need be and never desert his interest either for cost or peril which Prayer we must not only make with respect to our temporal felicity but as duly considering that the Almighty and invisible Governour of the World doth not Rule us immediately by himself but by Kings to whom he hath delegated his Authority So that they bear his Name and act by his Power g Exod. 22.28 Psal 82.1.6 Dii i. e. Judices qui potestatem Dei exercent Ab. Ez. And such as Rebell h Quicunque obfirmat faciem suaem contra Regem perinde est ac si obfirmaret faciem contra Divinam Majestatem Midr. Cohel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Const do fight against God Act. 5.39 oppose his word and resist his Ordinance Rom. 13.2 Wherefore we desire grace to obey not only for fear of wrath but for the Lords sake 1 Pet. 11.13 that is for Conscience sake Rom. 13.5 And this will produce the firmest and readiest obedience to all the Commands of our Governours when we observe them as subordinate to the Laws of God Eph. 6.1 in the Lord i Sed intra limites Disciplinae Tertul. Quia poterant aliquid imperare perversum ideo adjunxit in Domino Hieron in Eph. 6. Superiorum imperia Dura Declinanda sensim relinquenda magis sunt quam Respuenda Aul. Gell. Noct. At. l. 2. c. 7. as far as they do not contradict the plain will of the Almighty and for the Lord Rom. 13.1 that is because of his Authority vested in them And thus the best Christian will be the best Subject Let us therefore most fervently beg that we may all be conscientiously obedient and if we desire that heartily we shall not only obtain grace from God to be so but this Petition is an evidence we are already loyal And were it sincerely put up by all there could be no Treason nor Rebellion harboured in our Breasts but we should live in peace and please God adorn the Gospel Tit. 11.10 oblige the King and declare to all the World that it is not only the Duty but the Interest of Princes to defend the Religion of this Church which makes the best men and loyallest Subjects in the World § 6. Through Iesus Christ our Lord who with thee and the Holy Ghost liveth and reigneth ever one God World without end Amen It was a false and malicious calumny of the Jews that the Kingdom of Iesus was inconsistent with the Empire of Caesar for Obedience to Kings was never so enjoined and asserted before as it was by Christ and his Apostles And he himself hath told us that he is a King but no Rival to the Monarchs of this Earth For his Throne is in Heaven And his proper Subjects Saints and Angels k John 18.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb He reigns but it is with the Father and the Holy Ghost for ever For his sake therefore we may pray for the welfare of Temporal Kingdoms who hath power both to dispense them on Earth Math. 28.18 and to command blessings from Heaven on them especially on such Princes who are the Guardians of his beloved Church who own his Supremacy and daily confess and praise Him that liveth and Reigneth for ever The Paraphrase of the first Collect. § 7. Almighty God who art always ready to help us since thou art that King whose Kingdom is Everlasting and All sufficient to relieve us since thou art in Power infinite We beg not single or small Mercies of so great a Majesty but beseech thee to Have mercy upon all the Members of thy whole Church And especially that part thereof planted in these Nations which will be truly happy if it may please thee so graciously to direct the Counsels and so constantly to rule the heart of thy chosen and anointed Servant CHARLES by thy Providence and his undoubted right our King and Governour That He always remembring his Authority to flow from thee and knowing whose Minister and Vicegerent he is even the Deputy of thy Heavenly Majesty may above and before all things seek by defending Religion executing Justice and shewing mercy to advance thy honour and glory for he in so doing will ingage us all to praise thee for setting so wise and gracious a Prince over us And to compleat his and our happiness Grant that we and all others whom thou hast placed in the condition of his Subjects seriously and duly considering that for thy sake whose Authority he hath we owe him all duty and Allegiance may faithfully serve him with our Prayers Lives and Fortunes and also honour him in his person with our hearts and humbly obey him in his Laws by our whole Conversation so far as is possible in thee by the help of thy grace and for thee and for thy sake by a conscientious and exact Obedience according to the Commands of thy blessed word the appointment and Ordinance of thy Supream Providence O Lord let us be so happy to obtain this through the Merits of our great High Priest Iesus Christ who hath enjoined this Obedience and is our Lord who sets up Christian Princes on Earth to rule under him who with thee the Father and the Holy Ghost most gloriously liveth and reigneth in Heaven ever one God in that World which is without end and yet not forgetting us that are his Members in this changeable and uncertain World for his sake be it so Amen Of the second Collect for the King § 8. This Prayer is only added to help our Devotion with a greater variety but being as to the main so little different from the former it shall suffice to remark that the Petitions are here grounded on a never failing l Matth. 24.35 Foundation the word of God viz. Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivers of Waters he turneth it whithersoever he will Although the Kings heart be unsearchable to men Prov. 25.3 and his purposes seldom to be alter'd by any of his Inferiors Yet Almighty God hath shewed many instances m Ezra 1.1 7.28 9.9 Neh. 1.11 Dan. 3.28 Rev. 17.17 that he can change the Decrees of the greatest Monarchs and as the Gardener n See Hammond on Psal 1.3 by opening certain Sluces can direct the streams of his Water-courses to which part of his Plantation he pleaseth So can the King of Kings direct the Counsels and turn the designs of all mortal Princes to his own glory and the prosperity of his Church To increase our wealth at home to secure us against foreign Enemies and defend us in the Exercise of the true Religion is the care of our gracious King the Prayer of all good Subjects and the end of government it self o See 1 Tim. 2.2 Vt placidam quietam vitam degamus cum omni pietate honestate Quid enim aliud est imperium nisi cura salutis alienae Ammian Mercellin and therefore let us rejoice that we have
pro Vener tit de Feudis so that Princes as Constantine doth exprese it are Bishops without and the Ecclesiasticks within the Church They guard and direct the Externals while these Order and Administer the Internals of Religion Wherefore since God hath joined them in his Providence we must not separate them in our Prayers nor by any means omit to pray for our spiritual guides in this spirirual Sacrifice where the Antients did particularly remember all the Orders of the Church But having spoken of this before Comp. to the Temp. Sect. 17. § 2. we shall only note the comprehensiveness of the Petition here made for them which takes in the main part of their office viz. First To set forth the holy Word of God both as it is the Truth Joh 17.17 for the direction and instruction of the ignorant and as it is the lively Power of God unto Salvation p Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenis pro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Deut. 32.47.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Psal 19. ver 7 8. for the Conversion of those that are dead in sin which is to be done as is here intimated not only by plain and affectionate preaching but also by holy and unblamable living which doth better explain Gods will and more vigorously excite the People to observe it than the most learned Commentary or the molt eloquent Oration q Habent opera suam linguam habent suam facundiam etiam tacente linguâ Cypr. de dupl Mar. Hic est qui quale habet verbum talem habet vitam quoniam quae docet agit quae agit docet Christiani de Origene ap Euseb Ec. hist l. 5. c. 3. The second part of their Duty is rightly according to the Institution of Christ and duly as the necessities of the Church require to administer those two Sacraments which are of Divine Ordination viz. Baptism and the Lords Supper which no other Order of men can lawfully dispense so that if Ministers should neglect the Celebration of them or do it unduly it would be a great dammage and discomfort to the Church of Christ Let us therefore beg large measures of Grace for our Bishops and Pastors that their Preaching may convert us their lives invite us to imitation and their dispensing of the Sacraments may comfort and strengthen us in all goodness Let the Clergy pray heartily one for another for they understand the weight of this charge and let the people supplicate affectionately for their Ministers because the grace given to them is for their sakes and the benefit thereof finally descends upon the Congregation Especially let us all when this most holy Sacrament is to be Administred join our Petitions for those who officiate here or elsewbere that they may perform so grand a Mystery to the glory of God their own comfort and the benefit of all that partake thereof § 10. And to all thy People give thy Heavenly Grace especially to this Congregation here present that with meek hearts and due reverence they may hear ano receive thy holy Word truly serving thee in Holiness and Righteousness all the days of their life We have done well to pray for our spiritual Pastors but we must add this Petition also for the Sheep of their Pasture because the excellent gifts of Ministers do not profit unless the people also be indued with Heavenly Grace Hebrews 4.2 though all the Seed was good yet it prospered according to the condition of the ground on which it fell and where the soil was not prepared it came to no perfection though it were sowed by Jesus himself Math. 13. And sure it is a great pity that the Gifts and Graces the Time and Pains of so many learned and laborious Ministers should be all in vain and made ineffectual by the wickedness of those among whom they live which consideration makes the Priest here as Theophylact observes r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand up as a common Father of the whole Church and pray that all Congregations of Christian People may increase in true Piety in imitation of the God he serves who takes care of all And yet he doth intercede with particular affections and regard for his own Auditory praying that they may profit by the present duties and live holily ever after But see how rarely withal the means of improving by the Word of God is couched in this request viz. to receive it with a meek and lowly heart free from pride and self-conceit Å¿ James 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ser. 1. Philosophus quaerenti quid primùm discipu is praecipere voluit Resp Fastum depâ—nere ap Arrianum and to hear it with an awful Veneration as believing it to be the word of God For he that is meek will be guided by its directions and amended by its reproofs he that is reverent will tremble at its Summons and give respect to all its Laws Let us then devoutly beg for all our Congregations these necessary Graces of humility and godly fear that so our Preaching may make them holy and pure from all sin Righteous and abounding in all good works when they hear it with reverence and obey it with meekness And that not only now for our present comfort but all the days of their life to their own endless happiness And let us think how happy it were for the Christian Church if this Petition might prevail to the total removal of that pride and irreverence stubborness and contempt which make many Ministers preach and more people hear in vain § 11. And we most humbly beseech thee of thy goodness O Lord to comfort and succour all them who in this transitory life are in trouble sorrow need sickness or any other Adversity Besides the spiritual wants for which we have craved a supply in the former Petition we know that many of our Brethren are labouring under temporal Evils in this miserable World and therefore we must remember them as St. Paul teacheth Hâ—b 13.3 as being our selves also in the body that is both by our nature and our sins liable to the same Calamities And where can we so properly commemorate the afflicted as at this Sacrament of Mercy wherein God is moved by the representation of his dear Sons sufferings to pitty all Mankind especially those who by suffering are made conformable to his Image and in which Mystery we must express more pity and Charity than our Alms can convey which is to be done by bringing in a greater Arm to their assistance for our gift may bring some present allay to the distressed but if we can obtain the divine favour for them they shall be constantly supported or speedily delivered if that be best for them At this Sacrament therefore our Church enjoins us to pray for all in misery and so do the best and most antient Liturgies t Vt infirmi convalescant Liturg. S. Jacob. Pro aegrotis pro afflictis in summâ
and Mountains of difficulties before he can reach that blissful Crown it is little less than Miracle that all men do not sooner or latter fall and fall from the faith and fear of God What prospect in the World can ravish us with greater pleasuâ—es or raise in us higher admirations of the divine goodness than to behold those that were once as frail and sinful as we are now advanced above Satans malice or Deaths Power and placed in the Regions of Joy and the Bosom of Jesus that we might not tremble or think it impossible to come thither also Doth not their felicity give life to our hopes and become a pledge of our own future glory why should we not then rejoice with them and delight our selves with the very news of our Brethrens happiness what other Communion is there between us and those blessed Spirits but that they in general pitty and wish well to us and we praise God with and for them And by thus meditating of their most desirable estate we shall learn to despise Death and long to be with such inviting Company nay languishing after the happy enjoyment of such noble Society for ever and ever Who can look up to these Mansions and not enquire for the path that leads thither and be strongly attracted to follow the steps of those who have so successfully trodden this way before This makes the pious Soul so passionately beg the divine grace that it may do as they have done live as they lived and die as they died so that what they are now it may be hereafter The Scythians as Lucian relates kept the memorials of their brave Men with great joy that so many might strive to become like unto them d Simus inter exempla quare deficimus quare desperamus quicquid fieri potuit potest Sen. ep 98. Magnorum virorum non minus quam praesentia utilis est memoria idem ep 102. And St. Augustine saith when any duty seemed difficult he was wont to think of the Saints of former times and he imagined they derided his sloath saying Tu non poteris c. Canst not thou do what those Men nay those Women once did that which hath been effected is not impossible Would we make this use of our faithful Brethren departed their memory and example would be as profitable as if we had their bodily presence with us and the remembrance of their glory would strongly excite us to follow their good example till we came with them to partake of that Heavenly Kingdom in the mean time we shall never want matter for to praise God in their behalf since his truth and mercy to them is the confirmation of our Faith the encouragement of our duty and gives us in contemplation an antepast of our happiness before we come to the full enjoyment of it § 13. Grant this O Father for Iesus Christ his sake our only Mediator and Advocate Amen This general Conclusion of all our Prayers we should not remark particularly here but that the Mass hath thrust in the names of the B. Virgin and other Saints e Et omnium Sanctorum tuorum quorum meritis precibusque concedas in Canone Missae Rom. into the Supplications through whose Merits and Prayers they intercede even in this place where there is a lively Commemoration of the Death of Christ our only Mediator which is not only the holding a Candle to the Sun but seems to intimate that to plead in the Virtue of our Lords Passion is not sufficient that that intercession by which the Holy Virgin and all other Saints became accepted by God was not alone forceable enough But we desire no other Mediator nor need no other Advocate 1 Tim. 2.5 but our Lord Jesus Christ who is here represented nor do we doubt to ask all these Mercies for all these Persons since we approach our Heavenly Father with his dear and only beloved Son in our Arms wherefore let us bless the name of God who hath chosen such a Master of Requests to present our Prayers and put such an Argument in our Mouths when we approach unto him Let us look to the holy Symbols and remember our great High Priest while we offer up the Intercessions with a great humility and a sprightly devotion because our God will not nay cannot deny those that thus come unto him The Paraphrase of the Prayer for the whole Church § 14. O Almighty and Everliving God who art able to help all Persons always and in all things We are unworthy to ask for our selves and yet we are incouraged to intercede for others since by thy holy Apostle Saint Paul thou hast taught us in our daily Assemblies to make Prayers to obtain good Intercessions and Supplications to remove evil in behalf of all the World And to give thanks for the Mercies received by all men Believing therefore thy willingness to grant these things which thou commandest us to ask We humbly disclaim our own Merits beseech thee for Jesus sake and by the Vertue of his Passion here set forth most mercifully ** This to be omitted when there is no Collection ** to accept this poor acknowledgment of thy bounty and testimony of our love in these our Alms to the Poor and Oblations to thy Ministers intreating thee also to hear and ** This to be omitted when there is no Collection ** to receive all our former Petitions especially these our Prayers for all People which we offer as the evidence of our Universal Charity most heartily to thy Divine Majesty who art all-sufficient to supply the whole World To thy goodness therefore we come Beseeching thee though miraculous gifts are ceased yet to inspire continually with such grace the whole body of the Vniversal Church spread over all the Earth that it may be quickened with the most holy Spirit which teacheth the Principles of truth and produceth Vnity in the Faith and Concord in the affections of thy people And grant that all the Members of thy Church that do profess thy true Religion and confess to believe in thy holy Name laying aside their animosities may agree all their differences and so fully rest in the infallible truth of thy Holy Word and its determinations of all necessary things that notwithstanding some lesser varieties they may have mutual peace And live as Children of the same Father in Vnity without Schism or Heresie in Charity and godly love without Malice or Envy among them And because thy Church cannot well subsist on Earth without temporal Guardians We beseech thee also in order to the common good to save the Souls and defend the Persons and Rights of all Christian Magistrates who in their several Dominions have or ought to have supream governance of the Church whether they be absolute Kings or free Princes or else Rulers and Governours in popular States But as our duty interest and affection do peculiarly oblige us We pray thee Especially to save and defend Him who
IMPRIMATUR Jan. 21. 1673 4 C. Smith R. P. D. Episc Lond. à sacris domesticis A COMPANION TO THE ALTAR Or an HELP To the worthy receiving of the LORDS SVPPER By Discourses and Meditations upon the whole COMMUNION OFFICE To which is added An ESSAY upon the OFFICES OF Baptism and Confirmation By THO. COMBER M. A. LONDON Printed by J. Macock for John Martyn at the Bell in St Pauls Church-Yard and Richard Lambert at York MDCLXXV TO THE MOST REVEREND Father in GOD RICHARD By the Divine Providence Lord ARCHBISHOP OF YORK Primate of ENGLAND and METROPOLITAN May it please your Grace I Have often with much pleasure and admiration observed how rarely every part of Divine Service is suited to its proper Subject whereof there needs no better instance than that which is under our present Consideration The Communion is the most sublime Duty of Christianity the Compendium of Religion the best opportunity for Repentance the highest exercise of Faith and the strongest engagement to our Charity and accordingly it is fitted with an Office agreeable to its usefulness and grandeur wherein the Directions are full and perspicuous the Exhortations vigorous and importunate the Devotions fervent and expressive of more than ordinary affections an Office wherein equal regard is had to the Majesty of the Ordinance and the advantage of the Receivers to the Custom of the Antient and the benefit of the present times So that the illustration of this one Part of Liturgy will contain Arguments to convince the Negligent Instructions to teach the Ignorant and be the properest method to prepare us for this Sacrament to assist us in Receiving and to confirm us in all Holiness and Vertue afterwards yea I dare affirm that he who will conscientiously practise by these measures can neither be an Ill Man an Vnworthy Receiver or an Enemy to that Church which affords him such excellent means of Salvation Wherefore that these endeavours may be made publick with more Advantage I have been bold to recommend them to your Graces Patronage and that with great reason For their subject being of the highest Mystery and their design to adorn the most eminent Office of the Church could no where be more justly presented than to your Grace who beside the Dignity of your Primacy and the honour of so High a Station in this Church are so known a Lover and Patron of all its Primitive Administrations Besides your Grace hath a peculiar title to the Author as well as a Right in the subject of this Discourse for he first received the Holy Order of Priesthood and the Power of Dispensing this Sacrament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep ad Smyr Apost Can. 39. Concil Laodic Can. 57. from your Graces Hands to whom therefore he will ever pay the Reverence and Observance due to a Spiritual Father b Esto subjectus Pontifici tuo quasi animae parentem suscipe Hieron ad Nepot Ep. 2. In fine I am obliged to make this Tender by my Condition and my Duty by Gratitude and Affection And your Graces fair Approbation of my first Essay encourageth this to hope for a Candid acceptance both as it is a Testimony of my Respect and as it may minister to the Devotion of those who approach to Gods Altar My Lord There is nothing more useful to the friends of this Church nor more convincing to the dissenters from it than to present her pure and Primitive Order of Worship in its natural and lovely splendor whereof by the Divine mercy I have seen some Experiments from my former attempt and if this may prevail also to undeceive the seduced to amend the prophane and to elevate the devotion of Pious Men I shall have all I aimed at in this Work only I most gladly comply with this Opportunity to testifie my self Your Graces Most dutiful Son and most humble Servant Tho. Comber THE INTRODVCTION Of the Communion Service in general with the reason and use of this Vndertaking § 1. WHatsoever benefits we now enjoy or hope hereafter to receive from Almighty God are all purchased by the Death and must be obtained through the Intercession of the Holy Jesus And for a perpetual memorial hereof we are not only taught to mention his name in our daily Prayers John 14.13 15.16 but are also commanded by visible signs to Commemorate and set forth his Passion in the Lords Supper 1 Cor. 11.26 wherein by a more forcible rite of Intercession a Fideles etiam inter orandum Christum afferunt Deo Patri victimam dum scilicet mente affectuque ad sacrificium ejus unicum feruntur ut Deum sibi habeant faciantque propitium Anon. apud Med. Chris Sacrif Sect. 3. we beg the Divine Acceptance That which is more compendiously expressed in the Conclusion of our Prayers through Iesus Christ our Lord is more fully and more vigorously set out in this most holy Sacrament Wherein we Interceed on Earth in Imitation of and Conjunction with the great Intercession of our High Priest in Heaven Pleading here in the Vertue and Merits of the same Sacrifice which he doth urge there for us And because of this Sympathy and near Alliance between these two Offices of Praying and Communicating we find the Eucharist in the purest Ages of the Church was a daily b Act. 2.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Companion of their Common-Prayer So that there is no Ancient Liturgy but doth suppose and direct the Celebration of this Sacrament as constantly as the use of Publick Prayers they being never separated but in the Case of Novices or offending secluded Christians who only had the benefit of the Petitions but were shut out before the Mysteries were begun And though the iniquity of our Age hath made the Imitation of this sublime Example rather to be wished for than expected Yet the Consideration thereof may both humble us for the sad decay of Christian Devotion and also shew us what Excellent reason our Church had to annex so much of this Communion Office to the usual Prayers of all our more solemn Assemblies § 2. As to the particular Form of this part of the Divine Service Our Church hath taken the same liberty therein which others had done before them For since our great Master who did Institute this Sacrament haâ—h not prescribed any particular Form for the Administration thereof in holy Writ there have been in all the first Ages many Liturgies composed suitable to the places and times for which they were designed Such are those which now bear the names of St. Peter and St. Barnabas but especially the Liturgy of Hierusalem called from St. James and that of Alexandria named St. Marks and that of the famous Clemens Most of which though with some Corruptions are still extant And yet notwithstanding St. Basil St. Chrysostom and St. Ambrose did every one of them compile a several Liturgy for their several Churches and yet all different from the Roman Missal
So the Reverend Composers of the Common Prayer have used the same freedom extracting the purer and rejecting the suspicious parts out of all the former And so have compleated this model with so exact a Judgment and happy success that it is hard to determine whether they more endeavoured the advancement of Devotion or the Imitation of pure Antiquity For we may safely affirm that it is more Primitive in all its parts and more apt to assist for worthy Receiving than any Liturgy now used in the Christian World The stile is plain and moving the phrase is that of the most genuine Fathers and the whole Composition most Pious and proper to represent and give lustre to the duty as we shall shew in the several Particulars when we have first given some Account of the Reason and Use of this Undertaking and secondly In a brief Scheme presented the Method of the whole Communion Service § 3. The design of this Tract is that so Excellent an Office may be performed with a suitable Devotion And in order thereto we have not only Explained all the Parts thereof but by proper Meditations and Prayers all along have fitted it for the exercise of an Uniform Devotion during the whole Administration We have indeed many admirable Books for our help in this Sacrament but they being generally designed for the Closet the Affections which were elevated in Private are apt to grow loose and unactive when the Publick Service doth begin Whereas this Discourse following the Order appointed for the Celebration in the Church doth entertain the Devout Communicant all the way with most pertinent Meditations Most of which by frequent reading them in Private may be made so familiar that the hearing that part of the Office will bring them into our minds in their proper seasons For there will be little opportunity during the Administration to use the Book unless while the Minister is distributing to our Brethren all which time may be spent in those Meditations upon the Form of Administration And yet though we were obliged to follow the Method of the Liturgy we have endeavoured so to contrive it that they who desire variety or want other helps may be assisted hereby in Private also So that you will here find directions not only for your deportment at this Sacrament but also for your preparation to it and demeanour afterwards And though no part hereof be improper for such as would Communicate to read or Meditate upon Yet for your better advantage we have added the following Directions concerning the Order wherein some special parts of it are to be used by such as desire to be Worthy Receivers I. When the Minister hath given notice of the Sacrament 1. For your Instruction in the Mystery and preparation read Partit I. Sect. VIII all Part. III. Sect. II. § 1 2 3 4 5 6. § 9. 2. If you find any unwillingness to come read Part. I. Sect. IX all 3. If you are dejected so as to be discouraged from coming read Part. II. Sect. II. IV. V. all II. On the day before you are to Receive 1. To direct and assist you 1. In your Preparation in general read Part. I. Sect. II. all 2. In your Examination read Part. I. Sect. III. § 4 5 6 7. S. VIII § 6 7 8. Part. II. Sect. I. § 4 5 6. 3. In your Confession read Part. II. Sect. III. all 4. In your resolutions of new obedience read Part. I. Se. III. § 8 9 10. 5. In the Exercise of your Charity 1. In Giving read Part. I. Sect. VI. all 2. In making satisfaction r. Part. I. Se. VIII § 9. 3. In forgiving injuries read ib. § 10. 4. In Praying for others r. Part. I. Sect. VIII all 2. To perswade you to be thankful for Christs death read Pa. II. S. I. § 7 8 9 10. III. On that Morning that you may approach 1. With Humility read Part. III. Sect. I. all 2. With thankfulness read Part. II. Se. VI. § 3. to 8. 1. At Christmas read Part. II. Sect. VI. § 8 9. 2. At Easter read ib. § 10. 3. Ascension day read ib. § 11. 4. Whitsunday read ib. § 12. 5. Trinity Sunday read ib. § 13. IV. At the time of the Celebration 1. While the Elements are Consecrating read Part. III. S. II. § 7. to 13. 2. Before in and after the Receiving 1. Of the Bread read Part. III. S. III. § 3. to 10. 2. Of the Cup read ib. § 10. to the end V. After the Sacrament 1. If you would offer up your Self to God read Part. IV. Sect. II. § 5. 2. If you would pray for Grace r. ib. § 6. 3. If you would do acts of Humility r. ib. § 7. 4. If you would give thanks read Part. IV. Sect. III. § 3. Sect. IV. 3 4 5 6. 5. If you would acknowledge Gods Mercy read Pa. IV. S. III. § 4 5 6. 6. If you are afraid you shall fall off and desire Grace to persevere read ib. § 7. The Analysis of the whole Communion Office This Office may fitly be divided into Four Partitions Partition I. Of the more general Preparation to the Holy Communion 1. As it is common to the whole Congregation being the Exercise of 1. Holy desires in The Lords Prayer Sect. I. The Collect for Purity Sect. II. 2. Repentance in The Ten Commandments Sect. III. 3. Prayer in The Collects for the King and Day Sect. IV. 4. Hearing in The Epistle Sect. V. The Gospel Sect. V. 5. Faith in The Creed Sect. V. 6. Charity in The Offâ—rtory Sentences Sect. VI. The Prayer for the whole Church Se. VII 2. As more proper to those who are or ought to Communicate 1. The Wâ—rning before the Communion S. VIII 2. The Exhortation to the Communion Sect. IX Partition II. Of the more immediate Preparation 1. More generally in The Exhortation at the Communion Sect. I. The immediate Invitation Sect. II. 2. More particularly by 1. Expressing our Penitence in The Confession Sect. III. 2. Supporting our Faith from The Absolution Sect. IV. The Sentences c. Sect. V. 3. Offering up our Praiseâ— in 1. The general Preface and Trisagtum Sect. VI. 2. The particular Prefaces Appendix Partition III. Of the Celebration containing 1. The Communicants humble Approach in The Address Sect. I. 2. The Ministers blessing the Eâ—ements in The Prayer of Consecration Sect. II. 3. His distribution of them according to The Form of Administration Sect. III. Partition IV. Of the Post Communion concluding with 1. Prayers and Vows The Lords Prayer Sect. I. The first Prayer in the Post-Communion Sect. II. The second Prayer in the Post-Communion Sect. III. 2. Praises and Thanksgiving in The Gloria in Excelsis or the Angelick Hymn Sect. IV. 3. Benediction by The final Blessing Sect. V. PARTITION I. Of the more general Preparation to the Holy Communion SECT I. Of the Lords Prayer Sect. 1. THere can be no fitter beginning for this Sacred Ordinance which so peculiarly challengeth
For is it not as sure as God is true that if I persist in them I shall lose all my interest in my only Saviour forfeit all my hopes of Heaven and sell my title to the glorious Kingdom which is full of ravishing and endless pleasures and all abundance of whatsoever heart can wish And besides this insupportable loss shall not my Soul be condemned in the last dreadful judgment and cast into the Region of horror and darkness anguish and torments that have no abatement nor no end Why then Oh my Soul wilt thou buy these vanities so dear and be so abused by thy Enemies so ungrateful to thy dying Redeemer and so mischievous and cruel to thy self Wilt thou ever be so foolish and so desperate to commit the like again Say then O my Soul I abhor and renounce these accursed delusions being almost enraged at my self that I have been cheated with them so long My reason is convinced and my will perswaded that thy ways are the Right Therefore O Lord encline c. § 10. Secondly To engage our minds to all the Duties of Religion and Piety Justice and Charity that we may unalterably chuse them Let every one of us meditate First Why should I be backward to vow my obedience to the Laws of God Are they any thing else but a method of living well and wisely free from fears and injury Do they not teach me to bear my self so that I may win the favour of God and good men and be safe in the best and happy in the worst condition Can I wish my dearest Friend or my own Soul a greater felicity than to be meek and patient grateful and contented temperate and industrious just and bountiful to converse with God rejoice with Angels to imitate the Saints follow the blessed Jesus and to seek Everlasting Joy Secondly Doth God require any thing impossible unjust or unreasonable Am I to bind my self to any more than that which my Judgment and my Conscience when I am serious tell me it is fit and expedient for me to do although it had never been commanded Is it any more than that which all the wisest and best men the friends of God and the Darlings of Heaven have done with the greatest delight and pleasure and therefore it is the only proof of a generous and noble Spirit Thirdly Is not my God the best of all Masters who covers the infirmities and strengthens the weaknesses of his Servants Can I fail to please him who begets the desire and enables for the performance and makes the way familiar and easie pleasant and inviting and yet where there is a hearty endeavour doth make many abatements and accept the will for the deed d Quia voluit etiamsi non valuit adimplere 2 Cor. 8.12 and who begins his assistances early and continues them till he hath perfected this excellent work Fourthly Finally shall I not be rewarded with a glorious Crown in Heaven for being so wise as to chuse to be happy on Earth Is not this the sure way to the enjoyment of God the Society of Jesus and the Fellowship of glorified Saints and blessed Souls to Eternal Peace never-ceasing Joy to the most perfect and compleat felicity which shall last for ever though the trouble of gaining it be but short and transitory Be wise therefore Oh my Soul and easily perswaded to chuse thine own happiness And say I desire and long to be acquainted with these paths of pleasantness I chuse and love them all O Lord encline our hearts to keep these Laws And now I hope it may be time to bend your knees again and with a fresh bewailing of your transgressions and many acknowledgments of your Conviction to renounce and protest against all iniquity especially that by which you have been most apt to fall and also to vow and engage that you will lead a holy life which you must do most seriously as in the presence of God And finally looking unto Jesus the purchaser of Pardon and the giver of all Grace most humbly beg the holy Spirit that you may be enabled to keep this pious resolution since it is your wisdom and happiness never to break it more to which purpose say Lord write all these thy Laws in our hearts we beseech thee That is in our memories and on our affections that we might not offend against them Psal 119.11 For if his Spirit ingrave them on our Souls we shall with ease and pleasure keep and do them Ezek. 36.26 Wherefore let us beg this favour most earnestly and let us not doubt of being heard For this is the first and greatest part of the new Covenant God hath ingaged He will put his laws in our minds and on our hearts will he write them Jerem. 31.33 Heb. 8.10 And further if we so sincerely pray for this grace of Obedience it will ingage our Heavenly Father still more effectually to grant the last clause viz. that our Sins and iniquities he will remember no more SECT IV. Of the two Collects for the King § 1. THE Kings Majesty is fitly prayed for after the Commandments because he is Custos utriusque Tabulae and his Example is a great encouragement to the good and his Power a terror to the evil and so may be a great furtherance to the Observation of the Laws of God And it doth as conveniently precede the daily Collect for therein we beg all inward grace and herein all outward prosperity for the Church which is always prosperous under good and happy Princes And although we had prayed for the King before a Comp. to the Temple yet we are enjoined to do it here again for these Reasons First Because the welfare of the Kings Majesty is of so great and universal concernment to Religion and the Laws to Ministers and People that no one Earthly blessing is so necessary to be asked or so advantageous when obtained Secondly Because this is a distinct Office anciently used some hours after Morning Prayer b Vid. Spar. Rational p. 239. and S. Paul seems to Command that we should pray for Kings in all our Prayers and that first of all 1 Tim. 11.1 2. as we in this Service do Thirdly Because it was ever the Custom not only of the Jews c Ezra 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph lib. 12. cap 17. in the time of the Oblation but also of the Christians d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 1 Tim. 2. Oratio pramittitur pro populo pro Regibus pro caeteris Ambr. de Sacr. l. 4. c. 4. Vid. Aug. Epist 59. ad Paulin. Chrys in 1 Tim. 2. in the time of the Celebration of these Mysteries to supplicate for their Princes as all Ancient Liturgies do attest With unbloody Sacrifices and Mystical Rites saith Eusebius we endeavour to obtain the Divine mercy in order to the common peace offering up then to God supplications for the Church of God and his Vicegerent the King for
such a God to ask it of and such a Prince to ask it for whose endeavours are a great incouragement to this Petition What is further requisite the following Analysis and Paraphrase will supply The Analysis of the second Collect. Sect. 9. This Collect hath four Parts 1. The Compellation Almighty and Everlasting God 2. The ground of this Petition being Godâ— word concerning 1. His power over Kings Wâ— are taught by thy Holy Word that the hearts of Kings â—re â—n thy hands 2. His Providence about them and that thou dost dispose and turn them as it seemeth best to the godly Wisdom 3. The Petition it self and in it 1. For what is made We humbly beseech thee so to dispose and govern the heart 2. In behalf of whom of CHARLES thy Servant our King and Governour 3. To what end viz. 1. Gods glory that in all his thoughts words and works he may ever seek thy honour and glory 2. The Nations good And study to preserve thy People committed to his charge in Wealth Peace and Godliness 4. The Motives to make it effectual taken 1. From Gods mercy Grant this O merciful Father 2. Christs merits for thy dear Sons sake Iesus Christ our Lord Amen The Paraphrase of the second Collect. § 10. O Almighty Lord and everlasting God who art infinitely powerful and ever the same We chearfully call upon thee for our gracious Prince because we are taught by thy Spirit in thy Holy Word that the hearts of all men yea even the Counsels and purposes of Kings which seem of all other the most unsearchable and unalterable yet are in thy hands and at thy Command So that thou canst direct them to any good or restrain them from any evil and that thou dost by thy over-ruling Providence dispose and turn them as the Rivers of Waters Giving such event to every design as it seemeth best to thy divine and godly wisdom by which thou dost manage all the World Wherefore we humbly beseech thee thou great Moderator of Heaven and Earth so to dispose the Counsels and govern the heart of our gracious Soveraign CHARLES thy Servant our just and rightful King and Governour as may best conduce to his and our mutual comfort To which end let thy mighty power cause that in all his purposes and thoughts words and works he may most religiously and earnestly ever seek to advance thy honour and glory by defending thy Gospel administring Justice and making it his constant care and study to preserve all his Subjects who are thy people and by thee committed to his charge in a most flourishing prosperity that they may increase in wealth and abound in plenty continue in peace and dwell safely in the profession of Religion and in the practice of vertue and godliness throughout all Generations Grant this we beseech thee O merciful Father of thine own gracious nature especially now we plead in this Sacrament for thy dear Sons sake and in remembrance of the Death of Iesus Christ our Lord and our Redeemer Amen SECT V. Of the Epistle the Gospel and the Creed § 1. WHen to these Prayers for outward Prosperity we have added the Collect of the Day of which see Comp. to the Temple as a Petition for internal grace and a fit preparation for the following Portions of Scripture out of which it is taken and to which it commonly doth refer Then followeth the Reading of the Epistle and Gospel And it is evident that long before the dividing of the Bible into Chapters and Verses it was the Custom both of the Greek and Latin Church to read some select portions of the plainest and most practical parts of the New Testament at the Celebration of the Eucharist in imitation of the Jewish Mode of reading the History of the Passover before the eating of the Paschal Lamb. Buxtorf Lexic Chald. So that we find mention of reading the Apostolical and Evangelical Writings in this Office not only in the Liturgies of St. James St. Clemens St. Basil c. but in Just Martyr Tertullian St. Augustine and others of the Fathers who most of them have their Homilies still extant upon them And Strabo affirms they were appointed by the first Successors of the Apostles p Walafrid Strabo de reb Eccl. c. 22. For the Counsel of Valentia q Sacrosancta Evangelia ante munerum illationem in Missâ Catechumenorum in ordine lectionum post Apostolum legantur Concil Val. Can. 1. Anno circa 500. post Christum did only fix them to that place wherein now they stand before the Offertory that so the Catechumens might have the benefit to hear them For the particular choice of them they are the very Quintessence of the New Testament And first The Epistles are either plain and pressing Exhortations to some necessary Christian Duties or rare discoveries of Gods mercy or gracious promises of Pardon and Assistance And they are first read in remembrance of that first Mission of the Apostles when they went before their Masters face to every City whither Christ would come Luke 10.1 that the Epistle may be as the Harbinger for the Gospel And sure it is fit these being the words of the Servants that the last place and greatest honour be reserved to the words of their and our Master Secondly For the Gospel it is either some remarkable History of Christs Life or Death some Eminent Miracle or some curious Parable and part of his Divine Sermons which is therefore last read because the Epistles do usually contain instruction in the Mysteries of Salvation but the Gospel presents the Example of Jesus to the imitation whereof all our knowledge is but subservient Eph. 4.13 And to this may be referred surely that ancient custom of standing up at the reading of the Holy Gospel so frequently enjoined by the forementioned Liturgies r Legitur Evangelium stantibus omnibus cum timore reverentiâ Liturg St. Basil Stantes audiamus S. Evangelium Lit. St. Chrys Vide etiam Sozom hist l. 9. c. 19. Constit Clem. l. 2. Canon Apostol 61. and so universally practised among Christians both to express an extraordinary reverence to our Lords own words and also that we may shew our selves ready to obey by standing in a posture fit presently to execute his commands and to follow him whithersoever he calls us The Gospel hath such affinity to Christ that it is properly the word of God and bears the name of our Lord. Heb. 4.12 13. 1 Cor. 1.24 To receive Christ and to entertain his word with Faith is all one Finally to believe the Gospel is called eating Christs flesh and drinking his blood John 6. and is a kind of spiritual Communion Wherefore it is fitly read before this Sacrament and at the Altar even when there is no Celebration because we must hearken to it with the like reverence receive it with the like joy and return it with the like gratitude as if Jesus himself was sacramentally or visibly
relief to the poor And glad when u Temporalia mihi das restituam tibi aeterna Aug. de Verb. Dom. God whose Stewards they are affords them an opportunity to distribute some of their Riches to the needy This is the best use their Wealth can be put to being the laying up in store for them and theirs great blessings and thus they prudently make a good foundation on which they may build firm hopes of their being secured against the time to come and when the rich and uncharitable man is forsaken of his Wealth and Condemned this will so prevail that they who have been bountiful may attain through Gods mercy eternal life which is more worth than if they had purchased 10000. Worlds § 14. Hebrews 6.10 To give Alms is a sure foundation for Eternal Life which if any doubt because so small a gift alas cannot merit such a reward the Apostle proves it is sure to be rewarded in the persevering becaule of Gods Justice and the Truth of his promise Paraphrase You need not fear a sure reward for God hath obliged himself by his promise richly to requite it and sure you believe that God is not nor cannot be either so unrighteous to deny or so mindless that he will forget his promise Wherefore he will repay all your works of Charity and all the cost and labour which you have bestowed He cannot but with great delight accept this and all that proceedeth from that excellent principle of Love to God and your Neighbour which love to your Brethren he accounts you have shewed out of love to him and purely for his Names sake because they belonged to him They were relieved by you who have ministred necessaries to the Saints that were in need formerly and yet you are not weary of well-doing but finding it pleaseth him upon every Communion or Lords day you still â—o miniâ—ter to their supply § 15. Hebr. 13.16 This is to shew further that the Sacrifice of praise even in the Eucharist being not alone sufficient we must add the Sacrifice of Charity ver 15. and to assure us it shall be rewarded not only because of the promise but because it is so pleasing and agreeable to the very nature of God Paraphrase Though the legal Sacrifices be ceased and Christ hath expiated our sins by that one Offering of himself yet to do good to the Souls and to distribute of your wealth to relieve the bodily needs of your Brethren forget not especially in your solemn Addresses for with such Sacrifices of Charity under the Gospel also God is infinitely delighted and well-pleased because therein we imitate his mercy so that they will recommend all the rest of our services unto him § 16. 1 John 3.17 As our Duties are not so acceptable so neither can our love to God be so real without Charity to his Children and our Brethren in need whom he hath left poor on purpose to try our love to him Paraphrase He that pretends to Religion and yet is uncharitable is but an Hypocrite for whoso hath Mony Food or Raiment or any of this Worlds good things which he can spare from his own necessities and is not moved to pitty though he knoweth and seeth a poor Christian his Brother hungry destitute and naked if he have need and this unmerciful wretch cruelly refuseth to help him and shutteth out all thoughts that might breed commiseration or stir up his bowels of Compassion and so turn his Eyes from him How can such an one pretend or think there dwelleth any sparks of the love of God who is gracious to all in him that is so unlike the divine goodness and so little regards the poor whom God loves § 17. Tobit 4.7 Having now sufficiently pressed this Duty we do ex abundanti as the Antient Church use to do add two Exhortations out of the Apocrypha x Apocrypha pertinent ad ubertatem cognitionis Canonica ad Religionis Authoritatem Aug. de Civ dei l. 18. yet containing nothing in them but that to which the Canonical Scripture beareth witness Here is first An Exhortation almost the same with Deuter. 15.7 and Prov. 28.27 Secondly A motive which is grounded upon Acts 10.4 Paraphrase I counsel thee frequently and liberally to Give Alms to the poor out of thy goods which God hath given thee And never be so cruel to hide thine Eyes or turn thy face from the miseries or complaints of any poor Man But look with pitty hear with patience and relieve him with speed And then the face and favour of the Lord to whom thou must seek in all thy wants shall not be turned in anger away from thee But he will pitty and help thee in all thy distresses § 18. Tobit 4.8 9. This is also an Exhortation to Charity and is added to shew it is indispensably the duty of all to give somewhat more or less ver 8. agreeing with 1 Cor. 9.6 7. before and Mark 12.43 44. Secondly To assure us it shall be rewarded bountifully by God as above was said 1 Tim. 6.18 19. Paraphrase No Man can be excused from this Duty for all that God requireth is to Be merciful and Charitable after thy Power and according to thy Ability and the Estate that he hath given thee If thou hast much wealth therefore he expects thou shouldst Give plenteously for a very small gift is as nothing from a rich man But if thou hast little or no more than sufficeth thy self Do thy endeavour by labour and diligence to get somewhat and then trusting in God resolve chearfully and gladly to give Ephes 4.28 something out of that little which will be as acceptable from thee as greater gifts from others Ver. 9. And this is no unprofitable course for rich nor poor For so dispersing thine Alms gathered thou the surest riches for thy self Even the love of God and the Prayers of the poor which are a good reward for a small gift and will do thee more good in the Day of necessity and at the hour of Death than all the riches of the World § 19. Proverbs 19.17 If there remain yet the least scruple touching the reward of Charity because it is bestowed on a poor man who himself cannot make requital Here God doth first acknowledge the Debt and Secondly promise to pay it Paraphrase The mony given in Alms is surer laid up and better bestowed than that which we have in our hands for He that by liberal gifts sheweth that he hath pitty on the poor whom God hath left unprovided though they cannot repay him yet he is sure to be well requited because He lendeth it to him from whom we receive all even to the Lord whose peculiar care the poor are so that he accounts it done to himself Math. 25.40 He owns y Patrimonium tuum Deo foenera D. Cypr. Habuisti me largitorem fac me debitorem habeam te foeneratorem Aug. de Verb. Dom. the Debt And look what he layeth out upon
man considers before he set upon any great affair First He surveys the nature of the work Secondly He examines his own fitness to undertake it Thus did Solomon when he was to build the Temple 1 Kings 3.3.8 9. and when a marriage with Sauls Daughter was proposed to David Seemeth it saith he a light thing unto you to be a Kings Son c. so must we meditate of this divine Ordinance and say to our own Souls O how dreadful is this place Gen. 28.17 seemeth it a small thing unto thee to be feasted with God waited on by Angels fed with the body of Jesus and refreshed with a Cup of that saving blood which hath attoned the sins of the World What meaneth this secret that so poor a Wretch and sinful a Rebel should receive so mighty a favour and be received to so near embraces How can I approach to these Terrible Mysteries till I have pulled back the Veil and worshipped him that feeds my body to convey grace to my Soul and makes that stoop to the Eye of sense which Angels cannot behold with open faces The Minister's considering this before doth not excuse us from considering it also but we our selves must as he adviseth consider withal the dignity to make us full of desires and humble and the danger to put us upon the strictest care and preparation And if the peril of unworthy receiving do only make us more diligent to come well it becomes its own Cure and the consideration of this danger makes that really there is none to those who come humbly esteeming this Ordinance as it doth deserve § 7. And so to search and examine your own Consciences and that not lightly and after the manner of dissemblers with God but so that ye may come holy and clean to such an Heavenly Feast in the marriage garment required by God in holy Scripture and be received as worthy partakers of that holy Table Having spent some time in a serious contemplation of the dignity of this mystery our next duty is to search and try how we are fitted for it we must not only admire the Guest but prepare and cleanse the House for his reception and if we have done the first part so as that we have begot in our Souls a due esteem of the blessed Jesus we shall not dare to bring him into a filthy heart the receptacle of his Enemies and his Murderers When Augustus found but mean entertainment at the House of a Roman Citizen to whom he was invited he accounted it a disrespect to his Person and in anger said Sir I thought you and I had not been so familiar but our Lord is not offended at the meanness of his treat if there be no mixtures of uncleanness and iniquity Pythagoras his mystical precept not to cast Bread into a draught i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly warn us not to put this Bread of Life into a Soul more odious to the Eyes of God than the receptacles of abomination can be to ours How careful was Joseph and Nicodemus to wrap his dead body in the purest linnen and shall we shew a less regard to his Person now that he liveth for ever But surely no Christian need be urged to so plain and so necessary a Duty only let us note those excellent directions for the manner of doing it which are here given us viz. That which we must search is the the Records of Conscience which if we examine l Salvatorem nostrum suscepturi totis viribus debemus nos cum iplius adjutorio praeparare omnes latebras animae nostrae diligentèr aspicere ne fortè sit in nobis aliquod peccatum absconditum quod conscientiam nostram confundat oculos divina Majestatis offendat Ambros de Sacram. seriously and strictly we may find there an impartial account of all the good we have omitted and all the evil which we have committed for there are those remembrances which will either accuse or excuse us at the holy Table Rom. 2.15 Wherefore we must take heed that we do not this lightly only out of Custom before a solemn time or meerly that we may seem to have done it as most men do who only gently touch these sores and give a slight and superficial glance at some of their greatest or latest committed sins but never care for searching into the bottom and looking into the inward Corners of their Corruptions These alas are but Dissemblers with God who only seek for some matter to confess and tell a sad story without any sorrow or real purposes of amendment yet call this preparation and come to this Sacrament with expectations of pardon and acceptance But truly we had as good do nothing neither God nor Conscience will so excuse us we do but lose our labour and cheat our selves with a shadow for the substance unless we do it impartially and with real designs to see our sins clearly and be humbled deeply for them so that we may hate and forsake them for ever hereafter Now that our Examination may be thus performed let us as the wise man adviseth Remember the end and we shall never do amiss Ecclus 7.16 We must consider therefore in the present case That we are so to try our selves First That we may come to this Heavenly Feast holy and adorned with the Wedding Garment Math. 22.2 that is we must examine not only till we see our sin but till we hate it and instead of those filthy rags have put on pure and pious dispositions which are that clean Linnen even the Righteousness of the Saints Revel 19.8 for by these Ornaments are holy Souls fitted for that Coelestial Company which is to be met at this Solemnity And secondly another end of our Examination is that we may be accepted by God himself as worthy Communicants that he who seeth the heart may approve the sincerity of our Repentance and the great King who comes in to see the Guests may by his gracious estimation supply the defects of our performance and call us worthy though strictly we are not so It is not that men may think we have duly prepared but that the All-seeing God may receive us that is treat us nobly and entertain us kindly as the word to receive signifies Math. 18.5 Act. 21.17 at this Heavenly Banquet And can we think a formal search will procure these graces or prevail for the divine acceptance nothing less than a through Repentance will suffice to this end and how to perform that the next Paragraph will discover § 8. The way and means thereto is first to examine your lives and Conversations by the Rule of Gods Commandments and whereinsoever ye shall perceive your selves to have offended either by Will Word or Deed there to bewail your own sinfulness and to confess your selves to Almighty God with full purpose of amendment If all that hath been said have convinced us of the necessity and advantage of a strict preparation
of our Lips can be sufficient we are here prescribed another way to make our thanks to be continual viz. by glorifying God in our Lives And this we may effectually do 1. By resigning up our selves to the disposal of his providence 2. By yielding obedience to all his holy Commandments 1. By our submission to his will we glorifie him by declaring that through these tokens of his favour we are so satisfied of his Wisdom and his Love that we can be confident that whatsoever he shall appoint is good for us We tell all the World that whatsoever comes from God is just and holy wisely ordered graciously designed and full of mercy 2. By our serving him in Holiness we express how highly we are obliged to him how sure we are of the excellency of his Laws and how fully we are Conquered by his amazing love and thus the praises of God are writ in plain and real Characters in the lives of contented and righteous men so that all the World may read them The Eucharist is but for one hour the Hymns will soon be over but by Submission and Obedience we may glorifie our God continually and every moment Amen SECT II. Of the immediate Invitation § 1. THE Guests being come and the provisions ready it was the office of the Governour of the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 2.9 to make them sit down which place the Disciples sustained in that miraculous feeding of the 5000. John 6.10 as an Emblem that they and their Successors should do it ever after in this Coelestial Banquet Thus our Church according to the Custom of the Primitive Christians orders the Priest to invite the Communicants to draw near So in that antient Book which bears the name of Dionysius the Areop we read the holy Man used to say Come my Brethren unto this holy Communion a Dionys Eccles Hier. cap. 3. And in the Liturgies of St. Chrysostome and St. James Come near with fear and Faith b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturg S. Chrys And in the Constitutions Coming in Order with reverence and holy fear c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost l. 2. c. 57. Yet we do not only call men to this holy Feast but withal we mind them again of those qualifications without which God will not accept and receive them We do not saith St. Chrysost d Chrysost hom 24. in 1. ad Corinth exhort men to destroy themselves by impudent and rude approaches but that they may come with fear and purity unto the Lord We tell them all that unless they have truly repented and are in perfect Charity and have intire purposes of amendment they can neither come with Faith receive with Comfort nor depart with a blessing In the Olympick Games the Cryer by Proclamation enquired If any could accuse the Agonist to have been a Slave a Thief or of Evil Conversation for no such were allowed to strive there But our Herald saith the aforesaid Author makes his appeal to our own Consciences and makes us our own Accusers e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Heb. 9. Eth. for every man best knows his own heart and each one is most concerned for his own safety therefore let us be ingenuous and deal truly between God and our Souls in this affair if our own hearts tell us we are not thus qualified in any measure we ought to forbear if we be in any tolerable degrees thus disposed I may say as they once to the blind man Mark 10.49 Arise be of good Comfort he calleth you When the Servant calls you in the name and by the rules of his great Master you are to repute it as the very words of Christ himself and to believe that he invites you It is recorded as the great honour of the famous Pindar f Scholias Graec. in ejus vitâ Lil. Greg. Giraldus Dialog 9. that the Priest of Apollo did by order from the God invite him frequently to Feast upon the remainders of his Sacrifices But how much more honour and Comfort hath the true Christian in being thus lovingly called by Jesus himself Come ye blessed of the Lord draw near with Faith and Feast with holy Joy and Comfort Let not the sense of former sins which you have repented of keep you back but bring you hither more humbly for the very next duty you are to perform is to ease your Soul of those sad remembrances by a meek and hearty Confession concerning which the Church gives you a full direction in two words 1. For the temper of your Souls that you make it with humility and Contrition 2. For the posture of your Bodies that you do it upon your bended knees as Shimei confest his Treason to King David 2 Sam. 19.18 and as all Criminals Petition mortal Princes for their Pardon Put therefore your outward and inward man into this posture so shall you be fit to repeat the adjoining Confession to which we shall turn our discourse when we have given you the Analysis and Paraphrase of this Invitation and so made it sufficiently plain to all The Analysis of the Invitation Sect. 2. This Invitation consists of three parts The Qualifications required in those that are invited viz. 1. Repentance Ye that do truly and earnestly repent you of your sins 2. Charity And art in Love and Charity with your Neighbours 3. Holy purposes And intend to lead a new life following the Commandments of God and walking from henceforth in his holy ways 2. The Invitation it self Draw near with Faith and take this Holy Sacrament to your Comfort 3. A direction as to 1. The duty next to be done And make your humble Confession to Almighty God 2. The manner of doing it Meekly kneeling upon your knees The Paraphrase of the Invitation § 3. O all Ye that do sincerely and truly passionately and earnestly repent you of all your former iniquities and your sins which ye have committed And ye that have cast away all malice and are in a perfect state of Love and Charity with every one of your Neighbours And ye that condemning your by-past folly do resolve and intend to lead a new life taking Jesus for your guide following the Commandments of God fully and walking from henceforth unblameably in his holy ways in the name of Christ I bid you that are so qualified to draw near to this holy Table with Faith in your Saviours mercy and take this Holy Sacrament the pledge of his love to your great and endless Comfort only because you must have no secret accusations of Conscience to disturb your joy in this blessed Feast Open your heart to the Lord once more And make your humble Confession with great sorrow and contrition to Almighty God and that in the lowlyest posture meekly kneeling upon your knees to beg your Pardon from the King of Kings SECT III. Of the Confession § 1. BEsides those publick Confessions in the reconciliation of notorious Offenders
Font of Regeneration when they come to Age what Promises they have made for them that they may study not to live unworthy of the Salvation provided for them but may fulfil by their own performance what they have promised by the mouths of others Walafrid Strabo de reb Eccles cap. 26. St. Augustine also warneth them to instruct and correct them whom they have answered for u Quos enim ex baptismo suscepistis docete castigate Aug. de rect Cathol convers and the Synod of Mentz w Compatres spirituales filiolos suos Catholicè instruant Synod Mogunt Can. 47. hath a peculiar Decree in this matter But if there were no Authority it is highly reasonable and absolutely necessary for how shall they believe in him of whom they have not heard and how shall they hear without a Teacher Rom. 10.14 It is impossible they should keep this Vow if they do not understand it wherefore you must begin early and inculcate often to them what you did for them and upon what terms they stand with Almighty God which you cannot better do than by making them learn and understand the Church Catechism the first part of which is an Excellent Account of this Solemn Vow plainly and briefly shewing both what God promised to them and what they by you promised to him together with other particulars for their better keeping of the same This is the first part of the Sureties Duty The second is that they do bring them to the House of God more fully to be instructed and advised for Faith comes by Hearing Rom. 10.17 Sermons are appointed to convince the Judgment perswade the Will and move the Affections of such as have been initiated in the first Principles of Religion And here they shall be exhorted and reproved and continually kept in mind of their Duty so that Experience shews that those who neglect to hear Sermons x Alphius foenerator solebat dicere Optima nomina non appellando mala fieri Columella de re rusticâ l. 1. c. 7. do grow worse and worse and fall into damnable neglect even forgetting that ever any vow was made by them or for them running at last into Atheism and open Prophaneness Thirdly But because Sermons will do little good until a good foundation be laid they must privately teach them First The Creed which they have promised to believe Secondly The Lords Prayer that they may have help from God against the Enemies which they have renounced Thirdly The Ten Commandments which they are engaged to keep and all these in the English tongue lest they patter them over as ignorant Papists their Ave Maries and do not understand them These must be taught the poorest being indispensably necessary but then where Children can read their Godfathers must teach them in private all things that may further their Salvation and also bring them to be Catechized by the Minister where they may be taught more fully Fourthly They must endeavour that their Parents bring them up in Vertue and the Fear of God for without this all knowledge is unprofitable and therefore they have just Authority to advise these Children to do well and to reprove them for doing ill yea to admonish the Parents also if they neglect their Duty Lastly Lest any should think this is more than needs the Exhortation ends with a Cogent Reason shewing the necessity of this care viz. Because the main end of Baptism and the design of all the Rites in it is that we may be real Christians that is lead holy Lives and become like unto Christ y Quid est Christianus similitudo Dei quantum possibile est humanae naturae si suscepisti Christianismum festina fieri similis Deo Basil Hexam Hom. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles whose name we are Baptized into and whose Religion we have undertaken if we do not live the more free from Sin and do more good works we might as well have been Unbaptized yea it shall be more tolerable for Turks and Infidels You Godfathers and Godmothers have done the Child little kindness if you look after it no further you have assisted it in vowing and engaging to be the Servant and Souldier of Jesus Christ in abjuring and renouncing all Wickedness and will you not do something to procure it may perform these Be assured that Baptism will neither do you nor them good unless it make you more holy afterwards but will be the aggravation of your Condemnation Wherefore I will conclude with a threefold Admonition 1. To Parents who must chuse such Sureties as may be assistants to them in their weighty Charge and must be either so pious to bring up their Children well or so humble as to be willing to be told of it by those whom God and the Church hath made their Supervisors But if Parents be proud and scornful or take such advice in evil part they are doubtless guilty of the breach of this Vow Secondly To Sureties Let them not be discouraged from this pious undertaking by the Duty attending on it for it is uncharitable to refuse it and others have done it for us we are bound to all these things for our selves and every Christian must reprove his offending Brother yet by thus engaging we become an instrument of our Neighbours Salvation nor shall we need to bring any guilt upon our selves for we may easily deliver our soul And when we do become Sureties we may declare to the Parents that it is our Duty and Resolution to endeavour the Salvation of this Child Let them take it well or ill let us not displease God and endanger our own Souls z Amici vitia si feras facis tua P. Mim Vtiliores sunt plerumque inimici objurgantes quam Amici objurgare metuentes Aug. ep ad Hieron Molesta veritas siquidem ex eâ odium nascitur sed multo◠molestius obsequium quod peccatis indulgens praecipitem ferri amicum sinit Cicero for fear of giving them offence Let us resolve we will anger them rather than connive at their Childs ruine It is a cruel and mischievous modesty to be ashamed to speak for God where two Souls are concerned our own and his for whom we are engaged Let not others negligence be a President or excuse to us for we see Religion almost lost while none take care of Childrens Religious Education And if Sureties do instruct exhort and reprove their Charge they have done their part and must leave the success to God Thirdly To those that are Baptized You must be thankful to and reverent towards your Sponsors and give them leave to reprove you taking all in good part from them and being desirous to learn your Duty And let us all that have received this Sacrament Remember our Vow unto our lives end for it will arm us against Sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ignat Ep. ad Polycarp to consider how solemnly we have renounced it and Luther tells
is It was formerly promised for them and now they are to engage that they will renounce all Evil believe the Articles of the Christian Faith and keep the Commandments of God wherefore it is absolutely necessary that they first understand the reasonableness of their Renunciation the truth of the Creed the meaning and extent of the ten Commandments together with the use of Prayer and the Sacraments for obtaining Grace to observe them or else they can never make a prudent or a lasting Resolution The promise was made by others when we were altogether uncapable but now that God hath spared us to years of discretion it becomes our own Duty and we must by deliberate choice take it upon our selves and as this Preface notes those are the two great ends and benefits of this Duty 1. That every one may expresly consent to the Covenant in which he is so highly concerned 2. That he may before God and many Witnesses engage to perform his part thereof Not much unlike this is that Custom of the Jews of bringing their Children before the Congregation at 13. years old when they have learned the Law and the Misnah and their daily Prayers whereupon they are declared Sons of the Precept and henceforth to answer for their own sins and so the rite ends in Praises and Supplications Buxt Synagog Jud. cap. 3. Considering therefore here is so great a work to be performed Ministers Parents and Godfathers must most diligently prepare those under their Charge for it and they who are to be Confirmed must examine themselves if they can freely and willingly make this Vow without any reserve or hypocrisie and consider how they may keep it and that some Days before be set apart to this purpose is very convenient for it was an old Order that all should fast before they came to so weighty a Duty We must not dare to come for Company meerly or for fashion-sake nor let it be said of us as Sidonius did of Theodorich His worship of God is such that every one might perceive he shewed that observance rather out of Custom than for any Reverence to Religion Sidon ep 1. for then we shall not only be condemned by Men but by God also §. 2. The Interrogation and Answer Quest Do ye here in the presence of God and of this Congregation renew the solemn Promise and Vow c. Answer I do The most antient and universal way of obliging our selves by Words is Stipulation that is by a Question and Answer which is the most approved by the Roman Laws because it gives the Party to be obliged opportunity to consider what he is to bind himself unto and so may give a deliberate Answer Justinian Institut lib. 3. Tit. 6. § 1. Which method was antiently used in Confirmation wherein we are asked by the Highest Minister of Religion the Bishop himself whether we will renew our Baptismal Vow x Inde olim vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Constitut Apostol lib. 3. cap. 17. And to this he solemnly chargeth us to answer as in the presâ—nce of God and the whole Congregation and for greater security one Godfather or Godmother is peculiarly required y Pro eo qui promittit solent alii obligari qui fidejussores appellantur quos homines accipere solent dum curant ut diligentiùs sibi cautum sit Justinian instit lib. 3. tit 21. Sect. 1. as a pledge of our sincerity and to be a continual Monitor to us to keep our Vow as well as a Witness of our making the same So that it behoveth every one who is to be Confirmed to consider well and answer sincerely lest he affront God to his very Face who discerns the Heart yea lest he abuse his Witnesses and the whole Congregation who will testifie against him at the Dreadful Day of Doom We were every one obliged before but in regard that Vow was made by others for us and long since when we were uncapable it is thought fit by the Church there should be a Novation as the Civil Law calls it that is that we should renew the Obligation in our own Names that so the Vow may have the greater force upon us But it is so much our Interest and Advantage to consent to Gods terms and engage our selves in his Covenant that if we know our own benefit we shall need no urging to it but as soon as we hear the blessed Question shall heartily and thankfully agree to it z Fides suadenda non imperanda Bern. in Cantic 66. Nemo cogitur ut credat invitus Cassiodor variar l. 2. There are indeed many Duties to which you do bind your selves but without them you cannot have Eternal Life So that it is no more than if the Bishop should say thus Since you cannot be saved unless you renew your Vow c. will you renew it and keep it that you may be saved who would not Answer I will You have been spared now by Goâ— to those years that you can consider what benefiâ—s you â—ill have by making and keeping it and what sad miseries you run into by breaking it so that it may justly be expected you shall upon good grounds say I agree to it with all my Heart before God and all this Congregation And when you have engaged remember as the Greek Church speaks to the Catechumen after his solemn promise to be A Christian The Bonds are now sealed and Christ hath received them who is in Heâ—ven mind your promise and fulfil your Engagement which will openly be produced at the Day of Judgment Take heed you blush not at Christs dreadful Tribunal where all the powers of Heaven tremble and all mankind stands to be judged where the Devil will be present to accuse you saying Lord this wretch in word renounced me but in deed was my servant Then Angels shall sigh and Holy Men shall bewail your Misery But Father nor Mother cannot help you Brethren and Friends will not own you but every man shall be naked and destitute Consider thâ—refore and provide for your own safety Euchologion Graecor in Orat. ad faciendum Catechum §. 3. The Versicles and Responses Upon the hearing of this good Confession The whole Church express their joy and their desires it may be confirmed in some of the Words of Davids Psalms which are often used in Antient Liturgies and are very properly inserted here that the whole Congregation may join I. In the profession of their Faith in God II. In the giving glory to him III. In begging acceptance from him The particulars follow I. Psalm Cxxiv 7. Our help standeth in the Name of the Lord. Answ Who hath made c. When we consider how at our Admission into the Covenant of Grace The snare of the Dâ—vil was broken and we were delivered ver 6. we are admonished to confess it was by the Help of God and to prevent spiritual Pride the Bishop minds us we cannot keep this promise by our own
doth acknowledge himself to be thy Servant even CHARLES our King and Soveraign Liege Help him so to defend Religion execute Justice and subdue his Enemies that under him we and all his Subjects may be religiously and godly peaceably and quietly Governed and accordingly be obedient unto as well as happy in so gracious a Prince And that his excellent Laws may not be perverted in their Administration O Lord Grant such grace unto his whole Council with whom he adviseth in making Laws and to all Magistrates and Officers that are put in Authority to execute them under him That they may deliberately weigh every cause and truly and indifferently determine it so as to make it appear they do minister Iustice and imploy their Power To the punishment of wickedness and greater Crimes the correction of lesser enormities and Vice And the maintenancâ— and defence of the Profession of thy true Religion together with the Practice of all Equity and Vertue which is the endeavour of all Righteous Magistrates But that Piety and Justice may be taught by the Ministers as well as outwardly incouraged â—iâ—e grace O Heavenly Father for the same thy Son Jesus Christs sake to all whom thou hast made Bishops and Governours or Pastors and Curates over thy Flock Assist them so in those sacred offices that they may both by the holiness of their life and the purity of their Doctrine declare and set forth the excellencies of thy true quickening and lively Wâ—rd so that many may be won to live according to it And grant that they may also orderly and rightly frequently and duly Administer both Baptism and the Lords Supper which are thy Holy Sacraments And let them be particularly assisted in the Celebration of the present mystery And that all their labours be not in vain Do thou to all thy People throughout the Christian World â—ive thy Heavenly Grace to dispose their hearts rightly to receive divine things Especially grant to this Congregation and every person here present before thee that with meek hearts from a sense of their own ignorance and due reverence from the apprehension of thy Authority they may hear attentively and receive by Faith the directions of thy Holy Word O Lord let them be converted by it and become real Christians truly serving thee in all the duties of Piety and Holiness Charity and Righteousness and continue in this Obedience all the days of their life especially after this solemn renewing of their Covenant with thee And further reflecting upon thy pitty towards all afflicted persons for the sufferings-sake of thy dear Son We that yet are spared do most humbly beseech thee that though we and our Brethren deserve to suffer yet of thy goodness thou wilt be pleased O Lord effectually at present to comfort and speedily to deliver and succour not those distressed Creatures alone which we particularly love or know but all them who are capable of the benefit of our Prayers even all who in this transitory life the Scene of sorrows are in trouble and fear of some approaching Evil or in sorrow for some Calamity already sustained All that are in need and want as to their outward Estate or in pain and sickness as to their body Or who are visited with some or all of these or any other Adversity Oh pitty and relieve them all And Finally as we praise thee for all the Mercies which thou minglest with the Miseries of this life so we also bless and chiefly praise thy holy Name for those who have no mixtures of sin or sorrow in their Cup of pure and perfect joy even for all thy Saints and holy Servants who were once as frail as we but by thy grace are now departed out of this life but who did live in thy Faith and die in thy fear never forsaking Religion nor a good Conscience We rejoice in their happiness and though we need not pray for them yet we cannot forbear beseeching thee for our selves who are yet upon the Waves that thou wilt please to give us also the same grace which thou gavest them That we may be able so to follow their good Examples in all Piety and Charity while we live that with them and in that glorious Society we may when we die be Partakers by the like Mercy of thy Heavenly Kingdom and its unspeakable felicities Hear us we beseech thee and Grant this and all the rest O Father to thy poor Children who make not our Requests in our own Name or trusting in our own merits but for Iesus Christ his sake and through the most prevailing Sacrifice of his Death here Commemorated Nor do we need or desire to use any other name since he is Our only Mediator to make our peace and Advocate to plead our cause who also joins with us in these Petitions and therefore we hope thou wilt say to him and to us Amen and then it shall be so SECT VIII Of the warning before the Communion § 1. IT is fit that great Mysteries should be ushered in with the solemnities of a great preparation for which cause God gave the Israelites three days warning of his design to publish the Law Exod. 19.15 and ordered their Festivals to be proclaimed by the sound of a Trumpet some time before Levit. 25.9 Numb 10.2 The Paschal Lamb the Type of Christ in this Sacrament was to be chosen and kept by them four days to mind them to prepare for the Celebration of the Passover Exod. 12.3.6 And Christians having more and higher duties in order to this Holy Feast must not have less time or shorter warning whereupon as good Hezekiah published by particular expresses his intended Passover long before 2 Chron. 30. so hath our Church prudently ordered this timely notice to be given that none might pretend to stay away out of ignorance of the time or unfitness for the duty but that all might come and come prepared also It is needless to expect a President for this in the antient Church their daily or Weekly Communions made it known that there was then no solemn Assembly of Christians without it and every one not under censure was expected to Communicate But now when the time is somewhat uncertain and our long omissions have made some of us ignorant and others forgetful of this duty most of us unwilling and all of us more or less indisposed for it it was both prudent and necessary to provide these large Warnings and Exhortations Cautions and Instructions For the Composures themselves they are exact and rarely fitted to be the Harbingers to this blessed Sacâ—ament and if we duly weigh and carefully improve them they will exceedingly help towards our Preparation as will be evident enough without a Paraphrase in the succeeding Analysis and Discourse The Analysis of the Warning before the Communion § 2. This Warning consisteth of three principal Parts 1. Information concerning 1. The Time Dearly beloved on next I purpose c. 2. The Persons to administer to all