have wished done to themselves besides the avoiding all wrongs and injuries and therefore the sum of this is We pray that we may never do that to our neighbour which we would be loth to suffer as hurting his body impairing his estate by force or fraud disparaging his name at the first or second hand and further (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andron Rhod. in Arist l. 5. c. 1. whatever we would wish should be done unto us if we were abused or oppressed sick or sorrowful in danger or necessity that we may do the same to them that are in such circumstances and as we expect loving relatives chast yoak-fellows obedient children faithful friends and loving neighbours that we may be such in all these Relations in a Word that we may benefit all and hurt none (d) Vir bonus prodest quibus potest nocet autem nemini Cicero but be a common good to all we converse with and this will be most pleasing to that God who is the common father of all and the Judge of all the world 3. A Sober life which contains all that prudent care a man ought to take of his own body and soul in observance to him that Created Redeemed and Preserves both for though in common speech sobriety be opposed to drunkenness the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of larger signification importing a prudent moderation of our natural desires of meat or drink ease or pleasure that the mind be not by them hindred in the pursuing of what is truly good so that not every man who is no drunkard is a sober person for neither the gluttonous Epicure nor lascivious Wanton do live sober lives The full sense of this request is that we may be temperate and abstemious modest and chaste full of mortification and self-denyal that we may use meat and drink to serve our natural needs and fit us for Gods service not to pamper us for the devils saddle not to indispose our mind weaken our body or shorten our lives that we may use none but lawful pleasures and those so moderately that they may not make our spirits vain ingage our affections engross our thoughts nor be esteemed as our chiefest good (e) 1 Cor. 7.29 Vti non frui Aug. and if God grant us this command over our appetites we shall never neglect our watch nor give our enemies advantage nor shall we at any time be unapt for our duties to God or man This is a brief account of this most comprehensive Petition which sureâ—â— shall put up heartily when we have seen our ingratitude to God our injustice to our neighbour and our carelesness of our selves together with the vengeance we deserve for all this Now if ever it will appear high time to leave those evil and dangerous ways and to return into these pleasant and safe paths for our everlasting good And that we may heartily ask this we must first get a firm resolution to set about these duties least we mock God and secondly we must see our own insufficiency least we deceive our selves by thinking we need not the assistance of Divine grace If we purpose firmly we do our endeavour but if we beg the assistance of Gods spirit we declare our humility and are like to stand fast in those resolutions and this we may assure our selves that it is his desire as well as ours that we should live such lives and he hath long waited to hear this Petition from you so that when you ask it heartily he will he sure to grant it and rejoyce over you in that he is likely to reap the fruit of all that Jesus hath done for you in our conversion and salvation § XV. To the Glory of thy holy Name This Conclusion may either have respect to all the Petitions before or it may particularly be applyed to the last In the first sense it is a declaration that though we shall be happy in having all these prayers heard yet we are not so devoted to our own advantage as to aim no higher but we believe it will tend to his glory as well as our good Nothing by us can be added to make his perfections more glorious in themselves but by such incomparable testimonies of grace and mercy they will be more clearly manifested to us and all men for we consider that his delivering us from death to life retrieving us from fears of hell to hopes of heaven and changing us from sin to grace and doing all this for rebellious wretches that he could easily destroy this will be a manifesto of his glory to all the world for all that see will admire (f) 1 Tim. 1.16 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria ejus est scintilla lucis divinae cedens in utilitatem populi ejus R. Jehud C. Cosri and be encouraged themselves to repent and turn to this most merciful God and we our selves shall ever remember with joy and delight that we have found in him a most free propensity to pitty the miserable unspeakable kindness to help the unworthy and omnipotent power to rescue the perishing from the jaws of Eternal ruine and with these holy thoughts the flames of gratitude will ever be preserved upon the altar of our hearts and from thence daily will ascend a cloud of hearty praises and gratulations Or secondly it may be annexed to the last Petition viz. That we may not only do good but do it well having an eye to his (g) Rom. 14.5 6. glory not at our own estimation or to obtain the praise of men That we may live godlily righteously and soberly not to our own credit but his glory and when we have done all may in gratitude cast all at his feet to let all the world see by whose long-suffering we are spared by whose mercy we are forgiven and by whose grace we are reformed and that our holy lives hereafter may shew that we are so in love with God and his ways that we esteem it our chiefest happiness to be like him and walk in them all our days § XVI Amen There is in the Liturgy as well as holy Scripture a two fold Amen the one affirmative in the end of the Creed the other optative in the end of Collects and particularly of this Confession so that here it is an Adverb of wishing (h) Futur Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Aphaeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Fuller Miscel l. 1. c. 2. and serious desire that God would grant all our petitions Thus the Jews used it at the end of their hymns (i) 1 Chron. 12.36 and prayers (k) Psal 106. ult Eâ voce testati sunt omnes se probare ea quae recitantur Grotius and in that 106 Psalm the people are particularly charged when they had heard that Psalm read to say Amen after it And the Rabbins (l) Quicunque finitis singulis precatumculis dicit Amen in hâ—c
high did thus descend to Earth it was to be hoped men would shake off their sloth and since he sent them so fair a notice that they would not be surprised in their carelesness but appear in an Equipage suiting the greatness of his Majesty the dearness of his love and the excellency of his design (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Cher. that was to come And this made the good man rejoyce hoping when they saw their danger and were shewed their Redeemer they would fly into his arms for remission and grace and if they did so he is glad for their advantage However he praises God for his mercy since he hath done his part And we have still the same cause of rejoycing for that which was then done by an Agent extraordinary is now performed by the Ministers and Ambassadors of Chriâ—t and by the Gospel you have now heard which being ever resident among us prepare a lodging for Jesus in your hearts when he comes in the Spirit to offer his grace to you Thus he is set before you not to be gazed at but to be entertained And if you upon the warning prepare for him by Repentance you shall also have Remission and then you may with Zachary bless God for the knowledge of Salvation that the Gospel gives unto you And that the exhortations of Ministers and summons of Gods word may not be as ineffectual to us as those of this great Prophet were to the Jews consider the first cause of all this Mercy both of Gods sending his son to us and giving us so many warnings to receive him It was the bowels of Gods tender mercies (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Viscera Misericordiae viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affectus Matris erga foetum è Visceribus suis prodeuntem Jerem. 31.20 which yearned to behold us in the hands and under the sword of the merciless executioner and moved him to send his son to rescue us by suffering the stroke for us It was not our merits but our misery not our deserts but distress that prevailed with him we were worthy to dye yet his heart relented and he could not see us bleed and shall we be unmoved to behold him bleed for us and will we dye for all this we were indeed in darkness and could not see our danger and if we had fallen into the pit then it had been our calamity but now the morning appears John teaches Ministers Preach and Christ himself the Sun of Righteousness (c) Malach. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut LXX Jerem. 23.5 Zachar. 3.9 malè Bez. germen conser ver 79. Jesai 9.2 Camer Grotius Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur à Patribus Judaei horoscopum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocare solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.2 Syr. vert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger began to spring from the East then and now if we perish 't is our willfulness and deserves no pitty Oh what hath God done to shew us the right way sending first the morning Star the Harbinger of the Suns approach (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. and when the Heathens were benighted in Idolatry the Jews with evil principles worse practises and sad afflictions then did our Sun display his Beams from on high for he rose not from the Earth but his rising was his fall his course a descent from Heaven to us and if Zachary is so rejoyced with the glimpses we should much more with the Meridian glory he now shines in Let us not only rejoyce in his light for a season but walk by it and if we be in darkness it will shew us our Condition and then guide us into the right way this light will first Convert us and then conduct us The Apostle thought it was high time to awake then (e) Rom. 13.11 12. and sure it is more so now for if in the light of knowledge in the day we do the works of darkness that very light which we refuse to direct us as a guide shall discover us to our shame But take warning and let not this light be set up in vain who would not most thankfully follow a friendly light offered to him in an unknown dark and dangerous way The Devil will lead you up and down after the Ignis fatuus of Enthusiasm and your own imagination till you sink into destruction but this Gospel is a true light be thankful for it for its precepts are tâ—e Beams of the Sun of Righteousness and do not only admire but follow it and it will not only shew you where you are but carry you where you should be even to everlasting joy and peace Amen The Paraphrase of the Benedictus PRaised and Blessed be the Lord of hosts the God of Israel even of all true believers for he hath shewed us in holy Gospel how he remembred our misery beheld our distress and in pitty sent his son from heaven who hath visited in his Incarnation and redeemed by his death us and all his people throughout the world He hath relieved us when we had no means of help and hath raised up the greatest deliverer that ever was to be a mighty Salvation for us even his Eternal and only Son made man descending as was promised of the tribe of Judah to succeed in the house and restore the Kingdome of his servant David and make it an everlasting Dominion Hereby our God hath not only helped us but manifested his own truth for now he hath make good his Word and done as he spake by his Spirit in the mouth of all his messengers the holy Prophets which have been sent to give notice of this great mercy at sundry times since the world began It rejoyceth our souls to see the fulfilling of that which they so often comforted Gods people with by assuring them that we and they should be delivered by an invincible Redeemer from our enemies Sin and Sathan and nobly rescued from the hands and out of the Power of those that had enslaved us and of all that hate us and seek our ruine This is the blessed time in which the God of truth was pleased to perform the glorious work of our Redemption which was the mercy so much desired by and so graciously promised to our forefathers now he hath vouchsafed to call to mind and to remember the engagements he made to them in his holy Covenant and made them good before our eyes Our gracious Lord is as sure to perform his word as he was ready to promise and we now rejoyce in the verification of the Oath which he unchangeably sware to our forefather Abraham to assure him that he would give us who are his seed by faith his own dear Son for our Redeemer And now what doth the Lord our God require in return for all his mercy and truth but that we being delivered by the death of Jesus from the wrath of God and rescued out of
the hand of our enemies should never by sin put our selves in their power again but being obliged by our Pardon and assisted by his grace henceforth might serve him with a lively faith and chearful hope without fear of being hurt by Sathan or rejected by God So long as we walk in holiness towards him and righteousness toward our Neighbours and if our Religion and Charity be sincere as done before him and constant so as we continue in it all the days of our life we answer all his expectations and need not doubt of acceptance and reward Lord thou camest to make us holy as well as happy and therefore thou hast sent this Harbinger to acquaint us with thy design And thou Child art chosen to give the world warning and shalt be called the Prophet of the highest God thy office shall be to fit men to receive this mighty Saviour for thou shalt go as a Herald before the face of the Lord by severe reproofs and powerful exhortations to prepare his ways by bringing men to repentance Thou art sent to shew the danger of sin and to give knowledge of him that will bring Salvation to his People that they repenting and fearing the wrath to come may forsake all iniquity and fly to Jesus for the Remission of their sins It is high time for us who are guilty of so many sins to take care least by impenitence and unpreparedness we loose the benefit of this salvation which is provided for us through the tender bowels of the mercy of our God whereby he pittied our desperate danger and after our dismal right hath given us the light of the day-spring even his only Son who from on high leaving his Heavenly Throne hath visited us And now hath set up his Gospel among us to give light and discover the dangerous event of sin to them that sit in darkness through ignorance or by horrid guilt are in the valley and shadow of death that so they may be instructed converted and live And to guide our feet when we are thus brought out of our evil and dangerous paths that we may enter into the way that leads to the everlasting Kingdom of Peace we will observe this light and follow this guide and ever praise thee for it saying Glory be to the Father c. The second Hymn after the second Lesson at Morning Prayer Or the 100 Psalm § 9. THE Church hath provided not only for our necessities but our delight giving us the choice of another Hymn which is a Psalm of Praise as the Title tells us and was Composed to be sung by course in the Temple-service (f) Dr. Hammond Paraph. and Annot. on Psal 100. at the time of the Oblation of the Peace-Offering and yet it is not so appropriate to the Jewish service but it may well fit the Christian worship being a double exhortation to publick Praise which is most due to God for the publication of his Gospel and besides it is addressed to all Nations and so is a fit return for so universal a Mercy as the Redemption is There is no difficulty in the Method or Phrase and therefore we shall only note That the first Exhortation in the three first Verses is both to direct and quicken us in the duty of Divine Praise directing us in the two first Verses concerning the Persons by whom the manner how and place where we must perform it and the third Verse contains the Motives which are taken first from the Nature of God secondly from his Works both in Creating us and taking special care of us as of the sheep of his Pasture Wherefore the fourth Verse renews and inforceth the Duty even to come into Gods house with hearts full of gratitude and joy lauds and benedictions and the fifth Verse gives new reasons of it and more spiritual motives to it first because of his Essential goodness secondly his Endless Mercy thirdly his infallible truth All which are manifested so clearly in his holy Gospel that the world never had such a Testimony of them before and therefore this Hymn directly looks upon us who have heard this good news and obligeth us to bless God for that infinite Grace and Mercy and Truth which he shewed in giving his Son to us for which we must ever ascribe Glory to the Father c. SECTION X. Of the Hymns for the Evening Prayer and first of the Magnificat The Analysis of the Magnificat This Hymn hath two Parts 1. A general Thanksgiving containing 1. The Acts of Praise Magnifie and Rejoyce 2. The Instruments Soul and Spirit 3. The Object of it The Lord God c. 2. The special reasons for it 1. Upon her own account considering 1. Her present Meanness 2. Her future Honour 3. The Author of her happiness He that is Mighty He that is Holy 2. Upon the account of others 1. For the general disposals of his Providence Giving to the Pious Mercy Humble Exaltation Poor Supplies Procuring to the Proud Shame Mighty Humillation Rich Want 2. For the particular grace of the Redemption in which God shewed His Mercy In remembring of us His Power In sending help to us His Truth In keeping his word with us A Practical Discourse on the Magnificat § 1. THE Blessed Virgin whom God chose to be the Instrument of the greatest blessing that ever the World had by the fruit of her lips as well as of her Womb hath given apparent testimony of the extraordinary presence of the Divine Spirit with her and in her For this sacred Hymn breaths forth such lovely mixtures of faith and fear humility and love charity and devotion that it appears she was full of grace as well as highly favoured And it should be our wish and endeavour to repeat it with the same affections and holy fervours with which she indited it Perhaps we think we have not the same occasion 'T is true God the Word took flesh in her Womb and that is her peculiar Priviledge But if we receive the word of God and the motions of the holy Spirit that attend it we may turn that word into (g) Verbum Carnem facere est Verbum in Opus Scripturas in operas convertere Bish Andr. Ser. 6. flesh by Faith and Obedience if we so hear as to practice (h) Sit in singulis Mariae anima Nam etsi secundum carnem una Mater est Christi secundum fidem tamen omnium fructus est Ambros in Luc. we do conceive Christ by Faith and he is formed in us (i) Omnis enim anima concipit Dei verbum si tamen immaculata immunis à vitiis intemerato castimâ—niam pudorâ— custodiat Idem by the overshadowing power of the Holy Ghost and a puâ—e heart and he is by holiness brought forth for Christ himself calls such (k) Matth. 12.50 by the name of his Mother We are to rejoyce with all that do rejoyce but especially when we are sharers in the mercy and
(g) Filius abdicatus in gratiam rediens Graecis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scult exer and received into grace again and thus the Promise made to Abraham is made good and the Lord becomes the God of his seed for ever Oh my soul acknowledge the gracious dealings of thy most merciful Father but above all praise him for the mercies of the Gospel for what comfort were it to be raised by the fall of our temporal enemies to a fading honour if a miserable Eternity did succeed but now by Faith in Jesus thou art not only secured in thy low estate but mayest behold an immoveable Throne an immortal Crown prepared for thee high as Heaven while all the proud workers of iniquity shall fall low as hell never to rise again Glory be to the Father c. The Paraphrase of the Magnificat O Praise the Lord with me all ye that behold his inexpressible goodness which hath exalted my affections and filled My soul with such glorious apprehensions that with all its powers it doth magnifie and set forth the admirable greatness of the Lord my mind also and my spirit ravished with the contemplation of his infinite goodness doth rejoyce with joy unspeakable in God who hath vouchsafed to become my Saviour I cannot sufficiently express his Mercy nor my gratitude For he that is the Majesty of Heaven by his marvelous condescension hath regarded and cast a gracious eye on the poverty and the lowliness of my condition who am so inconsiderable and never aimed higher then to be reputed amongst the meanest of his servants and called by the name of his handmaiden I am most despicable in the worlds eyes and vile in my own yet he hath conferred on me a high and lasting honour for behold he hath passed by the more noble and chosen me to be the Mother of the worlds Saviour so that from henceforth whenever this mercy is mentioned to the honour of God his favour toward me will be remembred by the people of all generations who shall bless God for it and shall call me blessed and account me happy above all women But I will freely acknoâ—ledge it was not my own merit nor strength that hath advanâ—ed me For he that is mighty in Power and infinite in Mercy most freely hath exalted me and hath magnified me his poor unworthy hand-maid his therefore is the glory his the praise and holy and reverend is his Name which I and all his servants will ever love and honour For I am not the only instance of his goodness nor do I confine my Praises to my particular occasion all the world sees and knows that his favour And his mercy is ever shewed on them that fear him so that holy and pious men are blessed by him and shall be throughout all generations while the world endureth Ye servants of the Lord consider how in all the course of his Providence especially in this great Redemption He hath shewed strength and a mighty Power for with his arm he hath secured and lifted up his own and by it he hath scattered the forces and baffled the designs of the proud who thought they only deserved to be respected by God and were so high and safe in the imaginations of their hearts At all times he disappoints such expectations and now as at other seasons he hath put down the wise the honourable and the mighty from their seats and thrones on which their pride had mounted them And hath exalted to that honour the humble and meek even those whom the arrogant most despised He hath filled most plenteously the souls of the hungry that earnestly desired the least favours and satisfied their longings with good things beyond their expectations and the rich whose pride made them think themselves fittest objects of his bounty and yet their abundance abated their desires after it these he hath disappointed and sent empty away And as in all other cases so now He remembring the constant method of his mercy and seeing his peoples distress hath holpen and again restored his servant Israel and all faithful people to favour and the hopes of glory as he promised to the Saints of former ages and particularly to our forefathers to Abraham that he would give a Saviour to Redeem and bring deliverance to us and to his seed for ever The second Hymn after the first Lesson viz. the XCVIII Psalm § 4. SOmetimes instead of the Blessed Virgins Song we use this Psalm to express the same thing even the might of Gods arm and the affections of his heart both shewed to his people Israel his true Church and this is one of Davids triumphant Hymns composed upon some miraculous victory over the enemies of the truth and being intituled a new Song may be applied in the Mistery to the glorious Conquest made over Sin and Sathan by the mighty arm of Jesus or in the letter to those deliverances of the faithful mentioned in the Lessons and a new heart will make it every day a new song by a renewed sense of the Divine goodness for here the people of God incourage one another to praise him for his works which are so admirably contrived ver 1. so mightily performed ver 2. so clearly manifested ver 3. to his own people and all the world ver 4. Wherefore the exhortation is renewed and inlarged and all the world is invited to joyn in this Hymn ver 5. and shewed how to praise him with heart and voice and all sorts of Musick ver 6. and 7. no part of the Earth must be silent but the Inhabitants of Seas (h) Arab. populi fluviorum c. populi montium Clament c. Aspice venturo laetentur ut omnio seclo and flouds hills and valleys must rejoyce not only for past mercies but for the Kingdome of Christ which every temporal deliverance minds us of when he shall come to free his servants from sin and misery and exercise such justice in the trial of all the World that his Saints shall sing a new song of Victory to him for ever in Heaven and we on Earth in hopes of it do at present rejoyce and say Glory be to c. The Analysis of the Nunc Dimittis Luke 2.29 Herein Simeon sheweth 1. The greatness of his joy which appeareth 1. In offering his very life 2. In his readiness to meet death so Willingly Peaceably 2. The reason of it which was 1. His particular happiness 1. In the fulfilling the Promise 2. In the beholding his Saviour 2. The Universal good because 1. Christ was visible to all 2. Beneficial to all bringing light glory to the Gentiles Jews A Practical Discourse on the Nunc Dimittis The first Hymn after the second Lesson § 5. THE Author of this short and comprehensive Hymn was a man eminent for his exact Justice vigorous Devotion lively Faith and extraordinary inspiration and of this the holy Text assures us and it is
way to escape them To deny my sins were impudence to excuse them will be apparent hypocrisie To be concealed is impossible to be found intollerable I am miserably confounded But was never any in this case before that I might receive some advise and comfort for them Yes surely The Church hath here presented me with a King and a Prophet both dear to God whose fears were greater though their sins were less and their danger not so great as mine yet these in the midst of their fears considered their sins as the onely cause of these evils and accordingly they freely confessed them bitterly lamented and exceedingly humbled themselves for them not striving so much to avoid the Punishment as to obtain the pardon of their sins knowing that the guilt once removed thou wouldst either totally spare them or gently chastise them for their good Wherefore they rendred themselves up into thy hands rather aggravating then extenuating their offences and yet humbly begging their correction might be in mercy and they found the benefit of it Go to then my soul and do thou likewise thou hast first occasioned Gods wrath by thy breaches of his laws oh do not encrease it by dishonouring his Name with excessive fears thou hast forsaken him by sin run not farther by despair for the faster thou runnest from his Mercy the sooner thou wilt meet with his Justice Delay no longer but go in before he send for thee deliver up thy self before death or any sore judgment arrest thee accuse thy self before thou be indited and confess thy sins freely before the witnesses be called out against thee pass sentence on thy self e're the Judge condemn thee I cannot expect wholly to escape but it will be a great favour if I meet a sickness instead of death losses in my estate instead of loosing both my God and my Soul for ever It is not fit to desire my heavenly Father altogether to lay aside his Rod but only to use it gently that I may by this smart be warned against those future sins that bring me to utter and final ruine Oh Lord rather chastise me then disinherit me me and those stripes shall be welcome which come in exchange for eternal torments Thou who wilt change thy Sword into a Rod wilt be so compassionate in thy inflictions that I shall onely feel what my distempered soul needs to recover and my flesh and spirit can bear not what my sins deserve and thy Justice might exact Wherefore I will no longer hide my sins but by a humble and hearty confession declare that I hate them more then I fear to fall into thy merciful hands and do hope hereafter I shall fear to offend and then I shall be freed from these sad expectations of thy heavy wrath which wisdom God grant me for Jesus sake Amen § 4. NOt much unlike this is the case of the poor doubting soul who is discouraged from Confession by mis-giving thoughts that God is become utterly irreconcileable and hence they conclude it needless to repent because they believe the recovery of his favour to be impossible and truly so it is if we think it so to be because while we look upon it to be impossible we can never seek after it (z) Postquam enim adempta spes est lassus câ—râ consertus stupet Arnobius but if we observe it is the design of Satan to make us to think so that we might never obtain it nor attempt it Wherefore to rescue these poor souls from so dangerous a delusion and to prepare them to ask a pardon in Faith the Church hath selected three portions of Scripture more The first (a) Psalm 51.17 To shew they are fitly disposed to ask by their contrition The second (b) Daniel 9.9 To demonstrate God is inclined to give notwithstanding their unworthiness The third (c) Luke 15.18 19. To prove by a pertinent example they are likely to be received if they will venture to come 1. Psalm 51.17 Let this dejected soul view holy David after the Commission of his great sin who being earnestly desirous as you are to be taken again into favour by God vers 12. was surveying his flocks and all his substance (d) Micah 6.6 7. to find some acceptable present to offer to God resolving that nothing was too much nor too precious to procure a thing so excellent But while he looks abroad he remembers he hath something at home a trembling broken heart which panted in his breast and therefore here expressed by a word (e) Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluctus ad scopuluâ— allisos ita signif Psal 94.5 signifying waves dashed against a Rock this broken spirit and contrite heart was the most acceptable offering in the world Gods justice in condemning his power in detaining and his severity in executing the sentence of his wrath upon his Enemies was in his thoughts as a mighty Rock against which these thoughts had beat so long that his heart was almost dashed to pieces with fear and yet he knows its sighs and groans are pleasanter to God then the melody of the Chantings of the sons of Asaph its pantings and breathings are perfumes sweeter then the cloud of Incense its free Confessions and exposing it self to shame make it an acceptable Heave-offering its tears are a precious Drink-offering and its flaming desires do make it more excellent then whole Burnt-offerings and all the Sacrifices of the Temple The sorrows of our hearts are far more prevalent then the fattest oxen of our stalls or the fairest calves of our lips neither of which without contrition are respected by God (f) Matth. 15.9 The prayers and tears of sorrowful Hanna can fetch a greater and spedier blessing from heaven then the costly oblations of Elâ—anah (g) 1 Sam. 1.13 David is resolved to offer this for this he is sure God will not despise Which word not despise is to meet with the fears of the contrite sinner who because he knows his own heart so filthy deceitful and vile a thing cannot believe but God will reject it as he did the lame and the blind the sick and maimed sacrifice under the Law This is that you fear but he assures you he will not despise it but there is more intended (h) Minus dicitur sub eo majus intelligitur ut Johan 6.37 alibi even that he will accept it kindly as when Christ saith he will not cast them off who come to him he means he will lovingly entertain them so here 't is certain God will not onely not despise it but will look upon it as the best and greatest gift though it be from the hand of a Publican (i) Luke 18. wherefore be not disheartned for your fears shew you have this broken heart offer that and be assured God will embrace it lovingly treat it tenderly and keep it safely Psalm 51.17 I have nothing in this world so dear to me but I would give it
should dis-esteem us since we have deserved it such a heart the Prodigal had when he thought a servants place too good for him (l) Luke 15.19 such the Publican (m) Chap. 18.13 when he durst neither look up nor come near and he that wants it and thinks well of himself after his sin cannot confess heartily nor desire pardon devoutly nor for sake what he thinks hath done him no harm Wherefore let us labour to have this right knowledge of our selves and of our sins and that we may be ashamed of both let us consider we have shewed so much folly and rashness disingenuity and ingratitude obstinacy and perversness by breaking such holy laws of so great a God and so gracious a Father for so small a price and are thereby so miserable that we shall for ever be disgraced if we repent not Sin is a more just cause of shame then any thing in the world for it shews a man to be a base and abominable person nay it makes him degenerate into a beast (n) Psal 73.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arr. in Epict. lib. 1. cap. 3. which if we seriously think upon it will beget in us a dis-esteem of our selves and a true opinion of our own unworthiness which is an excellent disposition for the begging or receiving of pardon 2. A Penitent heart viz. a sad and sorrowful spirit which is most becoming one that sees his actions to have been base vain and dâ—ngerous and therefore must ever accompany us in confession of our sins Now if we are of ingenuous tempers the Gospel will produce this viz. The beholding the wounds of Jesus which we have made the long suffering we have abused the grace we have rejected and the comforts and benefits we have lost and forfeited But if we are more obdurate the Law must effect it viz. the sight of Gods justice and the consideration of the curse we have deserved and the danger we are in of endless torments for those poor perishing pleasures these things duly weighed will help us to draw water before the Lord (p) 1 Sam. 7.6 Ch. Par. Hauserunt aquas è puteo cordis sui abundè lachrymati sunt coram domino resipiscentes as the Israelites did from the pits of our hearts and pour them out by the channels of our eyes and this sorrow for what is past will both make our confession acceptable and help us to the third requisite 3. An obedient heart that is a takeing up such a dislike against sin as to resolve stedfastly if we can get those pardoned we have committed that we will never more do that which hath caused so much shame and sorrow to us and till we have brought our hearts to this all our confession and sorrow are not repentance but onely a purpose to repent (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. 2. Nor will all the rest prevail either to a removal of the guilt or dominion of sin Therefore let us learn how to confess Humility will make our confession sincere Sorrow will make it earnest and Holy purposes will make it prevalent § 6. To the end that we may obtain forgiveness of the same by his infinite Goodness and Mercy There is nothing more pleasant to us then the contemplation of Gods infinite goodness and mercy but we are therein apt to forget his justice and to think the one will exclude the other because we measure God by our selves in whose narrow hearts these two dispositions are not at once contained and hence when we hear of infinite mercy we are apt to presume of pardon upon any terms But the Church from Gods Word assures you that a sinner cannot be forgiven no not by this infinite mercy unless he bring an humble penitent and obedient heart and that you are to esteem it infinite goodness that you may be forgiven upon these terms For you must know that Justice without a Mediator doth not admit a sinner to second thoughts nor accept of any Repentance at all and therefore it is an high act of Grace that so holy a God so justly offended and highly provoked will be reconciled upon any terms and let us not neglect our endeavours to get our hearts thus disposed for we had need be so prepared or else Mercy it self will reject us Some may here perhaps scruple at the expression to the end and Question whether in our confession we ought not rather to aim at Gods glory then our own forgiveness Such must know they quarrel with the language of holy Writ (s) Acts 2.38 Chap. 3.19 where men are exhorted to repent that they may be forgiven and further they do not understand what Gods glory is if they separate it from his doing good to his creatures and representing his excellencies to them wherefore to aim at Gods glory and our own forgiveness is all one for by confessing we own his power to forgive we shew our trust in his goodness and hope in his mercy and desire that the Almighty by accepting and doing us good may demonstrate himself to be what we believe him to be viz. a God gracious and merciful c. that we and all the world may admire him for it and praise him for evermore § 7. And although we ought at all times humbly to acknowledge our sins before God This concession of the Churches declares that the Publique Prayer ought not to excuse any from Private Devotions These we account the Principal but the other we recommend as very useful and necessary so that we neither incourage the lazy who neglect the private nor allow the Precise who undervalue the Publique one ought to be done so as not to leave the other undone We find our Saviour and his Apostles after the manner of the devout Jews were wont to go to the Temple and Synagogues at the hours of Prayer and yet both he and they did seek retirements for more private Devotions And the Scripture teacheth us to Pray at all times in all places and with all sorts of prayer (r) Ephes 6.18 1 Timoth. 2.8 Psalm 111.1 that none might be excused from either nor can one be alledged to exclude the other for they are mutual helps to one another for he that hath been most careful in private Confession will be the fittest for and most advantaged by the other yet he that is so prepared must not think the coming to Gods house superfluous because we cannot do this too often nor too openly since many of our sins are manifest and require a publique declaration And by this open Confession we shall be freer from the suspition of hypocrisie in our Closet We must remember we stand in need of Gods help every moment and therefore we have reason to beg it often and we can never beg it in humility unless we confess those sins that make us unworthy of it and since we sin dayly a dayly Confession is highly requisite and that not only
God should confute our calling him Father (e) Matth. 5.45 Psal 145.9 who is loving to every man we must by adding Our shew a universal charity to all the world not arrogantly confining this priviledge to our selves and out of pride or passion excluding others from it but we must comprehend all men within it as our bretheren sons of the same Father making a Common Prayer to the Common Father of all mankind not looking sordidly to our selves alone but as members of the same Mistical body (f) 1 Cor. 12.25 having a feeling of each others wants and desiring the Preservation of the whole rather then our private satisfactions we must therefore when we begin this Prayer lay aside all malice and envy and with loving hearts joined hands and united voices address our selves as so many deer Brothers and Sisters to Our Father so shall we cause the Angells to Sing Ecce quam bonum (g) Psal 133.1 how pleasant a thing it is and no Musick will be more pleasing in the ears of our heavenly Father But many Children have gone to their earthly Parents in their needs and found no relief where they had no means to help and could no otherwise know the love of their deer Fathers then by a sigh or a tear Oh my poor Child I cannot help thee whereas we need not fear such Returns for our Father reigns in Heaven the Center of all happiness so that he can do what he pleases (h) Psal 115.3 for Omnipotence and All-sufficiency are annexed inseparably to that Royal Throne Our Lord Jesus presents us with the seat of his glory to mind us to acknowledge his Dominion and Power and to adore his Infiniteness and Immensity for he whom we pray to hath all things under him to be ordered by his will and all Creatures even millions of blessed Angels to execute his Commands and this should heighten our minds to ask things more excellent then the perishing vanities of this world this remembrance that he is in Heaven should strengthen our Faith in his Power and Mercy for what can we his Children want on Earth who have a Father in Heaven that can do all things and who is so full of goodness that he is not moved by all his glory to despise us but whatever advantages he hath his love makes them all ours and he is in Heaven now but he intends to bring us thither to him yet while we are upon Earth we must approach with lowly addresses and all reverence because we come before him who is in Heaven adored by the blessed Angels with prostrations and veiled faces § 3. Hallowed be thy Name The glory of God which is the principal end of our Creation ought to be the first in our desires and we are doubly obliged to desire the honour of his name both because he deserves it upon the account of his glorious Perfections so that all the Earth is bound to adore the Name of him that dwells in Heaven and also because he is our Father (i) Nullum probrum intollerabilius ignominia parentûm Quis non commotus est c. Grot. ex Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if we so much desire the honour of our Natural Fathers that no good Child can endure to hear them reproached how much more should we long after our Heavenly Fathers glory and pray that none might abuse his sacred Name which if we be his true Sons will be unsufferable to us how can we but desire it may be treated by us and all men at all times with that reverence and Religious respect that befits so great a Majesty who is separated from this lower World as far as Heaven is above the Earth and therefore his Name is to be esteemed as no common thing but separated and set apart which is the meaning (k) Levit. 20.24 Deut. 26.28.19 Sanctificatio est seperatio per modum excellentiae Rab. D. Kimhi in Isai 56.2 of hallowing of it the regarding it as a thing truly excellent and so it is in it self so holy that it cannot be profaned by Men nor Devils so as to loose any part of its essential purity any more then the Suns illustrious beams are polluted with the evaporations of a filthy dunghill the blasphemies of hell it self cannot prejudice Gods name any more then the barkings of Dogs and howling of evening Wolves do to the splendor of the Moons shining and for this cause it were needless to pray that Gods name might either be or remain holy but only that being holy in it self it may by us and all men be looked on as infinitely above us and used with reverence and an awful regard Now this Name of his is himself and all that is his it is himself as he can be known (l) Rom. 1.19 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us for it is his Attributes and all that his name is called upon all that represents him to us or relates to him his Works his Worship his Sabbaths his Vice-gerents and Officers in Church and State and all that is given to him or his and since we cannot behold Gods Essence which is incomprehensible our Reverence to him will appear by our respect to his Name which is all we have of him with us here on Earth Then his name is hallowed by us and all people when we love his Goodness trust in his Mercy believe his Promises fear his Threatnings acknowledge his Wisdome and adore his Power and live answerable to his Attributes When we praise him for his works speak well of all he doth and worship him with Humility and Faith true affections and hearty desires when we keep his Sabbaths obey Kings his substitutes respect Ministers his messengers love his people and inviolably preserve all consecrated things and finally when we demean our selves towards God and all that is his as may suit so great a Majesty and so gracious a Father and further we must be careful that since we are called by the name of Christ that we do not profane that holy name (m) 2 Tim. 2.19 by wicked lives but be moved to strive to shew our Reverence and admiration of so holy a Name (n) Sanctificetur nomen tuum per opera nostra quocunque tempore facimus quod bonum rectum est Sanctificamus nomen ejus magnum Drus ex lib. Musar in Matth. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Alex. by becoming holy and seperating from all sin as his name is seperated from all pollution it becomes us who are honoured with his name in whatever we do or speak or think to be careful that by defiling and abusing our selves we cast not dishonour on him that hath condescended to such a relation Oh let us beware we do nothing wilfully to occasion Religion to be slandered by the enemies thereof for otherwise our lives will be a contradiction to our Prayers § 4. Thy Kingdome come It is the Observation of every good
softened and bettered by the word of God when you come to his house (t) Quid ergo miramini vos quae in scholam affertis ea domum referre num ut decreta vel abjecturi vel correcturi vel commutaturi advenitiâ— Arrian in Epict. l. 2. c. 21. resolved not to forsake any of your evil courses since you trust the Devil and believe not him that speaketh from heaven But be advised and take heed behold a sad example of those hard hearted Jews who dealt thus with God at Massah and Meribah which words signifie provocation and temptation they lusted for water and because they were not presently supplied they blasphemed God and questioned his providence and doubted of his promises and were so hardened by their lust that they feared not his dreadful indignation which therefore fell upon them This day is made by God a day of mercy but if you be resolved to hearken to your lusts if they call but for water and will not hear the calls of God if you doubt his promises and despise his threatnings as they did you will turn this day of grace into a day of provocation and temptation and perhaps of destruction and desolation as you do deserve § 6. Ver. IX X and XI When your Fathers tempted me c. It was the boast of the Jews that they followed the steps of their fore-fathers and so they did but not of the best of them not of Abraham who no sooner heard Gods voice but he was obedient to it (u) John 8.39 Gen. 17.23 but they followed the steps of those obstinate and provoking wretches which God delivered out of Egypt conducted them in the wilderness and sustained them there with bread from heaven yet they did frequently and continually discover their disobedience and unbelief by inventing strange wayes to try and prove the patience and fidelity of God growing rude and insolent in every denial discontent and clamorous if they had not every day a new miracle and although he had done so much to testifie his affection to them and care of them yet upon every slight occasion they conclude that they had neither his favour towards them nor his presence among them God indeed was so merciful that he suffered these their evil manners fourty years (x) Acts 13.18 but not without loathing and abhorrency and high indignation (y) Ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. Sym. cum taedio pertuli Vatabl. fasâ—idio habui Jun. Tremel and though he did not presently destroy them yet he gave sufficient testimony that he was displeased at these their dealings They asked every thing of God they wanted and were impatient of denial but yet they would deny God that called them to repentance every day and thus they mistook him and formed wrong notions of him falsely imagining to be heard without obedience or else wretchedly concluding God was not able or not willing to make good his promises But they must be strangers to his Power truth and mercy that think so And yet as they erred in their minds so God made them err and wander in that desolate wilderness and he grew so highly incensed at last at their obstinacy and unbelief that he unalterably proposed which is expressed by taking an Oath they should none of them come into that Land of Caanan nor enjoy that rest since they sometimes despised it and preferred Egypt before it and otherwhiles doubted whether they ever could obtain it so that notwithstanding all their priviledges and all that God had done for them these vile returns provoked him that loved them once so deerly to destroy them in the wilderness and make good that promise to their children which the Fathers had made themselves unworthy of This is the sum of this sad example and of what happened to those Jews for our learning (z) 1 Cor. 10.11 Omne quod evenit patribus signum fuit filiis Moses Gerund in Gen. 12. and as David set it before the men of his time and St. Paul those of his so doth our Church daily set it before you for a warning that you may not do as they did least you also perish as they did You are delivered by Christ from the bondage of Sin and Sathan you are the chosen people of God pilgrims in the wilderness of this world and travellors to the heavenly Caanan and here is set before you some that of old did miscarry that you may shun those paths that lead them to ruine and that you may hearken to Gods calls and believe his Promises and despise Egypt and be content with his providence and then you shall arrive at your desired rest Otherwise do not encourage your selves because God spares you and think you may deny him to day as you did yesterday for he may suffer these abuses from you many years and be highly provoked against you in his own brest though his anger break not out in your destruction presently and you had best take heed you trifle not and mistake till God vow your deprivation for then you are irrecoverably lost These Israelites were going to a temporal Caanan and so dyed only temporally for ought we know and lost the pleasures of that pleasant land But we are invited to a heavenly rest and if we provoke God as they did our loss is ten thousand times greater and we must dye eternally Acquaint your selves therefore with Gods wayes and do not delight in such destroying mistakes as you are pleased to hug in your bosoms He is merciful to those that obey him and will perform all the expectations of his faithful servants but those that presume he should do so to them and yet continue to stop their ears though he spare them long yet he will cut them off at last which being so certain and having so plain an example this day propounded to you I hope you will this day hearken to the invitations that you hear out of Gods word and resolve now to begin a new course of life and if this have so good an effect you will have great cause to bless God for sparing you so long and warning you so seriously and giving this one effectual call more and then you may well conclude this Divine Hymn with Glory be to the Father c. As it was in the beginning c. Amen The Paraphrase of the XCV Psalm VERSE I. O come with all speed and let us who are here met together in the house of God with loud and chearful voices sing unto the Lord and having our affections raised by the remembrance of his mercy let us not only outwardly and vocally but inwardly and heartily rejoyce in him that is the Rock of our defence the foundation of our hope and the strength by which we shall be brought to the fruition of our salvation Ver. II. He is present every where but especially here where we assemble to worship him therefore let us come into his house where we are
baseness and unworthiness mightily convinced that God hath often done good to us and others and deeply affected with the freeness frequency and fulness of his mercies and favours for here we are to exercise love and gratitude and to imitate the Quire of heaven who survey the whole world and pay the tribute of glory to him whose mercy and goodness they see and admire in every thing and so may we and then our souls shall readily comply with Davids courteous invitations to bless the Lord. Oh my God I behold what thou dost for all mankind and I feel what I have received I confess my unworthiness and admire thy goodness in all things And then the Glory be to the Father c. is a recapitulation of all those foregoing causes of glorifying every Person in the glorious Trinity or all of them and must be an acknowledgment that all mercies are dispensed to us by the Father for the Sons sake through the Ministry of the Holy Spirit and upon this account all honour and glory is and was and ever shall be due to Father Son and Holy Ghost O my ingrateful heart which sees so much cause of praising God every day for his works and his goodness to others and for what we have experience of and yet hath not learned fully to love God and constantly to praise him Come to the sweet singer of Israel he will excite thee by his example in every thing to give thanks learn of him to rejoyce with them that rejoyce learn of him to love and sing Glory be c. and thou shalt sing new songs in the New Jerusalem for ever By such means as these we ought to tune our hearts for this heavenly musick if we would have it please God and profit us and if by the help of Gods good spirit we have in some measure well performed this our next care must be that we loose not those good affections 3. Therefore endeavour to nourish these holy flames on the altar of thy heart by a holy life such as the inspired Penmen of these Psalms lead themselves (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas and such as they exhort others to and so shalt thou be every day fit to joyn in this office and be alwaies prepared to accompany the Church with suitable affections to all the several parts of Psalmody Remember these Anthems are designed not only to raise Devotion in publique but to assist holiness in private (s) Verba vivenda non legenda and by letting thee feel the comfort of that in Gods house which may strengthen thee to do his will afterwards and to set us all upon our guard against sin and Sathan who design to discompose our minds by presenting sensual pleasures and carnal allurements but you that have tasted sweeter and nobler delights will certainly despise those vain and empty pretenders to satisfaction and wish no other joy then to praise God among his servants on Earth here and among his Saints in Heaven hereafter And if this be your desire the constant use of these Psalms will make them so familiar that you will never want holy Meditations ejaculations answers to Sathans temptations and Mementoes of a holy life which is the only way that leads to the happiness you desire SECTION VIII Of the Lessons § 1. BEfore we begin to read or hear the holy Scripture it will be useful that we consider first their own excellency to engage our love to them Secondly The Providence of God in the Composing and Preserving them to excite our Reverence Thirdly The Care of the Church in fitting them to our use to encourage our diligence First The Scripture must needs be excellent because it is the Revelation of the whole Will of God so far as is necessary for our Salvation And we believe as God hath taught us and with the Primitive Church (t) 2 Tim. 3.15 In qâ—ibus invenâ—untur illa omnia quae continent f dâ—m moresque vivendi Aug. doc Chris l. 2. c. 17. Sacrae divinitùs inspiraâ—ae Scripturae per se abunde sufficiunt â—d veritatis indicationem Athan. in Idol Antiquam fidei Regulam Euseb hist lib. 5. that it is the compleat Repository of all Divine truths that concern faith or manners and therefore we own it to be the Rule of our lives and the foundation of our Faith and in all our considerable (u) Sancta Synodus Christum assessâ—rem capitis loco adjunxit Veneâ—ondum enim Evangelium inâ— Sancto throno collocavit Cyâ—ill See Dr. Cosens History of the Canon controversies we place it in the Throne as the Councels of Ephesus and Aquileia did for the moderator and determiner of such doubts and differences This is the guide of our Consciences the ground of our hopes the evidence of our inheritance and the Law by which we shall be judged at the last day (x) John 5.45 Revel 20.12 Wherefore it is the duty (y) John 5.39 and interest (z) 2 Tim. 3.15 of every Christian to be conversant in them according to the command of Jesus and the example of all Gods servants who studied them more then any other writings So that Sr. Basil and his friend used no other Book but wholly meditated in this for thirteen years And if it were possible we should exercise our selves in it day and night (a) Josh 1.8 Deut. 17.19 R. Ismael à sororis filio rogatus quodnam tempus Graecorum lectioni impenderet Resp Nullum nisi potest inveni itempus quod nec ad diem neque ad noctem pertinebat è Talin Masius in Jos 1. that is alwaies But however we must spend so much time upon them that we may be alwaies furnished with precepts to direct promises to encourage and examples to quicken us to do all good and also with Prohibitions to restrain threatnings to affright and presidents to warn us from all evil waies whatsoever And being so constantly useful and so able to shew us all that is necessary to be known believed or to be done we should love them and delight to hear them and know them because ignorance of these Sacred Oracles will lay us open to errors in Judgments (b) Mark 12.24 and wickedness in Practice (†) Psal 119.3 and finally prove the ruine of our Souls § 2. Secondly we must remember it is no ordinary regard which we must give to these holy Pages because God is the Author and his Spirit the enditer of them and in his infinite wisdome and love he hath committed his Will to writing that it might not be corrupted or impaired by the prejudices the malice or forgetfulness of men as all Traditions generally are For the matter of it he could have filled it with amazing Mysteries but consulting our good rather then his own greatness he condescends to our capacities (c) Lex loqui ut nobiscum linguâ â—lioâ—um hominum Lumen supernum nunquam descendit sine indumento Proverb
they have benefit by this excellent part of holy Writ 4ly The Prophesies are the Predictions of ruine from the mouth of God to all wicked men both heathens and enemies of Gods people and also those that then gloried in that name as we do now but continued in the practice of all iniquity How sadly do the Prophets complain of such what terrible Menaces and piercing reproofs do they give them Yet every where intermixed with earnest invitations to amendment and pressing exhortations to sincere reformation and the practice of that hearty obedience which the Letter of the Law expressed not as an introduction to the Gospel and coming of Jesus which is here set out in all its glory And when we behold that both those heathen Nations and the Jews themselves have pulled utter ruine on themselves by their contempt of the Promises and verified the Threatnings by their disobedience to these warnings we ought to fear and grow wise by their Calamity and take heed to answer our profession with a holy life and cast off all those destructive sins or we may be sure these Prophecies shall once more be fulfilled in our inevitable destrâ—ction And for the more Mysterious Prophesies (s) S. Propheta audivit nâ—n intellexit quid faâ—ient hi qui signatum librum usque ad tempus consummationis mulâ—is obscuritatibus inâ—â—luâ—um praesumptione mentis edissâ—runt Hieron in Dan. we need not curiously pry into them noâ— know particularly to what Church or Persons to fix the woes therein denounced but rather applying them to our own lusts let us take courage from the assurance of victory under Christs Kingdome to mortifie and subdue them That as God hath sent him to us in the Flesh and so far made good these predictions so we may admit him to reign in our hearts and then we shall experience the truth of that triumph joy and peace which is promised to wait upon his Government and also avoid all the terrors that are denounced against the workers of iniquity § 8. The New Testament is read for the Second Lessons because it is the perfection of the Law the substance of the types and the fulfilling of all the Prophecies and because it hath manifested the reward more fully it heightens and improves the duties (t) Lex vetus ligat manum lex nova ligat animum for since to us mâ—ch is given much may justly be required And if so clear a discovery of Gods infinite love will not work upon us we are strangely obdurate But we hope better things will be effected 1. By the History of the Gospel 2. By the Epistles Fifthly Therefore that we may apply and improve the Gospel let us consider it as an exact account of all that Jesus did and suffered for us Here is a Relation of his mean and humble birth a record of his holy and afflicted life a register of his Miracles a summary of his Sermons and a most moving description of his painful and Meritorious death Let us therefore in hearing these Lessons imagine our selves of his retinue as if we were giving audience to his voice or beholding his wonders of goodness and might Let us carry our Pride to his Nativity our idleness to his industrious doing good to all our anger to his meekness our revenge to his gentleness and love of his enemies that they may blush and dye when they see their deformity by so sweet a pattern See and wonder admire and love and strive to imitate your dear Saviour in kindness and charity mercy and pitty diligence and piety patience and constancy faith and zeal and rejoyce to have him presented to you thus because your Captain is your Companion (u) Tunc enim promptius iâ—unt Milites cum Dux sit Socius and hath done himself what he requires of you The servant of Wenceslaus following his Royal and devout Master barefoot in a deep snow to a house of Prayer in a Winter night when he began to tire beheld his Prince and with shame and love recruited his tired spirits and every look gave him a new life So would the sight of Jesus beget in us did we view him with that affection and steddiness as we ought if we have a due love for Christ it will not only be pleasant but profitable thus daily to hear of him For his Sermons will convert us his Conversation engage us to love him more his Example will invite and enflame us and his Death will above all tye our souls to him and make our sins as odious as the worst instruments of that black cruelty thus we may live like him dye with him and rise again to newness of life Lastly those sacred Epistles are used which do further explain the Mysteries of the Divine Love and the Covenant of Grace declaring Gods designs in it and expectations from us and the preparations made for us with incomparable cautions against the deceits of Sathan cruelty of Persecutors and falshoods of hereticks together with variety of Promises Exhortations and Directions so closely united and so majestically expressed that it requires a quick apprehension and a solid jâ—dgment to unravel all the mysteries in them and yet they that avoid curiosity and self-conceit and bring humility love and holy resolutions such cannot be more effectually improved in knowledge and piety by any part of Scripture And this rule must be observed by all in the Offices of Religion when we hear Gods word that we do not pursue difficulties and unprofitable disputes but apply the holy Scripture to profit by it And certainly he best understands it who by it learns to bridle his passions bound his desires conquer his appetites to fear God love his neighbour and to be careful of his own Immortal soul and if we make this use of the words of God we shall have good cause to joyn in the next duty of giving praise to him that made them and assists us that we may profit by them SECTION IX Of the Hymns for the Morning Prayer § 1. THere is not in the whole Circle of Christian Duties any more universal then Praise For because in every thing God shews mercy we must in every thing (x) 1 Thess 5.18 give thanks So that Hymns of Praise are ever seasonable especially in the house of God where they are to be intermixed with every part of Divine Service to make it pleasant to us and delightful to him we worship We are to bless God for our bodily food how much more then for the food of our souls the providing of which for us is the greatest mercy next to that of giving the Eternal word to us For if God had not written his Word for us we should not have seen either our sin or our danger our duty nor our assistance our Deliverer nor our reward and shall we not Praise him for this shining light And particularly what Chapter is there but it contains a peculiar reason of our
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
condition but wast conceived in tâ—e Virgins womb and born like unto us only void of sin How chearfully didst thou embrace a bitter and bloody Passion to satisfie the Divine Justice provoked by our offences and when thou hadst by suffering the wrath due to us overcome the sharpness of that sting of death which our sins had armed it with the whole world found the benefit of thy Cross For by those merits thou didst open those gates of mercy which iniquity had shut against all mankind for hereby alone admittance into the kingdom of heaven is granted to all believers that are or were or ever shall be hereafter And no such can be excluded for now thou sittest as a glorious conqueror at the right hand of God to intercede that the faithful may have the benefit of thy purchase to keep possession for them and finally to receive them to partake with thee in the glory of the Father which thou now injoyest and canst dispose it to whom thou pleasest To our great comfort therefore we believe that thou who hast been our Redeemer and art our Advocate shalt come with millions of Angels in great glory to try all the world and particularly to be our Iudge with full Power to condemn or acquit us We therefore knowing our guiltiness and that we cannot account to thy Justice do before hand beg thy mercy and most humbly pray thee help thy servants with thy infinite merits and abundant grace and to answer for them whom thou hast so deerly bought and redeemed with thy most precious blood that we may not loose the benefit nor thou the glory of thy gracious purchase Since all men must stand or fall then at thy sentence Oh do thou acquit thy faithful ones and by applying thy merits make them to be numbred with thy Saints that being placed on thy right hand they may have a part with thee and them in Glory unspeakable and everlasting And that thou mayest have mercy on them in thy Kingdom give them here all that may fit them for it and bring them to it O Lord save thy people from all evil which might dishearten or defile them and bless thy Church with all good things which may make it flourish as thine inheritance and encourage it in well-doing Be thou a shepheard to watch over and feed thy servants a King to defend and govern them in all thy holy wayes and when Sathan and his instruments design to cast them down rescue and lift them up by thy grace above their power and malice that they may be safe for ever Particularly be mindful of us in this Congregation who will never forget thee but as we daily taste of thy mercies so Day by day we acknowledge them in thy house and we magnifie thee for them with these sacred hymns Thou art an everflowing spring of comfort therefore we ever praise thee and we worship thy name both now in this world and will glorifie it in thy Kingdom ever world without end And as by our daily paying thee this Tribute of Praise we declare our selves thy servants Vouchsafe O Lord to remember our frailty and by thy grace to keep us this day which we have begun in thy service holy pure and without sin that our present sacrifice may be accepted and our hearts fitly disposed against the next opportunity We have so often fallen into sin and so sadly smarted for our folly that we must now most earnestly beseech thee O Lord to forgive and have mercy upon us for all that is past and again to have mercy upon us and deliver us for the remaining part of our lives We beg compassion of thee in all humility O Lord let thy mercy come to us and lighten upon us not for our merits nor after the proportion of our deserts but our faith even like as we incouraged by thy promises most readily and firmly do put our trust in thee and hope for it And though we do not challenge it by desert yet we believe thou wilt not frustrate any of our expectations for every one of us renouncing all other helps can say O Lord in thee alone have I trusted because I knew thy grace and bounty Let me not now ask in vain Oh let me never be put to shame before the world or the devil nor be confounded by being sent away empty Amen The second Hymn after the First Lesson at Morning Prayer § 5. WE shall briefly pass over this Hymn because it is seldom used and sufficiently plain it being an invitation of all Creatures to praise God And though it be not in the Canon of Scripture yet it is an excellent Paraphrase on the 148 Psalm and comes so near it in words and sense that we must reproach that if we despise this And we have the practice of the Primitive Church to justifie our use of it wherein it was not sung only four times in the year as in the present Roman Church but on all solemn occasions in the assemblies of the faithful from the beginning as Ruffinus and St. Augustine (d) In omni solemnitate in sacâ—is fidelium decantatur Ruffinus l. 2. adv Hieron ap Sixâ— Senens Biblioth Aug. Serm. 47. temp assure us And the duty which it invites us to ought to recommend it which is to praise God for all his works 'T is true they are so excellent that they do of tâ—emselves declare the Power and Wisdom of their great Creator (e) Psal 19.1 Bona enim ex sâ—ipsis vâ—ce â—â—emittunt neque enim Sol vel Luna interprete egeâ—◠〈◊〉 ipsa lux palam testatur quod totum mundum illustrant Philo. And yet since we have benefit by them and understanding to observe and speech to express his glory who made them God calls on us to lend them a tongue to glorifie him with and by so doing we may fill our souls with reverence and noble thoughts of the Lord of all things Our aptness to be forgetful of the rare contrivance and unthankful for the usefulness of his works makes this Hymn often needful but it is alwayes proper to be used after the History of the Creation or the relation of those miracles wherein God useth the Creatures as Instruments of his Justice or Mercy And then we may in this Form learn the order of Gods works for the method is exact and beginning with the Heavens and the hosts thereof descends to the air the Earth and Sea reckoning up all the furniture of them and concluding with a particular exhortation to the Sons of Men who are concerned in them all to give praise to the Lord their maker the Order will inform our understanding the exactness quicken our memory and the comprehensive and devout manner of address will enlarge our affections if we attend it and desire to profit by it and then it will need no other recommendations The Analysis of the Benedictus or first Hymn after the second Lesson In this
Hymn God is praised 1. For the Redemption both as to 1. The nature of it as it is an act 1. Of Gods Mercy ver 68. 2. Of his Power ver 69. 3. Of his Truth being the fulfilling of His Word ver 70 and 71. His Promise His Covenant 72. His Oath ver 73. 2. The end of it viz. 1. Our safety ver 74. 2. Our obedience which must be 1. Universal in the parts Holiness towards God Righteousness towards man 2. Sincere before him 3. Constant all our life ver 75. 2. For the Promulgation considering 1. The Instrument and that for 1. His Office to be a Prophet Harbinger 2. His Duty to Prepare v. 76. Instruct 3. The end for Remission ver 77. 2. The cause why iâ— was now to be thus made known 1. In general Gods Mercy 2. In particular in regard 1. Of him that was to come ver 78. 2. Of the end of his coming ver 79. A Practical Discourse on the Benedictus § 6. THE Gospel which hath now been read for the second Lesson doth not only require our attention but command our gratitude because it brings that good news which is the cause of great joy to all people The Angels sing and all holy men to whom it was revealed entertain the news with Hymns of Praise And if we be as sensible of the mercy as they were and as thankful as we ought to be for the benefit thereof we shall rejoyce as heartily as they did since it is as much our concern as theirs And how can we better express our gladness for all that the Gospel records of what Jesus hath done for us then in those sacred forms indited by the holy Spirit with which devout Persons welcomed our Lord into the world And these will be most acceptable to God and most beneficial to us both to help us with fit expressions and to ingage us to sing them with the same heart and affections which were in the first Composers and particularly with the Devotion of holy Zachariah the Author of this Hymn who after nine months silence recovering his speech stays not to rejoyce in that personal Mercy but immediately being filled with the Divine Spirit the inexpressible joy that filled his heart before now breaks forth in these words Blessed be the Lord God of Israel c. Wherein he in the Phrase of Antient times (f) Gen. 9.26 Psal 41.13 declares the wonderful goodness of God And we ought to joyn with him not scrupling the Jewish form of expression because if we be true Christians and have the circumcision of the heart we are the Children of the Promise (g) Rom. 9.8 the seed of Abraham and the Israel of God And this God of our Israel hath in a more excellent manner delivered â—s from the slavery of Sathan then he did them from the bondage of Egypt And yet though this Spiritual Redemption be much greater there is such a similitude in the method and circumstances that it appears that was a type of this and therefore Zacâ—ariah alludes to Gods delivering the people from Aegyptian misery For as then he first visited them (h) Exod. 3.16 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered their misery (i) Gen. 21.1 Visitavit Chal. Par. Recordatus est ita Syr. Luc. 7.16 Arab. Respexit ita Vulg. Ruth 1.6 and then he rescued them with a mighty hand So in our case he visited us in all senses he remembred our calamity he looked on our misery considered our distress and came himself to see us and made such a visit as men and Angels admire at He came in our nature clothed with our infirmities and stayed with us and dwelt among us And all this to Redeem us not by doing miracles but by suffering death not only by conquering our inraged enemies but satisfying an offended God buying our lives with his dearest hearts blood And by taking our Punishment when himself was innocent he freed us both from the sin and the wrath due to it (k) Suscipiendo poenam sine culpâ culpam delevit poenam August that we might with freedome and hope serve our reconciled God Well may we call this a Mighty Salvation being accomplished with as much Power as it was undertaken with Love Behold how many helpless Creatures he delivers from cruel burdens mighty oppressors and dreadful expectations nay from the just vengeance of an angry terrible and Almighty God from endless and unsufferable flames as horrid as unavoidable This was indeed a horn of Salvation (l) Cornu robur Imperium vocat Hieron Hab. 3. Vide Dan. 7.24 cap. 8.21 1 Sam. 2.10 Chal. Par. pro Cornu habent Regnum Ecclus 49.5 that is a Royal Princely succour and rescue such as became the Son of so Victorious a King as David was nay such as became the Son of God when he undertook to restore the Kingdom of Divid which now literally Herod and the Romans had usurped but spiritually sin and guilt had overcome yet Jesus will retrieve it and set it up for ever not to deliver us from Temporal but Spiritual enemies not from Tribute but Damnation and shall not we rejoyce at his Coronation It is certain there is not a more illustrious mercy then this which was proclaimed so early to our first Father (m) Gen. 3.15 and repeated so often by all the Prophets (n) Act 3.24 Deut. 28.7 Jerem. 23.6 Isai 25.8 men of excellent holiness approved integrity and unquestionable truth These all as if they had but one mouth unanimously agreed in the publication hereof This is the mercy that was so fully confirmed by Covenants and Oaths (o) Gen. 12.16 Heb. 6. to Abraham and all the faithful This was believed and hoped for by the Jews and expected by the very Gentiles (p) Percrebuerat Oriente toto vetus constans opinio ut eo tempore Judae à profectus rerum poteretur Tacitus Annal. Vid. Numb 24.17 This is that good news which cheared Adam after his fall rejoyced Abraham in his peregrination revived Jacob on his dying bed (q) John 8.56 Gen. 49.18 and supported the Patriarchs in all their troubles although they only saw it at a distance and hoped and waited for the light while they themselves were in the dark But when Zachary beheld the morning star and saw the day begin to spring which had so long been wished and desired he is ravished with holy joy like the Northern people after a tedious night when they perceive the Sun approach And shall not they that lived by the bare hope of this and he that was so overjoyed at the first glimpse of it condemn us who are daily taught that he is come and hath confirmed Gods truth and answered all their expectations if we rejoyce not at least as much in the performance as they did in the promise Behold how God hath favoured us to let us behold the accomplishing of the desire of all Nations
have their inward man endued and adorned with the purity signified thereby And this Petition we make to him who hath promised to deck his Priests with health (l) Psal 132.16 Isai 61.10 and to cloath them with the garment of salvation and the robe of righteousness that his Saints may re-rejoyce and sing For the holy lives and good success of pious and painful Ministers is an extraordinary and a huge delight to Gods people who therefore do here use it as an argument to enforce their request for the Ministers For we say they are not of the number of those who glory in the crimes of the Ministers of God or rejoyce in their calamities because O Lord we love thee and them wherefore if thou wilt please to give them health and safety righteousness and peace we shall thrive under their care and joyfully follow their good examples the benefit and the pleasure will be ours and the glory shall be thine for this and all thy mercies § 7. Psal 28.9 O Lord save thy people Answ And bless thine inheritance The kindness of the Congregation to the Minister expressed in the last Responsal is here most lovingly and thankfully returned and required by him who now prays for them as heartily as they for him before which cannot but endeer the Priest and people one to another since they daily do thus mutually interchange offices of love Wherefore let both joyn in this comprehensive request that God would save and deliver his people from all evil and bless and furnish them with all good things since they are his peculiar inheritance and so may expect a special defence and relief from their own God But of this before in the TE DEVM § 8. 1 Chron. 22.9 Give peace in our time O Lord Answ Because there is none other that fighteth for us but only thou O God It pleased God to make particular Promises to Solomon Hezekiah and Josiah (m) 1 Chron. 22.9 Isai 39.8 2 Kings 22.20 that he would give peace in their days Wherefore we make bold to ask it for our times from the God of peace our only defence (n) Exod. 14.14 Deut. 1.30 against our enemies They who trust in their bow and rely on their sword care not to ask for Peace because they hope either to awe their foes into quietness or to make advantage by War as being sufficiently guarded and prepared But we even the Church of God know Armies and Navies are useless not only against God but without him and only successful by his blessing So that though we have both yet we account the Divine Providence our greatest security How well this Petition suited the Primitive Christians every one may discern who considers they judged it unlawful while the Emperors were Heathen to fight in their own defence (o) Luke 22.38 ita Explic. ab Origen in Cels l. 5. Ambros de Off. Basil August vid. Arnobius l. 1. p 6. And when Prayers and tears were their only weapons they might most justly (p) Ezra 8.22 be earnest with God for their defence who did so wholly depend on his Protection that his glory seemed concerned in their safety Yet it is not improper for us now though blessed be God we have Christian Princes and their forces to defend us for we wish there may be no occasion to use arms or if there be (q) Bellum gerere malis videtur foelicitas bonis necessitas Augustin we declare we rely not alone on these Preparations unless he please to bless them we know they are unserviceable Wherefore if it please him we desire peace and that he will keep off invasions and Rebellions for our time and so will the following generations for their daies that it may appear we wish to live in peace and do trust alone in the Lord of hosts § 9. Psal 51.10 11. O God make clean our hearts within us Answ And take not thy holy spirit from us Though Peace be accounted the chief of all blessings yet without grace it may do us more harm then good Wherefore we conclude with an carnest supplication for Grace to fit us for and help us in the following devotions We are now to offer up our incense and therefore do beseech the Author and lover of purity in holy Davids words to cleanse the Altars of our hearts that neither the guilt of former offences may unhallow or defile them nor any remaining evil thoughts may disturb the holy cloud but that it may ascend and he a sweet savour before the Throne of God And because it is the Holy Spirit alone which can effect this we pray that our hearts may be so pure as to invite this holy Dove to come unto us and remain with us that it may both make and keep us undefiled both in the remaining part of our Prayers and of our lives If we look back on those portions of the Office which we have performed I hope we shall have cause thankfully to acknowledge that the Divine Spirit hath been with us and excited the flames of our devotion the comfort of which aid makes us earnest for its continuance And certainly we could never have sent up these very sacred ejaculations with such fervent spirits united hearts and harmonious voices if the same spirit of zeal and love had not inspired us Therefore let the sweetness of this experience encourage us to beg that the Holy Ghost may stay among us so that we may as affectionately joyn in those Prayers where the Minister is the only speaker as we have done in these wherein we have had the honour and advantage of bearing our Parts and making our Responsals The Paraphrase of the Versicles and Responsals before and after the Lords Prayer Minister MY dear bretheren in the right Faith I do most affectionately salute you desiring The Lord and his grace may be with you to prosper you in that you now are doing Answer And we thankfully return the kindness desiring likewise the Lord may be with thy spirit to compose and excite it while thou speakest to God for us Minister Let not your thoughts wander but now Let us pray to God with fervency and devotion O Lord God the Father pitty pardon and have mercy upon us who are unworthy to call upon thee O Christ the son of God pitty pardon and have mercy upon us whose only hope is in thy Mediation and Redemption O Lord God the Holy Ghost pitty pardon and have mercy upon us and assist us in these our supplications Our Father which art c. Priest Consider our sin and misery with compassion O Lord and now shew some token of thy mercy upon us to our comfort Answ And grant us now and ever such wonderful deliverances from all evil that we may surely obtain thy salvation Priest O Lord thou Governor of all the world be pleased to bless preserve and save the King thine own Anointed Answ And mercifully hear us whose peace is linked
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