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
careless and to rest in the outward ceremony and customary observance of this Confession with a bended knee a pensive look and an humble voice we do here present them with the summons which God sent to his people (q) Joel 2.13 who in their distresses were ready enough at all the external rites of mourning covering the head or sprinkling it with ashes wearing of sackcloath or tearing their usual garments sighing and sitting on the ground like Jobs friends (r) Job 2.12 Externa omnia luctus signa quae pessimis facilè exprimi possunt Cod. yet all this in Gods sight is esteemed but hypocrisie without that which these signs were to represent viz. a rent heart and broken spirit of which sect 4. pag. 12. David speaks The renting of the Mantle was an embleme of a heart torn with sorrow and was one of the highest expressions of a mighty sorrow and therefore it was ordered by the Jewish Doctors never to be used but upon the death of a Father Master Prince or Judge or in a common calamity of fire or sword or upon the commission of the most hainous crimes blasphemy burning the Law or the Sanctuary (Å¿) Drusius in Job 2.12 and yet this is not sufficient and if it be not accompanied with a true repentance it will be but like the punishment of the Persian Nobles whose Cloaks of silk were torn their ornaments rufled and hair disordered by the executioner but their bodies untouched It would be acceptable to God to omit the ceremony and perform the thing signified and a true penitent shall not be rejected in an untorn garment because that is the principal this the accessary rent therefore your hearts and not i. e. rather then your garments be principally careful about this (t) Matth. 12.7 ex Hos 6.6 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius for if I must have but one I would refuse that wholly and chuse a broken heart though God doth not wholly reject the ceremony not your garments may signifie not only your garments (u) Gen. 32.28 for it is approved (*) Ezra 9.3 when it is accompanied with true repentance but do not deceive your selves to think to please God by a sorrow that goes no neerer to you then the borders of your garment it must pierce the flesh nay the heart before you will leave of your sin and find the evil of your wayes so far as to amend them (x) Nemo enim se adsuefacit ad vitandum ex animo evellendum id quod ei non est molestum Plut. and turn to God and the more to quicken their sense of their sin to encourage their speedy return the Prophet repeats all those attributes of mercy which God is described by (*) Exod. 34.6 leaving out all that was terrible least any should pretend discouragement from those terrors and stay away Methinks a greater sorrow then a ceremony can express becomes us who have offended a God gracious that is so apt and ready to do us good merciful viz. so full of compassion and pitty when we are in misery A God slow to anger not easily provoked nor forward to punish when never so just cause of great kindness even to those who have offended willing to be reconciled and inclinable to forgive and one that repents of the evil which we deserve and he once resolved to bring upon us (y) Quumque abolent dâ—cretum durum poenitentia praecatio eleemosyna mutatio opera bona D. in Jonah not out of any change in himself but upon our change for God alwayes resolved to punish the obstinate and spare the penitent wherefore when the obstinate doth repent no former decree can oblige God to punish him nay he is glad of this opportunity to lay by his anger who can think he hath ingratefully sinned against such a God and not have his heart rent with sorrow and who can behold such a Father and not run to him with shame for his disobedience and longing desires nay firm persuasions to be accepted Joel 2.13 When you come to God to seek for pardon and reconciliation be not altogether taken up in the outward part but Rent your heart with a serious apprehension of your own vileness and a hearty sorrow for your ingratitude and a mighty fear of his just displeasure and then you may be accepted though you be only careful to rent your hard heart and not so exact in the outward sign of renting your Garments Provided you be so grieved for your sins as to forsake them and turn to the Lord who calls himself your God whom you ought not to have forsaken and yet there is good hopes you may be received by him again if you be sincere for he is gracious and ready to do good to those that need it and merciful to pity all that are in misery and to forgive all offences he is slow to anger most unwilling to punish and waiting long because he is desirous to be reconciled and of great kindness Nay even when he hath resolved to punish he is more desirous to spare and repenteth him of the evil he purposed to inflict when we repent of the evil which we have done A Meditation Preparatory to Prayer for such as are apt to rest in the outward part OH my soul thou art surely seized with a strange distemper which resists the efficacy of the choicest remedies and the plaister which cures others doth not avail me I confess my offences every day upon my bended knees and yet my faith is weak my hopes of pardon wavering my sense of Gods love very small so that I am almost tempted to live like those who are unconcerned whether they sin or no because I find no benefit by all my humiliations and this temptation had prevailed if I had not seen that since others receive advantage from these means the fault is in me and not in them nor in the God I serve he cannot deny his promises falsifie his Word nor reject those when they come who came upon his courteous Invitation Oh where is this accursed thing that restrains Gods mercy and blasts my endeavours and puts me upon injurious thoughts against heaven and atheistical resolutions of totally neglecting these holy things The matter is good for God commands it the benefit is great for many have found it But is it done in a right manner the failing may be there Yet I have been careful to kneel reverently look sadly sigh grievously and tell the Almighty the story of my sinful life with addresses becoming a Penitent Alas this comes far short of what God requires even a broken spirit and a contrite heart and I have been so concerned to seem sorrowful that I have not endeavoured really to be so Oh my God thou that searchest the heart thou hast seen my heart untouched in the midst of these pretences I have not been smitten with a sense of the odiousness of my sins to
a uniting love for the heart will be the faster bound to the most merciful Father when it is first made sensible it hath offended a dreadful Almighty God who yet retains the bowels as well as name of a Father and is the most merciful of all Fathers for what natural Parent would not have cast out and disinherited his once dearest Child for the one half of what thou hast done against thy Heavenly Father who yet upon our true repentance stands ready to embrace us with as much love as if we had never done amiss if fear will move our hearts here is represented his terrible power if love will work upon us here is discovered unspeakable goodness and what heart can resist both His Almightiness is first but if the terrour thereof seal up thy lips let the hope of his fatherly pity and compassion open them again Learn humility and true contrition from the first and Faith and Hope from the latter which are excellent mixtures in a penitent heart and the best dispositions in the World for a hearty and prevailing confession § 2. We have erred and strayed from thy wayes Gods laws are frequently in holy Scripture compared to a way that leads to everlasting life and thither we are going when we are walking in them But our sins and iniquities are errings and strayings out of this path In our lesser sudden and unobserved sins we step aside and make our way crooked (c) Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig peccatum curvum Eccles 7.13 Psal 38.16 Job 33.27 Matth. 17.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vain thoughts rash and idle words light and foolish carriage these happen so frequently that if we walk right a while we are soon out again so that at best we go on but in contorted spiral lines which is far from the straitness and evenness of our rule yet because these are done out of ignorance they are called Errors which though we may think them small in their kind yet they are formidable in their numbers and next to infinite but besides these lesser wandrings we stray further stay longer when we fall into greater transgressions and evil habits these are absolute forsaking of Gods folds and a plain passing over those bounds which God hath set us as Solomon did to Shimei (d) 1 Kings 2.36 ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign transâ—re limites ut Jos 4.1 at Deut. 17 2. c. signif peccare and by so doing we forfeit our lives as he did his if Gods mercy did not spare us And thus Malice and Envy Lust and Drunkenness Pride and Cruelty Covetousness and Oppression especially when by frequent repetitions they are become customary may be called straying from his wayes 'T is very like many in favour to their own cause will count their errors no sins and call their strayings errors and infirmities But the least are committed so often that they are not to be despised and the greater are so heinous they cannot be hid and we should consider that be the sin what it will if we repent not we remain in our wandring and so an error may become a going astray To have stepped aside may seem excusable by humane frailty (e) Humanum est errare Belluinum vero perseverare in errore Cicer. he must be more then man that doth not so sometimes but he that sees his error and goes on it is worse then beast and wholly inexcusable 'T is certain there is none of us but we have erred by less and strayed by greater sins but if we hasten our repentance our strayings will be forgiven and esteemed as errors otherwise the lesser evils if we cherish them and neglect repentance may well encrease and be reputed as the utter deserting of Gods wayes § 3. Like lost sheep The Church chuseth the language of the holy Ghost to express our departure from God by For God and his Son Jesâ—s are compared to the Shepherds and we to the Sheep of their Pasture * Psalm 23.1 100.3 4. John 10.1 2 c. by our sins we become lost Sheep (f) Matth. 15.24 and by the Mercy of Jesus we are reduced (g) Luke 15.4 and since we have all sinned there is no man can deny but he is one of these lost Sheep (h) Isaiah 53.6 and David himself puts it into his Confession (i) Psalm 119.176 and so may the best of men do We frequently forsake the sâ—fe fold the pure streams and the green pasture which God hath provided for us and wander into a dry and barren wilderness where we want all true comforts and are expoâ—ed to a thousand evils Now how fitly these errings and strayings of ours are resembled by a lost Sheep may appear in three particulars 1. No creature is more apt to stray and by its heedlesness would never keep right were it not continually under the Shepherds eye So we while we greedily feed on worldly contents we daily go forward not observing whether we are right or wrong nor minding whither we go so that we easily fall into offences and are seldome long in Gods wayes Again 2. Nothing is more open to dangers when it doth stray then this shiftless Creature which hath many enemies and no defence against them the Dog is too swift the Wolf too strong and tâ—e Fox too cunning for it so that it becomes a prey to all Even so poor silly man when he hath left his Shepherd is intangled in the thorns of worldly cares ensnared by Sathan oppressed by wicked men and pursued by his own Conscience and hath not subtilty enough to contend with the Devil nor strength to defend himself against his instruments nor nimbleness to fly from his accuser Lastly the straying Sheep is most unlikely ever to return for supposing it should miss the ravenous enemies it is so stupid and inobservant that it would stray for ever unless the Shepherd find it and restore it And just thus God knows it is with us who wander up and down forgetting whence we are fallen and ignorant how to return again changing the kinds of our sins sometimes but never likely to find the right path till the good Shepherd of our souls who comes to seek that which was lost cause us to hear his voice behind us (l) Isai 30.21 John 10.4 and we turn and follow him Thus by this one significant Metaphor we own God for our true Shepherd and our selves to be his Sheep poor helpless Creatures apt to stray and in our wandrings likely to perish by many enemies and great dangers and unlikely and unable ever to return unless he please to forgive our sin forget our folly and pity our misery and come to seek and save us that feel our selves neer lost already we have not minded our Shepherds voice nor heeded his steps who as the custom of Shepherds in those Eastern countries was (m) John 10.4 Psalm 77.20 did himself walk before
It hath ever been and still is the custome for Souldiers when they were about to joyn in battle (a) 1 Sam. 17.20 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Grot. in Josh 6.5 to encourage one onother with a general shout to which we may compare this joyful Acclamation of the Church Militant we being now about to besiege heaven with our Prayers and to assail the gates of hell by holy resolution every Man shews his Own forwardnesâ— and reproves his Neighbours backwardness with O come let us c. which word signifies that zealous speed we are to make that we may set upon these holy offices and this we are commanded to do by the Apostle whenever we use to meet in the house of God (b) Heb. 10.25 especially in Psalms and Spiritual Hymns (c) Ephes 5.19 Coloss 3.15 then we must admonish and encourage one another as the Minister and People do most pathetically in this Psalm stirring up each others hearts in these two first verses to praise God the same thing after the Poetick manner being expressed in divers words from which it appears this Psalm was sitted for the two sides of the Quire and so we still use it The Priest beginning the Exhortation O come let us sing c. and the people answering Let uâ— come c. thereby approving the advice and returning the courteous invitation and both minister and people do mutually pâ—ess the duty and express their joynt resolutions to glorifie God In private it may suffice that our heart and spirit rejoyce in God (d) Luke 1.46 47. but we are now in publique and therefore as God hath bestowed his favours (e) 1 Cor. 6. â—0 on both soul and body we must both in heart and voice glorifie him by both We must sing his Praises and thereâ—y shew even to men who cannot see the heart th â— we are glad and joyâ—â—l in remembring his goodness We mâ—st 〈◊〉 stand mute but our tongues must affect our hearts and the hearts of all about us that every mans light may shine clearly and our neighbours torch may be kindled at our fire till the several sparks of gratitude that lye hid in single hearts be blown up and united into one flame bright as the blaze of the Altar and till we be all turned into holy joy and love which will be the effect of the zealous performing the outward part But we must also be sure to let our heart make a Unison with our tongue (f) Ephes 5.19 c. Rom. 15.6 or else the grunting of swine is not more harsh and unpleasant to our ears then the best harmony of their voices in Gods who only dwell on the sounds and never observe the sense nor excite devout affections as a caution against such formality there are four good considerations proposed in these two Verses First The Person to whom these Praises are addressed unto the Lord who sees our hearts and cannot as men be deceived with Verbal complements Secondly The reason why we praise him because he is the strength of our Salvation a Rock of Defence (g) See Dr. Hammond Annot. on Psal 89. ver 26. l Syr. potentissimus meus liberator LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to us and a mighty Champion for us and powerful rescuer of us on whose power and mercy relies the strength of all our hopes for this world and the next Thirdly The place where we praise him we are before his presence in those Assemblies where he peculiarly manifests himself The Jews were before the Ark but St. Paul teacheth us that we come into the Holiest of all for we Christians are admitted into the Presence-Chamber and if we mock him we do it to his very face Fourthly The manner in which he expects to be praised even that we be glad in him and rejoyce in the Lord not with the mirth of a Theatre loose and voluptuous but with the joys of Cherubins and all those celestial Orders whose joy is kindled from the pure beams of the Divine love These things as seriously thought on as they are frequently repeated would spiritualize our joy and help us both in heart and voice to glorifie the fountain of all good § 3. Ver. III IV and V. For the Lord is a great God c. 'T is impossible we should do any action chearfully till we are informed of the reason why it must be done and when the understanding is convinced fully the Will chuseth freely and then all the faculties of the Soul and members of the Body lend their help readily to put it in execution For which cause these three Verses contain the Reasons and Motives to that duty of praising God in heart and voice to which the former Verses exhort us For as the Subjects of great Princes do celebrate their masters praises with Panegyricks and with loud hyperbole's set forth the greatness of their Power multitude of their Vassals largeness of their Dominions and the excellency of their atcheivements so we being before the King of Kings and our particular benefactor are more firmly obliged to glorifie him and can more justly commend him upon all these accounts then the Favourites of the greatest Monarch upon Earth who are forc't to magnifie small matters and add many to fill up their Lords character but we need only relate the truth even that our God is infinite and immense in himself absolute and supream in his Authority universal and unlimited in his Dominions glorious and admirable in his Works all which will quicken our Praises if we consider them severally as they are laid down in order in these Verses 1. The Lord is a great God Let us view his Essential greatness and Immensity which places him without the bounds of our apprehension but he is so much the more to be esteemed (h) Hoc est quod Deum aestimari facit dum aestimari non capit Tert. Apol. Nec videri potes visu clarior nec comprehendi tactu purior nec aestimari sensu major est idâ—ò sic eum dignè aestimamus dum inestimabilem diximus Cyprian because he cannot be comprehended our senses cannot represent him nor can those thoughts that can measure out heaven and earth contain him who is not so properly said to be in the world as the world in him for he is every where (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. but is confined no where and though to pursue this contemplation would amaze our understandings rather then help our Devotion yet it will teach us humility and to supply with admiration what we cannot conceive clearly nor explicate fully and it will engage us to extol him as much as is possible that our praises may hear some proportion with his greatness Yet let us believe that whatever we say or think of him here is so far short of what he really is that when we are admitted to the Beatifick Vision we shall confess with that Queen that the
his Pasture shews he feeds us his hand expresseth his ruling of us wherefore if we want any good let us remember our God feeds all much more his own sheep let us pray to him and our King will furnish us Or if we fear any evil let us call to mind his hand is over us his particular providence is engaged for us he watches over us night and day Let us but trust in him and pray to him for the continuance of what we have and the supply of what we want and we need fear no evil no cunning Fox nor ravenous Wolf shall ever be able to pluck us out of his hand § 5. Ver. VIII To day if ye will hear his voice c. This first sentence in the Hebrew is annexed to the former Verse as the Condition on which God will accept us as his sheep and answer our prayers by continuing the supplies of his bounty to us and the defence of his providence over us if we will every day hearken to his voice for his own sheep alwaies do so John 10.4 and so must we follow him who is our shepheard and goes before us by his example (h) John 10.3 see Dr. Hammonds Annotations and calls us after by the voice of his Word otherwise we reject him from being a shepheard over us and so he may justly cast us off But the Greek Interpreters begin as we do in imitation of them a new sentence here and are warranted so to do by the change of the Person which is often used in holy Writ but hath a peculiar Emphasis here hitherto we have been speaking to one another to stir up our hearts to praise God and to pray to him Now the Holy Ghost himself (i) Heb. 3.7 to shew that all our Devotions will be in vain unless we resolve to obey (k) Prov. 1. ver 24. comp with ver 28. Gods word is brought in warning us to hear the voice of God as we expect he should hear our petitions Wherefore it is expressed with Majestick Authority if ye will you may if you will I will enable you to do it and it is best for you so to do and I advise you to it or as others if ye will implies a wish Oh that ye would hearken and obey (l) Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si per O utinam Exod. 32.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 19.42 Cap. 22.42 for it is not unfrequent for God to wish we would do that which he knows to be for our good not but that he could make us do it by his omnipotency yet he doth not deal with us as with irrational creatures by force but entreaty (m) Deut. 4.29 and Chap. 32.29 Deus non eo modo quo per causas naturales agit movet hominû◠voluntates sed alliciendo Maimon because he abhors such constrained observance therefore he sends his word and his servants every day and gives us sufficient grace every day and we may hear and do his Will every day if our own wilful obstinacy hinder not and if it do he is grieved for us because we will dye (n) Matth. 23.37 Methinks it should melt our hearts to hear our gracious God so passionately wish and so earnestly call for our conversion and to consider how he hath long in vain waited for it adding one day to another even to this very day (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Protreptic Hodiè istud permanebit usque ad finem seculi R.R. yet we put him off when for ought we know this may be our last day and then everlasting night begins with us and though others have their hodiè still we must never more hear this word this sweet to day if we would give all the world for it Oh foolish people how carelesly do you let this irrecoverable treasure this present day pass away and never consider the loss till it be too late The Devil and your wicked hearts say to day you are too busie too much taken up in other concerns and to morrow you will hear his voice and do his will But the Holy Ghost saith if ye will hear it must be to day for this day is yours but to morrow is his whom you provoke by casting away to day and how care you promise what is anothers or how can you expect God should give you more time when you so despise this you have it is likely you may never see another day because the more you have the more you mock God and the further you put him off Gods word read or preached will sound in your ears however this one day more to try if yet you will so hear it as to observe it which is the only right hearing (p) Genes 42.22 if not though your day of grace hath lasted long it shall quickly have an end the Jews had their To day but they would not hear and now they have it no more let us beware by their sad example But least we should be ignorant of the cause of these dangerous delays the good Spirit teacheth us it is by hardness of heart and least any should pretend their hearts were by natural corruption become most obdurate we are here charged that we do not harden them to intimate it is wilfull obstinacy not natural disability (q) Quibus verbis indicatur non ex alio fonte manare nostrum adversus Deum rebellionem quam ex voluntaâ—iâ improbitate dum illius gratiae aditum obstruimus Calvin in Heb. 3.8 for God would take away the stony heart from all who are in Covenant with him if they did not wilfully resist the Holy Ghost (r) Exod. 36.26 Acts 7.51 and like the deaf adder stop their ears and if we consult St. Paul we shall find two causes of hardness of heart First unbelief Heb. 3.12 of the threatnings pronounced against sin as if they should never be inflicted and of the promises made to assist us in and reward us for a holy life as if they should never be performed by which men go on stupidly in sin and fear no evil and slight all the waies of holiness which they think are tedious and unprofitable though the Divine truth affirm the contrary as long as men believe it not all our calls are in vain A second cause of hardening us is the deceitfulness of sin Heb. 3.13 which promiseth present pleasures and profits with all sensual satisfactions and if men believe Sathan in this which is so false and doubt of or deny all that the God of truth affirms what thunder can awaken them they will answer to all the calls of God and his Spirit that they will not leave their fatness (s) Judges 9.9.11 and sweetness since they see no harm in those wayes and find carnal content but do not expect any pleasure in or reward for the other if they could do them Why then do you make excuses or complain you are not
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
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
1. The ground of our asking considering 1. The Experience of his Grace Almighty God who hast given us grace at this time with one accord to make our common supplications unto thee 2. The Truth of his Promise and dost promise that when two or three are gathered together in thy Name thou wilt grant their requests 2. The Petition or thing asked Hearing our Prayers as to 1. The Matter fulfil now O Lord the desires and petitions of thy servants 2. The Manner as may be most expedient for them 3. The principal Requests 1. To know God granting us in this world knowledge of thy truth 2. To enjoy him and in the world to come life everlasting Amen A Practical Discourse on the Prayer of St. Chrysostome § 5. ALmighty God who hast given us grace at this time with one accord to make our common supplications unto thee This excellent conclusion of our prayers that bears the name of its renowned Author was well known to the Greek Church for it is still found extant in the Lyturgies both of St. Chrysostom and St. Basil And yet it s own worth might sufficiently recommend it if it wanted the reputation of those honourable Names For it is founded on our own experience and the certainty of his Promise who is infallible carried on with such submission to the Divine Will and designed so to our chiefest advantages that nothing can be more judiciously contrived or more pertinently applied to this close of our Devotion Where it seems to review and re-enforce all our former Petitions to revive our hopes of acceptance and encourage our zeal in them yet so as to represent our necessities in the most humble and lowly manner with submission to his Wisdome who best knows what is most expedient for us We may now reflect on those many necessary and useful Prayers which we have offered up to God with an unanimous consent and a hearty Devotion and it is fit we should pay our grateful acknowledgments for that Grace which hath assisted us therein For there are no clearer evidences of the presence of the Divine Spirit in our Prayers then the sincere agreement and harmonious accord of our souls in the joynt oblation of them (u) Acts 1.14 Chap. 4.24 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the fervent affections that every one in particular hath added to them It is his Grace that hath bound our arrows together by the bonds of love and hath directed them to pierce the Clouds by a vigorous and steddy zeal And we have the surer ground to believe he hath assisted us and the greater cause to praise him for it in regard these are no other then our Common Prayers and ordinary Supplications which have no novelties or varieties to court our Fancies but yet have been made new to us by a fresh supply of his heavenly grace which hath kindled our accustomed sacrifice with new flames And if we well consider the effects of Gods grace are rather to be judged by the heart then the tongue by renewed affections rather then change of expressions And to be sure nothing but a new sense of our old wants can give life to these Petitions Wherefore as we daily receive new succours let us daily make new acknowledgments that as we have the comfort of our union and zeal so he who bestows them may have the glory And yet this is not all the use we must make of the experience which we have had of his enabling us to pray for it must strengthen our faith and quicken our hope that we shall be heard For he that helps us to ask thereby assures us he intends to give (x) Matth. 25.25 Psal 10.17 He prepares the heart and then his ear attends thereunto The first step towards the obtaining of a blessing is the giving us a heart devoutly to ask for it (y) Signum futurae impetrationis est quando Spiritus S. movet ad petendam cum fiduciâ quasi securitate impetrandi Cassian coll 9. Which desire he would not create if he did not intend to fulfil it Therefore we may lay this as a foundation on which we may chearfully request his gracious acceptance of those Prayers which he hath quickned us to by a new Devotion § 6. And dost promise that when two or three are gathered together in thy name thou wilt grant their requests But that we may not doubt of the prevalency of our Petitions nor go away from the Throne of Grace with a sad heart we have not only our ground of hope from the operations of the Spirit which are secret and not alwaies so discernable but from an infallible promise made by him who is Truth it self and in whom all the Promises of God are Yea and Amen Which assureth us that the united requests of his People who meet and pray in his name can never miscarry For Jesus is so highly delighted in the unions and unanimous societies of the faithful that if but two of them (z) Math. 18.19 20. Vbi duo consident sermonem habentes â—e lege Schechinah est inter ipsos R.R. ap Drus Non multiâ—udini sed unitati plurimum tribuendum Cypr. de unit Eccles agree on earth to ask any thing it shall be given them and wheresoever two or three are gathered together in his Name he is (a) Non dicit ero non enim tardat cui Cunctatur sed jam sum i. e. illic inveniar praesens gratià favore singulari Luc. Brugens in the midst of them Nay he is there before they come ready to receive their supplications and whoever meet in his house of Prayer shall find he is present amongst them (b) Psal 46.6 Deus in medio illorum esse dicitur quibus exhibet gratiosae suae praesentiae testimonia Ravan Thes Bib. vid. Deut. 7.21 Josh 3.10 by the communications of his grace and his answering their Prayers For the granting our requests as you may here observe is the Paraphrase of Jesus his being with us and the best testimony of his being among us is the granting our desires And this way we wish our blessed Lord may manifest himself to us who are gathered together in his name (c) Acts 4.7 compared with Matth. 21.23 1 Sam. 17.45 Psal 20.8 that is in obedience to his Command and Authority in hope and trust in his power and Aid to pay our homage to him to declare our Faith in him and to own our dependance upon him Wherefore his own Promise doth oblige him to hear us Sometimes the Congregation is very numerous and he that will hear so few will as an Ancient notes much rather receive those requests to which so many have unanimously and devoutly said AMEN But if there be but few as to the shame of this Nation is too often seen the wickedness of the neglecters ought not to reproach the Piâ—ty of those that are present nor is it safe for men to despise them for their parcity