by the ministration of this Word but three yeeres ond an halfe so long at the most he preached but by his Priestly Office he continueth a Priest for ever and being our Mediatour and everlasting Advocate sits at the right-hand of the Father by prayer still making intercession for us 1 Iohn 2.1 1 Iohn 2.1 2. Thus highly is this Duty exalted so highly preferred not onely by his Apostles on earth and Saints in Heaven but also by Christ himselfe that with him it is set downe at the right-hand of God the Father Give me leave a little Beloved I see I cannot touch the last string the third point this their pious resolution Yet by your patience I must note one more preheminence of prayer in this word here in my Text and therewith as briefly as I may conclude for all our Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is worth our observing that though here it may seeme indifferently referred to these two prayer and the ministration of the word yet elsewhere almost ever most constantly it is appropriate to prayer as most peculiar to it and the duty by it made most truly and properly * Propriè Sacerdotum est invocate Dominū Quibus dicitur Sic benedicite filiis Israel invocantes nomen meum super illos S. Hieron in Commentar in Epist prim ad Corinth cap. 1. ours For besides the forecited places Acts 1. vers 14. Acts 2. vers 42. 46. Ephes 6. vers 18. c. we have it also Rom. 12. vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuing instant in prayer And againe Col. 4. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer The Syriack most ancient Interpreter doth constantly also retaine in all those places one and the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man signifying to be true firme constant and continuall whence the closure of their and all our prayers Amen as teaching us in our prayers to persevere with many such and that such devotion which is constant is only true Three properties of our prayers in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine reade it Instantes others Perdurantes some Assidui and sometime Perseverantes noting at the least three properties of our prayers that we may truly performe what is here in this word and duty injoyned 1 Property Assiduum esse First that prayer should not only be the worke of one day only the Lords day but even the daily worke of every day That not onely in private which is the act of private faith but in publike which is the act and exercise of common and generall love as the meanes also for uniting mens mindes in common there should be publike prayers of all and GOD the GOD of all be prayed to and praised of all Exod. 29.38 That as every morning and evening there was a publike Sacrifice offered up unto GOD under the Law and on their Sabbath a double one so also there might not be lesse done by us who owe as much and have received more more grace more ample promises more full performance more heavenly benefits even Christ himselfe and with him what heart or tongue can wish That daily and duly we should offer up this Sacrifice if not thrice each day as did David and Daniel yet twice at least as did GODS people then To make it the Key of the morning the Lock of the evening to enter on everything with it and not passe out without it To rise with it to lye downe and sleepe by it That seeing we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen speake without Gods speciall helpe we may by prayer call at all times for it and not only aske of him our daily bread but the blessing of it grace upon us and upon our actions there and the Crowne of glory hereafter Secondly that we should as doe it continually 2 Property Perseverare every day twice each day so then not so chop it up or make hunting Masse but persevere abide and continue at it at least continue sometime in it Sic enim amat exorari Deus For thus will God be entreated of us namely Luke 18.3 c. 11.5 c. as did the Widow importune the unjust Iudge the friend in the Gospell his friend Mat. 15.22 the woman of Canaan our blessed Lord and Saviour Or as beggars doe with us at our owne doores forcing that oft-times from us which else perhaps wee would not so readily bestow upon them We know the Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beggars as they will take no nay so though obtaining they will not lightly be so satisfied as ready to aske againe as if they had never received Such and so long continued requests shew a true and longing desire whereas a fearefull or faint Petition carries its deniall with it Of all other vertues and good actions perseverance is the Crowne but in prayer it is the beginning foundation and perfection of them all This we must minde continually that we may be able to continue in GODS grace and favour yea even when publikely in the Church we can no longer than in private to do it shutting our doore upon us Mat. 6.6 and when wee may or can no longer with our voice yet then to doe it with our heart Exod. 14.15 1 Sam. 1.13 as Moses and Hannah did Sursum corda even then to lift up our hearts Thus alwayes to doe it for our selves for our people for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.8 saith the Apostle 1 Tim. 2. In every place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On every occasion Epes 6.18 Ephes 6.18 Yea even in our sleepe if I may so say not ceasing from this work when we cease from al things else And good reason for it S. Hieron Ep. 22. ad Eustoch c. 16. Quonquam Apostolus orare nos semper jubeat sanctis etiam ipse sit somnus oratio c. For even the sleepe of the Saints according to S. Hierome should be nought else but prayer And truly such for the most part are our night-thoughts on our bed as are our more frequent studies on the day time Yea saith the same Father and as his counsell to Eustochium so was it the practice of many then Noctibus bis terque surgendum Cedat somnus ut succedat oratio It being a duty of this Text and word And The third I but briefly note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Property Perdurare Perdurare No perseverance in prayer if no suffering The word here hath a speciall Emphasis this way comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strength as imploying our utmost force and strength namely As to continue and persevere in our Prayers so to put to all our vigour to continue as did David Daniel and all holy men mourning and afflicting our selves in our Prayers that obtaining Grace and Mercy from God we may be comforted
reverence of the whole man we doubt not but he requireth the reverence of every part For as the body cannot move without the soule so God injoyning us the reverence and affectionate care and keepe of the soule in his service requireth every motion of each part of the body agreeable thereunto There is no doubt will any say but GOD requireth the reverence of the heart the foot of the soule therefore there is no doubt will I say that GOD requireth the reverence of the feet of the body and that the motion of the one be agreeable to the affection of the other and this he doth here expresly Againe the name here used argueth this reverence It is GODS House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Elohim as the Mother Church called it and we from it Chyrch that is The Palace of the great King And shall we not performe that reverence here to GOD which we do to any King to every King Nay shall we doe more reverence in the Court of an earthly mortall King than in the Courts of the everlasting King of Kings Againe the word that followeth implyeth it For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Come neere or approach in good order a word borrowed from the March of Souldiers which if not in good order ye know what danger followeth This care or keeping of our foot is showne in our orderly and reverent comming neere Againe the very part concerning which and the phrase commanding here used plainly averreth it For the foot is that part whereby of all others we testifie our reverence and our obedience to our Superiours and that we testifie by no means so much as by the keeping in or keeping back of this very member the foot for by the reverent moving or bowing or as it were keeping in of our foot wee testifie our duty reverence respect honour and worship to our superiours Therefore whilest God calleth for thy foot he calleth for thy reverence by thy foot For thy reverence when thou entrest for this is the House of God and this is the Gate of Heaven For thy reverence when thou prayest in it for we must worship and fall downe and kneele before the Lord our Maker It is Nilus his precept Psal 95.6 Nilus Ep. Admon 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When thou art in the Church be not lifted up behave not thy selfe proudly For they that stand before the King dare not laugh or looke big So the poor Publican stood afar off where standing afar is put for a reverent awefull and submissive prostration Mary Magdalen fell downe at our Saviours feet and so did David when he prayed Psal 5.7 Psal 5.7 I will come into thy House in the multitude of thy mercies and in feare will I worship toward thy holy Temple as also the 2 Sam. 7.18 2 Sam. 7.18 Who am I O Lord and what is my Fathers House that thou hast brought mee hitherto Thus these holy men fell downe at Christs feet and good reason for it For as the feet are naturally inferiour to the head being therefore placed and put under it So are we to Christ For Hee is our Head and wee are His members Ephes 5.23 Ephes 5.23.30 But besides as the respect wee have to Christ bindeth us to this reverence so the respect wee should have to our sins V. S. Epiphan Physiog c. 12. They say of the Peacock That after he hath swolne himselfe with the glorious shew of his goodly feathers he is presently dejected with the bare sight of his ugly feet so should we at the sight of our sinnes which are our black feet humble and cast downe our selves c. Moreover as the remembrance of our sins so the remembrance of that which is due to our sins as also of that duty we come here about it is to pray and to confesse our sins but the proper gesture of prayer is kneeling prostration Therefore saith the Apostle I bow my knees daily to the Father of our Lord Iesus Christ Ephes 3.14 c. The very remembrance of this should make us bow at the doore but when we pray and confesse our sins and miserable condition what gesture can be fitter S. Basilius de Spir. Sanct. c. 27 Notandum id quod de precibus omnibus Hugo Victor Preces ait è persona eorum dicuntur qui quotidie cadūt nituntur resurgere per poenitentia Hugo de San. Vict. de Eccles offic l. 2. cap. 1. than that which is the most liveliest expresse confession of the most wretched condition It is S. Basils observation That by falling to the ground in prayer and rising againe after prayer we doe shew that by sin we are fallen to the earth and are by the only love of our Maker and Creator raised toward Heaven againe By the one wee confesse that our sin is the cause of the earths and of our owne curse of our own death that for it we justly are earth and to earth shall returne againe By this we acknowledge with Abraham our Father that we are but dust and ashes and worthily deserve a worser and a lower death but by the other we confesse our hope of a better Resurrection and standing up when by GODS love and CHRISTS merits we shall be able to stand at the last day Againe it is the Apostles precept Col. 3.16 that we should teach and admonish one another in Psalmes and Hymnes and spirituall songs How do the faithfull admonish one another by singing Psalmes c. Is it not by that cheerefulnesse by that devotion they see in one another So doth not the reverent entrance of one that entreth as he should stir up the fainting devotion of them that pray Doth not the devout kneeling of those that are about us put us also in minde of the duty and earnestnesse of our prayers we are about And so whereas the Priest preacheth to the eare onely every one in this his devotion and by his example which is most forceable preacheth to each others eye Againe this bodily reverence as it addeth heat of devotion to others so it is truly an incentive of devotion to our selves for the body as it receiveth life and motion from the soule so it returneth also a further life by motion to it againe as strings touched in the same instrument move one another or as the bodies warmth warmes the cloathes which reciprocally preserve and returne the bodies warmth againe Moreover is it not a testification of GODS presence Is it not an acknowledgement of that faith is in thee concerning the same Why doest thou saith S. Iames boast of thy faith why talkest thou of prayer the act of faith Shew me thy faith by thy workes and thy prayer by thy reverence We use to say Vid. Vitruvium Archit lib. 13. c. 1 Cardan de subtilit lib. 11. Ex pede Herculem and it is the conclusion of exact Naturalists That by the length of
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
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