And therefore when God calls vs to come to him , he is our end : And Christ calls vs to come by him , he is the way ; And the King calls vs to goe with him , he is our Chieftaine ; And the Prophets and Priests teach vs to goe in the way , they are our directors : And the Saints of God are our companions , and the Angels of God are our assistants in this way to goe to God , Passibus & mentis & corporis , with the steps of our soules and bodies . Who wil refuse to goe by such a way as Christ is , vnder such guides as Kings and Prophets are , with such companions as Saints and Angels are , vnto such an end as God is , who is life and blessednes it selfe ?

But strepitus est in anima ; Part. 2 , 3.4 . ther 's such a confused cry in the soule , that Dauids cry is not heard . The proud man calls none ; for he cannot endure either superior or equall , but must be singuler and alone . And the couetous man calls none ; for he can abide no partner ; and he denies that most to himselfe , that hee gets from others : these in their silence , stop the cares against Dauids call .

The voluptuous calls , Venite , perfruamur ; Wisd. 2.6 . to fil himselfe voluptatibus , he might haue said morbis , with pleasures , or rather with diseases of the body , and the worme of conscience in soule . For while hee labours not to loose the flower of his youth , he spends his life , and ends in that , which he hates most , that is corruption and rottennesse .

The malicious calls for reuenge , Iere. 18.18 . Venite cogitemus , percutiamus , linguâ , and occidamus : Let vs deuise , ther 's their conspiracie : Let vs wound with our tongues , ther 's their practise ; let vs wound or murther his good name : Let vs kill him , ther 's their end ; he is the heire , the inheritance shall be ours : But this is a cursed wrath that kills the enemies body , and withall kills , and eternally condemnes their owne soules .

The Ambitious man calls to his owne faction , without which he cannot aspire , Venite aedificemus , Gene. 9.4 . Let vs build a Tower to clime to heauen : but it is Babel , a Tower of confusion : and ambition that pleases all , torments all ; and it lifts to the highest , that it may giue the greater and more headlong downefall .

In this confusion of calls , this Religious call , Venite adoremus , Come let vs worship God , is scant heard or regarded .

In which , giue me leaue to ioyne these three , Adoration , Prostration and Kneeling together : because in trueth they should neuer be separated .

And first I obserue . It is not said , Venite , audiamus , Come let vs heare , as those doe that turne Oratories into Auditories , and Temples into scholes , and all adoration and worship into hearing of a Sermon : As if all , soule and body , were turned into an eare : or , as if all Religion and sacrifice that must be sent vp to God , were onely this , to know the message that God sends downe by his Seruants . Luke 10.42 Rom. 10.17 . Hearing , indeed , is a good part of Christianitie , but it is but a part : And faith comes by hearing , but faith , hope , and charitie , Iustice , and Religion , are not hearing , but the fruits of hearing : And therefore no man may thinke that he hath giuen God his due worship , if hee haue heard God speake by his Minister : as if a man had obserued the Sabaoth well , if they haue heard reuerently , as some Catechismes teach : much lesse may they thinke , that they haue done all their duetie , that haue slept or talked out a Sermon , or heard it , but not regarded it . For in this Psalme , there is a difference betweene hearing and worshipping , Verse 8. Hodie si vocem eius audiueritis , To day if you will heare his voice , harden not your hearts . The Iewes heard Gods voice in the Mount , their Audire was not obedire ; Their hearing was not obeying . They heard , but they worshipped not God , but the golden Calfe : And therefore Dauid after hearing , calls for worshipping ; so , hearing is not all .

2. The Adoration here called for , is Publica & solennis , publique and solemne : and so much the Call proues , for it is of all the whole multitude of the people . And likewise the place , for it is not Praeueniamus ipsum , Let vs come before him , Verse 2. for that may be done in euery place ; on the way , in the field , in the chamber , in the bed , in the closet , and euery where , when wee are most retired and alone ; but it is Praeueniamus faciem eius , Let vs come before his face , or his presence , with thankesgiuing . His presence is his Tabernacle , or his Temple , the place which hee hath chosen to dwell in ; And then , as the adoration is compleat and solemne , so it must haue all the parts , and dueties thereof performed to God .

In solemne and compleat Adoration , these two or three here mentioned , must be offered to God ; First , internall Adoration , that is , the deuotion of the heart , and inward worship : and next outward worship , that is , Prostration , falling downe , or bending of the body , and kneeling , which is a kinde of falling downe , and may well be included in it . In all adoration , the inward deuotion and sacrifice of the heart in prayer , and praise , is alwayes required and accepted . In sacrificijs externis semper desiderantur interna , Aug. In externall sacrifices , God alwayes calls for the inward ; Prou. 23.26 . My sonne , giue mee thy heart : and God cares not for the outward , nay , hee loathes it , if the inward be wanting . Matt. 6. If the heart doe not fast and pray , and giue almes , the rest is no better , then the stage playing of a fast , Isay 29.19 . Matth. 15.8 . Marc. 7.8 . or a prayer , or a Maundie : when our lips draw neere to God , and our hearts draw farre from him , God cryes downe the Sacrifices that himselfe did institute , with , Isa. 1.11 , 12. Quo mihi multitudinem ? and quis requisiuit ? Why doe you loade me with these loathsome and abominable sacrifices ? or who requires them ? And of this outward Adoration , there is no doubt , but it is receiued and allowed by all , though not performed by all .

But in publike and solemne Adoration , not onely the inward deuotion and prostration of our soules , and the bending the knees of our hearts is to bee tendered and offered vp to God , but also the outward prostration and kneeling of our bodies is required at our hands .

And this externall worship of kneeling is opposed by those , that loue their ease more then their dueties , and therefore cannot endure to kneele , or stand , but must sit at their deuotions , which is contrary to all discipline , and sit at the Lords Table , as if they were equall guests with him , else wee shal bee Idolaters . Good God! Is it Idolatry to kneele at Gods Table , or at our prayers , when as no man without the brand of irreuerence , and ill manners , makes his suite , or askes a pardon , or receiues a great benefit from a mortall King without this bowing or kneeling ? And the vniuersall custome of the purer Church was , that no man did receiue the flesh of Christ , Nisi priùs adoret , but first he did adore ; August . in Psal. 98. I doe not say , the Sacrament or element , but Christ himselfe , and it was the practise of all the Saints and holy men to adore with bowing and kneeling .

For the Patriarches , wee haue Abraham , Gen. 17.3 , & 17. the father of the faithfull in the law of nature , Cecidit pronus in terram , Hee fell on his face . For the Iudges , we haue Moses , Procidi in faciem sicut priùs , Deut. 9.18 . marke that word , sicutpriùs , I fell on my face as at the first . It was Moses custome so to doe . For the Kings , we haue Dauid a man after Gods owne heart , and the Elders with him in sackcloth , Proni in facies ceciderunt , 1. Paral. 21.17 they fell downe on their faces , and prayed to stay the plague ; and here Dauid calls all to bowing and kneeling . And likewise Solomon that built and dedicated the Temple , Flexis genibus , and leuatis manibus : 2. Paral. 6.13 . He kneeled downe , and lift vp his hands at the dedication . The word is , stetit , in the 12. verse ; and likewise 2. 1. Reg. 8.21 . Reg. 8. Hee stood : and this verse by way of Parenthesis , is a declaration , or explication of the manner of his standing ; so standing among Iewes is there expounded to bee kneeling . For the Prophets , 1. Reg. 18.42 . we haue Elias and Daniel ; Elias fell on the earth , and put his face inter genua , betweene his knees , lying double as a childe in the wombe . Dan. 6.10 . And Daniel prayed in his house ; that was priuate adoration , genibus flexis , kneeling thrice in a day . All these in the old Testament witnesse , that prostration and kneeling are parts of diuine worship .

Come to the Gospel , and there we shall find like patternes , and examples . The wisemen from the East vsed prostration , by the light of nature ; The Leper ; The man that prayed for his dumbe sonne ; Iairus ; The woman with the bloody issue ; The possessed with the Legion of deuils ; The Ruler ; The yong rich man ; Saint Peter , when he was called to bee a fisher of men ; Mary Magdalene , and others . All these vsed this externall adoration of falling downe and kneeling vnto our Sauiour Christ , who accepted this honour , and neuer reproued it in any that offered it vnto him . Matt. 8.18 . In which I obserue , that of Iairus , S. Matthew saith , Mar. 1.22 . Luk. 8.41 . Adorauit , he worshipped him ; S. Marke and S. Luke say , Cecidit adpedes , Hee fell downe at Iesus feete . So externall worshipping or falling downe is all one with kneeling in the Gospel .

But some will say , these were nouices in Christs schoole . Act. 9.40 . Let vs come to the Captaines : S. Act. 20.36 . Peter kneeled and prayed when hee raised Dorcas . S. Paul kneeled at his prayers at Ephesus , Acts. 21.5 . and on the shore at Tyre . S. Acts 7.60 . Steuen the first Martyr , kneeled downe and prayed for them that stoned him , and when he layd downe his life , he would not lay downe his Externall adoration . Sic pastores , sic ergo grex , the chiefe leaders and sheepheards thus kneele , the whole flocke must follow their example .

But what doe I insist in seruants , when wee haue the example of the Master Christ that is aboue all Example ? He fell on his face in the garden , saith S. Matthew , and S. Marke ; Matth. 26.39 . Mark . 14.35 . Luke 22.41 . Hee kneeled downe , & prayed , saith S. Luke : So falling downe , and kneeling is all one . Sic Caput , sic medicus : sic ergo membra , sic aegrotus , The Head kneeled that was without sinne , much more must the poore members kneele , that are nothing but sinne . The sound Physicion kneeled to cure vs , and therefore the sicke patients must kneele also when they receiue Calicem salutaris , 1. Cor. 10.16 . Psal. 116.13 . the Cup of blessing , and the Cup of Saluation , the greatest benefit of soule and body , with the greatest humiliation of soule and body : for that is receiued with Inuocation , which should haue outward worship with it .

I would bee loath to grieue the Michalites of our time , and therefore I omit those mockers that cloathed our Sauiour in Kingly roabes , Matth. 26.29 . and then bowed the knee to him , though they denied his Kingdome and Deitie ; and these confesse him to be both King and God , Phil. 2.10 . and yet will not kneele to him , to whom all knees are bowed in Heauen , in earth , and vnder the earth . These professe to adore our Sauiour , and wil not kneele before him ; Marke 3.11 . and yet the very diuels did bow to him , whom they doe not adore . But one thing I must needs say : there is no remission at Gods hand , except we with the indebted seruant , doe fall at our Makers feet , Matth. 18.26 . and pray for patience and pardon . For though I say not that God hath aures in pedibus suis , eares in his owne feet ; yet his eyes and his eares are in pedibus tuis , set vpon our feet , to heare their prayers that offer vp vnto him humble soules , and humbled bodies .

God sware it with an oath , Isai. 45.23 . Omne genu flectetur mihi , Euery knee shall bow to me . And all Religion by God himselfe is called by the name of kneeling . 1. Reg. 19.18 . I haue left me 7000 , Qui non curuauerant , which haue not bowed their knees to Baal . I feare , these Elephanti , Elephants that haue no ioynts in their knees , haue sworne and vowed that they will not kneele to God , and his Christ , that they may make it knowne that they esteeme their owne phantasie more then they doe the oath of God , who cannot repent .

The ready way then , to encline the heauens to vs , is to encline our selues to the earth . Wilt thou say to God , Psal. 144.5 . Bow downe the heauens and come downe ? Thou must first say to thy selfe Inclina ●eipsum & decende , Bow downe thy selfe , soule and body , and descend ; that the Lord that resisteth the proud , may behold thy humilitie . Doest thou seeke an hill to pray on , Aug. in Psal. 94. Vt Deo sis proquinqui●r , that thou mayest be neerer to God ? He that dwelleth in the highest , Psal. 113.6 . is neerest to the most lowly . Therefore Descende vt ascendas , descend in soule and body , that treading downe thy selfe , thy prayer may the better ascend to heauen . And , if thou be bareheaded in signe of reuerence , and kneele in signe of humilitie , the lifting vp of thy hands shal be vnto thee a signe of hope , that thy deuotions are acceptable to God .

A Doration , as it is contra-diuided against prostration and kneeling , is an acte of inward reuerence & sacrifice to God , which in the intention of the heart is called Deuotion , and in the attention thereof is called Pietie : which in the order of production , first is an act Fidei ostendentis , of faith that sheweth both the obiect , God , who onely is to bee worshipped ; and the maner how , that is , as himselfe hath prescribed . 2. It is an acte Charitatis informantis , of Charitie that animateth vs to giue diuine worship to him , that is our greatest and last good . 3. It is an act Iustitiae reddentis , of Iustice that payeth that debt to God to whom onely it is due . And 4. it is an acte Latriae exhibentis , of diuine and religious worship , that is exhibited in recognition of supreme dominion vnto God ; and so , as in man the heart is first framed , and then the outward parts ; so grace first offereth the heart and soule in deuotion to God , and then tendreth the body in bowing and kneeling in his seruice .

THis Prostration and kneeling is not so much a ceremonie , as a part or duetie in diuine worship , not to be omitted but in case of necessity ; as our Sauiour that kneeled in the garden , Luk. 22.41 . did not kneele at his prayers on the Crosse , because hee could not kneele . And I conceiue I haue good reason for it .

For first it was vsed by Abraham and the Wise men , Gen. 17.3 , 17. Matt. 2.11 . who onely knew the Law of Nature . Secondly , it is commanded in the Morall Law to be giuen to God , and forbidden to be giuen to an Idoll . Exod. 20.5 . In the negatiue , Thou shalt not bow downe to them , there is the outward seruice , nor worship them , there is inward adoration , both forbidden to be bestowed on any false god . In the affirmatiue , Deut. 6.13 . Thou shalt worship the Lord thy God ; there is the inward adoration of the heart by deuotion , and him onely shalt thou serue : and the body onely can serue , the soule is free ; there is the outward bowing and kneeling . And the Law of Nature , and the Moral Law touch not Ceremonies : so Prostration or kneeling is a duetie .

3. August . retract . lib. 2. cap. 37. Ceremonie is named à Carendo , of Want ; because the soule that wants other meanes to expresse it selfe , doth it by signes and gestures . And in heauen where grace and glory are receiued immediatly without any Sacrament or Ceremonie at all , there can bee no Ceremonie : and yet the Elders in Heauen cast downe their Crownes and fall downe , Apoc. 4.10 . and worship him who sitteth on the Throne , and therefore kneeling or bowing is a duetie which may not be omitted as an indifferent thing in the solemne worship of God .

SO then in this seruice , soule and bodie must ioyne together for many reasons . The first is , Naturae totius debitum , the debt or duety of the whole man ; for God created soule and bodie by his diuine power , and Christ redeemed our soules by the agony of his soule , and our bodies by the death of his bodie ; and the holy Ghost sanctifieth our soules and bodies in such sort , that our bodies are members of Christ body , and our soules and bodies are Temples of the holy Ghost ; 1. Cor. 3.16 . & 6.15 , 19. and therefore soule and body must ioyne in Adoration of him that made vs , and restoreth vs , and sanctifieth vs for himselfe . The second is Excitatio mutua , mutuall excitation : for the soule doeth alwayes excite the body , as the Musician strikes the instrument , and the body doeth sometimes call home and awaken the soule that wandreth and is heauy in the seruice of God ; and , as an instrument with a sweet melody , doeth quicken the soule in this harmony of Gods Religion . The third is offensio mutua , both soule and body are sharers in the offence to God by sinne , and therefore both soule and body must concurre in the pacification of God ; our hearts must be broken and contrite by inward sorrow , and our bodies and knees bowed , to testifie , that we are broken , poore and impotent , because wee come before that Physician , who cureth none but them that confesse their owne sicknesse , and seeke his helpe . So then , since wee come to Gods house to pacifie him , let our cariage be such , that we stirre him not to more anger : and let vs euer hold this rule : Ingressus cum reuerentia , progressus cum adoratione . Let our entry try be with reuerence , and our progresse with Adoring , and then Egressus cum benedictione , our departure shal be with a blessing .

Now , Ploremus . where the Hebrew reades Genu flectactamus , let vs kneele , the Septuagint , the Vulgar , and most of the ancient haue Ploremus , let vs weepe : In which difference I resolue nothing , I onely relate that which the Learned in those tongues obserue , which is , that the little deflection of Niucha , which is , Genu flectamus , let vs kneele , from Niurecha , Ploremus , let vs weepe , may bee the occasion that the Hebrew and the Septuagint doe differ : and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let vs kneele , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let vs weepe , may bee the cause of this varietie . And the coniecture is not improbable ; for Dauid first saying Procidamus , let vs fall downe ( which implies the prostration of the whole body ) it is not likely that in the next words he would adde Genu flectamus , let vs kneele , which is but a part , and included in falling downe . Howsoeuer , since Christ and the Apostles so often follow the Septuagint in some Textes that differ from the originall , I hope I may passe without blame , who make vse of both .

And surely , Verse 1. in this Psalme , as Exultemus and Adoremus are well ioyned , let vs reioyce , and let vs adore ; sing for our deliuerance , and adore our Deliuerer ; ( for praise without adoration is to giue God our tongues , but not our seruice and obedience ; and adoration without exulting , is to doe God seruice and not to giue him thankes for his benefits . ) Verse 6. So Adoremus and Ploremus are as well ioyned , let vs adore him for his dominion or Lordship , and let vs weepe before him to intreate pardon for our transgressions . For adoration without teares , is to looke with the Pharisee so much on Gods graces and our owne vertues , that wee forget our owne sinnes . Luk. 18.11 . And teares without inuocation is so much to looke on our owne sinnes , that we forget the mercies of God that forgiueth sinne , and so are swallowed vp in despaire . So that as we must praise God for his goodnesse , and adore him for his greatnesse , so we must weepe before him to wash away our sinnes , and deplore and preuent our present and future miseries .

And surely , if wee plucke away the vaile of fig-leaues that couereth our shame , rather then cureth our wounds , wee shall discerne that all our state and being , is a lamentable and miserable being ; For the naturall man Plorandus quia non plorat , is most to be pitied , because he laments not his sinne and miserie , because he seeth it not ; as the sicke man is most desperate , whose woundes are past cure , because they are past sense ; and the spirituall man , Non plorandus quia plorat , is therefore not so much to bee lamented and pitied , because hee doth in such sort lament and deplore his owne sinnes and miseries , that his whole life is nothing else but a continuall repentance and contrition for his sinnes : alwayes sorrowing for his sinne , and ioying in nothing but onely in this , that he is truely contrite for his sinne . For why ? The spirituall Pharaoh , Satan with all his armie , will neuer be drowned , but in the red Sea of teares , which may well bee called red , for they are Sanguis animae , the blood of the soule . The fire of concupiscence will neuer be quenched , but in this water of teares : and the spots , and deformities of the soule will neuer be washed away , but in the Sope or Lye of teares and compunction .

Wilt thou then O wretched man , know the weight and greatnesse of sinne ? Looke vpon the Crosse of Christ , which this * Passion Sunday . day represents vnto thee , and there thou shalt learne , that none could beare it , but the Sonne of God : there thou shalt reade the depth of sinne , that pearced not onely his hands and feete , but his heart also ; in which hee offered vp prayers and supplications with strong cries and teares that he might ouercome the clamour of our crying sinnes : Heb. 5.7 . and Christ offered nothing for our redemption , but that which was necessary , and therefore teares must concurre as a part of our ransome . And if our Sauiour wept for vs , the Redeemer for the redeemed ; we haue much more reason to weepe for our selues : and let none be found so profane amongst vs , that when the Sonne of God wept and suffered for our redemption , wee should laugh and make merrie at our condemnation , as if wee were senselesse of our owne confusion .

First then hearken what Christ sayth to vs from his Crosse , Vide quae pro te patior , Behold , O man , what sorrow Christ suffered for thee vpon his Crosse ; and let his sighes and teares moue thee to compunction . And if this will not preuaile , then heare what hee sayth in heauen to all impenitent and wilfull sinners , Vide quae à te patior , Behold thou obdurate sinner , how great reproches Christ suffers at thy hands , who by thy wilfull impieties doest crucifie againe to thy selfe the Lord of life ; and then resolue that as Christs hands and feete , and head , yea , and euery little pore and passage of his body was a fountaine of mercie that runnes in his blood , so thy heart must bee as a spring of sighes and groanes , and thine eyes must bee as fountaines of teares to wash , with Magdalene , Luk. 7.38 . not so much Christs feete as thine owne soule .

Now interest Cui , Pars 5 the question is of the Coram , to whom this internall deuotion and outward prostration , and this contrition is to bee tendered : And my Text sayeth , Coram Domino quifecit nos , before the Lord our maker : Adoration is due to Lordship or Maiestie , and that by many rights . 1. Potestatis , quia principium creans , First , by reason of his power ; Hee is the principle & author of our creation in whom we liue , and mooue , and haue our being ; Act 17.28 . who made vs not according to the image of Angels , Gen. 1.26 . or beasts , but according to his owne Image ; And therfore this worship must be giuen only to God , quifecit , & sic fecit , who made vs , and made vs by no other stampe or patterne , but his own Image .