O

OF MAGNIFICAT, BENEDICTUS, &c. 101 Let novelty therefore in this give over endless contradictions, and let ancient custom prevail b.

SECTION XXXI.

OF MAGNIFICAT, BENEDICTUS, AND

NUNC DIMITTIS.

We have already given cause sufficient for the great conveniency and use of reading the Psalms oftener than other scriptures. Of reading or singing likewise Magnificat, Benedictus, and Nunc Dimittis oftener than the rest of the Psalms, the causes are no less reasonable: so that if the one may very well monthly the other may as well even daily be iterated. They are songs which concern us so much more than the songs of David, as the gospel touches us more than the law, the New Testament than the Old.

For the ancient received use of intermin

b This is so expressed, because the Puritans inveighed against the custom of alternate recitation of the Psalms.

gling hymns and psalms with divine readings, enough hath been written. And if any may fitly serve unto that purpose, how should it better have been devised than that a competent number of the old being first read, those of the new should succeed in the place where now they are set? they are the first gratulations wherewith our Lord and Saviour was joyfully received at his entrance into the world, by such as in their hearts, arms, and very bowels embraced him; being prophetical discoveries of Christ already present, whose future coming the other Psalms did but foresignify, they are against the obstinate incredulity of the Jews the most luculent testimonies that Christian religion hath; yea, the only sacred hymns they are that Christianity hath peculiar unto itself, the others being songs too of praise and thanksgiving, but songs wherewith as we serve God, so the Jew likewise. Ezechias amongst many other good things is commended for this also, that the praises of God were through his approvement daily set forth, by using in public divine service the

AND NUNC DIMITTIS.

О 103

songs of David and Asaph unto that very end p. Ezechias was persuaded, as we are, that the praises of God in the mouth of his saints are not so restrained to their own particular, but that others may both conveniently and. fruitfully use them: first, because the mystical communion of all faithful men is such as maketh every one to be interested in those precious blessings which any one of them receiveth at God's hands; secondly, because when any thing is spoken to extol the goodness of God whose mercy endureth for ever, albeit the particular occasion whereupon it riseth do come no more, yet the fountain continuing the same, and yielding other new effects, which are but only in some sort proportionable; a small resemblance between the benefit which we and others have received may serve to make the same words of praise and thanksgiving fit, though not equally in all circumstances fit, for both; a clear demonstration whereof we have in all the ancient fathers' commentaries and meditations upon the Psalms;

p 2 Chron. xxix 30.

last of all because even when there is not as much as the show of any resemblance, nevertheless by often using their words in such manner, our minds are daily more and more inured with their affections.

SECTION XXXII.

OF THE LITANY.

THE public estate of the church of God amongst the Jews hath had many rare and extraordinary occurrents, which also were occasions of sundry open solemnities and offices, whereby the people did with general consent make show of correspondent affection towards God. The like duties appear usual in the ancient Church of Christ, by that which Tertullian speaketh of Christian women matching themselves with Infidels. She cannot con

tent the Lord with performance of His discipline, that hath at her side a vassal whom Satan hath made his vice-agent to cross whatsoever the faithful should do. If her

presence be required at the time of station or standing prayer, he chargeth her at no time but that to be with him in his baths; if a fasting-day come, he hath on that day a banquet to make; if there be cause for the church to go forth in solemn procession, his whole family have such business come upon them that no one can be spared." These processions, as it seemeth, were first begun for the interring of holy martyrs, and the visiting of those places where they were entombed. And as things intended to one purpose are by use easily converted to more, it grew that supplications with this solemnity for the appeasing of God's wrath, and the averting of public evils, were of the Greek Church termed Litanies; Rogations, of the Latin. To the people of Vienne, (Mamercus being their bishop, about four hundred years after Christ,) there befell many things, the suddeuness and strangeness whereof so amazed the hearts of all men, that the city they began to forsake as a place which heaven did threaten with imminent ruin. It beseemed not the person of so grave a