. Gen. 9.20.21 that they ate no flesh before the Grant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. S. Chrys in locū S. Hieronym adv Iovinian li. 1. c. 10. Et adv Eundem lib. 2. c. 10. S. Basil De Iejun Hom. 1. Tertullian de Iejun c. 4. Theodor. in Genes Qu. 55. Isidor Hispalens De offic Eccles lib. 1. c. ult Scil. 46. Ex illo Rom. 14. v. 21. Bonum nec comedere carnem nec vinum bibere Abstinentiam illam veterum Patrum ante Diluvium infert à Christo jam restitutam retractam ut ille loquitur jam sub Gratiâ Christianis Hujus à carnibus abstinentiae sub veteri mundo Patrum Ethnici aliqualem habuêre in suis notitiam Dicaearchus n. referente D. Hieronymo lib. 2. adv Iovinian c. 9. in libris Antiquitatum Descriptione Graeciae refert sub Saturno id est in aureo saeculo cum omnia humus funderet nullum comedisse carnes sed universos vixisse frugibus pomis quae sponte terea gignebat Huc refer quae habet Suidas in voce Herodotus è Iuliani Apostatae Epistola quadam qua testis est Orbem tunc peragrantes nec piscivoras nec carnivoras ullibi reperisse gentes Aethiopas verò placentam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejicientes Gen. 9. verse 2. 3. As also that they dranke no wine till Noah's drunkennesse unwittingly overtaken with the strange pleasantnesse of the vine he had newly planted Gen. 9.20 21. 2 After the floud and under the Law amongst the Hebrewes in the Church of GOD this abstinence was alwayes in use Some and those the strictest as the a De Essenorum perpetuâ à carnibus vino abstinentiâ Vid. S. Hieronym adv Iovinian lib. 2. c. 9. Qui Iosephum hanc in rem laudat lib. 18. Antiquitat Et lib. 2. Hist Captiv Iudaic. Et contr Apionem Et Porphyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. Qui similiter Iosephi à Hieronymo laudatos libros verba allegat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illis de quibus Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Philon. lib. De vit contemplat f. 696. D. E. 697. D. Vid. Eundem ibid. f. 691. G. Essai or Esseni in latter time and as Iosephus c. thinke Daniel now wholly absteyning from these all their life long as did the rest of the Iewes also at such time as they fasted b Iudaei jejunantes à Carne vino se continent ut Ioan. Baptist Gramay Calend. Iudaic. mense Temur f. 187. Et Ioan. Buxtorf de Synagog Iudaeor Cap. 25. ubi de Eorum jejunijs A primo ait Iulij quo templum à Babylonijs incensum ad diem decimum carnibus non vescuntur ullis vinum non bibunt ullum lavare se aut balneum introire non audent c. Idem faciunt Iudaei perpetuò in luctu Vid. Notas in Sanhedrim Cap. 6. v. 16. Ioan. Coch. p. 51. Observed by them even unto this day as truly from them was practized amongst the stricter c Ethnici etiam uti semper Dei simia est malus ille impurus spiritus à Dei populo hanc eandem à Carne vino abstinentiam admiserunt Sic Aegyptij Sacerdotes test S. Hieronym adv Iovin lib. 2. c. 9. Et Porphy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. p. 360. 365. Persarum magi S. Hieronym Ibid. Et Porphyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. eod 4. p. 399. c. Vterque ex eodem Eubulo Mithrae Historiae Scriptore qui quidem Hieronymo Eubulus Porphyrio Symbulus dr Similiter ijsdem auctoribus Cretenses apud eos potissimùm Iovis Prophetae Indi apud eos Brachmanes Etiam Syri Lacedaemonij Cyprij Phoenices Athenienses c. quorum instituta hac in re urgent S. Hieronym lib. 2. adv Iovinian c. 9. Porphyrius Ibid. lib. 4. ferè per totum Vid. Clement Alexandrin Strom. 7. f. 515 516. Heathen and Gentiles of old 3 After CHRISTS comming amongst Christians there is no doubt to be made d Abstinete hijs diebus vino carne c. V. Clemen Roman Constit li. 5. c. 17. Atque id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apo. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Cyrill Hieros Catech. 4. f. 93. Ideò S. Ignatius jejunij leges indicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Epist ad Hieron Diac. Vid. Cyril Alexand. contr Iulian. lib. 7. p. 167. c. Et S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 23. Eusebium Hist. lib. 5. c. 1. alibi Pallad in Prooemio Lausiac Hist a Meursio Quin idem passim testantur S. Cyprianus Ambrosius Augustinus Hieronymus Hilarius Tertullianus Origines veteres omnes Huc refer Concil Gerundens Can. 3. Vid. etiam Circa Annum Dom. 630. Concil Triburiens ca. 5. 56. 58. Et Concil Toletan 4. c. 10. 8. cap. 9. c. Solennis hic abstinendi mos Graecis Armenis c. Orientalibus unde Quadragesimale tempus illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Latinis Curnisprivium dicitur many Councills Fathers Histories are abundant witnesses in this kind some wholly absteining from flesh and wine and all desireable meates all their life time As did anciently more generally all their a De sui temporis Eremitis quorum histo scripserit sic Theodor. Orat. De Caritat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et mox de ijsdem loquutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eorum qui velit Exempla passim legat apud Theodoretum Palladium Euagrium aliosque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many others of the b Simile institutum cum Eremi illis cultoribus Montanisque uti Chrysostom nonnunquam eos in Atho monte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observârunt alij nonnulli in saeculo degentes Quos inter S. Basilius qui ad Iulianum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rescribens Epist 208 209. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notentur verba quibus ad haec explicanda nullus credo extat apud veteres omnes locus uberior Hujusmodi a. abstinentes voluit Ancyrana Synodus quò à Manichaeis alijsque Haereticis dignoscerentur vel aliquandò carnes degustare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loquitur a. de Clericis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
est ante annum D C C C. quod sanctus Augustinus loco citato sibi faciundum proposuit scilicet ut per singulos annos secundum omnes Evangelistas Passio Domini legeretur Liquet id non solum ex ordine Romano Amalario Ruperto Hug. de Sanct. Vict. caeterisque Ecclesiasticis Scriptoribus verum etiam è missalibus antiquissimis Latinis nostratibus e. g. Romano Eboracensi Sarisbutiensi S. Augustine is a witnesse for the Latine and Westerne Church that she did it in the Resurrection of CHRIST and that himselfe thought it likewise fit and attempted it in the Passion Vt per singulos annos secundum omnes Evangelistas Passio legeretur And indeed he did but propound to himselfe the example of the Easterne and Mother Church of whom * Chrysost Tom. de Divers Nov. Test Hom. 63. Cur in Pentechoste Acta Apostol legerentur his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Graecos Passionem Christi ipsā Passionis die quod loco citato S. Chrysostomus duodecem perlectis Evangelii lectionibus recitant totum diem illis recitandis insumentes nisi quod meditationes nonnullae hinc inde sparfim sint adjectae elegantes admodum divinaeque Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod c. S. Chrys testifieth saying that at the time of Christs suffering that is this taking away of the Bridegroome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We reade saith he in that day all concerning the Crosse S. Chrys ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This he telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an ancient Order of the Church long before his time even from the beginning for this very reason that all Scripture being written for our instruction this History above all related by all might sink deeper into us stick faster affect us neerer wring us and sting us more strongly to make us mourne and lament fast and pray and weepe in our Prayers as the Bridegroome did in His for His Spouse So likewise she for her Bridegroom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bloudy teares bloud and water in abundance both from heart and eyes at this very time and for this very cause because the Bridegroome was taken away And surely this is the Precept this is our Duty this is his Command and therefore as that which concerneth us most is most now to be stood upon That the Church and all her Children the Spouse and all her followers must mourne because the Bridegroome is taken away from them which is the Third Proposition Ratio and the Reason of all our Fasting Proposition III That They must they shall fast Because the Bridegroome is taken away 1 Fasting is a signe of mourning 1 Because Hee is Taken away Our Text so explaineth it selfe How can the Children of the Bride Chamber mourne so long c. but the dayes will come when the Bridegroome shall be taken away then shall they fast that is therefore mourne 1 King 21.4 Ahab shewed it in his ill mourning for Naboths Vineyard No bread would downe with him he was so vexed David also maketh it manifest in his bitter complaint Psal 102.4 My heart is withered saith hee and smitten like grasse so that I forget to eate my bread As also more particularly when he was in feare to have his Childe taken away he lay upon the earth 2 Sam. 12.16 and fasted for his Childe For his Childe but one Childe and but for the feare of his being taken away But what saith Elkanah to Hannah the Husband to the Wife 1 Sam. 1.8 Am not I better to thee then ten Sons The better any thing the greater the losse the greater the losse the more just the cause of mourning 1 Sam. 1.8 The losse of the Husband the taking away of him what is it lesse then the rending of the Soule from the body the pulling of one member from another It cannot be without great sorrow 2 But here is more The losse of the Bridgroome that is 2 Taken away whilst a Bridegroome whilest he was a Bridegroome in the height of joy If from the marriage Chamber it must needs be a degree beyond sorrow Our SAVIOUR was the desire of all Nations He telleth His Disciples Luke 10. Blessed are the eyes that see those things that ye see c. For I say unto you Luk. 10.23 24 many Prophets and Kings have desired c. For foure thousand yeares this Bridegroome was expected as a Bridegroome out of his Chamber and came not when He came He continued but thirty foure yeares or thereabout upon Earth but three of these yeares or little more did He shew Himselfe as a Bridegroome A short time you will say for so great Nuptialls All times before without this joy All times after abridged of this joy Even in the day of the Nuptialls the joy of the Nuptialls was taken away by this taking away of the Bridegroome Then they must needs mourne 3 Taken away for them 3 But if this taking away be for them in their behalfe through their meanes then they have yet more cause to mourne You heard that the Debts of the Wife are charged upon the Husband What then if for the Wives debt the Husband nay the Bridegroome in the midst of joy even upon his marriage day If for the Brides cause he be haled to prison to judgment If for her haynous crimes He must answere If all we have gone astray and the Lord hath layd on Him the iniquity of us all Then Esa 53.6 good reason for us also to share and partake in this sorrow good reason then for the Bride to lay aside her attire to goe forth of her closet to lay from her the voice of eating and drinking to forget to eate her bread to forbid the voice of joy and mirth and to begin to mourne and lament because the Bridegroome for her sake is taken away 4 But yet further what 4 By them if as for the Spouses debt so by the Spouses hand he were thus taken away Was it not so When Iudas one of His own betrayed Him When Peter a chiefe amongst his owne denyed Him When His Disciples all of them fled from Him When His followers on all hands forsooke Him Dost thou thinke that thou couldest have stood in this tryall When the whole Church the Bride forsooke Him how wouldest thou have defended the Bridegroome Verily I say unto you All you shall be offended because of me this night So farre from defending Him that they were offended at Him Matth. 26.31 As we all in Peter and the Apostles received the name power and priviledges of the Spouse so we all may confesse wee did or would have done no lesse then with Peter denyed Him with His Disciples forsooke Him with His nearest followers fled from Him And therefore as Saint Peter the chiefe Apostle comming to Himselfe wept bitterly for his sinne