which shined on so many millions of wretched Heathens benighted in the darkness of Idolatry and made them Christian I will bless thee for honouring thy antient but despised people who were more enabled by the birth of Jesus then by all their former Royalties and victorious Trophies and instead of the bright Cloud the glory of the Tabernacle thou hast sent him to pitch his tent among them who was the brightness of thy own glory I am ravished to behold so many joyful souls blessing thee for this light which shined on them in their sins and the confines of eternal darkness and converted and translated them into thy marvelous light And all thy holy Saints in all ages have given thee the glory for all those illustrious beams of Love and Charity Piety Justice and Devotion which shine from their lives and are but the reflexion of the rayes of the grace of Jesus This excellent person rejoyced not only in his own felicity but to behold by the Spirit of Prophecy what joy Jesus was like to bring to me and many thousands of Converts and holy Men to the end of the World Wherefore let us be glad and rejoyce with him for our selves and all people for the light that shines upon us and the glory that is round about us and with all our Souls sing Glory be to the Father c. The Paraphrase of the Nunc Dimittis I Desire not to live in this world any longer then I have laid hold of thy Salvation which since thy Word and Spirit hath now discovered to me I have all I can wish for here therefore Lord now lettest thou thy command go forth that thy servant who hath longed hitherto to injoy thee may depart quietly out of this miserable world and be dismissed from the prison of the flesh I can now leave it in peace being assured thou wilt make good all other Promises since in giving thy dear Son thou hast done so exactly according to thy word My desires are satisfied and my faith confirmed as much as is possible in this world For mine eyes inlightened by thy holy Spirit have seen by Faith in thy blessed word him that is my Redeemer and brings thy salvation to me and all the world I cannot contain nor yet express my joy to behold this lovely Peace-maker w ich thou hast not only manifested in the flesh to the infinite delight of thy servants then but prepared by the discovery of thy holy Gospel to appear most gloriously before the face of all people that ever were or shall be This glorious Sun of Righteousness hath shined on all the Earth his word is a light to lighten the dismal regions of the unconverted heathens and the Gentiles that knew not God His doctrine instructed them and hath converted many and his presence and his grace is the honour and the glory of all true believers the joy and comfort of thy people Israel so that we and all the world are bound to praise thee for thy Gospel and thy son here on Earth and to continue our song to all Eternity when thou lettest us depart from hence Amen The last Hymn after the second Lesson viz. the LXVII Psalm § 6. AFter those parts of the Epistles which are more Doctrinal as containing the excellent principles and precepts of the Christian Religion we may seasonably use this rare piece of Davids devotion which contains most passionate wishes for the propagation of the knowledge of these incomparable truths throughout all the world and zealous desires that they may be known to all as they are to us whereby we declare our high esteem of them our hearty thankfulness for them and our sincere desires that all men might have the benefit and God the glory by them which is a seasonable return for those instructions we have now received out of Gods holy word and these very Petitions are an act of Eucharist and Praise The first Verse is the first Request even that God would be gracious to us in forgiving our sins giving us his grace to profit and outwardly expressing the kindness of his heart by the smiles of his countenance The second Verse is the end why we desire this felicity to his Church that the divine goodness to us may invite many Converts in and the encrease of the Church will be our happiness as it is our desire The third Verse is the second Petition that we and all may so discern the excellency of his Laws that he may be universally praised by Jews and Gentiles Verse fourth both for the holiness of his Commands and the righteous administrations of his Providence And to shew how earnestly we desire Gods glory and how constantly it ought to be paid the same Petition is repeated ver 5. And to encourage all to it the blessed effects of this universal praise are added ver 6. and 7. For when we are thankful God will multiply his blessings the Church shall be replenished with grace and fruitful in good works and more will so be drawn to embrace this Sacred Religion Did we thus earnestly beg his grace to prosper his Word to us and heartily Praise him for it our selves and fervently wish the enlargement of Christs Kingdom God the Father and Jesus Christ even our own God and God the Holy Ghost would assuredly bless us To which holy and undivided Trinity be ascribed all Honour Glory and Praise by us and all the World now and for ever Amen SECTION XI The Analysis of the Apostles Creed In this Creed are two parts shewing what we believe 1 Concerning God 1. In general that there is A God One God I believe in God 2. In special as to the Persons of the Trinity 1. Person the Father His Nature the Father Almighty Works Creation Providence maker of Heaven and Earth 2. Person the Son 1. His Name and Offices Prophet Priest and King and in Iesus Christ 2. His Natures both the Divine and his only Son our Lord Humane in his Conception and Birth who was conceived by the holy ghost born of the Virgin Mary 3. His works 1. Redemption by 1. His Passion suffered under Pontius Pilate was crucified dead and buryed he descended into hell 2. Resurrection the third day he rose again from the dead 3. Ascension and Interces◠he ascended into heaven and sitteth at the right hand of God the Father Almighty 2. Final Judgement from thence he shall come to judge the quick and the dead 3. Person whose Name expresseth His Nature a Holy Spirit His Office to sanctifie us I believe in the Holy Ghost 2. Concerning our selves 1. Our Condition as to 1. Union the holy Catholique Church 2. Communion the communion of Saints 2. Our Priviledges 1. As to the Soul the forgiveness of sins 2. As to the Body the resurrection of the body and 3. As to both the life everlasting Amen A Discourse of the Creed § 1. THE Holy Scriptures being a perfect Revelation of all Divine Truth ought to
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
way to escape them To deny my sins were impudence to excuse them will be apparent hypocrisie To be concealed is impossible to be found intollerable I am miserably confounded But was never any in this case before that I might receive some advise and comfort for them Yes surely The Church hath here presented me with a King and a Prophet both dear to God whose fears were greater though their sins were less and their danger not so great as mine yet these in the midst of their fears considered their sins as the onely cause of these evils and accordingly they freely confessed them bitterly lamented and exceedingly humbled themselves for them not striving so much to avoid the Punishment as to obtain the pardon of their sins knowing that the guilt once removed thou wouldst either totally spare them or gently chastise them for their good Wherefore they rendred themselves up into thy hands rather aggravating then extenuating their offences and yet humbly begging their correction might be in mercy and they found the benefit of it Go to then my soul and do thou likewise thou hast first occasioned Gods wrath by thy breaches of his laws oh do not encrease it by dishonouring his Name with excessive fears thou hast forsaken him by sin run not farther by despair for the faster thou runnest from his Mercy the sooner thou wilt meet with his Justice Delay no longer but go in before he send for thee deliver up thy self before death or any sore judgment arrest thee accuse thy self before thou be indited and confess thy sins freely before the witnesses be called out against thee pass sentence on thy self e're the Judge condemn thee I cannot expect wholly to escape but it will be a great favour if I meet a sickness instead of death losses in my estate instead of loosing both my God and my Soul for ever It is not fit to desire my heavenly Father altogether to lay aside his Rod but only to use it gently that I may by this smart be warned against those future sins that bring me to utter and final ruine Oh Lord rather chastise me then disinherit me me and those stripes shall be welcome which come in exchange for eternal torments Thou who wilt change thy Sword into a Rod wilt be so compassionate in thy inflictions that I shall onely feel what my distempered soul needs to recover and my flesh and spirit can bear not what my sins deserve and thy Justice might exact Wherefore I will no longer hide my sins but by a humble and hearty confession declare that I hate them more then I fear to fall into thy merciful hands and do hope hereafter I shall fear to offend and then I shall be freed from these sad expectations of thy heavy wrath which wisdom God grant me for Jesus sake Amen § 4. NOt much unlike this is the case of the poor doubting soul who is discouraged from Confession by mis-giving thoughts that God is become utterly irreconcileable and hence they conclude it needless to repent because they believe the recovery of his favour to be impossible and truly so it is if we think it so to be because while we look upon it to be impossible we can never seek after it (z) Postquam enim adempta spes est lassus câ—râ consertus stupet Arnobius but if we observe it is the design of Satan to make us to think so that we might never obtain it nor attempt it Wherefore to rescue these poor souls from so dangerous a delusion and to prepare them to ask a pardon in Faith the Church hath selected three portions of Scripture more The first (a) Psalm 51.17 To shew they are fitly disposed to ask by their contrition The second (b) Daniel 9.9 To demonstrate God is inclined to give notwithstanding their unworthiness The third (c) Luke 15.18 19. To prove by a pertinent example they are likely to be received if they will venture to come 1. Psalm 51.17 Let this dejected soul view holy David after the Commission of his great sin who being earnestly desirous as you are to be taken again into favour by God vers 12. was surveying his flocks and all his substance (d) Micah 6.6 7. to find some acceptable present to offer to God resolving that nothing was too much nor too precious to procure a thing so excellent But while he looks abroad he remembers he hath something at home a trembling broken heart which panted in his breast and therefore here expressed by a word (e) Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluctus ad scopuluâ— allisos ita signif Psal 94.5 signifying waves dashed against a Rock this broken spirit and contrite heart was the most acceptable offering in the world Gods justice in condemning his power in detaining and his severity in executing the sentence of his wrath upon his Enemies was in his thoughts as a mighty Rock against which these thoughts had beat so long that his heart was almost dashed to pieces with fear and yet he knows its sighs and groans are pleasanter to God then the melody of the Chantings of the sons of Asaph its pantings and breathings are perfumes sweeter then the cloud of Incense its free Confessions and exposing it self to shame make it an acceptable Heave-offering its tears are a precious Drink-offering and its flaming desires do make it more excellent then whole Burnt-offerings and all the Sacrifices of the Temple The sorrows of our hearts are far more prevalent then the fattest oxen of our stalls or the fairest calves of our lips neither of which without contrition are respected by God (f) Matth. 15.9 The prayers and tears of sorrowful Hanna can fetch a greater and spedier blessing from heaven then the costly oblations of Elâ—anah (g) 1 Sam. 1.13 David is resolved to offer this for this he is sure God will not despise Which word not despise is to meet with the fears of the contrite sinner who because he knows his own heart so filthy deceitful and vile a thing cannot believe but God will reject it as he did the lame and the blind the sick and maimed sacrifice under the Law This is that you fear but he assures you he will not despise it but there is more intended (h) Minus dicitur sub eo majus intelligitur ut Johan 6.37 alibi even that he will accept it kindly as when Christ saith he will not cast them off who come to him he means he will lovingly entertain them so here 't is certain God will not onely not despise it but will look upon it as the best and greatest gift though it be from the hand of a Publican (i) Luke 18. wherefore be not disheartned for your fears shew you have this broken heart offer that and be assured God will embrace it lovingly treat it tenderly and keep it safely Psalm 51.17 I have nothing in this world so dear to me but I would give it
thee nor their danger to me and therefore I have not fully renounced them nor yet absolutely returned to thee and thy wayes and therefore thou hast not blessed my Confessions which have rather been looked on by me as an indulgence to go on since my former offences were so easily pardoned then an engagement to forsake my iniquities But now I know my vileness in making so slight addresses for so great a favour and my solly to cheat my self of so considerable a blessing and my sloth to slip so many fair opportunities by my deceitful behaviour before thee O Lord I have deceived my self and I am hugely ashamed that having offended so dear a Father I have been no more really concerned and having so gracious a God to turn to I am yet so far distant from thee by pretending to turn to thee If I want pardon or peace the blame must lye upon my own negligence for thou art apt to give and ready to forgive long before thou punishest sinners but soon entreated to receive Penitents and doest most joyfully lay aside thy resolutions of judgment when we perform our purposes of amendment Oh my soul will not this real goodness of thy God shame thy hypocrisie will it not pierce thy heart to see whom thou hast offended and thaw thy hopes to behold whom thou art turning to His holiness is mixed with long suffering his justice with mercy his decrees allayed with limitations and is it fit to approach him without love or fear hopes or desires gratitude or admiration or is the forgiveness so mean a favour that it deserves no more hearty applications sure enough my hypocrisie hath hindered my pardon wherefore I begin to detest it and hereafter I will look more to the dispositions of my heart then the posture of my body I will set him before me whose love I have abused and whose patience I have tyred who is so gracious to spare me and so willing to be reconciled to me a most ungrateful wretch that so when I come to him I may have my eyes filled with tears my cheeks with blushes and my heart with sorrow I will remember who I am that go that I may be humble what I go for that I may be earnest and who I go to that I may be full of faith and hope so shall my addresses not be in vain but all these gracious attributes shall be made good to me Amen Having thus applyed these Portions of holy writ to your own souls we must desire you will observe that to these Sentences of Gods Word is annexed by the Church a pertinent exhortation least any should not sufficiently undrestand these places or not carefully practice what they know to be required by them The Words of Scripture are first laid down to shew we impose not this Duty of Confession upon you but that God requires it and then the Minister proceeds to this pious inference from them that so what God commands may be rightly understood and particularly applyed and duly practised by all people and no man may plead ignorance or forgetfulness to excuse him from this necessary Duty to which we are directed in the following Words SECT II. Of the Exhortation after the Sentences The Analysis or Division of the Exhortation The parts of this Exhortation are three 1. A loving Compellation Dearly beloved brethren the Scripture c. 2. A Profitable instruction in which is shewed 1. That we must confess Affirmatively to acknowledge and confess our manifold sins and wickedness Negatively and that we should not dissemble nor cloak them The Reason Because we are before the face of Almighty God our heavenly Father 2. How we must confess 1. With a sense of sin but confess them with an humble lowly 2. A sorrow for it Penitent 3. Resolutions against it and obedient heart 3. Why we must confess For pardon to the end that we may obtain forgiveness of the same by his infinite goodness and mercy 4. When we must confess 1. in general alwayes Although we ought at all times humbly to acknowledge our sins before God Yet ought we most chiefly so to 2. In particular in publick where we meet Do when we assemble and meet together 1. To render thanks for the great benefits we have received at his hands 2 To set forth his most worthy praise 3. To hear his most holy Word 4. To ask those things which are requisite and necessary as well for the body as the * soul 3 An earnest supplication in which there is 1. The person exhorting * Wherfore I pray and beseech you 2. The parties exhorted as many as are here present 3. The thing requested to accompany me to the throne of the heavenly grace 4. The manner of doing this Internally with a pure heart Externally and humble voice saying after me A Practical Discourse on the Exhortation § 1. Dearly beloved Brethren The Minister begins with this affectionate and courteous salutation after the example of S. Paul S. Peter and S. John who frequently begin their Exhortations in their Epistles in this language the better to engage their attention for which cause it is used here not as an idle complement but a significant indication from whence this Admonition proceeds viz. from love For he that loveth the souls of his people and hears what God expects from them and sees the danger of their neglect cannot in pity suffer them to go on and perish without warning or instruction and the people may see he hath no ends of his own but is engaged by his love to become their Moâ—itor as they are his deerly beloved Brethren Wherefore the Admonitions of Ministers should ever be accepted as the effects of their true affection to us though it proves too often otherwise for flatterers and dissemblers that will extenuate or connive at our faults are usually listed among our friends But those who discover our danger and reprove our vices and advise us to amend these we hate as Ahab did Micaiah for men are so foolish or unworthy as not to distinguish between the reproaches of an Enemy and the reproofs of a Friend because when we have done evil there is some disgrace in either but the management and design are directly contrary (a) Probra tam amicus quam inimicus objicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Paedag l. 1. c. 9. and if any reproof proceed from kindness surely it must be this which comes from him that is your spiritual Father yet salutes you as Brethren and reckons himself under the same obligation and toucheth your offences with so much tenderness only his Master hath charged that he shall reprove you and not hate you in heart (b) Levit. 19.17 for the neglect of this duty would argue he hated you and cared not to see you perish § 2. The Scripture moveth us in sundry places We may easily foresee if the Minister did only by his own authority command us to repent his words 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
name be praised The first part of this or the Versicle is no other then the English of Hallelujah which of old was accounted so sacred that the Church used it in its native language (f) Amen Hallelujah Quod nec Latino nec Barbaro licet in suam linguam transferre Ebraeo cunctas Gentes vocabulo decantare August in Pascen ep 178. and so doth St. John in the Revelation keep the word (g) Revelat. 19. ver 1 3 4 and 6. Hallelujah but our Church hath made it more intelligible to her Children by teaching it to them in their own language for in our tongue it is exactly rendred (h) Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est contractio Jehovae Theodoret in Psal 111. and 113. Praise ye the Lord. Now this Hallelujah was the name of a Hymn in frequent use (i) Tobit 13.18 among the Jews who used alâ—o after the Passover to sing six Psalms from Psalm 113 to Psalm 118 which hymn (k) Matth. 26.30 they called the great Hallelujah because in those Psalms this word is often repeated and perhaps to distinguish it from some lesser Hallelujah of daily use in the Temple service from the Jews St. John learned it and the Christian Church from both for it was ever annexed to and frequently repeated in all their Liturgies which was so well known that when Olympius the heathen Philosopher heard a Hallelujah sung early in the morning before any man came into the Temple of Serapis in Egypt he fled from the place gathering by this prognostick that the Heathen Temple should become a Christian Church (l) Sozom. Histor Trip. l. 9. c. 29. It was constantly sung in all Christian Assemblies though with some variety at Rome most solemnly at Easter in other places (m) Sozom. Hist Trip. l. 9. c. 39. all the 50 daies after till Whit-sunday which were daies of greatest joy among them But every where it was used on the Lords day (n) Vt autem Hallelujah per illos solos dies quinquaginta in Ecclesiâ cantetur non usquequaque observatur nam in aliis diebus variè cantatur alibi ipsis autem Dominicis diebus ubique August ep 120. vid. id Psal 106. item Ambros Apol pro Dav. Paul Diaconus l. 15. And thus we imitate the Forms used by Pious and Primitive Antiquity and if any ask why it is placed here I answer first as a return to the Gloria Patri in which having worshiped the Trinity we here adore the Unity worshiping and praising Three Persons and One God Secondly It may look further back to the Absolution for Hallelujah is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a triumphant song for victory over our enemies it was first made on that occasion saith a Jewish Doctor (o) â—entum tres Psalmos dixit David non dixit Schira conticum nonec vidisset ruinam improborum R.D.K. in Ps 104. and St. John (p) Revel 19.1 3 4 6. applies it to that song which the Saints sung for the overthrow of their enemies so doth old Tobit also with reverence to Israels restauration and as Moses Exod. 15. began his song of Victory so the Minister doth here and all the people eccho again in the same strain (q) Exod. 15. ver 1. cum 20. 21. when we behold our sins that ruled us with rigour and pursued us with guilt lye dead before our eyes then it is proper to sing a Hallelujah Thirdly It may look forward to the Reading of the Psalms and serve as a preface thereto (r) Hallelujah is the title to many Psalms see Dr. Ham. on Psal 106.1 and Psal 111.1 because Praise is the subject matter of most of them and the Jews call it the Book of Praises and being about to praise God with Psalms we do mutually encourage one another with this most excellent (s) Hallelujah inter omnes cantiones maximè excellit id R.D. Kimhi Canticle which some think is the song of Angels in heaven with whom we hope at last to bear a part SECTION VII Of the Psalms §. 1. Of the XCV Psalm and the Division of it THe Holy Spirit being the Enditer and David the Penman of this sacred Hymn the matter of it is unquestionable (t) Heb. 3.7 ch 4.7 and the placing it here to be used in the daily service doth further confirm what we may every where observe the prudent and pious care of the Church in her choice of this part of Scripture which is as fit a preparatory to all the succeeding offices as is to be found in all the holy word of God It contains both directions and exhortations to Praises Prayers and hearing Gods word which as was shewed before (u) Vid. Sect. II. §. 8. are the duties of our Church-Assemblies and its very composure shews it was designed for the publique service Grotius thinks for the Feast of Tabernacles (x) Calv. in Psal 95. Calvin and others for the Sabbath day (y) in Heb. 3.7 but St. Paul (z) in Heb. 3.15 whose authority we follow thinks it fit for every day and by his application of it we have sufficient ground to adopt it into the Christian worship having also the Testimony of the Jewish writers that it belongs to the times of the Messiah And 't is too evident the sluggishness of our hearts to all holy duties makes those powerful exhortations necessary to awaken us those strong arguments to convince us and those dreadful threatnings and examples to warn us which are contained in this Psalm as will appear by the following Scheme The Analysis of the XCV Psalm The XCV Psalm is an Exhortation 1. To Praise God and shews 1. The manner how ver I II. Externally by singing and shewing our selves glad Internally by hearty rejoycing thanksgiving 2. The reasons why ver III IV. and V. 1. His Essential greatness ver III. 2. His Superiority above all ver III. 3. His Dominion over all v. IV. 4. His Creation of all ver V. 2. To Pray to him and shews also 1. The manner how ver VI. Internally by worshiping ver VI. Externally by falling down and kneeling ver VI. 2. The Reasons why ver VII 1. It is his due as our Lord God ver VII 2. It is our Duty Interest as his sheep ver VII 3. To hear and obey his word containing 1. A courteous invitation ver VIII first part expressing 1. The time when we must do it to day first part ver VIII 2. The manner how we should do it freely if we will first part ver VIII 2. A necessary caution declaring part ver VIII IX X XI 1. Of what we must beware hardness of heart the 2d part v. VIII 2. Why we must beware by example 1. Of the sin of the Jews ver IX 2. Of their punishment 1. Gods displeasure ver X. 2 Their own ruine ver XI § 2. Ver. I and II. O come let us sing c
name of God for any mercy we have received Wherefore they are used and commended by Christians Jews and Mahumetans And although we have many differences among the several parties that are called Christians yet all agree to make use of these incomparable and sacred Anthems so that Cassander designed to compose a Liturgie out of them that might serve his purpose of universal accommodation and be received by all Christians This joint consent and universal approbation will make it needless to spend much time to commend what all admire Yet it were easie to reckon up those excellent titles (a) Virtutum Organum Ambr. Theologiae compendium Basil Epitome totius Scripturae Athan. Parva Biblia Luther and honourable characters (b) Psalmus benedictio populi est Dei laus plebis laudatio plausus omnium sermo universorum vox Ecclesiae fidei canora confessio c. vid. Ambros praef ad Psal which have been given of them They are the instrument of Virtue the marrow of Divinity the storehouse of Devotion the Epitome of all Holy Scripture They contain excellent Forms to bless the people to praise God to rejoyce in his favour to bewail his absence to confess our faith to crave pardon of our sins deliverance from our enemies and all blessings for the Church of God In the use of them we ought to exercise all Graces Repentance and Faith Love to God and Fear of him Charity to men and Compassion to the miserable with all the rest of those Christian qualifications that our souls must be endued with the Composure of them declares they are fitted for men of all ages and degrees in all Estates and Conditions Young and Old Kings Priests and People in Prosperity and Adversity here they may find that which so exactly sâ—tes them all as it their condition had been foreseen and particularly provided for and if any who grant this shall except that many of the Psalms are not applicable to their condition I shall confidently affirm that a devout soul in its enjoyment of the divine favour can be humbled in using the complaints for want of it uttered by better men and thereby they are moved to see what they deserve and to consider what many of their bretheren want so on the contrary a Pious man under trouble of spirit can by the spiritual rejoycings there described behold the goodness of God to others and foresee his own deliverance receiving thereby additions to his faith hope and patience He that forgives his eâ—emies and wisheth well to all particular persons may repeat those curses delivered in this book as predictions of the misery like to befall the inveterate enemies of Religion or as deprecations against sin and Sathan and all the spiritual enemies of our souls which are the Amalek with whom we must have an endless war and whose extirpation we must endeavour and pray for The like might be said of all the rest in all other cases but this may suffice to justifie the Church in more frequent using these Psalms then any other part of Gods word because this is the quintescence of all Scripture (c) Historia instruit Lex docet Prophetia annuntiat correptio castigat morabitas suadet in libâ—o Psalmorum profectus omnium est Ambros ut supr accommodated for Worship and Devotion And so it was esteemed by the Jews and therefore the greatest part of the Temple-service consisted of Forms contrived out of the Psalms and committed to the Masters of the Quire who used those Forms (d) 1 Chron. 16.7 ad ver 37. collected out of 105.96 106 Psalmes Ab eo tempore ordinariè post-hac Deus fuit celebratus Psalmis sacrâ musicâ Osiander See 1 Chr. 25.2 and praised God by them long after Davids time (e) 2 Chron. 29.30 yea at this very day their Liturgie is an extract principally out of these Psalms (f) Buxtorf Synag cap. 5. Et versus alios complures Psalâ—is Davidicis recitare solent c. ibid. which they use in their Synagogues at this present And no man is ignorant how constantly the Primitive Christians used them in their Assemblies (g) 1 Cor. 14.26 Coloss 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost l. 2. cap. 57. so that Pliny describes their service by singing hymns to the honour of God which they used so much in publique that the very Women and Children and meanest Mechanicks (h) Psalmorum oracula domi canunt in foro circumferunt Basil in 1 Psal See Euseb Hist lib. 9. cap. 1. and more fully Hammond preface to the Psalms could say them by heart and sung them at home and abroad even about their labours making them at once the exercise of their piety and the refreshment of their minds recreating themselves and glorifying God and hereby they had answers ready to oppose all Sathans temptations and the most illiterate might pray to God or praise him in any circumstances by a Form of his own Inditing How happy should we be if we were now as perfect in them The best way to be so is to frequent the Church daily where they are used and there we shall at once be refreshed with the musick and instructed by the frequent recital of them and so we shall at the same time be pleased and profited we shall have holy principles conveyed into our minds with pleasure (i) O sapiens Doctoris inventum qui simul canere utilia nos discere excogitavit Basil ut supr And for this cause I suppose the musick which these sacred songs were first set to is still continued in the Church as it was among the Jews and best Christians (k) Ad S. Altare iterum rediens Psalmorum incipit Melos concinentibus secum sacra carmina omnibus Ecclesiastici Ordinis gradibus Dionys Areop Eccles hist c. 3. Vid. item Euseb lib. 2. cap. 17. Eccl. histor Which ought to mind us of the musick of the Celestial Quire and may calm our souls and gently raise our affections (l) Grotius in 1 Sam. 10. v. 5. putting us into a fit posture to glorifie our Father which is in heaven and sweetning these pious Lessons that will take the deeper root because the heart was first mollified and prepared to receive them for sure he is of a rugged temper and hath an ill composed soul who feels not these effects of that grave and pleasant harmony which doth accompany this office and we may fear they are not of Davids spirit whose ears are offended or spirit disturbed or devotion hindred by vocal or instrumental musick but oh ye prudent and pious Christians who bring no prejudices against these things you know how oft your souls have been rapt up with extasies of devotion and your minds filled with Ideas of the Celestial glory and your hearts enflamed with strong affections by these sweet strains Wherefore do you endeavour when you are so disposed with fervency and holy ardors to
Rab. Sermo enim divinus secundum intelligentiae nostrae naturam se temperat nobis enim non sibi loquitur Hilar. in Psal 26. imitates our Phrases complies with our notions and hath laid down all necessary and fundamental truths so clearly that the meanest may understand them and yet in more curious points hath left such difficulties as may exercise the wits and allay the arrogance of the most knowing men Nor hath he in any part set down all that is directly tending to our salvation but to engage us diligently to read it all hath so prudently dispersed these necessary things that some of them are to be found every where and all in no one place but every part thereof is useful and none of it must be neglected much less contemned (d) Nulla ne verecundia tibi est dicere eorum quae Deus ipse loquitur nullam esse cognitionis utilitatem Chrysost Otiosum autem verbum dicere in S. Scriptura ingens blasphemia est Basil For like high hills the outward barrenness is recompensed by Mines and hidden treasures (e) Matth. 5.18 Non est litera in lege à quâ non pendeant magni montes Dictum Rab. and such the most difficult places yield to those that have skill and patience to dig into them And the Almighty hath not only shewed his care in the forming but also in the preserving of these Sacred Records which though they are the most antient in the world of undoubted credit and have been hated and opposed by Sathan and his instruments the great and wise ones of the world yet time power policy nor malice could never corrupt nor destroy them because God resolved to preserve them for our use upon whom the ends of the World are come § 3. Thirdly The Church hath done her part in complyance with the designs of Gods Mercy and Providence to deliver it safely to us and make it useful for us Hereupon the Catholick and faithful Christians discovered the frauds of Hereticks convinced the minds of unbelievers and sealed the truth of it with their blood And least any should pretend ignorance (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. 10. the governors and lights of the Church have carefully translated the Original Scripture into all Languages that every Nation might hear in their own Tongue the wonderful works of God Acts 2.11 After which pattern our Church hath made that elaborate exact and faithful Translation into the English tongue the like to which is not in any Nation (g) Anglicanae versionis Authores omni laude majores fuisse arguit accurata illa ad invidiam aliarum gentium elaborata versio Sixt. Amama praef ad Drus And now the Scripture hath learned our Language that it may instruct us in our own words and it must be wilful negligence if we do not understand them To prevent which it is not left to our liberty but we are injoyned to read or hear it every day both at Morning and at Evening Prayer according to the practice of the Jews (h) Acts 13.17 2 Cor. 3.15 Luke 4.7 Nehem. 8.8 who read the Law in their Synagogues however on the Sabbath and on other daies they tasted no food till they had read a Section of it either in publique or private (i) Ita fecerunt Christiani teste Clem. Alexandr and every man knows how solemnly and constantly this hath ever been done in all the Assemblies of the Christian Church (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Act. 9.19 For hence they confirmed their opinions in Doctrine (l) Coimus ad literarum divinarum commemorationem Tertul. Apol. c. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 60. and learned lessons of holiness in conversation I had rather your own Observation should inform you then spend time to tell you how carefully the Church hath selected the most practicall and pertinent Chapters omitting the more difficult or rather remitting them to private consideration where you have more leisure The Lessons suited to the solemn Festivals are determined (m) Nunc interposita est sölemnitas sanctorum dierum quibus certas ex Evangelio lectiones oportet in Ecclesi◠tractari Aug. praef in Johan and do either explain the Mistery relate the History or apply the Example unto us In fine the goodness of God in revealing and his Power in preserving these holy Books as also the Churches courage in defending them exactness in Translating and Prudence in dividing them both shew it is the great concern of all Christians to understand them and fit them so to our use that there is nothing wanting to make us wise to salvation but our diligent endeavour so to profit by them that this Grace of God and care of the Church be not bestowed on us in vain wherefore we shall desire you to observe the following directions § 4. First it is necessary that we humbly and earnestly call for the assistance of the Divine Spirit which as it did first indite so it can best explain these Oracles of Truth and also enable us to practice them And this may be done by a short and pathetical ejaculation while the Minister prepares himself to Read and if we are not ready at making such Forms we may repeat Psalm 119.180 Open thou mine eyes that I may see the wondrous things of thy Law Or ver 125. I am thy servant give me understanding that I may know thy testimonies Or if you have time you may pray by that excellent Collect the second in Order for the second Sunday of Advent Blessed Lord God who hast caused all holy Scripture c. Now by these Prayers we own God the fountain of all Wisdome and express our desires to know and do his Will and therefore no doubt they will procure us wisdome and strength Secondly labour to bring a heart purified from the love of all sin for a Lamb only can open the Seals of this Book (n) Revel 5.2 The Mahumetans write on the cover of the Alcoran Non attingat nisi Sanctus Let no unclean Person touch this and since that better agrees to Gods word we shall do well to engrave it on our memories and then we give the signification of that rite of washing the hands before the taking it up which the Christians (o) Chrysost hom 52. in Evang. Johan observed of old and the Turks at this day We cast not our seed into untilled grounds and let us not cast the more precious seed of the Divine word into unhallowed hearts (p) Jerem. 4.3 Matth. 13.4 5 c. least it be choaked with weeds or over-run with thorns or parched for want of root in us The love of sin blinds the eyes vitiates the pallate and alters the object it will make this Divine food nauseous or turn it into the nourishment of corrupt humors He only profits by Gods word that brings a pure and
be undoubtedly received by every Christian And no man is necessarily obliged to believe any thing in order to his salvation that is not contained therein (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc de Orthod Fid. l. 1. c. 1. or necessarily deduced thence So that the whole Word of God may be called our Creed because it is the rule of our Faith And yet because the truths therein revealed are dispersed and variously presented according to the several occasions of their manifestation and since they are liable to be misunderstood by ignorance and carelesness or misrepresented to us by malice and interest it seems almost necessary that the fundamental Articles of our Faith should be collected thence and reduced to one comprehensive sum which may be learned early remembred easily and retained unanimously and constantly by all Christians On which grounds there was in the Apostles times a form of sound words (p) 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. Jud. ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Faith which was delivered to the Saints and which they are charged to keep with all fidelity that they might all be of the same mind and walk by the same rule And if the consent of Antiquity be of any Authority this form of the Apostles Creed was that which they all agreed upon (q) Discessuri ab invicem norman prius futurae praedicationis in commune constituunt Ruffinus in Symbol Omnes Orthodoxi Patres affirmant Symbolum ab ipsis Apostolis conditum Sixt. Senens Bib. before their parting to be a standing rule and measure for the Christian faith So that it hath ever since been of great authority in the Church and though the cavils of some hereticks made it fit to explain some Articles more largely and gave occasion to the composing of new Creeds at Nice and Constantinople c. yet these were never intended to abate the Authority of this which of all others hath been received most generally And those were accounted Orthodox and Catholique (r) Hanc legem sequentes Christianorum Catholicorum nomen jubemus amplecti reliquos vero dementes haeretici dogmatis infamiam sustinent Theodos Grat. Imp. who did embrace it and all others branded with the infamous names of Hereticks and Deceivers But whoever desires a fuller account hereof or a large explication of all the Doctrines herein contained must be referred to those Excellent Persons who have so well performed that task it being our design now only to consider it as it is here made use of in our daily Devotions and so what is to be said will come under some of these heads 1. The place it obtains in our Liturgy 2. The time when 3. The reasons why and 4. The manner how it is to be repeated § 2. This antient Confession of our Faith is most judicially set by the Church after the ending of the Lessons out of holy Scripture For the Creed receives both its Being and Authority from thence since it is collected from the Word of God and proved by it and what can be more seasonable then for us after the reading of Holy Writ to declare our persuasion of all that is contained therein especially of the Articles treated of in the now read Portion By repeating our Creed here we do set to our seals (s) John 3.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the Truth of God and all revealed by him and do gratefully acknowledge and declare those salutary mysteries we have learned from these Divine Oracles And we may further consider that as the Creed follows the Lessons out of which it sprang so it precedes the Prayers which are grounded on it And the publique profession of our Faith before we pray is the vindication and the foundation of the Petitions we make for therefore we ask these things and in this manner because we believe in an Invisible God who is an Omnipotent Creator a most merciful Redeemer and a most gracious Comforter Hence we pray to the Father in the Name of the Son by the assistance of the holy Spirit in fellowship with the Saints for the forgiveness of sins and a joyful resurrection And all this we are directed and encouraged unto by the belief of this Creed which by exercising that most necessary companion of our Prayers viz. Faith is an excellent preparative to our addresses Which secondly may partly account for the time and frequency of its repetition which ought to be as often as we solemniy read or pray and so not to be omitted at any time in publique Assemblies where the Antients observed the use of it and we may receive great benefit by a devout imitation of them in arming our souls hereby against all doubting or evil thoughts which disturbe us most in our attendance upon the service of our heavenly Master (t) Cum horremus aliquid animo recurrendum est ad Symbolum Quando enim sine militiae sacramento miles in tentorio bellator in praelio Ambr. So that as the Germans excluded him from their sacrifices that came without his shield so should he be from our Church-devotions that holds not up this shield of Faith by which he may overcome all the fiery darts of the Devil And as if it could never be repeated too often we find holy Ambrose (u) Symbolum quoque specialiter debemus tanquam nostri cordis signaculum antelucanis horis quotidie recensere ad Virg. l. 3. commending it to his Virgins as the first exercise of their morning piety and St. Augustine prescribing it to his Catechumens to be used both Night and Morning not as a Prayer as some ignorant Persons mistake it but as a foundation to build their Prayers on (x) Accipite filii regulam fidei quod Symbolum dicitur in corde scribite quotidie dicite apud vos antequam dormiatis anteqâ—am precedatis symbolo vestro vos munite de Symb. ad Catech. l. 1. a Memento to whom they were made and a ground of their hope that they should be accepted and for the same reasons we now place it in our Morning and Evening Prayer § 3. But the fitness and necessity of its daily repetition will more fully appear and we shall be better instructed in our duty therein by a more particular account of the reasons thereof the principal of which are 1. To fix it in our memories and record it there that it may never go out of our minds being daily revived by a fresh recital for this being the sum of those principles which we are to square our lives by the Test to discern the temptations of Sathan and the false doctrines of hereticks by (y) Nulla enim unquam extitit haeresis quae non hoc Symbolo potuit damnari Coelestin ad Nest we can no more be without it then the Architect without his Rule and the Goldsmith without his touchstone And
all outward happiness that the Queen may be fruitful the Prince healthful and the whole family numerous and fortunate united in the bonds of an indissoluble love and that there may never want a man of them to sit upon the throne for ever Let not Traiterous Projectors be more zealous to cut off these hopes then we are to pray to God to discover and disappoint them let us beg that we may not provoke him to punish us in the decay of that Royal house the establishment whereof we should wish more then that of our own families because the welfare of so many are dependent on it and the consequences of change dismal and uncertain Therefore we will heartily pray they may have all the happiness they can wish in this world and so enjoy it that they may not loose the glorious Crown of Eternity in the world to come for which no temporal greatness or pleasures can make them a satisfaction Amen The Paraphrase of the Prayer for the Royal Family O Almighty and all-sufficient Lord God the fountain of life and inexhaustible spring of all goodness As we have begged thy blessing for thine anointed so also we humbly beseech thee in order to his comfort and our benefit and the good of future times continually to bless our gracious Queen Catherine and the illustrious Prince James Duke of York that the succession may be secured by the preservation and encreas of them and all the branches of the Royal family And that they may please thee and become blessings to us endue them with the best of all endowments thy holy Spirit to direct them in all virtue and enrich them with the most durable of all riches thy heavenly grace to make them exemplary and rich in good works keep them from all traiterous designs and prosper them with all kind of happiness which this world can afford to encourage them in well-doing and because this happiness must end give them at the conclusion thereof a blessed exchange and bring them to thine everlasting Kingdome of joy and peace there to reign with thee for ever through the merits and intercession of Jesus Christ our Lord and only Saviour Amen SECTION XVII Of the two last Prayers The Analysis of the Prayer for the Clergy and People This Prayer hath three Parts 1. The Preface in which God is acknowledged in 1. His Excellent Attributes Almighty and everlasting God 2. His Wonderful Works who alone workest great marvels 2. The Petitions expressing 1. For whom we pray Clergy send down upon our Bishops and Curates People and all Congregations committed to their charge 2. For what we pray 1. Grace to fit them for duty the healthful spirit of thy grace 2. A Blessing on their endeavours and that they may truly please thee pour upon them the continual dew of thy blessing 3. The Argument to enforce them Grant this O Lord for the honour of our advocate and mediator Iesus Christ Amen A Practical Discourse on the Prayer for the Clergy and People § 1. ALmighty and everlasting God who alone workest great marvels As we have made our supplications before for our Temporal Governors that we under them may have all those outward blessings which will make our lives comfortable here so we now continue to pray for our Spiritual Guides that with them we may receive all those Graces and inward blessings which will make our souls happy hereafter And as we are members of the Church as well as the State we must pray for those things which are requisite to the preservation and felicity of both joyntly and severally since they mutually support each other And as the union of men into Polities and civil Societies is designed for the securing our Bodies and Estates and the obtaining of external prosperity so the union of Christians by one Spirit into one Faith and to one another by the bonds of love is intended by God for the edification of our souls and the securing our eternal inheritance Wherefore let us remember our Mystical as well as Political union our souls as well as our bodies and most devoutly imitate the best examples in calling (x) John 17.20 Deut. 33.11 upon God for his Church and People and especially for the Ministers thereof as the Scripture injoyns us (y) Psal 132.9 Ephes 6.18 19. and as the Apostle St. Paul so often particularly intreats those he writes unto (z) Coloss 4.3 1 Thess 5.25 to do And for this we have in all ages many testimonies of holy men who both in their publique and private worship did ever beg for the peace and welfare of the Church more then any of their private concerns With which noble spirit if our breasts be possessed this excellent Form is here daily presented to us to be offered to God with fervent affections which is so contrived that the very method and phrase if duly considered may furnish us with many affecting meditations to improve our devotion in the use of it The Introduction sets God before us in those admirable Attributes and wonderful Works which declare him every way fit to be called upon for his Church and mind us what he hath done for it It is he that first gathered his Church out of obstinate Jews and ignorant Heathens by his Almighty Power and who hath by the same Omnipotence either preserved it from or supported it against the malice of Sathan the rage of Persecutors the subtility of Hereticks and the blind zeal of factious Dividers so that it continues to this very day and shall do to the end of the world because our Redeemer ever lives to intercede for us and hath promised to be with us (a) Matth. 16.18 chap. 28. ver ult Heb. 7.25 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis Ecclesia quae fit propter Deum firma permanebit Dic. Rab. for ever Our God is everlasting and the duration of the Church relies on the indeficiency of the Divine Nature which ever lives and ever loves it and is as powerful and sufficient to support and supply it now as ever in former ages History can describe and our Fathers can tell us what marvellous works he hath done for the benefit thereof how many miracles he wrought for the confirmation of his truth to the conviction of its enemies and the strengthening of the members thereof In the first times he did wonderfully inspire the Apostles with the Holy Ghost and power to work miracles by which (b) Acts 2.4 Chap. 9.17 Chap. 19.6 2 Tim. 1.6 1 Tim. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum in loc their successors were distinguished for some time till the world did believe And afterwards though the operation were not so visible because it was not so necessary (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost l. 4. de Sacerdotio Necessaria fuerunt antequam crederet mundus ad hoc ut crederet Aug. Civ De. 22. yet the