Thoughts and resolving to shew Kindness both in Word and Deed to all about us nay to all Men as we have ability and opportunity but the Poor especially who ought not to be forgotten at such times which is the Great Thing required of us and becoming us in this part of the Service So that when we come to the Holy Communion where we are called to remember Christ particularly in his Death to seal the New Covenant with God and a League of Friendship with our Brethren we may do well to express our selves joyfully and affectionately thankful for all his Kindness especially that in Dying for us and resign up our selves both Souls and Bodies to his Service and repent of all our Sins making him faithful and unfeigned Promises of amending all our Faults particularly those wherein we are most liable to do amiss and shew our selves in Peace and perfect Charity with all Persons By these things we shall duly answer the Ends of this Feast and in them lies the great Worthiness of our Carriage at it And this our Church has sufficiently intimated to us in her Publick Catechism when in return to that Question What is required of them that come to the Lords Supper It gives this Answer To repent them truly of all their Sins stedfastly purposing to lead a new Life to have a lively Faith in Gods Mercy thro' Christ which as we have seen is thorowly exercised from the beginning to the end of this Holy Sacrament to have a thankful Remembrance of his Death and be in Charity with all Men. When we come therefore to the Holy Sacrament whilst the Minister himself is Communicating or whilst others are Receiving we may lay out our selves on these things and spend the time in the Exercise of these Duties acting them in Devout Prayers and Holy Meditations in our own Hearts Or if we are not able of our selves but need the Help of others to suggest Thoughts and to go along with us in this Service let us joyn heartily in the Churches Prayers which it has appointed for this purpose For in them we have an Exercise of all these Virtues and they have excellently provided for our Needs in this Case so that we may duly express these Tempers if we are careful to joyn fervently with the Minister in all the Parts of the Communion-Service And because it may be of use to some to see how all these Duties are exercised in it that so being aware of it they may particularly design them when they come to it I will shew it of them all particularly 1. It leads us on to an affectionate Thankfulness and joyful Praise the first great Qualification in a strain which truly to me is most transporting For thus it helps us to give Thanks before Receiving It is very meet right and our bounden Duty that we should at all Times and in all Places give Thanks unto thee O Lord Holy Father Almighty Everlasting God Therefore with Angels and Archangels and all the Company of Heaven we laud and magnifie thy Glorious Name evermore praising thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy Glory Glory be to thee O Lord most High And thus again after it Glory be to God on High and in Earth Peace and Good Will towards Men. We praise thee we bless thee we worship thee we glorifie thee we give Thanks to thee for thy great Glory O Lord God Heavenly King God the Father Almighty O Lord the onely Begotten Son Jesu Christ O Lord God Lamb of God Son of the Father that takest away the Sins of the World have Mercy upon us Thou that takest away the Sins of the World have mercy upon us Thou that takest away the Sins of the World receive our Prayers Thou that sittest at the Right Hand of God the Father have mercy upon us For thou only art Holy thou only art the Lord thou only O Christ with the Holy Ghost art most high in the Glory of God the Father All which are words expressing joyful Praise and affectionate Thankfullness so meltingly that better I think have not yet been thought of 2. It leads us also to resign up our selves both Souls and Bodies to his Service in the Prayer immediately after receiving in these words And here we offer and present unto thee O Lord our selves our Souls and Bodies to be a reasonable holy and lively Sacrifice unto thee humbly beseeching thee that all we who are partakers of this Holy Communion may be fullfill'd with thy Grace and Heavenly Benediction 3. It leads us in professing an humble and hearty Repentance of all our sins and making God our Faithful Promises of new Obedience in the invitation to Communicate and the Confession of Sin before receiving in these words Ye that do truly and earnestly Repent you of your Sins and intend to lead a new Life following the Commandments of God and walking from henceforth in his Holy Ways draw near with Faith and take this Holy Sacrament to your Comfort and make your humble Confession to Almighty God meekly kneeling upon your Knees Almighty God Father of our Lord Jesus Christ c. We acknowledge and bewail our manifold sins and wickedness which we from time to time most grievously have committed by Thought Word and Deed against thy Divine Majesty c. We do earnestly Repent and are heartily sorry for these our mis-doings c. And to prepare us for this profession of Repentance in this place of the Service I think it very adviseable to take what time there is whilst the Bread and Wine are in preparing before the beginning of the Office to recollect our particular Sins which we are most liable to incur and at every one of them to make God promises and six Resolutions of amending them in our own minds after which we may the better say in General we Repent of them and will no more Commit them and thereupon beg Pardon for them and receive Absolution as it is in this part of the Service 4. And lastly it leads us to act Peace and Charity to all men when in the Exhortation before receiving it tells us we must be in perfect Charity with all Men and in the invitation calls such as are in Love and Charity with all their Neighbours at which words our hearts may strike in with it and earnestly profess they at present are and are fully resolv'd at all times after so to be Thus doth the Church it self in our Publick Service go before us and lead us on in these great Duties of joyful Praise and Thankfulness of Resignation of our selves of Repentance and Faithful purposes and promises of Obedience and of Charity to all Persons which are to render us welcome Guests and worthy Communicants Nay it doth not only call us to and bear us Company in these chief Duties wherein above all consists a Receivers worthiness but also in most others mentioned above so that scarce any
When thou bestowest Good on others let not us envy but rejoyce in it and when thou addest any to our selves let us own thy Mercy and humbly thank thee for it Afford us convenient Supplies in all our reasonable Necessities and protect us against the approach of all Dangers make us diligent in all our Business and give such Success to our Endeavours as thou seest most expedient for us and teach us contentedly to submit and not to repine at any thing that happens by the Allotment of thy Providence In all our Passage thro' this World and our manifold Concerns in it suffer not our Hearts to be too much set upon it but always fix our Eye upon the Blessed Hope that as we go along we may make all the Things of this World minister to it and be careful above all things to fit our Souls for that pure and perfect Bliss which thou hast prepared for all that love and fear thee in the Glories of thy Kingdom Extend thy Grace we further beseech thee to all Men in all Places especially to the Governours and Subjects to all both High and Low Rich and Poor that pray for it or need it in these Kingdoms Bless all our Relations who are near us in the Flesh and all our Friends and Benefactors who are endeared to us by their Kindnesses Forgive all our Enemies give them Hearts to fear thee and to be kind to us And supply all us and all others with whatsoever else thou seest proper for us for Christ his sake in whose Blessed Name and Words we still recommend our selves unto thee saying Our Father c. An Evening Prayer for a FAMILY O Most Gracious God who daily multipliest upon us thy Mercies notwithstanding we every day renew our Provocations Accept we beseech thee of our most humble and hearty Thanks for thy unspeakable Kindness towards us Blessed be thy Goodness which has this day supplied us with Food and Necessaries and preserved us in Health the chiefest of all outward Enjoyments and prosper'd the Work of our Hands and lent us our Friends to be still a Support and Comfort to us Adored be thy Love and Patience which hast allowed us one Day more to amend our Ways and assisted us by the Suggestions of thy Spirit and thy gracious Providences to make up that Resignation Humility Contentedness Chastity Sobriety Meekness Charity and other Virtues which are yet wanting in our own Souls We desire to shew our selves duely sensible of these endearing Benefits by learning to depend upon thy Providence which has been so watchful over us and to be contented with thy Orderings which are so wisely fitted to our own Advantage and applying all Opportunities to the increase of that Righteousness and Holy Living which thou requirest at our Hands We fain would do it and are here sincerely resolved to endeavour it and thou hast promised to aid all those who labour in so good a Work Be it then O Lord unto thy Servants according to thy Word and enable us by thy Grace and Holy Spirit so to do We are sensible O God how highly we have offended thee altho' we stand thus indebted for all we have or hope to enjoy to thy Bounty How many ways have we dishonour'd our Profession and revolted from the Vows we made in Baptism by Pride and Envy and Anger and Discontent and Evil-speaking and serving divers Lusts which then we utterly renounced and promised never to live in again We are heartily grieved and ashamed for these and all other our Misdoings and are fully resolv'd by thy Grace hereafter to amend them We unfeignedly repent of them and for Christ's sake humbly beg to be forgiven and that thy Grace and Holy Spirit may rid us of them for the time to come Our full purpose is to endeavour it and thy Promise is to help us in it O let thine Arm be our Almighty Aid and then we shall return to them no more Keep us in thy good Providence this Night make our Sleep safe and refreshing to us Fit us for our great Change that it may not surprize us unawares but that having led holy Lives we may be happy in our Deaths and have Comfort and well-grounded Hope in thee Give all Men Grace to repent and become thy Servants Let all Christians live up to the Laws of that Religion which they profess Especially bless these Kingdoms wherein we live Let our Governours Rule with Justice and our People Obey with Chearfulness Make the Rich and Prosperous Temperate in Vsing and Charitable in Distributing of their Substance and the Poor and Afflicted Patient and Contented under their Burdens And cause us all to love as Brethren to be Pitiful and Tender-hearted towards all Men. Preserve our Friends in their Souls and Bodies forgive our Enemies and make them kindly affected towards us and do whatsoever thou seest fitting for us all for the sake of thy Son our Advocate Jesus Christ who has taught us in his own Words thus to pray Our Father c. FINIS Books printed for Robert Kettlewell at the Hand and Scepter in Fleetstreet 1. THe Measures of Christian Obedience Or A Discourse shewing what Obedience is indispensibly necessary to a Regenerate State and what Defects are consistent with it For the Promotion of Piety and the Peace of Troubled Consciences By John Kettlewell Fellow of Lincoln-College in Oxford In Quarto Price bound 8 s. 2. A Journey into Greece by Sir George Wheeler in Company of Dr. Spon of Lyons In Six Books Containing 1. A Voyage from Venice to Constantinople 2. An Account of Constantinople and the adjacent Places 3. A Voyage thorow the Lesser Asia 4. A Voyage from Zant thorow several Parts of Greece to Athens 5. An Account of Athens 6. Several Journeys from Athens into Attica Corinth Baeotia c. With Variety of Sculptures In Folio Price bound 15 s. 3. A Vindication of the Primitive Christians in Point of Obedience to their Prince against the Calumnies of a Book entituled The Life of Julian written by Ecebolius the Sophist As also The Doctrine of Passive Obedience cleared in Defence of Dr. Hicks Together with an Appendix being a more full and distinct Answer to Mr. Thomas Hunt's Preface and Postscript Vnto all which is added The Life of Julian enlarged In Octavo Price bound 2 s. 6 d. 4. A Sermon Preached at the Worcester-Feast by George Walls Master of Arts and Student of Christ-Church Oxon. Quarto Price stitcht 6 d. 5. The Treasures of the Sea A Sermon Preached to the Mariners by William Thomson In Quarto Price stâ—itcht 6 d. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are approved may be made manifest * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whomsâ—ever you shall approve †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Deipn l. 5. c. 1. Diogenistae Antipatristae Panaetiastae appellati sunt qui stato anni Die Diogenis Antipatri Panaetii nobilium Philosophorum memoriam celebrarent Is. Casaub ad
AN HELP and EXHORTATION TO Worthy Communicating OR A TREATISE Describing the Meaning Worthy Reception Duty and Benefits OF THE HOLY SACRAMENT AND Answering the Doubts of Conscience and other Reasons which most generally detain Men from It. Together with SUITABLE DEVOTIONS ADDED By John Kettlewell Vicar of Coles-hill in Warwick-shire LONDON Pâ—inted by R. E. for Robert Kettlewell at the Hand and Sâ—eptâ—r over against St. Dunstâ—n's Church in Fleetstreet 1683. TO THE Right Honourable SIMON Lord DIGBY BARON OF GEASHILL MY LORD THe Holy Eucharist is a Rite of the greatest Honour and Endearment that ever God vouchsafed to Men and the most Sublime and Blissful Instance of our Communion with him For therein he calls us to his own Table not to attend as Servants but to Feast with him as his Friends He treats us with the most Magnificent Fare presenting That to us for our Food which one would think were not to be eaten but adored even the most Sacred Body and Blood of his own Son in which he conveys to us all the Benefits of our Redemption And being thus apt to excite in us the highest Devotion and to enrich us with the greatest Fulness of Grace and Blessing one would expect it should be had in Reverence and most Thankfull Received by every Christian. But yet in our Days what part of Religion doth so generally suffer or is so universally neglected among Men For the greatest Numbers have either little or no Reverence at all for it or too much which makes them afraid of it they Neglect it thro' Carelesness and Causeless Scruples or Prophane it by Unworthy and Disrespectful Usage So that among all the Professors of Christianity few pay that Honour to their Lord or secure that Benefit to themselves by Receiving which he intended All should do This My Lord is the Grief and Complaint of all who have any just Honour for their Dearest Saviour and this Venerable Ordinance or any generous Compassion for the Souls of others And that by the Grace of God I may help something to redress it I have endeavoured to describe a Worthy Communicating and to set out both the Duty and Advantages of it in this Treatise that thereby I may recommend it to the Choice of all who are Wise and to the Consciences of all that are Religious In the Management whereof I have shunn'd all fruitless Disputes and nice Speculations seeking onely to get it Authority among the Loose and Reverence with the Careless and to reconcile it to the Scrupulous and to make the Duty as Clear Easie and Useful as I can to all Particularly I have designed all along to make it not onely an Honourable Remembrance of our Dear Lord but a most Solemn and Strict Engagement to a Good Life in all that use it for then I am sure they will be infinitely Happy in it And this Discourse My Noble Lord I here humbly offer to Your Lordship desiring it may stand as a Publick Testimony of the great Honour and Affection I have for those Excellencies that shine so clear in You. God has endow'd Your Great Mind with a strong Love and a steady Choice of Virtue and what I have beheld with Pleasure with a Generous and as there is Place for it an Active Compassion for those that want it You have the True Wisdom upon Deliberate and Well-studied Reasons to be Religious and the Courage in this Audacious Age when Irreligion is set up for the onely Creditable Dress to own it and study to be thought so For 't is Your Lordships Honour to think that nothing can truly make You Greater than to be an humble Worshipper and Faithful Servant of Your Holy Saviour This Noble Piety and Zeal for Goodness will endear You My Lord to Almighty God and to all Good Men. And if by these Papers I may in any wise contribute to them I shall think my self happy in having serv'd to set on the Virtuous Growth of One whom I hope God has set out in a Time that so infinitely needs it for an Illustrious Example that may give both Ornament and Support to Religion But besides this My Lord I have another End in this Dedication and that is That these Sheets may remain a Lasting Monument of my Gratitude for the Endearing Favours I have received from Your Noble Hand They were Composed for the Benefit of a Place where I am now fixed and whereto I was design'd by Your great Generosity and Nobleness when I thought of nothing less For so truly Publick was Your Lordships Spirit in the Filling of that Church that You pitch'd upon a Person whose Face You had never known and who never knew of it only because You believed he would make it his Care to promote Religion and to Benefit those Souls which You had to commit to him And this My Lord I humbly beg Your Lordships Leave to mention not for Your own but for the Publicks sake For in this degenerate Age when either Filthy Lucre or at least some other mean and sordid End have made a Merchandise and bred Corruption even in the most Sacred Trusts I think the World has need of such Examples I have nothing more to add but to beg of Almighty God That he who brings about the Noblest Ends by the Weakest and most Unlikely Instruments would make this Book effectual to his own Honour and Service and also bless Your Lordship with a Continuance and Encrease of all Virtuous Excellencies Honour and Happiness in this World till at last he shall take You to shine in his own Immortal Glory in the World to come This is the most hearty Prayer of him who very much for Your Favours but more for the true Affection and Esteem You have for the God and Saviour he serves is in all sincerity My Honoured Lord Your Lordships most Affectionate obliged Chaplain and humble Servant John Kettlewell From Your Lordships House near Coles-hill Jun. 27. 83. THE CONTENTS PART I. The meaning of Feasting in the Sacrament CHAP. I. Of the meaning of our eating and drinking in the Sacrament THree ends of Feasting in the Lords Supper 1 〈…〉 in Remembrance and Commemoration of our Saviour Christ and of his dying for us To remember him is not barely to call to mind that once there was such a Person but to think of his particular Quality and Relation to us which are worth remembring as of his being our most Faithful Teacher our most Gracious Governour our most intire Friend and noble Benefactor These things usually commemorated by Festivals 2 End is in confirmation of the New Covenant which his Death purchased for us An account of the New Covenant Christs Death purchased it It is ratified in the Holy Sacrament which is shewn from the same thing being done in Baptisme Circumcision and the Passover which answered to it more particularly 1. From the Words of Institution wherein the Cup is call'd the New Covenant and we are bid to drink of it which
and expresly ratify and confirm it too This may fairly be presumed to be one end of the Holy Communion because it is the end of Baptism which St. Peter calls a Stipulation and which as we have seen is our entrance into the Gospel-Covenant and Religion And since it is so evidently the use of that in great likelihood it is of this too for both the Sacraments were still held of like Vse Nature and Signification Nay this was the end not only of the Christian but also of the Jewish Sacraments which shews it was not peculiar to any one but runs through all of them For as for Circumcision it was a Federal Rite or Sign It bound the Jews as before it had done the Patriarchs to God and God to them in the Covenant Moses gave them by a mutual Obligation For therein they promised to perform all that the Law injoined He that is Circumcised says St. Paul is a Debtor to keep the whole Law Gal. 5.3 And thereby they were assured of the Righteousness and Benefits God had promised Abraham received Circumcision as a Seal of the Righteousness of Faith says the same Apostle i. e. as a Seal or Confirmation of the Promises made to it Rom. 4.11 And because it was thus a sign to both parts and a Rite used at their engaging in it Circumcision is call'd the Covenant i. e. the Solemn Ceremony and undertaking of it Gen. 17.10 Act. 7.8 And then as for the Passover it also was a Covenanting Ceremony and Federal Rite as may sufficiently appear from its being a Feast on Sacrifice which is the most Solemn way of Covenanting with God And this use of the Passover is of the greater weight to conclude the same of the Lords Supper because among us this answers to it and comes in stead of it It answers to it I say for our bleeding Lord was the Great thing which their Sacrificed Lamb signified whence he is called the Lamb without Blemish and without Spot the Lamb slain from the Foundation of the World and the Lamb of God that takes away the sins of Mankind and our Feasting upon his body and blood is the same with their Feasting upon it as St. Paul plainly intimates when he says Christ our Passover is Sacrificed for us therefore let us keep our Eucharistical Feast upon him in it answerable to what they did upon the Lamb in theirs 1 Cor. 5.7 8. And at the Institution of the Holy Sacrament our Saviour intimated that the Passover was abolish'd and that this was henceforward to succeed and come in stead of it For immediately before he appointed his own Supper he tells them he would not any more eat of the Lamb or drink of the Wine in the Passover i. e. he would abolish this so as we should no more eat or drink of it and substitute that in place of it Luc. 22.16 18. And now since 't is the general Nature of Sacraments both among Jews and Christians to be Covenanting Rites since Baptism plainly is that goes hand in hand with it and since the Passover was which preceded and answered to it this being substituted in place and put instead of it in all likelihood the Sacrament of the Lords Supper is a Federal Feast and a Covenanting Rite too But to prove this yet more particularly That this Holy Sacrament is intended for a Federal Rite and for our Renewal and Ratification of the New Covenant will appear 1 st From the words of Institution wherein the Cup is call'd the New Covenant and we are bid to drink of it which is a Federal Rite and the Bread is call'd Christs Body to the same intent as the Paschal Lamb was which was a Federal Conveyance of it 2ly From its being a Feast upon Sacrifice which is a Federal Feast for Sacrifice is one way of Covenanting with God and by Feasting on the Sacrifice we joyn in and partake of it 3ly From all the particular Blessings of the Covenant being conveyed by it which otherwise than by Federal Promises or Performances are not to be had 1 st That oâ—r eating Bread and drinking Wine in the Holy Sacrament is intended for a Federal Rite and for our Renewal and Ratification of the New Covenant appears from the words of Institution wherein the Cup is called the New Covenant and we are bid to drink of it which is a Covenanting Rite and the Bread is call'd Christs Body to the same intent as the Pascal Lamb was which also was a Federal Conveyance of it 1. In the words of Institution the Cup is called the New Covenant This Cup says our Saviour is the New Testament or Covenant in my Blood 1 Cor. 11.25 And we are all bid to drink of it which is a Federal Rite and was then a known Ceremony of confirming any Covenant Drink ye all of it says he to his Disciples Mat. 26.27 This drinking of it as it is an Application of it to our selves and taking it into our own Bodies is a plain sign of our ingaging in it and adhering to it for thereby we shew that we close with and embrace it But this is still further evident because anciently among the Jews and other Eastern Nations eating and drinking were Federal Rites whereby they were wont mutually to Seal Leagues of friendship and confirm Covenants with each other For they used to bind their Compacts by a Friendly Treat and to consummate them in all Hospitable Entertainment Thus we read in the Story of Laban and Jacob for when Laban demands Come thou let us make a Covenant I and thou Gen. 31.44 Jacob's Consent to it is expressed by this he said unto his Brethren Gather stones and they took stones and made an heap and did eat there upon the heap by that Note of Friendship answering the Demand and confirming the Covenant which was proposed v. 46. And so Joshua's Covenanting or making Peace with the Gibeonites when they came to sue for it is called his taking of their victuals Josh. 9. the men took of their victuals and asked not counsel of the Lord and Joshua made Peace with them and made a League with them to let them live Josh. 9.14 15. And Obadiah mentions being in Covenant with any one and Eating Bread with him as Words that signifie the same Thing whereof the one is the others Explication The men of thy Confederacy have brought thee even to the border says he i. e. have almost quite bereft thee of thy own Country the men that are at Peace with thee have deceived thee they that eat thy Bread have laid a Wound under thee in which Description of the Enemies of Edom tho' there be Variety in the Expression yet is one and the same Thing meant by them Obad. v. 7. And the same might appear from other Instances both in the Scriptures and in Prophane Authors Since in the Words of Institution then our Saviour tells his Disciples the Cup is the New Covenant
then do not despise me for thine own Mercies and thy Sons sake in whose Holy Name and Words I further pray as he hath taught me Our Father which art in Heaven c. A Prayer and Thanksgiving After the SACRAMENT I Thank thee most intirely O! my God for calling me this day to thy own Table to shew me how thine only Son freely dyed in my stead and to assure me that now for his sake thou art fully Reconciled and wilt live in me by thy Grace now at present and raise me up to be Eternally happy with thy Self at last of all which thou hast given me the surest Pledges in his precious Body and Blood What can I render to thee Holy Father or to thee my dearest Saviour for so incomprehensible a Benefit I admire thy marvellous Love and magnify it above all things Thy Praise shall ever be in my Mouth and I will tell out thy wondrous works with Gladness And may all Hearts adore and every Tongue confess that thou Holy Jesus art the Saviour of the World and the Son of the Father whom Heaven and Earth must Honour and call Blessed for evermore Pardon O! Good God the unaffectedness of my dull Heart in the receipt of so inestimable a Treasure and fill me with Desires some way suitable to my needs and the richness of thy Mercies that whenever this Cup of Blessings shall again over-flow my Heart may run over with Joy and Thankfulness also Let me never forget the Love I have received and the Peace I have Seal'd and the Promises of New Life I have made this Day but as thy Grace has help'd me to them so keep me in a lively sense of them and inable me always to fulfill the same to my Lives end Now thou hast given me the Blood of Expiation to shew we are Friends O! never let me be guilty of any thing to break the Peace which is now so solemnly ratified betwixt us Now I have vow'd Obedience to thy Laws to be Humble Chast Temperate Just Charitable Patient Devout and entirely resign'd to thy Will and Pleasure O! let me not start back again from these Holy Promises for ever Now I have received my Blessed Lord never suffer me to do any thing unworthy of him now I am Partaker of his Body and Blood let his Holy Spirit go along with them and then I shall be what I ought when I am in his keeping My sins which I have renounced will return again except he chase them away and my false Heart which now seems fixt for God will revolt unless he establish it O! Sweetest Saviour let thy Body be my Food thy Strength my Guard thy Spirit my Life and the sense of thy Favour my greatest Joy and Comfort Go on Graciously to accomplish what thou hast now begun in me and let me ever be secure and happy in thy Custody Be it even so for thine own sake Blessed Jesu And then where there is time for it or afterwards where theâ—â— is not may they go on and say Give thy Grace O Holy Jesu to all the World and let all who were Redeemed by thy Blood acknowledge thee to be the Lord and become thy Worshippers and Faithful Servants Make all Christians Conscientious Practisers of that Holiness which they profess and above all inspire them with uniting Principles and charitable Hearts that by their loving one another as thou hast loved us all the World may know they are thy Disciples Let all Governours Rule with Wisdom and Justice and Subjects obey with Love and Chearfulness Let the Priests of the Lord be Exemplary in their Lives and Discreet and Diligent in their Labourâ— having a most compassionate Love for Souls and let the People be Humble and Towardly most desirous to hearken and fully bent to follow wise Instructions Be a help at hand to all that need and are afflicted Send supplies to all that are in want and assist them contentedly to depend upon thee Raise Friends to the Widow and Fatherless the Prisoners and Captives and all that groan under Oppressors who are thrown upon thy Mercy Give Repentance Patience and Resignation to all that are sick and Ease when thou seest it convenient for them Be a Comforter to all troubled Consciences helping them to an acceptable Holiness and enlightning their minds about all causeless Scruples that they may not fear where no Fear is Succour all that are tempted with such a measure of thy Grace as may inable them to stand in all their Tryals Think particularly on all my Friends who are especially indeared to me by their Kindnesses or Acquaintance on all my Relations in the Flesh on all that Pray particularly for me or desire my Prayers Teach us all to desire what thou approvest and then grant us whatsoever as desired Prevent us in all our Actions and Guard us against all Dangers and Relieve us in all Straights and grant that we may always make thee our Stay and Confidence and take all things well which thou orderest for us Shorten all our Sorrows and prevent all our Sins and fit us all for that Eternal Kingdom which thou hast prepared for us for Jesus's sake in whose Holy Name and Words I further pray unto thee Our Father c. Being sensible how plain minds who are ready to do it so far as they are inabled are oft-times at a Loss for their Daily Devotions and not knowing but this Treatise may fall into some such Hands I have added two Prayers which such Persons may say Morning and Evening in their Families A Morning Prayer FOR A FAMILY O God who art the Giver of all good Gifts and the Father of Mercies We thine unworthy Servants intirely desire to praise thy Name for all the Expressions of thy Bounty towards us Blessed be thy Love that gave thy Son to die for our Sins to put us in a way of being happy if we would obey thee and after all our wilful Refusals of thy Grace still hast patience with us and hast added this one Day more to all we have mis-spent already to see if we will finish the Work thou hast set us to do and fit our selves for Eternal Glory Pardon Good Lord all our former Sins and all our Abuses of thy Forbearance for which now we are sorry at our Hearts and give us Grace to lead more holy Lives and be more careful in improving all future Opportunities Make thy self present to our Minds and let thy Love and Fear rule in our Souls in all those Places and Companies where our Occasions shall lead us this Day Keep us Chaste in all our Thoughts Temperate in all our Enjoyments Humble in all our Opinions of our selves Charitable in all our Speeches of others Meek and Peaceable under all Provocations Sincere and Faithful in all our Professions and so Just and Vpright in all our Dealings that no Necessity may force nor Opportunity in any kind allure us to defraud or go beyond our Neighbours
Eating and Drinking not being to satisfie Hunger but for Sacred Ends 't is fit we come to it with a suitable and a Sacred Carriage and in that consists the Worthiness of the Usage Were it onely a Feast on Common Food we should behave our selves worthily at it by thanking God for it and being Temperate But being a Feast wherein Religion is concerned and whereat we are to remember the Death of our Lord and to Seal the New Covenant with God and a League of Love with all the Christian World to the doing this worthily and as 't is fit we should there is more required For we deal very unworthily in remembring the Death of our Lord if we are not thankful for it and in ratifying the New Covenant with God if we are not sincere in it and in promising Love to all the Christian World if we are in enmity and hatred These Religious Ends must be answered with a Religious Temper and a Devout Carriage and then they are treated as they ought and as their Worth requires This is signified by several Copies which in 1 Cor. 11.27 read not barely Whosoever shall eat this Bread and drink this Cup OF THE LORD VNWORTHILY but whosoever shall eat this Bread and drink this Cup of the Lord VNWORTHILY OF THE LORD i. e. in a way unworthy of him which clearly shews the Unworthiness to consist in the want of those Tempers wherewith 't is sit our Blessed Lord who is commemorated in it should be treated And this the Apostle plainly intimates when he places the unworthiness of Eating in not Discerning or rather Discriminating the Lords Body and putting a difference between it and Common Food by a different Carriage and Behaviour at it He that eats and drinks unworthily says he eats and drinks Damnation to himself for such unworthy usage which lies in his not discerning or rather not discriminating the Lords Body 1 Cor. 11.29 Thus doth a worthy Eating of the Sacrament consist in answering its Sacred Ends with Sacred and suitable Carriage and Dispositions And therefore that we may see what Behaviour is worthy of it 't is fit we run over those several Ends and inquire what Tempers every one of them requires of us Those Ends are Three 1 st To Remember Christ our Blessed Lord and Saviour and particularly his Dying for us which call for Love Joy Gratitude Obedient Resolutions and such like Tempers 2 ly To Confirm the New Covenant with Almighty God which is not worthily done by us unless we come to it in Sincerity and Faithfulness and with full Purpose and Performance of that Repentance and Obedience which we profess and promise 3 ly To Confirm a League of Love and Friendship with all our Brethren and Fellow-Christians which requires that we lay aside all Envy Hatred and Malicious Thoughts and come to it in Peace and Forgiveness of all that have any ways offended us If we Believe all these things which Christ our Great Prophet has revealed to us and our Faith shews it self in these Tempers and carries us on to these Performances we are Worthy Communicants and have that Faith which will render us welcom Guests at the Lords Table and acceptable to him at all other times 1 st One End of our Eating Bread and Drinking Wine at the Lords Supper is to remember Christ not onely as our Prophet and Teacher which I do not make a Distinct Head now because the Belief required to that is exercised thro' the whole Action and falls in at all the other but as our Blessed Lord Saviour and Benefactor and above all his Benefits particularly to remember his Dying for us and this to do it worthily calls for Love Joy Gratitude Resolutions of Obedience and other such like Tempers The Remembrance of any thing absent and long since past brings it back into our Minds and gives a sort of Presence to it And therefore when things are brought to our Remembrance they should work upon us and affect us as if they were before us When we remember our Saviour Christ then we must bear the same Mind towards him as we should if we saw him and were conversing with him and that will consist in these Things that follow We must Honour him and resolve to Obey him as he is our Lord and Master and Love him and Delight in him and give Thanks to him as he is our Friend and Benefactor and be humbled under the sense of our own Vnworthiness and abhor our own Sins as they brought him to bleed and die for us and resign up our selves both Souls and Bodies to his Vse as we are bought with his Blood and are thereby become his own Purchase 1 st In Eating and Drinking in the Lords Supper we are to remember Christ as our Lord and Master and to do that worthily we must remember him with Honour and Reverence and with mindfulness of his Commands and Resolutions of Obedience which are Duties we owe and should pay to him were he present with us 1 st We ought to remember him our Lord and Master with Honour and Reverence These Tempers Lordship and Authority always call for whensoever they are lodged in any Persons A Son honoureth his Father saith God and a Servant his Master if then I be a Father where is mine Honour and if I be a Master where is my Fear Mal. 1.6 Honour the King says St. Peter and Servants be subject to your Masters with all fear 1 Pet. 2.17 18. And Render to all their Dues says St. Paul as Fear or Reverence to whom Fear Honour to whom Honour is due Rom. 13.7 But when this Authority is in the most absolute and full Degrees and is joyned with the highest Excellencies and tempered with the most Endearments and guided by the most surpassing Goodness as it is in Christ Jesus it calls for them most especially For he is every way wonderfully accomplished and has all those Endowments in their greatest Perfection which of right can challenge or are fit to excite them For he is boundless in knowledge he understands all things and infinitely wise in Counsel able to suit Means to every End and bring about every Purpose and surpassing in Might so that he may do what he pleases and holy in all his ways and faithful in all his Promises and just and equitable in all his Dealings and Glorious in his Divine Essence being the very Brightness of his Fathers Glory and the express Image of his Person and Supereminent in Power having all Authority in Heaven Earth put into his hands and yet in the midst of all these Excellencies and the height of all this Greatness which are apt to puff us up with Pride and Contempt of others he is unspeakable in Love and wonderful in Condescensions vouchsafing to leave Heaven where he was Equal to God and be made in fashion of a mean Man for our sakes and unwearied in
Numerous Expensive and Laborious Jewish Precepts so that out of Natural Equity and to shew our Thankfulness for such a gainful Exchange we ought most readily to observe it The Jews were loaded with a Number of Troublesome and Expensive Rites which had no Goodness discernable in themselves nor any thing but the Revelation made by Moses to recommend them to their Consciences Such as the forbearing Swine and several sorts of Flesh the washing of their Bodies upon their touching of any Dead Persons and upon any Corporal Vncleannesses the bringing Offerings and Sacrifice of Fed Beasts at return of Thanks and for Propitiation upon any Offences and many other cumbersome and costly Rites which the Apostle calls the Law of Carnal Commandments Heb. 7.16 and 9.10 and weak and beggerly Elements Gal. 4.9 which were given them not because the things deserv'd it but only that they might be kept imploy'd as useless Exercises are to Children to hinder them from more hurtful Work and so were suited only to the Infancy and Non-age of the World Gal. 4.3 But from all this Burden of Ceremonies under which as St. Peter says they and their Fathers groaned and were oppressed Act. 15.10 by the coming of Christ we are most graciously delivered For he has abolish'd in his Flesh i. e. by his Death wherein he gave his Body for us the Law of Commandments contain'd in Ordinances Eph. 2.15 He has blotted out the hand-writing of Ordinances that was against us which was contrary to us hedging in the Church within the Jews and excluding all us Gentiles and took it out of the way nailing it to his Cross Col. 2.14 All this Law of Jewish Ceremonies he has abrogated and procured us a compleat liberty and exemption from it injoining us only thâ—se two cheap and easie Rites of Baptism and the Lords Supper instead of it And if any man has but Common Ingenuity and will return Equitably for what is done and much more if he has any grateful Resentments for so valuable an Exemption he must needs submit with all Thankfulness to this gainful Exchange and Imposition and run to it with as much forwardness as any man would to pay Twelve pence in full Discharge of twenty pound 3 ly It was his Dying and last Command he gave it the very Night before he suffered The same night says St. Paul in which he was betray'd he took Bread and said Take eat this do in remembrance of me 1 Cor. 11.23 24. And this had it come only in the Nature of a Request and not with the Authority of a Command must needs have made it of greatest Power with us For it is great Inhumanity and shews an hard Heart to deny the last Suit of a Dying Person though he were a Stranger to us and base Ingratitude and a Falsification of all Friendship to throw back the last Request of a Dying Friend especially if he is before hand with us and has done much more than his Request comes to for our sakes and the greatest aggravation of all Disobedience to sleight the last Will and Words of our Fathers or Masters or others that have Right over us and Power to Command us And therefore since our Blessed Lord who came upon Earth for no other end but to do us Service yea even to lay down his Life for our sakes after all the Pains and Cost he has been at for us left this as his last Will and both intreated and injoyn'd at parting that we should eat and drink in Remembrance of him if we have any shame we cannot and if we profess any Duty we dare not and if we have any Love for him we will not neglect it but come to it out of mindfulness of our gone Friend and Departed Lord as oft as we shall have opportunity so to do 4 ly It was thought by Christ a Command so material that when St. Paul received his Commission to Preach the Gospel it was by name inserted and particularly specified and this special Designation of it shews that he was more than ordinarily concerned for it I have received of the Lord says he or by his Revelation when I was call'd by him that which I also delivered unto you as from him namely that the same night he was betrayed he took Bread and said Take eat this is my Body which is broken for you this do in remembrance of me 1 Cor. 11.23 24. 5 ly It is a Command which as the Scripture plainly intimates without great danger to our selves cannot either be unworthily kept or neglected Without very great and apparent danger to our selves we cannot come Vnworthily to the Sacrament For he that eats and drinks unworthily says St. Paul eats and drinks Damnation to himself 1 Cor. 11.29 And without a like danger we cannot neglect or keep back from it Except ye eat the Flesh of the Son of Man says our Saviour and drink his Blood ye have no Life in you Joh. 6.53 This the Ancient Church as is well known understood generally of eating his Flesh in the Holy Sacrament which is the great Reason they give for that Practice so common among them namely why Infants are to be Communicated And of this there is great cause to understand it For 't is hard to think of any thing that can support such full Expressions as eating of his Body and drinking of his Blood besides eating Bread and drinking Wine in the Sacrament which he calls his Body and his Blood when he institutes it Mat. 26.26 27 28. And besides in this very place he directs us to his Body Crucified and given for the Life of the World to shew the Eating relates to it as so represented which is no where done but in the Eucharist I am the living Bread says he which whoso eats shall live for ever and the Bread which I will give i. e. to be eaten is my Body Crucified which under that Notion is represented only in the Sacrament or my Flesh which I will give for the Life of the World And except ye thus eat the Flesh and drink the Blood of the Son of Man ye have no Life in you Joh. 6.51 52 53. This Discourse indeed of eating his Flesh in the Sacrament was before the Sacrament it self was instituted But so was his Discourse of Baptism to Nicodemus before Baptism was appointed for the standing Rite whereby all Mankind should be Christned Joh. 3.5 And so was his Discourse to the People of the Death he should dye by being lifted up before he was Crucified Joh. 12.32 33. And so was his Discourse of raising up the Temple of his Body after it should be destroyed before he was raised from the dead Joh. 2.19.21 And so in this very place was his Discourse of giving his Flesh for the Life of the World which they understood not before he suffered more than they did this Sacramental eating of it before the Sacrament was appointed Joh. 6.51 Our Saviour spake several
for Revenge not for Repair of Damages And this they always are when they are commenced either against insolvent Persons or upon such words and actions against others for which besides Costs no Damages that are valuable are like to be allowed us They are not Reparative but Vindictive when they are commenced against insolvent Persons When we sue a poor man who cannot pay what he ows or recompence what he has wrongfully done to us it is not that our own Sore may be heal'd but only that his Smart may be wrought by it For the Law doth not make him Coin Money that has it not but only forces him to pay it who has it but will not part with it To put a Beggar in Prison and run him out at Law to the utmost is not the way to put Money in his Pocket so that when we have to do with such it is only Revenge upon him and not the Compensation of our own Loss which can be sought by it If we go to right our selves by Law then upon an insolvent man we go only to return the hurt which he has done and to be even with him And this is a great instance of an hard Heart and a spiteful Spirit and is quite contrary to that Brotherly-kindness Compassion and Forgiveness which how unworthy soever he may be of it yet so long as the misery of his case requires it God has injoyn'd us to use towards him It is exactly to deal with him as the wicked man did with his insolvent Brother in the Parable which provoked God to return the same Rigour upon his own head again For when he ought his Lord ten thousand Talents he freely forgave him that great Debt because he was not able to pay it But when his Fellow-Servant who ought him only an hundred Pence could not tender down that small sâ—mm when he demanded it he shew'd nothing of that Compassion towards this poor man which God had shewn to him but laid hands on him and cast him into Prison till payment should be made But when the Fellow-Servants told this to their Lord he resolves to deal with him in his own way and strictly exacts that Debt which otherwise he intended freely to have acquitted delivering him as he had done his Brother to the Tormentors till all should be discharged And so likewise shall my Heavenly Father do to you says our Saviour if ye from your Hearts forgive not every one his Brother their Trespasses Mat. 18. v. 24. to c. 19. But if they are commenced against responsible Persons they are not Reparative but Vindictive still if they are upon such Words or Actions for which besides Costs no Damages that are valuable are like to be allowed us A great number of Suits are for abusive Words or a Box on the Ear or some other trivial matters which leave no Permanent ill effects but if our Passions may be with-held from estimating them pass off without making us the worse or doing us any Prejudice And in all these since there is no Damage sticks to us there is no need of any Reparations so that if we begin Suits it is not to indemniâ—ie our selves but to be vexations and afflict others who have afflicted us wherein consists the very Nature of Revenge And this is always unlawful and most expresly forbidden to all us Christians To the Jews indeed it was allowed in the Old Testament For they were permitted to return ill for ill and to demand an Eye for an Eye and a Tooth for a Tooth when thereby their own lost Member was not restored but only their Adversaries sent after it and bating the Pleasure of Revenge they reaped no other Benefit by it Mat. 5.38 But this is most strictly forbidden to all us Christians in the New For we are taught to recompence to no man Evil for Evil but to overcome Evil with Good Rom. 12.17 20 21 to forgive those that Trespass against us i. e. not to return their injurious or hard usage as ever we expect forgiveness of our own Trespasses at Gods hands Mat. 6.12 14 15. And particularly in opposition to this going to Law for Revenge our Saviour forbids us Judicially to resist the Evil man as has been shewn i. e. in course of Law to return the Evil on him as by Virtue of that Rule An Eye for an Eye c. the Jews did but in stead of that by the Phrase of turning one Cheek to him who has struck the other requires that we patiently submit and sit down under it Mat. 5.38 39 40. This then is the first thing which God requires to the Lawfulness of all Judicial Tryals they must never be Vindictive but Reparative and we must not Sue another in order to his Smart and Prejudice but only to heal or secure our own selves either by holding the Goods which he clâ—ims or repairing the Loss which he has 〈◊〉 us 2. Suits for Reparation of Losses are unlawful when the Reparations are only of small things which cannot countervail the evil and hazard of a Suit but ought to exercise our Patience and Forgiveness and so be quietly put up without Recourse to it In the Course of secular Wisdom indeed which looks only to secure the Concerns of this World when men are Rich or Potent and have Wealth or Interest enough to go through with it the smallest Affronts or infringement of their just Power and Priviledge are often-times esteemed a sufficient occasion of a Law-Suit For thereby they think they stop the first Breach in their own Right which if it be suffered to be once made as it is in the Breach of a Water-Bank or a fortified Wall 't is after that a much easier thing to widen it they cheek an incroaching 〈◊〉 in the bud before it has got Heart or Ground enough to make a greater Contest and they shew the World they are not of a yielding Temper that will be wrong'd or baffled and thereby strike an awe which will keep all others from attempting them and purchase their own quiet Upon these or such like secular Maxims when nothing but the interest of this World guides them they many times conclude the sleightest wrongs are not to be put up and therefore when in any trivial thing their Right is invaded betake themselves to course of Law for Maintenance and Vindication of it But in Religion the Case is altered For that seeks not only what is fit to secure our selves and maintain our worldly Rights but what is fit to maintain an Vniversal innocence and to shew Charity towards others It s main work lies in lessening the Love of this World and making us easie to part with any injoyment of this Life when it is inconsistent with any Duty and indangers our Passage to a better And therefore although secular wisdom would perhaps sometimes advise us yet will true Religion altogether forbid us to go to Law for trivial Losses For a Suit at Law as I have noted will
they and we are equally concerned to answer it 2. The Posture he used was no part of the Institution so that the Institution is not broken when the Posture is alter'd yea neither it nor any other has any Command at all for it so that no Posture is necessary but all both theirs and ours are still indifferent 3. When a Posture different from that at the first Institution was introduced in Sacraments our Saviour himself and they themselves too have submitted to it 1. I say If using a Posture different from what our Saviour did be a breaking his Institution sitting no less than kneeling is a breach of it so that they and we are equally concerned to answer it The Posture which our Saviour used was neither sitting nor kneeling but another different from both of them In the Passover 't is plain he used lying or leaning down which was the Banquetting Gesture of that time when they used to eat at their Feasts lying upon Couches And thus the Evangelist expresses it When Even was come says St. Matthew he sate down so according to the custom of these Countries we render it but the word is he lay down with the twelve Mat. 26. 20. And in the 21 of St. John's Gospel St. John is said to have lean'd on Jesus Breast at Supper according to the Fashion of those Days when at Meals they lay one within another v. 20. And this Posture in great likelihood he continued at his own Supper for they were both Religious Feasts and there was no more Reason why it should be excluded from the one than from the other But if when he altered his Gesture according to the Jewish Custom at giving Thanks he continued in that all the time of his own Supper as some suppose yet was not that either kneeling or sitting but a standing Posture So that the Gesture our Saviour used was as different from sitting as it is from kneeling and therefore if the use of one different from his be a breach of his Institution it is equally broken on all sides and one cannot urge it against another but both are alike in Fault and equally obliged to answer it And if any say That albeit in sitting they do vary from the Posture he used yet is it still to another Table-Gesture which is of the same Nature and may be hâ—ld Equivalent I desire them to consider that then they are plainly gone off as well as we from the Example of our Lord and from the Mode he used since whereas he lay along they sit upright and only stick to such a Gesture as agrees to the Nature of the Feast and the Notion of the Communion being a Supper and a Banquet So that their sitting is not Authorized by our Lords having used it at first for that he never did but by its being a Table-Gesture which becomes a Feast and is thereby suited to the Nature of the Sacrament And when once this Ground is admitted it will make way for kneeling too since there is much also in the Nature of the thing to render it very suitable and convenient For as upon the account of its being a Feast whilst they direct their Eye to that they may be embolden'd to sit down at it so also upon account of its being a most Venerable and Religious Feast whereat all inward Reverence and profound Humility is required they may see just Reason to use another more lowly mode and kneel when they receive it But if still they should think sitting the more agreeable mode and that it being a Table-Gesture a Supper is best suited by it yet would this be no Reason why they cannot comply with kneeling but only why if they were left to their own Liberty they would not make choice of it For though they would not chuse it yet are they at Liberty for all that to forbear sitting and either to stand or lye or kneel at a Feast when need so requires it so that whatever it may be to their own free choice of it this can be no hindrance to their submission and compliance with it But since both in their way and ours the Gesture of our Lord being now out of date thro' the different usage of the World is quite reilnquish'd for a full Vindication of them as well as of our selves in this Point I observe 2. That the Posture he used was no part of the Institution so that the Institution is not broken when the Posture is alter'd yea neither it nor any other has any Precept or Command at all for it so that no Posture is necessary but all both theirs and ours are still indifferent The Posture wherein it is first received I say is no part of the Institution of a Sacrament so that the Institution is not broken when the Posture is altered It is only the Thing which is appointed but as for the Posture or the Time or the Place or the Company they are litâ—l matters that are unworthy of a particular appointment and are left at Liberty to be order'd as mens Discretion shall judge most convenient And indeed if the Gesture our Lord used were any part of the Institution of this Holy Feast the Time and Place and other Circumstances would be so too for they seem all of equal weight and were all equally used at first which is all that the Gesture has to plead for it So that if it be a Part of the Institution to receive in the leaning Posture because our Lord used it it is equally a Part of it to receive after Supper which is the time he chose for it and in an upper Room which was the place wherein he Celebrated it and only with mâ—n who were the Company he invited and those no more than twelve which was the Number he selected All these can plead the same Title for being parts of the Institution which the Gesture can i. e. their being used at the first appointment of it which is all the claim it can make to it and therefore since the Time and Place and Number and Persons are no part but may be alter'd without any breach of the Institution as 't is on all hands concluded they may the Posture is no part of it but may be alter'd without any such Infringement also And to shew this more fully it really has been done and that too in the Judgment of our Lord himself without any wrong to the Institution and that was in the Jewish Passover For the Posture wherein it was first Celebrated was in that of Travellers with their Loins girt and their Staves in their hand and their Shoes on their Feet yea and what makes this Circumstance more considerable in their Case it was by Gods own Order and Appointment For thus shall you eat it saith God with your Loins girded and your Shoes on your Feet and your Staff in your Hand and you shall eat it in haste it is the Lords Passover Exod. 12.11 But afterwards in
last to bear the stroke and iâ— reach'd in so doing He becomes a Petitioner to us in their behalf and intreats us by vertue of all that he has done to be Friends again and can we have the face to deny him who has so infinitely obliged us and ought to command us in every thing Shall we refuse so small a Suit to him who died for us or stick to throw away a sinful Resentment for his sake who has parted with his own Hearts Blood for ours Tho' they are most unworthy to be pardoned yet is he most worthy of it so that when he intreats we must not be backward in it Nay we stand daily in a thousand times more need of his Pardon than they do of ours so that we block up the way to our own Forgiveness if we refuse it For what if they have injured us Have we been altogether innocent and have offered him no Injuries What if they have most ungratefully abused us after they had received the most endearing Kindnesses have we been duely thankful unto him and never offended against all his Mercies Do not we owe him Ten thousand Talents whereas their Debt to us is but a Trifle of an hundred Pence And since we are daily asking him the Forgiveness of these vast Sums can we at the same time stick at his Instance to remit these smaller Matters to our Neighbours Have we the Face to ask Pardon whilst we have not the Heart to grant it Or can we hope that Christ should give it us for the most heinous Sins at our Request when we deny it to our Brother for the smallest Trespasses at his Or rather since he most frankly forgives us and that too without upbraiding us shall not both our own Necessity and the Example of his Mercy engage us to forgive our offending Neighbour also Lo here my Blessed Saviour will a Devout Heart then say how I cast by all angry Thoughts and am Friends with all the World as thou requirest me They shall all be dear to me because I see they are so to thee who hast given thine own Life for their Ransom Thou ownest them all as thy Brethren and therefore they shall evermore be mine for I desire to have the same Friends and to go along with thee in every Relation No Member of thine whom before I had never seen shall ever be a Stranger to me but I will embrace him as a part of my own Body Nay even my bitterest Enemies shall have no hatred or hard usage at my hands but I am Friends with all the World since thou wilt have it so Shall not I forgive other men who am undone my self unless I be forgiven Shall not I have pity on their Souls as thou Blessed Jesus hast on mine and freely Pardon them when thou becomest their Advocate to sue and intercede for them O! my Dearest Saviour I do from my heart forgive them and will never yield to return their Injuries or Vnkindnesses upon them Nay I most humbly beseech thee and that by thy own most precious Blood that thou wouldest forgive them also Give them Grace to Repent of what they have done and impute not their Trespasses unto them but receive them I earnestly intreat thee into thy Favour as here I do truly and unfeignedly into mine Hear me O Blessed Jesu both for my self and them that we may all be one with thee and among our selves being united to thee by a Spirit of Holiness and to each other by a Spirit of mutual Charity and Brotherly-kindness that so all the World may know we are thy Disciples by that Spirit of Love which thou hast given us 3. We must Resign our selves up to our Saviours use and Repent truly of all our sins promising him Faithfully that we will amend them all thenceforwards We must Resign our selves up to our Saviours use that he may dispose of us as he pleases And what man can stick at this who considers that he has bought us and would put us to no use but what is infinitely for our own Advantage Has any Person a better claim to us than he who bought us with his Blood and gave his own Life for the Purchase Should not he have the benefit of all our Service who has paid so dear for it by dying himself instead of us But if we were at Liberty and he had no Power over us is there any better way to dispose of our selves or could we desire to be in other hands rather than in his Can we hope for more Wisdom in any one to direct or more Power to bring our Happiness about than in him who knows and governs all things Durst we trust more to the Faithfulness and Affection of any Heart than of that which dyed for us Or can we think our selves happier in any Hands than his who is in all things studious of our Advantage For our Blessed Lord seeks no other ends by us but our own Eternal Happiness he imposes no Duties on our Consciences but what he has done himself before us nay what had we the understanding to discern it we should all have imposed upon our selves So that in committing our selves to his Conduct we do not give but seek a Benefit and dispose of our selves in that way which is incomparably our highest Interest We are absolutely his own Right and 't is infinitely our own Interest to be wholly given up to him and govern'd according to his liking and therefore every considerate man will freely resign his Heart to Christ and never suffer the World or his own Lusts to pull it back again Come then my Dear and Rightful Lord will a poor Soul say and take Possession of me Thou hast bought me with thine own Blood a strange Price for so despicable a Purchase and here I come in all Humility to present thee with what thou hast so dearly got and without all reserve to give up my self unto thee I know O Lord I am a Deformed and Polluted Creature most unworthy to be offer'd to so excellent a Majesty But gladly would I be thine that thou may'st make me better and so adorn me with thy Grace that I may be sitted for thy self and therefore I earnestly beseech thee to accept me I humbly beg to be delivered from my self for I am my own most mortal Enemy O! that thou wouldest give thine Holy Spirit Power over me and not let my own Corrupt will any longer govern me nor my false heart any more deceive me nor my unbridled Passions any more to reign in me which alas have tyrannized too long already O! that thou wouldst purge my understanding from all foolish Principles and all darkness and Ignorance of Holy Things and cure my will and affections of all their stubbornness and opposition to thy Laws that thou wouldest first take them as thine own Propriety and then fit them for their Masters use that I may never hereafter live to my self but unto thy Glory wilt