in the World if examined strictly will be found faulty in some particular and therefore there is no ground for us to Contend who are the vilest and worst of all if God resolve to punish there is Cause enough to be pleaded against the most holiest Person in the world therefore if we fear God will chastise us we must not pretend we are innocent and therefore hope to be spared but rather confess our evil-deservings without a judgment to force us and let our hope of sparing be founded on his Mercy not our Purity we are sinners but we may be spared for all that for if all Sinners must suffer the whole World must be condemned (o) Rom. 3.19 Sure God spares many and though many that are spared are better then we yet none altogether innocent none but must be judged with favour and mercy and if he please to judge us so we may escape also however 't is the best way if we fear Gods Anger to pray the Suit may be stopt for we do own our sins and the Lyon spareth the prostrate and that God may deliver us we may Pray with him Psalm 143.2 Lord thou chargest me with many sins and intendest to punish me for them and I come not to assert my self cleer but before thou summonest knowing my guilt I pray thee enter not into judgment neither reckon strictly in justice with thy Servant who confess I have deserved Punishment but hope thou wilt spare me who rely only on thy Mercy which is my best plea for in thy sight who seest so exactly and hatest sin so perfectly by defending their Innocence shall no Man not the holiest Person living in this dangerous World be acquitted or be justified without a favourable allowance which I beseech thee also shew to me Thirdly We are to consider that the very Corrections of God are mixed with so much Mercy and allayed by a supply of inward Comforts and made tolerable by his gracious purposes in sending them that we ought not altogether to decline them for if we feel no smart for our sin we may more easily run into it again (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. and consequently go on in it and pull upon our selves Eternal misery And the poor humbled Soul who sees the punishment of sin to be a being forsaken of God deprived of grace and glory delivered up to be a slave to the vilest lusts here and a Companion of the vilest Persons and horridest Devils hereafter will account a temporal Chastisement which delivers him from that a benefit and a favour and with Saint Augustine (q) Domine hic Vre seca liga ut pareas in aeternū will pray to be scorcht and scarrified lanced and bound here that they may be spared hereafter and this may perhaps teach you instead of fearing and flying Afflictions to desire as the Prophet Jeremy Chap. 10.24 to have some gentle correction with Gods smallest rod * 2 Sam. 7.14 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgâ hominum infirmiorum with which he strikes his own Children for he is so merciful that we ought not to be afraid to fall into his gracious hands only to pray as the Prophet doth he will deal gently with us especially if we apprehend some Affliction likely to fall upon us then we must not absolutely desire God to lay by his Rod but to use it with judgment (r) Cum judicio modicè Junius Heb. in modo that is gently with consideration to our weakness or in a sober way in judgment (s) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Vatab. in judicio not as a furious angry person falls on a man who values not how nor where he striks nor cares if he take away our life but that it may please God in his Discipline to proceed as a sober and compassionate Judge that we may be amended and survive the strokes and be warned by the pain against future rebellions not so as that we should faint under his hand And if either we need or desire or are likely to be chastised we must not run from God but our best course is on trust of Gods compassion to deliver up our selves quietly to suffer and with Jeremy not to desire a total sparing but a mitigation Jerem. 10.24 Since thy justice obligeth thee to punish sinners and I have deserved so justly to suffer and am so apt to go on in sin till I smart for it I do beseech thee Correct me here with temporal afflictions O Lord that thou mayest spare me hereafter but let not this correction be proportionable to my deserts nor thy displeasure but let it be inflicted moderately with judgment and consideration of my infirmities punish me not in thy anger as thou dost thy enemies least thou bring me to nothing so that I fall under thy hand and survive not to be amended by it A Meditation Preparatory to Prayer in the fears of Gods Anger OH my soul what fearful tremblings are these have seized on thee so that the thoughts of God that have been and ought to be thy greatest comfort are now become thy terrour and amazement Whence is this miserable alteration that thou canst behold nothing but Judgment in the Father of Mercies and Anger in the Fountain of Love What hath provoked him that delights to spare to be resolved to punish Surely my sins are very many for it is not a few can incense him and they have more then ordinary aggravations for he is not so highly displeased at small offences and certainly I have often committed them and long continued in them for he begins not to frown upon the first misdemeanor Alas the case is too apparent My sins are both very many and exceeding great frequently repeated and of long continuance I have despised Mercy and now I am likely to feel Judgment Miserable wretch that I am I have tyred out the patience of a long-suffering Father and run from the embraces of a loving Saviour rejected the offers of a most indulgent holy Spirit so that now I fear I have stopped up the fountain of his Mercy (t) Isai 59.2 and unsealed the treasures of his vengeance (u) Deut. 33.34 And I ought rather to wonder how God could spare me so long then why he should strike me now since many have been cut off for fewer and lesser sins I see I have most justly deserved to suffer the worst of evils and therefore should esteem it an incomparable favour to be onely corrected with a temporal affliction if I might be so excused But it is a fearful thing to fall into the hands of the living God (x) Hebr. 10.31 who I fear will begin by these and increase them till I be ruined by them and drop into a sad eternity Therefore O Lord my flesh trembleth for fear of thee and I am afraid of thy Judgments (y) Psalm 119.120 I know no
3.8 So that being compassed with so much guilt and finding no help on Earth it becomes the Soul in this fear with Jehosophat 2 Chron. 20.12 to fly to heaven and say I have no might O God against this great Multitude of transgressions that is set in array against me neither know I what to do but my eyes are upon thee my onely refuge and last hope and unless I find health and help in thee I must inevitably Perish But Lord do not cast me off but have mercy c. But although this sense be very genuine we may take the freedome for the inlarging our thoughts and assisting our Devotions to pursue the Metaphor and explaine it in that manner as a generall inference c. § 8. But thou O Lord have mercy upon us miserable sinners When we have thus discovered our deplorable condition we must not run away from God by the entertainment of despairing thoughts both because it is impossible to escape him (q) Non est quo fugias à Deo irato nisi ad Deum placatum August in Psal 7. and by attempting to fly from God we run into the evils we fear and hasten from him that alone can help us to what we desire and need Let us come therefore but not with the Pharisees I thank thee (r) Luke 18.11 but with the Publicans Lord be merciful as the Church from his Example hath taught us And when we are before him let us not ask any favours till we have begged a removal of the evils which are upon us viz. The guilt the punishment and the dominion of sin which are here so contrived into three Petitions that every one is joyned with a Motive to enforce it so that our Misery pleads for Mercy our free Confession cries for a removal of the Punishment and our hearty Reformation begs deliverance from all our contracted Indispositions The first thing in our view is our present Misery which is so plain we cannot over look it and so great we cannot but feel it and we are taught to beseech our God to look upon it for Misery is the proper object of Mercy (s) Misericordia est alienae miseriae quaedam in nostro corde compassio qua utique si possumus subvenire compellimur August Civ Dei l. 9. c. 5. That benigne Attribute is ever looking upon the Creatures present sufferings without reflecting on the deserts of the sufferer and is moved with the sight of a distressed Person whatever be the cause of his calamity Therefore when nothing else in God can give any comfort to a poor sinking sinner that knows he is not more miserable then he hath made himself by his wickedness then he can lay hold of this The Publican that dares not look up to heaven can yet say Miserere and as Mercy is the sinners chiefest comfort so it is that Attribute that moves God to forgive and pardon (t) Rom. 11.32 Hebr. 8.12 Psalm 51.1 2. so that to beg for mercy and desire forgiveness are all one as in that eminent Penitential Psalm David begins with Have mercy on me and immediately explains it by the removing his offences in like manner here we pray for pardon in our Have mercy on us because Mercy is the Almoner to distribute this principal act of Divine bounty and grants out all pardons It is not from any desert in us but a meer compassion of our distress and a pure act of Free grace that disposeth God to take away sin * Isai 43.25 We have no friend in the Court of Heaven to obtain it but Mercy and no Argument to plead for it but Misery if we come with We have prayed fasted waited (u) Isai 58.3 we seem to apply our selves to Gods Justice But he that from a heart secretly groaning under the apprehensions of its distress cries out for Mercy because he is Miserable he shall pierce Mercies ears and cause her to open her compassionate eyes to see and stretch out her gracious hand to help and if she be thy Advocate she will cause the bowels of the Almighty to yearn upon thee (x) Jerem. 31.20 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide 1 Reg. 3.26 prop. viscera matris vel iâ—volnera quibus foetus in utero continetur at saepe pro misericordid Dei with the same affection that the tender Mother did when she heard the cryes of her poor sprawling infant under the merciless sword of the bloody executioner But then you must be sure first to view your sin and danger fully that you may be fully convinced of your Misery and cry in a pungent sense thereof most earnestly Lord have Mercy for otherwise this will be a feigned cry and an intolerable abuse of this sweet Attribute what can provoke God more then for a man to call Mercy forth which is ready enough to come and then through impenitence or laziness or not discerning our need of it to send it back empty alas such are more miserable because they see not their misery (y) Nihil est miserius misero non miserante seipsum and they are never like to be delivered from that misery because by these feigned calls they have so often mocked God and affronted this their only friend that if at last they call in earnest when Death is before their eyes Mercy then will not come § XI Spare thou them O God that confess their faults The elder brother that knew the fidelity and constancy of his service expects a large reward but the poor Prodigal that was conscious of his offences will esteem it a high favour to escape a severe Chastisement and utter exclusion from his Fathers house and presence they that are not sensible of their guilt fear not punishment and esteem a deliverance scarce worth the asking But he that considers the multitude of his own offences and Gods abhorrency of them and remembers the terrors of his threatnings and strictness of his justice the fierceness of his anger when he begins and the impossibility of avoiding that stroke which no place can hide him from (z) Josh 8.20 Non erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eis Manus ad pugnandum vel pedes ad fugiendum RR. LXX Vulg. Masius Nen erat iis locus ut Deut. 2.37 C. P. J. nostr Vers Non erant in eis vires ita Drus no hands resist no feet fly from nor no strength endure To this poor soul Gods pity is desirable and it is accounted a great mercy he hath not yet felt the weight of Gods wrath such an one begs earnestly he never may feel it or however not sink eternally under it he can pray as heartily before the stroke come as otheâ—s when the smart extorts it from them When the Israelites heard the cry of Egypt and saw the slaughter of so many first born (a) Exod 12.13 Fagius in locum they then thought it a mercy not to be slain worthy the celebrating with
place (m) Titus 2. ver 11. Vatab. Gratia salutaris c. See Psal 132 ver 16. That the Governours may be prudent the Ministers faithful and the People diligent and all of them ready and vigorous for the duties of Religion and every good work § 3. And that they may truly please thee pour upon them the continual dew of thy blessing As the Grace of God is requisite to fit all the members of Christs Church for their several offices and duties so his blessing is necessary to make their labours prosperous Man is called by Philo the coelestial plant having his root reverst (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de insid pejor and seeming to grow from heaven And herein the comparison holds that as plants require the influence of heaven to quicken them and the dew thereof to moisten them so those which are set in the Church the garden of God require the salutary spirit of grace to make them live and the irrigations of the divine blessing to make them spring and bring forth fruit It is not from our pains nor your diligence alone that success must come not from him that plants nor him that waters but from God that gives the Increase (o) 1 Corinth 3.5 6. Whole buckets of water poured on by the hand of man will not so much refresh the Plant as the gentler showers and dew from above wherefore the dew is used to express plenty and abundant increase (p) Gen. 27.28 Deut. 33.18 and 28. Hoseah 14.5 particularly in knowledg (q) Deut. 32.1 Aegyptii eruditionem indicantes coelum pingunt rorem fundens Caussin Hieroglyph Horax 35. of which the dew falling from the Clouds was the Hierogliphick among the Aegyptians Let us then most passionately gasp for this prolifick dew that we may not only please God by our constant and ready attendances upon Prayers and other offices but truly and throughly please him by our fruitfulness under these means let it appear by our humility and charity our justice and innocence by the success of the Ministers and the improvement of every Congregation that we do not receive the Grace of God in vain For he is ready to give his blessing if we be fit to receive it he will not only sprinkle but pour it on us because we need large measures and that not only at some seldome seasons but continually at both the morning and evening Sacrifice least affliction or temptation should wither us Oh! what Soul doth not long to be thus watered since nothing can fructify without it nor can any thing dye or be barren that doth enjoy it Let us humbly pray that the good orders of our Bishops the prayers and Exhortations of our Ministers and the constant attendancies of our People may be thus watered from above that we may bring forth an hundred-fold and send forth a pleasant favour of good works (r) Et eum à siecitate continuâ immaduerit imbre tunc emittit illum suum habitum divinum ex sole conceptum cui cemparari suavitas nulla potest Plin. lib. 17. c. 5. Genes 27.27 like the fields of Palestina when watered from the coelestial springs And so should every member of Christs Church live and grow and flourish then which nothing is more desirable § 4. Grant this O Lord for the honour of our Advocate and Mediator Iesus Christ Amen We must not allow either the Clergy or People to ask these Petitions with any designs to advance their own glory or to become famous for their gifts or graces For the end must be the manifestation of the glories of our Advocate and Mediator who at his Triumphant Ascension gave divine gifts (s) Ephes 4.8 unto men and accounts those who are endued with them as so many rays of his glory (t) 2 Cor. 8.23 Sunt Christi gloria quia nihil habent nisi dono Christi Calvin It is Jesus who obtains by his pleading at the Throne of grace both the spirit and the blessing for us and it is he that bestows both upon the Church for which he once gave his body and on which he ever sets his love Let him have the Honour of all the holy and religious performances of his Church and let us earnestly desire that by the flourishing of this his body all the world may see the prevalency of his intercession with God the sincerity of his love to his servants his continual care of them and bounty to them which will surely cause all people to advance and magnifie his holy name Nothing is more the Honour of Jesus now in heaven then that his Church be ruled with pious and wise Governours his Ordinances administred by zealous and holy Ministers and all places abounding with religious loyal and charitable People And what argument will sooner open the ears and pierce the heart of the Father of mercies whose great design is to glorifie his dear and only Son This declares that our Petitions herein comply with his eternal purposes We see the dishonour of some distempered members seems to reflect upon the head and we are grieved for it desiring sincerely the holy Jesus may have as he deserves all glory by the holiness and prosperity of his Church and we hope that Heaven will say Amen hereto The Paraphrase of the Prayer for the Clergy and People O Lord who art Almighty in power and everlasting in duration who hast promised to be ever with thy Church we acknowledg thee the God who alone workest wonders in the calling and hast ever shewed great marvels for the preservation thereof in all Ages wherefore we beseech thee to send down from above suitable gifts and graces upon all estates of men in the Catholick Church particularly upon our Bishops to direct them in the governing upon our Ministers and Curates to assist them in the feeding of thy flock and also upon all Congregations of Christian men and women whose souls thou hast committed to their charge and that the account may be given up to the Ministers comfort and the profit of thy Church let them all be inspired with the healthful and saving Spirit of thy grace to fit them for and assist them in all religious duties And that they all in their several places may truly please thee by a right use of this grace do thou plentifully pour upon them in all holy offices the effectual and the continual dew of thy blessing that thy Messengers pains may be successful and thy peoples lives fruitful in all good works Grant this which we ask of thee O Lord not to advance our own fame but for the honour of him that is our Advocate to obtain them of thee our Redeemer and Mediator to dispense them to â—s for the holiness and happiness of thy Church is the glory of thy dear Son Iesus Christ therefore do thou with us and to us say Amen The Analysis of the Prayer of St. Chrysostome In this Prayer are two Parts
slight its reproofs refuse its commands despise its threatnings and dis-believe or disregard its promises and so all will be lost upon you But till you hear Gods voice you cannot expect he should hear yours when you come to this house of prayer 4. to ask those things which are requisite and necessary either towards our well-being or being even all that is convenient or of absolute necessity as well for the body as the soul for if you do beg temporal mercies earnestly he knows you will be strengthened in your sins by them and for those which concern the soul if the obstinate sinner could desire them God would not give them nor is such an one capable to receive them Wherefore since we are come into the House of God to worship and serve him and all we can do will be esteemed but a mocking of God without repentance I pray and beseech you who am the Ambassadour of the King of Heaven to whom you intend to pray for all good things and of him to beseech deliverance from all evil I in his Name do request all you as many as are here present high and low rich and poor young and old whether you are the best of the Congregation or the worst of sinners to accompany me in presenting an humble Confession to Almighty God who by Christ Jesus hath given you leave to come into his presence and commanded me to bring you with me and will most mercifully accept and lovingly embrace us both Oh then come along with me and let us confess our sins with a pure heart not harbouring any hypocrisie in our souls and humble voice to express the sorrow of our minds and since you have deserved shame do you in your own words accuse your selves and justifie God and fear not that your own testimony shall be used to help to condemn you for you are not going to a humane tribunal but to the throne of the heavenly Grace where he sits who did invite you and doth wait for you and will forgive you do not fear it And though he be in Heaven yet trouble not your selves how to bespeak him for if you be willing to go with me I will be your Mouth only I request you will in your own words consent to and seal every sentence by saying after me this most hearty Confession following SECTION III. Of the daily Confession The Analysis or Division of the Confession THis pious Confession is so methodically composed that it naturally falls into these four Parts 1. The Introduction 2. The Confession properly so called 3. A Deprecation of evil 4. A Petition for good 1. The Introduction in which is shewed 1. To whom it is made to our Almighty and most merciful Father who is Able to puÌ„ish Willing to forgive Likely to receive us 2. By whom it is made by us we 2. The Confession it self 1. in general that we have sinned have erred and strayed from thy wayes how we have sinned like lost sheep 2. in particular 1. of the cause original sin We have followed too much the Devices and Desires of our own heart 2. of the effect Actual sin in general Disobedience We have offended against thy holy Laws in sins of Omission we have left undon those things which we ought to have done in sins of Commission And we have done those things which we ought not to have done* 3. in a conclusion from both * And there is no health in us 3. The Deprecation of the Evill 1. What we would be delivered from and 2. The Reasons annexed to every one 1. The guilt of sin But thou O Lord have mercy upon us with the Reason because we are miserable offenders 2. The puniâ—hment of it spare thou them O God with the Reason because such that confess their faults 3. The power of it Restore thou with the Reason because we are of them that are penitent 3. An Argument to enforce the Deprecation 1. From the Promises in general According to thy Promises 2. The manner of giving Declared 3. The Persons to whom unto mankind 4. The Person by whom they were given in Christ Iesu our Lord 4. The Petition for good in which there is 1. Of whom we desire it And grant O most merciful Father 2. Through whom we desire it for his sake 3. What we desire of God 1. in general amendment that we may hereafter live 2. Piety to God a godly 3. Charity to others righteous 4. Temperance to our selves and a sober life 4. Why we desire it or to what end To the glory of thy holy Name Amen A Practical Discourse on the General Confession § 1. Almighty and most merciful Father The Church hath been curious and exact to select such Titles for God in the beginning of every Prayer as are most proper to the Petitions to which they are prefixt and most likely to produce affections sutable to those requests in him that useth them which as it is every where apparent to a considering person so it may appear particularly in the fitness of these two compellations to the subsequent Confession being the Attributes of his infinite Power and Mercy The first is an acknowledgment of the greatness of him whom we have offended and is the same with that which God stiles himself by to Abraham (a) Gen. 17.1 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speusippus Ipsa suis conâ—enta opibus nil indigo nostri Lucrer de natur And it denotes his being all-sufficient in himself for his own happiness as the Philosopher defined him as also his being able to supply all our wants And further it notifies his absolute Dominion over all the world and his infinite power to do whatsoever he pleaseth So that the consideration of this attribute shews us that we have sinned against a God whom we cannot hurt by our sins but by them we damage our selves both in stopping the current of his blessings by which we are sustained and refreshed and by provoking him to stretch out his mighty Arm to destroy us the shutting his hand of bounty would make us perish for want bâ—t the weight of his Arm of power will crush us to pieces And we must meditate on this so long till our hearts are pierced with a religious fear and holy dread of the anger of this Almighty God only this fear must not drive us from him but draw us more speedily to him and be as the Needle (b) Si nullus est timor non est quâ charitas intret sicut setam introducere filum videmus sed nisi exit seta non succedit linum sic timor occupat mentem prior verum non ibi manet quia ideo intravit ut introduceret charitatem Augustin in 1. ep Johan 4o. which enters not to stay but to make way for the thread of
(p) Psalm 119.59 set your sins before you to keep you humble (q) Psalm 51.3 but not to weaken your hands from doing Gods will (r) Lament 3.40 When your sorrow hath made you hate sin and long for peace with God it hath proceeded far enough and to continue this Corroding Plaister is to protract and hinder the Cure experience tells us that many good men suffer for want of this advice for fearing they should grieve too little they study to increase their sorrow by ever beholding the dark side of the Cloud which fills their hearts with benumming fears their heads with unworthy jealousies and all their duties with distrust and unbelief whereas if they would set themselves to work and oyling their wheels with love and hope leave their desires of Pardon to Jesus to sue out they might find more convincing proofs of the Divine Mercy in his assistance of their endeavours then ever they shall gain by fruitless sighs and tears sad wishes and empty speculations 2. The dissembling hypocrite who also looks not forward but not because he fears he cannot as the former but because he resolves he will not amend his life only finding his Conscience terrified and uneasie he would say or promise any thing to be quit of the present smart but this proceeds rather from a weariness of suffering for evil then a hatred against doing wickedly and such mens cries for mercy are only to stop the mouth of their accuser without any resolutions of becoming better if they procure their quiet nay perhaps they do it in hopes to sin hereafter with less opposition But the Miserable wretches deceive and tire themselves in an endless Circle of sinning and Repenting striving for a little false peace that they may do that which will renew their trouble and then they repent again as they call it though indeed they never repent because they never amend (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 2o. and in this are worse then the most blind and obdurate sinners because they see they have done amiss and yet will do it again Oh let such consider this hereafter and know till they both desire and endeavour a change in their Manners they cannot be forgiven § XIV Live a Godly righteous and a sober life The Jews call that place Mich. 6.8 the law in three words Justice Mercy and Humility and St. Paul hath given us both Law and Gospel in as few (t) Titus 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle to Titus from whence this Petition is taken for the principal end of Christs coming of the preaching of the Gospel and of the Communications of Gods grace he there shews to be that we might live 1. Godlily in observance of all Duties of Piety to God 2. Righteously in discharging all offices of Justice and Charity to others 3. Soberly in performing what relates to our own bodies and souls and this is the whole Will of God And surely he that confesseth he hath offended in all and desires forgiveness of all must needs pray for the amendment of all that hath been amiss or his Repentance cannot be sincere The true Penitent takes not out such Duties as comply with his Interest and omits the rest nor craves allowance in those sins that agree with his constitution and design and forbears the rest but forsakes all iniquity as displeasing to God and as that which Jesus smarted for and which will deprive him of grace and glory Those therefore that would excuse their injustice and uncharitableness to others or their own voluptuousness by a strict Devotion have never truly repented nor those who wish there were no more required then outward justice that they might take liberty in other matters God allows none of these commutations nor the Church who orders us to pray for Religion and justice and sobriety all together some of them perhaps may please us better but they all alike and only together please God if we seek our own ease we may choose what we like best but if we truly love God we must embrace all for they all depend on one another and he that breaks or leaves one link loose weakens as well as shortens the whole chain But let us view the Particulars 1. A Godly life which may challenge the first place in regard the observations of piety are the foundation of justice and sobriety and the neglect opens the door to all manner of wickedness (u) Heu primae scelerum causae mortalibus aegri◠Naturam nescire Dei Sil. Ital. Sublatâ pietate tollitur justitia Cicero how should he that is a rebel to his Prince be just to his fellow-subjects The first is the fear of God or the godly life and it is the giving God his due inwardly and outwardly 1. Inwardly in that complete precept of loving him before all above all and more then all things in giving him the chiefest place in our thoughts will understanding and desires so that we admire nothing more then his wisdome fear nothing more then his threatnings and design nothing more then his glory (x) Deut. 6.5 Matth. 22.37 toto corde ut omnes cogitationes totâ animâ ut omnem vitam totâ mente ut omnem intellectum in Deum conferas Aug. de dec Christ This is that loving God with our whole heart when we confide in his Truth hope in his Mercy rest on his Omnipotence and wait for his Bounty And if thy heart be thus disposed it will discover it in outward significations viz. endeavours to know him speaking honourably of him in a readiness to praise him pray to him and worship him in all opportunities publique and private This is the sum of the first Table of the Law wherein we are commanded to love and own honour and fear God exclusively to all others to worship him in purity to reverence his name and all that bears the impresses of it and to observe religiously those solemn times dedicated to his service which is called walking with God (y) Gen. 5.22 C. P. ambulavit in timore coram domino and worthy of him (z) 1 Thess 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such a godly life is suitable to those confessions we make of his Wisdome Power and Mercy and doth express we are really grieved for walking in contrary Paths 2. A Righteous life which is more then a Negative can express and is by some falsly confined to the doing no evil to our neighbours (a) Justitia in eo sita est ut abstineatur alienis neque noceatur non nocenti ita Porphyr Quod tibi fieri non vis alterine feceris The Heathens said do not to others what you would not have done to you But Christ changes it into the positive (b) Matth. 7.12 ideo mihi placent Christiani quòd quae sibi fieri velint ipsi aliis faciunt Severus Imperat. and the Christians did that to others which they would
our selves into this estate but thou O Lord who seest our distress have mercy upon us and let thy bowels yearn upon so wretched a spectacle forgive that horrid guilt that doth amaze us for though we deserve no pitty yet thou knowest we are most miserable sinners like to be eternally condemned by thy Justice if thou dost not pardon us and certain to perish under thy vengeance whensoever thou beginnest to punish us but for thy pity and compassion sake spare thou them O God that knowing they have deserved thy wrath and fearing before it comes do of their own accord confess their faults in hopes to find mercy and a deliverance if it please thee from temporal judgments however from eternal Although O Lord our God when thou hast removed thy Judgments unless thou also take away that security and presumption impenitence and unbelief the sad remains of our sins we shall want thy favour still which is our only happiness therefore we further pray Restore thou that health and comfort that former joy and peace freedom and strength we had before we did offend For we now groan under that deadness which seized on us upon the withdrawings of thy holy spirit and do see and lament those sins which did occasion it we â—ow relent and are of the number of them that are penitent and resolve if thou wilt cleanse us from the dregs of these corruptions never to do the like again We confess we have no merit to deserve these things and so no ground in our selves to expect them but we hope thou wilt grant us all these requests for Pardon Peâ—ce and Restauration because they are oh thou God of truth according to thy Promises which thou madest so freely out of thy everlasting love and resolvest so fully to perform that that thou hast openly declared and proclaimed these thy gracious intentions unto mankind on purpose that such poor sinners as we who are not excepted might not despair but come in upon thy general summons and lay hold on those comfortable promises which are made in Christ Iesus our Lord who Purchased this favour for us by his death and now lives to dispense his benefits to those he dyed for in whom thou art reconciled to us so that we not only hope for a Pardon but mindful of his intercession we beseech thee to give us thy holy Spirit and grant O most merciful Father unto us who deserve nothing on our own account to be so powerfully assisted by thy grace for his sake who is now pleading in heaven for us that we who have earnest desires and unfeigned purposes to amend though we cannot satisfie for the time past may hereafter give all diligence to fulfill the end of Christs coming and answer the design of thy forgiving us that we may live a godly and religious life in observance of all our duties to thee that we may love and fear thee honour and adore thee believe in thee and rely upon thee long for thee and delight in thee above all the world daily seeking to know thee praying for thy help praising thee for thy Mercies and waiting in hopes of the eternal injoyment of thee that by serving thee we may be inabled also to lead a Righteous life in all justice honesty and charity to our Neighbours hurting no man in thought word or deed but ready to relieve and help all to our power doing ever unto others what we would have done to our selves And lastly grant that by thy Divine aid we may live a Temperate Chast and a sober life Mortifying our lusts moderating our desires restraining our appetites so that we may avoid all carnal delights that would cloud our reason engross our thoughts pollute our bodies and souls or unfit us for thy service Which if thou shalt please to do for us thy mercy in forgiving our grievous sins thy pity in delivering us from apparent mine and thy grace in strengthening us to live a reformed life will not only be our advantage but turn to the glory of thy holy name which shall be praised by us and all the world for these incomparable testimonies of thy unspeakable Loving-kindness now and evermore And in token of our earnest desire of all these Petitions we unfeignedly sign them by heartily saying Amen Lord grant it may be so SECTION IV. Of the Absolution §. 1. Of Absolution in General SIN doth abridge the Soul of its free converse with God and by the terror of it binds the soul down with fear and by it the wicked are reserved in chains to the judgment of the great day wherefore it is compared to a bond (s) Acts 8.23 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sinner is said to be holden in its cords (t) Prov. 5.22 but since Christ came to loose those bonds (u) Isai 66.1 they are now prisoners of hope (x) Zach. 9.12 because Jesus hath the keys of death and Hell and he can loose whom he please by forgiving that is absolving and unloosing those bonds But because he is now invisible and imployed in heaven to intercede for us before his departure he appointed his Apostles to supply his place giving them Commission (y) Math. 16.19 Chap. 18.18 John 20.22 23. by a visible and external application of this power to support the spirits of all true Penitents till himself should come to ratifie this Absolution upon which ground the Bishops and Priests of the whole Christian Church have ever used to absolve all that truly Repented and at this day it is retained in our Church and is a part of the daily office which being so useful and necessary and founded on holy Scripture needs not any arguments to defend it but that the ignorance and prejudice of some makes them take offence at it and principally because it hath been so much abused by the Papal Church so that it may perhaps help the Devotion of many if we discover the true meaning of Absolution and the mistakes of our adversaries on both sides as well those who make it nothing as those who urge it as instar omnium those who would rob us of it as those who would ensnare us by it 1. The true judgment of the Church of England concerning Absolution may best be gathered from the Liturgy in which are three forms of Absolving set down The first declaratory here which is a solemn promulgation of pardon by a Commissionated person repeated every day when the whole Congregation confess their sins wherein they are assured of forgiveness if they Repent and believe and this is fitted for a mixt Company of good and bad men where many hypocrites feign Repentance but this Absolution gives no encouragement to such Only it assures all that there is a Pardon and shews on what terms it may be had so that to those who truly do repent it is present remission to those that do not it is a Monitor that they may repent it comforts the Godly and
his promise but for the confirmation of our Faith and as a condescention to our infirmity Indeed all Gods words are most true but not many have an Oath annexed as this hath which he that will not have us swear but upon weighty Occasions would not have added but because the belief of this is the Foundation of all Religion since no man can begin to seek to God till he believe he delights in Mercy (k) Heb. 11.6 and is willing to receive those that turn to him wherefore let us not doubt so great and necessary a truth confirmed with his Oath (l) O beatos nos quorum causa Deus jurat O miserrimos si nec Deo juranti credimus Tert. de poenit who assures us he wills not the death of a sinner (m) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatab. num desidero aut volo with his Will nor desires it as we do those things we have pleasure in but is even forced to it against his inclination Which gracious nature of God is here set before the sinners eyes to discover what probability there is for his granting out such a Commission because he that desireth not the death of such will not withold Mercy nay he will by the offer of a Pardon prevent it for this phrase means he desires the life even the everlasting life of all penitents (n) Negatio mali in S. S. notat accumulationem boni Job 3.18 Job 11.26 vide 1 Tim. 2.4 1 Thess 5.9 and if the assurance of Remission will support them and give them encouragement to seek for happiness they shall not want it For to do good is the Nature of God he doth this willingly and readily without the consideration of merit or expectation of reward but Punishments are Extorted from him (o) Lam. 3.33 Vatab. ex corde non est proprium Dei affligere castigare homines sed alienum by mens wickedness and when he inflicts them he expostulates with himself like an indulgent Father about to correct a disobedient child (p) Hos 11.8 Ezek. 33.11 So that it is no incredible thing that he should send a Pardon it is the device of Sathan to picture the Almighty so dreadful that he may be a terror to his Supplicants to make men fear and hate and fly from him rather then serve or love him But God is love and especially kind to Men (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 1 John 4.8 who have no reason to dishonour God by dismal apprehensions of him Remember I beseech you the Price payed for you the Covenant made with you the Promises given to you call to mind how justly frequently and easily he might have cut you off if he had not designed to be Reconciled and think of the earnestness of his invitations continuance of his patience the arts of his providence and all other means used to preserve you and then blush at your selves for having ever had hard thoughts of God or doubting he would not Absolve you Whoever hath so conceived of God is as bad as an Atheist for he takes away Gods Being and this his goodness as if like the Scythian Deities (r) Meliùs esset nullos credere Deos quam esse putare sed sanguine caesorum hominum laetatos existimare Plutar. de Superstit Scyth Gallorum he rejoyced in humane Sacrifices and we our selves had rather be reported dead then traduced living but though this unbelief do attempt to dishonor God the mischief lights upon it self for God is glorious still in Mercy and he that does not believe it is void of love and hope weak in Faith full of fears and dismal expectations (s) Et faciunt animos humiles formidine divum Depressosque premunt ad terram Luc. and when he that is perswaded of Gods mercy can rejoyce in hearing this Absolution the other quarrels with the Messenger or suspects the Master and tortures himself with endless scruples § 5. But rather that he should turn from his wickedness and live We must be cautious while we endeavour to prevent despair that we encourage not presumption and least any should think when they hear of Gods kindness to sinners that he will allow them their sins (t) Rom. 6.1 this is added to shew that he so desires our happiness as the end that he desires our holiness as the only way thither he would have us live viz. in Eternal glory but his desires cannot be accomplished if we continue in our wickedness because then God is obliged in justice to destroy us therefore he labours to turn us from those evil ways which end in death and to bring us into the safe paths of holiness which are the beginning of Heaven upon earth for the felicity of Heaven is but an addition to and the perfection of that begun holiness in vain therefore does any trust to this Mercy of God who lives wickedly still for what Father would spare his offending Child or what Prince pardon his rebellious Subject but upon condition they will not renew the same Crimes it is possible indeed to deceive men into Remission when the offenders mean not to reform Caesar was stab'd by Brutus a reconciled enemy whom he had adopted for his son Cicero was beheaded by Popilius whom he had saved from publique justice But the All-seeing God knows your purposes and can tell what you will do hereafter so that you deceive your selves in hoping for forgiveness while you remain impenitent but you cannot deceive him to make him grant to it he will not make his mercy the support of your iniquity and it would undo (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. sinners if he should too easily forgive such mercy before true repentance would make sin cheap and encourage men to do wickedly Wherefore he sends his Ambassadors to proclaim his gracious intentions of saving you least any should grow desperate with Cain (x) Gen. 4.13 and as the hardened traitor resolve to dye in their rebellion but these Ministers of God are first to turn (y) Acts 3. ult men from their iniquities and if they prevail in that they have a Pardon ready sealed and can assure them of life everlasting and that God who punisheth unwillingly will freely forgive he must either condemn or save you it is most evident he had rather give you life and will rejoyce if you accept it and if you miss it it is because you had rather sin and dye not because he had rather you should so perish § 6. And hath given Power and Commandement to his Ministers Whoever hath a just right and absolute Authority may either exercise it in Person or Depute others by communicating to them their Power subordinately and then these substitutes have a Ministerial right so far as their Commission extends a Temporal Prince can do thus and choose which of his Subjects he pleaseth to act thus in his Name and by
God should confute our calling him Father (e) Matth. 5.45 Psal 145.9 who is loving to every man we must by adding Our shew a universal charity to all the world not arrogantly confining this priviledge to our selves and out of pride or passion excluding others from it but we must comprehend all men within it as our bretheren sons of the same Father making a Common Prayer to the Common Father of all mankind not looking sordidly to our selves alone but as members of the same Mistical body (f) 1 Cor. 12.25 having a feeling of each others wants and desiring the Preservation of the whole rather then our private satisfactions we must therefore when we begin this Prayer lay aside all malice and envy and with loving hearts joined hands and united voices address our selves as so many deer Brothers and Sisters to Our Father so shall we cause the Angells to Sing Ecce quam bonum (g) Psal 133.1 how pleasant a thing it is and no Musick will be more pleasing in the ears of our heavenly Father But many Children have gone to their earthly Parents in their needs and found no relief where they had no means to help and could no otherwise know the love of their deer Fathers then by a sigh or a tear Oh my poor Child I cannot help thee whereas we need not fear such Returns for our Father reigns in Heaven the Center of all happiness so that he can do what he pleases (h) Psal 115.3 for Omnipotence and All-sufficiency are annexed inseparably to that Royal Throne Our Lord Jesus presents us with the seat of his glory to mind us to acknowledge his Dominion and Power and to adore his Infiniteness and Immensity for he whom we pray to hath all things under him to be ordered by his will and all Creatures even millions of blessed Angels to execute his Commands and this should heighten our minds to ask things more excellent then the perishing vanities of this world this remembrance that he is in Heaven should strengthen our Faith in his Power and Mercy for what can we his Children want on Earth who have a Father in Heaven that can do all things and who is so full of goodness that he is not moved by all his glory to despise us but whatever advantages he hath his love makes them all ours and he is in Heaven now but he intends to bring us thither to him yet while we are upon Earth we must approach with lowly addresses and all reverence because we come before him who is in Heaven adored by the blessed Angels with prostrations and veiled faces § 3. Hallowed be thy Name The glory of God which is the principal end of our Creation ought to be the first in our desires and we are doubly obliged to desire the honour of his name both because he deserves it upon the account of his glorious Perfections so that all the Earth is bound to adore the Name of him that dwells in Heaven and also because he is our Father (i) Nullum probrum intollerabilius ignominia parentûm Quis non commotus est c. Grot. ex Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if we so much desire the honour of our Natural Fathers that no good Child can endure to hear them reproached how much more should we long after our Heavenly Fathers glory and pray that none might abuse his sacred Name which if we be his true Sons will be unsufferable to us how can we but desire it may be treated by us and all men at all times with that reverence and Religious respect that befits so great a Majesty who is separated from this lower World as far as Heaven is above the Earth and therefore his Name is to be esteemed as no common thing but separated and set apart which is the meaning (k) Levit. 20.24 Deut. 26.28.19 Sanctificatio est seperatio per modum excellentiae Rab. D. Kimhi in Isai 56.2 of hallowing of it the regarding it as a thing truly excellent and so it is in it self so holy that it cannot be profaned by Men nor Devils so as to loose any part of its essential purity any more then the Suns illustrious beams are polluted with the evaporations of a filthy dunghill the blasphemies of hell it self cannot prejudice Gods name any more then the barkings of Dogs and howling of evening Wolves do to the splendor of the Moons shining and for this cause it were needless to pray that Gods name might either be or remain holy but only that being holy in it self it may by us and all men be looked on as infinitely above us and used with reverence and an awful regard Now this Name of his is himself and all that is his it is himself as he can be known (l) Rom. 1.19 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us for it is his Attributes and all that his name is called upon all that represents him to us or relates to him his Works his Worship his Sabbaths his Vice-gerents and Officers in Church and State and all that is given to him or his and since we cannot behold Gods Essence which is incomprehensible our Reverence to him will appear by our respect to his Name which is all we have of him with us here on Earth Then his name is hallowed by us and all people when we love his Goodness trust in his Mercy believe his Promises fear his Threatnings acknowledge his Wisdome and adore his Power and live answerable to his Attributes When we praise him for his works speak well of all he doth and worship him with Humility and Faith true affections and hearty desires when we keep his Sabbaths obey Kings his substitutes respect Ministers his messengers love his people and inviolably preserve all consecrated things and finally when we demean our selves towards God and all that is his as may suit so great a Majesty and so gracious a Father and further we must be careful that since we are called by the name of Christ that we do not profane that holy name (m) 2 Tim. 2.19 by wicked lives but be moved to strive to shew our Reverence and admiration of so holy a Name (n) Sanctificetur nomen tuum per opera nostra quocunque tempore facimus quod bonum rectum est Sanctificamus nomen ejus magnum Drus ex lib. Musar in Matth. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Alex. by becoming holy and seperating from all sin as his name is seperated from all pollution it becomes us who are honoured with his name in whatever we do or speak or think to be careful that by defiling and abusing our selves we cast not dishonour on him that hath condescended to such a relation Oh let us beware we do nothing wilfully to occasion Religion to be slandered by the enemies thereof for otherwise our lives will be a contradiction to our Prayers § 4. Thy Kingdome come It is the Observation of every good
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr Paedag. as the Christians form of praising God above 100 years before the Councel of Nice An. 190. besides it appears it was used in the service of the Church before or somewhat very like it (x) Gloria Deo Patri honor item adoratio cum filio collegâ unà cum Sancto vivificatore Spiritu Athanasius because the Arrians did alter the antient form into Glory be to the Father by the Son and in the holy Ghost for which they are sharply reprehended by the Orthodox Fathers who afterward annexed it to their publique Devotions in this Form in which we now have it All which doth not only prove the Antiquity of it but teach us that it may serve for two purposes first as a form of Praising God and glorifying every Person of the Trinity which was the first design of those that invented it Secondly as a shorter Creed and declaration of our Faith in the Trinity in Unity which was the use it was fitted to afterwards I wish we might have no occasion to make use of it in the second sense as a Teste for Hereticks though the Disciples of Socinus and Fanatick Enthusiasts do even still deride or deny this mistery but if there were no such it might still serve its principal end to be a Form of ascribing all Praise and Glory to the Supreme Being and an Act of Adoration to each Person which we are obliged particularly to pay because every one of the Persons in the Trinity hath done peculiar benefits for us so that it is our Duty to Praise the Father for our Creation the Son for our Redemption the Holy Ghost for our Sanctification The Father hath sent us into the world and preserves and provides for us in it The Son hath lived with us and died for us and being returned to his Glory is still mindful of us The Holy Ghost doth come to us and stay with us as a guard and a guide a comforter and an advocate cleering our minds cleansing our hearts quickening our affections and enforcing our prayers and shall we not then be highly ungrateful if we pay not a particular tribute to every Person in special as well as to all in general Remember the Angels sung praise to the undivided and ever-blessed Trinity in the morning of the Creation the beginning of all time (y) Job 38.7 and they and all the world do it now and both men and Angels shall continue this Jubilee to eternity As long as goodness endures (z) Omnes tam orationes quam oblationes cessabunt in seculo futuro sed oblatio gratiarum nunquam cessabit R.D.K. Psal 100.4 gratitude and praise cannot cease This was and is and ever shall be done in all ages and generations (a) Psal 145.4 The Patriarchs and Prophets did it in the beginning of the Church the Apostles and Martyrs in the first planting of the Gospel All these though removed to heaven continue to sing praises to the Trin-une God there as we and all Pious Christians do here and there will never want tongues in Heaven nor Earth to sing this gratulatory Hymn for all generations Observe further the Comprehensiveness of these few words which extend to all things as well as to all times and persons and present at once to our view all the Mercies of God past present and to come and are an acknowledgment that all the good that ever was or shall be done or is now enjoyed in heaven or earth hath proceeded from this all-sufficient and ever-flowing fountain to whom this tribute of praise is and was and ever will be due Behold then oh pious soul a glorious Quire of Angels Patriarchs Prophets Apostles Saints and Martyrs in Heaven with all holy Men and Women in all the world at once with united voices and joyful hearts to sing this triumphant Song let this inspire thee with holy raptures and extasies of Devotion to bear a part here on earth and when thou art taken hence thy place shall be supplied by the succeeding generations and thou shalt be advanced to a state as endless as his mercy where thou shalt praise him to eternity What better form can we have to glorifie God by then this which is a declaration of our faith a discharge of our homage in which we acknowledge his former mercies and confess his present favours to us and all the world and glorifie him for both we hope in him for those that are to come expecting all from him and resolving upon those returns of Eucharist which we will for ever make to him How can this be done too often or repeated too frequently surely his mercies are more frequent then our praises can be Those that censure this as a vain repetition would ill have digested the hundred blessings (b) Deut. 10.12 R. R. legunt pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro quid leg centum unde unusquisque benetur centum benedictiones quotidiè reddere which the Jews are bid to say every day and might be offended at Davids seven times a day (c) Psal 119.64 and St. Pauls charge to rejoyce alwaies (d) 1 Thess 5.18 Philip. 4.4 but as God never thinks it too often to relieve us let us never think his praises too many tedious or impertinent but in Psalms Letanies and every thing let us give thanks and when Gloria Patri is not in our mouths let it be in our heart that we may never forget his benefits To this we shall only add the particular reason why the Church hath placed it in the close of the penitential part of daily Prayer and that is in imitation of holy David who commonly when he hath made his Confession and declared his distress (e) Psal 6.9 and 130.7 and begged pardon and deliverance turns his petitions into Praises because of his lively hope of acceptance so we being full of hopes that our gracious Father will forgive us for his Sons sake by the Ministry of his spirit We I say do now give glory to the Father who granteth this Absolution to the Son who purchased and obtained it and to the Holy Ghost who sealeth and dispenseth it to us and we also call to mind those innumerable instances of the like infinite mercies to poor sinners which have been and ever shall be to the worlds end and what heart can conceive or tongue express that exstasy of ravishing pleasures which we shall feel at the last day when we and all true Penitents that ever were or shall be shall all joyn in singing songs of praise to our deer Redeemer whom we shall love much because much is forgiven us we can foresee those Anthems which shall then be sounded on the battlements of Heaven by millions of glorious souls rescued from destruction and we by Faith have such a sense hereof that we begin now that Song that we shall sing for evermore § 5. Praise ye the Lord the Lords
baseness and unworthiness mightily convinced that God hath often done good to us and others and deeply affected with the freeness frequency and fulness of his mercies and favours for here we are to exercise love and gratitude and to imitate the Quire of heaven who survey the whole world and pay the tribute of glory to him whose mercy and goodness they see and admire in every thing and so may we and then our souls shall readily comply with Davids courteous invitations to bless the Lord. Oh my God I behold what thou dost for all mankind and I feel what I have received I confess my unworthiness and admire thy goodness in all things And then the Glory be to the Father c. is a recapitulation of all those foregoing causes of glorifying every Person in the glorious Trinity or all of them and must be an acknowledgment that all mercies are dispensed to us by the Father for the Sons sake through the Ministry of the Holy Spirit and upon this account all honour and glory is and was and ever shall be due to Father Son and Holy Ghost O my ingrateful heart which sees so much cause of praising God every day for his works and his goodness to others and for what we have experience of and yet hath not learned fully to love God and constantly to praise him Come to the sweet singer of Israel he will excite thee by his example in every thing to give thanks learn of him to rejoyce with them that rejoyce learn of him to love and sing Glory be c. and thou shalt sing new songs in the New Jerusalem for ever By such means as these we ought to tune our hearts for this heavenly musick if we would have it please God and profit us and if by the help of Gods good spirit we have in some measure well performed this our next care must be that we loose not those good affections 3. Therefore endeavour to nourish these holy flames on the altar of thy heart by a holy life such as the inspired Penmen of these Psalms lead themselves (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas and such as they exhort others to and so shalt thou be every day fit to joyn in this office and be alwaies prepared to accompany the Church with suitable affections to all the several parts of Psalmody Remember these Anthems are designed not only to raise Devotion in publique but to assist holiness in private (s) Verba vivenda non legenda and by letting thee feel the comfort of that in Gods house which may strengthen thee to do his will afterwards and to set us all upon our guard against sin and Sathan who design to discompose our minds by presenting sensual pleasures and carnal allurements but you that have tasted sweeter and nobler delights will certainly despise those vain and empty pretenders to satisfaction and wish no other joy then to praise God among his servants on Earth here and among his Saints in Heaven hereafter And if this be your desire the constant use of these Psalms will make them so familiar that you will never want holy Meditations ejaculations answers to Sathans temptations and Mementoes of a holy life which is the only way that leads to the happiness you desire SECTION VIII Of the Lessons § 1. BEfore we begin to read or hear the holy Scripture it will be useful that we consider first their own excellency to engage our love to them Secondly The Providence of God in the Composing and Preserving them to excite our Reverence Thirdly The Care of the Church in fitting them to our use to encourage our diligence First The Scripture must needs be excellent because it is the Revelation of the whole Will of God so far as is necessary for our Salvation And we believe as God hath taught us and with the Primitive Church (t) 2 Tim. 3.15 In qâ—ibus invenâ—untur illa omnia quae continent f dâ—m moresque vivendi Aug. doc Chris l. 2. c. 17. Sacrae divinitùs inspiraâ—ae Scripturae per se abunde sufficiunt â—d veritatis indicationem Athan. in Idol Antiquam fidei Regulam Euseb hist lib. 5. that it is the compleat Repository of all Divine truths that concern faith or manners and therefore we own it to be the Rule of our lives and the foundation of our Faith and in all our considerable (u) Sancta Synodus Christum assessâ—rem capitis loco adjunxit Veneâ—ondum enim Evangelium inâ— Sancto throno collocavit Cyâ—ill See Dr. Cosens History of the Canon controversies we place it in the Throne as the Councels of Ephesus and Aquileia did for the moderator and determiner of such doubts and differences This is the guide of our Consciences the ground of our hopes the evidence of our inheritance and the Law by which we shall be judged at the last day (x) John 5.45 Revel 20.12 Wherefore it is the duty (y) John 5.39 and interest (z) 2 Tim. 3.15 of every Christian to be conversant in them according to the command of Jesus and the example of all Gods servants who studied them more then any other writings So that Sr. Basil and his friend used no other Book but wholly meditated in this for thirteen years And if it were possible we should exercise our selves in it day and night (a) Josh 1.8 Deut. 17.19 R. Ismael à sororis filio rogatus quodnam tempus Graecorum lectioni impenderet Resp Nullum nisi potest inveni itempus quod nec ad diem neque ad noctem pertinebat è Talin Masius in Jos 1. that is alwaies But however we must spend so much time upon them that we may be alwaies furnished with precepts to direct promises to encourage and examples to quicken us to do all good and also with Prohibitions to restrain threatnings to affright and presidents to warn us from all evil waies whatsoever And being so constantly useful and so able to shew us all that is necessary to be known believed or to be done we should love them and delight to hear them and know them because ignorance of these Sacred Oracles will lay us open to errors in Judgments (b) Mark 12.24 and wickedness in Practice (†) Psal 119.3 and finally prove the ruine of our Souls § 2. Secondly we must remember it is no ordinary regard which we must give to these holy Pages because God is the Author and his Spirit the enditer of them and in his infinite wisdome and love he hath committed his Will to writing that it might not be corrupted or impaired by the prejudices the malice or forgetfulness of men as all Traditions generally are For the matter of it he could have filled it with amazing Mysteries but consulting our good rather then his own greatness he condescends to our capacities (c) Lex loqui ut nobiscum linguâ â—lioâ—um hominum Lumen supernum nunquam descendit sine indumento Proverb
(g) Filius abdicatus in gratiam rediens Graecis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scult exer and received into grace again and thus the Promise made to Abraham is made good and the Lord becomes the God of his seed for ever Oh my soul acknowledge the gracious dealings of thy most merciful Father but above all praise him for the mercies of the Gospel for what comfort were it to be raised by the fall of our temporal enemies to a fading honour if a miserable Eternity did succeed but now by Faith in Jesus thou art not only secured in thy low estate but mayest behold an immoveable Throne an immortal Crown prepared for thee high as Heaven while all the proud workers of iniquity shall fall low as hell never to rise again Glory be to the Father c. The Paraphrase of the Magnificat O Praise the Lord with me all ye that behold his inexpressible goodness which hath exalted my affections and filled My soul with such glorious apprehensions that with all its powers it doth magnifie and set forth the admirable greatness of the Lord my mind also and my spirit ravished with the contemplation of his infinite goodness doth rejoyce with joy unspeakable in God who hath vouchsafed to become my Saviour I cannot sufficiently express his Mercy nor my gratitude For he that is the Majesty of Heaven by his marvelous condescension hath regarded and cast a gracious eye on the poverty and the lowliness of my condition who am so inconsiderable and never aimed higher then to be reputed amongst the meanest of his servants and called by the name of his handmaiden I am most despicable in the worlds eyes and vile in my own yet he hath conferred on me a high and lasting honour for behold he hath passed by the more noble and chosen me to be the Mother of the worlds Saviour so that from henceforth whenever this mercy is mentioned to the honour of God his favour toward me will be remembred by the people of all generations who shall bless God for it and shall call me blessed and account me happy above all women But I will freely acknoâ—ledge it was not my own merit nor strength that hath advanâ—ed me For he that is mighty in Power and infinite in Mercy most freely hath exalted me and hath magnified me his poor unworthy hand-maid his therefore is the glory his the praise and holy and reverend is his Name which I and all his servants will ever love and honour For I am not the only instance of his goodness nor do I confine my Praises to my particular occasion all the world sees and knows that his favour And his mercy is ever shewed on them that fear him so that holy and pious men are blessed by him and shall be throughout all generations while the world endureth Ye servants of the Lord consider how in all the course of his Providence especially in this great Redemption He hath shewed strength and a mighty Power for with his arm he hath secured and lifted up his own and by it he hath scattered the forces and baffled the designs of the proud who thought they only deserved to be respected by God and were so high and safe in the imaginations of their hearts At all times he disappoints such expectations and now as at other seasons he hath put down the wise the honourable and the mighty from their seats and thrones on which their pride had mounted them And hath exalted to that honour the humble and meek even those whom the arrogant most despised He hath filled most plenteously the souls of the hungry that earnestly desired the least favours and satisfied their longings with good things beyond their expectations and the rich whose pride made them think themselves fittest objects of his bounty and yet their abundance abated their desires after it these he hath disappointed and sent empty away And as in all other cases so now He remembring the constant method of his mercy and seeing his peoples distress hath holpen and again restored his servant Israel and all faithful people to favour and the hopes of glory as he promised to the Saints of former ages and particularly to our forefathers to Abraham that he would give a Saviour to Redeem and bring deliverance to us and to his seed for ever The second Hymn after the first Lesson viz. the XCVIII Psalm § 4. SOmetimes instead of the Blessed Virgins Song we use this Psalm to express the same thing even the might of Gods arm and the affections of his heart both shewed to his people Israel his true Church and this is one of Davids triumphant Hymns composed upon some miraculous victory over the enemies of the truth and being intituled a new Song may be applied in the Mistery to the glorious Conquest made over Sin and Sathan by the mighty arm of Jesus or in the letter to those deliverances of the faithful mentioned in the Lessons and a new heart will make it every day a new song by a renewed sense of the Divine goodness for here the people of God incourage one another to praise him for his works which are so admirably contrived ver 1. so mightily performed ver 2. so clearly manifested ver 3. to his own people and all the world ver 4. Wherefore the exhortation is renewed and inlarged and all the world is invited to joyn in this Hymn ver 5. and shewed how to praise him with heart and voice and all sorts of Musick ver 6. and 7. no part of the Earth must be silent but the Inhabitants of Seas (h) Arab. populi fluviorum c. populi montium Clament c. Aspice venturo laetentur ut omnio seclo and flouds hills and valleys must rejoyce not only for past mercies but for the Kingdome of Christ which every temporal deliverance minds us of when he shall come to free his servants from sin and misery and exercise such justice in the trial of all the World that his Saints shall sing a new song of Victory to him for ever in Heaven and we on Earth in hopes of it do at present rejoyce and say Glory be to c. The Analysis of the Nunc Dimittis Luke 2.29 Herein Simeon sheweth 1. The greatness of his joy which appeareth 1. In offering his very life 2. In his readiness to meet death so Willingly Peaceably 2. The reason of it which was 1. His particular happiness 1. In the fulfilling the Promise 2. In the beholding his Saviour 2. The Universal good because 1. Christ was visible to all 2. Beneficial to all bringing light glory to the Gentiles Jews A Practical Discourse on the Nunc Dimittis The first Hymn after the second Lesson § 5. THE Author of this short and comprehensive Hymn was a man eminent for his exact Justice vigorous Devotion lively Faith and extraordinary inspiration and of this the holy Text assures us and it is
and thy gracious Providence we being defended from the Power and malice and preserved in safety from the fear of our enemies may never be hurt terrified or disturbed but may pass our time which thou shalt afford us on this earth in rest from our foes and quietness in our own minds Grant us O Lord therefore this Peace for the sake as it was obtained through the merits of thy Son Iesus Christ our Saviour Amen The Analysis of the third Collect for Aid against all Perils This Collect hath only two Parts 1. The Petitions for 1. Mystically Knowledge Lighten our darkness we beseech thee O Lord Literally Comfort 2. Safety intimating 1. The means by which we must be delivered and by thy great mercy defend us 2. The evils from which from all perils and dangers 3. The time in which of this night 2. The motive urged to obtain them for the love of thy only Son our Saviour Iesus Christ Amen A Practical Discourse on the third Collect at Evening Prayer § 5. LIghten our darkness we beseech thee O Lord The declining of the day doth now mind us of the approaching darkness which will shortly wrap us in the shadows of the night And what Petition more seasonable then with holy David to beseech God to enlighten our darkness (o) Psal 18.28 Vul. Deus meus illumina tenebras meas For the night is sad and terrible in it we can see nothing with our bodily eys to entertain or to cheer us and we seem exposed to all the mischieâ—s (p) Versuta frans callida amat tenebris obtegi Prud. Ovid. Metam 2. Conscia culpae Conspectum lucemque fugit tenebrisque pudorem Celat John 3.20 Job 24.17 of Sathan and those instruments of his who fly the light and hope to cover their sin with this sable Mantle our dangers are many and our fears are sometimes more especially if our eyes be closed by unbelief as well as darkness If we behold not the Divine Providence watching over us and the Angels encamping round about us the very apprehension of the perils of a dismal night may damp our joy and startle our courage and makes us cry out with the Prophets servant (q) 2 Kings 6.15 16 17. What shall we do But let us intreat the Lord to fulfil his promise (r) Psal 112.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 5.17 Psal 97.11 c. Adrian Isagoge that light may arise in our darkness that is in Scripture phrase comfort in our sadness That our hearts may by faith and cheerful thoughts by the assurance of his providence and the operations of his Grace be joyful and pleasant and that the shine of his countenance may make our nights bright as the day illuminated by the Meridian Sun For the inward comforts of Gods Spirit and a sense of his care and favour when the Soul is in fear or sadness do cheer and refresh more then a suddain light doth the wandring Travellour who is misled in a gloomy night These make our dwellings a Goshen while the wicked have thoughts black and dismal and Aegypt is veiled in a horrid shade and terrified with the dark side of the Cloud while the people of God are led all the night thorough with a light of fire so that the darkness and light to them are equally safe and comfortable Or if we desire to spiritualize the Petition more we may take occasion from the approaching night to enlarg our meditations upon our spiritual ignorance and blindness by nature by which our Souls are veiled and in the dark so that we often wander out of the way We stumble in the day and are in danger to run into the shadow of death till the day spring from on high visit us and give us that true knowledg which is usually set out under the name of light (s) Luke 2.32 Hebr. 6.4 illuminati i. e. edocti Wherefore let us humbly beseech our gracious Lord to let the Sun of righteousness arise upon us for whoever follows him doth not wander nor walk in darkness (t) John 8.12 and that we may take heed to Gods holy word as to a light shining in a dark place (u) 2 Pet. 1.19 and a sure guide to true blessedness And then our knowledg shall increase and we shall keep the right path till we arrive to that eternal light which shall never be extinguished When our hearts are clouded with greif shadowed with ignorance and benummed with dreadful â—pâ—rehensions we are taught to lift up our thoughts to the Father of lights and the God of all comfort who dwells in that light to which no mortal eye can approach whose Countenance is cleer as the sun and bright as lightning And if we can by our beseechings obtain his favour to shine upon us no doubt it will turn our night into day our sorrows into the joyes of the Morning While we are in the darksome cell of this lower world we think of our glorified brethren who dwell in a perpetual brightness and everlasting light and we long to be with them when it may please God But in the mean time we hope he will support and recreate us with some glimpses of those beams which they have the constant and full fruition of § 6. And by thy great mercy defend us from all perils and dangers of this night Comfort and safety are those two things which make a happy night And of whom should we ask these but of God the Lord who is a light and defence (x) Psal 84.11 The hopes of his love makes it comfortable But least we should be deceived in that comfort his mercy and power must keep us safe which here we earnestly desire We may easily perceive we are most miserable without his Providence especially in the night season for then Sathan prepares most violently to assault us supposing it is his hour and the power of darkness And alas how easily may we then be enticed with pleasure transported with malice and revenge or disturbed with evil fancies and imaginations When the Soul is heavy the Senses dull the stomack loaden the flesh strong and the reason weak (y) Stomachus aeger mens somnolenta animus occupatus tunc omne nefas suadere contendunt quando nullus arbiter culpae nullus criminis conscius nullus potest esse erro is testis Ambros in 8. par 119. Psal when the Curtain is drawn and we think no eyes see us neither judg witness nor accuser can espy us how open are our Souls then to all Dangerous temptations And yet our temporal concerns are not more safe for how soon may we be seized by diseases or suddain death or made miserable by theives and Robbers burnings or inundations Are not our lives and limbs estate and friends liable to loss and mischief both suddenly and unavoidably Go we then with all speed to our merciful Father and let us represent our condition to him the consideration whereof