A companion to the temple and closet, or, A help to publick and private devotion in an essay upon the daily offices of the church.

SECTION IX. Of the Hymns for the Morning Prayer.

§. 1. THere is not in the whole Circle of Christian Du∣ties any more universal then Praise. For because in every thing God shews mercy, we must in every thing(x) 1.1 give thanks. So that Hymns of Praise are ever seaso∣nable, especially in the house of God, where they are to be intermixed with every part of Di∣vine Service, to make it pleasant to us, and delightful to him we worship. We are to bless God for our bodily food; how much more then for the food of our souls? the providing of which for us is the greatest mercy next to that of giving the Eternal word to us. For if God had not written his Word for us, we should not have seen either our sin or our danger, our duty nor our assistance, our Deliverer nor our reward, and shall we not Praise him for this shining light? And particularly what Chap∣ter is there but it contains a peculiar reason of our thankfulness? whether it instruct or reprove us; invite us to duty, or affright us from sin; whether it consist of Promises or Threatnings; Precepts or Examples, it ought to be concluded with [We praise thee O God] viz. for illuminating our minds, quickning our affections, renewing our memory, reviving our hopes, awakening our sloth, or confirming our resolutions. Some benefit we have or may have by every one; and therefore a Hymn will both refresh us with variety, discharge a great obligation to God, and prepare us to hear the next Lesson with fresher appetite. We have two for our choice that we may suit every Chapter: but we shall first consi∣der that which is most usual, the Te Deum.

The Analysis of the first Hymn, or the Te Deum.

This Hymn hath three Parts,

• 1. An Act of Praise contain∣ing,
  • 1. The Duty performed by us in
    • Praise and
    • Homage.
  • 2. The en∣courage∣ment from others who also Praise him,
    • 1. All People of the Earth.
    • 2. All the Pow∣ers of Heaven,
      • Angels
      • Cherubins
      • Seraphins and
        • Apostles.
        • Prophets.
        • Martyrs.
      • All Saints
• 2. An Act of Con∣fession decla∣ring,
  • 1. The Per∣sons con∣fessing, viz.
    • The Universal Church.
  • 2. The Faith Confessed,
    • 1. In the whole Tri∣nity, the
      • Father,
      • Son, and
      • Holy
      • Ghost.
    • 2. Parti∣cularly in the Son, be∣ing an acknow∣ledge∣ment of
      • 1. The glory of his Essence.
      • 2. The manner of his Subsistence.
      • 3. The humility of his Birth.
      • 4. The benefits of his Death.
      • 5. The height of his Exaltation.
      • 6. The certainty of his Return.
• 3. An Act of Suppli∣cation re∣questing,
  • 1. For all the faith∣full,
    • 1. Present assistance.
    • 2. Final acceptance.
      • Delive∣rance from Evil, Pro∣sperity, Di∣rection & support.
    • 3. The means to at∣tain both, viz.
  • 2. For our selves, ex∣pressing
    • 1. Who we are
      • His constant servants.
    • 2. What we desire
      • Strength against sin, pardon for it.
    • 3. Why we desire this, because
      • 1. Of Gods Mercy.
      • 2. Of his Pro∣mises,
      • 3 Ou•• humble Expectations.

A Practical Discourse on the Te Deum.

§. 2. ALthough this Song of Praise be not of Divine Au∣thority, yet it is said to have been miraculously composed, and first Sung by St. Ambrose and St. Augustine after the Baptism of that illustrious Convert; and it is placed among the undoubted works of holy Ambrose, who in the times of general Calamity first brought the use of Hymns into the Latine Churches (which had been used in the East from the beginning) and made several Forms of Praise himself; and among the rest this grand and powerful Hymn(y) 1.2, which its likely he means when he speaks of that Confession of the Trinity in Verse, which the people so much delighted in, and sung so joyfully e∣very day. For this hath ever since been frequently used and highly e∣steemed in the Church; not only for its Authors sake, but for its own, since it is so rare a piece of choice Devotion. The principal scope whereof is to give all glory to God, which therefore is interwoven with every part: but the nine first ver∣sicles are wholly Eucharistical, wherein we express our own grati∣tude, and cast our eyes on all Crea∣tures in Heaven and Earth, that joyn with us in paying that Duty, to heigthen our Devotion before so great a Lord. We have now heard out of Gods sacred Word those gracious invitations and sweet comforts, those useful directions and necessary warnings which he there∣in gives us, for all which we give him thanks when we say We praise thee O God. We have also heard many in∣stances of his Power, and been instructed in his holy

commands, which engages us to acknowledge his Autho∣rity and pay our homage: Therefore we promise to be his Servants, and seriously acknowledge him to be our Lord, which is a mocking of the Divine Majesty(z) 1.3, unless we re∣solve to do what he hath signified to be his Will. But why should we not be sincere in this acknowledgment, since it is our honour to serve him, whom the Heavens praise and the Earth worships, and all the Inhabitants of both are subject to. The Earth (that is) the men that dwell therein, in all ages did and in every Nation now do give him honour. For there is no time, nor Country, which hath not afforded many to confess and adore him that fills all places, and en∣dureth from everlasting to everlasting. But if so many examples our of all mankind will not suffice to make us praise him devoutly and acknowledge him faithfully; let us lift up our eyes to the Heavens, which are re∣plenished with Creatures more noble and glorious then we; yet all these make it their imployment, and account it their delight to glorifie his Name. And we lately prayed that Gods will might be done on earth as it is in heaven: How it is done there this excellent Hymn will shew you. It opens Heaven to you, nay with the Evan∣gelical Prophet, carries you thither to behold their Or∣der; Angels and Powers, Cherubins and Seraphins, A∣postles, Prophets and Martyrs. This shews you their Imployment which is one, and that you are now exer∣cised in, even to Prai••e the Lord every morning(a) 1.4, or rather eve∣ry moment, with never ceasing voi∣ces(b) 1.5. Nay you may learn their song(c) 1.6 even that mysterious An∣them to the Trinity, by which they confess every Person and adore all. So that you may at once learn what to believe, and how to worship God.

Oh let us learn the song we must sing in Heaven, when we shall bear a part in that Celestial Quire, where all these glorious hosts ever magnifie their great Commander; all Creatures of the Earth, all the Lights of Heaven, and the Innumerable and invincible Legions of Angels, are listed under this our Lord, fight for him, and ever ex∣ecute his commands. Wherefore he is called Lord God of Sabaoth, that is of the Armies and Powers of Hea∣ven and Earth. And since every one that is under him gives him honour, the majesty of his glory must reach as far as his troops extend, and they fill both the upper and lower world. Joyn with these Angelick hosts now, and you shall be joyned to them hereafter; be not dis∣couraged at the distance of your nature and Conditi∣on; for there are alre••dy many of our bretheren (which were o••ce as we are) already glorious and ad∣mitted to this honour, intermixed with this Society. Oh see the faithful and painful Apostles, see the zealous and holy Prophets; behold the triumphant Army of devout and couragious Martyrs, how they all rejoyce and sing. The Apostles are ravi••hed with his glory whom they saw in his weakn••ss. The Prophets are delighted with him whom they prophesied of, but never beheld before. The Martyrs are transpo••ted with his love, and forget∣ting all their torments solace themselves in his joyes; and every gaping wound(d) 1.7 is a mouth to chant out his Praise. Oh what honour is it to serve such a Lord! what delight to be admitted to so glorious a society! Summon up all the powers and f••culties of your souls, and as they fill Heaven, do yo•• fill the Earth with setting out the Majesty of his Glory.

§. 3. The second part of this Hymn (in the ele∣ven following versicles) is a Confession of Faith. And eve••y A••ticle thereof is a f••rther motive to praise God, eit••er fo•• the g••ory of his Essence or the mer∣cy that appears in his works. And since we see God at present only by Faith, the Profession of that Faith is to us reputed a glorifying of

him(e) 1.8. The Saints and Angels have a f••ll view, and what they ••o by Joy, we do by Faith and holy desires of a nearer union. A••d certainly we cannot set out the Majesty of his Glory better, then by assent∣ing to that Revelation which his Truth hath made of himself; and by confessing him that the glorious Hosts of Heaven adore, and the Universal Ch••••ch doth and ever did acknowledge. For so we agree in a sweet harmony with the Saints and Angels in heaven, and with all holy men our Bretheren on the earth. For the una∣nimous consent of the Servants is a manifestation of the Masters honour: And it is an evidence that our Lord is really such, and so glorious as we believe him to be, since all unite in the profession of it. A••d this holds good most evid••ntly in the great mistery of the Trini∣ty, which the Celestial Quire owns by their Trisagium; Holy, H••ly, Holy. And the Catholick Church hath most unanimously acknowledged, most sacredly kept, and most courageously defended, above all other Articles, so that all those agree in this who differ in many other points. Let us then chearfully acknowledge the infinite Majesty of the Father, who governs all Creatures, and declare the honour of his true and only Son, whose Glory is great in our salvation. Let us confess the Di∣vinity of that holy Spirit, who is our Advocate in Hea∣ven, and our Comforter(f) 1.9 up∣on the Earth. Above all let us be care∣full that the humiliation of our mer∣cifull Redeemer, do not abate of our esteem: To prevent which the Church in this Hymn as also in all her Creeds makes the largest and most particular Confession of the Son of God; and we have here a full account of Divinity and Humanity; because by the malice of Sathan these have been so confounded and mistaken by so many Heresies; and we have also a recital of those works of his which most concern us, because it is the interest of us all to know and believe these, which more directly tend to our salvation, then

any other of the works of God; and therefore do more strongly engage our gratitude, for we shall find abun∣da••t matter of Praise, both in what Jesus is in his na∣ture, and what he hath done for us. He is very God and therefore we give ••im that title which alone belongs to the Lord of hosts; and St. Ambrose (the best inter∣preter of this Hymn) saith(g) 1.10 that twenty fourth Psalm, was sung by the Angels at our Saviours Re∣surrection; those who came with him calling to those in Heaven to open the gates for the King of Glo∣ry, who answered them as it is in that Psalm. And we may call him the King of Glory; both as he is very God, and because he hath pur∣chased Glory for us, and shall distribute it to us, and shall re∣ceive glory and praise from us and all that are partakers of it. And his glory de∣pends not on our praises, but is inseparable from his nature, because he is the true and only begotten Son of God; not Created as the Angels, nor Adopted as Men; but by Eternal Generation, Coeternal with the Father, and Coequal. What though he was born in time, the Son of Man? this doth not take away his Being the Son of God, nor change his nature, but express his love, and engage our affections. Dear Jesus! whether hath thy love carried thee! from Glory to misery; from the highest Throne in Heaven to the lower parts of the Earth(h) 1.11. How hast thou pursued ••s through all the stages of our infelicity! from the dishonours of the Womb to those of the Tombe, not abhorring the meanest place that was pure, nor the lowest condition, that Innocence could be put into. What cause have we to bless thee,(i) 1.12

who wert pleased to become what we were, that we might be (not what we deserved, but) as thou art! Holy Sa∣viour, we believe and rejoyce in believing that thou wast born like us, livedst with us and diedst for us: and that death was our life, it was shameful and inglorious, sharp and tormenting; so terrible as might startle a great confidence in a good cause. But it was not more bitter to thee then sweet to us. We, even we Oh Lord had armed Death with a sting sharp and venomous; for our sin had provoked the Divine wrath. And this sting (though with the suffering(k) 1.13 of inexpressible dolours) thou hast pulled out; and having satisfied the Justice of God, canst now triumph over death it self, and enable us with comfort to say, O Death where is thy sting; with which thou didst threaten all the World with unavoidable destruction? Who can behold what thou hast suffered, and we have escaped and not be ravished with thy Love Oh blessed Lord Jesus! The way to Heaven was ever open to Innocence, but we all had sinned and come short of the glory of God. Heaven gates were shut against us, and Hells mouth open to receive us. And in this estate our life had been worse then death, by the dreadful expectations of deserved vengeance; and our death had certainly de∣livered us up to feel what we feared. Do we live with any comfort? 'Tis thou hast removed our fears. Can we dye with any peace? It is thou alone hast renewed our hopes; if any men that are, or ever were, or shall be, are admitted into this Kingdome, it is not by the merits of their own Innocence, but by those of this thy all-saving death. We need not dispute de Facto whe∣ther any of the Saints before Christ had actual Possession of Heavens Glory: (the Scripture(l) 1.14 and the Fathers(m) 1.15 especially

St. Ambrose seem to deny it, and it is not easie to disprove them) but this we are sure of de Jure, that none under the Law nor the Gospel ever were received thither, but by Faith in this Death of Jesus; which God might con∣sider as done before it was accomplished; but no holi∣ness that we are capable of can challenge Heaven, nor no feigned Purgatory expiations can satisfie for our sins, And whenever Abraham, Isaac, and Jaacob, entred into their glory, it was in the right of Jesus, who by this saving death, pulled out that fatal s••ing, and obtained admission for all believers, not only for Jews and Saints of former ages, but for Gentiles and all the World that so owns him as a Saviour, as to give up themselves to be ruled by his holy Laws. Our blessed Master indeed was glorious with his Father from all Eternity; he was in Heaven before(n) 1.16: But not in our nature, not as our advocate, not to take possession for us; but now he is restored to his t••rone again, ready to receive all believers into the participation of his joyes. And now his glory is our great advan∣tage, and i••finite comfort; so that we may receive this article with that delight with which old Jaacob did the news of his be∣loved Josephs advancement over all the Land of Egypt; assuring our selves, that he who stooped so low to us, and suffered so much for us, will imploy his regained Power and Glory for ou•• good, even to take us up to him, and to let us reign with him, who ever lives to make intercession for us. We cannot see him in this glory by the eye of se••se, b••t we do discern ••im by the eye of faith; and we doubt not, b••t he shall be revealed in all this glory, when he comes to judge the world at the las•• day. He ••hall then come to examine and pass sen∣tence upon all. But since we must every one bear our own bu••dens. we must not concern our selves for the s••re of others; but busie our selves to prepare our own accounts, for we are sure he shall be our Judge: our guilt might make us fear and tremble to think of it; yet his

mercy may comfort us and quicken us to make ready. Who could we rather wish should Judge us then he that Redeemed us? and he that now offers to give us a Par∣don sealed in his own blood? Let us now accept his tender, and we need not tremble then, for our Judge shall be our advocate and our friend.

§. 4. The last part which closeth this devout and ex∣quisite form, turns both the Thanksgiving and Confessi∣on into Prayer, as a most natural consequence of all the preceding considerations: for who can behold so great a God, so universally praised in Heaven and Earth, and not believe him to be the fountain of all good∣ness, and desire his f••vour? Who can contemplate the Saviour of the World in his Essential glory, in his ad∣mirable Condescension, willing humiliation, and illustri∣ous restitution, and not break forth into most passio∣nate supplications for a share in his love? Or if we go back no farther then the two last Verses, we there saw him with St. Steven sitting in all his glory at the Right hand of God, and shall we not request him to be mind∣full of us in his glory, whom in his low estate he pur∣chased with his life and blood? And as he put on weakness and submitted to misery to redeem us, that he will imploy his reg••ined Power and Glory for our help and assistance. We say he is to be the Judge of us and all the World(o) 1.17, and we know we cannot answer him for one of a tho••sand(p) 1.18. Sure then our wisest way is to make supplication to our Judge(q) 1.19, and to beg his favour may at that day be shewed to us and all his people; for at his sentence all the world ••••st stand or fall, those whom he justifies or reputes inno∣cent(r) 1.20, shall be set on the right hand, and be reckoned among the number of the Saints and sealed ones(s) 1.21, and therefore let us pray to this great Shepheard, that though now the sheep and goats are mixed, yet he will wash us

with his blood and pronounce us guiltless; that our lot may be with his Saints. Now that we may be thus dis∣posed of at the last day, we shall need not only his Mercy then, but his gr••ce now, to secure us in our pas∣sage through this world. Wherefore we pray with holy David in the last words of the 28th Psalm, that God would use all means to bring his people to his glory(t) 1.22; even that he would save them from all evil, and bless them with all good things. That he would govern and direct them in their duty, and lift them up and support them against all oppo∣sition for ever. And these are the sum of every Christians needs and desires. What more can we wish or pray for, then to be rescued out of trouble, and furnished with all blessings needful for our souls and bodies? That God should feed us as a shepheard (as the Hebrew reads)(u) 1.23 or govern us as a Prince, conducting our duty by his care and Laws, that we may not stray nor go amiss. And lastly, That he should bear us up against all the opposition of Sathan and his instru∣ments, and advance us from our low estate(x) 1.24, to ••et us up on that Rock where our enemies malice can∣not reach us; but we may stand safely there, till we are lifted up from thence to Glory, which we cannot miss of if God hear but these Petitions. Therefore ha∣ving prayed for all that is needful for us as members of the Church, we now look more peculiarly to our selves considered apart. And since we are now and every day imployed thus in praising God, we desire him to accept this as a Testimony that we are his Ser∣vants. We declare it in Davids Phrase Psal. 145.2.(y) 1.25; only altering the

Tense and Person. Lord help us for we are thy ser∣vants, paying thee the daily tribute of Praise. What∣ever thou bestowest on us will not be forgotten, nor bu••ied in ungratefull silence. We meet in thy house every day to magnifie thee in this manner, and to set our the glory of thy Name in every thing thou dost for u. Withold not thy mercy, for we will not withold thy Praise; and since we resolve daily to do the work of Angel••, Lord keep us pure as they are, for praise is neither seemly nor acceptable in the mouth of a sinner. Let not us who are thy servants in the morning be the devils slaves before night(z) 1.26; but preserve us holy all day, that our afternoon sins may not rob us of the benefit of this dayes Praises, nor indispose us against the next morn∣ing, when our duty will return. Dear Jesus look on our frailty and strengthen us; look on our guilt and mi∣sery and Pardon us. We cry earnest∣ly and double our request Jesus Ma∣ster(a) 1.27 have mercy on us, have mercy on us; for our needs are great and pressing, unless we find mercy for former sins we must be condemned by thee; and except we obtain mercy for future assistance, we shall be overcome by Sathan. Oh shut not out our Prayer; consider not our merits but our distress, we know we deserve nothing, but we have great hopes (such is thy transcendent goodness) that we shall have what we desire. Those that were better then we have put words in our mouths, who in the Psalms(b) 1.28 did not urge thee as if they had been worthy, but only trusted in thy mercy; and so do we. We rely not on our selves or any Creature, but on thee alone, for we know thou canst help us; and we have a persuasion thou wilt. All the world sees by our daily atten∣dance on thee, that all our expe∣ctations are from thee. Oh do

not disappoint those hopes that are grounded on thy tender mercy, least Sathan upbraid us and the world slight us,(c) 1.29 and then which way can we look? Lord be it unto us according to our Faith. Amen. Amen.

The Paraphrase of the Te Deum.

WE Praise thee] most heartily for all we have lear∣ned out of thy holy Word [O God] and it shall be our care as it is our duty to observe thy Will, since [we acknowledge thee to be the Lord] to whom we owe all Duty and Obedience. We esteem it our happiness and honour to be accounted thy servants, who art Lord of all the world; and [a••l the earth] with its Inhabi∣tants joyns with us, and [doth worship thee] who a••t from Eternity, and in all ages hast been acknowledged to be [the Father everlasting.] Nor doth this lower world alone own thy Supremacy, but Praise is given [to thee] by the several Orders of [all An••••••s] who with harmonious voices [cry aloud] in proclaiming thy glory, which is ever set forth by all the hosts of [the Heavens] the Thrones, Dominions, Principalities and [the Powers] that are [therein.] [To thee] O God triumphant Hymns are sung in that Celestial Quire. For the [Cherubin] on one side [and] the [Seraphin] on the other, with ravishing melody chart thy Praise, and in their mysterious adorations, they [continually do cry] one to another [Holy] Father [Holy] Son [Holy] Spirit, three Persons, but one [Lord] thou art t••e most mighty [God of Savaoth] the supream commander of all the hosts of Heaven, of us and the innumerable my∣riods of blessed Spirits. Thou makest us happy with beholding, and the Sons of men with expecting thy glory, so that all the Inhabitants of [Heaven and Earth] re∣joyce in thee, because all parts of the Universe [are full of] those manifestations of thy power and good∣ness, which declare [the majesty of thy glory.] Thus

the Angels sing, and (for our great comfort) many of our bretheren now glorified bear a part with them [The glorious company of the Apostles] who Preached Christ, and with unwearied diligence and patience, admirable courage and fidelity shewed he was come to save the world, these are now in those regions of bliss, and there for ever [praise thee.] As also all those harbingers of thy Sons comming, inspired at sundry times, and in divers manners, these are now met in glory and make up [the goodly fellowship of the Prophets] whose words we read on earth, but they now are happy in be∣holding him of whom they foretold, and now continu∣ally [praise thee.] To all which blessed numbers are added those undaunted Legions who sealed the truth of the Prophets predictions, and the Apostles preaching with their blood, even [The noble army of Martyrs] who conquered infidelity and cruelty, by Faith and Patience, these now are passed from torments to their reward, and they with all other Saints and Angels, with united hearts and voices sweetly [praise t••ee.] Oh Lord we long to be there that we might see thee as clearly and praise thee as heartily as they do. But since we can now know thee only by Faith, we must glorifie thee by a∣greeing with [The holy Church] even our faithful bre∣theren [throughout all the world] in the Confession of that True Faith, whereby every good Christian [doth acknowledge thee] to be what thou hast revealed thy self to be in thy holy word. We believe in that Trini∣ty which the Angels worship, even in thee [the Father] who by creating and governing all the World, decla∣redst thy self to be [of an infinite Majesty] And we believe in him that is equal in glory with thee; and one in nature [thine honourable, true and only—] begotten [Son] who hath redeemed us, that we of slaves of Sa∣than might be thy adopted Sons. We do believe and acknowledge [also the Holy Ghost] to be very God (equal to and with the Father and the Son) and is the advocate for us in Heaven, and [the Comforter] of us on the Earth: And these Three Persons are One God. Thy gr••cious condescension, O blessed Jesus, shall not

Eclipse thy Divine Perfection, for though thou camest in our likeness to Redeem us, yet we believe [thou art] equal with the Father, and [the King of Glory] for thou ever wast most glorious in thy self, and thou [O Christ] art anointed of God a King and Priest for ever. From eternity thou art God, neither hadst thou thy be∣ginning when thou wast made the Son of Man, for [thou art the everlasting Son] begotten [of the Father] before the world began. Yet (blessed be thy name) thou didst change thy Glory for Misery, and sufferedst thy Eternity to be measured by time, for [when thou tookest upon thee] that glorious design [to deliver man] from eternal death [thou didst not abhor] the meanest condition, but wast conceived in [t••e Virgins womb] and born like unto us, only void of sin. How chear∣fully didst thou embrace a bitter and bloody Passion, to satisfie the Divine Justice provoked by our offences? and [when thou hadst] by suffering the wrath due to us, [overcome the sharpness] of that sting [of death] which our sins had armed it with, the whole world found the benefit of thy Cross. For by those merits [thou didst open] those gates of mercy which iniquity had shut a∣gainst all mankind, for hereby alone admittance into [the kingdom of heaven] is granted [to all believers] that are, or were, or ever shall be hereafter. And no such can be excluded, for now [thou sittest] as a glo∣rious conqueror [at the right hand of God] to inter∣cede that the faithful may have the benefit of thy pur∣chase, to keep possession for them, and finally to receive them to partake with thee [in the glory of the Father] which thou now injoyest, and canst dispose it to whom thou pleasest. To our great comfort therefore [we believe that thou] who hast been our Redeemer and art our Advocate [shalt come] with millions of Angels in great glory to try all the world, and particularly [to be our Iudge] with full Power to condemn or ac∣quit us. [We therefore] knowing our guiltiness, and that we cannot account to thy Justice, do before hand beg thy mercy, and most humbly [pray thee help thy servants] with thy infinite merits and abundant

grace; and to answer for them [whom thou hast] so deerly bought, and [redeemed with thy most precious blood] that we may not loose the benefit, nor thou the glory of thy gracious purchase. Since all men must stand or fall then at thy sentence, Oh do thou acquit thy faithful ones; and by applying thy merits [make them to be numbred with thy Saints] that being placed on thy right hand, they may have a part with thee and them [in Glory] unspeakable and [everlasting.] And that thou mayest have mercy on them in thy Kingdom, give them here all that may fit them for it; and bring them to it [O Lord save thy people] from all evil which might dishearten or defile them [and bless] thy Church with all good things, which may make it flourish as [thine inheritance] and encourage it in well-doing. Be thou a shepheard to watch over and feed thy servants, a King to defend and [govern them] in all thy holy wayes; and when Sathan and his instruments design to cast them down, rescue [and lift them up] by thy grace, above their power and malice that they may be safe [for ever.] Particularly be mindful of us in this Congregation who will never forget thee, but as we daily taste of thy mer∣cies, so [Day by day] we acknowledge them in thy house, and [we magnifie thee] for them with these sa∣cred hymns. Thou art an everflowing spring of com∣fort, therefore we ever praise thee [and we worship thy name] both now in this world, and will glorifie it in thy Kingdom [ever, world without end.] And as by our daily paying thee this Tribute of Praise, we declare our selves thy servants [Vouchsafe O Lord] to remember our frailty, and by thy grace [to keep us this day] which we have begun in thy service, holy, pure, and [without sin] that our present sacrifice may be accep∣ted, and our hearts fitly disposed against the next op∣portunity. We have so often fallen into sin, and so sadly smarted for our folly, that we must now most earnestly beseech thee [O Lord] to forgive and [have mercy upon us] for all that is past: and again to [have mercy upon us] and deliver us for the remaining part of our lives. We beg compassion of thee in all humility [O

Lord let thy mercy] come to us, and [lighten upon us] not for our merits, nor after the proportion of our de∣serts, but our faith; even [like as we] incouraged by thy promises most readily and firmly [do put our trust in thee] and hope for it. And though we do not chal∣lenge it by desert, yet we believe thou wilt not frustrate any of our expectations, for every one of us renouncing all other helps can say [O Lord in thee] alone [have I trusted] because I knew thy grace and bounty. Let me not now ask in vain; Oh [let me never] be put to shame before the world or the devil; nor [be confoun∣ded] by being sent away empty. [Amen].

The second Hymn after the First Lesson at Morning Prayer.

§. 5. WE shall briefly pass over this Hymn; because it is seldom used, and sufficiently plain: it being an invitation of all Creatures to praise God. And though it be not in the Canon of Scripture, yet it is an excel∣lent Paraphrase on the 148 Psalm; and comes so near it in words and sense, that we must reproach that, if we despise this. And we have the practice of the Primitive Church to justifie our use of it, wherein it was not sung only four times in the year (as in the present Roman Church) but on all solemn occasions in the assemblies of the faithful, from the beginning, as Ruffinus and St. Augustine(d) 1.30 assure us. And the duty which it invites us to ought to recommend it, which is to praise God for all his works. 'Tis true they are so excellent, that they do of t••emselves declare the Power and Wisdom of their great Creator(e) 1.31. And yet since we

have benefit by them, and understanding to observe, and speech to express his glory who made them, God calls on us to lend them a tongue to glorifie him with, and by so doing we may fill our souls with reverence and noble thoughts of the Lord of all things. Our aptness to be forgetful of the rare contrivance, and unthankful for the usefulness of his works, makes this Hymn often needful: but it is alwayes proper to be used after the History of the Creation, or the relati∣on of those miracles wherein God useth the Creatures as Instruments of his Justice or Mercy. And then we may in this Form learn the order of Gods works, for the method is exact, and beginning with the Hea∣vens and the hosts thereof descends to the air, the Earth and Sea reckoning up all the furniture of them; and concluding with a particular exhortation to the Sons of Men, who are concerned in them all to give praise to the Lord their maker, the Order will inform our understanding, the exactness quicken our memory, and the comprehensive and devout manner of address, will enlarge our affections, if we attend it, and de∣sire to profit by it, and then it will need no other recommendations.

The Analysis of the Benedictus or first Hymn after the second Lesson.

In this Hymn God is praised,

• 1. For the Redemp∣tion, both as to
  • 1. The nature of it, as it is an act
    • 1. Of Gods Mercy, ver. 68.
    • 2. Of his Power, ver. 69.
    • 3. Of his Truth, being the ful∣filling of
      • His Word, ver. 70, and 71.
      • His Promise,
      • His Covenant, 72.
      • His Oath, ver. 73.
  • 2. The end of it, viz.
    • 1. Our safety, ver. 74.
    • 2. Our obedi∣ence, which must be
      • 1. Uni∣versal in the parts
        • Holiness to∣wards God. Righteous∣ness towards man.
      • 2. Sincere, before him.
      • 3. Constant, all our life, ver. 75.
• 2. For the Promul∣gation, consider∣ing
  • 1. The Instru∣ment, and that for
    • 1. His Office, to be a
      • Prophet.
      • Harbinger.
    • 2. His Duty to
      • Prepare, v. 76.
      • Instruct.
    • 3. The end, for Remission, ver. 77.
  • 2. The cause why i•• was now to be thus made known
    • 1. In general, Gods Mercy.
    • 2. In parti∣cular, in re∣gard
      • 1. Of him that was to come, ver. 78.
      • 2. Of the end of his coming, ver. 79.

A Practical Discourse on the Benedictus.

§. 6. THE Gospel which hath now been read for the second Lesson, doth not only require our at∣tention but command our gratitude, because it brings that good news which is the cause of great joy to all people. The Angels sing, and all holy men to whom it was revealed entertain the news with Hymns of Praise. And if we be as sensible of the mercy as they were, and as thankful as we ought to be for the benefit there∣of, we shall rejoyce as heartily as they did, since it is as much our concern as theirs. And how can we better express our gladness for all that the Gospel records of what Jesus hath done for us, then in those sacred forms indited by the holy Spirit, with which devout Persons welcomed our Lord into the world? And these will be most acceptable to God, and most beneficial to us, both to help us with fit expressions, and to ingage us to sing them with the same heart and affections, which were in the first Composers; and particularly with the Devoti∣on of holy Zachariah the Author of this Hymn; who after nine months silence recovering his speech, stays not to rejoyce in that personal Mercy, but immediately being filled with the Divine Spirit, the inexpressible joy that filled his heart before, now breaks forth in these words: Blessed be the Lord God of Israel, &c. Where∣in he in the Phrase of Antient times(f) 1.32 declares the wonderful good∣ness of God. And we ought to joyn with him, not scrupling the Jewish form of expression, because if we be true Christians, and have the circumcision of the heart, we are the Children of the Promise(g) 1.33 the seed of A∣braham and the Israel of God: And this God of our Israel hath in a more excellent manner delivered ••s from the slavery of Sathan, then he did them from the bondage of Egypt.

And yet though this Spiritual Redemption be much grea∣ter, there is such a similitude in the method and cir∣cumstances, that it appears that was a type of this; and therefore Zac••ariah alludes to Gods delivering the people from Aegyptian misery. For as then he first visited them(h) 1.34 and considered their misery(i) 1.35, and then he rescued them with a mighty hand: So in our case he visited us in all senses, he remembred our calamity, he looked on our misery, considered our distress, and came himself to see us, and made such a visit as men and Angels admire at. He came in our nature, clothed with our infir∣mities, and stayed with us, and dwelt among us. And all this to Redeem us, not by doing miracles, but by suffering death: not only by conquering our inraged enemies, but satisfying an offended God; buying our lives with his dearest hearts blood. And by taking our Punishment, when himself was innocent, he freed us both from the sin and the wrath due to it(k) 1.36, that we might with free∣dome and hope serve our reconci∣led God. Well may we call this a Mighty Salvation, being accompli∣shed with as much Power as it was undertaken with Love. Behold how many helpless Crea∣tures, he delivers, from cruel burdens, mighty oppres∣sors, and dreadful expectations; nay from the just vengeance of an angry terrible and Almighty God, from endless and unsufferable flames as horrid as una∣voidable. This was indeed a horn of Salvation(l) 1.37, that is a Royal, Princely, succour and rescue; such as became the Son of so Victorious a King as David was; nay such as be∣came the Son of God, when he un∣dertook to restore the Kingdom of Divid (which now literally Herod

and the Romans had usurped, but spiritually sin and guilt had overcome) yet Jesus will retrieve it and set it up for ever, not to deliver us from Temporal but Spiritual enemies; not from Tribute but Damnation; and shall not we rejoyce at his Coronation? It is cer∣tain there is not a more illustrious mercy then this which was proclaimed so early to our first Father(m) 1.38, and repeated so often by all the Pro∣phets(n) 1.39, men of excellent holi∣ness, approved integrity, and un∣questionable truth. These all as if they had but one mouth unanimously agreed in the publication hereof. This is the mercy that was so fully confirmed by Covenants and Oaths(o) 1.40 to Abraham and all the faithful. This was believed and hoped for by the Jews, and expected by the very Gentiles(p) 1.41. This is that good news which cheared Adam after his fall, rejoyced Abraham in his pere∣grination, revived Jacob on his dy∣ing bed(q) 1.42, and supported the Patriarchs in all their troubles, al∣though they only saw it at a di∣stance, and hoped and waited for the light while they themselves were in the dark. But when Zachary beheld the morning star, and saw the day begin to spring which had so long been wished and de∣sired, he is ravished with holy joy; like the Northern people after a tedious night when they perceive the Sun approach. And shall not they that lived by the bare hope of this, and he that was so overjoyed at the first glimpse of it, condemn us who are daily taught that he is come, and hath confirmed Gods truth, and answered all their expectations, if we rejoyce not at least as much in the performance, as they did in the promise? Be∣hold, how God hath favoured us to let us behold the accomplishing of the desire of all Nations. See how he hath glorified himself in giving the world such a mani∣festation

of his truth, as will stop the mouths of his ene∣mies, 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) 1.43, 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 D••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 Jes••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 f••llen into u••der Sathan; but not to discharge ••s of our duty to himself. Nay to encrease the obliga∣tion; for by redeeming us from captivity and death, he ingaged us to serve him all our lives, which the laws of Nations(s) 1.44 as well as common gratitude doth inform us of. And if he had not resc••ed nor yet pur∣chased 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 co••ld not have payed that duty witho••t fears a••d terrors, both beca••se of the Tyrants w om we were enslaved to, and the M••jesty we had offended against. And therefore witho t a Redeemer, our se••vice to God either would have ••••en neglected or have been ••ccompanied with such ••••emblings a••d anxieties, so devoid of faith or love o•• hope, that it would have appeared necessa••y and cons••rained not

voluntary or free, and consequently it would be unac∣ceptable 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; af∣frighted 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 accep∣tance 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 dutif••l Child(t) 1.45, 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. L••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; a••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; e∣ven to walk holily in our duties to God, and righte∣ously in our conversation with men(u) 1.46. 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) 1.47 as if we only courted human appro∣bation; 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 as∣sistance, 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 be∣come 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) 1.48, the di∣vine 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 pre∣pare; 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 An∣gels Promise(z) 1.49: Not so much that he had a son, as in t••e joy he con∣ceived that he was to be the messen∣ger of the Lord of hosts, the He∣rald

and Harbinger to the most high: And yet he re∣joyceth not so much in the particular priviledge of his son, as the general benefit which the world might re∣ceive by his message: And therefore he blesseth God for his duty as well as his office. For when such a messen∣ger 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 care∣lesness, but appear in an Equipage suiting the greatness of his Majesty, the dearness of his love, and the excel∣lency of his design(a) 1.50 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 in∣to 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 A∣gent extraordinary, is now perfor∣med by the Ministers and Ambassa∣dors of Chri••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 ga∣zed at but to be entertained. And if you upon the war∣ning 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 mer∣cies(b) 1.51 which yearned to behold us in the hands, and under the sword of the merciless executioner, and moved him to send his son to res∣cue 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 relen∣ted, 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 ca∣lamity, but now the morning appears, John teaches, Ministers Preach, and Christ himself the Sun of Righte∣ousness(c) 1.52 began to spring from the East then, and now if we perish 'tis 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) 1.53, and when the Heathens were benighted in I∣dolatry, the Jews with evil prin∣ciples, worse practises, and sad af∣flictions; 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 Meridi∣an 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) 1.54, and sure it is more so now, for if in the light of know∣ledge 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 of∣fered 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 t••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 mi∣sery, 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] through∣out the world. He hath relieved us, when we had no means of help [and hath raised up] the greatest deli∣verer 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 e∣nemies] 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 gra∣ciously [promised to our forefathers] now he hath vouch∣safed to call to mind [and to remember] the engage∣ments 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 pro∣mise, and we now rejoyce in the verification of [the Oath which he] unchangeably [sware to our fore∣father 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 re∣quire 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 the hand of our enemies] should never by sin put our selves in their power again, but being obliged by our Pardon, and as∣sisted by his grace, henceforth [might serve him] with a lively faith, and chearful hope, [without fear] of be∣ing hurt by Sathan, or rejected by God. So long as we walk [in holiness] towards him [and righteousness] toward our Neighbours: and if our Religion and Cha∣rity be sincere as done [before him] and constant so as we continue in it [all the days of our life] we answer all his expectations, and need not doubt of acceptance and reward. Lord thou camest to make us holy as well as happy, and therefore thou hast sent this Harbinger to acquaint us with thy design. [And thou Child] art chosen to give the world warning, and [shalt be called the Prophet of the highest] God, thy office shall be to fit men to receive this mighty Saviour [for thou shalt go]

as a Herald [before the face of the Lord] by severe re∣proofs, and powerful exhortations [to prepare his ways] by bringing men to repentance. Thou art sent to shew the danger of sin, and [to give knowledge of] him that will bring [Salvation to his People] that they repenting, and fearing the wrath to come, may forsake all iniquity, and fly to Jesus [for the Remis∣sion of their sins,] It is high time for us who are guilty of so many sins, to take care least by impenitence and unpreparedness, we loose the benefit of this salvation which is provided for us [through the tender] bowels of the [mercy of our God, whereby] he pittied our desperate danger, and after our dismal right, hath given us the light of [the day-spring] even his only Son who [from on high] leaving his Heavenly Throne [hath vi∣sited us,] And now hath set up his Gospel among us [to give light] and discover the dangerous event of sin [to them that sit in darkness] through ignorance, or by horrid guilt are in the valley [and shadow of death] that so they may be instructed, converted and live [And to guide our feet] when we are thus brought out of our evil and dangerous paths, that we may enter [into the way] that leads to the everlasting Kingdom [of Peace] we will observe this light, and follow this guide, and ever praise thee for it saying, Glory be to the Father, &c.

The second Hymn after the second Lesson at Morning Prayer, Or the 100 Psalm.

§. 9. THE Church hath provided not only for our ne∣cessities but our delight, giving us the choice of another Hymn, which is a Psalm of Praise as the Title tells us, and was Composed to be sung by course in the Temple-service(f) 1.55 at the time of the Oblation of the Peace-Offering, and yet it is not so appropriate to the Jewish service, but it may well

fit the Christian worship; being a double exhortation to publick Praise, which is most due to God for the publi∣cation of his Gospel, and besides it is addressed to all Nations, and so is a fit return for so universal a Mercy as the Redemption is. There is no difficulty in the Me∣thod or Phrase, and therefore we shall only note; That the first Exhortation in the three first Verses, is both to direct and quicken us in the duty of Divine Praise, directing us in the two first Verses concerning the Per∣sons by whom, the manner how, and place where, we must perform it, and the third Verse contains the Mo∣tives, which are taken first from the Nature of God; secondly from his Works, both in Creating us, and taking special care of us as of the sheep of his Pasture: Where∣fore the fourth Verse renews and inforceth the Duty e∣ven to come into Gods house with hearts full of grati∣tude and joy, lauds and benedictions; and the fifth Verse gives new reasons of it, and more spiritual mo∣tives to it: first because of his Essential goodness; se∣condly his Endless Mercy; thirdly his infallible truth. All which are manifested so clearly in his holy Gospel, that the world never had such a Testimony of them be∣fore, and therefore this Hymn directly looks upon us, who have heard this good news, and obligeth us to bless God for that infinite Grace, and Mercy, and Truth, which he shewed in giving his Son to us: for which we must ever ascribe, Glory to the Father, &c.

Notes

• (x) 1.1

  1 Thess. 5.18.
• (y) 1.2

  Grande carmen istud est, & quo ni∣hil potentius: Quid enim potentius, quam Confessio Tri∣nitatis, quae quotidiè totius populi ore ce∣lebratur; Certatim omnes student fidem fateri; Patrem, Fi∣lium & Spiritum S. nô••unt versibus prae∣dicare. Ambros. in Conc. de Basilicis, &c. Tom. 5.
• (z) 1.3

  Luke 6.46.
• (a) 1.4

  Gen. 32.26. Dimitte me quia as∣cendit columna Au∣rorae & apprepin∣quat hora Angelo∣rum. ad laud••ndum Deum. Targ. Hiero∣sol.
• (b) 1.5

  Voce incessabi∣li, in S. Ambrose.
• (c) 1.6

  Isai. 6.3. Sanctus Pater, Sanctus Filius, Sanctus Spiritus. Cal. Par. Jon. I••a olim legebal. P. Galatinus.
• (d) 1.7

  Quot vulnera hiantia, tot ora lau∣dantia Deum.
• (e) 1.8

  Rom. 15.6.
• (f) 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. u rumque signif. Johan. 14.16. & 1 Ep. Johan. 2. ver. 1.
• (g) 1.10

  Psal. 24, 7. & 10. Quis est iste Rex gloriae! Re∣spondetur à scienti∣bus Dominus virtu∣tùm, ipse est Rex gloriae. Ergo Domi∣nus virtutùm est ip∣se filius. Ambros. de Fide. lib. 4.
• (h) 1.11

  Ephes. 4.9. Pudorem exordii nostri non recusa∣••i••, sed contumeli∣as naturae nostrae transcurrit. Hi∣lar.
• (i) 1.12

  Ideo quod homo est & Christus esse voluit, ut homo possit esse quod Christus est.
• (k) 1.13

  1 Cor. 15.57. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Devicto mortis a••u∣leo. Ambr.
• (l) 1.14

  Heb. 11.40. 1 Pet. 3.19. Matth. 27.52.
• (m) 1.15

  Clem. Alexandr. Strom. 20. Tertul. de animâ cap. 55. Cypr. Serm. in Dom, Pass. Ambrosius Comment. in Rom. 5. & passim.
• (n) 1.16

  Ascendit non ubi Verbum Deus ante non fuerat: sed ubi verbum Ca••e fa∣ctum ante à non sede∣rat. Ruffin. in Sym∣bol.
• (o) 1.17

  John 5.22.27.
• (p) 1.18

  Job. 9.2.
• (q) 1.19

  Job. 9.15.
• (r) 1.20

  Numerare pr•• reputari Isai. 53.12. Sapient. 5.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Graec.
• (s) 1.21

  Revel. 7.4.
• (t) 1.22

  Psal. 28. ult. Ser∣va populum tuum, & benedic heredi∣tati tuo, & rege eos & extolle eos usque in aeternum. Vulg. Lat.
• (u) 1.23

  Heb. & LXX. pasce eos, hoc est, rege Vulg. Sorores e∣nim sunt artes pas∣cendi & regnandi. Basil. conc 24.
• (x) 1.24

  Job. 22.19. Psal. 9.14.
• (y) 1.25

  Psal. 145.2. Per singulos dies be∣nedicam tibi, & laudabo nomen tuum, &c. Vulg. Lat.
• (z) 1.26

  Coepisti meliùs quam desinis, ultima primis Distant—
• (a) 1.27

  Math. 20.30, 31.
• (b) 1.28

  Psal. 33.22. Sit misericordia tua Domine super nos quemadmodum spe∣ravimus in te. Psal. 31.1. In te Domine speravi non confundar in aeter∣num. Vulg. Lat.
• (c) 1.29

  Ezra. 8.22. Psal. 22.7, 8.
• (d) 1.30

  In omni solem∣nitate, in sac••is fide∣lium decantatur, Ruffinus l. 2. adv. Hieron. ap. Six••. Senens. Biblioth. & Aug. Serm. 47. temp.
• (e) 1.31

  Psal. 19.1. Bona enim ex s••ipsis v••ce ••••emittunt, neque enim Sol vel Luna interprete ege••••; 〈◊〉〈◊〉 ipsa lux palam testatur quod totum mundum illustrant. Philo.
• (f) 1.32

  Gen. 9.26. Psal. 41.13.
• (g) 1.33

  Rom. 9.8.
• (h) 1.34

  Exod. 3.16. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (i) 1.35

  Gen. 21.1. Visitavit. Chal. Par. Recordatus est, ita Syr. (& Luc. 7.16.) Arab. Respexit, ita Vulg. Ruth. 1.6.
• (k) 1.36

  Suscipiendo poe∣nam sine culpâ & culpam delevit & poenam. August.
• (l) 1.37

  Cornu robur & Imperium vocat. Hieron. Hab. 3. Vide Dan. 7.24. & cap. 8.21. 1 Sam. 2.10. Chal. Par. pro Cornu habent Reg∣num. Ecclus. 49.5.
• (m) 1.38

  Gen. 3.15.
• (n) 1.39

  Act, 3.24. Deut. 28.7. Jerem. 23.6. Isai. 25.8.
• (o) 1.40

  Gen. 12.16. Heb. 6.
• (p) 1.41

  Percrebuerat Oriente toto vetus & constans opinio, ut eo tempore Judae à profectus rerum po∣teretur. Tacitus Annal. Vid. Numb. 24.17.
• (q) 1.42

  John 8.56. Gen. 49.18.
• (r) 1.43

  2 Cor. 1.20.
• (s) 1.44

  Redemptus ab hostibus r demptori serviat denec pre i∣um reddiderit. Grot. de jur. B. P. l. 3. c. 9. §. 10.
• (t) 1.45

  Non sicut feram timeo, patrem timeo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. 2^o.
• (u) 1.46

  Titus 1.11.
• (x) 1.47

  Coloss. 3.22.
• (y) 1.48

  Rom. 10.14, 15.
• (z) 1.49

  Luke 1.14. gaudium & exul∣ta••io.
• (a) 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de Cher.
• (b) 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulg. Viscera Misericor∣diae: viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, affectus Matris erga foetum è Visceribus suis prodeuntem. Jerem. 31.20.
• (c) 1.52

  Malach. 4.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut LXX Jerem. 23.5. Zachar. 3.9. malè Bez. germen, conser ver. 79. & Jesai. 9.2. Camer. Grotius: Christus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur à Patribus, Judaei horoscopum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocare so∣lent: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 1.2. Syr. vert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scaliger.
• (d) 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo.
• (e) 1.54

  Rom. 13.11, 12.
• (f) 1.55

  Dr. Hammond Paraph. and Annot. on Psal. 100.