assistance is as sure for that is as requisite now as ever and the effect of these mediate gifts and the blessing upon our endeavours is as advantageous and more suitable to the present condition of the Church For the greatest of all wonders which some prefer to the Creation of Light out of the Darkness is not yet ceased viz. the conversion of sinners by that which the profane world account the foolishness of Preaching and then who dares deny but God works great marvels still though not in so magnificent a way Oh therefore let us call upon this Almighty and everlasting God that he will marvellously assist his Ministers and wonderfully bless his People under them that it may appear that he who of old was visibly present with his Church by Miracles may be now perceived to be still among us by extraordinary assistances and admirable success bestowed on his servants § 2. Send down upon our Bishops and Curates and all Congregations committed to their charge the healthful spirit of thy grace This Prayer being made for the whole Church doth here exactly enumerate the several parts of which it doth consist Bishops Ministers and Saints (d) Philip. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illi sunt Ecclesia plebs Sacerdoti adunata pastori suo grex adhaerens S. Cypr. Epist 69. In St. Pauls phrase all which do make a Church And in the antient Liturgies all these degrees are particularly mentioned (e) Pro Archiepiscopo nostro N. honorifico sacerdotio in Christi Ministerio omni Clero populo Dominum postulemus Liturg. S. Basil and prayed for though the same thing be asked for them all the salutary spirit of the divine grace of which every one of them stands in need and the consideration of their several places and offices will be the best guide and help to our affectionate putting up this Petition First the Bishops who as they have the highest dignity in the Church so they have the greatest Charge being to oversee both the People and the Ministers So that by being advanced above all they become servants unto all (f) Ne te efferas officium tibi non potestas injungitur bodiè incipiendum tibi servire omnibus Grotius in Matth. 20. Asserit Judaeos Captivos ita loqui ad Ethnarcam suum vid. Matth. 20.27 1 Cor. 9.19 Apud nos qui in perant serviunt iis quibus videntur imperare Aug. Civ De. l. 19. c. 14. and on them as on the Apostles (g) 1 Cor. 11.28 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyes the care of all the Churches They are to endeavour to preserve the Church in peace and prosperity by electing fit persons into the Ministry and ordering the externals of divine worship with decency and to edification by preventing haeresies and Schisms among the Clergy and by enquiring into and censuring all publique crimes both in Clergy and People and by consulting upon occasion about the most important affairs of Church and State which is a burden for the shoulders of an Angel And if we consider how necessary and beneficial this office is to us (h) Ecclesiae salus in summi sacerdoâ—iâ— i. e. Episcopi digâ—itate consistit cui si non exors quaedam ab omnibus detur potestas tot eâ—â—â—iâ—â—tur schismata qâ—ot sacerdâ—tes Hier. advers Lucifer and how impossible to be duly performed without extraordinary measures of the Spirit of Grace we shall no doubt earnestly beg it for all of this Sacred order especially for him whom we live under whom though we do not here as the antients did mention by name yet we daily remember with a particular affection Secondly Curates by which we are not to understand stipendiary persons but all the inferior Clergy to whom the Bishops do commit the curam animarum cure or charge of Souls which name however abused by vulgar acceptation mindes us of the original of those we now call Ministers For at first the sole charge of every City and the adjacent parts lay upon the Bishop till by the encrease of the faithful it became necessary for him to take unto himself certain Curatores Deputies to whom he committed the office of instructing reserving to himself the rights of Government and Superiority as is excellently proved by some of our own Authors and these acting as the seventy with and under Moses and taking part of the Burden on them are therefore properly called here by the name of Curates And let all that have undertaken this weighty charge most devoutly pray for themselves and all their Brethren and all the faithful people of God joyn with us in so doing For our office is to chatechise and instruct the ignorant to exhort and incourage the good to rebuke and convince sinners to confirm the doubting to win the gain-saying to comfort the sad visit the sick to preach to our congregations to pray with and for them to administer the holy Sacraments and in a word to take care of the Souls of the living and bury the bodies of the dead Wherefore the Prayers of Christs flock had need be fervent for them since this cannot be done without the aid of the Spirit of grace especially because Ministers must be able to teach their Auditors by the innocence of their lives (i) Non statim boni sacerdotis est aut tantummodo innocentèr agere aut tantummodo scientèr praedicare cum innocens tantum sibi proficit nisi dâ—ctus sit doctus sine doctrinae sit Authoritate nisi innocens sit Hilar. Pict de Trin. l. 8. as well as by the vastness of their learning and had need be free of the crimes with which they charge others least their reproofs become their own reproach rather then their neighbours amendment Lastly the people who are to hear and learn from these spiritual guides must be prayed for that they may be open to instruction easy to advice gentle upon reproofs willing to learn and receive Gods word diligent to practise it and full of all benign dispositions and replenished with Justice Charity and Devotion Remember holy brethren how seriously God and his Spirit hath charged you with his people and how strictly he will require them from you so that if through your default any perish (k) 1 Kings 20.39 Ezek. 33.9 you are accountable to God for them Consider how ineffectual both your prayers and instructions (l) Magisteria fornisecus adjutoria quaedam sunt Cathedram in coelo habet qui eorda docet Aug. in Epist Johan Tract 4. will be unless the Spirit of grace bless them and then pray heartily for your Congregation and let them who are to suck these breasts pray for a healthful nurse a pious painful zealous and knowing Pastor nay let us all Ministers and People desire with and for one another that spirit of saving grace that may make the whole body of the Church healthful and every member strong active and useful in its
are advised to a serious Repentance which will be the best harbinger for all our petitions if we see our sins and feel their weight it is to be hoped we shall draw neer with low apprehensions of our selves and strong desires after God an high opinion of him and a hearty love to him with many fears and yet many hopes and who can be more fit to pray what better foundation for those Prayers which must reach as high as Heaven then Humiliation and Repentance § 2. NOw the better to induce us thererto we have God himself brought in speaking to us in his own Words the words of Holy Scripture the Voice of God brought our first Father to repentance (g) Genes 3.9 and it will surely have the same effect on us for who will refuse when he invites who can pardon or punish save or destroy He begins first to speak to us in his holy Word to whom we are about to speak in our Prayers so that those who expect God should hear their Prayers may hearken to his Word (h) Prov. 1.24 Deus S.B. nos Vocat ad seipsum si nos illius vocem audiemus tum ille item preces nostras ei oblatas Midr. Tehil Psal 116. especially where the matter is so excellent and of so great concernment to us as in these invitations to Repentance from the Mouth of God himself It was therefore most prudently Ordered that we should begin with Holy Scripture and for the Particular sentences I may say they are the plainest and most pertinent that can be found in the whole Book of God which though it be divine in every Part yet our Care is well bestowed in selecting such Portions thereof as are suitable to the Occasion And thus the Reverend Composers of the Liturgy like skilful Physicians have walked in this Garden of God which is stored with remedies of all sorts and have cropped the choicest and most useful of several sorts different in operation but having the same effect to bring us to Repentance But because of the great variety of tempers and Constitutions they have chosen some places for every one and have it to the discretion of the succeeding Physicians of Souls to chuse such a Sentence every day as may sute best with their own and their Peoples hearts Which was done with great reason both because of the various dispositions of mens minds and also of the different temper of the same man at several times some are ignorant others negligent some obdurate others tender some are confident others pensive and that which will pierce the heart of the same man to day will not enter his skin to morrow what will now cure the wound another time neither will abate the pain nor stop the bleeding But here in this Panarion we have Pious sentences of all sorts and it may be worth our while to take them in pieces and see for what kind of Persons every one of them may be proper The Division of the Sentences Of these Sentences some are Promises to the Doubtful as Psalm 51.17 Ezekiel 18.27 Commands to the Negligent as Joel 2.13 S. Math. 3.2 Examples to the Unwilling as Psalm 51.3 Luke 15.18 19. Instructions to the Ignorant about God Dan. 9.9 10. our selves 1 John 1.8 9. Deprecations of Punishment for the fearful Psal 51.9 Jerem. 10.24 Psal 143.2 These are here set down by the Church but without any order because only one or two of them is to be taken at once so that we shall reduce them to these Five heads 1. Support in the fears of Gods anger 2. Comfort against the doubting of his Favour 3. Instruction to the Ignorant 4. Encouragement to the lazy 5. Awakening to the Hypocritical § 3. IF we consider how universally all men have deserved the wrath of God we shall find it necessary for all men to fear before him but if we again observe how exceedingly this Fear dejects and discourages a tender heart it will seem necessary to apply a Cordial least such be swallowed up of over-much sorrow and hindered in their Devotions to which purpose we shall Direct such from these Three Sentences Psalm 51.9 and 143.2 Jerem. 10.24 First you have holy David presented in that most excellent Penitential Psalm who was touched with the sense of his just deservings and although God had promised him Pardon yet having resolved not to let him go unpunished (k) 2 Sam. 12.13 14. he being full of these fears doth not run from God but makes his application to him begging of him not to avenge himself upon him for his sins but to forgive them which is Metaphorically expressed by hiding his face from them that is not looking on them and considering them as the Uncharitable man is said to hide his eyes from the Poor not looking so stedfastly to observe them nor so narrowly to examine them for God is so Holy that if his pure eyes behold iniquity his Almighty hand must punish it and whereas further every sin is a debt to Gods Justice and his remembring of them is set out by noting them in a in a Book he prays the Book may be crossed and the debt blotted out never more to appear against him and if this had been impossible David would not have asked it nay further we learn that if the Guilt be removed the Punishment will either be taken away or sanctified and made tolerable Learn from him to have Noble thoughts of God and not to fancy him inexorable neither do you oâ—ly concern your selves for the Punishment but cheifly to obtain a Pardon and though you expect some chastisement yet fear not to be ruined by it if God will hide his face from your sins but Pray with him and say Psalm LI. verse 9 O thou most righteous Judge of the whole world who canst not but punish all the Wickedness thou doest discern hide thy face from a strict and narrow observance of my sins in this life lest they provoke thee to punish me here And because all thy debtours must be called to account at the great Judgment do thou for Jesus Christ's sake blot out of thy Book of Remembrance all the Debts I have run into by all my iniquities that I may not be condemned to an Eternal prison for them hereafter Secondly we have the same holy * Psal 143.2 Man observing God had a controversie with him taking our Saviours advice (l) Math. 5.25 and resolving not to stand upon his own defence but to go in and submit and make his peace not staying till a judgment was dispatcht to summon him or Witnesses produced to convince him but rather resolved to supplicate his Judge (m) Job 9.15 and as Benhadad's Servants to Ahab to make application to his infinite Mercy for there is no need of prosecuting where the Party doth let fall his Cause and plead Guilty David thought this the safest course and we may well do so too (n) 1 Pet. 4.18 The best
That would make the Porch larger then the house and may better be seen in the following discourse only at present we may say this of it in general That though all Churches in the World have and ever had forms of prayer yet none was ever blessed with so comprehensive so exact and so inoffensive a Composure Which is so judiciously contrived that the wisest may exercise at once their Knowledg and Devotion and yet so plain that the most ignorant may pray with Understanding so full that nothing is omitted that is fit to be asked in publique and so particular that it comprises most things which we would pray for in private and yet so short as not to tire any that have true Devotion It s Doctrine is pure and Primitive its Ceremonies so few and Innocent that most of the Christian World agree in them its Method is exact and Natural its language is significant and perspicuous most of the words and Phrases being taken out of holy Scripture and the rest the Expressions of the first and best Ages so that whoever takes exceptions at these must quarrel with the language of the Holy-Ghost or fall out with the Church in her greatest Innocence Indeed the greatest part of these Prayers are primitive or a second Edition of the most ancient Liturgies of the Eastern and Western Churches corrected and amended And in the opinion of the most impartial and excellent Grotius (a) Certum mihi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglicanam item morem imponendi manus adolescentibus in memoriam baptismi Autoritatem Episcoporum Presbyteria ex solis pastoribus composita multaque alia ejusmodi satis congruere institutis vetustioris Ecclesiae a quibus in Galliâ Belgio recessum negare non possumus Grotius Epist ad Boet. who was no member of nor had any Obligation to this Church The English Liturgie comes so near that Pattern that none of the Reformed Churches can compare with it And if any thing External be needful to recommend that which is so glorious within We may add That the Composers were all Men of great Piety and Learning for they were all either Martyrs or Confessors upon the Restitution of Popery which as it declares their Piety so the Judicious Digesting of these prayers doth evidence their Learning for therein a Scholar can discern close Logick pleasing Rhetorick pure Divinity and the very Marrow of all the Ancient Doctrine and Discipline and yet all made so familiar that the unlearned may safely say Amen (b) 1 Cor. 14.16 Lastly all these excellencies have obtained that universal Reputation which these prayers enjoy in all the World so that they are deservedly admired by the Eastern Churches and had in great esteem by the most eminent Protestants (c) See D. Durel his defence of the Liturgy beyond the Seas the most impartial Judges In fine this Liturgie is honoured by all but the Romanist whose interest it opposeth and some Dissenters whose prejudices will not let them see its lustre whence it is they call that which Papists hate because 't is Protestant Superstitious and Popish and though they count it Roman condemn it without a hearing But when we remember the best things in a bad world have most Enemies as it doth not lessen its worth so it must not abate our esteem that it hath malicious or misguided Adversaries Who for all this hold the Conclusion and obstinately resolve they will not come How endless and unprofitable it is to dispute with these the little success of the best arguments managed by the wisest Men do too sadly testify Wherefore I shall decline that and attempt to convince the Enemies by assisting the Friends of our Church Devotions And by drawing that vaile which the ignorance and indevotion of some and the passion and prejudice of others have cast over them represent the Liturgie in its true and native lustre which is so lovely and ravishing that like the purest beauties it needs no supplement of Art and Dressing but conquers by its own attractives and wins the affections of all but those that do not see it clearly (d) Ignorant qui non amant This will be sufficient I am sure to shew that whoever desires no more then to worship God with zeal and knowledg spirit and truth purity and sincerity may do it by these devout Formes so that I should have concluded here my Preface when I had given a more particular account of this Undertaking but that I must first examine an Objection or two which are like a skin over the eyes of some and be the Picture never so full of graces will spoile the Prospect if they be not removed Object 1. It is said to be a Form and therefore a hindrance to zealous praying by the spirit Answ Whoever makes this Objection and affirmes we cannot pray by the Spirit in the words of a Form must beware his ignorance betray him not into a dangerous uncharitableness and perhaps blasphemy For the Saints of the Old Testament (e) Numb 6.23 Deut. 26.3 Ezra 9.5 Daniel 9.1 prayed by Formes and so did Christ himself in the New (f) Math. 26.44 and he taught his Apostles a Form to pray by and dare any say they prayed not by the Spirit Have not all Churches since the Apostles times to our daies had their Forms of Prayer and did not the devoutest men of all ages Compose and use such Was ever Extemporè Prayer heard of in Publique till of late unless on special occasions And do we think No Church nor no Persons prayed by the Spirit till now To come nearer still Have not France and Geneva their Forms And did not learned Calvin and the best reformed Divines use a Form before their Sermons And is not an unstudied Prayer a Form to the People who are confined to pray in those words And will you say these all pray without the Spirit of God But sure we hugge the Phrase of praying by the Spirit not attending the Sense For the meaning doubtless is to be so assisted by the Holy-Ghost that our thoughts being composed and our Souls calmed and our Hearts deeply affected with our Wants and the Divine all-sufficiency we can pray with a strong Faith and a fervent Love When we are so intent upon our Requests that we duly weigh them and pursue every petition with pressing importunity ardent desires and Vigorous affections this is the Spirit of prayer And thus we may better pray by the Spirit in the words of a Form than we can do when our Mind is imployed in inventing new expressions For having a Form which custome hath made familiar we have all things set down to our Hands which we or others want and we are at leasure to improve the good Motions of the Spirit having no more to do but to joyn our Souls and Affections to every Petition and follow them up to Heaven in most passionate and zealous wishes that God would grant them
man that although God is and ever shall be a glorious King (o) Psal 10.16 and Psal 29.10 in deluvium Deus sedit h. e. Perditis omnibus creaturis tamen regnum ejus manet R.R. whatever become of this lower world yet the devils hate him and wicked men rebel against him and their own corruptions will not fully submit to him and all this while the great King of Kings seems to connive at all seldome exercising his power to subdue or his justice to punish and destroy his enemies so that the whole world abounds with Impiety and Confusion and then what wonder if the Children of God who know their Fathers Power and goodness do earnestly desire he may more visibly reign amongst men for his glory and their own good in particular and the benefit of all the World for his Kingdome is Regimen Paternum and consequently our interest (p) Illi deputamus quod ab illo expectamus Tertul. and our happiness and therefore our Prayer for when our Heavenly Father doth thus exercise his Authority then his faithful servants shall be secured from their enemies supplied in all their needs and satisfied in all their desires Now the Kingdome of God or Heaven (q) Vide Supra Ch. p. 1. §. 6. signifies either his Kingdome of Grace or that of Glory His Kingdome of Grace we pray may come in a double sense 1. By an outward profession viz. That the Gospel may be embraced in all the world even there where now they are slaves to the Devil and their own lusts who are servants to the Prince of darkness (r) Ephes 2.2 doing his work observing his Laws and paying him Tribute by Sacrifices as their Leige Lord we pray that these poor Souls may be Converted believe and be Baptised renouncing their old Master and professing themselves Subjects of Jesus and of the great King of all the World 2. We pray his Kingdome of grace may come by a real subjection where his Soveraignity is owned because without this an outward possession is but like the mockery of the cruel Jews who saluted him hail King and then smote him on the face and so doth every professed Christian that lives wickedly Wherefore we pray That his Kingdome may be within us as well as among us (s) Luke 17.21 and whereas now his Laws are broken his Messengers despised his People abused and his Enemies cherished that by the power of his grace in all our hearts our unruly passions may be tamed our rebellious lusts mortified and our naughty desires extinguished till we all own his Authority fear his displeasure and obey his Edicts as we ought to do and if any be so obstinate as still to refuse him for their King (t) Luke 19.14 we pray that our Lord Jesus would exercise his royal power in punishing all such that others may see and fear (u) Psal 58. ult and every good man desires for himself this righteous Prince (x) Psal 45.6 may subdue every opposing thought in his heart (y) 2 Cor. 10.5 and may have the absolute command over all the members of his body and faculties of his soul and then he hopes his corruption will be restrained his graces quickened and all his inward man in much better order he knows if Christ rule in his heart he shall have more freedome comfort and peace then ever he had before Oh it were happy for the Christian world and every truly Christian soul if Our Fathers Kingdome were set up in all our hearts since we all own it with our mouths Lord let thy Kingdome of grace thus come Secondly the Children of God pray for his kingdome of glory viz. for that visible and glorious manifestation of the Kingdome of Jesus when he shall come to dispense his glorious rewards and finall Pardon to his faithful servants and admit them to be sharers in his joy and partners in his Kingdome and to pronounce the fearful doom upon his obstinate and miserable enemies to make them suffer the just deserts of their wilfull opposition and desperate Rebellion in unexpressible and eternal torments In which acts the glory of his kingdome the mightiness of his power the truth of his word the infiniteness of his love to his own and the exactness of his justice to his enemies shall be so clearly demonstrated to all the world that his faithful ones shall be rapt with joy and wonder and glorifie him for it to all eternity Here alass they serve there they shall reign here they are despised and afflicted vext with their own corruptions grieved for the sins of others poor and disconsolate full of cares and fears which when Christs Kingdome comes shall not only be done away but exchanged for endless glory and boundless felicity And who can blame them who are weary with slavery (z) Optamus maturiùs regnare non diutiùs servire Tert. de Or. Regnum Dei Volum Christianorum confusio nationum exultatio Angelorum idem ibid. to wish for liberty and long for that happy day which is the end of all their evils and the beginning of that incomparable joy that never shall have end Let ungodly persons fear and tremble at this dreadful day to them let their tongue falter when they wish for it and their own confusion the holy ones of God can joyn with their bretheren under the Altar in saying Come Lord Jesus come quickly the sooner he comes the sooner shall their souls be delivered and their desires satisfied in seeing and enjoying their Lord and deer Redeemer 'T is true when a good man considers how dreadful vengeance will then seize on sinners out of pitty to them that pitty not themselves they pray that these desperate sinners may first submit to his Kingdome of grace and are well pleased with the deferring of that day (a) 2 Pet. 3.9 Pro morâ finis Tert. ibid. and can pray with the Primitive Christians for the putting that time further off though it be to their own loss because so God will be more glorified and Heavens Quire fuller and the Musick sweeter the more are brought home therefore they pray that though the Kingdome of Glory be their happiness yet the Kingdome of Grace may first come into the hearts of all that will receive it § 5. Thy will be done in earth as it is in heaven As Gods Kingdome doth alwaies abide so his will is ever done and so it may seem superfluous to request it may be done because it is the Rule by which all Creatures act and they all do bring about (b) Psal 115.3 Rom. 9.19 his Will when they interd it and when they do not and God himself alwaies doth his own Will (c) Deo non posse nolle est posse ville Tertull. in Prax. which is the limit of his infinite power for he can do and doth what he will and thus we had sufficiently asked it before in thy Kingdome come because this is the
one half was never told us (k) 1 Kings 10.6 7 8. 2. And a great King above all Gods Let us take notice of his Supremacy over all not only Men but Gods for though there be no other God but he alone yet there are many to whom that name is given (l) 1 Cor. 8.5 Idolaters give it to deceased Heroes and Devils of which Eusebius out of Hesiod reckons 30000 and St. Augustine advances the sum to 300000 every one of which was honoured with magnificent Temples sumptuous Altars costly and pompous Rites and Sacrifices curious Images and rich Statues they were attended with millions of Priests maintained at the publique charge inriched with large Donatives advanced to the highest dignities and all this done by Kings and Emperors Senators and Philosophers The Greatest Richest and Wisest in the World in honour of a Creature nay a Devil which are but the slaves to our great and glorious God and if such honours are payed them what doth he that is both their and our Master deserve from us Oh ye Christians when ye go about to praise the true God behold the smoaking Altars and bleeding Sacrifices the triumphant processions and solemn addresses which are paid so freely by the slaves of Gods Vassals and be ashamed of your rude and cheap worshipings attend the pleasing harmony of rarest voices and sweetest instruments which wait upon the hymns of those that tremble at the name of your Lord and blush to offer up either flat or feigned gratulations as you have the greatest God so he deserves the noblest adorations Again Angels are called Gods (m) Psal 8.6 and Psal 97.7 compared with Heb. 1.6 and it may be applied to them they are so glorious that those holy men to whom they have appeared could scarce refrain from giving them Divine Adoration they are truly admirable for the brightness of their presence the swiftness of their motion clearness of their knowledge and greatness of their power Yet these are but the officers of his Courts and Executors of his Will who pay him their duty with loud praises vailed faces and submiss prostrations Now if the Attendants be bright as the Sun quick as Lightning and powerful as Thunder what is he that is their Lord what Songs of Eucharist doth he deserve Lastly the Governors of this World are also called by the name of Gods but they are his Creatures and they have no power but from him (n) Exod. 21.6 Psal 82.1 and 1â—8 1 no honour but as they administer his Rights and represent his Person and can you see their large â—etinues and solemn observances or hear the strained praises which their flattering Parasites cast upon them who are your Lords servants and Tributaries and will you give less to the King of Kings the Lord of Men and Devils Angels and the highest of the Rulers of this earth 3. In his hand are all the corners of the earth and the strength of the hills is his also Let us take a prospect of the Vastness and Immensity of his Empire which hath no other limits then those of the Universe for both Sea and Land are in his hand that is in his power and under his command and at his disposal so are the most hidden and secret corners (o) Abstrusissima terrae Vatab. of the earth into which mans eye cannot search and also the inaccessible tops of the loftiest mountains (p) Lassitudines Montiâ—m Heb. to climb which would tire the strongest and are seldome reckoned among the Dominions of earthly Kings being either fortified by Robbers and so impregnable or deserted by the husbandman and so unserviceable Yet the darkest Caverns and highest rocks and mountains which own no other Lord even they are his his eyes discern the one and his power can reach the other His dominion reacheth to the corners or uttermost parts of the Earth as some here read (q) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. fines Psal 139.7 so far as no Princes Armies could penetrate nor perhaps people inhabite yet these parts of the World are his and those vast mountains whose Immoveableness is the emblem of his unshaken and eternal principality are as so many natural bulwarks for the defence of his Kingdome which takes in the inhabitants of Heaven the armies of the Abyss and is large as the World strong as the most inassailable mountains This King of Kings and Lord of the Universe may challenge the most hearty and humble praises from his servants which we might further from their Allegorical Exposition of these words who apply them to the several conditions of men (r) Psal 72.3 and 148.9 for although he be so great the meanest and poorest are not below his notice and though he condescend so far yet the very richest and greatest terrible as the hills of the Robbers are not above his power but he rules and orders all so that nothing happens to Kings or slaves but by his permission and therefore he may expect Glory from all sorts of men 4. The Sea is his and he made it and his hands prepared the dry Land Let us consider the greatness of his works and we shall see the Arch of Heaven the Pillars of the Earth and the Fountains of the great deep were contrived by his wisdome and finished by his power so that without boasting he may say of this goodly Fabrick as the vain Assyrian did of his Royal City (s) Dan. 4.30 and none can contradict him The words Sea and Land are the two constituent parts and put for the whole and these are his by right of Creation which sure is the justest Title But therefore is the making of the Sea and adorning the dry land here mentioned because there is a special mark of his Wisdome and Providence in making that separation observed by the very Heathens (t) See Grotius de Verit. Relig. Christianae lib. 1. cap. 7. For he hath bound that unfixed Element in a girdle of sand which it cannot break and not only restrained it from overflowing us but made it serve our necessities and lend its help for the entercourse and mutual supplies of the most distant Nations And by these two words of Sea and Land we musâ— understand all the furniture of both which yield us such variety of provisions all these are Gods Creatures but by him freely assigned to our use desiring no other Tribute from us but to pay those Praises to our bountiful Lord and noble Benefactor which none of the dumb creatures can do and if he have also given us tongues we shall be most ingrateful if we glorifie him not with them Thus we have lead you in these Meditations to discover the glories of Gods Kingdome as Philo tells of his Prophet who upon a sight of the whole was asked before the Creation of Man if there wanted any thing to compleat so brave a work he answered there needed nothing but one to explain that goodly Work and glorifie
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
See how he hath glorified himself in giving the world such a manifestation of his truth as will stop the mouths of his enemies and for ever strengthen the faith of his humble servants For now he hath made good all his words and Promises his Covenant and Protestations in the first and greatest blessing of all (r) 2 Cor. 1.20 and so given that as an earnest of all the rest The night seemed long and the people of God themselves began to fear and the wicked to deride their expectation But now we will trust in him even though he defer we will wait on him for we find he will not forget his promises nor falsifie his word Oh let us rejoyce in the God of truth who hath sent this mighty Salvation to us which is the instrument of our safety and the evidence of his truth and on both accounts the cause of our rejoycing § 7. But in the midst of our Joy we must not forget our Dâ—ty nor so please our selves with the delightful view of our advantage by this glorious Redemption as to pass by the design of God in giving it least we think Jesâ—s came to set us free from death and let us loose to sin He came to free us from the slavery which we were fâ—llen into uâ—der Sathan but not to discharge â—s of our duty to himself Nay to encrease the obligation for by redeeming us from captivity and death he ingaged us to serve him all our lives which the laws of Nations (s) Redemptus ab hostibus r demptori serviat denec pre ium reddiderit Grot. de jur B. P. l. 3. c. 9. §. 10. as well as common gratitude doth inform us of And if he had not rescâ—ed nor yet purchased us yet we are bound to serve God as we are his Creatures and as he is Supream Lord and law-giver to all the World But then we coâ—ld not have payed that duty withoâ—t fears aâ—d terrors both becaâ—se of the Tyrants w om we were enslaved to and the Mâ—jesty we had offended against And therefore witho t a Redeemer our seâ—vice to God either would have â—â—en neglected or have been â—ccompanied with such â—â—emblings aâ—d anxieties so devoid of faith or love oâ— hope that it would have appeared necessaâ—y and consâ—rained not voluntary or free and consequently it would be unacceptable to God and unprofitable to us His mercy therefore is designed to remove our fears and not to quit us of our Obedience but to make it more easie and pleasant by appeasing Gods wrath restraining Sathans power and encreasing our strength So that now when we apply our selves to the duties of Religion we need not be discouraged at our former guilt he will cleanse us amazed at Gods justice he will satisfie it affrighted at Sathans malice he will restrain it We need not be disheartned at the difficulty he will help us nor doubtful of the event he will procure acceptance and reward He hath taken off the terrors of an offending slave and left us no fear but that which is useful the fear of an ingenious and a dutifâ—l Child (t) Non sicut feram timeo patrem timeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 2o. who out of love to his Father is afraid to offend him or come short in his duty to him And this blessed Condition to be able to serve God with Faith and Hope freedom and chearfulness is the great comfort of every truly pious soul and if we be such we shall reckon the convenience to do our duty among the chiefest of our felicities and praise God as much for the Power to do good as for any other blessing Lâ—t us then who pretend to more Gospel then any had then imitate this blessed man who in praising God for the Redemption seems speedily to pass over all the benefits of Pardon and reconciliation and glory it self aâ—d chuseth above all to bless God for affording us opportunity and freedom to serve him As if holiness and undisturbed obedience were the most desirable thing in the world and the Heaven which Jesus brings Let us behold our duty and rejoyce in that more then in our pardon and ease and then we shew a noble love And let this deliverance produce its due effect in us even to make us use our hopes and comforts to quicken our love and our obedience And so this Hymn shall not only be a form of Praise but a tutor to instruct us what returns we ought to make even to walk holily in our duties to God and righteously in our conversation with men (u) Titus 1.11 Resolving that neither ease nor pretended gain shall intice us back to our chains nor all Sathans menaces shall affright us from our gracious Master whom we must now serve not with such outward shews (x) Coloss 3.22 as if we only courted human approbation but with such sincerity as may declare he hath won our hearts and engaged our affections while we live Therefore our ear must be bored to signifie we will now hear his word obey his will and never leave so sweet and dear a Master And when we have a while found and considered the easiness of his service the greatness and readiness of his assistance the infiniteness and endlesness of his rewards we shall have cause to glorifie God for sending Jesus to bring us into this estate and think all our duty too little to express our obligation and see reason to put it into our Benedictus that of slaves of Sathan we are become Gods free men § 8. God hath not only expressed his love in raising up a Saviour for us but in making him known to us And since our obedience was designed least ignorance should make Apology (y) Rom. 10.14 15. the divine care did order it should be proclaimed to all the world It was foretold at a great distance by the Prophets to comfort the former ages And when it was just approaching it was by a special Harbinger pointed out as near at hand to awaken mens expectations and summon them to prepare so that it is sure it was the great interest of all mankind or else it had not been ushered in by so many warnings I doubt not but holy Zachary now felt the Etymology of his sons Name and the truth of the Angels Promise (z) Luke 1.14 gaudium exultaâ—io Not so much that he had a son as in tâ—e joy he conceived that he was to be the messenger of the Lord of hosts the Herald and Harbinger to the most high And yet he rejoyceth not so much in the particular priviledge of his son as the general benefit which the world might receive by his message And therefore he blesseth God for his duty as well as his office For when such a messenger came to assure them of the approach of the so long expected Messiah and much desired Salvation and to let the world know for what purposes the most
high did thus descend to Earth it was to be hoped men would shake off their sloth and since he sent them so fair a notice that they would not be surprised in their carelesness but appear in an Equipage suiting the greatness of his Majesty the dearness of his love and the excellency of his design (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Cher. that was to come And this made the good man rejoyce hoping when they saw their danger and were shewed their Redeemer they would fly into his arms for remission and grace and if they did so he is glad for their advantage However he praises God for his mercy since he hath done his part And we have still the same cause of rejoycing for that which was then done by an Agent extraordinary is now performed by the Ministers and Ambassadors of Chriâ—t and by the Gospel you have now heard which being ever resident among us prepare a lodging for Jesus in your hearts when he comes in the Spirit to offer his grace to you Thus he is set before you not to be gazed at but to be entertained And if you upon the warning prepare for him by Repentance you shall also have Remission and then you may with Zachary bless God for the knowledge of Salvation that the Gospel gives unto you And that the exhortations of Ministers and summons of Gods word may not be as ineffectual to us as those of this great Prophet were to the Jews consider the first cause of all this Mercy both of Gods sending his son to us and giving us so many warnings to receive him It was the bowels of Gods tender mercies (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Viscera Misericordiae viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affectus Matris erga foetum è Visceribus suis prodeuntem Jerem. 31.20 which yearned to behold us in the hands and under the sword of the merciless executioner and moved him to send his son to rescue us by suffering the stroke for us It was not our merits but our misery not our deserts but distress that prevailed with him we were worthy to dye yet his heart relented and he could not see us bleed and shall we be unmoved to behold him bleed for us and will we dye for all this we were indeed in darkness and could not see our danger and if we had fallen into the pit then it had been our calamity but now the morning appears John teaches Ministers Preach and Christ himself the Sun of Righteousness (c) Malach. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut LXX Jerem. 23.5 Zachar. 3.9 malè Bez. germen conser ver 79. Jesai 9.2 Camer Grotius Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur à Patribus Judaei horoscopum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocare solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.2 Syr. vert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger began to spring from the East then and now if we perish 't is our willfulness and deserves no pitty Oh what hath God done to shew us the right way sending first the morning Star the Harbinger of the Suns approach (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. and when the Heathens were benighted in Idolatry the Jews with evil principles worse practises and sad afflictions then did our Sun display his Beams from on high for he rose not from the Earth but his rising was his fall his course a descent from Heaven to us and if Zachary is so rejoyced with the glimpses we should much more with the Meridian glory he now shines in Let us not only rejoyce in his light for a season but walk by it and if we be in darkness it will shew us our Condition and then guide us into the right way this light will first Convert us and then conduct us The Apostle thought it was high time to awake then (e) Rom. 13.11 12. and sure it is more so now for if in the light of knowledge in the day we do the works of darkness that very light which we refuse to direct us as a guide shall discover us to our shame But take warning and let not this light be set up in vain who would not most thankfully follow a friendly light offered to him in an unknown dark and dangerous way The Devil will lead you up and down after the Ignis fatuus of Enthusiasm and your own imagination till you sink into destruction but this Gospel is a true light be thankful for it for its precepts are tâ—e Beams of the Sun of Righteousness and do not only admire but follow it and it will not only shew you where you are but carry you where you should be even to everlasting joy and peace Amen The Paraphrase of the Benedictus PRaised and Blessed be the Lord of hosts the God of Israel even of all true believers for he hath shewed us in holy Gospel how he remembred our misery beheld our distress and in pitty sent his son from heaven who hath visited in his Incarnation and redeemed by his death us and all his people throughout the world He hath relieved us when we had no means of help and hath raised up the greatest deliverer that ever was to be a mighty Salvation for us even his Eternal and only Son made man descending as was promised of the tribe of Judah to succeed in the house and restore the Kingdome of his servant David and make it an everlasting Dominion Hereby our God hath not only helped us but manifested his own truth for now he hath make good his Word and done as he spake by his Spirit in the mouth of all his messengers the holy Prophets which have been sent to give notice of this great mercy at sundry times since the world began It rejoyceth our souls to see the fulfilling of that which they so often comforted Gods people with by assuring them that we and they should be delivered by an invincible Redeemer from our enemies Sin and Sathan and nobly rescued from the hands and out of the Power of those that had enslaved us and of all that hate us and seek our ruine This is the blessed time in which the God of truth was pleased to perform the glorious work of our Redemption which was the mercy so much desired by and so graciously promised to our forefathers now he hath vouchsafed to call to mind and to remember the engagements he made to them in his holy Covenant and made them good before our eyes Our gracious Lord is as sure to perform his word as he was ready to promise and we now rejoyce in the verification of the Oath which he unchangeably sware to our forefather Abraham to assure him that he would give us who are his seed by faith his own dear Son for our Redeemer And now what doth the Lord our God require in return for all his mercy and truth but that we being delivered by the death of Jesus from the wrath of God and rescued out of
advantage which occasions that joy wherefore we are most of all obliged to rejoyce with the blessed Virgin both as she was the Mother of our Redeemer according to the flesh and because we may be so according to the spirit the Lesson we now heard is out of the Old Testament and as there we find the Records and Examples of the Divine Mercy to the Pious and humble and of his Vengeance upon the Proud and arrogant so here we find a Form of Praise for those dispensations of Gods Providence and since all the deliverances of Gods people there related are founded on this mercy of our Redemption or flow from it or are directed to it this Hymn will teach us to turn the Old Testament into Gospel and with the holy Patriarchs (l) Gen. 49.18 Non expecto redemptionem Sampsonis quae est salus transitoria sed expecto redemptionem Messiae filii David Targ. ever to apply all to this great salvation of which all other mercies were but types Behold then the Mother of Jesus saying to you Oh praise the Lord with me (m) Psal 34.4 and let us magnifie his name together let us shew forth the greatness of his power and goodness for we cannot set out his Perfections with any advantage nor represent him greater then really he is as we often magnifie one another but then we magnifie the Lord when we declare what we apprehend him to be and let us advance his glory as high as is possible for there is no danger of exceeding our Praises will be short but they must be real wherefore before we can bear a part in this Anthem we must get our souls affected with a sense of his infinite Power and our minds exalted with the belief of his excellent mercy so our praise shall be no complement but our soul and spirit shall bear their part and our thanksgiving may be real as his favours are let his wonderful love present it self to your affections and bring out your wonder and joy your hopes and desires to behold the sweetness till these passions begin to be enamoured on it and moved by it and then they will carry a lovely notion and fair Idea of it to the mind and so effectually recommend it that the whole inward man shall be ravished with the beautiful prospect and every faculty of the soul and part of the affections shall unite into a devout celebration of the divine love and mercy Behold the holiest of Women observe where she fixes her eye and whether she directs her Praises she rejoyceth not in her own excellencies nor doth she magnifie her self but God her Saviour which may check our vanity who are so apt in a prosperous success and unexpected exaltation to sacrifice to our own deserts (n) Hoc ego feci non fortuna dict Timoth. ducis to crown our selves though we snatch it from the head of Heavens King but sure since he gives the blessing he deserves the honour (o) Tuum Domine est bonum tua itaque est gloria Qui enim de bono tuo gloriam sibi quaerit non tibi fur est latro similisque diabolo qui voluit furare gloriam tuam August Soliloqu c. 15. and he that paies it not is a double thief and steals the gift and the glory also for both are his She that was the Mother of Jesus after the flesh thinks it no disparagement to confess her Son to be her Saviour but rejoyceth that he was so let not us then think we are saved from temporal evils or can be from eternal death without him and let us esteem it a greater honour to us and a surer ground of our rejoycing that the most high God is become our Salvation then if we had our strength in our own hands § 2. There is nothing gives the dimensions of Gods love to us more truly then the sight and sense of our vileness when we behold our selves so low and despicable as indeed we are then the glories of the Divine Majesty in stooping to us and looking on us in our low estate will shine in their native lustre when we see how worthless we are and what favour we have obtained beyond our expectations as much as our deserts then our souls will magnifie the Lord in the apprehensions of his greatness and our spirits rejoyce in the admirable goodness of God our Saviour Thus the blessed Virgin was inspired with these Seraphical extasies of joy by looking on the mean Condition in which this infinite mercy surprised her she was not arrived to the honour of marriage and in the opinion of the daughters of Jerusalem who esteemed it a huge reproach and a great affliction (p) 1 Sam. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX pro sterilitate ut Gen. 29.32 to be without Children her estate was disgraceful and her fortunes were really dishonourable for though she sprung from the blood Royal of Judah yet she was then a poor obscure maid unknown to the world but regarded by him that loves to lodge in the lowest hearts (q) Isai 57.15 of the poor and pious as well as in the highest heavens she was in her lowest estate the Lords hand-maid and devoutly served him day and night and her Piety sanctified her Poverty and drew the eye of God to regard her as he will the meanest of us if our obedience equal hers and especially if our minds be as low as our estate is for so was this excellent Virgins who by lowliness here means not her humility for it had argued Pride to have so high a conceit of her lowliness of mind as to believe it obliged Gods favour there it was her meanness and poverty (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjectionem humilem conditionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò humilitatem significare asserit Erasmus which she so freely confesseth and heartily praiseth God for regarding No doubt her humility was eminent in her afflicted condition for when she was advanced to be the Mother of the Worlds Saviour she seeks no greater honour then to be stiled the hand-maid of the Lord ver 38. Oh Blessed Soul that was ever the same neither dejected in her affliction nor puffed up with her exaltation but serves God chearfully in the one and praises him heartily for the other She beholds an infinite and lasting honour prepared for her not alone among the daughters of one place or Generation (s) Gen. 30.13 Syr. pro gloriâ med for she was to be the Mother of a Universal and Everlasting blessing which all former ages had desired and all future times should rejoyce in and Both would proclaim her happy above all Women who should be the Instrument of this Mercy And yet she resigns all this glory to him that gave it her and declares whence she received it (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac in loc that not her name but his may have the glory and sure she deserves
(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
least it should be neglected or forgotten by private persons if we attend on the Service of the Church we shall neither be ignorant nor unmindful of this heavenly touchstone by which we may constantly discover all that is contrary to the truth of our principles or the holiness of our profession 2. To express our constant fidelity to God this being like the Souldiers word or symbol by keeping which we own that great General whose Souldiers and Servants we avowed our selves at Baptism and took upon us this Faith as the badge and cognizance of our relation to God and dependance on him So that whenever we are to fight for him or to approach him (z) Dei igitur cultus quoniam coelestit militia est devotionem maximam fidemque desiderat Lact. lib. 5. c. 20. Non ego perfidum dixi sacramentum Ibimus ibimus we must shew this badge and repeat the Articles of our Allegiance to declare we are still for the Lord of hosts and do hold fast the profession of our faith without wavering Nor is there a more effectual argument to move God to hear our Prayers and obtain the intercession of Jesus then with heart and voice to make this Confession of him before men (a) Rom. 10. ver 9 10. S. Matth. 10. ver 32. and solemnly to own our selves his servants (b) Psal 116. ver 16. Psalm 119.125 for then we have assured promises of protection and defence Let us then think how reverently should we stand up to renew our faithful engagements to the King of Heaven and Earth and how sincerely should we profess our fidelity to the searcher of all hearts whose we desire so much to be accounted and now that we are in our Petitions to beseech him to shew himself to be our God let us most seriously and devoutly protest our selves to be his servants 3. To manifest our unity among our selves and agreement with the whole Church that as we have one Lord so we may have one Faith (c) Ephes 4.5 Rom. 15.6 and as Children of the same Father servants of the same household and Souldiers under the same Prince may with one mind and one mouth glorifie this One God For we must agree in heart as well as meet in person if we would have our prayers (d) Matth. 18.19 be accepted It were to be wished there were no dissent in the smallest matters among the servants of the same God but if any such be that they may not dissolve our Union nor divide our Worship we are all to rejoyce that we agree in the main and to repeat this Creed together with a hearty charity that we may all declare our selves satisfied in these necessary things and may pray together without the least sparks of wrath Let us therefore remember these Prayers are put up only by and for the true members of the Church and this Creed is the Criterion to discern between the faithful and the false (e) Tessera signaculum quo inter fideles perfidosque seceâ—nitur Maxim Taurin So that by the hearty reciting thereof thou ownest the same Faith which glorified Saints did once profess and all holy Christians throughout the world do now believe and dost hereby declare thy self a true member of Christs holy Church Fides quam Sancti Apostoli praedicaverunt concilia firmaverunt Fatres consignaverunt Theodorus Ep. Rom. and so hast a right to its priviledges and a share in its Devotions § 4. The last and chiefest enquiry is concerning the manner how it is to be repeated of which we had need be careful least our frequent use of so excellent a part of these offices do take off our attention from these noble and necessary ends There are many requisite and becoming affections which our thoughts should now be actuated with concerning the certainty and the usefulness of these truths the happiness of those that know them and the misery of such as are ignorant of them But especially we must be careful in this part of our service 1. To be most heartily thankful to our gracious God that hath made these divine truths so manifest to us Shall the heathen Plato praise God that he was born in Greece and educated at Athens and the Jews bless him every day that made them sons of Abraham and sanctified them with his precepts and shall not we much more magnifie his favour towards us who by the advantages of our Birth and Education are so early instructed in these saving truths that are so necessary we cannot be happy without them so evident that we are scarce ever tempted to doubt of them and yet withall so mysterious that all the wisdome in the world could never without the help of Revelation have discovered them to us many Kings and Princes Prophets and Masters of the greatest reason have lived and dyed in ignorance of these principles which by Gods mercy you understand as clearly and believe as fully as any thing that sense or experience teacheth you Forget not therefore daily to pay the tribute of Praise to thy heavenly Master who hath made thee oâ—e of his own School and prevented thy going blindfold to destruction 2. Be sure to give your positive and particular assent to all and every article thereof receiving them all as undoubted Oracles from the mouth of the God of truth who neither will nor can deceive Our souls may safely rely upon them and require no other demonstration (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 50. but only whether it be certain that God did reveal them He that knows him and his eternal veracity will enquire no further and he that would believe firmly had need enquire so far and with the Bereans search the Scripture (g) Acts 17.11 Non temerè sed ratione nitimur ad fidem Orig. in Cels l. 3. and examine if these be confirmed there and then we may on good grounds annex our Credo I believe to every single Article when we have found it agreeing with the Word of God And though I believe be only once set down in the beginning of the first Article yet it must be understood and supplied by us in the front of every Article afterwards as it was wont to be in the antient form of Baptism and may be seen in the Creed for that office in our Liturgy the Priest asking at every Article Credis Dost thou believe and he answering Credo I believe Meditate that God himself doth so bespeak you I have given you my holy word and taught you all saving truth do you believe there is one God and let every ones heart eccho again I do believe it Do you believe he made Heaven and Earth I do believe it c. Nor must any man think it sufficient for the Minister to say the Creed for him it is not then thy Faith but his own Nor doth he confess it that doth not in heart or voice or both go
with God and pray every day more heartily to him to deliver him from them and to be more thankful if by the divine mercy he do escape them § 8. But that all our doings may be ordered by thy governance to do alwaies that which is righteous in thy sight through Iesus Christ our Lord Amen If by all that hath been said and our own sad experience we are become so wise as to see we are insufficient for our own conduct I hope we shall in this Petition most humbly commit our waies to the Lord that he may direct our paths and that he may as David speaks (u) Prov. 3 6. â—sal 37.5 and 23. Ideo Deus secundet ac bene fortunet omâ—â—â— eventus in cursu vitae nostrae nempe quia nihil tentamus quod non ei placeat Calv. in loc Psal 37. order all our goings and make them acceptable to himself and then they shall be prosperous If his good Spirit be our guide (x) Psal 51.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall seldome fall into danger never into sin Oh let us earnestly beseech him that his grace may direct our hearts and his Providence order our lives that we may be blessed in our going out and coming in in our studies and labours commerce and society eating and recreations in our prayers and praises that in all our actions natural civil and religious we may design his glory and be successful The proud man thinks his doings good enough if they are pleasing in his own sight (y) Prov. 16.2 and 21.2 and Prov. 14.12 Quicquid volunâ— homines se bene velle putant though evil wâ—ies do frequently appear so to us and thus we may deceive our selves into an unexpected ruine by absolving our selves even when God condemns us The Hypocrite believes his acâ—ions excellent if the world commend them if the complying and fashionable out-sides of Religion present him righteous in the eyes of men he supâ—â—â—◠〈◊〉 waies prudently ordered But we must rememâ—â—â—â—e are not judges of our own nor of one anothers works but must all stand before the judgment seat of God wherefore it is his approbation that we desire It is not the opinion of the malefactor nor the vote of his fellow-prisoners but the sentence of the Judge that must save or condemn Having therefore such a Tribunal to appear before let us beg large measures of his grace to lead us for he will approve of no waies but what his Spirit directs us into and that had need be excellent that appears so to an all-seeing eye Our lives must not be guided by the loose rules of Custome if we expect they should be accounted righteous in his sight But they must be ordered by the exact rule of his holy word and then though all the world condemn us we shall be prosperous here and finally acquitted hereafter Perhaps we judge it impossible our waies should ever appear righteous in his sight but we are mistaken for if we take him for our guide he will not be strict to mark unavoidable defects And it is not our performances but the effects of his own grace that he approves of Nor yet doth he count them righteous for any merit that is in the works or the persons doing them but through the merits and obedience of the Holy Jesus in whose name we therefore make this Prayer not expecting our supplications can be heard or our actions justified for their own worth but through Jesus Christ our Lord desiring he will please by his intercession and merits so to recommend our Persons and Devotions that we may be sanctified by his grace justified by his mercy and finally may be for ever glorified with him and for his sake Amen The Paraphrase of the Collect for Grace O Lord We thy poor finite Creatures upon this Earth do daily remember with much comfort that thou art our heavenly Father and hast pitty on us and being an Almighty and everlasting God art all-sufficient and alwaies able to help us The remembrance of the dangers of the last night doth engage us most heartily to praise thee who ha st safely kept our souls and bodies therein and brought us intire in both to the beginning of this day And this thy Providence doth incourage us to beseech thee graciousâ—y to defend us from all kinds of evil which this daies occasions may expose us to and to keep us in the same by thy mighty power which alone can make us safe Consider our frailty O Lord and grant that this day we may discover and overcome all the temptations of the world the flesh and the devil so that we fall into no sin let us not by any iniquity great or small displease thee hurt our souls nor run by our own folly into any kind of danger and that we may avoid all the mischiefs with which we are environed we pray that we may not be left to our selves but that all our doings and undertakings in spiritual or temporal concerns may be this day and ever guided by thy Spirit and â—rdered by thy wise and faithful governance for while we follow thy direction thy grace will enable us to do alwaies that which is most profitable to us and best pleasing to thee even that which is though imperfect in it self accounted righteous in thy sight O most merciful Judge through Iesus Christ his merits and intercession for whose sake accept and hear us for he is our Lord and only Saviour Amen SECTION XV. Of the two Collects peculiar to the Evening Prayer WE have chosen this place to insert these parts of the Evening Service because all the following Collects are the same in both parts of the day and the Hymns with these two Prayers being all the difference it is not necessary in our method to separate the Offices and this way every thing comes in its proper place only omitting what is peculiar to the other part of the day The Analysis of the second Collect for Peace in the Evening Prayer In this Collect are three Parts 1. The Person of whom we ask who is 1. The beginner of all good O God from whom all holy desires all good counsels 2. The perfecter of it and all just works do proceed 2. The thing asked for described by 1. It s Name give unto thy servants that peace 2. It s Quality which the world cannot give 3. The Arguments to prevail for it taken from 1. The benefit of the Petitioners as a means of our 1. Holiness that both our hearts may be set to obey thy commandements 2. Safety and also that by thee we being defended from the fear of our enemies 3. Comfort may pass our time in rest and quietness 2. The interest of the Mediator through the merits of Iesus Christ our Saviour Amen A Practical Discourse on this Collect for Peace § 1. O God from whom all holy desires all good counsels and all just works do proceed This Collect hath the same
title and seems to have the same subject with that in the morning Office And indeed Peace is so desirable a blessing that we cannot pray for it too often especially if it be for different kinds of Peace as it is in the present case if we well observe it In the Morning we pray for external in the evening for internal peace In the beginning of the day being to dispatch various affairs and converse with the world we desire to be preserved from the injuries affronts and designs of evil men In the close thereof we request that tranquility of mind that springs from the testimony of a good Conscience that when our hearts lye as easie as our heads our sleep may be sweet and quiet The first kind of Peace sometimes the best of men cannot obtain for the wicked will do wickedly but even then this inward peace will support us and make a calm within when the waves beat most furiously from without So that this is the most necessary and most advantageous Wherefore we are taught to ask this which is called the Peace of God from the God of peace who is here described to us as the author and finisher of all holiness and righteousness the surest and only foundations for a true and lasting peace From which we may learn that there is an inseparable union between righteousness and true peace (z) Fac justitiam habebis pacem tu fortè unam habere vis alteram non vis at osculantur hae amant hae si amicam pacis non amaveris non amabit te pax Aug. Psal 85.10 and that we cannot have that unless it spring from holy desires good counsels and just works If the grace of God work these in us it is not all the slanders (a) Conscia mens recti famae mendadacia ridet Ovid. Bona via gaudium semper habet Isidor Soliloqu the scorn nor injustice of the world can hinder the serene reflexions and inward Peace of a good conscience He that doth not deserve reproach can nobly despise it and he that hath not provoked his neighbour to wrong him by any evil doing can easily bear the greatest of injuries Whereas if all the world be quiet and none disturb the wicked man he makes himself restless (b) Si in mundo non est quod timeant pacem habere putantur sed pax ista cum conscientia semper litigat rixatur intrinsecus cum hostem non habet secum decertat Cassiodor in Psal because there is an enemy within that upbraids him more loudly and wounds him more deeply then he can do the holy man Whoever therefore enquires for true peace let them here behold him in and from whom are all the causes of it with love and admiration And let them acknowledge to his glory and their own comfort that he is the Author and finisher of every good work (c) James 1.17 Philip. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles He excites our affections to desire it engageth our will to choose it and strengtheneth our hands to perform it There are no holy thoughts in our minds (d) 2 Cor. 3.5 nor good purposes in our hearts (e) Prov. 16.1 nor any righteous actions in our lives (f) Isai 26.12 but it is in and by and through him To him then let us make our supplications that he will fill our hearts with the motions of his holy spirit the first seeds of all vertue and by the continuing influence of the same grace make these holy thoughts spring up into prudent and religious resolutions and determinations and by favourable circumstances and addition of strength ripen them into pious and just works And the fruit hereof will be peace and we may chearfully hope and pray that he that planted the root and sowed the seed will give us the pleasure of the fruit and comfort of the harvest which is the sweetest and most enduring peace And let us beware since we confess this to be the fruit of righteousness that when we seem most earnest in our prayers for this peace we do not wilfully deprive our selves of it and hinder our own wishes by stifling holy thoughts and breaking pious resolutions and neglecting good works For he that cuts the root and lops off the branches must not expect ever to eat of this fruit and if he complains deserves to be silenced as the Author of his own misery § 2. Give unto thy Servants that Peace which the world cannot give To ask a thing inconsiderable of a mighty prince may seem a disparagement because he can as easily bestow a province on a faithful Servant as another can give a small gratuity So when we that are the Servants of the most high make our Petitions it must be for such things as are not in our power nor in the power of any other to bestow Our requests must be proportionable to his infinite bounty rather then our deserts We must ask something which may become his Majesty to give that our Lord may be glorified by the very expectations of his Servants We now desire peace but it is such a Peace as no other hand can dispense a Peace that is not given as the world gives in a feigned Complement or an empty wish at best (g) John 14.27 Homines plerumque frigidae tantum Ceremoniae causâ pacem in ore habent vel si pacem alicui seriò precantur non tamen cam reipsâ dare possunt Calv. in loc but in sincerity and with effect a peace differing from the worlds Peace in its nature causes and Qualities in all which it far excels it This Peace is grounded on the evidence of Faith in that reconciliation which the merits of Jesus have procured (h) Rom. 5.1 2. between the Divine Majesty and our sinful souls from the persuasion whereof ariseth such cleer hopes of pardon such a lively sense of Gods love with such abundant satisfaction therein and such fixed expectations of eternal glory thereby that no ravishments are comparable to the pleasures of it And then it is further comfirmed by the testimony of a good (i) 2 Cor. 1.12 conscience declaring we have endeavoured to walk answerable to this infinite love by a strict observance of all the will of God which occasions such a pleasing calm in our souls and creates so brisk a delight in every review that no tongue can tell the joy of such souls but only theirs that feel it This is the Peace which is so sweet and so unmixed so charming and powerful that no sinful pleasures can entice nor no earthly calamities force a holy man from the embraces of it The Peace of the world if it spring from the friendship and love of men hath innumerable allays For this is sometimes no more but guilded flattery and a cover for more unexpected and dangerous assaults But if true it can neither support you under nor secure you against the anger of God and must
they are inferior to him in the extent of their dominion as well as in the quality of their dignity power and authority There is a Providence in Scripture attributed to Governors (q) Acts 24.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. who as they sit on their thrones above all their subjects so that heigth is the embleme of the advantage they have to behold and a Monitor of the duty lying on them to take care of all that are under their charge But the most vigilant Princes with all their faithful Ministers who are as so many eyes and ears to them find it difficult enough to oversee and provide for the inhabitants of one Kingdome Whereas the King of Kings hath the Heaven for his throne (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus Isai 66.1 Psal 97.9 and the Earth for his footstool and as he sits higher so he sees further the◠they From his throne he beholds all the world the meanest are not below his cognizance nor the greatest above his reach He sees and rules all which gave ground to that Egyptian Hieroglyphick which represented God by an eye in a scepter the emblems of Providence and Authority And in the sacred pages the same thing is expressed by the Phrase of Beholding from his Throne (s) Psal 33.14 Isai 63.14 For the Divine Majesty is no idle spectator but improves the heighth of his seat and the universal prospect he hath from thence to the good of all mankind His eye denotes his care for he sees the necessities (t) Psal 34.15 Gen. 22.14 Deus videbit al. providebit and considers the wants and desires of all men and of every particular and orders his supplies accordingly So that his Providence and Dominion is over all the earth and no Monarch need account it a dishonour to bow before this mighty Lord and his glorious throne § 4. Most heartily we beseech thee with thy favour to behold our most gracious Soveraign Lord King CHARLES Since all mankind is under the eye and care of God no doubt he hath an especial regard to Kings and Princes on whose safety the welfare of all the rest next under his own providence doth depend (u) Nihil est illi principi Deo acceptius quam concilia coetusque hominûm quae Civitates appellantur earumque rectores servatores hinc profecti hûc revertuntur Cicer. som Scip. He cheifly delights in men as they are united into Societies by charity and laws and for the preservation of these unions his principal care is for those he hath set over them who are the bond of the rest We may therefore cheerfully pray for an especial and more particular providence over our gracious King because God doth usually grant this and because he needs it more then ordinary persons do His duty is more difficult his abundance exposeth him to more temptations and his heigth to more dangers then any of his people and yet his preservation is far more necessary and of universal concernment (x) 2 Sam. 18.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. vit Pelopid Cum tot ab hac animâ populorum vita salusque Pendeat Lucan for he is worth ten thousand of us and we had need pray heartily to God to save him who doth defend us all He stands in need of more wisdome to direct him more power to protect him more care to preserve him then other men and therefore we pray that the King of heaven will shew a particular favour to him A pious and religious King doth as earnestly seek and as much valew a favourable look from the Majesty of heaven as any of his Courtiers do a smile from his countenance (y) Psal 84.9 Psal 21.6 Psal 4. ver 7 8. Lord saith holy David look upon the face of thine anointed and thou wilt make me glad with the joy of thy Countenance yea more joyful then the worlding is in the encrease of his admired wealth And methinks it should fill our Souls with awful and noble thoughts of our glorious Lord God to see Kings in the light of whose countenance is life and whose favour is a dew upon the grass (z) Prov. 19.6 Chap. 16.15 courting so humbly and needing so mightily the favour of the Majesty of heaven Let us joyn our most hearty requests that what our deer Soveraign wants and wishes he may have if he were a Saul or a Nero we should sin in ceasing to pray for him (a) 1 Sam. 12.23 But no affections nor passions are too fervent no opportunities too often to call upon God for our gracious King who is our lawful and natural Liege Lord a just possesser of his Crown a worshiper of God a defender of the faith a maker of good laws and an executor of the same who secures our rights protects us from publique enemies and Private fraudes and endeavours to choose fit and faithful governours both for Church and State For such an one we must pray not only out of obedience to God and the Churches order but out of our private love and particular affection as St. Ambrose (b) Meque non solum officio publico debitas pendere preces sed etiam amore privato Amb. ep ad Gr. did for the Emperour Gratian. To quicken us whereunto we may do well to call to mind the miseries of the Church of God under persecuting heathens of old later furious Romanists and the particular calamities of this Church under the late usurpers and then we shall discern what praise we owe to God and what love to our gracious King whose name ought to be so deer to us that in our daily office we should wish it written in heaven and registred in the book of life as well as in the leaves of the Churches devotions § 5. And so replenish him with the Grace of thy holy Spirit that he may alwaies incline to thy will and walk in thy way Grace is so constant a companion and so certain an effect of the Divine favour that the Greek expresseth both by one word So that if we can prevail with God to look favourably on our Soveraign we may be assured he will give bountifully to him And since the first and choicest of his largesses is the Grace of his holy Spirit we first beg that he may have a constant and bountiful supply of that of which he needs a double portion For the temptations of a Prince are many to pride and luxury to carelesness and vanity his faithful friends very few who either will or dare inform or advise him without partiality and self interest his Concerns are weighty since the welfare of Church and State depend upon them his example prevalent and usually made the incouragement of virtue or the excuse of vice All which declares the danger of Governors to be very great to fall into evil waies and their preservation from them to be the greatest blessing wherefore all faithful subjects and good men cease
all-seeing eye behold all the dwellers upon earth especially thine anointed ones on whose safety the welfare of the rest depends In all loyal affection to our King we most heartily intreat thee and in all lowly regard to thy glorious Majesty we beseech thee by thy particular providence to defend and with thy especial love and favour to behold thy servant and our most gracious Soveraign Lord King Charles that in his safety and happiness we may have peace and comfort and so replenish him with all holy and virtuous qualities by filling his heart with the grace of thy holy Spirit to make him a most religious Prince that he may in his counsels and intentions alwaies incline to choose that which is agreeable to thy will and in his actions and undertakings ever follow the rule of thy word and walk in thy way And that he may be fitted for the due Administration of so great a charg endue him plenteously with the spirit of wisdom and courage and such an extraordinary measure of all heavenly Gifts as may declare him thy anointed And that he may be every way blessed grant him in health and safety plenty and wealth long to live and prosperously to reign over us direct prosper and strengthen him and his armies that he may vanquish and overcome the policies and forces of all his and our enemies who attempt to disturb our peace And finally since the greatest of men the best of Kings and the longest of worldly joys are finite grant to our dear Soveraign that after this life finished in virtue and honour he may attain a Crown of glory in the Kingdome of everlasting joy and felicity which was purchased by the merits and must be obtained through the mediation of Iesus Christ our Lord to all which we most heartily say Amen be it so The Analysis of the Prayer for the Royal Family This Prayer hath three Parts 1. The Person to whom we Pray described by His Power Almighty God His Goodness the fountain of all goodness 2. The Persons for whom we Pray we humbly beseech thee to bless our gracious Queen Catherine Iames Duke of York and all the Royal Family 3. The blessings desired for them 1. Spiritual gifts and grace Endue them with thy holy Spirit enrich them with thy heavenly grace 2. Temporal prosperity prosper them with all happiness 3. Eternal glory and bring them to thine everlasting Kingdom through Iesus Christ our Lord. Amen A Practical Discourse on the Prayer for the Royal Family § 10. ALmighty God the fountain of all goodness we humbly beseech thee to bless our gracious Queen Catherine Iames Duke of York and all the Royal Family There is as near an alliance between this and the former Prayer as between the persons for whom they are made so that there will be little to be added except where this hath something peculiar And first it deserves our notice that God is called here the fountain of all goodness which is the explication of those Scripture Phrases the well-spring of life and living waters (s) Psal 36.9 Jer. 2.13 and is an acknowledgment that the God we pray unto is absolute and independent having all goodness in and from himself and also inexhaustible for though he bestows his blessings liberally and constantly upon all creatures yet he suffers no diminution nor decay Wherefore though we have now been petitioning for a King who needs extraordinary assistances and large measures of all kinds of blessings yet we know this Ocean cannot be drawn dry but can supply the Branches as well as the root and make all that stock grow and flourish together The Queen and heir to the Crown are the fountains from which we hope blessings shall be derived upon after Generations But here we behold there is a higher fountain which must first replenish them with all that goodness which they convey to us The ancient Church in their prayers did desire the welfare of the Palace and the imperial family (t) Domum tutam Pertul Pro omni palatio Liturg. S. Basil Pontifices eorumque exemplo caeteri sacerdotes cum pro incolumitate principis vota susâ—iperent Neronem quoque Drusum iisdem diis commendavere Tacit Annal. l. 4. Vt pro Domino Imperatore cum suâ prole orationes oblationes augeantur Concil Rhemense can 40. Ezra 6.10 as well as the safety of the Emperour And the practice of the heathens as well as the Canons of the Christians do make it appear fit and rational But if reasons do outweigh examples we may add that we are many waies obliged to pray for the Queen and the Royal family 1. In regard to the glory of God whose honour is advanced by holy example of persons so illustrious whose dignity when it is adorned with piety and goodness may bring virtue into repute and engage many to imitate them 2. In duty to the Kings majesty whose comfort will be encreased both in the holiness and prosperity of persons so neerly related to him and so dearly beloved by him 3. Thirdly in affection to our Country who in this and future generations will have cause to bless God for these prayers if they become prevalent because these are the hopes of succeeding times and our children may be happy in the religious education of such as are to be the pillars of Justice and Patrons of the Church hereafter David had not been so curious in Solomons education but that he knew it was not the Princes personal concern alone but interest of the whole Nation and of all Gods people The Persian Kings desired the Prayers of the Jews for their sons Ezra 6.10 and chose four of their most wise and virtuous Nobility to whom the education of the Prince was committed who as Clem. Alexandrinus tells us were called the Royal tutors and we hope the care of those concerned shall be joiâ—ed to the Churches prayers and then this Petition shall be prevalent § 11. Endue them with thy holy Spirit enrich them with thy heavenly grace Prosper them with all happiness and bring them to thine everlasting Kingdom through Iesus Christ our Lord Amen These particulars are a comprehension of the same blessings in other words which before we desired for the King even spiritual temporal and eternal felicity The persons we pray for are Royally descended nobly educated replenished with all honourable endowments with great riches and vast possessions yet although they need none of the wealth or honours of this world we may wish them greater and better things viz. that their virtue may be parallel to their descent and their graces equal (u) Nemo in nostrûm gloriam vixit nec quod ante nos fuit nostrum est animus facit nobilem Sen. Ep. 44. nay excel all other endowments that they may be rich in good works so as to gain the love of God and of all good men these in the first place to which we desire it may please God to superadd