let thy mercy lighten upon us as our trust is in thee Psal 33.22 O Lord in thee have I trusted let me never be confounded Psal 71.1 EXPLANATION The Church in appointing Hymns observes punctually the rule of the Apostle Colos 3.16 and from the practice of Christ and his Apostles who sung Hymns together Mat. 26.30 probably to teach and instruct us to do the like may the Antiquity of them in the Christian Church be derived We have not only Christ's example for it and the Apostles command for it but we read of it practised in the Church of Alexandria which was founded by St. Mark St. Ambrose brought Hymns into the Church of Millain God saith Jerom is delighted with Morning and Evening Hymns St. Augustine as we read in the Life of him was very much afflicted a little before his death as for the decay of other things in Religion and in the publick worship of God so that the Hymns and Lauds used to be sung to God were lost out of the Church Those Hymns were either said or sung but more properly sung because Hymns are Songs of Praise and it was the practice to sing them both in the Jewish Psal 47.6 and Christian Church Mat. 26.30 for singing enflames and enlivens the minds and affections of the hearers and such musick by pleasing the affections and delighting the minds of men makes the Service of God more delectable and less tedious And for this reason is Church-Service so intermixed with Lessons Psalms and Prayers and like the garment of the Spouse Psal 45. made up of such variety that by this variety our devotions may be carried on with the more chearfulness and the greater appetite and without any fastidiousness Standing was the usual posture for the saying or singing of Hymns for it is indeed the most proper posture for thanksgiving or laud Psal 134.1 2. 2 Chron. 7.6 and this erection of our bodies doth most properly express the elevation of our hearts in joy praises and Eucharist unto God The forementioned Hymn called Te Deum laudamus was composed as it is said by St. Ambrose and St. Augustine which they used to sing Anthem-wise and the occasion of its composition was St. Augustine's Conversion and Baptism in both which St. Ambrose was most happily instrumental But be the Author who it will the Structure though Humane is complete and the materials of it are Divine and it is worthily enough vouchsafed a place in our constant Service for its Antiquity for its consonancy with Scripture for having the Churches both warrant and approbation for the contents of it which are most Christian hugely advantageous for the heightning of Devotion and promoting of Religion wherein is acknowledged the Power and Majesty of God the Father the Divinity and Humanity of God the Son his Incarnation Passion Resurrection Ascension Exaltation to Glory and Power committed to him for to guide rule preserve and govern his Church and wherein also is asserted the Divinity of God the Holy Ghost and there is nothing in the whole Hymn but what is very agreeable to Scripture Some exception may be made against this expression in it When thou hadst overcome the sharpness of death thou didst open the kingdom of Heaven to all believers But what can justly be found fault with in this expression by it we do not express this to be our meaning as if we thought that the departed Saints were not in a state of bliss and happiness before Christ's Ascension but our meaning is rather that Christ by his Ascension prepared a greater and more complete state of bliss for those that are his meriting their going to it by his Death and making the way passable by his Resurrection and Ascension John 3.13 John 14.2 3. Heb. 9.8 12. Heb. 10.19 20. Heb. 11.40 for by this means he procured greater Grace for them here greater Glory for them hereafter Whatever he did or suffer'd the end was to open the kingdom which our sins had shut up which he opened most liberally at his Ascension and after he had overcome the sharpness of death for then he took a local possession of Glory for the use of all that are his Be the state of the Saints departed before what it will yet what God bestowed upon their Souls was procured by Christ's Death Resurrection and Ascension which followed after as also the Glorification of their bodies is most certainly to follow the Exaltation of his whither the glory of the Head is gone before the hope of the Body is to follow after and when our bodies and souls come to be glorified together then shall we be in our complete and perfect bliss Glory be to the Father is not enjoyned to be used at the end of this Hymn because it is it self almost nothing else but that Doxology enlarged RUBRICK Or this Canticle Benedicite omnia opera Domini O All ye works of the Lord bless ye the Lord praise him and magnifie him for ever Psal 145.10 O ye Angels of the Lord bless ye the lord praise him c. Psal 148.2 O ye Heavens bless ye the Lord praise him c. Psal 148.4 O ye waters that be above the Firmament bless ye the Lord praise him c. Psal 148.4 O all ye powers of the Lord bless ye the Lord c. Psal 150.1 O ye Sun and Moon bless ye the Lord c. Psal 148.3 O ye Stars of Heaven bless ye the Lord c. Psal 148.3 O ye showres and dwe bless ye the Lord c. Psal 147.8 Psal 148.4 O ye winds of God bless ye the Lord c. Psal 147.18 Psal 148.8 O ye fire and heat bless ye the Lord c. O ye Winter and Summer bless ye the Lord c. Psal 74.17 O ye dews and frosts bless ye the Lord c. Psal 147.16 O ye frost and cold bless ye the Lord c. Psal 147.16 17. O ye ice and snow bless ye the Lord c. Psal 147.16 17. O ye nights and days bless ye the Lord praise him c. Psal 74.16 O ye light and darkness bless ye the Lord praise him c. Psal 104.19 20. O ye lightnings and clouds bless ye the Lord c. Job 38.25 34 35. O let the earth bless the Lord yea let it praise him c. Psal 67.6 O ye mountains and hills bless ye the Lord praise him c. Psal 148.9 O all ye green things upon the earth bless ye the Lord c. Psal 147.8 Psal 148.9 O ye wells bless ye the Lord c. Psal 104.10 O ye seas and flouds bless ye the Lord Job 38.8 9 10 11. O ye Whales and all that move in the waters bless ye the Lord Gen. 1.21 O all ye fowls of the air bless ye the Lord Psal 148.10 O all ye beasts and cattel bless ye the Lord Psal 148.10 O ye children of men bless ye the Lord Psal 107.8 O let Israel bless the Lord praise him c. Psal 135.19 O ye
compendious for phrase and words so sweet for order in all respects so perfect and absolute we give it the most place in our publick devotions sometimes begin with it to guide our prayers and sometimes conclude with it to compleat and perfect them Wherever Christian Religion is professed this prayer is used as one of the principal and most material duties of honour done to Jesus Christ The often repeating of it cannot bring it within the compass of that vain repetition which our Saviour condemned Mat. 6.7 for repetition is then only vain when words are often repeated being directed neither with reason of Art nor with zeal and devotion of heart nor with any supposal of a justly implyed necessity all which most certainly may meet in the use of this prayer how frequently soever we make use of it For because we cannot pray as we ought there is a kind of necessity for us to use it to supply our defects and that with art and zeal we hope sufficient Again seeing we have an Advocate with the Father interceding continually for sinners when we seek for pardon of our sins at Gods hand we cannot do better then alledge unto God the words which our Advocate hath taught us seeing he hath promised that shall be granted which we ask in his name we may be confident that will not be denied which we ask in his name and words When in our prayers we speak unto the Father in the Sons own prescribed form of words we may be sure that we utter nothing which God will either disallow or deny The Minister is to begin this prayer with an audible voice and the people all kneeling are to repeat it orderly after him for these supposed reasons 1. That people ignorantly educated may learn it and be instructed in it 2. To shew what an esteem we ought to have for it and for Christ our Lord and Saviour who was the Author of it and for Christianity it self and the Christian Service wherein all of us are to bear a part But that people may say this prayer understandingly I shall add this plain Paraphrase upon it OVr Father which art in heaven O holy Father ours by creation education instruction compassion and adoption who remainest gloriously on thy throne in Heaven where thou art praised and glorified by the holy Angels and blessed Souls of thy departed Saints and Servants where thou reignest in unspeakable glory and art perfectly obeyed Hallowed be thy name be pleased by thy grace poured into our hearts and the hearts of all men and by the dispensation of thy gracious providence to work all our hearts to such a reverence awe and separate respect unto thee thy Majesty thy Attributes thy works of Grace thy Name thy Word thy holy days thy holy places thy holy Ministers thy holy Patrimony devolved from thee upon them for the maintenance of thy holy Service that the sins of Sacriledge Prophaness Idolatry Heathenism Atheism irreverence and indevotion may be turned out of the world and the contrary vertues of Christian piety reverence and devotion may be set up and flourish amongst us Thy kingdom come by thy grace inspired into our hearts and the hearts of all men and by thy blessed disposal of all things here below weaken the power of the Adversary give check to the malice of all opposers and so begin to set up thy kingdom immediately in our hearts that it may by degrees of flourishing daily increase and that all other things which are in thy purpose may be so orderly computed till at last this mortal compounded kingdom which hath so much mixture of rebellion sin and infirmity in it may be turned into a kingdom of perfect holiness and immortality Thy will be done in earth as it is in heaven So inspire thy grace into all our hearts so direct us by thy providence and assist us to performance that we may obey thee in all thy commands here on Earth willingly readily chearfully speedily impartially sincerely without indulging our selves to any kind of sin in the omission of any part of duty as thy holy Angels obey thy commands in Heaven doing all things promptly and readily which thou commandest them without the neglect of any part of duty Give us this day our daily bread Give us day by day this present day and for the remainder of our lives all the necessaries of life whatever is agreeable and fit for our subsistence and being and suitable to our conditions taken with all circumstances food convenient for us Give us also thy Grace the food of our Souls in that measure day by day which may suffice for the remainder of our warfare here and give us all bodily sustenance which we can possibly want or stand in need of assist and uphold us in all our wants for we referr the care thereof to thee who carest for us And forgive us our trespasses as we forgive them that trespass against us Pardon all our offences committed against thee punish not on us those sins whereby we have offended and provoked thee to punish us and that we may be capable of thy remission bestow upon us we pray thee that necessary qualification of freely pardoning all those who by any injuries done to us are become our debtors and might justly in strict Law be by us prosecuted unto punishment And lead us not into temptation Suffer us not to be brought into any temptation or snare suffer us not to be intangled in any dangers or difficulties which may not be easily supported by us may no allurement of pleasure or profit no determent of danger of evil cause or occasion us to fall into any sin when at any time we are tempted which may be the lot of the best men do not thou leave us nor withdraw thy grace from us nor so deliver us up in time of temptation as to leave us unable to extricate our selves and to be overcome and swallowed up by the temptation But deliver us from evil Give us a proportionate measure of strength and grace to bear up and to move under any temptation or pressure how heavy soever it may be temper the temptation to our strength and permit not the assault to be too heavy for us Deliver us from Satan who is the artificer designer and improver of temptations deliver us from the temptations themselves which come from our own lusts the world or the enemies of true piety that we may not be overcome by any of them nor drawn into sin For thine is the kingdom and the power and the glory for ever and ever Amen For it is thy due to have dominion over the world therefore we resign up our souls for thee to reign in them as the sole Prince and Monarch of them Thou art Omnipotent and All-sufficient the fountain of all that grace and strength which we beg for therefore we relie upon thee for all that is necessary for this life and the other The thanks honour and glory of
read and approved of as our own Comments upon a Text of Scripture which it is to be presumed we would not have to be taken for Canonical Scripture They who are most against the reading of them cannot but confess our Sermons and Tractates to have as little of the Spirit of infallibility and Sanctification as the Apocryphal Books So far as they are consonant to the Word of God they are Canonical though not Proto-Canonical There is truth in them and we are to embrace truth wherever we meet with it for it is Gods whoever speaks it or writes it we read them not to confirm us in matters of Faith but to instruct us in life and manners because they contain in them many excellent moral precepts for the regulating of our lives and well ordering of our conversations Again some part of the Canonical is not enjoyned to be read publickly in the Congregation not because the Authority of it is undervalued but because it is not so useful for Edification nor so fitted to the understandings and capacities of the people as those portions of Scripture are which are enjoyned to be read those necessary parts of Scripture which God hath made easie the Church desires should be made familiar and frequently read to the people Therefore she orders the Psalms to be read over once every month most part of the Old Testament once a year the New thrice and hath so sorted the Lessons Prayers Psalms Epistles and Gospels for some Festivals that they edifie as much as any ordinary Sermons if people were but so wise as to consider the wise directions of the Church and to value her prudence as much as they do their own foolish humors Now the Lessons are taken one out of the Old another out of the New Testament that by frequent reading of them we may observe the Harmony of both for as the Cherubins of Glory looked each upon other and both closed with their wings over the Mercy-seat so the Two Testaments look each upon other both upon Christ who is the supplement of the one and the complement of the other in the one promised in the other exhibited the Law being an hidden Gospel and the Gospel a revealed Law The Patriarchs Prophets Evangelists Apostles wrote by the same Spirit pointed at the same Messias were saved by the same Faith and this may very much confirm us in the truth of the Scriptures when we read that exactly fulfilled in the New Testament which was so punctually foretold in the Old Besides it may be a means of converting the Jews as well as confirming us Christians for they may in time embrace Christ's Gospel with us when they see us embrace Moses and the Prophets together with them But in taking Lessons first out of the Old Testament and then out of the New the Church observes the method of the Holy Spirit who first published the Old then the New first the precepts of the Law then of the Gospel and by this method we are taught to go forward in our knowledge from smaller things to greater from the lowest to the highest for the Law is as a Paedagogue teaching the first Rudiments the Institutions of highest perfection are contained in the Gospel The Minister is to read the Lessons distinctly with a sober grave and audible voice and he is to turn himself towards the people when he reads because he is upon an office directed to them whereas in Prayer he looks another way towards the more eminent part of the Church where use to be placed the Symbols of God's more especial presence with whom the Minister in Prayer hath chiefly to do For the same reason we may suppose that the Christians in former times used to pray with their faces Eastward because in the Chancel which was the East part of the Church stood the Holy Table where the highest of Religious Services were usually performed and the Sacrament of Christ's body and bloud was administred which is the special sign of God's mysterious presence The Jews at the reading of the Law and other Scriptures looked toward the people but in Prayer toward the Mercy-seat or principal part of the Temple Psal 28.2 and Christians may in all probability do the like in imitation of the Jews for as their Mercy-seat was a type and figure of Christ so the Holy Table and the Sacred Mysteries there performed are representations of him in a more special manner Neither did the Jews nor do the Christians this out of any superstitious conceit that God cannot or will not hear our Prayers unless we look Eastward when we pray as the Jews looked toward the Oracle or Mercy-seat for we know God is Omnipresent every where present yet for all this Christ directed us by his form of prayer to look towards Heaven when we pray because it is the Throne of God Te Deum Laudamus WE praise thee O God we acknowledge thee to be the Lord Psal 67.3 Psal 99.34 Psal 148.1 All the Earth doth worship thee the Father everlasting To thee all Angels cry aloud the Heavens and all the Powers therein Psal 148.2 To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabaoth Heaven and Earth are full of the Majesty of thy Glory Isa 6.3 Rev. 4.8 Isa 66.1 Jer. 23.24 The glorious company of the Apostles praise thee The goodly fellowship of the Prophets praise thee Rev. 4.10 11. The noble army of Martyrs praise thee Rev. 6.9 10. The holy Church throughout all the world doth acknowledge thee Psal 67.2 The Father of an infinite Majesty Psal 93.1 Thine honourable true and onely Son Mat. 17.5 Luk. 1.32 Heb. 1.3 4 5. Also the Holy Ghost the Comforter John 14.26 Thou art the King of Glory O Christ Rev. 17.14 Psal 24.8 Luk. 19.38 Thou art the everlasting Son of the Father Rom. 1.4 Isa 9.6 Luk. 1.35 John 8.58 John 17.5 When thou tookest upon thee to deliver man thou didst not abhor the Virgins womb Philip. 2.6 7. Mat. 1.25 When thou hadst overcome the sharpness of death thou didst open the kingdom of Heaven to all believers John 14.2 3. John 17.24 Heb. 9.8 9 10 11. Heb. 10.19 20. Thou sittest at the right hand of God in the glory of the Father Act. 2.33 Heb. 10.12 Heb. 12.2 We believe that thou shalt come to be our Judge Rom. 2.16 Act. 1.11 Act. 17.31 We therefore pray thee help thy servants whom thou hast redeemed with thy precious bloud 1 Pet. 1.18 19. Psal 74.2 Make them to be numbred with thy Saints 〈◊〉 in glory everlasting Colos 1.12 John 17.22 O Lord save thy people and bless thine heritage Govern them and lift them up for ever Joel 2.17 Psal 28.9 Day by day we magnifie thee Psal 96 2◠Psal 145.2 And we worship thy Name ever world without end Psal 61.8 Vouchsafe O Lord to keep us this day without sin Psal 17.5 Gen. 20.6 O Lord have mercy upon us have mercy upon us Psal 123.3 O Lord
some one or more of these sentences of the Scriptures that follow and then he shall say that which is written after the said sentences When the wicked man turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his soul alive Ezek. 18.27 I acknowledge my transgressions and my sin is ever before me Psal 51.3 Hide thy face from my sins and blot out all mine iniquities Psal 51.9 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Psal 51.17 Rent your heart and not your garments and turn unto the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil Joel 2.13 To the Lord our God belong mercies and forgivenesses though we have rebelled against him neither have we obeyed the voice of the Lord our God to walk in his Laws which he set before us Dan. 9.9 10. O Lord correct me but with judgment not in thine anger lest thou bring me to nothing Jer. 10.24 Repent ye for the kingdom of Heaven is at hand Mat. 3 2. I will arise and go to my Father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son Luke 15.18 19. Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified Psal 143.2 If we say that we have no sin we deceive our selves and the truth is not in us But if we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 John 1.8 9. EXPLANATION The forecited sentences are all taken word for word out of the Holy Scripture of which the Minister may according to his discretion and as a fit occasion shall be offered make his choice which he is to read with a grave distinct loud but humble voice always considering that they are here set in proper place to mind the Congregation of their own misery and God's mercy and to prepare and stir up the hearts of people for the better performance of Holy Duties following both with alacrity and devotion DEarly beloved brethren Jam. 2.5 the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickedness 1 John 1.9 Psal 51.3 Psal 38.18 and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father Prov. 28.13 Psal 32.5 but confess them with an humble lowly penitent and obedient heart to the end that we may obtain forgiveness of the same by his infinite goodness and mercy Psal 10.17 Psal 34.18 Joel 2.12 13. And although we ought at all times humbly to acknowledge our sins before God 1 Tim. 2.8 yet ought we most chiefly so to do when we assemble and meet together Levit. 4.14 to render thanks for the great benefits that we have received at his hands Psal 68.19 to set forth his most worthy praise Psal 50.23 to hear his most holy word Hebr. 3.7 Rom. 10.17 and to ask those things which are requisite and necessary as well for the body as the soul Mat. 6.11 12. Mat. 7.7 8. Jam. 4.2 3. Wherefore I pray and beseech you as many as are here present to accompany me with a pure heart and humble voice 1 Cor. 4.16 2 Cor. 2.8 2 Cor. 5.20 unto the throne of the heavenly Grace saying after me Hebr. 4.16 EXPLANATION The forementioned Exhortation is grave and serious exactly agreeable to Holy Scripture in which the people are invited and exhorted in an Apostolical stile to confess their sins humbly to the Lord who is able to help them because Almighty and willing to hear them because most merciful It gives us in a short summe the chief ends of our publick meetings in the houses of God it sets us some steps forward toward repentance makes us to know that we have offended instructs us how and in what manner to acknowledge our offence and by degrees brings us to confession upon our knees RUBRICK A general Confession to be said of the whole Congregation after the Minister all kneeling ALmighty and most merciful Father Gen. 17.1 Gen. 35.11 2 Cor. 1.5 we have erred and strayed from thy ways like lost sheep Psal 119.176 1 Pet. 2.25 we have followed too much the devises and desires of our own hearts Febr. 3.10 Gen. 6.5 we have offended against thy holy Laws Act. 7.53 Dan. 9.9 10. Jam. 2.10 Jam. 3.2 we have left undone those things which we ought to have done and we have done those things which we ought not to have done Rom. 7.15 19. and there is no health in us Isa 1.5 6. But thou O Lord have mercy upon us miserable offenders Luke 18.13 Psal 51.1 Spare thou them O God which confess their faults Joel 2.17 Hos 14.2 restore thou them that are penitent Psal 51.12 Hebr. 6.6 according to thy promises declared unto mankind in Christ Jesu our Lord Ephes 3.6 Rom. 15.8 2 Cor. 1.20 And grant O most merciful Father for his sake John 14.13 14. John 15.16 that we may hereafter live a godly righteous and sober life Tit. 2.11 12. to the glory of thy holy Name 1 Pet. 4.11 1 Cor. 10.31 Amen 1 Cor. 14.16 EXPLANATION This Confession as appears by the forecited Texts is exactly agreeable to Scripture and is rationally and upon prudent grounds allowed the first place in our publick Liturgy We begin our Service with Confession of sin for these reasons 1. Because our sins make a separation betwixt God and us Isa 59.2 keep good things from us Jer. 5.25 hinder our prayers from ascending acceptably to God and God's blessings from descending comfortably upon us 2. It was the practice of God's people the Jews to begin their Service with a general Confession of sin of which we have the marks and signs in the Law Lev. 16.16 and the pattern and platform in the Prophets but the Confessions themselves are particularly to be met with in the Books of the Jews This verbal Confession of which we have an instance Luke 1.10 made the Jews fully acquainted with the true use of Sacrifices Besides Almighty God being jealous of his honour commanded a brazen Laver to be set between the Tabernacle of the Congregation and the Altar for Aaron and his Sons twice in a day to wash their hands and feet Exod. 30.17 18 19 20 21. by which was signified the Laver of Repentance which we always stand in need of From the Jews it afterwards became a custom in the Christian Church to begin their publick Service with Confession of sin and to perform it in such a manner as we do The very Heathens had something amongst them which seemed to allude to it for they used to wipe off the dirt from their feet when they entred into the places of their Religious Service and Sacrifice However it is most certainly
what the Servant binds or looses here on Earth the Lord himself ratifies and confirms in Heaven Mat. 18.18 19. Now in the Absolution to be pronounced by the Minister or rather after it this clause is added Wherefore let us beseech him to grant us true repentance and his holy Spirit and may seem to be added for these reasons following 1. To shew that as Repentance is a necessary disposition to pardon so that it is also a necessary consequent of it for he who is pardoned ought to be as much a penitent if he truly understands himself as he who seeks pardon as we are daily liable to sin so for our own safety we are to secure and keep our selves within the state of pardon which we cannot do but by continuing in a state of Repentance besides the sad remembrance of sin though pardon'd ought to be always grievous to us 2. Because after a sin is pardoned and remitted the Devil is most busie to tempt the sinner either to commit the same sin again or a worse therefore as in the Lords Prayer we are taught to pray first to have our sins forgiven and next not to be led into temptation so here no sooner is Absolution and Remission of sins declared and pronounced by the Priest as a great priviledge and favour granted to all sincere Penitents and sound believers but the same pardoned persons are invited and stirred up in their own defence to pray for a continued Repentance and assistance of Gods holy Spirit that they may be secure from all Satans temptations for the future and make the grace of Pardon already granted a new obligation to more holy living that so we may not only please God in our present Devotions but also in our future life for most certain it is that every lapse after pardon is the greater sin John 5.14 2 Pet. 2.20 But we are to note in the last place that the people are enjoyned to answer Amen as at the end of this so of every Prayer in the Service-Book because Amen if pronounced as from the heart is an Indication of the peoples assent to the preceding Prayer and an affirmation that the thing prayed for is good and necessary for them and a tollification of the peoples votes and desires to obtain it It hath ever been used at the end of Prayers and pronounced with a loud voice carrying in it devotion zeal and fervency it is the last acclamation of our prayers in the pronouncing of which the Primitive Christians were wont to raise up their bodies as if they had a desire to carry their bodies as well as their souls up to Heaven RUBRICK Then the Minister shall kneel and say the Lords Prayer with an audible voice the People also kneeling and repeating it with him both here and wheresoever else it is used in Divine Service OUr Father which art in heaven hallowed be thy name Mat. 6.9 thy kingdom come thy will be done in earth as it is in heaven ver 10. give us this day our daily bread ver 11. and forgive us our trespasses as we forgive them that trespass against us ver 12. and lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever and ever Amen ver 13. EXPLANATION They must certainly be vain and wicked acted on by some wild and extravagant spirit who to make way for their own crude and humane breathings not fit sometimes to carry the name of Prayers would thrust the Lords Prayer quite out and allow it no place in the publick Divine Service which is as the Salt of the Sacrifice and that which should season all our Liturgick Offices Certainly as men may use other Prayers so they ought not to be restrained nor to restrain themselves from the use of this which is a Prayer used by the Church of Christ all the world over dictated at first by the supreme wisdom of our great and eternal Mediator Jesus Christ who presents our Prayers unto God and perfectly knows our Fathers mind It is the most complete Prayer which can be made summing up all the most lawful requests which can be imagined the epitome mirrour rule of all other Prayers in a wonderful brevity of words including so great plenty and variety of matter as if it would make a Camel to pass through a Needles-eye It contains in it more histories and mysteries then words it is the most methodical emphatical divine Prayer that ever yet was or shall be composed for all the parts of it cohere with an admirable symmetry it is exactly made in measure and proportion all of it is full of Torches which enlighten each other not all the wits on Earth nor Angels in Heaven were ever capable of dictating the like There is as much difference betwixt this and Prayers of man's composing as betwixt the Tabernacle and Pattern upon the Mount the Tabernacle was Earthly framed by man the Pattern Heavenly formed by God so this Prayer is all over coelestial and divine whereas our Prayers are at the best but humane and framed up by man's industry Neither is there any man so knowing or so religious who is not subject to many failings in the composure of his Prayers they are subject to imperfection to excess to disorders to many irregularities we cannot possibly be without some errour in this business either we want or exceed are too short or too long or raise our thoughts out of rank and place when we speak our own Prayers but in saying the Lords Prayer if our hearts go along with the prayer we cannot fail to speak well we omit nothing we speak nothing superfluous we are not extravagant we cannot be impertinent in our words Therefore having framed up Prayers according to what is possible for us to do and having well considered the defects of them we have recourse to this most absolute Prayer of Christ for the perfecting of all the imperfections in our own Certainly we who are Christians ought to say this Prayer because Jesus Christ hath put it into our mouths and made it to be the abridgment of all Prayer wherein are summed up all lawful requests He hath given it to be a rule and guide for us to pray by and an exact form for us to pray in It is a Prayer of universal concernment in respect of things contained in it persons using it times when and places where it may be used All the Churches of the Christian World pronounce it and it must needs be a great consolation to us to keep our part in this great consort we may say it in prosperity and adversity in Peace and War in health and sickness in life and at the hour of death young and old rich and poor noble and ignoble Princes and Peasants may all pronounce it together Therefore not without good reason is it so frequently used in our Liturgick Offices because it is so large for matter so short and
Priests of the Lord bless ye the Lord Psal 135.19 20. O ye servants of the Lord bless ye the Lord Psal 134.1 O ye spirits and souls of the righteous bless ye the Lord Heb. 12.23 O ye holy and humble men of heart bless ye the Lord Isa 57.15 O Ananias Azarias and Misael bless ye the Lord. Glory be to the Father c. As it was in the beginning c. EXPLANATION This Song or Hymn commonly called the Song of the Three Children is word for word to be found in the Apocryphal Scripture and was used to be read by Christians in their publick Congregations as a Religious Formulary of pious thoughts confessions and prayers fit to be used in times of remarkable deliverances vouchsafed from great dangers The names of the Three Children mentioned in the close of this Hymn are to be met with in the Book of Daniel which is received for Canonical Dan. 1.6 and the occasion why this Psalm of Praise was at first composed Dan. 3.25 In the Apocryphal Book of Daniel this Hymn is set down word for word as is before noted which Apocryphal Books were anciently of very great esteem in the Church and were publickly read in the Congregations for instruction in life and manners However as appears by the forecited Texts this Hymn is exactly agreeable with Canonical Scripture and the Ancient Fathers did highly approve of it neither is there in it any thing liable to a just exception for it is only a methodical and full Compendium of the great and glorious Works of God and the whole scope of it is to shew that God is and will be magnified in all his Creatures We do not in it speak to the Creatures for to instruct them what they should do but we rather speak of them to teach our selves what is our duty that is to glorifie God together and therefore do we conclude it with Glory be to the Father that we may actually do it RUBRICK Then shall be read in like manner the second Lesson taken out of the New Testament And after that the Hymn following except when that shall happen to be read in the Chapter for the day or for the Gospel on St. John Baptists day Benedictus St. Luke 1.68 BLessed be the Lord God of Israel for he hath visited and redeemed his people And hath raised up a mighty salvation for us in the house of his servant David As he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us To perform the mercy promised to our forefathers and to remember his holy Covenant To perform the oath which he sware to our fore-father Abraham that he would give us That we being delivered out of the hand of our enemies might serve him without fear In holiness and righteousness before him all the days of our life And thou Child shalt be called the Prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways To give knowledge of salvation unto his people for the remission of their sins Through the tender mercy of our God whereby the Day-spring from on high hath visited us To give light to them that sit in darkness and in the shadow of death and to guide our feet into the way of peace Glory be to the Father c. As it was in the beginning c. RUBRICK Or this Psalm Jubilate Deo Psal 100. O Be joyful in the Lord all ye lands serve the Lord with gladness and come before his presence with a song Be ye sure that the Lord he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture O go your way into his gates with thanksgiving and into his courts with praise be thankful unto him and speak good of his name For the Lord is gracious his mercy is everlasting and his truth endureth from generation to generation Glory be to the Father c. As it was in the beginning c. EXPLANATION Let it be here noted once for all that the Benedictus of Zachary and Psalm the 100. for the Morning Service after the Second Lesson and the Magnificat of Mary Luk. 1.46 with Psalm the 98. after the First Lesson in the Evening Service and the Nunc Dimittis Luk. 2.29 and Psalm the 67. after the Second Lesson are ordered to be read as the Minister shall make his choice This or That and however these Hymns or Psalms were composed upon occasion of particular benefits yet are they always of singular use in the Church of God The forementioned Hymns are frequently used in our publick Service because they are the Hymns wherewith our blessed Saviour was joyfully received at his first entrance into this world and they do somewhat more concern us then Davids Psalms do because the Gospel and New Testament is of more concern to us then the Law and the Old These Hymns are proper only to Christianity whereas the Psalms are common to the Jews and Christians The Psalms are Prophesies and Predictions of Christ who was to come these Hymns are plain discoveries of Christ who is come They are the first gratulatory Hymns which welcomed into the world our born Saviour And though they were most seasonable then when they were first composed and sung yet we may profitably enough use them still as well as Hezekiah in publick Service commanded the Songs of David and Asaph to be used which were composed long time before 2 Chron. 29.30 For the promises and performances of God are not so restrained to particular persons but others also may go sharers in them in regard of the mystical union of all the faithful and however the particular occasion may cease yet the fountain of goodness and mercy is ever the same besides by frequent using of the praises of the Saints our minds may daily more and more be inured and enflamed with their affections And the Church hath very fitly appointed Hymns after Lessons for when we have heard God out of the Lessons speaking as it were from Heaven to our Souls how can we do less then rise up and praise him and with what Hymns can we praise him better for our Salvation then with those which were the first gratulations of our Saviour As for the Hymn and Benedictus of Zachary it was indeed composed by reason of Christ's birth and manifestation in our flesh which Zachary the Author of it Prophetically foresaw and therefore composed it for to entertain Christ withall Yet though the occasion of it was or rather was not particular we may convert it to a common use as well as the Epistles of St. Paul which were most of them written upon special occasions Neither can that occasion be indeed particular where the benefit is common for the birth of Christ as much concerns us as it did Zachary and therefore we
may say it or sing it and were justly to be blamed in case we should refuse the doing so The 100 Psalm is joyned with it and the Minister may make his choice of either because both are Thanksgivings unto God enforced almost with the very same reasons and arguments RUBRICK Then shall be sung or said the Apostles Creed by the Minister and the people standing Except only such days as the Creed of St. Athanasius is appointed to be read I Believe in God the Father Almighty Maker of heaven and earth Mark 9.24 Heb. 1.2 John 14.1 Psal 124.8 And in Jesus Christ his onely Son our Lord John 1.18 John 14.1 Who was conceived by the Holy Ghost born of the Virgin Mary Mat. 1.20 23. Luk. 1.27 31. Suffered under Pontius Pilate was crucified dead and buried Mat. 27.2 1 Tim. 6.13 He descended into Hell the third day he rose again from the dead Act. 2.31 32. 1 Cor. 15.4 Ephes 4.9 1 Pet. 3.19 He ascended into Heaven and sitteth on the right hand of God the Father Almighty Act. 1.9 Ephes 4.9 10. Heb. 12.2 From thence he shall come to judge the quick and the dead Act. 1.11 Act. â—0 42 Act. 17.31 I believe in the Holy Ghost Mat. 28.19 Act. 19.2 1 John 5.7 The holy Catholick Church the Communion of Saints Psal 87. Psal 110.3 Isa 54.2 3. 1 Cor. 10.16 Ephes 1.3 4. Ephes 4.15 16. Heb. 10.22 23 24 25. 1 John 1.7 The forgiveness of sins Luk. 24.47 Act. 2.38 Colos 2.13 The resurrection of the body 1 Cor. 15. And the life everlasting Rom. 6.23 Amen Mark 9.24 EXPLANATION This is called the Creed or Belief because all necessary points to be credited or believed in order to our Salvation are contained in it It is the Key of the Holy Scriptures an Abridgment of the Gospel Christ taught it the Apostles the Apostles taught it the Church and the Church us Though it be not Canonical Scripture as to the make yet as to the matter contained in it it is for it contains in it the very Scripture Word and Truth of God It is of greater Authority then any other Ecclesiastical Traditions of this nature whether they are Confessions of particular Churches or Writings of private men The Nicene and Athanasian Confessions mentioned and used in our Liturgy are not new Creeds but larger Explications of this It is called the Apostles Creed either because they themselves used it or because it contains the heads of that Doctrine which they taught the world and it is the Judgment of some very learned men that it is more Ancient then many writings of the New Testament At first perhaps it was no part of the Liturgy or publick Service only a prescribed Lesson for the Catechumens to be instructed in and whereof they were to make publick rehearsal in order to their admission unto Baptism There is mention made of it in the most Ancient writers of the Church and however some objections may be made against the Apostolicalness of it yet those objections certainly are not unanswerable But however most certain it is that it is so Apostolical as to the matter that it may without offence carry its denomination from the Apostles and be called their Creed because it is a most excellent Epitome and Abridgment of their Doctrine contrived in a very near resemblance to their Language and a great part of it undoubtedly digested by the Apostolical Church For if the Apostolical Churches had not this very Creed in express words yet they had a Creed very much resembling this as to the substance of the Articles though with some few syllabical variations If at any time the Articles concerning the Holy Ghost and the Church were omitted in the Creed yet they were supplied from the form of Catechizing then in use which form was in truth a Creed and with the rehearsal of which the Catechumens were Baptized Though not in Tertullian yet in Cyprian we find express mention of the Holy Church Remission of sins and everlasting life but then indeed as it is noted by Jerom all the mysteries of the Christian Faith were upon the matter terminated in the Resurrection of the flesh into which they were baptized 1 Cor. 15.19 and with it Tertullian concludes his rule of Faith yet was not the Article of Life everlasting any after-new addition only it was represented in a different order Let but the African parcels of Tertullian and Cyprian be united together and a Creed may be found as to the Essentials conformable to this of the Apostles and the like may be found in the Epistles of Ignatius who was disciple to one of them Neither was there any need for the Apostles or Fathers to commit this Creed to writing in regard it was the great depositum of the Church conveyed down from one Age to another in a Traditional way supposed by some to be the one Faith mentioned Ephes 4.5 and the form pattern or summary of sound words mentioned 2 Tim. 1.13 the body of Faith made up in all its proportions mentioned Rom. 12.6 and the Faith which was once delivered to the Saints mentioned Jude vers 3. This Creed and the other two the Nicene and the Athanasian which are but Explanations of this are ordered to be said after the Lessons to shew that Faith comes by Hearing and Hearing by the Word of God Rom. 10.17 we must first hear and then confess and they are ordered to be said standing because they are summaries of the Gospel which was ever rehearsed in that posture and because the Catechumens used to make rehearsal of their Faith in a standing posture which posture is also significant and notes that gallant resolution which ought to be in us to maintain and defend that Faith and Religion which we profess The Creed Explained I Believe in God the Father Almighty Maker of heaven and earth I for my self as every Christian ought to believe for himself do believe there is a God do believe God and do believe in God I confess him put all my trust and confidence in him acknowledge my self obliged to do his will and to obey his commands I own his title God his personality Father his power Almighty and admire and adore him for his operations and works for he is the Maker of heaven and earth He is able to do whatever is fit for God to do he can do what he will and more then he will whatever implies not a contradiction in it self or argues not imperfection in him He is so Almighty that he is liable to no imperfections and his Almightiness appears remarkably in the Creation of the World for he is the Maker of heaven and earth He made something of nothing and out of that something he made all things the glorious Heaven Angels and Spirits the Starry Heaven Sun Moon and lesser Lights with all the glorious Constellations the Airy Heaven winged Fowls Clouds and Vapours Hail and feather'd Snow Rain Lightning and terrible Thunder He made
Psal 129.8 2 John 10. which are not to be thought idle Complements whereby we take the name of God in vain but Christian and commendable civilities and duties which were commonly used and practised by Christians in the time of the Apostles 2 John 10 11. In the Liturgies of St. James Basil Chrysostom and the Aethiopians the Priest was wont to say Peace be unto you to which the People replied And with thy Spirit In the old Liturgy of Spain called Mozarabe because the Christians were mingled with Arabians the Priest said The Lord be with you the People answered And with thy Spirit the Priest again said Help me brethren in your prayers and the People answered The Father Son and Holy Ghost help thee Petrus Damianus wrote a whole Book upon this argument intituled The Lord be with you It was used in the Latine Church ever since their Liturgy was composed by Damasus and supposed to be deduced out of the Greek Church into the Latine it is of very ancient use and is one of the first Formula's of devotion used in the Christian Church at first it belonged only to the Ministers of the lower Order and when the Bishop did officiate he used in place thereof Peace be unto you but in the Braccarian Council it was decreed that the Bishop and Presbyter should use one and the same form and determined the form to be this The Lord be with you adding this As it is used in all the Orient which shews the custom to be changed since Chrysostom's time or else we must reject a great part of his Works for counterfeit Epiphanius saith that this form of Salutation was derived from our Saviour's first greeting of his Apostles after his Resurrection John 20.19 However it did anciently denote a transition from one part of the Service unto another as it is here applyed by our Church for the very same purpose These mutual and reciprocal Salutations were prudently and Christianly made a part of the publick Service to continue that agreement and love which ought to be between Pastor and People and the very order of it shews that it is the Ministers office to begin and the peoples duty to correspond in all good affections and kindness when the Minister is as Paul the people should be as Galathians chap. 4.15 not only reverence his place but also love his person The Pastor cannot wish a better wish then this The Lord be with you neither can the people make a fitter reply then this And with thy Spirit To note that he is to offer up a spiritual Service and Sacrifice unto God and to do it ardently and affectionately which he cannot do unless God be with him by his Grace and holy Spirit to aid and assist him Now Christ hath promised to be with his Apostles and their successors unto the end of the world Mat. 28.20 to be with his Church in her devotions in the midst of us or amongst us when we offer up our Services to him but if our Spirits be not right fixed so as to intend and mind what we are about how can God be with us How can God be with our Spirits if our Spirits are not with God How can God be in the midst of us when we are not in the midst of our selves Therefore this clause Let us pray is very often repeated in the Service upon any noâ— table transition from one eminent part of Service to another to fix us to our devotions and to make us the more intent upon what we do for we are apt to be dull enough in Sacred duties unless we are frequently call'd upon to mind seriously what we are about It was anciently the Deacons office to pronounce it and therefore he was said to preach or to proclaim the Service for it was his office by loud voice or proclamation to warn the people in several parts of the Service what was done or to be done that accordingly they might order themselves both in their hearts and in their bodies suitable to that which was done or performed by Christ's Ministers that so all things might be done with good order and due reverence The Heathens in their Religious Offices had a custom not much differing from this for they had their Preachers and Proclaimers of their Service for the same purpose to regulate the carriage and behaviour of the people and to prevent confusion The three following Versicles Lord have mercy c. were called by the Ancients the Lesser Litany and they are fitly placed before the Lords Prayer because in our resort to him in Prayer it is very expedient that we first implore the â—ercy and assistance of the Trinity to whom we pray RUBRICK Then the Minister Clerks and People shall say the Lords Prayer with a loud voice See before pag. 18 19. OVr Father great in Creation gracious in Love rich in Inheritance which art in Heaven the Glass of Eternity the Crown of pleasure the Store-house of felicity Hallowed be thy Name in us by us upon us in our words actions lives that it may be to us Honey in the mouth Melody in the ear Jubilee in the heart Thy Kingdom come of Power to defend us of Grace to sanctifie us of Glory to crown us Let it be to us pleasant without mixture calm without disturbance secure without loss Thy will be done not ours as in Heaven by the holy Angels so on Earth by men that we may hate what thou hatest love what thou lovest and do nothing but what is pleasing unto thee Give for every good gift is thine we have nothing from our selves but crave all from thee us as necessity makes us pray for our selves so charity for others this day all the time of our living here our which we have a lawful and just title to daily what is sufficient for our necessity not superfluity to supply our wants not our wantonness bread what is necessary for our bodies or our souls Victual Doctrinal Sacramental bread And forgive us our debts whatever sins we have committed against thee our neighbour or our selves As we forgive our debtors who have injured us in our bodies goods or name And lead us not suffer us not to be led into temptation of the world the flesh the Devil But deliver us from evil present past to come Amen So be it The Doxology is here and elsewhere omitted because in St. Luke's Gospel it is not any part of the Prayer Luk. 11.2 3 4. and Mr. Calvin doth acknowledge it not to be extant in any Latine copies it was supposed to be added by the Greek Church but never used in the Latine However our Bible in St. Matthew received it and no Minister is restrained from the use of it in Divine Service RUBRICK Then the Priest standing up shall say O Lord shew thy mercy upon us Answer And grant us thy salvation Psal 85.7 Priest O Lord saze the King 1 Sam. 10.24 1 Tim. 2.2 Psal 21.1 Answer And mercifully
terrours by night and of the Pestilence walking in darkness and therefore Evening and Night Prayers are certainly a good defensative against both What remains of the Evening Service is the same with that of the Morning and concludes in the same manner Hereunto is added by way of Appendix these following Paraphrases 1. A Paraphrase upon Psal 95. Vers 1. THe great God of Heaven is he from whom all our deliverance and strength doth come O let us uniformly joyn in praising and glorifying his Name Vers 2. Let us make our daily constant addresses to him with all the acknowledgments and expressions of thankful hearts Vers 3. For he is the Supreme God of Heaven and Earth the only super-eminent Monarch over all Powers and Dignities to whom Angels in Heaven are Ministers and the mightiest Princes upon the Earth are Vice-gerents Vers 4. The bowels and bottom of the Earth are in his disposal and so are the loftiest and stoutest Hills by which it is also intimated that the meanest and lowest men or creatures on Earth are particularly ordered by his providence in all that befalls them here and the mightiest men in the world are bounded and governed by him Vers 5. It is he that framed the whole Orb of the Sea and dry Land and so contrived them the one within the bowels of the other that they should not incommode each the other but both together make up one useful Globe for men and all other creatures to inhabit Vers 6. O let us joyntly adore praise and pray unto him and make the members of our bodies partners and witnesses of the real devotion of our hearts let us joyn inward and outward reverence together in the most submiss and lowliest gestures thereby signifying and expressing the sincere humility of our Souls which is a tribute most justly due to him who is the great Lord and Creator of all Vers 7 8. And although we have often rebelled against him and so have often deserved his dereliction and as often smarted for it yet if now at length we shall be wrought upon by his calls and warning and perform unto him sincere obedience he is most ready to accept us to take us into his care and protection and to secure us from all our enemies Vers 9. But let not us like our provoking fore-fathers who being delivered by him sinned yet more against him after we have so liberally tasted of his power goodness and long-sufferance and after his many gracious calls afforded us to Repentance rebell against him and provoke his wrath by imitating them in their ingratitude and impenitence Vers 10 11. For fourty years together wherein for their sins God detained and perplexed them in the wilderness they did frequently provoke God to indignation and made him resolve that they were a stupid Idolatrous people preferring the worship of false Gods and Devils before the obedience and worship of him the only true God of Heaven and Earth therefore being as it were tired out with their continued provocations God obliged himself by an Oath irreversibly that of the many thousands which came out of Aegypt only two persons who were grown up to be men should enter the Land of Promise O let not us follow them in their sins lest we follow them also in their punishments and so fall short of Heaven as they did of Canaan 2. A Paraphrase upon Benedictus Luk. 1. vers 68. Vers 68. ALl glory honour and praise be unto the great Lord and gracious God of his chosen people and select inheritance for he hath performed his promise so often made to them by his gracious Visitation in bringing them out of Aegypt formerly by a temporal deliverance which did pre-figure a greater deliverance to be wrought by Christ the promised Messias who is shortly to be born Vers 69. Of David's Family and invested with all power honour glory dignity and triumph to be a King Ruler and eminent deliverer of his people whose Kingdom is not Secular but Spiritual Vers 70 71. Of whom honourable mention is made by all the holy Prophets of God speaking of him as with one mouth from the beginning of that age which was before the coming of the Messias unto this present time The end of whose coming is to save us from all our spiritual enemies sins and dangers by taking upon him our nature and in it performing perfect unsinning obedience by dying upon the Cross for us and by giving us precepts and rules by their own inward goodness most agreeable to our reasonable nature for the purifying of our affections and for teaching and instructing us to lead pure lives Vers 72. By all which God hath made good his signal promise of mercy made to the holy Fathers and Patriarchs wherein both themselves and their Seed were highly concerned Vers 73. Especially that great and gracious Covenant of mercy which he made to Abraham and his Seed in a Spiritual sense and ratified and confirmed by the Sanction of an Oath Vers 74 75. Namely that he would give us power ability and grace in and from the Messias revealed to obey and attend him in a sincere performance of all duties to God and man and chearfully and constantly to persevere therein being by him rescued and secured from all dangers of enemies without us though not altogether from those which may be founded in our selves in our own negligences and miscarriages Vers 76. And thou Child meaning John the Baptist shalt be a wonderful person and extraordinary Prophet of God for thou shalt foretell Judgments on the Nations if they repent not speedily and in a signal manner shalt point out Christ being his immediate fore-runner and shalt preach Repentance and amendment of life thereby to fit and prepare men for him Vers 77. Teaching all men that in Christ there is a possibility for sinners to obtain Salvation and to have their sins pardon'd upon their Repentance and New life Vers 78. Which is a special act of compassion and signal mercy in God through which mercy the Messias who is called the Day-spring by the Prophets is come from Heaven to visit us and to abide amongst us Vers 79. And to shine forth to blind ignorant mortals and obdurate worldlings who lived in a state of sin and death and to bring them and us into the way of Sanctity and Holiness which leads to Salvation and life eternal 3. A Paraphrase upon Psal 100. Vers 1 2 O Let all the people in the world bless worship and praise and offer up their Prayers and Supplications to the great God of Heaven let them resort daily to his Sanctuary and constantly attend his Service and account it the most estimable and delectable task and the most renowned and most glorious imployment which they can possibly undertake Vers 3. For this is the only way to converse with the great and glorious and omnipotent Creator of all things to whom we owe all that we have and all that we are to him we
our blessed Saviour repeated one Prayer three times Mat 26.44 and he questionless could have altered had he thought it either necessâ—â—â—â— or convenient Such short ejaculatory â—rayers as these come nearest to the pattern given by our Saviour who gave to his Disciples a short form and in all the Holy Bible we meet not with any example or pattern of a very long Prayer Solomon's Prayer used at the Dedication of the magnificent Temple which he built to God is the longest we meet with in Holy Scripture And saith holy Augustine the business of Prayer is rather done by sighs groans and fervency of heart then by multiplicity of words RUBRICK Then shall the Priest and the People with him say the Lords Prayer OVr Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our daily bread And forgive us our trespasses as we forgive them that trespass against us And lead us not into temptation But deliver us from evil Amen Luk. 11.2 3 4. For the often use of this Prayer in our Liturgick Offices and the meaning of it see before The Versicle Priest O Lord deal not with us after our sins Answer Neither reward us after our iniquities Psal 130.3 Let us pray Why this is so often used see before O God mercifull Father that despisest not the sighing of a contrite heart Psal 51.17 nor the desire of such as be sorrowful mercifully assist our prayers that we make before thee in all our troubles and adversities whensoever they oppress us and graciously hear us that those evils which the craft and subtilty of the devil or man worketh against us be brought to nought and by the providence of thy goodness they may be dispersed that we thy servants being hurt by no persecutions may evermore give thanks unto thee in thy holy Church through Jesus Christ our Lord Psal 20. Psal 86.7 O Lord arise help us and deliver us for thy Names sake Nehem. 1.9 10 11. Ezek. 20.9 Ezek. 36.12 O God we have heard with our ears and our fathers have declared unto us the noble works that thou didst in their days and in the old time before them Psal 78.3 4. Psal 43.1 O Lord arise help us and deliver us for thine honour Glory be to the Father and to the Son and to the Foly Ghost Answ As it was in the beginning is now and ever shall be world without end Amen Why this is used and so often see before From our enemies defend us O Christ Psal 25.15 16 17 18 19. Graciously look upon our afflictions Pitifully behold the sorrows of our hearts Mercifully forgive the sins of thy people Favourably with mercy hear our Prayers O Son of David have mercy upon us Luk. 18.9 Both now and ever vouchsafe to hear us O Christ John 14.13 14. Graciously hear us O Christ graciously hear us O Lord Christ Priest O Lord let thy mercy be shewed upon us Answ As we do put our trust in thee Psal 33.22 Note All the forementioned Prayers with the Responds are short lively active and spirited Prayers uttered with fervency which are most available with God when they come from devout and righteous souls Jam. 5.16 it is the short Prayer which pierceth Heaven God looks not at how much we pray but how well we pray how heartily and sincerely we pray Such were the Prayers of the most devout Christians in ancient times whose hearts fired with zeal and devotion did passionately send forth short Prayers as the hottest Springs send forth their waters by ebullitions See before Let us pray WF humbly beseech thee O Father mercifully to look upon our infirmities and for the glory of thy Name turn from us all those evils that we most righteously have deserved and grant that in all our troubles we may put our whole trust and confidence in thy mercy and evermore serve thee in holiness and pureness of living to thy honour and glory through our only Mediatour and Advocate Jesus Christ our Lord. Amen Note the fulness of this Prayer and by this judge of all the rest Herein we pray that God would in mercy pardon the sinful frailties and infirmities of our lives and the imperfections of those very Prayers wherein we beg that pardon This we beg not for our merits for we can merit nothing at his hands but upon the account of his mercy And we pray further that he would divert from us all the evil of punishment which our evil of sin might move him justly to inflict upon us and that whatever calamities befall us in this world for our own defaults yet we may repose confidence in his mercy and not distrust him though he kill us however we may have cause enough to distrust our selves but that we may be awakned and warned by the punishments which he is pleased to inflict upon us to walk more warily for the future to make our actions more holy and our lives more pure that so we may bring good to our selves and honour and glory to him and all this as we do all other things convenient and needful for us we beg not through the mediation and intercession of any Saint or Angel but through our only Mediatour and Advocate Jesus Christ our Lord. A Prayer of St. Chrysostom ALmighty God who hast given us grace at this time with one accord to make our common supplications unto thee and dost promise that when two or three are gathered together in thy Name thou wilt grant their requests Fulfill now O Lord the desires and petitions of thy servants as may be most expedient for them granting us in this world knowledge of thy truth and in the world to come life everlasting Amen 2 Cor. 13.14 THe grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost be with us all evermore Amen Here endeth the Litany And be it noted that the Litany is no distinct Service properly for a Service consists of Psalms Lessons Creed Thanksgivings and Prayers distinct only it is a distinct Form and many times made use of as a fit preparative to other ensuing Offices Formerly notice was used to be given by the tolling of a Bell when it was to be said The accustomed days for the saying of it are Sundays Wednesdays Fridays the three days of Rogation and other Fasting-days appointed to be observed in times of Plague Famine War and other general calamities and it is a devotional piece of Service very suitable to all such times The usual place for saying of it where it can be done conveniently is in the midst of the Church and just before the Chancel-door the Ministers turning their faces towards the Altar or Communion-Table when they say it For saith Chrysostom it is fit that the Minister who officiates in Prayer should put on the outward garb and deportment as well as the inward mind of a Supplicant and therefore he
also the Earth Land and Sea Grass Herbs Plants and Trees Beasts Birds and Fishes he made Man to praise him and glorifie him in all and for all to magnifie God in all his works and never to distrust him who hath proved himself thus Omnipotent And in Jesus Christ his onely Son our Lord I believe also in the second person of the Godhead the Word and Wisdom of God who is stiled Jesus to note him a Saviour which name was given him by an Angel together with the meaning of it Mat. 1.21 He is also stiled Christ which is an appellative title of office and dignity given to him for three purposes 1. To note him an anointed King to judge govern defend us and to save us from danger 2. An anointed Prophet to teach instruct us and to save us from errour 3. An anointed High-Priest to offer up himself for us and his prayers for us to make Intercession to the Father for us and to save us from sin He is God the Father's Onely Son not by Creation as men are nor by Adoption as good men are nor by Office grace and favour as Kings and Judges are but by Nature as none other are save only himself he is God of the substance of his Father before all Worlds God of God very God of very God and a distinct person in the Godhead from the Father Mat. 28.19 John 1.1 He is also Our Lord 1. In respect of Creation for he hath dominion over us as he is God 2. In respect of Redemption for he hath dominion over us as he is God and Man It was God the Son not God the Father nor God the Holy Ghost who did personally pay the ransom of our sins purchase our freedom from the slavery of Satan by his own bloud and by the everlasting efficacy of the same bloud once shed doth wash and nourish us not as his Servants but as the Sons of God our heavenly Father As he is Jesus we are to sue and seek to him for Salvation for there is no Salvation in any other Act. 4.12 as he is Christ we are to pay all subjection to him as a King to hear and obey him as a Prophet to rest upon his Sacrifice Satisfaction and Intercession as a Priest As he is Gods only Son we are to pay him that honour which we pay to the Father and as he is our Lord we are to quit Sin and Satan and to pay to him our real Service Who was conceived by the Holy Ghost born of the Virgin Mary In this Article is declared how the Son of God became the Son of man in order to make satisfaction to God for man's sin to reconcile God to man and to work about man's Redemption to put him into a salvable condition and to render him again capable of those fruitions which he in Adam had deprived himself of by his disobedience In this Article is to be noted more particularly 1. The mystery of Christ's holy Incarnation 2ly His holy Nativity and Circumcision together with his Baptism Fasting and Temptation This Son of God who was very God begotten and not made being of the same substance with his Father by whom all things were made for us men and for our Salvation came down from Heaven and was conceived and incarnate by the Holy Ghost of the Virgin Mary and was made Man and as he was made Man in her so he was born of her God became Man and yet remained God he took our Humane nature yet did not lay aside his Divine and Mary became a Mother and yet remained a Virgin still Christ of her took our Humanity without the loss of her Virginity He was conceived without sin that he might cleanse and sanctifie our sinful conceptions He was born without sin that he might sanctifie the birth of us who are born in sin and with sin and as he was sinless from his birth so the life which he lived here on earth was a sinless and innocent life that by the sinlesness and obedience of his life he might make some kind of amends for the sinfulness and disobedience of ours Yet he was Circumcised though nothing was superfluous in him that so amends might be made in that part by him for Original sin by which it is propagated And he was Baptized though nothing in him was unclean that he by his Baptism might sanctifie the element of Water and make it by the Holy Spirit joyned to it virtual to cleanse us not only from Original guilt but as we are fitly capable from all actual pollutions And he was tempted by all those ways of Temptation which we are liable and exposed to that he might in his own person overcome the Tempter and grand Seducer and teach us by his example how to behave our selves successfully and to the best advantage in all our Temptations By the same Holy Spirit whereby he was conceived in the blessed Virgin Maries womb is he to be conceived in our hearts which hearts we are to keep as pure and undefiled as the holy Virgin was in order to his conception we are to prepare Virgin hearts for Christ to be conceived and born in and for the Holy Ghost to overshadow by which Virgin hearts is not to be meant an absolute sinless purity and innocence which only Adam in his created estate and Christ could yield but a renewed purity and recovered Virginity by Repentance joyned with sincere resolution and holy purposes of amendment of life and humility typified in the temper of New-born babes For these are the only due qualifications which can fit and prepare the Soul for the Holy Spirit to overshadow it and for Christ to be favoured in it As Christ took our nature upon him and was pleased to be born of a pure Virgin without the help of man which shewed him to be the true Seed of the woman that should break the Serpents head Gen. 3.15 so we are to pray for Gods regenerating grace that we may be made his children by Adoption and Grace and be daily renewed and changed in our Spirits by his Holy Spirit As Christ was Circumcised and by that bloudy ceremony made obedient to the Law for us so we are to pray for the true Circumcision of the Spirit that our hearts and all our members being mortified from all worldly and carnal lusts we may in all things obey Gods blessed will As Christ was Baptized not to be cleansed by the waters but to cleanse the waters that they might cleanse us so we are to come to his Holy Baptism to be washed in those streams the Fountain whereof he himself hath opened and consecrated not so much for the cleansing of our bodies and putting off the filth of the flesh 1 Pet. 3.21 as for the sprinkling of our hearts from an evil conscience Heb. 10.22 that our hearts being pure our actions may be pure also And when we are thus cleansed we ought to take special care and heed that we