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bold fast, I will not let it go, Job xxvii 5,6. It is an easie matter to serve God in Prosperity, but Affliction is that furnace, that tries whether our Piety be right or no ; the Hypocrite, that pretends to Holiness for secular Ends, fals off, as soon as the temporal rewards fail : But he that evezmoze serves God, as well in an afflicted, as a prosperous Eftate; this Man declares , that he loves God for his own sake, and not for his outward allowances of Earthly things; this manifests that he lives holily and purely out of Choice, and because he really-delights in such a course of Life ; and wheresoever there is such a Piety, it is not affliction, nor a frown from the face of God, that can discourage it: Such a Man will adhere to God, even when he doth correct him, and fay as the Cynick roughly phrased it to his excellent, but angry Master, itriking him ; smite on, for you shall not find any. (b) Mare, stev, Cudgel só bard, as to drive me from å gås dignons & To your Service (h); Thus also the okaupdv Evrov people of God profess, Our heart is te dreiegts Diog. Hot turned back, nor our steps gone
nor our steps gone Laert, vit. Diogen. out of thy way, no not when thou haft 1.6. smitten us into the place of Dragons, (i) Δράκοντας and covered us with the shadow of ta xótu aége S. Death, Pfal. xliv.19,20. "The He- Cbryfoft. in Psal. brews call whales by the name of 148.
vide Pfal. Dragons (i): So that the place of cxlviii.7.& lxxiv, Dragons is the bottom of the Sea, 14. and that (figuratively) here fignities, that they had not forsaken God, no not when he cast them into the depth of Misery and Distress : Nor doth the Heathen World want Instances of such a Piety; for Greece can tell of him, who was told of his Son's death, just as he was facrificing to the God's,and yet only pulled off his Garland, but went on in his Du
'ty without (hew of Passion ; and Rome prefents us with an High-Priest, who heard the like news as he was officiating in the Capitol, and yet did not interrupt his Prayer with one Sigh, and was worthy (faith the Re
lator (k) ) of the noblest Priesthood, (k) Dignusamplis. who did not give over serving the anfimo facerdotio, qui Gods. And will it not be a shame colere Deos, ne ira. tos quidem, deftitit,
to us, who have more knowledg, Sen.ad Marc.cap.13. and better Promises, greater afli
stance, and more excellent rewards, to fly from our Father's Service, because our Vanity makes him give us a little chastisement : Methinks we should rather serve him more in time of Trouble, than at any other time i fer so we shall have more comfort, and he will be sooner obliged to deliver us ; for, as it is here noted, if God's Servants do thus live holily and purely in their Afflictions, it is very much for the yo. nour and glory of their blessed Master, because it declares to all the World, that they who truly know the sweetness of his service, and the felicity of doing his Will, cannot by the sharpest afflictions be driven from their Duty, bit cleave closer to him the more he doth correct them: They know that he is but only curing their Diseases, and cutting of their Superfluities, and that these afflictions can do them no harm, so long as they do not rob them of their Innocence and their Vertue : And therefore they pray, whether their Calamities stay or be removed, howsoever, that they may ever serve God in Voltness and pureness of Living to bts Honour and Glozy. Finally, considering that these requests do contain so excellent matter , even that God may pity us, and we inay please him by a lively Faith and a hely Life in our greatest Sufferings, it is necessary, that we make them in a right manner, left we offend our Father of whom we ask, and lose the things we
pray for by a foolish and unwarrantable manner of address: Wherefore we do not ask these for the sake of the blessed Virgin, or of any Saints or Angels, but through our only Pediator and advocate Jesus Chrit : He only is the Mediator,whom God hath appointed, 1Tim. ii.g. None so ready to hear us, so able to help us, or so inclinable to intercede for us as he, and none so prevalent with God as he, who is his well-beloved Son; in his Name alone therefore do we pray, and if our Devotion do but answer the Excellency of our Petitions, or the Power of him, whom we have chosen to present them, it is certain they shall be granted,
9. 7. Of the Prayer of St. Chrysostom
and the Benedi&ion.
HE Conclusion of the Litany is the same with
that of the Morning Prayer, and when the Litany is used, these are not used there, but transferred to the Close of this Office; and they that are acquainted with the Greek Liturgies know, That S.Chryfoftom, the Author of this Form, hath placed it after those Litanick Supplications, which are there called the Pacificks, for whereas they are three times repeated, this Prayer is used after the latt Repetition, as the solemn Conclusion of that Litany , so that we use it agreeably to its first Institution, when we place it here : To the matter of it we have spoken before, as well as to the Benedi&tion in the Close of the tirit Part, so that we will only observe, that by the use of this Prayer of St.Chryfoftom's, as well as by the Harmony all along between our Prayers and those of the Eastern Church it will appear, that the learned Composers of our Common-Prayers did read and consider the Greek,as well as the Roman Offi
ces, and choose out of both, what was primitive and pure, but they tyed themselves to neither; they followed them where it was fit, but not where there was novel additions of Superstition or Impertinence; so that I hope the Reader will be convinced, that the Quotations out of those ancient Forms were not my Conjectures; but the design and intention of our reverend Compilers, and learn thereby to have a greater esteem for these Offices, which are, an Abftract of the best parts of the primitive Forms of Worship, and whosoever believes this, and useth these Offices with a Spirit sureable to so rare Composure, shall not only go home with the blerling of the Prielt, but with the bleffing of God also, who to all such Petitioners will not fail to say, Amen.
Whole LITAN Y.
S.9 God the Father) first Person of the glorious
Trinity, Maker [of heaven) and earth, and Governour of all things, We beseech thee to (babe merce apon as,] for we are [miserable] by the Punishment of Sin, and to pardon us, though we have been [innere7 against thy Laws and thy Providence. O God the Fatber, &c.
S. 11. D God the Son] second Person of the glorious Trinity, and [Kedeemer of] us, and all (the Cożld, ]we allo beseech thee to have mercy upon us,] for we are [miserable] by the guilt of Sin, and to pardon us, though we have been [štnners]against thcc,and thy Holy Gospel. O God the Son,&c.
S.III. 9 God the Holy Ghod] third Person of the glorious Trinity, yet of equal Divinity, as (proceeding from the father and the Son,] we beseech thee also co [have mercy aipon us,] for we are [miserable] by the Power of Sin, And to pardon us, though we have been [etaners) against thy Holy Motions and Directions. O God ibe Holy Gbot,&c.