A Brief EXPOSITION OF THE Lord's Prayer AND THE Decalogue To which is added The DOCTRINE of the Sacraments By ISAAC BARROW D. D. And late Master of Trinity College in Cambridge LONDON Printed by M. Flesher for Brabazon Aylmer at the Three Pigeons over against the Royal Exchange in Cornhill 1681. ISAACUS BARROW S.T.P. REG. MA. A SACRIS COLL S. S. TRINI CANTAB PRAEFEC NEC NON ACAD EIUSDEM PROCANC 1676 TO The Right Honourable HENEAGE EARL of NOTTINGHAM Lord High CHANCELLOUR OF ENGLAND AND One of the Lords of His Majesty's most Honourable Privy Council THOMAS BARROW the Authour's Father Humbly Dedicateth these DISCOURSES The Publisher to the Reader AMong the Remains of this pious and learned Authour fit to be communicated to the publick none more likely to be of general use and advantage than this Explication of the Lord's Prayer the Decalogue and the Doctrine of the Sacraments whether we regard the brevity and plainness or the admirable weight and fulness of it And therefore I thought fit to publish it in a small Manual by it self and not to join it with other Discourses of the Authour that so this little Treatise which is so necessary and usefull to all might be had upon the easiest terms It were to be wish'd that the Creed also had been explain'd by him in the same manner but that he hath handled in a larger way in a great many excellent Sermons upon the several Articles of it wherein he hath not onely explain'd and confirm'd the great Doctrines of our Religion but likewise shewn what influence every Article of our Faith ought to have upon our practice These Discourses will make a very considerable Treatise which will in due time be made publick In the mean time enjoy and make use of this Jo. Tillotson AN EXPOSITION OF THE Lord's Prayer Orat. Domin Si per omnia precationum sanctarum verba discurras quantum existimo nihil invenies quod non ista Dominica contineat concludat oratio unde liberum est aliis atque aliis verbis eadem tamen in orando dicere sed non debet esse liberum alia dicere Aug. ad Probam Epist. CXXI AN EXPOSITION OF The Lord's Prayer AMong all the Duties prescribed to us by our Religion the rendring due Worship to God is in nature and for consequence the principal God thereby being most directly honoured and served we from it immediately deriving most ample and high benefits to the performance of which duty we are furnished with excellent direction and assistance from that Prayer which our Lord at several times and upon several occasions dictated and recommended to his Disciples both as a pattern according to which they should regulate their devotions Pray thus or in this manner saith he in Saint Matthew and as a form in which they should express them When you pray say that is say this or in these words so he injoins them in Saint Luke unto it therefore we should carefully attend as to our best rule and we should frequently use it as our best matter of devotion to the well performing of both which duties it is requisite that we should distinctly understand the particulars contained therein in order to which purpose we shall endeavour to explain them but first let us premise a few words in general about Prayer Prayer in its latitude of acception doth comprehend all devotion or worship immediately addressed unto Almighty God consisting of praise which we render to God in regard to his most excellent perfections and glorious works of submissive gratulation declaring our satisfaction in all the dispensations of his most wise and just providence of thanksgiving for the numberless great benefits we have received from him of acknowledging our total dependence on him and our subjection to him of professing faith in him and vowing service to him of confessing the sins we have committed against him with the guilt and aggravation of them of deprecating the wrath and punishment due to us for our offences of petition for all things needfull and convenient for us of intercession for others whose good we according to duty or charity are concerned to desire and promote Prayer I say although according to its most restrained sense it onely doth signifie one of these particulars namely the petition of what is needfull or expedient for us yet in its larger acception as it commonly is used it doth comprize them all and so we may well take it here this form although so very brief being with so admirable wisedom contrived as without straining the words beyond their natural importance we may applying a moderate attention discern them all as to their main substance couched therein so that we may indeed reasonably regard this Prayer as a compleat directory and a full exercise of all our devotion toward God of devotion I say the which to engage excite and encourage us to the carefull and constant practise thereof we may consider injoin'd us as a necessary duty commended to us as a requisite means of good and a special instrument of all piety and as a high privilege granted to us by God 1. It is a natural duty and debt we owe to God both in correspondence to the design of our being made and endowed with rational capacities agreeable to our relations and in requital for our being and for all the good we have and do continually receive from him as most highly to love and reverence him in our hearts so to declare our esteem of his excellencies and our sense of his bounty toward us to avow the dependence we have upon his will and providence the obligations we are under to his mercy and goodness to yield our due homage of respect submission and obedience to him if we do acknowledge a God our Maker our Lord our continual Benefactour to be we must consequently acknowledge these performances in reason justice and gratitude due to him and God accordingly requires and positively injoins them He is the Lord our God whom we must worship and serve the God whom praise waiteth for who heareth prayers and to whom therefore all flesh must come the Scripture is very frequent in commanding the duty 2. It is a most usefull means or a condition requisite for the procurement of benefits and blessings upon us God hath declared that he doth accept he hath promised that he will reward all devotions with an honest intention and pure mind offered up unto him that he is nigh unto all them that call upon him in truth that he will be found of them who seek him with all their heart that he will fulfill the desire of them that fear him he will hear their cry and will save them that they who seek him shall not want any good thing that whatever we ask in prayer believing we shall receive that if we ask it shall be given us if we seek we shall find if
thee Even so to thee God the Father God the Son and God the Holy Ghost be for ever ascribed all glory and praise Amen AN EXPOSITION OF The Decalogue ALthough this Systeme of Precepts may seem to have been in its design rather political than moral to regard publick and external rather than private and interiour action that great branch of morality which respecteth our selves in our private retirements or in our particular conversation Sobriety of mind and manners being scarce touched herein at least not openly and plainly expressed as also devotion toward God in any of its kinds of praise thanksgiving confession of sin prayer and intercession that great part of natural Religion being not explicitly and positively injoined Although also as by the introduction thereto and some passages therein especially as it is delivered in Deuteronomy may appear it seemeth particularly to concern the Jewish Nation a People called and chosen by God out of all Nations to be governed in a more special and immediate manner by God himself obliged to him by peculiar benefits and favours designed by him to a separate manner of living being also perhaps in temper and disposition as well as in condition and circumstances of life different from other People whence Laws convenient or in a manner necessary for them might not so well sute to all others upon which accompts as other of their Laws so perchance some passages in this notable part of them may not unreasonably be deemed peculiarly to concern them Although however this Systeme doth more directly and immediately oblige that People all being formally and in style of Law directed onely to them promulged in their ears expressed in their language inserted into the body of their Laws as a principal member of them it being also expresly called a Covenant with that People He declared unto you says the text his covenant which he commanded you to perform even ten commandments and accordingly was reposed in the Ark hence it seems named the Ark of the Covenant the which when all Nations should be converted to God and admitted into the Church was as the Prophet Jeremy foretold to be utterly discarded and laid aside In those days saith God in him they shall say no more the Ark of the Covenant of the Lord neither shall it come to mind neither shall they remember it neither shall they visit it neither shall that be done any more Hence although some passages herein according to their primary strict and literal meaning might never have been intended universally and perpetually to oblige Yet notwithstanding these exceptions if we consider 1. The manner of its delivery with what extraordinary solemnity it was proclaimed how it was dictated immediately from God's own mouth and written with his finger on 2. The matter of it containing the prime dictates of natural reason the chief rules of piety toward God and equity toward our neighbour whence those elogies conferr'd on it in Nehemiah Thou camest also down upon mount Sinai and gavest them right judgments and true laws good statutes and commandments and by Saint Paul The law is holy the commandment holy just and good for that commendation doth I suppose especially respect this part of the Jewish Law out of which he takes his instance Thou shalt not covet if we also consider 3. The end and design of these Precepts which was to ground them in true notions of Religion and to dispose them to the practice of righteousness to render them loyal and acceptable subjects to God to promote God's glory and their own good which being expressed in general concerning their Law doth more especially agree to this Systeme being as the base and platform the heart and quintessence of all their other Laws the which seem added as superstructures on it or fences thereof 4. If we also consider that our Saviour did not derogate from this Law but declared his intention onely to expound it or to ampliate and extend it they are the words of Tertullian and Irenaeus and how the Apostles do sometimes allege some passages in it as retaining some authority and force to oblige 5. Considering also farther that there is no commandment herein howsoever according to its immediate and direct sense seeming peculiar to that People which may not in a larger or in a mysterious and spiritual meaning which at least may not according to good analogy or parity of reason concern us obliging us if not by direct authority in punctual manner to the very same thing yet as a signification of God's pleasure and approbation to somewhat answerable and like thereto 6. Lastly If we consider that all or the greatest part of the main duties concerning us are either plainly expressed or closely insinuated in them or may at least be conveniently reduced to them our Saviour himself having gone before directing us in the matter and manner of doing it Considering I say these things we have no small reason to yield great veneration to this ancient Systeme of Precepts and to acknowledge the great use thereof in order to the guidance of our life and practice we accordingly shall so descant thereon as by considering the main drift intrinsick reason and spiritual intention of each particular to reduce the chief Precepts of Christian Doctrine which oblige us thereto Premising thus much I address my discourse to the particulars omitting all controverted niceties concerning the division thereof and all circumstantial questions touching onely such things as shall appear substantial and usefull God spake all these words saying This is a title or superscription like the Par de le Roy by the King at the head of a Proclamation declaring from whom and in what manner that which follows doth come and therefore implying what it is and how it should be received God spake It comes from God as Authour and that most immediately as it were from his own mouth and hath consequently the nature and force of a Law obliging to highest regard and obedience as that which proceedeth from the most sovereign unquestionable and uncontrollable authority which is promulged in a way most evident and most direct every signification of God's purpose or pleasure is usually called God's Word for God as the Apostle says in divers kinds and manners did speak unto the Fathers and to every such Word our ear should be attentive our heart should be submissive our hand should be obedient but especially they should be so when God himself immediately declares his mind and will as he did notoriously in this case by a great voice distinctly audible and intelligible miraculously formed by himself Behold say the People the Lord our God hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire we have seen this day that God doth talk with man and he liveth and if whatever is in God's name by message of Angels by inspiration of
precept may serve for a good direction to Governours what they may with safety what they should in wisedom establish what provision they should make for the promotion of piety and vertue such a precedent requires greatest veneration and respect cannot but appear of high moment in consultation about matters of this nature It is indeed particularly observable that in this command there is not an express order concerning the natural or moral service of God by prayer or hearing God's Law to be publickly performed on this day but the Jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them and accordingly they practised they in all places of their habitation did settle Synagogues and Oratories to them upon this day they resorted in them then they did offer devotions to God as the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import the Scribes did reade the Law and expound it to the People Moses saith Josephus did command the people to assemble for hearing of the law not once or twice or many times but every seventh day laying aside their works and exactly to learn it whence addeth he the people became so skilfull in the laws that if one asked any of them concerning them he would more easily tell them all than his own name whence also an admirable concord in mind and uniformity in practice did as he farther observes arise and The custom saith Philo was always as occasion gave leave especially upon the seventh days to philosophate c. in consideration of which practice it was that Jews so highly valued this Precept that it was a saying among them The Sabbath weigheth against all the Commandments as procuring them all to be known and observed And if that blind people could pick these duties out of this Law much more should we see our selves obliged according to analogy thereof to appoint set times for ensuring the practice of them 6. Again We may hence also learn our obligation to submit obediently to the constitution of Governours relating to this matter that we readily should observe all solemn times of festivity and rest which the Rulers of Church or State do appoint for the securing or the promoting those purposes of piety or charity according to the measure and manner prescribed by them for Reason approving the thing as good and usefull and divine order more clearly and fully confirming it to be so and it not appearing that God hath made express determinations about it it remains that it is left wholly to them to whose care God hath entrusted the publick welfare and hath committed to their judgments the providing means conducible thereto having also consequently injoined us in all lawfull things to follow their guidance and appointment in order thereto God decreed death to be inflicted on those who violated his command concerning the Sabbath which sheweth how great a fault it is to offend in this particular and we may reasonably esteem that command to be his which proceedeth from his Ministers by authority from himself and in conformity to his own pattern 7. We add that whereas God required of the Jews such a portion of time to be solemnly dedicated to Religion and mercy we to whom he hath vouchsafed higher benefits and proposed greater encouragements cannot reasonably but deem our selves obliged to sequester and consecrate as much or more time to the same intents we should indeed be content to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of God to the remembrance and celebration of his favours we should willingly allow greater relaxation to our dependents and should the publick be deficient in exacting a performance of such duties from us it would become us to supply such defects by our private devoting fit and frequent seasons thereto that in some proportion we may exceed the Jews in gratefull piety as we surpass them in the matter and causes thereof that we may appear in some degree more charitable than they as we have much greater reason and obligation to be so then they So much for this I proceed briefly to consider the remaining Commandments the which immediately concern another Object those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward God these following which are supposed to have made up the second of those Tables which written by God's hand were delivered to Moses and preserved in the Ark of the Testimony do guide our conversation and carriage toward our Neighbour in the front of which worthily is placed that which obligeth to dutifulness toward our Parents unto whom after God and his supreme Vice-gerents we owe the highest respect gratitude and duty V. Commandment Honour thy father and thy mother Honour the word signifies to have in weighty regard and aptly serves to denote those particular acts of duty which are otherwhere expressed in Scripture fear and reverence ye shall fear every man his father and his mother observance and obedience children obey your parents in all things for this is well pleasing to God gratitude and retribution Let children learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pious toward their own family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render sutable returns or to requite their parents for this is good and acceptable before God regarding their instruction and advice My son hear the instruction of thy father and forsake not the law of thy mother it also comprehendeth a prohibition of the contrary acts contemning cursing offering violence or contumely unto disobedience and contumacy toward parents the which are forbidden under capital penalties and dreadfull comminations Cursed be he that setteth light by his father or mother and The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out and the young eagles shall eat it that is God in a fearfull and strange manner will avenge that wickedness upon him and in the Law it is ordained that the rebellious and stubborn son who will not obey the voice of his father or the voice of his mother and that when they have chastned him will not hearken unto them shall be stoned by all the men of his City and put to death in that manner Whence we may learn the nature of the duty here enjoined and what rank it beareth among other duties what high obligation belongs thereto of what consideration it is with God and how grievous a crime the violation thereof is that briefly we are obliged to yield our parents high affection of heart great expressions of respect and observance in word and deed that the neglect of these duties is next to that of profaneness and undutifulness toward God himself the greatest disorder we can be guilty of this all civil Nations have consented to be our duty and if we consider the grounds upon which it
on our part ratifieth our Obligation then in an especial manner commencing to several most important duties toward him It implyeth that we are in mind fully persuaded concerning the truth of that Doctrine which God the Father revealed by his blessed Son and confirmed by the miraculous operation of the Holy Ghost we therein profess our humble and thankful embracing the overtures of Mercy and Grace purchased for us by our Saviour's meritorious undertaking and performances the which are then exhibited and tendred to us we therein declare our hearty resolution to forsake all wicked courses of life repugnant to the Doctrine and Law of Christ fully to conform our lives to his Will living thereafter in all piety righteousness and sobriety as loyal Subjects faithful Servants and dutiful Children to God in brief we therein are bound renouncing all erroneous principles all vitious inclinations and all other engagements whatever entirely to devote our selves to the Faith and Obedience of God the Father our glorious and good Maker of God the Son our gracious Redeemer of God the Holy Ghost our blessed Guide Assistant Advocate and Comforter These are the duties antecedent unto and concomitant of our Baptism immediately and formally required of those who are capable of performing them mediately and virtually of them who are not the which are signified by our being baptized in the Name of the Holy Trinity These duties the Scripture commonly expresseth by the Word Faith and Repentance sometimes singly sometimes conjunctly If said Philip to the Eunuch thou believest with thy heart it is lawful for thee to be baptized Faith was an indispensible condition prerequisite thereto and Repent saith S. Peter and let every of you be baptized Repentance also was necessary to precede it indeed both these as they are meant in this case do in effect signify the same each importeth a being renewed in Mind in Judgment in Will in Affection a serious embracing of Christ's Doctrine and a stedfast resolution to adhere thereto in practice Hence are those effects or consequences attributed to Faith justifying us reconciling and bringing us near to God saying us because it is the necessary condition required by God and by him accepted that we may be capable of these benefits conferred in Baptism the same being also referr'd to that repentance or change of mind which must accompany our entrance into Christianity that good Conscience with which we stipulate a perpetual devotion and obedience to God the which therefore doth as S. Peter telleth us save us it contributing to our Salvation as a duty necessarily required in order thereto This is that death to sin and resurrection to righteousness that being buried with Christ and rising again with him so as to walk in newness of life which the baptismal action signifies and which we then really undertake to perform And as such are the duties preceding or accompanying Baptism so making good the engagements they contain constantly persisting in them maintaining and improving them are duties necessarily consequent thereupon Having saith the Apostle had our bodies washed with pure water let us hold fast the profession of our faith without wavering We should indeed continually remember frequently and seriously consider what in so solemn a manner we upon so valuable considerations did then undertake promise and vow to God diligently striving to perform it for violating our part of the Covenant and stipulation then made by apostacy in profession or practice from God and goodness we certainly must forfeit those inestimable benefits which God otherwise hath tied himself to bestow the pardon of our sins the favour of God the being members of Christ the grace guidance assistance and comfort of the Holy Spirit the right unto and hope of Salvation We so doing shall not only simply disobey and offend God but add the highest breach of fidelity to our disobedience together with the most heinous ingratitude abusing the greatest grace that could be vouchsafed us If we wilfully sin after we have taken the acknowledgment of the truth saith the Apostle meaning that solmen profession of our Faith in Baptism we trample under foot the Son of God we profane the blood of the Covenant we do despite unto the Spirit of Grace and incurring so deep guilt we must expect sutable punishment But I proceed to the other Sacrament The Eucharist AMong the wonderful works of Power and Grace performed by God Almighty in favour of the Children of Israel and in order to their delivery from the Egyptian slavery a most signal one was the smiting the first-born in every house of the Egyptians and passing over the houses of the Children of Israel wherein God declared his just wrath against their cruel Oppressors depriving them in a sudden and dreadful manner of what was nearest and dearest to them and his gracious mercy toward them in preserving what was alike dear to them from so woful a calamity thus as the Text expresseth it putting a difference between the Egyptians and the Children of Israel Now that the memory of so remarkable a Mercy might be preserved that their affections might be raised to a strong sense of God's goodness and their Faith in them confirmed so as in the like need to hope for the same favourable help and protection by the consideration of so notable an experiment it pleased God to appoint a Sacrament or mysterious Rite to be annually celebrated representing and recalling to mind that Act of God wherein his special kindness was so eminently demonstrated toward his People The same also as did other Rites and Sacrifices instituted by God among that people looking directly forward upon that other great delivery from Sin and Hell which God in mercy designed toward mankind to be atchieved by our Saviour prefiguring that the Souls of them who should be willing to forsake the spiritual bondage of sin should be saved from the ruin coming upon them who would abide therein God regarding the blood of our Saviour that immaculate Lamb sacrificed for them sprinkled upon the doors of their houses that is by hearty Faith and Repentance applyed to their Consciences The occasion of celebrating which Holy Rite our Saviour we see did improve to the institution of this Sacrament most agreeing therewith in design as representative and commemorative of the greatest blessing and mercy that we are capable of having vouchsafed to us some part of that ancient Rite or Sacrifice which was most suitable to the special purposes of this Institution and most conformable to the general constitution of the Christian Religion whereby all bloody Sacrifices are abolished being retained in this The Action it self or rather the whole Rite consisting of divers actions we see plainly described in the Gospels and in the first Epistle of S. Paul to the Corinthians distinguishable into these chief parts 1. The Benediction and Consecration by Prayer and Thanksgiving
we knock it shall be opened to us Prayer is also a means of procuring a blessing upon all our undertakings it sanctifieth every performance c. There is no good thing so great and precious so high above the reach of common power so strange to expect or difficult to compass which we may not easily and surely by this means obtain relief in all distresses both of our outward and inward estate supplies of all our needs both corporal and spiritual comfort in all our sorrows and sadnesses satisfaction in all our doubts and darknesses of mind help and strength against all our temptations we may be confident to obtain if we duly seek them from the Almighty dispenser of all good gifts sure promises there are and obvious examples hereof too many to be now recited as on the other hand they that will neglect this duty that will not vouchsafe to seek help and remedy of God may be sure to want it shall certainly suffer for their proud contempt profane diffidence or foolish sloth you will not saith our Saviour come to me that ye may have life no wonder then if they do not receive it if they will not go thither for it where onely it is to be had All good things are in God's hand and we shall never by any force or policy get them thence without his will moved by intreaty all good gifts come from heaven and thence we shall never fetch them down without ascending thither in our hearts and affections spiritual goods especially are so high above us that we can never reach them otherwise than by God's help by humble supplication obtained 3. It is not onely a means by impetration acquiring for us but it is an effectual instrument working in us all true good It is the channel by which God conveyeth spiritual light into our minds and spiritual vigour into our hearts It is both the seed and the food of spiritual life by which all holy dispositions of soul and all honest resolutions of practice are bred are nourished are augmented and strengthened in us It exciteth it quickneth it maintaineth all pious affections the love of God can no otherwise than by it be kindled fomented or kept in life without it we certainly shall have an enstrangement and an aversation from him it alone can maintain a constant reverence and awe of God keeping him in our thoughts and making us to live as in his presence it chiefly enliveneth and exerciseth our faith and our hope in God it is that which begetteth in our hearts a savoury relish of divine things which sweetneth and endeareth to our souls the practice of piety which onely can enable us with delight and alacrity to obey God's commandments It alone can raise our minds from the cares and concernments of this world to a sense and desire of heavenly things By it God imparteth strength to subdue bad inclinations to restrain sensual appetites to compress irregular passions to evade the allurements to evil and the discouragements from good which this world always presenteth to support also with patience and equanimity the many crosses and troubles we must surely meet with therein It is in short the onely strong bulwark against temptation and sin the onely sure guard of piety and a good conscience no man indeed can be a faithfull servant to God a real friend to goodness a serious practicer of duty without a constant tenour of devotion 4. It is a most high privilege and advantage to us that we are allowed to pray and address our devotions to God To have a free access to the presence and audience of an earthly Prince to the effect of receiving from him all that we could desire would be deemed a matter of great honour and much advantage how much more is it so to us that we are admitted to the presence and ear of the great King of all the world so mighty in power so large in bounty so full of goodness and pity so thoroughly able so exceedingly willing to grant and perform our requests How sweet a thing of what comfort and benefit is it to have the liberty of pouring out our souls and our hearts as the Psalmist speaks before God of disburthening our minds of all their cares their desires their doubts their griefs and anxieties into the breast of so kind a friend so wise a counseller so able a helper who alone indeed can afford relief ease satisfaction and comfort to us Considering which things we shall appear not onely very disobedient to God and highly ingratefull toward him who so infinitely condescends in vouchsafing to us dust and ashes vile and unworthy creatures leave to speak and converse with him but very injurious and unfaithfull to our selves and to our own good if we neglect this duty commanded or slight this privilege indulged to us In the due performance of which we are directed and assisted by this Form of Prayer composed and dictated for that purpose by him who best knew what we ought to pray for and how we ought to pray what matter of desire what manner of address what disposition of mind would be most pleasing and acceptable to his Father would most become and befit us in our approaches to him We might consequently observe many things concerning those particulars discernible in this Form the sublimity the gravity the necessity the singular choiceness of the matter together with the fit order and just disposition thereof according to the natural precedence of things in dignity or necessity the full brevity the deep plainness the comely simplicity of expression the lowly reverence signified therein accompanied with due faith and confidence these and the like vertues directive of our devotion we might observe running generally through the whole contexture of this venerable Form but we shall rather chuse to take notice of them as they shall offer themselves in their particular places to the consideration of which in order we now do apply our selves Our Father which art in Heaven Our Father upon this title or manner of compellation we may first observe that although our Saviour prescribeth this Form as a pattern and an exercise of private prayer to be performed in the Closet and alone in secret as is expressed in the Gospel yet he directeth us to make our addresses to God in a style of plurality saying not my Father but our Father thereby it seems implying 1. That we should in our prayers consider and acknowledge the Universality of God's power and goodness 2. That we should not in our conceit proudly and vainly appropriate or engross the regard of God unto our selves but remember that our brethren have an equal share with us therein 3. That in all our devotions we should be mindfull of those common bands which knit us together as Men and as Christians the band of nature and humanity the more strict tyes of common faith and hope of manifold relations unto God that made
us and our Saviour that redeemed us and the Holy Spirit who animateth and quickneth us and combineth us in spiritual union 4. That we should bear such hearty good-will and charitable affection toward others as not onely to seek and desire our own particular and private good but that of all men especially of all good Christians who in a peculiar manner are God's children and our brethren He did not bid us say my Father but our Father who art in Heaven that being taught that we have a common Father we might shew a brotherly good-will one toward another saith S. Chrysostome As for the appellation Father it doth mind us of our relation to God who upon many grounds and in divers high respects is our Father by nature for that he gave us our being and made us after his own image by providence for that he continually preserveth and maintaineth us by grace for that he reneweth us to his image in righteousness and holiness by adoption for that he alloweth us the benefit and privilege of his children assigning an eternal inheritance to us of this relation which as Creatures as Men as Christians we bear to God it mindeth us and consequently how we ought in correspondence thereto to behave our selves yielding to him all respect affection and observance demeaning our selves in all things as becomes such a relation and rank This indeed of all God's Names Titles and Attributes is chosen as most sutable to the nature of the present duty as most encouraging to the performance thereof as most fully implying the dispositions required in us when we apply our selves thereto Our Saviour used to compare Prayer to a Son 's asking nourishment of his Father arguing thence what success and benefit we may expect from it we come therein to God not directly as to a Lord or Master to receive commands but rather as to a Father to request from him the sustenance of our life and supply of our needs to render withall unto him our thankfull acknowledgments for having continuedly done those things for us and to demonstrate our dutifull respect and affection toward him It is natural for children in any danger streight or want to fly to their parents for shelter relief and succour and it is so likewise for us to have recourse unto God in all those cases wherein no visible means of help appear from elsewhere And to doe so the title of Father doth encourage us signifying not onely power and authority over us but affection and dearness toward us The name God importing his excellent perfections the name Lord minding us of his power and empire over us with the like titles declarative of his supereminent Majesty might deter us being conscious of our meanness and unworthiness from approaching to him but the word Father is attractive and emboldning thinking on that we shall be apt to conceive hope that how mean how unworthy soever yet being his children he will not reject or refuse us If men being evil do give good gifts unto their children how much more will our Father which is in heaven give good things to them that ask him It also plainly intimates how qualified and disposed in mind we should come to God namely with high reverence with humble affection with hearty gratitude as to the Authour of our being to him that hath continually preserved and brought us up from whose care and providence we have received all the good we have ever enjoyed from whose mercy and favour we can onely expect any good for the future By calling God Father we avow our selves obliged to honour and love him incomparably beyond all things We also declare our faith and hope in God that we believe him well affected toward us and willing to doe us good and that we thence hope to receive the good desirable from him the which are dispositions necessary to the due performance of this duty It also implyeth that we should come thereto with purity of mind and good conscience which is also requisite to the same intent for if we are conscious of undutifull and disobedient carriage toward God how can we call him Father with what heart or face can we assume to our selves the title of children If saith S. Peter ye call upon him as Father who impartially judges according to every man's work that is who onely esteemeth them for his children who truly behave themselves as becometh children pass the time of your pilgrimage in fear or in reverence toward God We may add that we also hereby may be supposed to express our charity toward our brethren who bear unto God the Father of all men the same common relation But I proceed Which art in Heaven God Almighty is substantially present every where but he doth not every where in effects discover himself alike nor with equal splendour in all places display the beams of his glorious Majesty The Scripture frequently mentioneth a place of his special residence seated in regions of inaccessible light above the reach not onely of our sense but of our fancy and conception where his royal Court his presence Chamber his imperial Throne are where he is more immediately attended upon by the glorious Angels and blessed Saints which place is called Heaven the highest heavens the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places by his presence wherein God is described here as for distinction from all other parents here on earth so to encrease reverence in us toward him while we reflect upon his supereminent glory and majesty and to raise our hearts from these inferiour things unto desire and hope and love of heavenly things withdrawing saith S. Chrysostome him that prays from earth and fastning him to the places on high and to the mansions above But so much for the Title The first Sentence of our Prayer is Hallowed or sanctified be thy Name Let us first with S. Chrysostome observe the direction we hence receive in all our prayers to have a prime and principal regard to the glory of God not seeking any thing concerning our own good before his praise that for the order As to the substance of this particular we may consider that sanctity implying a discrimination a distance an exaltment in nature or use of the thing which is denominated thereby and God's name signifying himself with all that we can know of him himself as however discovered or declared with all that relates to him and bears his inscription we do here accordingly express our due acknowledgments and desires for by a rare complication this Sentence doth involve both praise and petition doth express both our acknowledgment of what is and our desire of what should be we do I say hereby partly acknowledge and praise the supereminent perfections of God above all things in all kind of excellency joining in that seraphical Doxology which to utter is the continual employment of the blessed Spirits above who incessantly day and night
to ask any thing of God concerning our chief happiness and well-being to reflect upon acknowledge and confess our unworthiness not coming to our prayers as the Pharisee did doting upon our worthy qualities and good deeds but like the poor Publican with a sense of our infirmities and miscarriages so as to be ready to acknowledge our selves as indeed we all are guilty of many and great sins this is here implyed for in requesting pardon for our sins we confess our selves to be sinners and to need God's mercy 2. We may hence learn the necessity and the excellency of that benefit we here beg When the Psalmist applied himself to praise God for his benefits this he set in the first place as most needfull and considerable to him Bless the Lord O my Soul said he and forget not all his benefits or rather not any of his benefits who forgiveth all thine iniquities who healeth all thy diseases and answerably it is the first particular benefit we pray for 3. We must take notice that we are obliged to go to our devotions with universal charity and good-will toward others to lift up as S. Paul injoineth holy hands without wrath and doubting or without wrath and dissension to depose all enmity as our Lord adviseth before we bring our oblation to the altar of God reserving no spight or grudge toward any man but having a heart clear of all ill-will and desire of revenge being in affection of mind toward others as we do wish and hope and pray that God would be toward us such in all reason equity and ingenuity should our disposition be and such God requires it to be and such we do assert and promise it to be implying also a compact with God no otherwise to desire or expect his favour and mercy toward us than as we resemble him in kind and mercifull intentions toward our brethren It is implyed on God's part that he vouchsafes pardon onely upon these terms yea more that he doth truly promise pardon upon our performing this condition so our Saviour purposely reflecting on this Petition doth afterward expound it for saith he if you forgive to men their trespasses your heavenly Father will also forgive you it also implies a consent on our parts and submission to this condition as most equal and reasonable so that if we break it if we do retain any uncharitable inclinations we deal falsely with God we forfeit all pretence to favour and mercy from him we are neither qualified for mercy nor shall obtain it from God Lead us not into temptation Temptation is sometime taken in a middle and indifferent sense for any occasion by which the moral quality of persons their vertue or vice is examined and discovered so God is said to have tempted Abraham when he propounded to him the offering up of his Son so he tempted the Israelites by leading them in that long journey through the wilderness that he might know what was in their heart whether they would keep his commandments or no so he likewise tempted them by permitting Seducers to do wonderfull things that he might know whether they did love the Lord with all their heart and with all their soul And because affliction is of such a nature as to try the temper disposition and intentions of men therefore temptation often is used for affliction It seemeth also sometimes put in a good sense for an occasion designed to exercise or to improve or to declare the vertues of a person so the inconveniencies and crosses incident to our nature and condition here the which our Lord did undergo are by S. Luke and others of the Apostles styled temptations so the fiery trial in S. Peter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise and refine them that saith he the trial of their faith might be to praise and honour and glory so S. James biddeth Christians to rejoice when they fall into divers temptations that is when they meet with opportunities of exercising their faith and patience and so we may understand that place in Deuteronomy Who 't is said sed thee with Manna that he might humble and prove thee or tempt thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX to do thee good at the latter end that he might tempt thee that is that he might render thee approved might exercise and improve thy dependence on God thy patience thy obedience But the word is commonly taken in a worse sense for an occasion presented with ill purpose or naturally tending and not easily avoided of falling into sin a stumbling block a snare as when S. Paul saith that they who will be rich do fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into temptation and a snare thus S. James assureth us that God tempteth no man that is doth not intend to seduce or inveagle any man into sin Yet because nothing in the world either good or bad doth happen without God's permission and governance and the Devil himself must obtain licence from God before he can tempt any man or do any mischief as we see in Job's case and in the history of Ahab since God seeth whatever is done and with greatest ease could hinder it and doth not otherwise than for some good end suffer any evill to be designed or atchieved it is the style of Scripture to attribute such things in some sense to him as when God is said to send Joseph into Egypt to preserve life when as in truth his brethren out of envy and ill-will did sell him thither and God is said to move David to number the people when as indeed Satan as it is otherwhere affirmed provoked him to number them and that horrid Tragedy acted by the Jews upon our Blessed Saviour is said to be brought to pass by the hand and definite counsel of God because God foreseeing the temptations which those men should incurr of committing such acts and their inclinations to perform them did resolve not to interpose his power in hindrance of them but suffering them to proceed would turn their mischievous practices to an excellently good end and use them as instruments of his just holy and gracious purposes Thus then whereas by temptation here is meant any occasion alluring or provoking to sin or withdrawing from duty with a violence all things considered exceeding our strength to resist or avoid or however such an one that is apt to overthrow us God may be said to bring them into it whom in justice he permits to be exposed thereto although he do no otherwise intermeddle or concur therein than by not affording or by withdrawing his especial direction and assistance leaving them without check blindly or wilfully to follow the sway of their own tempers the instinct of their vain minds the bent of their corrupt wills the violence of their unruly passions and appetites letting them to fall into the manifold snares of false opinion evil custom
men or by any other ways revealed must be entertained with all submiss respect what regard is due to that Word which God is pleased not by his Ministers and instruments but himself in person as it were to pronounce These words that is these speeches or sentences for so a Word in Scripture style signifieth or these things and matters for the Hebrew word debarim as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both words and things they are several times in the Pentateuch called the ten words or ten things whence the Systeme of them is named the Decalogue All these words all without distinction or exception did proceed from the same authority and in the same manner and all therefore do require the like regard and observance to be yielded to them I am the Lord or I am Jehovah thy God which brought thee out of the land of Egypt These words are by some taken for a Precept injoining the acknowledgment and acceptance of God answerable to what is here implyed and consequently all the positive duties of Religion deducible hence but we see the style is declarative and assertive not directly imperative and so it may pass rather as a Preface farther enforcing obligation to obedience wherein are expressed or intimated the chief reasons upon which it is grounded every word containing in it somewhat of remarkable emphasis I am Jehovah or that very same God who under this appellation discovered my self to thy forefathers who enacted a special Covenant with them who received homage worship and engagements to service from them who promised especial protection and favour to them and to their seed that Jehovah who indeed am what this name importeth the onely true and real God eternal independent and indefectible in essence true and infallible in word constant and immutable in purpose firm and faithfull in performance of whatever I promise or threaten that same Jehovah I am to whose words therefore upon all accompts of reason of duty of interest thou particularly dost owe most submissive attention and obedience Thy God that supereminent being and power to whom thou peculiarly dost owe worship and honour love and affection duty and service who although he be indeed the Lord of all the World yet beareth a special relation unto thee as having chosen and avouched thee to be a special People to himself above all the People that are upon the face of the earth having promised thee to make thee high above all Nations which he hath made in praise and in name and in honour and having by many signal demonstrations of favour and mercy confirmed to thee the performance of his covenant and promise thou also reciprocally having avowed me to be thy God to walk in my ways to keep my statutes my commandments my judgments and to hearken to my voice Who brought thee out of the land of Egypt out of the house of bondage This is a particular and most remarkable instance by which it appeareth what God it is that doth thus impose law upon them and how they are obliged to entertain it that God it is who in pursuance of his singular favour toward thee and of his Covenant made with thee hath particularly obliged thee by so eminent a benefit in a manner so full of wonder in it self so full of grace toward thee delivering thee from saddest oppression and slavery bringing thee into a desirable state of present liberty and of sure tendency not otherwise than by thy fault to be frustrated toward enjoyment of rest of plenty of all joy and comfort in the promised Land declaring hereby as his glorious and divine perfections of wisedom and power so his exceeding goodness toward thee his faithfull care over thee his readiness and sufficiency in all thy needs and exigencies to protect preserve and deliver thee I then being such Jehovah the onely true God thy God by particular engagement and endearment thy gracious and bountifull benefactour not in will onely but in deed do thus propound my will unto thee and upon all accompts of general and special duty of reason of justice of gratitude require thy regard and observance of what follows Now what God in a direct and literal sense thus speaketh to the Jewish People may according to likeness of case and parity of reason especially in a mystical and spiritual way upon more considerable and effectual accompts be applied unto us The Lord Jehovah is such no less to us than to them He is the same yesterday to day and for ever to him as to the onely true eternal and Almighty God the essential Authour Lord and Governour of all things our highest respect and observance are due He also in a stricter relation founded on higher grounds is our God having chosen us and consecrated us more especially to himself having received us into a closer confederacy a new and better covenant as the Apostle calls it established upon better promises having obliged us by granting nobler privileges and dispensing more excellent benefits to us who likewise hath brought us up out of a spiritual Egypt and state of infinitely more wretched bondage hath rescued us from the tyrannical dominion of Satan a far more intolerably cruel and hard Master than any Pharaoh hath freed us from serving sin in our souls and bodies a far harder service than making bricks or any bodily toil can be who hath conducted us in the way and conferr'd on us an assured hope if we be not wanting to our selves and our duty of entring into the heavenly Canaan a place of perfect rest and unconceivable bliss who as S. Paul expresseth it hath delivered us from the power of darkness and translated us into the kingdom of his most beloved Son who therefore here according to spiritual intent may be understood to speak in a higher strain to us justly exacting a more punctual and accurate obedience to his commandments But so much for that part which seems introductory I. Commandment Thou shalt have no other God's before me 'T is in the Hebrew there shall be to thee no other Gods or no strange Gods for alii some render it some alieni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al-panai to my face or at my face that is in comparison or competition with me so as to be confronted to me or together and in consort with me I am He saith God otherwhere and there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immadhi with me or beside me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render it and so the phrase commonly importeth as in that saying of the Scribe answering to this There is one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no other God beside him but we need not criticize on the words the sense being plain as containing a prohibition of assuming any other into partnership with the one true God acknowledging in mind or in outward expression any other for God The Precept as most of the rest
all reason and equity do require so it must be acknowledged absolutely necessary for the preservation of common peace and the maintenance of civil society among men to secure which purposes and to encourage honest industry this Law prohibiteth all invasion or usurpation by any means whatever either by open violence and extortion or by clandestine fraud and surreption of our neighbour's proper goods and rights He that in any way against his neighbour's knowledge or will getteth into his power or detaineth therein what doth in equity belong to his neighbour and which he can restore to him doth transgress against the intent of this Law as we see it interpreted in Leviticus where it is thus expressed Thou shalt not defraud thy neighbour nor rob him defrauding by cunning practice is no less forbidden than robbing by violent force Any wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to deprive our neighbour of his due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purloin or by subtle and sly conveyance to separate any part of our neighbour's substance from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exact or extort any thing more than ones due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go beyond or over-reach our neighbour in dealing to delude and cozen him by false speeches or fallacious pretences are acts in S. Paul's expression to be referred hither as so many special acts of theft I cannot stand to reckon up all the sorts of unrighteousness included here or reducible to this matter such as beside down-right rapine and cheating are fould dealing in bargains and contracts using false weights and measures withholding the pledge detaining the labourer's wages from him the exercising vexatious biting and devouring usuries removing bounds of possession oppressing by undue or rigorous exaction corrupting justice for reward or favour raising gain by unlawfull and shamefull arts or practices consenting or sharing with advising or instigating to these and the like acts these I shall not particularly insist upon but shall onely say that God expresseth great indignation against and threatneth most severely to punish all acts of this kind For all saith he that do such things such as use deceitfull measures in trade and all that do unrighteousness are an abomination unto the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God saith S. Paul speaking against the circumventing and defrauding our neighbour is an avenger for all these kinds of things Nor indeed is the Gospel more severe in denunciation of punishment against any crime than this Know ye not that unjust persons saith S. Paul meaning this sort of unjust persons so most properly and strictly called shall not inherit the kingdom of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thieves exactors or cheaters and rapacious persons make a good party in the catalogue of those who shall be excluded from eternal bliss I should add the positive duties here to be understood and referr'd to this matter the which are commended to us in Scripture such are diligence and industry in our calling whereby with God's blessing we may support our selves preventing the need and escaping the temptation of encroachment upon our neighbour's property whereby we may as Saint Paul speaketh have need of nothing may eat our own bread may even have wherewith to impart to the needs of others contentment in that estate wherein God hath placed us how mean soever trusting in God and relying upon his providence casting our burthen and care upon him who hath promised to sustain us who hath said that he will never leave or forsake us lastly charitable relief of our neighbour in his need for in such a case our neighbour hath a title to the goods we possess derived from the appointment and donation of God who is the absolute proprietor of all we have we being onely his stewards and dispensers thereof according to the rules he hath declared so that if we do not according to his order supply our poor neighbour we are in just estimation we shall in God's judgment appear to be thieves both in respect to God himself and to our neighbour for that we thereby detain from God what by original right is his and bereave our neighbour of what God hath bestowed on him IX Commandment Thou shalt not bear false witness against thy neighbour 'T is in the Hebrew Thou shalt not answer to wit being examined or adjured in judgment against thy neighbour as a false witness so that primarily it seems bearing false testimony against our neighbour especially in matters of capital or of high concernment to him is prohibited yet that not onely this great crime but that all injurious even extrajudicial prejudicing our neighbour's reputation and consequently of his safety or his welfare in any sort is forbidden we may collect from that explication of this Law or that parallel Law which we have in Leviticus Thou shalt not 't is there said go up and down as a talebearer among thy people neither shalt thou stand against the bloud of thy neighbour as a talebearer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a merchant or trader in ill reports and stories concerning our neighbour to his prejudice defaming him or detracting from him or breeding in the minds of men an ill opinion of him which vile and mischievous practice is otherwhere under several names condemned and reproved such are muttering The words of a mutterer saith the Wise man are as wounds going into the innermost parts of the belly whispering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have often in the Son of Sirach and in S. Paul mentioned with a bad character or with prohibition and reproof supplanting so in the good man's description Psal. 15. 't is said He supplants not with his tongue so the word signifies detraction or backbiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often in the Apostolical Writings forbidden and reprehended slander or calumny and sycophantry that is oppressing abusing or any way harming men by false tales suggestions or pretences which sort of practices how base they are in themselves nothing being more unworthy of an honest and ingenuous mind nothing more ugly to the judgment of them who have any sense of goodness how contrary they are to justice which doth not permit us to wrong our neighbour as well in his credit and good name as in his other goods for they perhaps may be as much valued by him may really be of as much consequence to him as any thing that he hath which bindeth us to abstain from hurting him as well in word as in deed how opposite they are to charity which obligeth us to think the best of our neighbour and to endeavour that others also may do so to conceal his real faults and blemishes much more not to devise and affix false ones to him not to gather and disperse ill reports to
his prejudice of how mischievous consequence also they are breeding ill will and sowing strife in all Societies both publick and private even separating chief friends as the Wise man telleth us common sense and experience do shew they consequently must be very odious in the sight of God who loveth the peace and welfare of men and very offensive to men who do the mischiefs springing from them To this Law may be reduced our obligations to be candid in our opinions and discourses concerning others according to Saint Paul's excellent description of charity to forbear all rash and harsh censure as you know our Saviour in his most divine Sermon on the Mount chargeth us to be veracious sincere and faithfull in all our conversation which duties are so often taught and pressed in both Testaments Ye shall not saith the Law steal nor deal falsely nor lye one to another and To walk uprightly and work righteousness and speak the truth from his heart are the first lineaments in the good man's character drawn by the Psalmist and These are the things ye shall do saith God in the Prophet speak ye every man the truth to his neighbour execute the judgment of truth and peace in your gates And in the New Testament To lay aside lying to speak the truth every man with his neighbour to lay aside all malice all guile all hypocrisies envyings and backbitings are Apostolical commands X. Commandment Thou shalt not covet thy neighbour's house thou shalt not covet thy neighbour's wife nor his man-servant nor his maid-servant nor his oxe nor his ass nor any thing that is thy neighbour's This Law is comprehensive and recapitulatory as it were of the rest concerning our neighbour prescribing universal justice toward him whence S. Mark it seems meaneth to render it in one word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprive not or bereave not your neighbour of any thing and this not onely in outward deed and dealing but in inward thought and desire the spring whence they do issue forth for from the heart as our Saviour teacheth do proceed evil thoughts murthers adulteries fornications thefts false witness blasphemies we are obliged to be so far from depriving our neighbour of any good thing belonging to him that we are not so much as to wish or desire it not onely to abstain from injurious action but to repress covetous inclinations wherein is also implyed that we should have a delight and complacence in our neighbour's good not envying him any enjoyment being in our minds content with the portion God pleaseth to vouchsafe us and entirely trusting in him that he will supply us with what is needfull or befitting to us without the damage of our neighbour Thus God's Law is as Saint Paul observed spiritual not onely restraining exteriour acts but regulating our inmost thoughts quelling all inordinate appetites and affections of heart within us the which may be extended so as to respect not onely matters of justice toward our neighbour but all objects whatever of our practice so as to import that which in the Christian Law is so frequently injoined us as the life of our Religion circumcising our hearts crucifying the flesh with its passions and desires mortifying our earthly members putting to death by the spirit the deeds of the body putting off the old man which is corrupted according to deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not unlawfully or irregularly desire doth according to the spiritual intent import all this I have done and shall onely add that the sum and end of these and all other good Laws of all Religion and all our Duty is as we often are taught in the New Testament comprized in those two Rules of Loving God with all our heart and Loving our neighbour as our selves seriously and honestly attending unto which we can hardly fail of knowing what in any case our duty is It remains that we employ our best care and endeavour on the conscientious practice thereof imploring therewith the assistance of God's grace and that good Spirit which God hath most graciously promised to those who duly ask it by which alone we can be enabled to keep God's Commandments To him be all glory and praise Amen THE DOCTRINE OF THE Sacraments THE DOCTRINE OF The Sacraments IT is a peculiar excellency of our Religion that it doth not much employ mens care pains and time about matters of ceremonial observance but doth chiefly and in a manner wholly exercise them in works of substantial duty agreeable to reason perfective of man's nature productive of true glory to God and solid benefit to men It s design is not to amuse our fancies with empty shews nor to take up our endeavours in fruitless performances but to render us truly good and like unto God first in interior disposition of mind then in exterior practice full of hearty love and reverence to God of tender charity and good will toward men of moderation and purity in the enjoyment of these things of all true piety and vertue whereby we may become qualified for that life of bliss which it tendereth and promiseth for conversation in that holy Society above to which it designeth and calleth us Yet because Fancy is naturally a medium and an effectual instrument of action and because sensible objects are apt strongly to affect our minds it hath pleased the divine Wisdom to apply them in fit measure and to sanctify them to those good purposes by appointing some few solemn and significant Rites to be observed by us being in their own nature proper and useful and by God designed to declare his mind and gracious intents to us to consign and convey his Grace into our Souls to confirm our Faith in him to raise our devotion toward him to quicken our resolutions of obeying his Will to enable and excite us to the practice of those great Duties which he requireth of us Our Lord Jesus Christ saith S. Austin hath subjected us to his gentle yoke and light burthen whence with Sacraments most few in number most easy for observance most excellent in signification he bound together the society of new people And The mercy of God saith he again would have Religion free by the celebration of a most few and most clear Sacraments Of these there appear two and S. Austin in the place cited could instance in no more of general and principal use instituted by our Lord hismelf which because they represent to us somewhat not subject to sense and have a secret influence upon us because what is intended by them is not immediately discernible by what is done without some explication their significancy being not wholly grounded in the nature but depending upon arbitrary institution as that of words which is of kin to them whence S. Austin calls a Sacrament Verbum visibile have usually been called Mysteries that is actions
designed as a proper and efficacious Instrument to raise in us pious Affections toward our good God and gracious Redeemer to dispose us to all holy practice to confirm our Faith to nourish our Hope to quicken our Resolutions of walking carefully in the ways of Duty to unite us more fastly to our Saviour and to combine us in Charity one toward another the accomplishing of which Intents thereof doth suppose our faithful and diligent concurrence in the use thereof whence arise many Duties incumbent upon us in respect thereto some antecedent some concomitant some consequent to the use thereof 1. Before we address our selves to the partaking of this venerable Mystery we should consider whither we are going what is the nature and importance of the Action we set our selves about that we are approaching to our Lord's Table so S. Paul calleth it to come into his more especial presence to be entertained by him with the dearest welcome and the best chear that can be to receive the fullest testimonies of his Mercy and the surest pledges of his favour toward us that we are going to behold our Lord in tenderest love offering up himself a Sacrifice to God therein undergoing the sorest pains and foulest disgraces for our Good and Salvation that we ought therefore to bring with us dispositions of Soul suitable to such an access unto such an entercourse with our gracious Lord. Had we the honour and favour to be invited to the Table of a great Prince what especial care should we have to dress our Bodies in a clean and decent garb to compose our minds in order to expression of all due respect to him to bring nothing about us noisome or ugly that might offend his sight or displease his mind The like surely and greater care we should apply when we thus being called do go into God's Presence and Communion We should in preparation thereto with all our power endeavour to cleanse our Souls from all impurity of thought and desire from all iniquity and perverseness from all malice envy hatred anger and all such evil dispositions which are most offensive to God's all-piercing sight and unbeseeming his glorious Presence we should dress our Souls with all those comely Ornaments of Grace with purity humility meekness and charity which will render us acceptable and well-pleasing to him We should compose our minds into a frame of reverence and awful regard to the Majesty of God into a lowly calm and tender disposition of heart apt to express all respect due to his Presence fit to admit the gracious illapses of his Holy Spirit very susceptive of all Holy and Heavenly Affections which are sutable to such a Communion or may spring from it We should therefore remove and abandon from us not only all vitious Inclinations and evil purposes but even all worldly cares desires and passions which may distract or discompose us that may dull or deject us that may cause us to behave our selves indecently or unworthily before God that may bereave us of the excellent Fruits from so blessed an entertainment To these purposes we should according to S. Paul's advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examine and approve our selves considering our past Actions and our present Inclinations and accordingly by serious meditation and fervent prayer to God for his gracious assistance therein working our Souls into a hearty remorse for our past miscarriages and a sincere resolution to amend for the future forsaking all sin endeavouring in all our actions to serve and please God purging out as S. Paul again injoineth us the old leaven of vice and wickedness so that we may feast and celebrate this Passeover in which Christ is mystically sacrificed for us in the unleavened dispositions of sincerity and truth Such are the duties previous to our partaking this Sacrament 2. Those Duties which accompany it are a reverent and devout affection of heart with a suitable behaviour therein an awful sense of mind befitting the Majesty of that Presence wherein we do appear answerable to the greatness and goodness and holiness of him with whom we converse becoming the sacredness of those Mysteries which are exhibited to us that which S. Paul seemeth to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discern or distinguish our Lord's Body that is yielding a peculiar reverence of mind and behaviour in regard thereto a devotion of heart consisting in hearty contrition for our sins which did expose our Saviour to the enduring such pains then remembred in firm resolution to forsake the like thereafter as injurious dishonourable and displeasing to him in fervent love of him as full of so wonderful goodness and charity toward us in most hearty thankfulness for those unconceivably great expressions of kindness toward us in deepest humility upon sense of our unworthiness to receive such testimonies of grace and favour from him our unworthiness to eat the Crumbs that fall from his Table how much more to be admitted into such degrees of honourable Communion and familiarity of close conjunction and union with him of pious joy in consideration of the excellent privileges herein imparted and of the blessed Fruits accruing to us from his gracious performances in a comfortable hope of obtaining and enjoying the benefits of his obedience and passion by the assistance of his Grace in steady Faith and full persuasion of mind that he is supposing our dutiful compliance ready to bestow upon us all the blessings then exhibited in attentively fixing the eyes of our Mind and all the powers of our Soul our Understanding Will Memory Fancy Affection upon him as willingly pouring forth his Life for our Salvation lastly in motions of enlarged good-will and charity toward all our Brethren for his sake in obedience to his Will and in imitation of him such-like Duties should attend our participation of this holy Sacrament 3. The effects of having duly performed which should appear in the practice of those Duties which are consequent thereon being such as these An increase of all pious inclinations and affections expressing themselves in a real amendment of our lives and producing more goodly fruits of obedience the thorough digestion of that spiritual nourishment by our becoming more fastly knit to our Saviour by higher degrees of Faith and Love the maintaining a more lively sense of his superabundant goodness the cherishing those influences of Grace which descend upon our hearts in this Communion and improving them to nearer degrees of perfection in all piety and vertue a watchful care and endeavour in our lives to approve our selves in some measure worthy of that great honour and favour which God hath vouchsafed us in admitting us to so near approaches to himself an earnest pursuance of the Resolutions performance of the Vows making good the Engagements which in so solemn a manner upon so great an occasion we made and offered up unto our God and Saviour finally the considering that by the breach of such Resolutions by the violation of