will obtain help from him for us by the power of his undenyable intercession and as a glorious Conqueror commands the Earth and Hell it self So that his might will secure us here and this is our strong Tower in which we believe our selves so safe that upon the confidence thereof we pray for protection and defence and that we may neither fear nor feel harm from any of our opposers and desire this may be granted and decreed in heaven by the mighty interest of our Mediator there and accomplished on earth by the invincible strength of the same Jesus here Amen The Paraphrase of the Collects for Peace O God who by thy constant power and providence art the author of safety and the cause of our peace from without the procurer of amity and lover of concord within thy Church and among thy people Thou art the only true God in knowledge of whom standeth out chief happiness in eternal life and our best means of coming safe thither for thou art the best of all Masters whose service is safe and pleasant because it is perfect freedom from the slavery of Sathan and the fear of his instruments Therefore mighty Lord be pleased to defend us who fly to thy protection and surrender up our selves to thee vowing we are and ever will be thy humble servants Oh keep us safe in soul and body if not from yet however in all assaults which are made upon us by the power malice or cunning of our enemies let their attempts be so constantly frustrated that we under the shadow of thy wings may couragiously proceed in our holy course and surely trusting in thy defence while we are faithful to thy service that we may not so much as fear the power or policy of any adversaries since we have so good grounds to hope thou wilt now and alwaies hear us through the interest and help us through the might of Iesus Christ thy dear son our Lord and only Saviour Amen The Analysis of the third Collect for Grace In this Collect are four parts 1. A confession of the Attributes of God 1. Love O Lord our heavenly Father 2. Power Almigâ—ty and 3. Eternity everlastiâ—g God 2. An acknowledgment of his Providence Who hast safely brought us to the beginning of this day 3. A Petition for â—is grace 1. To preserve us from evil 1. In general defend us in the same with thy mighty power 2. In particular from 1. Spiritual and grant that this day we fall into no sin 2. Temporal neither run into any kind of danger 2. To help us in doing good that we may be 1 Directed by him but that all our doings may be ordered by thy governance 2. Accepted of him to do alwâ—ies that which is righteous in thy sight 4. The means to obtain it through Iesus Christ our Lord Amen A Practical Discourse on the Collect for Grace § 5. O Lord our heavenly Father almighty and everlasting God Peace without Grace is the nurse of vice the sauce of dangerous pleasures It occasions our forgetfulness of God that gave it and becomes an undisturbed opportunity to prosecute and enjoy those lusts which it is apt to breed So that we must not pray for Peace alone but joyned with righteousness and Grace for these God hath united in Scripture (n) Psal 85.10 2 Cor. 1 2. and we must not separate them in our devotions For which cause this Collect for Grace follows that for Peace Grace alone can make Peace true beneficial and lasting and sin is the great boutefen and the greatest enemy to Peace in the world So that by receiving this Collect devoutly we still improve our former request and if we can obtain such grace as to make us just and charitable meek and patient towards one another this world will be the Type of everlasting Peace We shall neither disquiet our selves nor others while our doings are directed by the wisdome and agreeable to the will of the God of peace Since therefore Grace is so necessary for us we must learn where to seek it and its very name will lead (o) Gratia est gratis data non meritis operantis sed miseratione donantis August Epist 120. us to the free and inexhaustible fountain whence it ever flows even to God who gives to all men liberally and upbraideth no man The very Heathens confessed it the gift of God (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Mem. Nulla sine Deo mens bona Seneca who will rejoyce to hear such a request from an humble soul that is sensible of its own weakness and desirous of his strength He will be more ready to grant then you can be to ask (q) Luke 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maxim Tyrius in dissert Consider but the Attributes the Church hath prefixed to this Prayer Is not the Lord your heavenly Father and shall not he pitty and love you and delight to do you good Is he not Almighty and therefore able to relieve you and Everlasting the same yesterday today and for ever Being All-sufficient and never to be drawn dry though we come day by day unto him We have no reason to doubt either his sufficiency his might or his mercy and therefore no cause to fear but this Petition shall prevail We are on Earth but we have a Father in Heaven we are weak but our Lord is Allmighty our time is measured by daies and nights and we grow older every day and must at length have our end but we have a God that changeth not but is the same from everlasting to everlasting Let this chear our hearts (r) Psal 102.25 26 27. and give wings to our Petitions and strength to our faith Let us fly to him and rest upon him for we can never come to him for grace but we are sure to find him furnished with it and both able and ready to bestow it upon us § 6. Who hast safely brought us to the beginning of this day The Mercies of God are new every morning and so ought our Praises to be (s) Lament 3.23 Psal 92.1 2. Occurrere ergo ad solis Ortum ut te Oriens invenint jam paratum Ambr. in Psal 119. offered still with a fresh Devotion to which purpose being now come to the shore it will be a pleasant and profitable prospect to look back on the great deep the darkness of the night which we have passed and now to remember that though we were folded in the arms of sleep the brother of death and were insensible of danger and uncapable of resistance yet we have gone safe through those dismal shades which are the image of hell the embleme of death the opportunity of mischief and the most uncomfortable part of our lives And though the Heathens supposed the Dominion of the Night to belong to the Infernal Powers yet we have found it is under the government of our heavenly Father by whose gracious providence we have been kept therein from
all-seeing eye behold all the dwellers upon earth especially thine anointed ones on whose safety the welfare of the rest depends In all loyal affection to our King we most heartily intreat thee and in all lowly regard to thy glorious Majesty we beseech thee by thy particular providence to defend and with thy especial love and favour to behold thy servant and our most gracious Soveraign Lord King Charles that in his safety and happiness we may have peace and comfort and so replenish him with all holy and virtuous qualities by filling his heart with the grace of thy holy Spirit to make him a most religious Prince that he may in his counsels and intentions alwaies incline to choose that which is agreeable to thy will and in his actions and undertakings ever follow the rule of thy word and walk in thy way And that he may be fitted for the due Administration of so great a charg endue him plenteously with the spirit of wisdom and courage and such an extraordinary measure of all heavenly Gifts as may declare him thy anointed And that he may be every way blessed grant him in health and safety plenty and wealth long to live and prosperously to reign over us direct prosper and strengthen him and his armies that he may vanquish and overcome the policies and forces of all his and our enemies who attempt to disturb our peace And finally since the greatest of men the best of Kings and the longest of worldly joys are finite grant to our dear Soveraign that after this life finished in virtue and honour he may attain a Crown of glory in the Kingdome of everlasting joy and felicity which was purchased by the merits and must be obtained through the mediation of Iesus Christ our Lord to all which we most heartily say Amen be it so The Analysis of the Prayer for the Royal Family This Prayer hath three Parts 1. The Person to whom we Pray described by His Power Almighty God His Goodness the fountain of all goodness 2. The Persons for whom we Pray we humbly beseech thee to bless our gracious Queen Catherine Iames Duke of York and all the Royal Family 3. The blessings desired for them 1. Spiritual gifts and grace Endue them with thy holy Spirit enrich them with thy heavenly grace 2. Temporal prosperity prosper them with all happiness 3. Eternal glory and bring them to thine everlasting Kingdom through Iesus Christ our Lord. Amen A Practical Discourse on the Prayer for the Royal Family § 10. ALmighty God the fountain of all goodness we humbly beseech thee to bless our gracious Queen Catherine Iames Duke of York and all the Royal Family There is as near an alliance between this and the former Prayer as between the persons for whom they are made so that there will be little to be added except where this hath something peculiar And first it deserves our notice that God is called here the fountain of all goodness which is the explication of those Scripture Phrases the well-spring of life and living waters (s) Psal 36.9 Jer. 2.13 and is an acknowledgment that the God we pray unto is absolute and independent having all goodness in and from himself and also inexhaustible for though he bestows his blessings liberally and constantly upon all creatures yet he suffers no diminution nor decay Wherefore though we have now been petitioning for a King who needs extraordinary assistances and large measures of all kinds of blessings yet we know this Ocean cannot be drawn dry but can supply the Branches as well as the root and make all that stock grow and flourish together The Queen and heir to the Crown are the fountains from which we hope blessings shall be derived upon after Generations But here we behold there is a higher fountain which must first replenish them with all that goodness which they convey to us The ancient Church in their prayers did desire the welfare of the Palace and the imperial family (t) Domum tutam Pertul Pro omni palatio Liturg. S. Basil Pontifices eorumque exemplo caeteri sacerdotes cum pro incolumitate principis vota susâ—iperent Neronem quoque Drusum iisdem diis commendavere Tacit Annal. l. 4. Vt pro Domino Imperatore cum suâ prole orationes oblationes augeantur Concil Rhemense can 40. Ezra 6.10 as well as the safety of the Emperour And the practice of the heathens as well as the Canons of the Christians do make it appear fit and rational But if reasons do outweigh examples we may add that we are many waies obliged to pray for the Queen and the Royal family 1. In regard to the glory of God whose honour is advanced by holy example of persons so illustrious whose dignity when it is adorned with piety and goodness may bring virtue into repute and engage many to imitate them 2. In duty to the Kings majesty whose comfort will be encreased both in the holiness and prosperity of persons so neerly related to him and so dearly beloved by him 3. Thirdly in affection to our Country who in this and future generations will have cause to bless God for these prayers if they become prevalent because these are the hopes of succeeding times and our children may be happy in the religious education of such as are to be the pillars of Justice and Patrons of the Church hereafter David had not been so curious in Solomons education but that he knew it was not the Princes personal concern alone but interest of the whole Nation and of all Gods people The Persian Kings desired the Prayers of the Jews for their sons Ezra 6.10 and chose four of their most wise and virtuous Nobility to whom the education of the Prince was committed who as Clem. Alexandrinus tells us were called the Royal tutors and we hope the care of those concerned shall be joiâ—ed to the Churches prayers and then this Petition shall be prevalent § 11. Endue them with thy holy Spirit enrich them with thy heavenly grace Prosper them with all happiness and bring them to thine everlasting Kingdom through Iesus Christ our Lord Amen These particulars are a comprehension of the same blessings in other words which before we desired for the King even spiritual temporal and eternal felicity The persons we pray for are Royally descended nobly educated replenished with all honourable endowments with great riches and vast possessions yet although they need none of the wealth or honours of this world we may wish them greater and better things viz. that their virtue may be parallel to their descent and their graces equal (u) Nemo in nostrûm gloriam vixit nec quod ante nos fuit nostrum est animus facit nobilem Sen. Ep. 44. nay excel all other endowments that they may be rich in good works so as to gain the love of God and of all good men these in the first place to which we desire it may please God to superadd
place (m) Titus 2. ver 11. Vatab. Gratia salutaris c. See Psal 132 ver 16. That the Governours may be prudent the Ministers faithful and the People diligent and all of them ready and vigorous for the duties of Religion and every good work § 3. And that they may truly please thee pour upon them the continual dew of thy blessing As the Grace of God is requisite to fit all the members of Christs Church for their several offices and duties so his blessing is necessary to make their labours prosperous Man is called by Philo the coelestial plant having his root reverst (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de insid pejor and seeming to grow from heaven And herein the comparison holds that as plants require the influence of heaven to quicken them and the dew thereof to moisten them so those which are set in the Church the garden of God require the salutary spirit of grace to make them live and the irrigations of the divine blessing to make them spring and bring forth fruit It is not from our pains nor your diligence alone that success must come not from him that plants nor him that waters but from God that gives the Increase (o) 1 Corinth 3.5 6. Whole buckets of water poured on by the hand of man will not so much refresh the Plant as the gentler showers and dew from above wherefore the dew is used to express plenty and abundant increase (p) Gen. 27.28 Deut. 33.18 and 28. Hoseah 14.5 particularly in knowledg (q) Deut. 32.1 Aegyptii eruditionem indicantes coelum pingunt rorem fundens Caussin Hieroglyph Horax 35. of which the dew falling from the Clouds was the Hierogliphick among the Aegyptians Let us then most passionately gasp for this prolifick dew that we may not only please God by our constant and ready attendances upon Prayers and other offices but truly and throughly please him by our fruitfulness under these means let it appear by our humility and charity our justice and innocence by the success of the Ministers and the improvement of every Congregation that we do not receive the Grace of God in vain For he is ready to give his blessing if we be fit to receive it he will not only sprinkle but pour it on us because we need large measures and that not only at some seldome seasons but continually at both the morning and evening Sacrifice least affliction or temptation should wither us Oh! what Soul doth not long to be thus watered since nothing can fructify without it nor can any thing dye or be barren that doth enjoy it Let us humbly pray that the good orders of our Bishops the prayers and Exhortations of our Ministers and the constant attendancies of our People may be thus watered from above that we may bring forth an hundred-fold and send forth a pleasant favour of good works (r) Et eum à siecitate continuâ immaduerit imbre tunc emittit illum suum habitum divinum ex sole conceptum cui cemparari suavitas nulla potest Plin. lib. 17. c. 5. Genes 27.27 like the fields of Palestina when watered from the coelestial springs And so should every member of Christs Church live and grow and flourish then which nothing is more desirable § 4. Grant this O Lord for the honour of our Advocate and Mediator Iesus Christ Amen We must not allow either the Clergy or People to ask these Petitions with any designs to advance their own glory or to become famous for their gifts or graces For the end must be the manifestation of the glories of our Advocate and Mediator who at his Triumphant Ascension gave divine gifts (s) Ephes 4.8 unto men and accounts those who are endued with them as so many rays of his glory (t) 2 Cor. 8.23 Sunt Christi gloria quia nihil habent nisi dono Christi Calvin It is Jesus who obtains by his pleading at the Throne of grace both the spirit and the blessing for us and it is he that bestows both upon the Church for which he once gave his body and on which he ever sets his love Let him have the Honour of all the holy and religious performances of his Church and let us earnestly desire that by the flourishing of this his body all the world may see the prevalency of his intercession with God the sincerity of his love to his servants his continual care of them and bounty to them which will surely cause all people to advance and magnifie his holy name Nothing is more the Honour of Jesus now in heaven then that his Church be ruled with pious and wise Governours his Ordinances administred by zealous and holy Ministers and all places abounding with religious loyal and charitable People And what argument will sooner open the ears and pierce the heart of the Father of mercies whose great design is to glorifie his dear and only Son This declares that our Petitions herein comply with his eternal purposes We see the dishonour of some distempered members seems to reflect upon the head and we are grieved for it desiring sincerely the holy Jesus may have as he deserves all glory by the holiness and prosperity of his Church and we hope that Heaven will say Amen hereto The Paraphrase of the Prayer for the Clergy and People O Lord who art Almighty in power and everlasting in duration who hast promised to be ever with thy Church we acknowledg thee the God who alone workest wonders in the calling and hast ever shewed great marvels for the preservation thereof in all Ages wherefore we beseech thee to send down from above suitable gifts and graces upon all estates of men in the Catholick Church particularly upon our Bishops to direct them in the governing upon our Ministers and Curates to assist them in the feeding of thy flock and also upon all Congregations of Christian men and women whose souls thou hast committed to their charge and that the account may be given up to the Ministers comfort and the profit of thy Church let them all be inspired with the healthful and saving Spirit of thy grace to fit them for and assist them in all religious duties And that they all in their several places may truly please thee by a right use of this grace do thou plentifully pour upon them in all holy offices the effectual and the continual dew of thy blessing that thy Messengers pains may be successful and thy peoples lives fruitful in all good works Grant this which we ask of thee O Lord not to advance our own fame but for the honour of him that is our Advocate to obtain them of thee our Redeemer and Mediator to dispense them to â—s for the holiness and happiness of thy Church is the glory of thy dear Son Iesus Christ therefore do thou with us and to us say Amen The Analysis of the Prayer of St. Chrysostome In this Prayer are two Parts
(l) John 19.11 and he obtains leave from God sometimes to try us and so Christ was led (m) Matth. 4.1 by the spirit of God as a Champion to combat Sathan in such case our frailty might make us pray and fear that we might not fall by such a tryal But other times God in his displeasure for one sin suffers us to fall into another not by enticing us but by witholding that grace which should restrain our evil desires and loosing Sathans chain and leaving us encompassed with opportunities and engaging circumstances which we are likely to fall by and this the Scripture phraseth Entring into temptation (n) Matth. 26 44. Ne me inducas in manum peccati nec in manum transgressionis Seder Tephil Lusitan and the Jews in their Forms being led into the hand of temptation or sin And let us remember how often by one sin and desires after more we provoke God to expose us to such circumstances as will infallibly bring us into some grievous transgression but our comfort is that God is our guide and he will direct us and lead us in the right way he foresees the enticing baits and evil objects and wicked company which are in ambush for us and if we rely on his mercy and follow his guidance he will conduct us so as to miss them all or give us strength to overcome them though we have neither wisdome to discover nor strength of our own to avoid the danger wherefore we pray him to lead us who can restrain the powers of darkness and desire we may not provoke him to lead us into evil circumstances and dangerous occasions nor let loose our infernal foes nor leave us to our selves which is the prime intent of this Petition in its first Branch As to the last clause of deliverance from Evil Tertullian and many others take it to be a fuller explication of the former (o) Et respondet clausula interpretans quid sit ne inducas hoc est enim sed dâ—vehe nos à malo de Orat. and by Evil understand the evil of sin as if we were not unwilling to be tempted by afflictions or sollicitations if it be our Fathers pleasure provided he would by his grace prevent us from sinning and falling into iniquity by them temptations and tryals if they occasion not our sin may humble us and quicken our prayers mortifie our lusts and exercise all our graces and therefore we only desire whether God or Sathan by his permission try us we may be innocent Or with the Antients we may take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Evil one that is the Devil who is so called in Scripture (p) 1 John 3.12 Ephes 6.16 Matth. 5.3 Castal à Diabolâ— ibi Tert. à maligno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and thus we shall avoid a Repetition which cannot be supposed in this compendious form and the sense will be that God would not deliver us up to sin least our enemy the Devil taking advantage thereby seize our hearts when God hath abandoned them and we become his slaves and forfeit to destruction Or lastly we may by Evil understand the effect of sin viz. the evil of Punishment that we may not be drawn into any wickedness nor into that which certainly follows it sickness losses crosses death temporal and eternal which are the wages of sin and of which the Devil is the Executioner so that the two last senses may very well stand together viz. That God would not put us out of his protection nor deliver us up into Sathans power either as a Tempter first to entice to sin nor as a Tormenter afterward to execute and inflict upon us what those sins deserve in this world or the world to come The sum is that Sin is a dreadful thing and gives Sathan power over us and possession of us and makes us liable to be hurried on to more wickedness by banishing Gods holy Spirit and by taking off his favour it opens a way for all the miseries and mischiefs of this world and the next to fall upon us upon the serious consideration whereof we not only crave the remission of past sins but earnestly beg that we may never more fall into transgression and then we doubt not but to be safe from all Evil. § 9. For thine is the Kingdome and the Power and the Glory for ever and ever Amen Some have imagined this Conclusion was added by the Greek Church to this Prayer not spoken by Christ because all the old Latine Copies want it wholly and all the Greek in St. Luke and some in St. Matthew nor is it expounded by the Latine Fathers others plead it is agreeable to the Jewish forms and generally found in the Original of one Evangelist and in the Syriack and Arabick both antient Translations and is expounded by St. Chrysostome and Theophilact But our Church hath chosen a middle way and hath annexed it here in the first repetition of the Lords Prayer and in some other offices in other places hath omitted it not as if it were not of Divine Authority but therein following St. Luke as here St. Matthew And it is very unlikely those holy Fathers should presume to add their own inventions to this Venerable Form of Christs own Composure It is more probable that our Lord delivering this Prayer twice did add the Doxology at the first time which is recorded in St. Matthew and leave it out the second which is set down in St. Luke and hence the Latine Copies which were very confused and full of error might leave it out in both least the Evangelist should seem to differ in so considerable a matter But however it was it is most for our profit to wave these inquiries and labour truly to understand it It is known the Jews concluded all their Prayers with a Doxology or form of praise and Drusius saith in these very words (q) In Matth. 6.13 Quia tuum est regnum in secula seculorum regnabis gloriosè and our Lord Jesus delighted in imitating their customs though here the reason is weighty for a Prayer is scarce compleat without praises (r) Philip. 4.6 with thanksgiving it being sordid to ask all from God and return nothing to him Prayers may seem more necessary but Praises are as much our Duty and more lovely Petitions fit the Earth but the glorifying God is the imitation of the Celestiall Quire who sing a song much like this conclusion of the Lords Prayer (s) Rev. 5.12 13. Chap. 11.15 nos Angelorum Candidati jam hinc coelestem illam vocem in Deum oâ—â—cium futurae claritatis ediscimus Tertul. de Orat. and we do well to learn it here against we come to use it there We began these Devotions with his glory and now we end with it that this may be the beginning and end of all our actions (t) Rom. 11.36 Horat. Od. l. 3. od 6. Hinc
esteem it while it promotes your Imitation of so excellent a Patern I shall add no more but to beg my Imperfections may take Sanctuary in the integrity of my Purposes which have armed me against all Detractions because my Aim is the Glory of God the encrease of Piety and the Peace of this Church for the obtaining whereof the Prayers as well as the Patronage of your Lordship are most earnestly requested by My Lord Your Honours most obliged and Most faithful Servant Thomas Comber THE PREFACE THere are two principal ends of the Worship of God The glory of him that is Worshiped and the benefit of the Worshipers And these two are so inseperably united that St. Augustine (a) Credendum est totum quod recte colitur Deus homini prodesse non Deo Aug. Civ Dei l. 10. cap. 5. reduceth both to one assuring us that all the advantage accrues to us But whether we look on them single or conjoyned no part of Divine Worship doth so much express and advance Gods glory nor so directly tend to Mans good as Publique Prayer in which we make the most universal solemn acknowledgments of our Obligations unto and Dependence upon the Supreme Lord of all the World and by which all the servants of God in all times places and circumstances do with one heart and voice by common consent (b) Publica est nobis COMMUNIS ORATIO quando oramus non pro uno sed pro toto populo oramus quia totus populus unum sumus Cyprian reveal their wants and obtain supplies for them So that we may call this the Life and Soul of Religion the Anima Mundi that universal Soul which quickens unites and moves the whole Christian World Nor is the case of a private Man more desperate when he breaths no more in secret Prayer then the condition of a Church is where Publique Devotions cease St. Hierome out of Hippolitus puts the cessation of Liturgie (c) Hieron Com. in Dan. as a principal sign of the coming of Antichrist And nothing more clearly shews a profane generation (d) Gen. 4.26 Chal. Par. Tunc profani fuerunt homines ut non Orarent in nomine Domini edit Ven. the very title of wicked men in Scripture (e) Psal 14.4 53.4 being that they call not upon God 'T is well if any of us can excuse our selves but the general neglect of daily Prayers (f) In the Rubrick before the Morning Prayer by Ministers who are both desirous and bound to perform them doth too sadly testify they are tired out with the peoples constant absence and all together witnesseth an Universal decay of true Piety Perhaps the dishonour that is cast upon God and Religion while there is no apparent testimonies that they value either will not move these disregarders and neglecters since they live so that a Stranger could not imagine they had any God at all But I hope they have yet so much Charity for themselves that it may startle them to consider what mischiefs are hereby brought upon themselves and others Wherefore let them ask the cause of all that Atheism and Prophaneness Luxury and Oppression Lying and Deceiving Malice and Bitterness that is broke in upon us to the torment and disquiet of the whole World Let them ask why they plague others with their sins and others requite them again and it will appear that all this is come upon us because we forget God and Heaven Death and Judgment which daily prayers would mind us of Our Souls are fixed to the Earth because we lift them not up to Heaven We have neither grace to do good nor resist Sin because we never ask it and we can have as little hopes of Glory as we have signs of grace because we do not prepare for it But if these evils be too thin and spiritual let it be enquired whence our National and personal calamities proceed Epidemical diseases Warrs and pestilences Whence comes the Multiplication of Heresies the prevalency and pride of the Enemies of the true Religion The Jews will tell you Jacob's Voice in the Synagogue (g) Omni tempore quo Jacobi vox est in synagogis non sunt ibi manus Esau Prov. Rab. lib. Musar keeps off Esau's hands from the People We have disrespected and slighted God and his VVorship and he may justly put us out of his Protection who do not duly pay our homage to him and go away (h) Si Deus s b. synagogam intrat nemo inventus est abiit iratus ut Isai 50.2 Buxtorf syn ex Rh. displeased and then we lye open to all evil when our defence is departed from us and they that provoke him so to do are enemies to themsâ—â—â—â— and to the Church and state where they live indeed the worst Neighbours (i) Quisquis incolit civitatem in quâ extat synagoga et eam tecum non adiit is est Vicinus malus R. Nath. de latr But notwithstanding all this while all sober and devout Men lament this Epidemical iniquity and groan under the sad effects thereof passionately wishing a speedy remedy the Offenders grow bold by their numbers and hardened by this evil custome till they now despise a reproof and deny this Negligence to be a sin because they have no mind to amend it But these are of two kinds 1. Those that make their business their Apology and suppose it is unreasonable to expect them every Day at Common Prayer and judge it sufficient to say they cannot come 2. Those which have learned to despise or hate the Prayers of the Church and to scorn that which their Fore-fathers generally better then they did heartily serve God by and yet these account it their Virtue to abstain from them and having sufficiently undervalued these Devotions stampt by Publick Authority they imagine they may say innocently enough they wil not come But if to disparage our Rule did take off our Obligation to walk by it Scorners then were the least of sinners But neither the excuses of the one can cover his Covetousness and Irreligion nor the confidence of the other shelter his Pride at the last and dreadful day So that I suppose it may be a friendly office and will be so accepted to warn all such of the unsafe grounds they relye upon to prove their innocency in forbearing Publique Prayers And this I shall do by representing with all Moderation 1. The reasonableness of our being present at Daily Prayers to those who say they cannot 2. The Excellency of the Liturgie to those who say they will not come And this I am obliged to do to smooth the way to the Temple for in vain do we shew how men may be devout there if they excuse or deny Coming thither And we must not so confine our Charity to these within the walls as to forget those without We love the one best but we must pitty the other also and endeavour to
That would make the Porch larger then the house and may better be seen in the following discourse only at present we may say this of it in general That though all Churches in the World have and ever had forms of prayer yet none was ever blessed with so comprehensive so exact and so inoffensive a Composure Which is so judiciously contrived that the wisest may exercise at once their Knowledg and Devotion and yet so plain that the most ignorant may pray with Understanding so full that nothing is omitted that is fit to be asked in publique and so particular that it comprises most things which we would pray for in private and yet so short as not to tire any that have true Devotion It s Doctrine is pure and Primitive its Ceremonies so few and Innocent that most of the Christian World agree in them its Method is exact and Natural its language is significant and perspicuous most of the words and Phrases being taken out of holy Scripture and the rest the Expressions of the first and best Ages so that whoever takes exceptions at these must quarrel with the language of the Holy-Ghost or fall out with the Church in her greatest Innocence Indeed the greatest part of these Prayers are primitive or a second Edition of the most ancient Liturgies of the Eastern and Western Churches corrected and amended And in the opinion of the most impartial and excellent Grotius (a) Certum mihi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglicanam item morem imponendi manus adolescentibus in memoriam baptismi Autoritatem Episcoporum Presbyteria ex solis pastoribus composita multaque alia ejusmodi satis congruere institutis vetustioris Ecclesiae a quibus in Galliâ Belgio recessum negare non possumus Grotius Epist ad Boet. who was no member of nor had any Obligation to this Church The English Liturgie comes so near that Pattern that none of the Reformed Churches can compare with it And if any thing External be needful to recommend that which is so glorious within We may add That the Composers were all Men of great Piety and Learning for they were all either Martyrs or Confessors upon the Restitution of Popery which as it declares their Piety so the Judicious Digesting of these prayers doth evidence their Learning for therein a Scholar can discern close Logick pleasing Rhetorick pure Divinity and the very Marrow of all the Ancient Doctrine and Discipline and yet all made so familiar that the unlearned may safely say Amen (b) 1 Cor. 14.16 Lastly all these excellencies have obtained that universal Reputation which these prayers enjoy in all the World so that they are deservedly admired by the Eastern Churches and had in great esteem by the most eminent Protestants (c) See D. Durel his defence of the Liturgy beyond the Seas the most impartial Judges In fine this Liturgie is honoured by all but the Romanist whose interest it opposeth and some Dissenters whose prejudices will not let them see its lustre whence it is they call that which Papists hate because 't is Protestant Superstitious and Popish and though they count it Roman condemn it without a hearing But when we remember the best things in a bad world have most Enemies as it doth not lessen its worth so it must not abate our esteem that it hath malicious or misguided Adversaries Who for all this hold the Conclusion and obstinately resolve they will not come How endless and unprofitable it is to dispute with these the little success of the best arguments managed by the wisest Men do too sadly testify Wherefore I shall decline that and attempt to convince the Enemies by assisting the Friends of our Church Devotions And by drawing that vaile which the ignorance and indevotion of some and the passion and prejudice of others have cast over them represent the Liturgie in its true and native lustre which is so lovely and ravishing that like the purest beauties it needs no supplement of Art and Dressing but conquers by its own attractives and wins the affections of all but those that do not see it clearly (d) Ignorant qui non amant This will be sufficient I am sure to shew that whoever desires no more then to worship God with zeal and knowledg spirit and truth purity and sincerity may do it by these devout Formes so that I should have concluded here my Preface when I had given a more particular account of this Undertaking but that I must first examine an Objection or two which are like a skin over the eyes of some and be the Picture never so full of graces will spoile the Prospect if they be not removed Object 1. It is said to be a Form and therefore a hindrance to zealous praying by the spirit Answ Whoever makes this Objection and affirmes we cannot pray by the Spirit in the words of a Form must beware his ignorance betray him not into a dangerous uncharitableness and perhaps blasphemy For the Saints of the Old Testament (e) Numb 6.23 Deut. 26.3 Ezra 9.5 Daniel 9.1 prayed by Formes and so did Christ himself in the New (f) Math. 26.44 and he taught his Apostles a Form to pray by and dare any say they prayed not by the Spirit Have not all Churches since the Apostles times to our daies had their Forms of Prayer and did not the devoutest men of all ages Compose and use such Was ever Extemporè Prayer heard of in Publique till of late unless on special occasions And do we think No Church nor no Persons prayed by the Spirit till now To come nearer still Have not France and Geneva their Forms And did not learned Calvin and the best reformed Divines use a Form before their Sermons And is not an unstudied Prayer a Form to the People who are confined to pray in those words And will you say these all pray without the Spirit of God But sure we hugge the Phrase of praying by the Spirit not attending the Sense For the meaning doubtless is to be so assisted by the Holy-Ghost that our thoughts being composed and our Souls calmed and our Hearts deeply affected with our Wants and the Divine all-sufficiency we can pray with a strong Faith and a fervent Love When we are so intent upon our Requests that we duly weigh them and pursue every petition with pressing importunity ardent desires and Vigorous affections this is the Spirit of prayer And thus we may better pray by the Spirit in the words of a Form than we can do when our Mind is imployed in inventing new expressions For having a Form which custome hath made familiar we have all things set down to our Hands which we or others want and we are at leasure to improve the good Motions of the Spirit having no more to do but to joyn our Souls and Affections to every Petition and follow them up to Heaven in most passionate and zealous wishes that God would grant them
left in my misery for I have forfeited my relation and am no more worthy to be called thy Son yet I hope thou wilt not let me perish who feedest thy meanest servants A Meditation preparatory to Prayer when we doubt of the favour of God to us HE that hath a considerable request to make to an earthly King must approach without a present in his hand but my request is to the King of Kings to whose laws I have been disobedient false to his Government refractory to his summons and ingrateful for his former favours But what can I offer to him that needs nothing what can I give to him whose both my self and all I have are his favour indeed is so sweet so desirable and so universal a comprehension of all happiness that I could freely give all I have or can do or may procure for the purchase of it but the whole world is a vanity to him neither can such trifles blind his eyes or bind his hands buy his mercy to the unworthy or pervert his justice from the sinner I could methinks expose my body to the sharpest torments my soul to the heaviest sorrows and my life to the cruelest Tyrant if I were sure of his everlasting mercy afterwards and would account my self happy in the purchase but it cost more to redeem a soul I can give nothing but it is his already and I can suffer nothing but what I have deserved what then oh where shall I have a peace-offering which may not be dispised I am told nothing is more acceptable then a broken heart t is strange can an heart polluted with the guilt and enslaved to the Power of sin stupid to apprehend slow to desire and impatient to wait for and unable to perform any good but witty to invent and vigorous to prosecute unsatiable to desire and unwearied to pursue all evil and now more vile then ever by reflecting upon its own vileness shaken with fears torn in pieces with sorrow and even a terror to it self miserable and poor blind and naked can this heart be a fit sacrifice for so glorious and all-seeing so holy and pure a God can he like that which I abhor how can it be but let me recall that hasty word for he hath said it who best knows what will please himself and if he value it it is worthy for the true worth of every thing is to be judged by his estimation of it Who knows but such a broken heart may be a greater evidence of his power and mercy a fitter instrument of his praise and glory a plainer table to describe his grace and draw his image on then any other Such a heart I have and if this serve I am happy I will give it freely to thee oh Lord who despisest not the meanest gift if there be sincerity in the giver It was broken before with fear but it is now dissolved with love I am ashamed it is no better but thy mercy is the greater in accepting it and it will become better by being thine oh how am I filled with admiration of the freeness and fulness of thy mercies in comparison of which the greatest humane compassion seems cruelty and I dare proclaim to all that in thee are all the mercies of the world united and thou art mercy it self in the highest degree if my disobedience and negligence contempt and ingratitude could have separated thee from thy mercy I had now met thee in fury taking vengeance without pitty for I have seemed to live as if I had designed to Dare thee to turn away thy self from me and to try thy utmost patience the least part of which baseness would have turned my best friends in the world against me but behold the mercy of my God continues still oh let me have the shame of an ingrateful sinner and thy name have the glory of thy inexpressible pitty even to those who are almost ashamed to ask pardon and let me to whom thou hast shewed such compassion have the honour to be an instance of thy goodness to all the world but have I such a father why then do I lye still with this load of guilt upon my soul and this heavy burden of sorrow upon my spirit what do I get by these vain complaints but waste my time and double my misery by sad reflections I can neither have help from my self nor any creature but from my Father alone to whom mercies are as proper as misery is to me and if I through fear or sorrow sit still here and starve I have not so much pity for my self as he would have for me if he saw me thus grieved for abusing his mercies wherefore I will arise and go though I think I shall scarce have the face to ask more I have spent the last so ill and I shall be ashamed to tell him how base I have been but as I was not ashamed when I did evil so I must have shame when I suffer the desert of it I will go bathed in tears blushing for shame accusing my self and only relying on the bowels of a Father will beg only so much mercy as will banish despair and quiet my mind and give me some little hope and revive my languishing faith and if I may have this I will be content though I be not entertained with assurance and certain expectations for the least favourable look is more then I have deserved yet I see the tender Father upon the first sight of the returning prodigal whom he had never sent for but was driven home by his own miseries yet he runs to meet him takes the words out of his mouth and receives him with all the demonstrations of love and the caresses of a deer affection and is my God less merciful who hath invited me so often and promised me so largely I have done ill to stay so long but I will go now high in my desires low in my expectations sorrowing for my offence and begging his mercy and I hope though I carry no merits of my own to his justice yet I carry misery enough to make his bowels of compassion yearn upon me and then I cannot perish Amen Thus we see the Church hath shewed her care of these poor contrite ones in selecting the most and choicest of these sentences for them who are the best though the least part of the people and though such are vile in their own eyes (t) Psal 15.4 Old Transl Chal. Par. Viles prae oculis suis yet they are dear to God and highly valued by all good people and tenderly indulged by the Church who wishes there were more of this blessed temper § 5. THe next sort of men who come to pray are involved in gross ignorance and such are inappreâ—ensive of their guilt and unacquainted with their danger who know not what to ask nor of whom nor why but these be instructed before they pray or otherwise they will neither confess aright nor amend at all
thee nor their danger to me and therefore I have not fully renounced them nor yet absolutely returned to thee and thy wayes and therefore thou hast not blessed my Confessions which have rather been looked on by me as an indulgence to go on since my former offences were so easily pardoned then an engagement to forsake my iniquities But now I know my vileness in making so slight addresses for so great a favour and my solly to cheat my self of so considerable a blessing and my sloth to slip so many fair opportunities by my deceitful behaviour before thee O Lord I have deceived my self and I am hugely ashamed that having offended so dear a Father I have been no more really concerned and having so gracious a God to turn to I am yet so far distant from thee by pretending to turn to thee If I want pardon or peace the blame must lye upon my own negligence for thou art apt to give and ready to forgive long before thou punishest sinners but soon entreated to receive Penitents and doest most joyfully lay aside thy resolutions of judgment when we perform our purposes of amendment Oh my soul will not this real goodness of thy God shame thy hypocrisie will it not pierce thy heart to see whom thou hast offended and thaw thy hopes to behold whom thou art turning to His holiness is mixed with long suffering his justice with mercy his decrees allayed with limitations and is it fit to approach him without love or fear hopes or desires gratitude or admiration or is the forgiveness so mean a favour that it deserves no more hearty applications sure enough my hypocrisie hath hindered my pardon wherefore I begin to detest it and hereafter I will look more to the dispositions of my heart then the posture of my body I will set him before me whose love I have abused and whose patience I have tyred who is so gracious to spare me and so willing to be reconciled to me a most ungrateful wretch that so when I come to him I may have my eyes filled with tears my cheeks with blushes and my heart with sorrow I will remember who I am that go that I may be humble what I go for that I may be earnest and who I go to that I may be full of faith and hope so shall my addresses not be in vain but all these gracious attributes shall be made good to me Amen Having thus applyed these Portions of holy writ to your own souls we must desire you will observe that to these Sentences of Gods Word is annexed by the Church a pertinent exhortation least any should not sufficiently undrestand these places or not carefully practice what they know to be required by them The Words of Scripture are first laid down to shew we impose not this Duty of Confession upon you but that God requires it and then the Minister proceeds to this pious inference from them that so what God commands may be rightly understood and particularly applyed and duly practised by all people and no man may plead ignorance or forgetfulness to excuse him from this necessary Duty to which we are directed in the following Words SECT II. Of the Exhortation after the Sentences The Analysis or Division of the Exhortation The parts of this Exhortation are three 1. A loving Compellation Dearly beloved brethren the Scripture c. 2. A Profitable instruction in which is shewed 1. That we must confess Affirmatively to acknowledge and confess our manifold sins and wickedness Negatively and that we should not dissemble nor cloak them The Reason Because we are before the face of Almighty God our heavenly Father 2. How we must confess 1. With a sense of sin but confess them with an humble lowly 2. A sorrow for it Penitent 3. Resolutions against it and obedient heart 3. Why we must confess For pardon to the end that we may obtain forgiveness of the same by his infinite goodness and mercy 4. When we must confess 1. in general alwayes Although we ought at all times humbly to acknowledge our sins before God Yet ought we most chiefly so to 2. In particular in publick where we meet Do when we assemble and meet together 1. To render thanks for the great benefits we have received at his hands 2 To set forth his most worthy praise 3. To hear his most holy Word 4. To ask those things which are requisite and necessary as well for the body as the * soul 3 An earnest supplication in which there is 1. The person exhorting * Wherfore I pray and beseech you 2. The parties exhorted as many as are here present 3. The thing requested to accompany me to the throne of the heavenly grace 4. The manner of doing this Internally with a pure heart Externally and humble voice saying after me A Practical Discourse on the Exhortation § 1. Dearly beloved Brethren The Minister begins with this affectionate and courteous salutation after the example of S. Paul S. Peter and S. John who frequently begin their Exhortations in their Epistles in this language the better to engage their attention for which cause it is used here not as an idle complement but a significant indication from whence this Admonition proceeds viz. from love For he that loveth the souls of his people and hears what God expects from them and sees the danger of their neglect cannot in pity suffer them to go on and perish without warning or instruction and the people may see he hath no ends of his own but is engaged by his love to become their Moâ—itor as they are his deerly beloved Brethren Wherefore the Admonitions of Ministers should ever be accepted as the effects of their true affection to us though it proves too often otherwise for flatterers and dissemblers that will extenuate or connive at our faults are usually listed among our friends But those who discover our danger and reprove our vices and advise us to amend these we hate as Ahab did Micaiah for men are so foolish or unworthy as not to distinguish between the reproaches of an Enemy and the reproofs of a Friend because when we have done evil there is some disgrace in either but the management and design are directly contrary (a) Probra tam amicus quam inimicus objicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Paedag l. 1. c. 9. and if any reproof proceed from kindness surely it must be this which comes from him that is your spiritual Father yet salutes you as Brethren and reckons himself under the same obligation and toucheth your offences with so much tenderness only his Master hath charged that he shall reprove you and not hate you in heart (b) Levit. 19.17 for the neglect of this duty would argue he hated you and cared not to see you perish § 2. The Scripture moveth us in sundry places We may easily foresee if the Minister did only by his own authority command us to repent his words would
slight its reproofs refuse its commands despise its threatnings and dis-believe or disregard its promises and so all will be lost upon you But till you hear Gods voice you cannot expect he should hear yours when you come to this house of prayer 4. to ask those things which are requisite and necessary either towards our well-being or being even all that is convenient or of absolute necessity as well for the body as the soul for if you do beg temporal mercies earnestly he knows you will be strengthened in your sins by them and for those which concern the soul if the obstinate sinner could desire them God would not give them nor is such an one capable to receive them Wherefore since we are come into the House of God to worship and serve him and all we can do will be esteemed but a mocking of God without repentance I pray and beseech you who am the Ambassadour of the King of Heaven to whom you intend to pray for all good things and of him to beseech deliverance from all evil I in his Name do request all you as many as are here present high and low rich and poor young and old whether you are the best of the Congregation or the worst of sinners to accompany me in presenting an humble Confession to Almighty God who by Christ Jesus hath given you leave to come into his presence and commanded me to bring you with me and will most mercifully accept and lovingly embrace us both Oh then come along with me and let us confess our sins with a pure heart not harbouring any hypocrisie in our souls and humble voice to express the sorrow of our minds and since you have deserved shame do you in your own words accuse your selves and justifie God and fear not that your own testimony shall be used to help to condemn you for you are not going to a humane tribunal but to the throne of the heavenly Grace where he sits who did invite you and doth wait for you and will forgive you do not fear it And though he be in Heaven yet trouble not your selves how to bespeak him for if you be willing to go with me I will be your Mouth only I request you will in your own words consent to and seal every sentence by saying after me this most hearty Confession following SECTION III. Of the daily Confession The Analysis or Division of the Confession THis pious Confession is so methodically composed that it naturally falls into these four Parts 1. The Introduction 2. The Confession properly so called 3. A Deprecation of evil 4. A Petition for good 1. The Introduction in which is shewed 1. To whom it is made to our Almighty and most merciful Father who is Able to puÌ„ish Willing to forgive Likely to receive us 2. By whom it is made by us we 2. The Confession it self 1. in general that we have sinned have erred and strayed from thy wayes how we have sinned like lost sheep 2. in particular 1. of the cause original sin We have followed too much the Devices and Desires of our own heart 2. of the effect Actual sin in general Disobedience We have offended against thy holy Laws in sins of Omission we have left undon those things which we ought to have done in sins of Commission And we have done those things which we ought not to have done* 3. in a conclusion from both * And there is no health in us 3. The Deprecation of the Evill 1. What we would be delivered from and 2. The Reasons annexed to every one 1. The guilt of sin But thou O Lord have mercy upon us with the Reason because we are miserable offenders 2. The puniâ—hment of it spare thou them O God with the Reason because such that confess their faults 3. The power of it Restore thou with the Reason because we are of them that are penitent 3. An Argument to enforce the Deprecation 1. From the Promises in general According to thy Promises 2. The manner of giving Declared 3. The Persons to whom unto mankind 4. The Person by whom they were given in Christ Iesu our Lord 4. The Petition for good in which there is 1. Of whom we desire it And grant O most merciful Father 2. Through whom we desire it for his sake 3. What we desire of God 1. in general amendment that we may hereafter live 2. Piety to God a godly 3. Charity to others righteous 4. Temperance to our selves and a sober life 4. Why we desire it or to what end To the glory of thy holy Name Amen A Practical Discourse on the General Confession § 1. Almighty and most merciful Father The Church hath been curious and exact to select such Titles for God in the beginning of every Prayer as are most proper to the Petitions to which they are prefixt and most likely to produce affections sutable to those requests in him that useth them which as it is every where apparent to a considering person so it may appear particularly in the fitness of these two compellations to the subsequent Confession being the Attributes of his infinite Power and Mercy The first is an acknowledgment of the greatness of him whom we have offended and is the same with that which God stiles himself by to Abraham (a) Gen. 17.1 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speusippus Ipsa suis conâ—enta opibus nil indigo nostri Lucrer de natur And it denotes his being all-sufficient in himself for his own happiness as the Philosopher defined him as also his being able to supply all our wants And further it notifies his absolute Dominion over all the world and his infinite power to do whatsoever he pleaseth So that the consideration of this attribute shews us that we have sinned against a God whom we cannot hurt by our sins but by them we damage our selves both in stopping the current of his blessings by which we are sustained and refreshed and by provoking him to stretch out his mighty Arm to destroy us the shutting his hand of bounty would make us perish for want bâ—t the weight of his Arm of power will crush us to pieces And we must meditate on this so long till our hearts are pierced with a religious fear and holy dread of the anger of this Almighty God only this fear must not drive us from him but draw us more speedily to him and be as the Needle (b) Si nullus est timor non est quâ charitas intret sicut setam introducere filum videmus sed nisi exit seta non succedit linum sic timor occupat mentem prior verum non ibi manet quia ideo intravit ut introduceret charitatem Augustin in 1. ep Johan 4o. which enters not to stay but to make way for the thread of
hearts seem to be Know ye therefore that we are Authorised in Gods name to bring to such the message of the Absolution from the guilt and Remission of the punishment of their sins And by vertue of the power and in obedience to the Command given to us by God we do now proclaim that not we but He Pardoneth that can do it by his own right and Absoldeth both from guilt and Punishment all them be they never so many and their sins never so great that are qualified for a Pardon by those conditions which are by him required even them that truly Repent and heartily grieve for all their evil ways longing to be delivered from them and seriously purposing to amend them these shall never be condemned if they will trust in his mercy and Vnfeignedly believe and are firmly perswaded of the excellency of the precepts and the truth of the Promises of his holy Gospel and if they particularly accept this message of his Love therein manifested wherefore since God is so able and willing to pardon and hath sent us his Ministers to offer a Pardon if you repent and believe oh let us not loose the benefit of so gracious an offer but let us all since all are sinners go together to the Throne of grace upon this courteous summons and beseech him earnestly who sent it to us of his favour and bounty to grant us true Repentance such as he can work in us and such as he will accept so as to forgive us thereupon and having thereby cleansed us from by-past sins let us most heartily beg the help of his grace and his holy Spirit to purifie our hearts strengthen our Faith and bless our indeavours of reformation so constantly that we may have all our desires accomplished which petition if God shall grant the blessed event will be that those things even all the duties which you shall now perform and the Absolution now pronounced which is the office of the Minister may please him so as that he hear your Prayers and seal your Pardon and bless all which we do at this present when he hath cleansed us from iniquity and quickened us by his spirit the fruit shall be present acceptance and that the rest of our lives hereafter which formerly have been so sinful may be pure from wickedness sanctified and righteous and holy full of all well-pleasing and that we may persevere all our daies in this happy course so that at the last when Death puts an end to the tedious sorrows and short contents of this mortal life we may come to his eternal joy that is unconceivable and endless without mixture or diminution and which is so much above our deserts that we could not hope ever to obtain it but through Iesus Christ our Lord who by his Death purchased this Pardon by his intercession prevaileth for grace and at his Ascension took possession of this eternal joy for all that are truly Absolved to which we all say Amen Lord be it so unto us Amen SECTION V. Of the Lords Prayer Of the Lords Prayer in General § 1. WHat hath hitherto been performed by the Church was rather a preparation to Prayer then Prayer it self For this Confession and Absolution answers to the Heathen Washings and those the Jews used before they approached their altars So that we may say the first place is by us assigned to the first and chiefest of all Prayers which should have stood in the front of all but only till we had repented of our disobedience we ought not to call God Father and till we have his Pardon we cannot with comfort call him so He that hath been in Rebellion must have his offence forgiven before he presume to petition for acts of grace so we being praedisposed by Confession and Absolution begin with this Prayer And sure this deserves to be first since it was made by Jesus and endited by his divine spirit to be a guide to and a part of our daily Devotions (i) Luc. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. LXX Numb 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debet benedictio ista proferri linguâ sanctâ cum nomine Dei proprio Fagius in loc to be used as oft as we need our daily bread saying these words or praying in this manner which is all one for that form of blessing Num. 6.23 the Jews are prescribed to use in that manner who yet keep both words and language in the Pronunciation this Prayer Christ had delivered in his first Sermon Matth. 6. but it seems his Disciples did not then understand it for a form (k) See modo Diatrib on Matth. 6.9 so that the next year they requested him for a Form such as the Doctors among them were wont to give their Schollers as a Badge of their Relation to such a Master and then Luke 11.1 our Lord prescribed this set Form which for words and phrases he took (l) Tam longè abfuit Dominus Ecclesiae ab omni affectatione non necessariae novitatis Grotius out of the Jewish forms with little variation (m) Vid. Capelli not in Crit. Sacr. to shew how far he was from all affectation of novelty in Devotion and certainly we may discern in it a lively resemblance of its Author who was the highest and lowest the greatest and least God and Man The Comprehensiveness of it is the admiration of the wisest (n) Quantum substringitur verbis tantùm diffunditur sensibus Tert. the plainess suiting still the meanest capacity for it is so clear that all may understand it so short that any may learn it so full as to take in all our wants and so exact as to shew us what we should be (o) Vnusquisque nostrûm sic discat orare de orationis lege qualis esse debeat noscere Cypr. de Orat. as well as what we should ask and is the Epitome (p) Breviarium Evangelii Tertul. de Orat. of the Gospel Herein we glorifie God in desiring his honour may be made manifest and are mindful of our selves in praying for all Graces Reverence and Fear Sanctification and Purity Submission and Obedience active and passive Faith and Love Diligence and Zeal Constancy and Perseverance and for our Bodies we beg Food and Raiment Health and Strength Riches and Friends a good Name and a long Life so far as they are good for us We look back to our sins past and humbly crave Remission we look forward first to our duty engaging our selves in purposes of holy Charity and then to our danger earnestly intreating his preventing grace and pitty may preserve us from sin and punishment the snares of men and devils finally we look upwards in an humble acknowledgment of his goodness and greatness and just deservings of all honour and glory from us and all the World In this one Form as we represent all our own wants so we exercise all graces (q) Quot simul expunguntur
that we may seldome fall into temptation and never fall by it least Sathan who desires our eternal ruine again get power over us and advantage against us let us not be a prey to his malice but deliver us from evil which he inticeth us to as a Tempter and will punish us for as a Tormentor that we may not deliver our selves over to him by sin nor thou give us up to his wrath to execute thy sentence upon us for it These mercies we need and though we are unworthy yet we Petition thee for them thou mayest help us for thine is the Kingdome thou canst do it for thine is the Power thou wilt do it for us as thou hast freely and frequently relieved poor penitent sinners for which Men and Angels do acknowledge thine is the Praise and the Glory and we shall by thy mercy to us be obliged to joyn in this just acknowledgment which shall be made to thee in Heaven and Earth for ever and ever world without end Amen be it so SECTION VI. Of the Responses First of them in General § 1. AFter this devout address to God in that incomparable Prayer which Jesus taught are added some short and pithy Sentences in which the People are to bear a part according to the manner of the Primitive Christians (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Ap. l. 2. c. 5. who used this so constantly that Eusebius (x) Euseb Hist Eccl l. 2. c. 17. brings it as an Argument to prove the Essenes were Christians because they sung by turns answering one another They did so indeed among the Jews but those duties were performed by the Priests and Levites only But Christians have a greater Priviledge and every man is so far a Priest (y) 1 Pet. 2.9 Revel 1.6 as to have leave to joyn in this spiritual sacrifice and it is for the benefit as well as honour of the people For First This shews their full Consent and Unity in all that is Prayed for which Christ teacheth us to be necessary that our Prayers may be heard (z) Matth. 18.19 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is their silence sufficient to express such a consent as is here required for they must not only be willing these things may be prayed for but they must desire God should look on it as every ones particular request and accordingly Minister and people must with one mouth as well as one mind (a) Rom. 15.6 praise God Secondly This quickens their Devotion by a grateful variety making those holy offices pleasant which our corrupt nature is so apt to think tedious and by a different manner of address making the time seem short (b) Breve videbitur tempus quod tantis operûm varietatibus occupatur Hieron Epist ad Laet. and the Devotions new so that we may be as fresh as in the beginning of our Prayers Thirdly This engageth their Attention which is apt to stray especially in Sacred things and most of all if the people bear no part But when they have also their share of Duty they must expect before it comes that they may be ready when it is come that they may be right they must observe and after take heed to prepare against the next Answer they are to give How Pious therefore and Prudent is this Oâ—der of the Church thus to intermix the Peoples duty that they may be alwaies exercised in it or preparing for it and never have leisure to entertain those vain thoughts which will set upon us especially in the house of God (c) Nihil agendo malè agere dâ—scimus Senec. if we have nothing to do And assuredly the general neglect of this Duty of answering in their course hath introduced so much laziness sleeping irreverence inadvertency and weariness into the house of God Our Pious Ancestors may make our Devotion blush when we see them all the time of Prayer in procinctu with their knees bended their hands lifted up their eyes fixed on the Minister and their hearts and mouths ready to say Amen and answer where ever it was required And if ever this Devotion be restored in the Church which all good men passionately with it must be by learning the people zealously and conscientiously to joyn in these pious Ejaculations allotted to them which that they may do I shall now explain them to every ones capacity § 2. O Lord open thou our lips And our mouth shall shew forth thy praise This sentence with many of those that follow are Endited by the Spirit of God taken out of that excellent repository of Devotion the Psalms of David from whence the Jews took the greatest part of their Liturgy and the Primitive Christians collected their Prayers (d) See Dr. Hammonds Preface to his Annotat. and composed their Hymns out of it because it contains variety of prayers and praises exactly fitted for all persons in all circumstances as pertinent as if they had been made for the present occasion and so we shall find this to be which we now consider The words are to be found in Psal LI. ver 15. and were antiently transcribed into the Christian Liturgies for they are ordered to be three times repeated in that antient one attributed to St. James not to mention them of later date And nothing can be more pertinent when Minister and people apply themselves to praise God for speech is the gift of God (e) Prov. 16.1 Exod. 4.11 and that in which man excells all other Creatures and was given us to this end that we might glorifie him whence the tongue is called our glory (f) Psal 16.9 gloria mea LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Psal 36.12 108.1 because it is the instrument of his praise But we here do not only acknowledge our speech was given us to this end but desiring now to make a right use of it we beg his help and confess from him we have the faculty and the exercise of that faculty in every Act especially in holy things wherein unless he open our lips we cannot set forth his praise This is the sense of the words considered absolutely and alone But the Observation whence they are taken oâ—t of the most famous Penitential Psalm and where they are set soon after the Confession will afford us another profitable exposition David useth them after the Confession of his grievous sin and earnest supplication for Pardon and we use them in the Close of the Penitential part before we begin our solemn praises and petitions intimating that till we have some hopes of our Pardon we cannot proceed any further and so we briefly but zealously press that great sute for mercy because sin and the guilt of it doth stop our mouths and shut our lips that we become tongue-tyed (g) Matth. 22.11 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speechless and mute as Judah the most eloquent of all his brethren (h) Gen. 44.16 Quid scribam vobis a t quomodo
immediately before his presence who sees our thoughts having our hearts filled with thanksgiving and gratitude for all his favours And the more to set forth his love and quicken our bretheren let us openly reioyce and shew our selves glad in him not with any vain songs but with Psalms which are indited by his Spirit and appointed by the Church as Forms of our daily Praises Ver. III. And we have great reason to glorifie him with heart and voice for the Lord Jehovah is not like any other that is falsly worshiped for he is a great God infinite and incomprehensible in his Essence supream and absolute in his Dominion and a great King who commands over Angels of Heaven Devils of Hell and the greatest earthly Monarchs being far above all that are supposed or called Gods and therefore deserves a nobler worship then Heathens give to their feigned Deities and guardian Angels or flattering Courtiers to their Royal Masters Ver. IV. He is not limited in his Power and Providence to one City or confined to a single Province but in his hands and Power under his Rule and Government are all the remotest and most secret corners of the earth no place is too far for him to reach too deep for him to discover or too high and strong for him to subdue for the heigth and the strength of the hills which are inaccessible to men these are his also and serve for the bulwarks of his Kingdome Ver. V. He is Lord of all the world and commandeth over that unruly Abyss of Waters the Sea which he binds in fetters of sand that it should not harm us but serve our needs for he hath given us power over it because it is his by an unquestionable Title for he created and he made it and therefore ought to give laws to it and to dispose of it and all the earth because he took away the covering of Waters from the ground and his hands made Herbs and Fruits Birds and Beasts and so furnished and prepared the dry land to be a habitation for the Sons of Men. Ver. VI. O come then since we have so gracious and All-sufficient a God let us not only praise him for what we have but also pray unto him and worship him in spirit and truth petitioning him for the relief of all our necessities with all possible zeal and sincerity in our heaâ—ts and with all lowliness and reverence in our postures let us bow and fall down on our faces and kneel to so glorious a King behaving our selves decently and humbly before the Lord who is able to do all things and being our maker will not suffer us the work of his own hands to perish Ver. VII But besides his Creating of us upon which ground others have hope to be heard as well as we our peculiar interest in him may encourage us to pray to him for he is the Lord whom we believe in and who calleth himself our God and although he made all men yet he hath especially made himself known to us and we are the people whom he feeds with his Word and Sacraments and whom he hath chosen to be the flock of his pasture that he himself may watch over us day and night to secure us from sin and Sathan because we are his especial subjects and the sheep that shall ever be preserved by the care of his eye and the power of his hand if we come at his call and hearken to his voice Ver. VIII O ye peculiar people of God observe how when his Word is read or preached to you his Ministers nay his Spirit doth every day invite you to Repentance saying to day after you have lost so many and have so few remaining while this is in your power it will be well for you if ye will hear and obey his voice and that he may not call in vain take heed you wilfully harden not your hearts by delighting in the pleasures of sin and doubting of the promises or slighting the threatnings of God for the event will be as sad as in the provocation of the Divine Anger by the unbelieving Israelites at Meribah and in the day of their presumptuous temptation of Gods patience at Massah in the wilderness of Sin after they came out of Egypt Ver. IX This example God set before the Posterity of those obstinate Jews saying to them as now he doth to us remember the time when your fathers whom you glory in disobeyed my commands and questioned my Providence and durst not trust my promises but tempted me by requiring miracles from me to satisfie their lusts and by this they supposed to have proved me and made trial of my power and love although there was evidences enough of both in their miraculoâ—s deliverance wherein they found my kindness and saw my works which were so wonderful they would have convinced any but such stubborn wretches Ver. X. For all this I forbore them as I have done you who serve me as they did yet fourty years long I spared them from utter destruction and still they were as rebellious as at first so that all that time was I grieved with the perverseness of this Generation At last when nothing would amend them I declared my utter detestation of them and said of those whom I had once chosen it is a people whom nothing can reclaim a refractory crew that do err in the thoughts of their hearts concerning me imagining me faithless and false or weak and impotent and no wonder for they have not known nor never would observe my waies to destroy presumptuous sinners but to give grace and glory to holy and humble men which put their trust in me Ver. XI Wherefore I warn you all to take heed least you refuse to hear my voice and neglect to repent to day for so you will provoke me to deal with you as I did with them unto whom I sware and stedfastly resolved in my wrath being justly incensed at their baseness that they should all perish in the wilderness and for all their confidence one of them should not enter into the blessed land of promise nor partake of my rest nor did they for I cut them off from the possession of Caanan for disobedience and unbelief and I will keep all such out of the heavenly Jerusalem loe I have said it that you may be warned and turn in time Glory be to the Father c. As it was in the Beginning c. §. VII Of the daily use of the Psalms in the Morning and Evening Prayer THE Book of Psalms seems to be a Collection of thosâ— devout hymns wherewith holy men did praise God upon publique or private occasions and are fitted to all Conditions of the Church in general and of particular persons and are Divine forms of Prayer and Praise indited by the Spirit of God with such admirable variety that we may easily Collect a Form from thence either to Petition for any thing we need or to glorifie the
bless the name of God And be sure you never omit to bear a part your selves in heart or voice or both for so the Church requires and so the people of God in all ages (m) Exod. 15. ver 1. cum 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. canere respondere signif Med. Diatrib have sung their hymns by turns and responses which Ignatius first ordained in Christian Churches (n) Socrat. Hist trip l. 6. c. 8. supposing by this means they might best stir up each others affections and come nearest to the heavenly pattern where the Seraphims cry one to another holy holy holy Lord God of Hosts (o) Isai 6.3 and if we zealously imitate them here we shall be the fitter to bear a part with them in their eternal Hallelujahs But our designed brevity will allow us no further to press these things because our principal aim is to help Devotion not satisfie curiosity and therefore shall betake our selves to the next Section where we must treat of the means to use the daily Psalms to the benefit of our souls § 8. There is not any part of Divine Service that might be of more general advantage then the use of the Psalms if due care were taken by us of three things 1. To be fitly disposed for them before we begin 2. To be suitably affected when we are about them 3. To retain firmly those affections afterwards Concerning each of which something must be said 1. For preparation It is most certain that our hearts are like an Instrument out of tune and if we begin the melody of the Psalms before we have skrewed up our affections and set them to the right key we shall make an unpleasing discord for which cause the foregoing offices of Repentance are prudently appointed to be first performed that we being thereby mollified and wound up into a frame of Devotion may say our hearts are ready to sing and give Praise Psal 108.1 And certainly we shall find the devout performance of the Penitential part will incomparably fit us to say or sing Davids Psalms with Davids Spirit for having confessed humbly and begged forgiveness earnestly and received the news of our Absolution thankfully our hearts will be replenished with contrition and lowliness and we shall find our spirits tender our desires strong our affections elevated and fixed upon those things that are above then the comforts and promises will cheer us our sense of the wants of our bretheren and our own necessities will give wings to all the Petitions our apprehensions of Gods goodness in Christ Jesus will beget such intire love to him that our very souls shall mingle with our praises how easie and how deep impressions will all these make upon the heart of a true penitent which an unrepentant man is not at all affected with Consult but your own Experience which will convince you that when by some sharp affliction or serious preparation before the Sacrament or the like your affections have been moved to a humble and hearty repetition of the publique Confession then your heart is much affected with Davids devout prayers and hearty thanksgivings and you easily apply them to your own concerns without a Monitor and so you might be disposed every day if you did daily confess your sins with the same affections and dispositions But we must prepare not only to sing with the spirit but with understanding also (p) 1 Cor. 14.15 and therefore let us use all means we can (q) I advise those that are of ability capacity and leisure to read the Psalms for the day privately in Dr. Hammonds excellent Paraphrase before they go to Church and for others to use the Lord Hattons Psalms with the Prayers fitted to them in the same manner to know the meaning of these holy Psalms which is not difficult to do especially so far to understand them as to be able to know when David exhorts us or praises God or prays to him that we may joyn with him in a right manner And indeed a diligent attention will make that sufficiently plain especially if we have seriously considered them in private 2. For suitable affections in the Reading or singing of them we must take notice that there is something more required in these Psalms then in other parts of Holy Writ for other parts of Scripture are Read to us and it sufficeth that we be careful to hear them reverently and attentively and willing to be instructed by them and resolved to be obedient to them But here we our selves do bear a part and we are to speak them as our own words (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem we must pray for what is there desired and we must praise God for those mercies which are here recorded and this requires both an extraordinary attention and also a suitable disposition of mind to the matter of the Psalm which we are repeating So that it is necessary that we consider the subject of each of these Divine Canticles and endeavour to get our hearts into a temper agreeing (s) Tuum spiritum affectu Psalmi forma si affectus sit amoris ama si timoris time c. Aug. in Psal 30. thereunto and so we shall sing these Psalms with such a spirit as they were composed (t) Ad fruendum hunc thesaurum necesse est eodem spiritu Psalmos dicere quo fuerunt compositi Cassian Collat. 10. c. 10. which blessed frame that Holy Spirit that first indited them can only beget in us and no tongue can tell what infinite delight and ravishing pleasures and mighty advantages we might then find in this imployment wherefore having desired the assistance of the Divine grace be careful first to let your hearts go along with the matter of every Psalm and secondly to apply the Gloria Patri at the end of every Psalm according as the subject doth require in which perhaps these general Directions may be helpful to you Observe there are four sorts of Psalms 1. Psalms of instruction 2. of exhortation 3. of supplication 4. of thanksgiving and though many are mixt composures containing all or most of these yet all that is in any of them may be referred to one of these heads and the devout Christian may learn by the following Rules to suit himself for any of them whether single or together 1. The Psalms of Instruction are plain Explications of and profitable Meditations upon some point of Religion as about the Creation and Works of God (u) Psal 8. and the 104. about his Providence (x) Psal 37. and 139. and 147. concerning Christ his Passion (y) Psal 22. and 69. his Resurrection and Ascension (z) Psal 2. and 16. and 110. or his coming to Judgment (a) Psal 50. and 97. c. Now in these and the like Psalms we must make a hearty confession of our belief in these Articles and be thankful to him that revealed them
least it should be neglected or forgotten by private persons if we attend on the Service of the Church we shall neither be ignorant nor unmindful of this heavenly touchstone by which we may constantly discover all that is contrary to the truth of our principles or the holiness of our profession 2. To express our constant fidelity to God this being like the Souldiers word or symbol by keeping which we own that great General whose Souldiers and Servants we avowed our selves at Baptism and took upon us this Faith as the badge and cognizance of our relation to God and dependance on him So that whenever we are to fight for him or to approach him (z) Dei igitur cultus quoniam coelestit militia est devotionem maximam fidemque desiderat Lact. lib. 5. c. 20. Non ego perfidum dixi sacramentum Ibimus ibimus we must shew this badge and repeat the Articles of our Allegiance to declare we are still for the Lord of hosts and do hold fast the profession of our faith without wavering Nor is there a more effectual argument to move God to hear our Prayers and obtain the intercession of Jesus then with heart and voice to make this Confession of him before men (a) Rom. 10. ver 9 10. S. Matth. 10. ver 32. and solemnly to own our selves his servants (b) Psal 116. ver 16. Psalm 119.125 for then we have assured promises of protection and defence Let us then think how reverently should we stand up to renew our faithful engagements to the King of Heaven and Earth and how sincerely should we profess our fidelity to the searcher of all hearts whose we desire so much to be accounted and now that we are in our Petitions to beseech him to shew himself to be our God let us most seriously and devoutly protest our selves to be his servants 3. To manifest our unity among our selves and agreement with the whole Church that as we have one Lord so we may have one Faith (c) Ephes 4.5 Rom. 15.6 and as Children of the same Father servants of the same household and Souldiers under the same Prince may with one mind and one mouth glorifie this One God For we must agree in heart as well as meet in person if we would have our prayers (d) Matth. 18.19 be accepted It were to be wished there were no dissent in the smallest matters among the servants of the same God but if any such be that they may not dissolve our Union nor divide our Worship we are all to rejoyce that we agree in the main and to repeat this Creed together with a hearty charity that we may all declare our selves satisfied in these necessary things and may pray together without the least sparks of wrath Let us therefore remember these Prayers are put up only by and for the true members of the Church and this Creed is the Criterion to discern between the faithful and the false (e) Tessera signaculum quo inter fideles perfidosque seceâ—nitur Maxim Taurin So that by the hearty reciting thereof thou ownest the same Faith which glorified Saints did once profess and all holy Christians throughout the world do now believe and dost hereby declare thy self a true member of Christs holy Church Fides quam Sancti Apostoli praedicaverunt concilia firmaverunt Fatres consignaverunt Theodorus Ep. Rom. and so hast a right to its priviledges and a share in its Devotions § 4. The last and chiefest enquiry is concerning the manner how it is to be repeated of which we had need be careful least our frequent use of so excellent a part of these offices do take off our attention from these noble and necessary ends There are many requisite and becoming affections which our thoughts should now be actuated with concerning the certainty and the usefulness of these truths the happiness of those that know them and the misery of such as are ignorant of them But especially we must be careful in this part of our service 1. To be most heartily thankful to our gracious God that hath made these divine truths so manifest to us Shall the heathen Plato praise God that he was born in Greece and educated at Athens and the Jews bless him every day that made them sons of Abraham and sanctified them with his precepts and shall not we much more magnifie his favour towards us who by the advantages of our Birth and Education are so early instructed in these saving truths that are so necessary we cannot be happy without them so evident that we are scarce ever tempted to doubt of them and yet withall so mysterious that all the wisdome in the world could never without the help of Revelation have discovered them to us many Kings and Princes Prophets and Masters of the greatest reason have lived and dyed in ignorance of these principles which by Gods mercy you understand as clearly and believe as fully as any thing that sense or experience teacheth you Forget not therefore daily to pay the tribute of Praise to thy heavenly Master who hath made thee oâ—e of his own School and prevented thy going blindfold to destruction 2. Be sure to give your positive and particular assent to all and every article thereof receiving them all as undoubted Oracles from the mouth of the God of truth who neither will nor can deceive Our souls may safely rely upon them and require no other demonstration (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 50. but only whether it be certain that God did reveal them He that knows him and his eternal veracity will enquire no further and he that would believe firmly had need enquire so far and with the Bereans search the Scripture (g) Acts 17.11 Non temerè sed ratione nitimur ad fidem Orig. in Cels l. 3. and examine if these be confirmed there and then we may on good grounds annex our Credo I believe to every single Article when we have found it agreeing with the Word of God And though I believe be only once set down in the beginning of the first Article yet it must be understood and supplied by us in the front of every Article afterwards as it was wont to be in the antient form of Baptism and may be seen in the Creed for that office in our Liturgy the Priest asking at every Article Credis Dost thou believe and he answering Credo I believe Meditate that God himself doth so bespeak you I have given you my holy word and taught you all saving truth do you believe there is one God and let every ones heart eccho again I do believe it Do you believe he made Heaven and Earth I do believe it c. Nor must any man think it sufficient for the Minister to say the Creed for him it is not then thy Faith but his own Nor doth he confess it that doth not in heart or voice or both go
since they were ushered in by Faith and Charity the best preparatives to that duty We have all owned that we have one Lord and one Faith and now we are preparing as bretheren and fellow-souldiers to unite our requests and to send them to the throne of God But first in token of our mutual Charity the Church appoints instead of the antients kiss of peace a hearty salutation to pass between the Minister and People he beginning in the phrase of Bâ—az to his Reapers The Lord be with you (o) Ruth 2.4 Psal 129.8 which was after drawn into common use as a form of salutation to all and used by St. Paul in his Epistles (p) 2 Thess 3.16 to which the people are to return a good wish for their Minister in a form taken from the same Apostle (q) 2 Tim. 4.22 Galat. 6.18 desiring the Lord may be with his spirit Which is no invention of our own but mentioned in an Antient Counsel (r) Placuit ut Episcopi â—resbyteri uno modo salutent populum dicentes Dominus vobiscum ut respondeatur à populo Et cum Spiritu tuo sâ—cut ab ipsis Apostolis traditum omnis retinet Oriens Concil Brace primum Can. 21. and there affirmed to have been instituted by the Apostles and as it there appears retained in the Liturgies especially of the Greek Church but sure it never had a fitter place then in our excellent service where it succeeds the Creed as the Symbol and bond of peace St. John forbids us to salute or to desire God to be with any that cleave not to this right Faith (s) 2 Ep. 5. Jâ—hn ver 10.11 But when the Minister hath heard every one profess his Faith in the same words with himself how chearfully and without scruple may he salute them as bretheren and they requite his affection with a like return 'T is too sadly true that little differences in Religion make wide separations and the most incurable animosities Why then should not our exact agreement be as forcible an uniter of all our hearts since the profession of the same Faith hath ever been reputed the firmest bond of Charity (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Wherefore when these endeering offices have warmed our hearts with mutual love these expressions will not barely signifie the affections between the Minister and his people but may be used as the exercise of their Charity by way of Pâ—ayer for one another Let the spiritâ—al man meditate how often Sathan is among the sons of God how mâ—ny of his flock which now are preparing to joyn with him are oppressed with hard hearts or disturbed with vain thoughts and then let him earnestly pray the Lord may be with them that his Prayers be not in vâ—in for them Let the people also remember how comfortable and advantagious it will be to them that he who is their mouth to God may have a pure heart and a fervent spirit and with these thoughts let them most hear ily require their Pastors prayer by desiring the Lord to be with his spirit that both may by acknowledging tâ—eir insufficiency and declaring their Charity obtain a blessing of God for each other and find the benefit of these short Petitions in every part of the suceeding Offâ—ces § 2. Let us pray We can do nothing in Religion without the Divine presence and Assistance and therefore the Minister and People must mutually beg that for each other and then they must joyn in their Petitions In the beginning of which is placed this short and antient Exhortation So often repeated in all the old Liturgies (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi Dominum oremus postulemuâ— vid. Liturg S. Jacobi S. Basilii c. whereby the Priest gives the signal of battel or the watch word to all the assembly that they may set on their enemies with courage and besiege even Heaven it self with a holy importunity And as the Cryer of old in the Heathen Sacrifices proclaimed his HOC AGITE and warned all to attend what they were about so doth the Minister charge you against all wandring thoughts which are never more frequent nor pernicious then in holy duties desiring you not to rest satiâ—fied in his Petitions for you but to let your heart go along with him that they may be accepted as your Prayers though pronounced with his lips He injoyns all to pray and that with him and for one another for it is a great work we have to do and we must now take off our thoughts from all other things and wholly mind this § 3. Lord have mercy upon us Christ have c. Lord have c. The best beginning for our requests is a Petition for Mercy whereby we acknowledge our unworthiness declare our misery and confess we cannot expect our Prayers should be heard unless it may please God first to have mercy upon us Like those poor Lepers (x) Luke 17.11 12. eminus tanquam immundi Levit. 13.45 clamant Jesu Domine miserere nostri we discerning Jesus afar off cry out unclean and beseech him to have mercy on us for we are defiled dust and ashes and how shall we dare to draw near to him or open our mouths before him till he be pleased to pitty and cleanse us As to this particular Form it is originally taken out of Davids Psalms (y) Psal 6.2 Psal 51.1 Psal 123.3 where it is sometimes repeated twice together to which tâ—e Church hath added Christ have mercy upon us that it might be a short Litany and a supplication for mercy to every Person in the Trinity (z) Imploramus misericordiam Domini per Kyrie eleeson Chriâ—e c. Kyrie c. ita ut tres articulos aliquo modo divinae majestatis trinitatis in Ecclesiâ celebreâ—us Amalar Fort. de Eccl. off because we have offended every Person and are to pray to every Person and need the help of every Person calling both the Father and Holy Ghost by the same title of Lord as being partakers of only one and the same Divine Nature and the Son by another title who also did partake of our humane Nature as Durand Rational l. 4. c. 12. doth observe And as Tho. Aquinas adds being under a three sold misery of ignorance guilt and punishment we thrice imploâ—e mercy And because we need that when ever we pray (a) Quia ante omnem Orationem sacerdotùm necesse est misericordiam Domini implorare Durand Rat. ut supr it was used both in the Eastern and Western Churches and become customary in the time of Theodosius the younger so that it was decreed by a Councel (b) Et quia dulcis nimis salubris consuetudo intâ—omissa est ut Kyrie eleeson frequentiùs cum grandi compunctione dicatur Placuit etiam nobis ut in omnibus Ecclesâ—is nostris ista consuâ—tudo Sancta ad Matutinum ad Missas ad Vesperam
Deo propitiante intromittatur Concil Vasens can 5. that it should be said in the Morning and Evening Prayer and in the Communion Offâ—ce with great Contrition and Devotion By which it appears that though these words were so sacred that the Heathens used them in their Prayers (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in Epict. l. 2. c. 7. yet they learned them either from David or the Christian Church where the use hereof was so familiar that we read that Antioch was delivered from an Earth-quake by the Peoples going barefoot in procession and saying this short Litany Lord have mercy on us (d) Paul Diacon lib. 16. No doubt if with humility and fervency we repeat it Our souls may be delivered from sin and our following supplications might be more acceptable for it signifies Lord be gracious (e) Deus sis propitius Ita Vers Jun. Trem. unto us or shew compassion and favour toward us in receiving and answering the Prayers we are about to make especially the Lords Prayer wherein we must not presume to call God Father until we have intreated for grace and mercy But concerning the repetition of the LORDS PRAYER in this place our designed brevity allows us only here to say that being the best of all Prayers it cannot be used too often and having the best of all Authors for its Composer even him for whose sake all our requests are heard it may seem to consecrate the Petitions annexed to it since they are formed by this Pattern and contain nothing but what is agreeable to this form which hath upon it the Royal stamp of Divine Authority Nor should the frequency of its returns abate our devotion in the use since Jesus did thrice pray in the same words Only as before it was applied for the Confirmation of our Pardon so now it must respect the following Petitions to which we may so heartily unite it that they may be more acceptable for its sake and we may make amends for any Petition thereof which was not so zealously put up by reason of intervening distractions when it was said before by asking that with a doubled earnestness now which then we forgot or sligâ—tly passed over § 4. Psal 85.7 O Lord shew thy mercy upon us Answ And grant us thy salvation From the recital of that sacred Form of Prayer which Jesus left us we pass to the interlocutory Petitions by this grateful variety taking off the tediousness and adding to the pleasure of the duty as also quickening the attention and uniting the hearts of the performers And herein the Minister begins as the commissionated Embassador of Heaven yet the people follow and bear a part as a badge of their honour and an engagement to their watchfulness charity and devotion while both contribute heat to each others affections and vigour to these short and sweet ejaculations taken for the most part out of the great storehouse of Divine Offices the Psalms of David and being an Epitome of the ensuing Collects for Grace and Peace for Kings Priests and People that they may be replenished with all sorts of blessings The words of which sentences are so significant and comprehensive that it will be hard to make a better Collection and yet so plain and obvious that we discourse of them rather for the help of Devotion then any necessity of explication This first Versicle is a general Petition for Mercy and Salvation and seems to be the sum of all the weekly Collects for one or both of these are commonly the subject of them we prayed for Mercy in the Lord have mercy c. and now we beg some visible token thereof viz. some such wonderful deliverance (f) Psal 36.17 Psal 64. penult that all the world may see and say it is his salvation We need mercy to pardon pitty and help us in the way and we desire salvation at the end even that eternal salvation which is his by inheritance possession and purchase and can only be ours in his right and by his mercy so that it is fit we call it his salvation and first crave mercy (g) Quia non aliunde inducitur Deus ut salvator nisi quia misericors est Calv. in loc before we presume to ask it because we cannot otherwaies merit or obtain it but by his mercy § 5. Psal 20. ult O Lord save the Kingâ— Answ And mercifully hear us when we call upon thee This twentieth Psalm whence this is taken may be intituled a Prayer for the King for after many Petitions for his prosperity it concludes with this summary ejaculation even in these very words (h) Psal 20. ult LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ita Vulg. Lat. Vatabl. vide Hammond Annot. Psal 20. d as the Greek Interpreters and their followers do on good grounds read them And for the Phrase it self it is the same with that so usual acclamation God save the King (i) 1 Sam. 10.24 Chal. Par. Sit faelix Rex 1 Kings 1.25.39 2 Kings 11.12 alibi Vivat Rex vel Vivat in aeternum wherein we do in one woâ—d wish the King prosperity and peace long life and health victory and everlasting felicity And this we do not as many Parasites only at the Coronation when every one adores the rising Sun but we repeat it most loyally and devoutly every day earnestly desiring his welfare and safety and because in his peace we shall have peace we humbly beg this request may alwaies find acceptance and that we may be heard and our dear and dread Soveraign blessed every day withall pre-ingaging as it were the Almighty against a time of more especial need viz. that when by reason of wars or tumults we come in the behalf of our Prince to beg a particular blessing for Him and his Armies that we may then prevail so that the Praying as well as fighting legiors may be esteemed the defence and guard of his Person and his Rights § 6. Psal 132.9 Endue thy Ministers with right ousness Answ And make thy chosen people joyful This Prayer for the holy Tribe indited by David seems to have been a part of the Jewish Liturgy for it was solemnly used by Solomon at the dâ—dication of the Temple Let thy Priests be clothed (k) 2 Chron. 6.46 Exod. 28.2 36. saith he with Righteousness alluding no doubt to the holy Garments appointed for their ministration which did signifie that extraordinary and peculiar sanctity which was required in those who approached so near to God The sense of which Petition our Church hath significantly given in the word endue lightly changed from the Latine indue which refers to the qualifications of the mind as the word Cloth to the covering of the body So that here we pray that they may have souls pure as their linnen Ephod and lives spotless and holy as the garments they are clothed with not content to have their outward man arrayed with the sign but endeavouring to
together with his prosperity when we call upon thee for him especially on extraordinary occasions Priest O Lord do thou Endue the hearts and minds of thy Ministers with the purity and holiness signified by their garments that so their lives may be full of righteousness Answ And thereby thou shalt make us and all thy chosen people out of our love to them and spiritual benefit by them exceeding joyful in such exemplary and faithfâ—l Pastors Priest Be graciously pleased O Lord continually to deliver and save thy people out of all their troubles Answ And of thy infinite bounty and goodness to bless thine inheritance which thou hast redeemed with thy precious blood Priest Mercifully Give peace to all the world and especially to thy Church that we may quietly serve thee in our time O Lord thou God of Peace Answ We pray to thee for Peace because there is no other can keep us from war or save us in it for we trust not in any one that fighteth for us since none can secure us but only thou O God of hosts Priest And since we are now to proceed in our supplications unto thee O God by thy grace make clean and purifie our hearts from sin that no evil thoughts may remain within us in our approaches unto thee Answ As thou hast begun to assist and cleanse us so be pleased to continue thy help and take not the sweet and necessary aid of thy holy spirit away from us but let it rest upon us in the remaining part of our devotions and for ever SECTION XIII Of the Collects for the Week and Festival daies § 1. IT cannot be expected we should here give a particular account of all the Collects for Sundaies and other Festival daies which are so numerous they cannot be contained in the narrow limits of this Essay and so plain that they need not any curious explication especially when the Pious soul by exercising it self in other parts of these offices after our proposed method is become expert in inlarging into devout meditations it will then easily do the same in these Collects without a Monitor And yet the Epistle and Gospel annexed to them are generally an excellent Commentary upon them and some judge they take their name from their being Collected out of those portions of holy Writ But if we regard the use of the Word in the Scripture and the Fathers (r) Dies collectae Vulg. Lat. Levit. 23.36 collectionem Vulg. Heb. 10.25 apud Patres collectam celebrare saepissimè Inde precâ—tiones illae à populi collectione câ—llectae appellâ—ri coeperunt Alcuinus they may rather seem to be denominated from the Collection and gathering together of the People into Religious Assemblies among whom so collected these Prayers were to be used For which cause though they be short (s) Existimant orationem brevem câ—llectam appellari qâ—od sacerdos omnium petitiones compendiosâ brevitate colligit Walafriduâ— Strabo vid. Durand rational l. 4. c. 15. yet all that any need ask for is comprehended in them and collected into a small Epitome Therefore let the whole Congregation joyn most unanimously in them and apply them to their own and their bretherens known necessities And observe that they are all directed to the Father through the Son who liveth and loveth us (t) Generaliter ad Patrem dirigitur terminatur in Nomine filii paulo post O Pater exandi per filium tuum qui hoc vult potest vult quia vivit potest quia Regnat Durand Rat. l. 4. c. 15. and so will hear us and who reigneth in Heaven and therefore can help us The beginning is commonly the ground on which we are induced to ask and after the Petition made it is commonly backed with some motive taken from the glory of God or our benefit which we believe will be the effect of our being heard But if any desire a more distinct information of the subject of every Collect they may learn by the following table wherein they are so ranged that besides the direction in the publique we may by frequent use thereof be alwaies armed with a compendious and ejaculatory Prayer of the Churches composure pertinent to all occasions which may be of excellent use to those who desire to be alwaies on their guard against the enemy of their souls An Analytical Table of all the Weekly and Festival Collects § 2. In them we pray either first for our selves or secondly for others In the first sort we pray for our selves 1. For both body and soul Sundaies and Festivals 2. and 5. of Lent 2. For the body and things temporal 1. Safety by the Providence of God Sundaies and Festivals 2 3 4 20. after Trin. Guarding of Angels Sundaies and Festivals St. Michael 2. Deliverance from Enemies Judgments Sundaies and Festivals 3. Lent Sexagessima Septuag 4. Lent 3. Support in Adversity Sundaies and Festivals 3 4. Epiphany 4. Both Preservation from evil and supply of good Sundaies and Festivals 8. 15. Trinity 3. For the soul and things spiritual 1. Manifold gifts from God Sundaies and Festivals St. Barnabas 2. Especial favours of God 1. Pardon of sin Sundaies and Festivals 12.21 24. Trinity 2. Benefit of Christs death Sundaies and Festivals Annuntiation 3. Acceptance for his sake Sundaies and Festivals Purification 2. Epiphany 3. Abundant Grace as to 1. The Author of it 1. To comfort us Sundaies and Festivals Sund. after Ascens 2. To inlighten us Sundaies and Festivals Whitsunday 3. To direct us Sundaies and Festivals 19. Trinity 2. The means in 1. Hearing Sundaies and Festivals St. Bartholomew St. Luke 2. Reading Sundaies and Festivals 2. Advent 3. Falling Sundaies and Festivals 1. Lent 4. Prayer Sundaies and Festivals 10. 23. Trinity 3. The end to 1. Convert us from sin Sundaies and Festivals 1. Advent 1. Easter St. Andrew St. James St. Matthew 2. Rescue us in temptations Sundaies and Festivals 4. Advent 4. Epiphany 18. Trinity 3. Enable us to do good Sundaies and Festivals 5. Easter 1. 9. Trinity 11. 13. Trinity 17. 25. Trinity 4. Bring us to glory Sundaies and Festivals Epiphany 6. after Epiphany 4. The kinds of it for 1. Regeneration Sundaies and Festivals Nativity of Christ 2. Charity Sundaies and Festivals Quinquagessima 3. Mortification Sundaies and Festivals Circumcision Easter Even 4. Contrition Sundaies and Festivals Ash-Wednesday 5. Sincerity Sundaies and Festivals 3. Easter 6. Love of God and his laws Sundaies and Festivals 4. Easter 6. 14. Trinity 7. Heavenly affections Sundaies and Festivals Ascension-day 8. Faith both Right Sundaies and Festivals Trinity Sunday Stedfast Sundaies and Festivals 7. Trinity St. Thomas St. Mark 9. Imitation of Christ Sundaies and Festivals 6. Lent 2. Easter The Saints Sundaies and Festivals St. Steven St. Paul St. Philip Jacob St. John Baptist Holy Innocents All Saints day In the second sort we Pray for others 1. Such as are out of the Church as Jews Sundaies and
Festivals Good Friday Turks Sundaies and Festivals Good Friday Infidels Sundaies and Festivals Good Friday Hereticks Sundaies and Festivals Good Friday 2. Such as are in the Church 1. The whole body that it may be kept in 1. Truth Sundaies and Festivals St. John Good Friday 5. Epiphany 2. Unity Sundaies and Festivals St. Simon and Jude 3. Peace Sundaies and Festivals 5. Trinity 16. Trinity 22. Trinity 2. The Ministers that they may be Fit Sundaies and Festivals St. Matthias Diligent Sundaies and Festivals St. Peter Successful Sundaies and Festivals 3. Advent SECTION XIV Of the two Collects peculiar to the Morning Prayer The Analysis of the second Collect for Peace In this Collect are five parts 1. The Person to whom we make this request 1. His Nature O God who art 2. His Attributes the Autâ—or of peace and lover of concord 2. The reasons why we make it taken from 1. Our happiness in knowing him in knowledge of whom standeth our eternal life 2. Our priviledge in serving him whose service is perfect freedom 3 The request it self specifying 1. The thing desired defend 2. The Persons by whom us thy humble servants 3. The time when in all assaults of our enemies 4. The ends for which we make it 1. The securing our Faith that we surely trusting in thy defence 2. The removing our fears may not fear the Power of any Adversaries 5 The means by which we hope to prevail through the might of Iesus Christ our Lord Amen A Practical Discourse on the Collect for Peace § 1. O God who art the author of peace and lover of concord Peace hath alwaies been reputed the chiefest of earthly blessings both because of its own excellâ—ncies and because it is the Parent and the Nurse of all other comforts So that in the sacred dialect (u) Num. 6.26 in salutationibus Pax est Gen. 29.6 comprehendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Si non pax nihil Adag Hebr. ap Fagium peace is used to signifie all good things â—lenty and prosperity health and joy and the undisturbed fruition of all these It is the felicity indeed of Earth â—here all is nothing without it and the Type of Heaven where all is comprehended in it wherefore the Christiaâ—s according to Gods command (x) Heb. 12.14 Jerem. 29.7 Psal 122.6 orbem quietum Tertul. Apolog. Pro arcendis hostibus vel auferendis vel temperandis adversis ut pro gentium pace salute Cypi Epist ad Demetr did ever follow it in their lives and â—eg it in their Prayers both as to the Heathens under whom they lived and the Church of God And in obedience to the Divine Command and imitation of such examples we also make it a part of our daily Office to pray for Peace And sure none can approach the throne of grace to ask this blessing with greater encouragements then we have For as the Church intimates our God is the author of Peace (y) Isâ—i 45.7 Matth. 5.9 and owns the peace-makers for his Children And instead of that dreadful title the Lord of hosts is in the New Testament (z) Rom. 15.33 Chap. 16.20 Philip. 4.9 ever stiled the God of Peace because he loves it and procures it (a) Psal 46.9 and commands us to make it and seek it with all men So that this Petition can never be rejected which is no more then Lord give us that which is agreeable to thy nature pleasant in thy sight and which we by thy command continually do follow after And as he delights to preserve his servants in Peace from all enemies without so also to behold them live in unity and concord within among themselves Hence he also commends and commands this (b) Psal 68.6 133.1 2. Rom. 15.5 6. Acts 2.44 and did so firmly bind the souls of the first believers in the bands of amity and concord that all the powers of darkness could not dissolve those holy combinations Wherefore set these Attributes of God before you when you are to beg for Peace and let them encourage you to ask chearfully and teach you as you desire to please him to endeavour after Peace and Concord in your lives that your actions may not contradict your Prayers wherein you own your selves sons of the God of peace § 2. In knowledge of whom standeth our eternal life whose service is perfect freedom It will further encourage our request if we here make humble acknowledgments of and pleasing reflexions upon our happiness in having relation to such a God the perfect knowledge of whom is the felicity of the Saints of Heaven (c) John 17.3 and his worship and service the safety of his holy ones on earth It is the most ravishing of all the delights of Eternity for blessed spirits to take a full prospect of the immense treasures of the unexpressible love of the God of Peace and to behold how he rejoyces over the endearing Concord and inseparable mities of his chosen ones in his everlasting peace And that little discovery which he hath mâ—de to us in this imperfect state of his power and providence his care and love his delight in our concord and procuring our peace even this is the greatest help to bring â—s to those endless joys For when we behold the miseries of the world the rage of wicked men and the malice of Sathan we might in despair 〈◊〉 escape them comply with them for our present safety and so lose our eternal happiness But only that we know him who is able to secure us and delights in our peace and therefore we fly to him call upon him and incourage our selves in him in the greatest appearance of danger and thereby are kept through Faith unto salvation and brought at last to that eternal life which we should scarce dare to hope for but by our knowledge and experience of his power and mercy This is the reason why we now entreat him for peace whom we know to be the Author of Peace even that we may improve our knowledge of him to be a means to bring us to that never ceasing peace in his heavenly Kingdom and to shew us from whom we must seek protection all the way And further we declare that we neither are nor desire to be masters of our selves For our liberty consists not in being subject to no superior but in that we are the servants (d) John 8.32.36 1 Cor. 7.22 Dion Drus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 14. of so almighty and gracious a master who preserves us a thousand times safer then if we were left to our selves We are now directly engaged in his service and therefore under his immediate proteâ—â—ion so that now we have a perfect freedom even from the very fears of any harm from the worst of our enemies We that trembled like slaves and bowed our necks to sinful complyances in every appearance of danger do now pray most chearfully for peace and are as free men
us that the constant opposition of the Popes to the Emperors had occasioned it to pass for a Proverb proprium est Ecclesiae edisse Caesares that it was natural to the Church to hate the Emperor Which how justly it is said of the Roman Church the world knows But 't is sure nothing is more contrary to the principles and practise of this our Church who may rejoyce and glory in her fervent love of her gracious King her devout prayers for him and her constant loyalty to him and his Royal Progenitors So that I hope it may be more justly said that it is natural to the true Sons of the Church of England to love the King Whoever loves the peace of the Church doth heartily pray for the flourishing of the Crown because they live and grow together and he that is a friend to one cannot be a foe to the other His friends are our friends and his enemies our enemies For whoever attempts to smite the Shepheard (n) Si quis ovem jugulat gregem imminuit at qui pastorem tolà t omnes dissipat Chrys in 1 Tim. 2. seeks to destroy the flock and he is a mortal foe to the whole nation (o) In reos majestatis publicos hostes omnis homo miles est Tertul. I know nothing so common with rebels and usurpers as to pretend love to those they would stir up against their lawful Prince but it appeares to be ambition and covetousness in the later end and such persons design to rise by the fall of many thousands Or it Religion should be the ground of the quarrel besides our late sad experience Reason will tell us that War and faction injustice and cruelty can never lodge in those brests where that pure and peaceable quality doth dwell If it be a forreign Prince that opposeth our King he is a Robber and unjust to invade his neighbours rights if he be a Subject who riseth against his Soveraign he hath renounced Christianity with his allegiance and is to be esteemed a troubler of our Israel (p) Nisi falior Vsurpator bellum infert Imperator jus suum tuetur Ambr. Therefore whosoever they be that are enemies to the King or whatsoever the pretence be we wish they may never prosper in that black impiety of unjust invasion or unchristian rebellion And how exactly our fidelity and our devotions in this agree with the rites and manners of the first and best Christians may appear to any discerning person (q) Pro pâ—â—ssimo à Deo conservando Imp. nostro oâ— nique palatio exercitat ejus prâ— quo pugnare Dominum Deum nostrum dignetur subjicere sub pedibus ejus omnem hostem hellatorem Liturg. S. Basil ita ferè Lit. Chrys Exercitus fortes senatum fidelem populum probum orbem quietum Tertul. Apol. c. 30. ut subjectas habeant gentes ut amotâ perturbatione seditionis succedat laetitia Ambr. in 1 Tim. 2. We know the Emperors when Heathens and afterwards obtained many and great Victories by the Christians prayers for which cause one of the Legions (r) Euseb Eccles hist l. 5. c. 5. was sirnamed the thundering Legion and let us pray in hope our prayers shall not be less effectual for a Prince of the right Faith that so the enemies of his soul and of his life the enemies of his Crown and dignity may either be converted or discovered defeated and deservedly punished and then we may live in love and peace and give the glory of our safety to him who strengthens the hands and hearts of all faithful subjects and gives the Victory to his Anointed § 9. And finally after this life that he may attain everlasting joy and felicity through Iesus Christ our Lord Amen Having now wished our Prince all the happiness which this world is capable of we must remember he is mortal and though never so dear to us he must be taken from us His health must end in sickness his wealth in a Sepulchre his life and his glories here must have an end For he that conquers all other enemies must add to the number of deaths trophies and fall under the hand of the last enemy Wherefore we do most heartily pray that an earthly and transient prosperity may not be all his portion but that he may so please God in the Administration of this temporal Authority that when all these things cease he may be admitted to that never ceasing felicity of Heaven to reign in a glorious eternity crowned with that Crown of life which fadeth not away which doth so infinitely transcend all that an earthly Diadem can afford that the greatest Monarchs have renounced th ir Crowns and Scepters and all the pleasures and magnificence of their Courts and sought after it in the retirements of a poor obscurity accounting it a blessed exchâ—nge to part with Earth for Heaven Temporals for Eternals There is now nothing further in this world we can desire and therefore we pray that our dear Soveraign may never be so deceived with the glories of this golden Crown as to forget much less neglect or despise to seek for that glorious Crown which is richer sweeter and safer a thousand times but that he may be happy both in this world and the next through Jesus Christ who is the blessed and only potentate the King of Kings and Lord of Lords by his merits alone those whose swords can cut them a passage to an earthly throne must be admitted to reign in glory and he must intercede for those to whom the world make their Petitions they who by their interest and power can have or do any thing here must be there accepted through Jesus Christ as well as the meanest of their Subjects Wherefore in his name we ask and by his mediation we hope to obtain that our beloved Prince may be prosperous and holy wise and couragious that he may have a healthful body a pious Soul a quiet mind faithful counsellors loyal Subjects conquering armies a long life abounding with riches and honour and at the end of these transient glories a never ceasing joy in the Kingdom of heaven and let every good Subject and good Christian whoever loves the Church and respects his Country say Amen Let us pray thus and live thus to the honour of God the establishment of Religion and the welfare of both King and people Amen The Paraphrase of the Prayer for the Kings Majesty O Lord our heavenly Father who art most high in dignity and mighty in power To whom should we pray for our earthly Governours but to thee the Supreme King of Kings and the absolute Lord of Lords from whom they derive their authority and to whom alone they are accountable since thou art the only Ruler of the hearts and examiner of the actions of Princes we acknowledg thee the King of all the world who dost from the highest heaven thy throne by â—hy all-sufficient providence take care of and with thy
since Jesus disdains not the smallest Number The Jewish Masters indeed teach that ten is the least number (d) Quando decem homines intrant domum Synogogae Divinitas est cum illis Dicunt enim in Talm. Decem faciunt coetum Ita Rab. Salom. in Numb 14.27 to make an Assembly fit for the Divine Presence But our gracious Lord descends lower even unto two or three that none might be discouraged by the negligence of their Bretheren And now be we never so few if we be unanimous and devout what comfort will this promise leave upon our spirits in the close of our Prayers which ascend to Heaven with priviledge and authority When they are backed with his promise they cannot fail Who would not lay aside all occasions and run every day to meet with Jesus who is sure to be found in the Temple And who would not love these Devotions in which so many thousands do agree And who that believes the truth of Jesus can doubt of a gracious return to them If you find but few of your bretheren at Church you shall find him whom your soul seeks there and by his grace and his answers you shall find he hath been with you and left a blessing behind him § 7. Fulfil now O Lord the desires and petitions of thy servants as may be most expedient for them Having so good grounds to believe he hath been present with us both from the experience of his assistance and the certainty of his promise we are taught now to speak to the holy Jesus as it were face to face to apply our selves to him as if he stood before us beseeching him who enabled us to put up these requests and hath been among us and heard them all along to make good his promise and as he was nigh unto us when we called on him that he will fulfil the desires of us that fear him (e) Psal 145.18.19 Desires and Petitions are empty things the hunger and thirst of the soul and when the Divine bounty satisfies these desires he is said to fill us for food is not more pleasing to a hungry body then the desire accomplished (f) Prov. 13.19 is to a longing soul Therefore we beseech him who hears the Petitions of our mouths and also discerns the meditations of our hearts that he will fulfil all our wishes as holy David prayes Psal 19.14 And as he often in that Book (g) Psal 20. ver 4 5. Psal 21. ver 2. makes desires and Petitions the two parts of his Prayers so do we taking the Petitions for the words of these holy Forms even that which we have asked with our lips in express terms and by the desires we mean those inlargements of our souls into secret thoughts and affectionate wishes which were too big to be delivered at our mouths but were begotten in our hearts by the spirit of God and perhaps by occasion of some meditations suggested in these Pages Which desires are the wings to our Petitions the life of our sacrifice and the particular application of these general requests to the state of our own souls which he that kneels next to us cannot discern but our Lord Jesus both sees and will fulfil these as well as those Petitions which were the ground of such devout inlargements He will grant both if it be expedient for us but because we are so unable to judge what is for our real advantage we must not too peremptorily require that he should give us all we wish or pray for We may ask for evil things or for good things which may be evil for us (h) Nam pro jucundis aptissima quaeque dabunt Dij caecâ magnaque cupidine ducti Conjugium petimus partumque uxoris at illis Notum qui pueri qualisque futura sit uxor Juven Exorari in perniciem rogantium saeva benignitas or we may desire them unseasonably immoderately or to evil purposes and then it were cruelty to hear us and it is the greatest kindness to deny us Let us therefore learn from the example of Christ himself to submit our will to the will of God (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and learn from a Heathen to give God leave to choose for us who being infinite in wisdome and goodness knows what is fittest for us and when and where in what manner and what measures to bestow it So that if we leave it to him we shall have all mercies with infinite advantages when we are fittest for them and they will do us most good Whereupon we must resolve though our petitions and desires be earnest yet they shall not be arrogant nor presumptuous but shall learn humbly to submit unto and patiently to wait upon our Heavenly Fathers order and appointment § 8. Granting us in this world knowledge of thy truth and in the world to come life everlasting Amen To know God here by Faith and to behold him hereafter and enjoy him is the sum of our true happiness And therefore we need not positively pray for any thing else but may be so far indifferent as to all other things to leave it to our gracious Master to give or deny us those things according as he sees most expedient provided these two be secured to know God here and to enjoy him hereafter These we must crave however and desire all other blessings may be subordinate to these and so given to us that neither of these be hindred or impaired Or we may consider that since Jesus hath promised to hear all these our prayers we beseech him to confirm his word in granting them that we may have a further experimental knowledge of the truth of his promises In this world me need his daily help and do every day most humbly desire it and if he please to answer us according to his promise it will give us such constant and fresh testimonies of his being our true and never failing friend that we shall still trust more strongly in him and come more cheerfully to him till at last nothing can separate us from his love And thus we being daily bound by new experiences of his favour shall become faithful to the death and then we cannot fail of the Crown of life And we may enforce all our foregoing Petitions by representing to the holy Jesus the great advantages we shall have by his daily fulfilling our desires and Petitions for besides the things we ask for hereby we shall acquire such confirmation to our Faith and such evidences of his truth as will secure us in his love while we live in this world and bring us to fulness of glory and felicity in the world to come therefore dear Jesus hear us and answer us to our endless comfort Amen Be it so The Paraphrase of the Prayer of St. Chrysostome WE acknowledge thy goodness O Almighty God who remembring our inability to serve thee hast given us that sweet and efficacious assistance of thy grace at this time