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10,

Lir.

S.V. God the HolyGhoft, pzoceeding from the Fe

ther and the Son, Vabe mercy upon 118 milerable inners:]As the Divinity of the Son, so of the Holy Ghost also was denyed by many of the old Hereticks ;

as Arrius (d), Samosatenus (e), (d) Theodoret,lib.5.c. Photinus (f), and especially Macedo(e) Vincent.Lirinens. nius (8);but the Catholick Church adv. her. Epiphan. lib.

did ever confute and condemn 2.Tom. 2.bar 65. them,afferting that the Holy Ghost (f) Idim Vincentius

was very God, equal with the Fa

ther and the Son : As a Testimony (g).Sozomin 1.4.c.27.

whereof the Nicene Creed affirmeth, that the Holy Ghost is worshipped and glorified with the Father and the Son, fo of Old, and so in our Church, we glorifie him with them in the Gloria Patri, Úc. we worship him with them here in this Invocation, thereby declaring we believe the Holy Ghost to be truly God, since we must worship only the Lord our God, and him alone must we serve, Mat.iv. 10. We were baptized in his Name , and therefore we must call on his Name, for which we have a President in St.Paul, who calls the Spirit the Lord, and prays directly that He will establish their hearts in Holiness before God the Father, at the coming of our Lord Jesus Christ, i

Thes.iij.12,13. as St. Ambrose well ch) Patrem dixit, fi obferves ( b ): And to give still lium dixit, ver, 13. further evidence of our right be. quim 1830 cum Patre e Filropie'er Spiri- lief, we give to the Holy Ghost his rum junxit. Ambros. peculiar Character, viz. that we de Spir• fardo loz. pzoceedety (not from the Father cap.15.

by the Son, as the Greeks hold, but) from the Father and the bon, as the Scripture doth inform us, John xiv.16.and xv.26. and xvi.7. Yet to thew he is not lefsened by this Procession, but of the fanie gracious nature as well as the same glorious digni

ty

ty with the Father and the Son from whom he doth proceed : We make the same Petition to this that we did to the other, even that he will have mercy on us; We make the same Complaint before him that we are miserable, the same Confeffion to him that we are Sinners, and we have good reason fo to do ; for we have some Miseries proper to be removed by the Office, and we have fins committed against the Person of the Holy Ghost, so that while the Holy Man is going before us in repeating this Invocation, our Thoughts ought to be fixed upon these two Subjects, 1. As the Holy Ghoft is our Sanctifier, we may properly represent our felves as miserable before him by reason of the Ignorance of our minds, the perverseness of our Wills, the hardness of our hearts, the disorder of our affections, the fury of our Pallions and the violence of our Lusts, we may fadly complain of the want of many Graces and the weakness of thofe which we have, of our averseness to begin, our flackness to carry on, and our weariness e're we can accomplish any Good; all which miserable and evil disa positions the blessed Spirit can redress and make us ready and able to every holy Duty; pray we therefore to him to pity these our fpiritual miseries ; And let us not wonder, why the good Spirit beholding us lye under these evil habits hath not hitherto removed them, for our Admiration will cease and turn into self-accusation, if 2. We call to mind our Sins a

(i) Dews precepit gainst the Spirit of God, for Spiritum San&tum we though we are not guilty of that pote pro nature fue spiteful Blasphemy againit the Holy bono tenerun da delio Ghost, which is said to be unpardo- blenitate, quiete da

catum, tranquillitate nable, Mat.xii.32. yet we have noć

pace tra&tarenon fuo demeaned our felves toward him, rore,non bile, non ira, as his Office and Delign deserved mun vdio, inquietare. (i): We have often grieved hiin Tert.de spa

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Ephesi

Ephes.iv. 30. by stilling his good motions, neglecting his directions, and disregarding his reproofs ; we have not profited by the word which he endited, the Ordinances in which he is present, nor by any of the means of Grace; we have quenched holy, and cherished imcure thoughts, hating to be reformed, impatient of being hindred from evil purposes, refractory and incorrigible ever under Chastisements,till we have almost tired out the Patience of the gentle and holy Spirit of God, so that unless We have mercy upon us, and do pardon our former stubborness, we might fear he would give us over,and never attempt our Conversion more, which is the saddest of all Judgments; We have as yet time to prevent such a desertion, and to obtain the pardon of all our former provocations, the removal of all our spiritual evil-dispolitions, if with a penitent heart and devout affection, with a sence of our Miseries, and forrow for our Sins, we can call upon the Holy Ghost and say-- Vave mercy, &c. S.VI.D Volp, bleled and glorious Trinity, three

Persons and one Bob, Have mercy upon Dø, miserable Sinners:]The former Addresses to the Father, Son and Holy Ghost in particular have sufficiently shewed the Distinction of the Persons : And now that we may set forth the Unity of the Godhead, we invoke them all in One repeating the same Request to the whole Trinity together, which we had made to each

Person apart before, and we have (k) August, Meditat. Examples of such kind of Addrescap.12. & cap. 31.

ses and Prayers to the Holy and G. (1) Eucholog. Ilaya

blessed Trinity,as well in the Wri

tings of the Orthodox Fathers (k), gia tpia's. Offic. Lundan do noris,P.56.

as in tlie publick Offices of the anMiful.Sarisb. Litan. tient Church (1). I thall (hall on6 Dominica unille ly produce that memorable Prayer Trinitari, doc

of

of the Eastern Church, which begins some of their of fices, and is thus expreft, О most boly Trinity, have mercy upon us, Lord be mercifal to our sins, Saviour pardun oxy transgressions, Holy one behold and heal our infirmities for thy Names fake : To the same fence with these of our Church. We cryed for mercy,and declared our mileries and our Sins to every Person before, and now we do the fame to all, to mind us that our Sins againtt anv one Person of the Holy and undivided Trinity, is also agatott every Person, and to admonish us that our Miseries are not to be relieved by any one Person, so as to exclude the other, for they do all joyn to succour and relieve us, being as unanimous in their actions as united in their nature, so that if we propitiate one we reconcile all, if we offend one we displease all,and therefore it is very fit we should unite them in our Devotion, who do all make up One God: And withal we may here fitly adore the Mystery of the incomprehensible Trinity, declaring we believe it, though we cannot fathom the depth of it, and admire it where we cannot fully understand it. We know that there is a Trinity in Unity and Unity in Trinity, and we know that this Trinity is Holy and unmixed, Blessed by the Angels, Glorious in the eyes of all faithful People, once more therefore let us cry, Have mercy; it is not a vain Repetition, for Mercy is so necessary for us (m),and this Holy importunity is so pleasing to (m) Abfit enim ut God (n), that we ought to re- multiloquium depuleur peat this Request often, and to beg

quando necesaria din

cuntur.Aug.Rerra&t. with a fervency, not to be denyed: (nj Luc xviji.s.lm And we may also have. Two Ad- portunus vincit mavantages by this Repetition ; First, lum, quanto magis be. that if there be any Misery or Sin Tra&. Sanhedr.

nitarem mundi.Talm. which lyes upon us, and which we could not properly refer to any of the Persons in par

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ticular,

ticular,we may now produce that here before the whole bleffed Trinity. Secondly, if through Negligence or wandring thoughts we let slip any of the former Address, we may make some amends for our carelesness, and retrieve what we lost by a devout oblation of this general Request,which I wilh you to present with a hearty Devotion, for a good beginning is not only an Omen,

but a cause of our good proceed(0) Cạjufque rei poing () in the next Part, to which tiffima pars principio um eft. ff. 1.1. tit. 2.

we now go on, reserving the Paraprzf.

phrase till the End, that the

whole Litany may appear para: phrased altogether.

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