It hath ever been and still is the custome for Souldiers when they were about to joyn in battle (a) 1 Sam. 17.20 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Grot. in Josh 6.5 to encourage one onother with a general shout to which we may compare this joyful Acclamation of the Church Militant we being now about to besiege heaven with our Prayers and to assail the gates of hell by holy resolution every Man shews his Own forwardnesâ— and reproves his Neighbours backwardness with O come let us c. which word signifies that zealous speed we are to make that we may set upon these holy offices and this we are commanded to do by the Apostle whenever we use to meet in the house of God (b) Heb. 10.25 especially in Psalms and Spiritual Hymns (c) Ephes 5.19 Coloss 3.15 then we must admonish and encourage one another as the Minister and People do most pathetically in this Psalm stirring up each others hearts in these two first verses to praise God the same thing after the Poetick manner being expressed in divers words from which it appears this Psalm was sitted for the two sides of the Quire and so we still use it The Priest beginning the Exhortation O come let us sing c. and the people answering Let uâ— come c. thereby approving the advice and returning the courteous invitation and both minister and people do mutually pâ—ess the duty and express their joynt resolutions to glorifie God In private it may suffice that our heart and spirit rejoyce in God (d) Luke 1.46 47. but we are now in publique and therefore as God hath bestowed his favours (e) 1 Cor. 6. â—0 on both soul and body we must both in heart and voice glorifie him by both We must sing his Praises and thereâ—y shew even to men who cannot see the heart th â— we are glad and joyâ—â—l in remembring his goodness We mâ—st 〈◊〉 stand mute but our tongues must affect our hearts and the hearts of all about us that every mans light may shine clearly and our neighbours torch may be kindled at our fire till the several sparks of gratitude that lye hid in single hearts be blown up and united into one flame bright as the blaze of the Altar and till we be all turned into holy joy and love which will be the effect of the zealous performing the outward part But we must also be sure to let our heart make a Unison with our tongue (f) Ephes 5.19 c. Rom. 15.6 or else the grunting of swine is not more harsh and unpleasant to our ears then the best harmony of their voices in Gods who only dwell on the sounds and never observe the sense nor excite devout affections as a caution against such formality there are four good considerations proposed in these two Verses First The Person to whom these Praises are addressed unto the Lord who sees our hearts and cannot as men be deceived with Verbal complements Secondly The reason why we praise him because he is the strength of our Salvation a Rock of Defence (g) See Dr. Hammond Annot. on Psal 89. ver 26. l Syr. potentissimus meus liberator LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to us and a mighty Champion for us and powerful rescuer of us on whose power and mercy relies the strength of all our hopes for this world and the next Thirdly The place where we praise him we are before his presence in those Assemblies where he peculiarly manifests himself The Jews were before the Ark but St. Paul teacheth us that we come into the Holiest of all for we Christians are admitted into the Presence-Chamber and if we mock him we do it to his very face Fourthly The manner in which he expects to be praised even that we be glad in him and rejoyce in the Lord not with the mirth of a Theatre loose and voluptuous but with the joys of Cherubins and all those celestial Orders whose joy is kindled from the pure beams of the Divine love These things as seriously thought on as they are frequently repeated would spiritualize our joy and help us both in heart and voice to glorifie the fountain of all good § 3. Ver. III IV and V. For the Lord is a great God c. 'T is impossible we should do any action chearfully till we are informed of the reason why it must be done and when the understanding is convinced fully the Will chuseth freely and then all the faculties of the Soul and members of the Body lend their help readily to put it in execution For which cause these three Verses contain the Reasons and Motives to that duty of praising God in heart and voice to which the former Verses exhort us For as the Subjects of great Princes do celebrate their masters praises with Panegyricks and with loud hyperbole's set forth the greatness of their Power multitude of their Vassals largeness of their Dominions and the excellency of their atcheivements so we being before the King of Kings and our particular benefactor are more firmly obliged to glorifie him and can more justly commend him upon all these accounts then the Favourites of the greatest Monarch upon Earth who are forc't to magnifie small matters and add many to fill up their Lords character but we need only relate the truth even that our God is infinite and immense in himself absolute and supream in his Authority universal and unlimited in his Dominions glorious and admirable in his Works all which will quicken our Praises if we consider them severally as they are laid down in order in these Verses 1. The Lord is a great God Let us view his Essential greatness and Immensity which places him without the bounds of our apprehension but he is so much the more to be esteemed (h) Hoc est quod Deum aestimari facit dum aestimari non capit Tert. Apol. Nec videri potes visu clarior nec comprehendi tactu purior nec aestimari sensu major est idâ—ò sic eum dignè aestimamus dum inestimabilem diximus Cyprian because he cannot be comprehended our senses cannot represent him nor can those thoughts that can measure out heaven and earth contain him who is not so properly said to be in the world as the world in him for he is every where (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. but is confined no where and though to pursue this contemplation would amaze our understandings rather then help our Devotion yet it will teach us humility and to supply with admiration what we cannot conceive clearly nor explicate fully and it will engage us to extol him as much as is possible that our praises may hear some proportion with his greatness Yet let us believe that whatever we say or think of him here is so far short of what he really is that when we are admitted to the Beatifick Vision we shall confess with that Queen that the
Apostles are raviâ—hed with his glory whom they saw in his weaknâ—ss The Prophets are delighted with him whom they prophesied of but never beheld before The Martyrs are transpoâ—ted with his love and forgetting all their torments solace themselves in his joyes and every gaping wound (d) Quot vulnera hiantia tot ora laudantia Deum is a mouth to chant out his Praise Oh what honour is it to serve such a Lord what delight to be admitted to so glorious a society Summon up all the powers and fâ—culties of your souls and as they fill Heaven do yoâ— fill the Earth with setting out the Majesty of his Glory § 3. The second part of this Hymn in the eleven following versicles is a Confession of Faith And eveâ—y Aâ—ticle thereof is a fâ—rther motive to praise God eitâ—er foâ— the gâ—ory of his Essence or the mercy that appears in his works And since we see God at present only by Faith the Profession of that Faith is to us reputed a glorifying of him (e) Rom. 15.6 The Saints and Angels have a fâ—ll view and what they â—o by Joy we do by Faith and holy desires of a nearer union Aâ—d certainly we cannot set out the Majesty of his Glory better then by assenting to that Revelation which his Truth hath made of himself and by confessing him that the glorious Hosts of Heaven adore and the Universal Châ—â—ch doth and ever did acknowledge For so we agree in a sweet harmony with the Saints and Angels in heaven and with all holy men our Bretheren on the earth For the unanimous consent of the Servants is a manifestation of the Masters honour And it is an evidence that our Lord is really such and so glorious as we believe him to be since all unite in the profession of it Aâ—d this holds good most evidâ—ntly in the great mistery of the Trinity which the Celestial Quire owns by their Trisagium Holy Hâ—ly Holy And the Catholick Church hath most unanimously acknowledged most sacredly kept and most courageously defended above all other Articles so that all those agree in this who differ in many other points Let us then chearfully acknowledge the infinite Majesty of the Father who governs all Creatures and declare the honour of his true and only Son whose Glory is great in our salvation Let us confess the Divinity of that holy Spirit who is our Advocate in Heaven and our Comforter (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u rumque signif Johan 14.16 1 Ep. Johan 2. ver 1. upon the Earth Above all let us be carefull that the humiliation of our mercifull Redeemer do not abate of our esteem To prevent which the Church in this Hymn as also in all her Creeds makes the largest and most particular Confession of the Son of God and we have here a full account of Divinity and Humanity because by the malice of Sathan these have been so confounded and mistaken by so many Heresies and we have also a recital of those works of his which most concern us because it is the interest of us all to know and believe these which more directly tend to our salvation then any other of the works of God and therefore do more strongly engage our gratitude for we shall find abundaâ—t matter of Praise both in what Jesus is in his nature and what he hath done for us He is very God and therefore we give â—im that title which alone belongs to the Lord of hosts and St. Ambrose the best interpreter of this Hymn saith (g) Psal 24 7. 10. Quis est iste Rex gloriae Respondetur à scientibus Dominus virtutùm ipse est Rex gloriae Ergo Dominus virtutùm est ipse filius Ambros de Fide lib. 4. that twenty fourth Psalm was sung by the Angels at our Saviours Resurrection those who came with him calling to those in Heaven to open the gates for the King of Glory who answered them as it is in that Psalm And we may call him the King of Glory both as he is very God and because he hath purchased Glory for us and shall distribute it to us and shall receive glory and praise from us and all that are partakers of it And his glory depends not on our praises but is inseparable from his nature because he is the true and only begotten Son of God not Created as the Angels nor Adopted as Men but by Eternal Generation Coeternal with the Father and Coequal What though he was born in time the Son of Man this doth not take away his Being the Son of God nor change his nature but express his love and engage our affections Dear Jesus whether hath thy love carried thee from Glory to misery from the highest Throne in Heaven to the lower parts of the Earth (h) Ephes 4.9 Pudorem exordii nostri non recusaâ—iâ— sed contumelias naturae nostrae transcurrit Hilar How hast thou pursued â—s through all the stages of our infelicity from the dishonours of the Womb to those of the Tombe not abhorring the meanest place that was pure nor the lowest condition that Innocence could be put into What cause have we to bless thee (i) Ideo quod homo est Christus esse voluit ut homo possit esse quod Christus est who wert pleased to become what we were that we might be not what we deserved but as thou art Holy Saviour we believe and rejoyce in believing that thou wast born like us livedst with us and diedst for us and that death was our life it was shameful and inglorious sharp and tormenting so terrible as might startle a great confidence in a good cause But it was not more bitter to thee then sweet to us We even we Oh Lord had armed Death with a sting sharp and venomous for our sin had provoked the Divine wrath And this sting though with the suffering (k) 1 Cor. 15.57 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devicto mortis aâ—uleo Ambr. of inexpressible dolours thou hast pulled out and having satisfied the Justice of God canst now triumph over death it self and enable us with comfort to say O Death where is thy sting with which thou didst threaten all the World with unavoidable destruction Who can behold what thou hast suffered and we have escaped and not be ravished with thy Love Oh blessed Lord Jesus The way to Heaven was ever open to Innocence but we all had sinned and come short of the glory of God Heaven gates were shut against us and Hells mouth open to receive us And in this estate our life had been worse then death by the dreadful expectations of deserved vengeance and our death had certainly delivered us up to feel what we feared Do we live with any comfort 'T is thou hast removed our fears Can we dye with any peace It is thou alone hast renewed our hopes if any men that are or ever were or shall be are admitted into this Kingdome
benedicam tibi laudabo nomen tuum c. Vulg. Lat. only altering the Tense and Person Lord help us for we are thy servants paying thee the daily tribute of Praise Whatever thou bestowest on us will not be forgotten nor buâ—ied in ungratefull silence We meet in thy house every day to magnifie thee in this manner and to set our the glory of thy Name in every thing thou dost for u. Withold not thy mercy for we will not withold thy Praise and since we resolve daily to do the work of Angelâ— Lord keep us pure as they are for praise is neither seemly nor acceptable in the mouth of a sinner Let not us who are thy servants in the morning be the devils slaves before night (z) Coepisti meliùs quam desinis ultima primis Distant but preserve us holy all day that our afternoon sins may not rob us of the benefit of this dayes Praises nor indispose us against the next morning when our duty will return Dear Jesus look on our frailty and strengthen us look on our guilt and misery and Pardon us We cry earnestly and double our request Jesus Master (a) Math. 20.30 31. have mercy on us have mercy on us for our needs are great and pressing unless we find mercy for former sins we must be condemned by thee and except we obtain mercy for future assistance we shall be overcome by Sathan Oh shut not out our Prayer consider not our merits but our distress we know we deserve nothing but we have great hopes such is thy transcendent goodness that we shall have what we desire Those that were better then we have put words in our mouths who in the Psalms (b) Psal 33.22 Sit misericordia tua Domine super nos quemadmodum speravimus in te Psal 31.1 In te Domine speravi non confundar in aeternum Vulg. Lat. did not urge thee as if they had been worthy but only trusted in thy mercy and so do we We rely not on our selves or any Creature but on thee alone for we know thou canst help us and we have a persuasion thou wilt All the world sees by our daily attendance on thee that all our expectations are from thee Oh do not disappoint those hopes that are grounded on thy tender mercy least Sathan upbraid us and the world slight us (c) Ezra 8.22 Psal 22.7 8. and then which way can we look Lord be it unto us according to our Faith Amen Amen The Paraphrase of the Te Deum WE Praise thee most heartily for all we have learned out of thy holy Word O God and it shall be our care as it is our duty to observe thy Will since we acknowledge thee to be the Lord to whom we owe all Duty and Obedience We esteem it our happiness and honour to be accounted thy servants who art Lord of all the world and aâ—l the earth with its Inhabitants joyns with us and doth worship thee who aâ—t from Eternity and in all ages hast been acknowledged to be the Father everlasting Nor doth this lower world alone own thy Supremacy but Praise is given to thee by the several Orders of all Anâ—â—â—s who with harmonious voices cry aloud in proclaiming thy glory which is ever set forth by all the hosts of the Heavens the Thrones Dominions Principalities and the Powers that are therein To thee O God triumphant Hymns are sung in that Celestial Quire For the Cherubin on one side and the Seraphin on the other with ravishing melody chart thy Praise and in their mysterious adorations they continually do cry one to another Holy Father Holy Son Holy Spirit three Persons but one Lord thou art tâ—e most mighty God of Savaoth the supream commander of all the hosts of Heaven of us and the innumerable myriods of blessed Spirits Thou makest us happy with beholding and the Sons of men with expecting thy glory so that all the Inhabitants of Heaven and Earth rejoyce in thee because all parts of the Universe are full of those manifestations of thy power and goodness which declare the majesty of thy glory Thus the Angels sing and for our great comfort many of our bretheren now glorified bear a part with them The glorious company of the Apostles who Preached Christ and with unwearied diligence and patience admirable courage and fidelity shewed he was come to save the world these are now in those regions of bliss and there for ever praise thee As also all those harbingers of thy Sons comming inspired at sundry times and in divers manners these are now met in glory and make up the goodly fellowship of the Prophets whose words we read on earth but they now are happy in beholding him of whom they foretold and now continually praise thee To all which blessed numbers are added those undaunted Legions who sealed the truth of the Prophets predictions and the Apostles preaching with their blood even The noble army of Martyrs who conquered infidelity and cruelty by Faith and Patience these now are passed from torments to their reward and they with all other Saints and Angels with united hearts and voices sweetly praise tâ—ee Oh Lord we long to be there that we might see thee as clearly and praise thee as heartily as they do But since we can now know thee only by Faith we must glorifie thee by agreeing with The holy Church even our faithful bretheren throughout all the world in the Confession of that True Faith whereby every good Christian doth acknowledge thee to be what thou hast revealed thy self to be in thy holy word We believe in that Trinity which the Angels worship even in thee the Father who by creating and governing all the World declaredst thy self to be of an infinite Majesty And we believe in him that is equal in glory with thee and one in nature thine honourable true and only begotten Son who hath redeemed us that we of slaves of Sathan might be thy adopted Sons We do believe and acknowledge also the Holy Ghost to be very God equal to and with the Father and the Son and is the advocate for us in Heaven and the Comforter of us on the Earth And these Three Persons are One God Thy grâ—cious condescension O blessed Jesus shall not Eclipse thy Divine Perfection for though thou camest in our likeness to Redeem us yet we believe thou art equal with the Father and the King of Glory for thou ever wa st most glorious in thy self and thou O Christ art anointed of God a King and Priest for ever From eternity thou art God neither hadst thou thy beginning when thou wast made the Son of Man for thou art the everlasting Son begotten of the Father before the world began Yet blessed be thy name thou didst change thy Glory for Misery and sufferedst thy Eternity to be measured by time for when thou tookest upon thee that glorious design to deliver man from eternal death thou didst not abhor the meanest
to pray to my Victorious Redeemer to rescue me from the snares of Sathan whom he hath conquered to obtain my justification in Heaven and to compleat my sanctification on Earth that I may serve him in new obedience and never lye as dead in sin more Art 6. I do also most firmly believe that the work of our Redemption being finished on Earth he ascended as a glorious Conquerour with great triumph into Heaven from whence he came and sitteth there in great glory now interceding for us and pleading his merits on the right hand of God the Father Almighty that we may be admitted thither for his sake Wherefore I am obliged and resolved to lift up my heart to him and trust in him in all my troubles to hope for the acceptance of my services to ascend thither now in my thoughts affections and desires that I may hereafter ascend in Person and have the full prospect and fruition of his glory And I am encouraged to call upon my glorified Mediator that he will preserve me in peace on Earth fill my soul with longings after Heaven and procure my acceptance there And that his power over Men and all Angels and his interest at the Throne of God may be imployed to bring me to himself Art 7. I do also most firmly believe that though Jesus be now in heaven yet at the end of the world from thence he shall come again most gloriously attended with millions of Angels to try and to judge all the world according to their deeds both the quick which shall then be found alive and the dead though departed never so long before Wherefore I am obliged and resolved daily to expect and diligently to prepare for his coming to Judgment by frequently examining and severely judging my self before by careful avoiding that which would then condemn me and by leaving all evil actions of others to receive their sentence at his Tribunal And I am encouraged to make my supplication to my Judge who also is my Saviour that he will forgive me and all my enemies and to beseech him to prepare us for this day by his Grace and to acquit us in it by his infinite merits and then none can condemn us for ever Art 8. Furthermore I believe most firmly in the third Person of the glorious Trinity the Holy Ghost the sanctifying spirit who is very God and by his assistance and blessing on the means of grace doth instruct convert strengthen and comfort all pious and pure souls Wherefore I am obliged and resolved to honour the holy Word of God to attend on all his Ordinances to follow the good motions of this blessed Spirit and in a lively hope and expectation of the assistance thereof to resist all evil and apply my self to all that is good And I am encouraged to pray by the help of this good Spirit for a blessing on the Word and Sacraments and all Religious duties that I may by them become still more wise and holy till I am sanctified throughout in Spirit and Soul and Body Art 9. I do also most firmly believe that God is and ever was acknowledged by and hath and ever will defend the Universal society of Believers in all ages and places called the holy Catholique Church who are all united unto Christ their head by grace and to one another by love as appears by the Communion of Saints in all offices of Piety and Charity among themselves Wherefore I am obliged and resolved to live in unity peace and charity as a useful member of this Church to adhere to the Faith professed by it to joyn in the Ordinances Administred in it and to do good to all that belong unto it And I am encouraged to pray with my bretheren for the encrease safety and peace of this Church for the flourishing of Religion the prosperity of the Princes sâ—ccess of the Ministers and unity of the members thereof that by our Concord and good works we may all appear living members of Christ Art 10. I do also most firmly believe that I and all true Christians upon our unfeigned Faith and hearty Repentance shall obtain the forgiveness of and a Pardon for all our sins through the merits and intercession of Christ Jesus Wherefore I am obliged and resolved never to forsake Christs Church to which this priviledge doth belong diligently to repent of all my Transgressions and chearfully to serve my God without fear neither doubting the truth of his Promise nor the sufficiency of my Redeemers merits And I am encouraged daily to make an humble Confession of my siâ—s with earnest supplications for Absolution and hearty Petitions that I may repent so truly that I may abhor and forsake all iniquity here and be fully acquitted from it at the last and great day Art 11. I do also most firmly believe that not only our souls remain after death but our whole man shall be restored to life again by the resurrection of the body howsoever corrupted or dispersed and its reuniting to the soul at the voice and by the power of the Son of God Wherefore I am obliged and resolved to keep this body in temperance soberness and chastity while I live to resign it chearfully when I dye to be steadfast unmoveable alwaies abounding in the work of the Lord since I know my labour shall not be in vain in the Lord. And I am encouraged to pray through the first begotten from the dead for the sanctification of my vile body and a part in the first Resurrection that over me the second death may have no power and that I may be delivered in the greatest miseries of this life and supported under the very Agonies of Death Art 12. And finally I do most firmly believe that the wicked shall remain in endless torments while Gods faithful servants shall enjoy his presence and the society of Saints and Angels in the life whose joys are unspeakable and its glories everlasting which Faith I seal with a most hearty Amen Wherefore I am obliged and resolved to suffer patiently whatever happens in this transitory life to spend the moments thereof well to despise the short and empty pleasures of sin and to esteem nothing too good to loose too difficult to resist or too tedious to perform for the obtaining this happiness And lastly I am encouraged to pray to the purchaser of this Glory to comfort me in all the troubles of this life with the hopes and to carry me through all my duties here by the desires thereof and finally to bring me to the fruition of this bliss the fulfilling of all these hopes and desires hereafter Amen SECTION XII Of the Versicles and their Responsals before and after the Lords Prayer § 1. THe Lord be with you Answ And with thy Spirit If we have sincerely repeated our Creed together we have professed our Faith in God and declared our unity and agreement with one another and then we have cause to hope our Prayers will prevail
3.8 So that being compassed with so much guilt and finding no help on Earth it becomes the Soul in this fear with Jehosophat 2 Chron. 20.12 to fly to heaven and say I have no might O God against this great Multitude of transgressions that is set in array against me neither know I what to do but my eyes are upon thee my onely refuge and last hope and unless I find health and help in thee I must inevitably Perish But Lord do not cast me off but have mercy c. But although this sense be very genuine we may take the freedome for the inlarging our thoughts and assisting our Devotions to pursue the Metaphor and explaine it in that manner as a generall inference c. § 8. But thou O Lord have mercy upon us miserable sinners When we have thus discovered our deplorable condition we must not run away from God by the entertainment of despairing thoughts both because it is impossible to escape him (q) Non est quo fugias à Deo irato nisi ad Deum placatum August in Psal 7. and by attempting to fly from God we run into the evils we fear and hasten from him that alone can help us to what we desire and need Let us come therefore but not with the Pharisees I thank thee (r) Luke 18.11 but with the Publicans Lord be merciful as the Church from his Example hath taught us And when we are before him let us not ask any favours till we have begged a removal of the evils which are upon us viz. The guilt the punishment and the dominion of sin which are here so contrived into three Petitions that every one is joyned with a Motive to enforce it so that our Misery pleads for Mercy our free Confession cries for a removal of the Punishment and our hearty Reformation begs deliverance from all our contracted Indispositions The first thing in our view is our present Misery which is so plain we cannot over look it and so great we cannot but feel it and we are taught to beseech our God to look upon it for Misery is the proper object of Mercy (s) Misericordia est alienae miseriae quaedam in nostro corde compassio qua utique si possumus subvenire compellimur August Civ Dei l. 9. c. 5. That benigne Attribute is ever looking upon the Creatures present sufferings without reflecting on the deserts of the sufferer and is moved with the sight of a distressed Person whatever be the cause of his calamity Therefore when nothing else in God can give any comfort to a poor sinking sinner that knows he is not more miserable then he hath made himself by his wickedness then he can lay hold of this The Publican that dares not look up to heaven can yet say Miserere and as Mercy is the sinners chiefest comfort so it is that Attribute that moves God to forgive and pardon (t) Rom. 11.32 Hebr. 8.12 Psalm 51.1 2. so that to beg for mercy and desire forgiveness are all one as in that eminent Penitential Psalm David begins with Have mercy on me and immediately explains it by the removing his offences in like manner here we pray for pardon in our Have mercy on us because Mercy is the Almoner to distribute this principal act of Divine bounty and grants out all pardons It is not from any desert in us but a meer compassion of our distress and a pure act of Free grace that disposeth God to take away sin * Isai 43.25 We have no friend in the Court of Heaven to obtain it but Mercy and no Argument to plead for it but Misery if we come with We have prayed fasted waited (u) Isai 58.3 we seem to apply our selves to Gods Justice But he that from a heart secretly groaning under the apprehensions of its distress cries out for Mercy because he is Miserable he shall pierce Mercies ears and cause her to open her compassionate eyes to see and stretch out her gracious hand to help and if she be thy Advocate she will cause the bowels of the Almighty to yearn upon thee (x) Jerem. 31.20 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide 1 Reg. 3.26 prop. viscera matris vel iâ—volnera quibus foetus in utero continetur at saepe pro misericordid Dei with the same affection that the tender Mother did when she heard the cryes of her poor sprawling infant under the merciless sword of the bloody executioner But then you must be sure first to view your sin and danger fully that you may be fully convinced of your Misery and cry in a pungent sense thereof most earnestly Lord have Mercy for otherwise this will be a feigned cry and an intolerable abuse of this sweet Attribute what can provoke God more then for a man to call Mercy forth which is ready enough to come and then through impenitence or laziness or not discerning our need of it to send it back empty alas such are more miserable because they see not their misery (y) Nihil est miserius misero non miserante seipsum and they are never like to be delivered from that misery because by these feigned calls they have so often mocked God and affronted this their only friend that if at last they call in earnest when Death is before their eyes Mercy then will not come § XI Spare thou them O God that confess their faults The elder brother that knew the fidelity and constancy of his service expects a large reward but the poor Prodigal that was conscious of his offences will esteem it a high favour to escape a severe Chastisement and utter exclusion from his Fathers house and presence they that are not sensible of their guilt fear not punishment and esteem a deliverance scarce worth the asking But he that considers the multitude of his own offences and Gods abhorrency of them and remembers the terrors of his threatnings and strictness of his justice the fierceness of his anger when he begins and the impossibility of avoiding that stroke which no place can hide him from (z) Josh 8.20 Non erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eis Manus ad pugnandum vel pedes ad fugiendum RR. LXX Vulg. Masius Nen erat iis locus ut Deut. 2.37 C. P. J. nostr Vers Non erant in eis vires ita Drus no hands resist no feet fly from nor no strength endure To this poor soul Gods pity is desirable and it is accounted a great mercy he hath not yet felt the weight of Gods wrath such an one begs earnestly he never may feel it or however not sink eternally under it he can pray as heartily before the stroke come as otheâ—s when the smart extorts it from them When the Israelites heard the cry of Egypt and saw the slaughter of so many first born (a) Exod 12.13 Fagius in locum they then thought it a mercy not to be slain worthy the celebrating with
is the Christians highest aim it was Davids prayer (z) Psal 19.14 and the greatest blessing the Priest could wish (a) Numb 6.24 25 26. Psal 20.3 4. that Almighty God might accept them Poor Socrates after many a tedious step in a virtuous but afflicted state (b) An diis placent quae feci nescio hoc autem solum scio me sedulò haec egisse ut placerent could not tell whether he had given content to his Deities or no but whoever of you have the grace of Repentance and the holy spirit are not in those uncertainties but have Enochs Testimony Heb. 11.5 that you do please God § 12. And that the rest of our lives hereafter may be pure and holy this is the second benefit and motive earnestly to pray for these things for so you shall not only be welcomed at present with a gracious smile but all your lives long be reputed as the friends of God and by his help shall be preserved as pure as a true Repentance hath made you and as holy as those are who are under the Guard of the Spirit of holiness Pray therefore with all your soul for a true Repentance or else as soon as your soul is washed it will return to its impure wallowings and all your labour is in vain hitherto (c) 2 Pet. 2.22 laterem lavare for a feigned repentance will send Absolom away for a while but upon the next Enterview will hurry us with more passion into his embraces whereas the deep wounds of the true penitent make sin hateful to him while he lives and he that gets on a white garment with so much difficulty will not easily sully it but carefully preserve it pure as his tears have made it And upon the same ground be very pressing for the holy spirit Which if you can obtain you shall not only be preserved from the spots of sin but shall shine with the lustre of a holy life for our goodness is apt to vanish (d) Hos 6.4 we are wavering and soon weary unless we have that establishing spirit (e) Psal 51.14 David prays for and then all duties will be easie and we shall be strong for love and the sense of his assistance will carry us cheerfully through them all so as to be our pleasure not burden and when we are arrived to this nothing can bribe us to forsake them Oh happy soul that is thus begun to be restored to that purity and holiness which are part of Gods Image (f) Ephes 4.24 and parcels of the Divine Perfections blessed is he that is so far advanced that God is not like to forsake him because he hath made him holy pure and a fit temple for the inhabitation of his spirit nor is he likely ever to forsake that God whose mercy hath saved him whose grace doth refresh him whose waies please him and his glorious bounty which faith discovers doth still allure him to press forward to neerer unions and unseparable connexions no state under the Sun is to be longed and wished for like this which a true Repentance and Gods holy Spirit brings us to § 13. So that at the last we may come to his eternal joy through Iesus Christ our Lord Amen There is nothing more desirable then the sweet peace of a good Conscience but only that which is the end and perfection thereof and that is that happiness which is infinite and endless which the Scripture calls an eternal and everlasting joy (g) Isai 35.10 Chap. 61.7 51.11 which neither men nor devils can lessen or interrupt much less put a period to it And if God give us true Repentance it will preserve us from the sins which forfeit this and if he add his holy spirit it will safely lead us into those paths of righteousness which lead thither where we can desire no more because we have all that is desirable There are no cares to disturb no fears to allay nor sorrows to abate those ravishments of delight for ever there is joy which far surpasseth the half-sad and mixed pleasures which this world hath being nothing else but pure joy which pleaseth by its own excellence and by having no fears nor possibility of defailance in degree or continuance we tast something of it in the charming calm of a strong faith and a quiet conscience with undeceived expectations of Gods love but this is but the land-skip of our heavenly Canaan which Jesus hath purchased for us and God the Father will grant unto us and the most holy Spirit will be our guide thither (h) Psal 51.14 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole glorious Trinity is concerned for us and will cooperate with us to put us into possession of them and then rejoyce over us to all eternity The Father who forgave us the Son who dyed for us and the Blessed Spirit who wrought effectually in us will Communicate this their joy with us and to us for ever And lastly to shew that you thankfully follow these Directions of the Ministers and have in your own heart and thoughts most devoutly petitioned God for a true Repentance and his holy Spirit by means whereof all these incomparable benefits may redound to you in testimony I say hereof you sum up all in a Petitionary Amen desiring it may be so and assenting also to the truth of all this It is most true and therefore oh so be it unto you Amen The Paraphrase of the Absolution BE it known to every one of you that hath confessed his sins with an humble lowly Penitent and obedient heart that Almighty God Supreme King of Heaven and Earth whose Royal Prerogative it is fully to acquit or finally to condemn being the Father of our Lord Iesus Christ who assumed our nature and suffered for our sins this great God by his Merits is of an angry Judge become a tender Father and hath solemnly sworn he is one who desireth not neither taketh pleasure in the death or damnation of a sinner though never so justly deserving it but rather chuseth to have opportunity to shew mercy and therefore he useth all possible means that he may turn from his wickedness which will bring the sinner into condemnation that by leaving these paths of death he might be forgiven and live in holiness and comfort here and in everlasting glory hereafter And to confirm this his good will and keep penitent sinners from despair he hath given and in holy Scripture communicated Power by vertue of his Supreme Authority and Commandment for the exercise of this power for when poor sinners need comfort he hath given special charge to his Ministers lawfully chosen by himself and those he appoints to be his Ambassadors to declare at all times his willingness to pardon all and pronounce Absolution more particularly and plainly to those that by returning and obedience do own him even to his People being Penitent for all their offences as you now from your
one half was never told us (k) 1 Kings 10.6 7 8. 2. And a great King above all Gods Let us take notice of his Supremacy over all not only Men but Gods for though there be no other God but he alone yet there are many to whom that name is given (l) 1 Cor. 8.5 Idolaters give it to deceased Heroes and Devils of which Eusebius out of Hesiod reckons 30000 and St. Augustine advances the sum to 300000 every one of which was honoured with magnificent Temples sumptuous Altars costly and pompous Rites and Sacrifices curious Images and rich Statues they were attended with millions of Priests maintained at the publique charge inriched with large Donatives advanced to the highest dignities and all this done by Kings and Emperors Senators and Philosophers The Greatest Richest and Wisest in the World in honour of a Creature nay a Devil which are but the slaves to our great and glorious God and if such honours are payed them what doth he that is both their and our Master deserve from us Oh ye Christians when ye go about to praise the true God behold the smoaking Altars and bleeding Sacrifices the triumphant processions and solemn addresses which are paid so freely by the slaves of Gods Vassals and be ashamed of your rude and cheap worshipings attend the pleasing harmony of rarest voices and sweetest instruments which wait upon the hymns of those that tremble at the name of your Lord and blush to offer up either flat or feigned gratulations as you have the greatest God so he deserves the noblest adorations Again Angels are called Gods (m) Psal 8.6 and Psal 97.7 compared with Heb. 1.6 and it may be applied to them they are so glorious that those holy men to whom they have appeared could scarce refrain from giving them Divine Adoration they are truly admirable for the brightness of their presence the swiftness of their motion clearness of their knowledge and greatness of their power Yet these are but the officers of his Courts and Executors of his Will who pay him their duty with loud praises vailed faces and submiss prostrations Now if the Attendants be bright as the Sun quick as Lightning and powerful as Thunder what is he that is their Lord what Songs of Eucharist doth he deserve Lastly the Governors of this World are also called by the name of Gods but they are his Creatures and they have no power but from him (n) Exod. 21.6 Psal 82.1 and 1â—8 1 no honour but as they administer his Rights and represent his Person and can you see their large â—etinues and solemn observances or hear the strained praises which their flattering Parasites cast upon them who are your Lords servants and Tributaries and will you give less to the King of Kings the Lord of Men and Devils Angels and the highest of the Rulers of this earth 3. In his hand are all the corners of the earth and the strength of the hills is his also Let us take a prospect of the Vastness and Immensity of his Empire which hath no other limits then those of the Universe for both Sea and Land are in his hand that is in his power and under his command and at his disposal so are the most hidden and secret corners (o) Abstrusissima terrae Vatab. of the earth into which mans eye cannot search and also the inaccessible tops of the loftiest mountains (p) Lassitudines Montiâ—m Heb. to climb which would tire the strongest and are seldome reckoned among the Dominions of earthly Kings being either fortified by Robbers and so impregnable or deserted by the husbandman and so unserviceable Yet the darkest Caverns and highest rocks and mountains which own no other Lord even they are his his eyes discern the one and his power can reach the other His dominion reacheth to the corners or uttermost parts of the Earth as some here read (q) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. fines Psal 139.7 so far as no Princes Armies could penetrate nor perhaps people inhabite yet these parts of the World are his and those vast mountains whose Immoveableness is the emblem of his unshaken and eternal principality are as so many natural bulwarks for the defence of his Kingdome which takes in the inhabitants of Heaven the armies of the Abyss and is large as the World strong as the most inassailable mountains This King of Kings and Lord of the Universe may challenge the most hearty and humble praises from his servants which we might further from their Allegorical Exposition of these words who apply them to the several conditions of men (r) Psal 72.3 and 148.9 for although he be so great the meanest and poorest are not below his notice and though he condescend so far yet the very richest and greatest terrible as the hills of the Robbers are not above his power but he rules and orders all so that nothing happens to Kings or slaves but by his permission and therefore he may expect Glory from all sorts of men 4. The Sea is his and he made it and his hands prepared the dry Land Let us consider the greatness of his works and we shall see the Arch of Heaven the Pillars of the Earth and the Fountains of the great deep were contrived by his wisdome and finished by his power so that without boasting he may say of this goodly Fabrick as the vain Assyrian did of his Royal City (s) Dan. 4.30 and none can contradict him The words Sea and Land are the two constituent parts and put for the whole and these are his by right of Creation which sure is the justest Title But therefore is the making of the Sea and adorning the dry land here mentioned because there is a special mark of his Wisdome and Providence in making that separation observed by the very Heathens (t) See Grotius de Verit. Relig. Christianae lib. 1. cap. 7. For he hath bound that unfixed Element in a girdle of sand which it cannot break and not only restrained it from overflowing us but made it serve our necessities and lend its help for the entercourse and mutual supplies of the most distant Nations And by these two words of Sea and Land we musâ— understand all the furniture of both which yield us such variety of provisions all these are Gods Creatures but by him freely assigned to our use desiring no other Tribute from us but to pay those Praises to our bountiful Lord and noble Benefactor which none of the dumb creatures can do and if he have also given us tongues we shall be most ingrateful if we glorifie him not with them Thus we have lead you in these Meditations to discover the glories of Gods Kingdome as Philo tells of his Prophet who upon a sight of the whole was asked before the Creation of Man if there wanted any thing to compleat so brave a work he answered there needed nothing but one to explain that goodly Work and glorifie
the maker of it And then saith Philo was man created and brought into this stately Theater to do those offices pitty is it you have eyes to see ears to hear mouths to tast and souls to judge and apprehend if you have not hearts and tongues to sing the Encomiums of this Great King who hath made all things so wonderfully and given them to you so freely You are pirates and robbers if you seize the provisions of Sea or Land and do not heartily give thanks to the Lord of them Let the serioâ—s apprehension of all this tune your hearts and voices to sing praises in the highest to so great a God so high a Lord of so vast perfections and endless Dominions of so infinite power and such noble bounty that we ow our selves and all we have to him § 4. Ver. VI and VII O come let us worship c. The people of the East exceeded all others in their expressions of reverence to their Kings and in Persia (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artaban it was established by law that they should adore their Prince as the Visible Image of God so that as Curtius notes Darius received divine honour from his subjects But we are now before the King of Kings whose Empire is universal and his Dominions boundless and therefore we may well advise one another to use the most lowly gestures that may express our holy fear of and awfull regard to so great a Majesty Prostration of the body the greatest sign of honour among those Nations is now out of use but kneeling is still used in all addresses to mortal Princes and that is now among us an expression of the greatest civil respect from inferiors wherefore let us not repine if we be commanded to kneel before our great God the Lord of Heaven and Earth since it was a custome used by the Jews and Christ himself recommended it by Scripture (x) Genuflexio in oratione tam ex divinâ quam humanâ traditione provenit Calvin Inst l. 4. and great examples of its early observance in the Christian Church (y) Vid. Euseb l. 5. c. 5. An. Christi 170. Genua flectimus orantes Origen in Numb and the unanimous consent of all pious men But he that shall behold the abominable irreverence and saucy behaviour now used in our Devotions will think it no more then needs for us severely to reprove the people for it as the Antient Fathers who had not so much cause use to do (z) Diacono clamante flectamus genua maximam partem populi velut columnas erectas stare conspicio quod Christianis dum in Ecclesiâ oratur nec licet nec expediâ— Caesarius Arelat Hom. 30. vid. item Hieron in Ephes cap. 5. and both by our words and examples daily to say to them O come let us kneel c. not to Idols or Images the works of your hands as Heathens and some that are called Christians do bâ—t to the Lord your Maker who made both your Soul and Body and expects reverence from both especially in publique where you are by outward reverence to give testimony of your inward fear of his holy name and as Christ saith he that hath ears so I say he that hath knees to kneel let him kneel to him that is the glorious Maker of the whole Body the whole Man nay of the whole World But we may observe that though all these words are used to express outward reverence yet Worship is a general word and signifies all parts of Gods service and especially prayer (a) John 4.24 Acts 8.27 so that to Worship may here signifie to Pray and as before we encouraged one another to praise God so now having represented the Omnipotency and All-sufficiency of God we invite one another to pray to this great God and mighty King who made all Creatures and disposeth of all things and can relieve us whatever our wants be we need not fear to ask what he cannot do or to be sent back for want of power to help as great Kings sometimes do with their Petitioners (b) 2 Kings 6.27 Have we such a God and shall we be slow to worship him or careless and unmannerly when we make our applications to him no sure if we love our selves we shall make haste to come and be reverent when we are before him If we want any thing and do not pray to him for it he may justly suppose we question his Power or Sufficiency and and take it very ill but if we pray to him with humility he never accounts it boldness but accepts it as an acknowledgment that we believe his Authority and Supremacy and declare our dependance upon him who is our maker and therefore will be our preserver for no man makes a curious piece and then suffers it to decay by minding it no further much less will God despise the work of his own hands when he can so easily preserve us This is the first motive to our putting up Petitions to this great God because he is our Maker but on this ground all the Heathen world is as much obliged and hath as good cause of hopes as we because he hath created them as well as Christians But in the seventh verse we are taught an especial obligation lies upon us besides what concerns all mankind because he is Our God and we are his people the Jews were once so but now they are rejected for unbelief and we adopted into his family (c) Ephes 2.19 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admitted neerer to God then ever they were so that he may justly expect we should worship him and pray to him for every Nation doth that to their God though a feigned Deity (d) Micah 4.5 But he is the Lord whom we adore and therefore able he is our God and consequently willing to grant our Requests There is a mutual Covenant between him and us he will defend us with an especial providence and we must serve him with an extraordinary Devotion Oh blessed are we who have this Almighty and most glorious Lord and Ruler of all the World for our God! Why do we look disconsolate or complain of our wants to them that either will not pitty us or cannot help us go ye to the Lord and complain to your God for his is all that power and glory you heard of before We did not choose him but he chose us to be his Flock (e) Psal 23.1 John 15.16 he feeds us and folds us we eat in his pasture and are defended by his hand for our being under his hand (f) Gen. 39.8 John 13.15 and Deut. 38.3 Num. 33.1 denotes his care of us and undertaking to lead us and keep us and whereas we are called his sheep or flock that is his subjects for a shepheard is put for a King (g) Zach. 11.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see both offices joyned in two words Psal 78.72 73. in Scripture and sheep for Subjects
thankfulness whether it instruct or reprove us invite us to duty or affright us from sin whether it consist of Promises or Threatnings Precepts or Examples it ought to be concluded with We praise thee O God viz. for illuminating our minds quickning our affections renewing our memory reviving our hopes awakening our sloth or confirming our resolutions Some benefit we have or may have by every one and therefore a Hymn will both refresh us with variety discharge a great obligation to God and prepare us to hear the next Lesson with fresher appetite We have two for our choice that we may suit every Chapter but we shall first consider that which is most usual the Te Deum The Analysis of the first Hymn or the Te Deum This Hymn hath three Parts 1. An Act of Praise containing 1. The Duty performed by us in Praise and Homage 2. The encouragement from others who also Praise him 1. All People of the Earth 2. All the Powers of Heaven Angels Cherubins Seraphins and Apostles Prophets Martyrs All Saints 2. An Act of Confession declaring 1. The Persons confessing viz. The Universal Church 2. The Faith Confessed 1. In the whole Trinity the Father Son and Holy Ghost 2. Particularly in the Son being an acknowledgement of 1. The glory of his Essence 2. The manner of his Subsistence 3. The humility of his Birth 4. The benefits of his Death 5. The height of his Exaltation 6. The certainty of his Return 3. An Act of Supplication requesting 1. For all the faithfull 1. Present assistance 2. Final acceptance Deliverance from Evil Prosperity Direction support 3. The means to attain both viz. 2. For our selves expressing 1. Who we are His constant servants 2. What we desire Strength against sin pardon for it 3. Why we desire this because 1. Of Gods Mercy 2. Of his Promises 3 Ouâ— humble Expectations A Practical Discourse on the Te Deum § 2. ALthough this Song of Praise be not of Divine Authority yet it is said to have been miraculously composed and first Sung by St. Ambrose and St. Augustine after the Baptism of that illustrious Convert and it is placed among the undoubted works of holy Ambrose who in the times of general Calamity first brought the use of Hymns into the Latine Churches which had been used in the East from the beginning and made several Forms of Praise himself and among the rest this grand and powerful Hymn (y) Grande carmen istud est quo nihil potentius Quid enim potentius quam Confessio Trinitatis quae quotidiè totius populi ore celebratur Certatim omnes student fidem fateri Patrem Filium Spiritum S. nôâ—unt versibus praedicare Ambros in Conc. de Basilicis c. Tom. 5. which its likely he means when he speaks of that Confession of the Trinity in Verse which the people so much delighted in and sung so joyfully every day For this hath ever since been frequently used and highly esteemed in the Church not only for its Authors sake but for its own since it is so rare a piece of choice Devotion The principal scope whereof is to give all glory to God which therefore is interwoven with every part but the nine first versicles are wholly Eucharistical wherein we express our own gratitude and cast our eyes on all Creatures in Heaven and Earth that joyn with us in paying that Duty to heigthen our Devotion before so great a Lord. We have now heard out of Gods sacred Word those gracious invitations and sweet comforts those useful directions and necessary warnings which he therein gives us for all which we give him thanks when we say We praise thee O God We have also heard many instances of his Power and been instructed in his holy commands which engages us to acknowledge his Authority and pay our homage Therefore we promise to be his Servants and seriously acknowledge him to be our Lord which is a mocking of the Divine Majesty (z) Luke 6.46 unless we resolve to do what he hath signified to be his Will But why should we not be sincere in this acknowledgment since it is our honour to serve him whom the Heavens praise and the Earth worships and all the Inhabitants of both are subject to The Earth that is the men that dwell therein in all ages did and in every Nation now do give him honour For there is no time nor Country which hath not afforded many to confess and adore him that fills all places and endureth from everlasting to everlasting But if so many examples our of all mankind will not suffice to make us praise him devoutly and acknowledge him faithfully let us lift up our eyes to the Heavens which are replenished with Creatures more noble and glorious then we yet all these make it their imployment and account it their delight to glorifie his Name And we lately prayed that Gods will might be done on earth as it is in heaven How it is done there this excellent Hymn will shew you It opens Heaven to you nay with the Evangelical Prophet carries you thither to behold their Order Angels and Powers Cherubins and Seraphins Apostles Prophets and Martyrs This shews you their Imployment which is one and that you are now exercised in even to Praiâ—e the Lord every morning (a) Gen. 32.26 Dimitte me quia ascendit columna Aurorae apprepinquat hora Angelorum ad laudâ—ndum Deum Targ. Hierosol or rather every moment with never ceasing voices (b) Voce incessabili in S. Ambrose Nay you may learn their song (c) Isai 6.3 Sanctus Pater Sanctus Filius Sanctus Spiritus Cal. Par. Jon. Iâ—a olim legebal P. Galatinus even that mysterious Anthem to the Trinity by which they confess every Person and adore all So that you may at once learn what to believe and how to worship God Oh let us learn the song we must sing in Heaven when we shall bear a part in that Celestial Quire where all these glorious hosts ever magnifie their great Commander all Creatures of the Earth all the Lights of Heaven and the Innumerable and invincible Legions of Angels are listed under this our Lord fight for him and ever execute his commands Wherefore he is called Lord God of Sabaoth that is of the Armies and Powers of Heaven and Earth And since every one that is under him gives him honour the majesty of his glory must reach as far as his troops extend and they fill both the upper and lower world Joyn with these Angelick hosts now and you shall be joyned to them hereafter be not discouraged at the distance of your nature and Condition for there are alreâ—dy many of our bretheren which were oâ—ce as we are already glorious and admitted to this honour intermixed with this Society Oh see the faithful and painful Apostles see the zealous and holy Prophets behold the triumphant Army of devout and couragious Martyrs how they all rejoyce and sing The
Deum pro tranquillitate mundi pro Regibus Cyril catech 5. Pro fidelissimis Deo dilectis Imperatoribus Liturg. Chris Memento Domine piissimi fidelissimi Imperatoris Basil in Liturg. to Pray for Kings and all in authority So that it was ever a part of the Churches Publique Devotions to intercede for the Emperours and Princes even while they were enemies to the Faith as all Antiquity doth evince Much more when the Powers of the world became Christian for then they named them in their offices with titles expressing the dearest affection and most honourable respect And surely since we meet in Publique to pray especially for Publique mercies there is not any temporal blessing that is of so universal concern as that we should have righteous and religious Kings guided by wise councels and living in prosperity and Peace For this as the Apostle himself observes (f) Illorum namque salus est nostra tranquilitas Theophil in 1 Tim. 2. Ostendit in nostrum lucrum cadere ipsorum incolumitatem Oecum in loc is every mans advantage The government of a Heathen or a Tyrant is better then Anarchy Change or Confusion And if the Preservation of such were advantageous to Christianity how much more then are we obliged to call upon our heavenly Father for the welfare of Christian Kings who are Fathers of their Country and nursing Fathers to the Church (g) Numb 11.12 Isai 49.23 who execute justice and defend Religion and do good to all quiet and peaceable men Therefore we here call God our heavenly Father to signify it will be a great demonstration of his love to us and Care of us if he please to preserve our Prince whom he hath set over us § 2. High and mighty King of Kings Lord of Lords the only Ruler of Princes We ought to beware that while we give Caesar his due we rob not God of his The splendour of Royal Majesty might be apt to dazle us and make us imagine it had no superior nor needed no supporter To prevent which the Church hath selected out of holy Writ those glorious Attributes of God which declare him to be higher then the Kings of the Earth (h) Psal 89.27 We see every head uncovered before mortal Princes and every knee bending to them which shews they are high in dignity but (i) Eccles 5.8 there is one higher then they who hath greater reverence paid him by Angels then these by their most dutiful subjects If Earthly Kings be judged mighty in Power because of their guards and revenues their forts and armies then who can estimate his power and might against whom such preparations are nothing since he speaks in thunder and can arm all the hosts of heaven nay the meanest creatures upon earth to destroy the highest and mightiest of the sons of men Yet if Kings and their people do confess with holy David that he is the most high and to be feared (k) Psal 47.2 his might shall be the support of their dignity and their power which is assuredly the wisest course for they can never be higher then when they submit to the most high nor stronger then when they trust in the Almighty He who is not only above them as being higher in dignity and greater in power but supream over them a King of Kings and Lord of Lords (l) Dan. 2.47 1 Tim. 6.15 who hath not only some petty Princes of a few Provinces his homagers which is all the greatest Empires in the world can boast of but all mortal Princes are his Vice-gerents since he hath and ever had the absolute disposâ—l of all the Kingdoms upon Earth setting up one and pulling down another as it pleaseth him It may be accounted di honour to a Prince to crave aid of his equal but let not the greatest Monarch blush to bend his knee to the supream Majesty of Heaven whose Vassals and Homagers are all the Governors of this lower world who wear their Crowns by his donation and must resign them at his command How can Kings or Subjects want relief that humbly and earnestly sue to this blessed only Potentate the King of Kings If we that are by the supream disposer of all things placed under Authority want any thing in or for our Governors let us apply our selves to him who is the only Ruler of Princes and hath the hearts of Kings in his hands (m) Prov. 21.1 he can persuade convince and turn them when they will not take advice from their inferiors And he only is the judge of their actions since they are his servants and substitutes to their own master they must stand or fall and are only accountable at his tribunal (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xiphilin Vide Psal 51.4 Neque enim ullis ad poenam vocantur legibus tuti imperii potestate homini ergo non peccavit cui non tenebatur obnoxius Ambros de loc Nulla creatura judicat regem sed solus Deus ss b. Pirk. Aboth And therefore we have so much the more need to pray for them to their great Lord that he would direct them to do well and to execute justice and guide them who are to rule us that this their mighty power may be our safety and our peace for if it should be otherwise which God forbid we neither will nor can oppose them having no other arms against our Prince but prayers and tears (o) Lachrimae meae arma mea sunt aliter nec debeo nec possum resistere Ambros Orat. in Auxent l. 5. But why should we doubt since we Pray to him that can over-rule the greatest Kings and will not suffer this unless it be as a just punishment to our iniquities Finally let all this create in every soul most honourable opinions of this great God and fill every heart with reverence that is before him when we see our dread Soveraign and all the mighty Monarchs of the Christian world doing obeisance to his footstool and laying down their Crowns at his feet acknowledging they received their dominions from him and hold them by his favour and declaring they trust not in the multitude of their people strength of their Cities nor prudence of their Counsels but though they have Armies and Navies terrible and numerous and Revenues unaccountable they come to the Throne of our God to Petition for his help And all their faithful subjects attend on them and joyn with them who then would not fear before him and trust in him express all possible lowliness in his presence and give him all imaginable glory who liveth and reigneth over all from the beginning and shall do so for ever and ever § 3. Who dost from thy throne behold all the dwellers upon earth It is an infallible maxime that the less is alwaies blessed of the greater (p) Heb. 7.7 Wherefore being to beg a blessing from the King of Heaven for the Rulers of this World we must first acknowledge
they are inferior to him in the extent of their dominion as well as in the quality of their dignity power and authority There is a Providence in Scripture attributed to Governors (q) Acts 24.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. who as they sit on their thrones above all their subjects so that heigth is the embleme of the advantage they have to behold and a Monitor of the duty lying on them to take care of all that are under their charge But the most vigilant Princes with all their faithful Ministers who are as so many eyes and ears to them find it difficult enough to oversee and provide for the inhabitants of one Kingdome Whereas the King of Kings hath the Heaven for his throne (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus Isai 66.1 Psal 97.9 and the Earth for his footstool and as he sits higher so he sees further the◠they From his throne he beholds all the world the meanest are not below his cognizance nor the greatest above his reach He sees and rules all which gave ground to that Egyptian Hieroglyphick which represented God by an eye in a scepter the emblems of Providence and Authority And in the sacred pages the same thing is expressed by the Phrase of Beholding from his Throne (s) Psal 33.14 Isai 63.14 For the Divine Majesty is no idle spectator but improves the heighth of his seat and the universal prospect he hath from thence to the good of all mankind His eye denotes his care for he sees the necessities (t) Psal 34.15 Gen. 22.14 Deus videbit al. providebit and considers the wants and desires of all men and of every particular and orders his supplies accordingly So that his Providence and Dominion is over all the earth and no Monarch need account it a dishonour to bow before this mighty Lord and his glorious throne § 4. Most heartily we beseech thee with thy favour to behold our most gracious Soveraign Lord King CHARLES Since all mankind is under the eye and care of God no doubt he hath an especial regard to Kings and Princes on whose safety the welfare of all the rest next under his own providence doth depend (u) Nihil est illi principi Deo acceptius quam concilia coetusque hominûm quae Civitates appellantur earumque rectores servatores hinc profecti hûc revertuntur Cicer. som Scip. He cheifly delights in men as they are united into Societies by charity and laws and for the preservation of these unions his principal care is for those he hath set over them who are the bond of the rest We may therefore cheerfully pray for an especial and more particular providence over our gracious King because God doth usually grant this and because he needs it more then ordinary persons do His duty is more difficult his abundance exposeth him to more temptations and his heigth to more dangers then any of his people and yet his preservation is far more necessary and of universal concernment (x) 2 Sam. 18.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. vit Pelopid Cum tot ab hac animâ populorum vita salusque Pendeat Lucan for he is worth ten thousand of us and we had need pray heartily to God to save him who doth defend us all He stands in need of more wisdome to direct him more power to protect him more care to preserve him then other men and therefore we pray that the King of heaven will shew a particular favour to him A pious and religious King doth as earnestly seek and as much valew a favourable look from the Majesty of heaven as any of his Courtiers do a smile from his countenance (y) Psal 84.9 Psal 21.6 Psal 4. ver 7 8. Lord saith holy David look upon the face of thine anointed and thou wilt make me glad with the joy of thy Countenance yea more joyful then the worlding is in the encrease of his admired wealth And methinks it should fill our Souls with awful and noble thoughts of our glorious Lord God to see Kings in the light of whose countenance is life and whose favour is a dew upon the grass (z) Prov. 19.6 Chap. 16.15 courting so humbly and needing so mightily the favour of the Majesty of heaven Let us joyn our most hearty requests that what our deer Soveraign wants and wishes he may have if he were a Saul or a Nero we should sin in ceasing to pray for him (a) 1 Sam. 12.23 But no affections nor passions are too fervent no opportunities too often to call upon God for our gracious King who is our lawful and natural Liege Lord a just possesser of his Crown a worshiper of God a defender of the faith a maker of good laws and an executor of the same who secures our rights protects us from publique enemies and Private fraudes and endeavours to choose fit and faithful governours both for Church and State For such an one we must pray not only out of obedience to God and the Churches order but out of our private love and particular affection as St. Ambrose (b) Meque non solum officio publico debitas pendere preces sed etiam amore privato Amb. ep ad Gr. did for the Emperour Gratian. To quicken us whereunto we may do well to call to mind the miseries of the Church of God under persecuting heathens of old later furious Romanists and the particular calamities of this Church under the late usurpers and then we shall discern what praise we owe to God and what love to our gracious King whose name ought to be so deer to us that in our daily office we should wish it written in heaven and registred in the book of life as well as in the leaves of the Churches devotions § 5. And so replenish him with the Grace of thy holy Spirit that he may alwaies incline to thy will and walk in thy way Grace is so constant a companion and so certain an effect of the Divine favour that the Greek expresseth both by one word So that if we can prevail with God to look favourably on our Soveraign we may be assured he will give bountifully to him And since the first and choicest of his largesses is the Grace of his holy Spirit we first beg that he may have a constant and bountiful supply of that of which he needs a double portion For the temptations of a Prince are many to pride and luxury to carelesness and vanity his faithful friends very few who either will or dare inform or advise him without partiality and self interest his Concerns are weighty since the welfare of Church and State depend upon them his example prevalent and usually made the incouragement of virtue or the excuse of vice All which declares the danger of Governors to be very great to fall into evil waies and their preservation from them to be the greatest blessing wherefore all faithful subjects and good men cease