Eyes all things lie open If we were to pass the strictest humane Examination our thoughts would be unobserved and unpunished but we are now to pass a nearer Scrutiny for in this Ordinance our God comes into see the Guests Math. 22.12 and as the Priest in the Temple to search the very Inwards of those who are about to offer up themselves to him Secondly If we complain that our hearts are deceitful Jerem. 17.9 so that we have neither strength to root out nor skill to discover all the Corruptions that are lodged there Let us look up to him who is able to help us in cleansing this Augaean Stable for we may be assured if he see it is our unfeigned desire to be purified his Omnipotence shall not be imployed to ruine us but to destroy our Lusts and his Omniscience not to find them out to our shame but to our amendment And thus the same Attributes that did terrifie us from rude and impure approaches will incourage us again to draw near by shewing us how we may be cleansed § 4. Cleanse the thoughts of our hearts by the Inspiration of thy holy Spirit This Petition is the Paraphrase of Davids Prayer Psal 51.6 7. Make me a clean heart c. and the moral of all those c Psal 26.6 Lavabo ut rem divinam faciam Plaut procul ite profani washings used by Jews and Gentiles before they came to the Altar And it is the more necessary for us because we are not only entring upon the most solemn part of Gods worship but also in hope that Jesus himself is coming to lodg in our hearts Wherefore being conscious that we are overspread with the Leprosie of Sin while we are yet a great way off Luke 17.12 13. We cry out unclean unclean Levit. 13.45 46. And do call upon Jesus saying Lord if thou wilt thou canst make us clean Mâ—th 8.2 For unless he cleanse us before we come too near He will either abhor us and our offerings Or at least those impure thoughts like Abrahams Fowls will steal away the benefit and the Comfort of our Sacrifice and while our bodies are in the holy place d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo leg Allegor carry our minds after abominable things leaving a Carcass before the Altar And therefore that no filthy imaginations may defile us nor secular thoughts disturb us Let us pray to be inspired with that purifying Spirit Psal 51.10 11. which will not only eject but keep out all evil affections and preserve the possâ—ssion for the blessed Jesus For he that took up a pure lodging for our Lord in the Virgins Womb must also prepare his Apartment in our Souls if ever we have his Company It is not with Notions or sublime Revelations but with holy inclinations and pure affections that we desire to be inspired which are more excellent in themselves and more necessary for this Heavenly Feast § 5. That we may perfectly love thee and worthily magnify thy holy Name throuâ—h Iesus Christ our Lord Amen It is a great affliction to a truly pious man to find that his heart retains the least affection to iniquity since he desires to love God with all his Soul and with all his strength and to worship him with all his power But whilest sin hath a party within and is a Rival to our Lord We cannot perfectly love him nor worthily praise him no not in this holy Sacrament in which we ought to profess that we love nothing more than God nay nothing equal to him and to shew forth the greatness and goodness of our Redeemer to all the World We are therefore taught to intreat so earnestly for a pure heart lest by any secret delight in wickedness our protestations of love should be adjudged feigned and our praises hypocrisie by him that sees we affect something more dearly and magnifie and esteem it more highly than we do God himself We cannot indeed love God so much as he deserves but if we love him sincerely that is accounted perfectly And although we cannot sufficiently set forth all the praise of which he is worthy e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed qualemcunque convenientiam denotat Grot. in Math. 10.11 Bene itaque Graeca versio Petlaei hoc loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet when we value him in our hearts above all things we are accounted to magnifie him worthily f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non magnum efficere sed magnum praedicare Deum Psal 34.3 Act. 10.46 that is suitably in some measure to his goodness Now since it is such a happiness thus to love and thus to praise God we must desire a clean heart the necessary means thereof through the merits and for the sake of Jesus Christ and then we may be assured that so excellent a thing asked for so noble an end and by so powerful and ingaging a name can never be denied to us and so this Prayer shall have its desired effect Amen The Paraphrase of the Collect for Purity § 6. O Almighty God whose power is terrible to all that approach thee with polluted Souls because thou art that Majesty unto whom the thoughts and imaginations of all hearts be open and apparent all Desires and wishes after any evil are known and evident And the God from whom no secrets in word or deed are hid or by any policy can be concealed The remembrance of our impurity makes us fear to draw near to thee till we have implored thee who alone art able to help us herein to cleanse and purge out all the thoughts of evil which are so commonly the Guests of our hearts lest they provoke thy pure Eyes to pass us by with abhorrency and deprive us of the comfort and benefit of this Communion Blessed Lord prepare thy lodging in our Souls by the inspiration of those pure thoughts and Heavenly desires which are the fruit of thy holy Spirit and the Harbingers of the King of Glory that we may as it is our unfeigned desire at all times and above all things most sincerely and perfectly love thee that thou maist have no secret lust to be thy Rival in our hearts and that we may also especially in this Sacrifice of Praise worthily magnify and agreeably set forth the glory of thy holy Name in giving so illustrious a Salvation to us through Christ Jesus for whose sake we beseech thee to hear us for he is thy Son and shall be our Lord for ever Amen SECT III. Of the Ten Commandments § 1. AS Moses by the special command of God did sanctifie the people before the first promulgation of this Law Exod. 19.14 15. So it is our care in the preceeding Collect that all may be pure which are now to hear it For Gods Law is so holy that such as have hearts defiled with the love of Sin are neither a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Psal 19.8 9. worthy to
to Preach the Gospel and carry the glad Tidings of Salvation lest they be taken off by any Worldly care should be furnished by the people and live of the rewards n Evangelium pro donariis quibus laetumnentium remuneramus 70. 2 Sam. 4 10. 1 Cor. 9.23 See Medes Diatribe on 1 Cor. 9.14 and offerings which Men make in token of their thankfulness for and esteem of the Gospel which is brought unto them by the Ministers thereof § 9. 2 Corinth 9.6 7. If any ask now how much they must give to Ministers or the poor The Apostle will not determine your Free-will offering yet First He shews it is best to give largely ver 6. But secondly Necessary to give chearfully v. 7. Paraphrase ver 6. Mens various abilities and the nature of a Free-gift make it unfit to prescribe a certain sum only it is your interest to give as much as you can for He that soweth of this seed of Alms but little in proportion to His Estate shall reap little reward from God And he that having a heart fuller of divine love soweth plenteously and giveth largely according to his ability shall reap abundant blessings o Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraismus pro copiose Joel 2.21 See Luke 6.38 and be rewarded most plenteously by that God whose remunerations do agree to the proportions though they exceed the merits of all our Charities Ver. 7. Which being seriously considered Let every man do in this Case of Alms-giving according as he is by Gods grace inclined and disposed in his heart But whether he give little or much let him not spoil his gift in the manner of giving Let him offer therefore not grudgingly p Qui donum dat facie iratâ perinde est ac si noon dedisset RR. Nemo autem libenter debet quod non accepit sed expressit Sen. de benef l. 1. initio with repining that he hath given so much or of necessity as if he had been compelled to it since that will certainly hinder the acceptance of his Charity whatever it be for God who giveth freely to all himself as well as Man loveth a chearful countenance and a willing heart in the Giver and then he is pleased with the gift § 10. Galat. 6.6 7. Finally to give to Ministers is not only a matter of Prudence but an absolute Duty for which here is first an Apostolical command ver 6. and secondly to neglect it and yet hope for Heaven is shewed to be a mocking of God Paraphrase ver 6. I charge you in Christs name Let him that by Gods Minister is taught in the Word of the Gospel the way to Salvation give and minister unto him that teacheth him a part and share in all that he enjoyeth of the good things of this life towards his support Ver. 7. The Lord requireth this as you hope for any reward at his hands therefore Be not deceived with vain expectations of happiness if you neglect so necessary a Duty for though you may delude your selves yet God is not so easily mocked with your Hypocrisie nor dispense◠with the obedience to his Laws so lightly for whatsoever a man giveth and soweth that shall he also reap and receive for they that give nothing here shall have no reward hereafter § 11. Galat. 6.10 We come now secondly to shew more fully who are the objects of our Charity besides the Ministers viz. First All men since there is no man to whom another may not some way or other do good But secondly especially Christians Paraphrase We have many objects of our Charity and our life is short and our Estate uncertain while we have time therefore and such an opportunity as this Sacrament q Prov. 3.28 ita Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which perhaps we may never have more Let us Christians imitate our Heavenly Father and do good even to Infidels Hereticks or evil men r Aristoteles reprehensus quod viro malo dedisset Resp Hominem non mores respexi Laert. l. 5. and in some kind shew our Charity to all men who any ways need our help But especially let us have regard to the wants and give most largely to them that be Children of the same Father nourished at the same Table of the Houshold of God and Professors of the same Faith as Christ himself is the Saviour of all especially of them that believe § 12. 1 Tim. 6.6 7. To this may be objected We shall become poor our selves if we give so often and to so many Answ Mony is not a Christians Riches but content makes him rich here and Godliness hereafter ver 6. Secondly Our wealth is not our own nor can we carry it out of this World with us ver 7. Paraphrase ver 6. Be not ye Christians afraid to give liberally as if all your Wealth lay in perishing Gold and Silver For Godliness and the peace of a good Conscience is really the great Riches and molt valuable treasure For there is true Riches in the fear of God if a man desire not Worldly Wealth but be content with that little competency which he hath He is happier than in all abundance for he hath all which he desires whilst he lives and he shall need Earthly things no longer Ver. 7. Our happiness had need consist in something else besides outward Riches which we only have the use of here For we were born naked and so brought nothing with us when we came into this World These were all given us by God for whose sake we may well give part thereof especially since we must leave ſ Job 1.21 Da quod non potes retinere ut recipias quod non potes amittere Aug. Epist Quae stutitia est illic relinquere unde exiturus es eo non praemittere quo iturus es Chrysost in Math. 6. Quod pauperi non dederis habebit alter Petr de Raven all the rest behind Neither when we die may we carry any thing of that which we save out with us so that it is our wisdom not to lay up all here from whence we are removeing but to give of these things while they are in our power which we are about to leave for ever § 13. 1 Tim. 6.17 18 19. Though the Apostle perswade all to do what they can yet if men of ability be negligent here is First a positive command to the rich Merchants of Ephesus pressed with this motive that this is the best provision they can lay up in order to the obtaining Everlasting Life Paraphrase It is most dangerous of all and wholly inexcusable for those of ability not to give wherefore charge them who by the divine bounty are rich in the things of this World t Locupletem te dicis divitem Divitem te sentiant pauperes locupletem indigentes Cypr. not to forget such as are in want but that they be ready without asking or urging out of their abundance to give
pit He saw us wretched and miserable lying hopeless and helpless reserved in Chains of Darkness to the judgment of the great Day and then he had Compassion on us and broke our Bonds in sunder But there is one step higher still 4. Let us behold the noble design and happy consequence of this Deliverance he hath not only snatched us from the flames of Hell but made us Heirs of Heaven not only pacified our offended Judge but engaged him to become our most gracious Father so that he owns us for his Friends adopts us for his Children and intends us to be partakers of his endless joys We are taken from our Dungeon into the Family of God from his Bar into his Bosom and advanced to be like unto the Angels in glory and immortality Oh the heigth and length the depth and breadth of the love of Christ Who can sufficiently admire it that so great a Majesty should stoop so low and suffer so much for so poor and so evil-deserving wretches with purpose to advance them to so blessed a condition this is a subject fit for an Angels Song-Praise the Lord oh my Soul and let all thy powers be acted with such love and wonder that thou maist break forth into all the expressions of joy that admiration and gratitude can inspire thee with Glory be to thee O Lord most high § 9. And to the end that we should always remember the exceeding great love of our Master and only Saviour thus dying for us and the innumerable benefits which by his precious blood-shedding he hath obtained to us he hath instituted and ordained holy mysteries as pledges of his love and for a continual remembrance of his Death to our great and endless comfort Our merciful and gracious Lord hath so done his marvellous works that they ought to be had in remembrance Psal 111.3 but especially this work of our Redemption which to forget were an ingratitude baser than Heathens or Publicans ever knew Math. 5.46 and might almost compare with the Cruelty of his Murtherers Is it not our greatest comfort and our highest honour that we were thus redeemed by such a Saviour Can we forget that precious blood which was the price of our Souls and the purchase of Heaven by which we obtain benefits more than we can number greater than we can sufficiently apprehend Pardon and peace the love of God and the service of Angels Victory over Satan and the Conquest of Death the Conversion of Souls and the fruition of glory do all spring from it with many many more The Choire of Heaven bless God for it and Eternity is designed to sing the glory of this excellent love which had no pattern hath no parallel nor ever can it fully have an imitation John 15.13 Rom. 5.7 8. And is it possible now that those for whom all this was done should ever forget so rare a mercy or neglect so cheap d Qui meminit sine impendio gratus est Sen. so mean a return as to Commemorate it with thanksgiving Reason would deem this impossible but experience alas shews it is too frequent and both good and bad do more or less let slip the memory hereof Wherefore the holy Jesus found it necessary to appoint this Sacrament to be the Worlds Remembrancer therein It hath been the Custom of all Nations to preserve the memory of their Hero's and to perpetuate their deliverances by appointing publick Games and Festivals thus Cities commemorate their Founders and the Sects of Philosophers their first Authors yet all these being of humane Institution are soon apt to decay and beside they are without advantage to the Souls of men But our Lord hath appointed a Commemoration of his Death and our Salvation that shall as far out-last as it doth outvy them all A Coelestial Banquet and worthy of so great so divine an Author Which doth at once represent our Saviours Passion before us and convey its benefits to us it demonstrates his love confirms our Faith mortifies our Lusts it makes us like to Jesus and one with him And how can we have more evident pledges of his favour He knew we were apt to forget him and then we grow cold and dull exposed to our Enemies and open to all mischief wherefore he hath contrived these mysteries that we might neither want the comfort of remembring his holy Passion nor the benefit of sharing in the merits of it He had given himself for all before but now he gives himself to every particular Soul Let us then take care duly to receive these Tokens of his endless love and they shall begin a joy which shall never cease till our Lord in person shall appear in all his glory and by the brightness of his presence remove all these Vails and Coverings and give us leave to see him face to face § 10. To him therefore with the Father and the Holy Ghost let us give as we are most bounden continual thanks submitting our selves wholly to his holy will and pleasure and studying to serve him in true holiness and righteousness all the days of our life Amen By this time surely we begin to be melted with these vigorous manifestations of the love of Christ and our affections big with gratitude and admiration begin to struggle within us for therefore is this representation made that we might remember it and remembred that we might celebrate it with Hymns and Eucharist My heart is ready O God saith the pious Soul My heart is ready Psal 108.1 Most seasonably therefore doth the Priest invite us to Praise the Lord with him just now and summon us to this excellent duty almost in the very words of St. Paul Heb. 13.15 We have seen the everlasting love of the Father the unspeakable kindness of the Son the incomparable grace of the Holy Ghost and our own infinite Obligations Let us therefore all join in offering up all possible Praise and Glory let us begin the Office with it that it may warm our hearts and dispose them for all the following parts thereof And let us worship the blessed Trinity with such sincere and hearty thanksgivings that the Choire of Communicants may be a little Emblem of that of Angels with this only difference that they openly behold that which we discern by Faith but both they and we rejoice in it with joy unspeakable and full of glory But because when we have done all we can we shall come far short we must resolve not only to make a few praises in this highest part of our Devotion but to perpetuate the duty to our lives end for our very life is too short and all our Thanksgiving too narrow to celebrate these mercies let us strive therefore to imprint the love of Jesus so deeply in our minds that the memory thereof may never depart from us but be ever in us and always dispose us to bless the Lord at all times in all places and upon all occasions And further since no praises
to you consider the sound of his Masters feet is behind him wherefore labour to express the same reverence both in Soul and Body as you would do if Jesus were visibly present with a train of glorious Angels say as the Primitive Christians did g Porro moris erat Communicaturis dum accipiebant Eucharistiam dicere Domine non sum dignus ut intres sub tectum meum Authore Origine hom 6. in divers ap Durant Lord I am not worthy thou shouldst come under my roof and at the sound of his words let you heart leap within you for joy and say whence is it that my Lord himself should come unto me and then according as you have opportunity you may from these very words be furnished with most pertinent Meditations Meditations before the receiving of the Bread §. 4. The Body of our Lord Iesus Christ An Act of Faith O Eternal word of God by whose power all things were made I will not ask how thou canst give me thy flesh to Eat because I am abundantly satisfyed in thy saying This is my Body since thou canst make it become to me whatsoever thou sayst it is h Oportet igitur non in sumptionibus Divinorum mysteriorum indubitatam retinere fidem non quaerere quo modo D. Bernar. I believe Lord help my unbelief What though my senses assure me the outward substance and its accidents still remain i Corporalis substantiae retinet speciem sed virtutis divinae invisibili efficientiâ probat adesse praesentiam Cypr. de coen Dom. Yet my Faith and my Experience tell me there is an efficacy therein beyond the power of any other thing Alas the flâ—sh would profit me nothing John 6.63 for he that is joined to thee must be one spirit 1 Cor. 6.17 O let these sacred Symbols therefore make me partaker of thy nature and a partner in thy merits let them unite me to thee ingraft me in thee and make that body mine which did suffer Death for me and then I shall seek no further but be more happy than if I could understand all mysteries Sure I am This is thy body in Sacrament it communicates to us the blessings and benefit thereof and though presented in a figure and by a holy Rite yet it is to all its purposes that which it doth represent I will therefore receive it as thy Body and esteem it infinitely above all other food that I may not be judged for not discerning thy Body O let it be unto me according to my Faith Amen An Act of Humility I am a sinful wretch O Lord and yet if I bid thee depart from me I banish all true happiness from my Soul I long for thy presence but how shall I entertain thee thou wast born of a pure Virgin wrapped in clean linnen laid in a new Tomb and dwellest now where nothing defiled can enter but never was there so unworthy an Apartment prepared for thee as my polluted heart into which I durst not presume to bring thee but that I know thou canst make it clean However when by Faith I see that Body which all the Angels of Heaven worship I cannot but abhor myself in Dust and Ashes I am amazed to see such a Majesty come to visit a Sin-sick Soul in so poor a Cottage yea I cannot but tremble at thy presence O thou King of Glory because I am so overspread with the filth of sin But I will lament those corruptions which I cannot fully purge away and beseech thee not to despise me though I do deserve it I do profess my self unworthy but thy condescension in stooping to me will be the more illustrious k Majoris enim pretii beneficium est quod praestatur indignis Salvian and if thou hast less delight in me for the present thou shalt have more glory by me afterwards when thou hast changed my vile body and made it like to thy glorious Body according to thy mighty Power Amen §. 5. Which was given for thee An Act of Love Holy Jesus I am not worthy to touch this blessed Body as it is thine yet I presume to approach because thy Love hath made it mine This is the Sacrifice for my Sins the price of my Redemption and that by which my Soul was ransomed from Hell and rescued from a dreadful Execution it was given for me and it shall now be given to me And hast thou prepared such a propitiation for me and offered it unto me which is dearer to thee than thousands of Gold and Silver Lord I am even ravished with thy Love and transported with affection to thee who hast regarded me a forlorn Creature and disappointed my Enemies that waited to see my fall Dear Saviour I will love thee with all my Powers and strive and pray that I may love thee more and more as fervently as ever any of thy Saints have done I will give my self unto thee and despise all other things in comparison of thee and when I have once tasted of this all-saving Sacrifice which was given for me I am perswaded that neither Life nor Death pleasure nor pain things prâ—sent or things to come shall ever be able to separate me from the love of God which is in Christ Jesus our Lord Amen §. 6. Preserve thy Body and Soul to Everlasting Life An Act of Desire O my Coelestial food the Bread that came down from Heaven how doth thy sweetness and my own necessities invite me My body alas is liable to temporal my Soul to Eternal Death and behold here is the Medicine of immortality which will remove the sting of the first and destroy the power of the second Death which will fill me with the graces which I want fit me for the glory which I desire and advance my Soul and Body above the power of Corruption I feel a mighty hunger created in me an Appetite kindled after these incomparable dainties which nothing but this Heavenly Manna can satisfie Behold I despise the meat which perisheth and feedeth for destruction and I long with a great impatience to taste of this Body of Christ of which I may eat and live for ever which will make the Grave unable to hold me and Hell not to dare to shut its mouth upon me O make no long tarrying but give me now and ever this Bread for I desire nothing but Christ and if I want this repast I shall faint or die before I come to the Mount of God A Meditation when the Bread is offered to us §. 7. Take and Eat this An Act of Admiration Whence is it that my Lord himself should come to me No sooner doth his voice sound in my ears but my heart within me leaps for joy Oh blessed tidings to my poor Soul almost famished with feeding on husks and vanity faint and languishing with grief and fear and behold thou sayst Take and Eat thou offerest thy self unto me and commandest me to feast upon thy own flesh
Christ for its Author than that Divine Prayer which ows its Original to the same person The Lords Prayer must be the most proper Introduction to the Lords Supper It seems our Saviour intended it should be joined to all our Offices of Devotion because he ushers it in with this Injunction Luke 11.2 When ye pray Say Our Father c. In Compliance wherewith as the Church hath again placed it at the entrance into this Service so let us repeat with a fresh Devotion Considering that these being the Words of the Son of a Agnoscat Pater filii verba Cypr. God will if duly repeated make way for the Acceptance of all the rest of our Petitions and Services And as there is nothing can be more agreeably united to the Intercession of Jâ—sus in Heaven in this our great rite of Supplication than that Prayer which himself hath indited So the form it self as the Ancients did explain it doth excellently agree b Oratio illa nihil terrenum habet sed omnia coelestia ad animum tendentia S. Germ. Theor. to this Mystery Wherefore passing by its Analysis and Discourse upon its several parts which we have done before Compan to the Temple We shall now as more pertinent to this Occasion by a brief Paraphrase direct the pious Soul how to apply it to the present duty The Paraphrase of the Lords Prayer § 2. We confess O Lord we are not worthy to be called thy Servants and yet desire so to be united to thy Son by Faith and to one another by Love that thou maist be Our Father in Jesus Christ by the visible remembrances of whose Death on Earth we set forth thy goodness which art in Heaven and not to be seen with mortal Eyes O let us so reverently celebrate this Mystery that Hallowed and adored by us and all the World may â—e thy Name for the Mercies of our Redemption And let us by this Manifestation of our Saviours love be won so fully to thy Obedience that thy Kingdom of Grace being set up in all our hearts we may be ready against thy Kingdom of Glory come where these outward signs shall cease and we shall see thee face to face In the mean time let this and every part of Thy will be done with the like sincerity and Devotion by us thy Servants in Earth as it is by thy holy Angels in Heaven who are now attending upon and desirous to look into these Mysteries But since we want that immediate fruition of thy glorious presence which those blessed Spirits do enjoy Give us at thy Holy Table which thou hast prepared for us â—his day that Bread of Life the Body of Christ c Et corpus ejus in pane censetur panem enim peti mandat quod solùm fidelibus est necessarium Tertul. de Orat. Ita Cypr. Hieron in Math. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in Math. 6. which is as necessary for our Souls as our daily Bread is for our bodily sustenance And since thou hast admitted us to Feast upon the remainders of the great Sin-offering Be pleased by virtue of that expiation to pardon And forgive us fully and freely all our trespasses against thy divine Majesty as we moved by the experience of a greater mercy in this holy Sacrament do heartily forgive those that now or at any time in word or deed trespass against us Finally when with the expence of thy Sons blood thou hast reconciled us to thy self and to one another Let not the Enemy renew the breach And lead us not into evil circumstances lest we forgetting our vows should comply and fall into temptation again and so provoke thy Spirit to forsake us We are thine O Lord leave us not but deliver us as Members of thy dear Son from all the snares of the wicked one that we may be preserved from evil spiritual temporal and eternal And as a pledg thereof do thou in this Sacrament to these Petitions set thy Amen SECT II. Of the Collect for Purity § 1. THis Ancient and Devout Collect was retained not without great Prudence as being a most exact and compendious expression of our desires of Purity Nor could it be more conveniently placed since it is not only an excellent entrance for the Communion Office as the Discourse will manifest But a very proper Preface even when there is no Sacrament to the rehearsing of and examining our lives by the Ten Commandments to which it is immediately prefixed For if we hear the Law with an impure heart Sin will take occasion by a Rom. 7.8 Admonent enim saepe dum interdicuntur Cypr. de Spect. the Commandment to cause thoughts of desire after or delight in the very iniquity which is forbidden And then how is it possible we should heartily say Lord have mercy c. Or Incline our hearts c. So that we are obliged upon both accounts earnestly to beg a pure heart And that we may do it with a more knowing Devotion We shall open the particular Form by the following plain Division Discourse and Paraphrase The Analysis of the Collect for Purity Sect. 2. This Collect hath 3. Parts 1. The Reason of the Request Gods Omniscience which is expressed 1 Affirmatively Almighty God unto whom all hearts be open all desires known 2. Negatively From whom no secrets are hid 2. The Request it self viz. 1. The Matter of it Cleanse the thoughts of our hearts 2. The Means By the inspiration of thy holy Spirit 3. The end 1. Internal That we may perfectly love thee 2. External and worthily magnify thy holy name 3. The Argument used to obtain it through Iesus Christ our Lord Amen A Practical Discourse upon the Collect for Purity § 3. Almighty God unto whom all hearts be open all desires known and from whom no secrets are hid Of all the Divine Attributes there are none so likely to make us afraid in this our nearest approach to God of coming with an unclean heart as his Omnipotence and Omniscience And these therefore are in Scripture phrase here set before us to mind us that we b Jerem. 17.9 Psal 38 9. Cui omnis voluntas loquitur Missal Rom. Psal 44.21 Job 42.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petlaei versio Lit. ex Heb. 4.13 Allusio ad victimas excoriatas suspensas dum sacerdos exta scrutatur come before an Almighty and All-seeing Majesty So that if any wickedness be but imagined in the heart desired by the will or acted by the hand in the darkest night or most secret corner it is apparent to him and he will condemn us for it unless we first condemn our own selves Which Consideration we may improve two ways First To shew how necessary it is for us to labour for pure hearts since we are about to draw near to him who is so able to punish and so sure to discover the most secret sins To whose power all things are subject and to whose
his Interest and his Children beloved of God De vitâ Constant l. 4. c. 45. And sure it is prudent to ask our greatest mercies often and especially then when by the commemoration of this All powerful Sacrifice we may be most likely to prevail Yet it is not necessary to disturb the Prayer of Consecration with this and the following General Intercession as the Roman Missals do but is much more conveniently set here in the first place I shall only add that these Reasons are given not so much to satisfie inquiring Curiosity as to shew how reasonable and fit it is that we should again fall upon this Duty with a fresh Devotion To stir us up whereunto here is new fewel in these varieties of Forms laid upon the Altar which will help us to break forth into holy Flames if the good Spirit but please to blow upon us The Analysis of the first Collect for the King Sect. 2. This Collect hath three Parts 1. Of whom we ask God dedescribed by 1. His Name Almighty God 2. His Supremacy Whose Kingdom is everlasting 3. His Might and Power infinite 2. For whom we ask 1. In general for the Church Have mercy upon the whole Church 2. In particular for 1. The King that he may be Pious intimating 1. The Cause And so rule the heart of thy chosen Servant CHARLES our King and Gouernour 2. The Effect that he knowing whose Minister he is may above all things seek thy honour and glory 2. The People that they may be loyal shewing 1. The Branches 1. Fidelity And that we and all his Subjects duly 2. Honour considering whose Authority he hath may 3. Obedience faithfully serve honour and humbly obey him 2. The ground of it in thee and for thee according to thy Blessed word and Ordinance 3. In whose name we ask Through Iesus Christ our Lord who with thee the Holy Ghost liveth and reigneth ever one God World without end Amen A Practical Discourse on this Collect. § 3. Almighty God whose Kingdom is Everlasting and Power infinite have mercy upon the whole Church The entrance into this Prayer is a Confession of Gods Eternal Supremacy and Omnipotence in the very words of Scripture Psal 145.13 Dan. 4.34 Psal 147.5 thereby to lift up our hearts above the mutable glory and limited power of all Earthly Kingdoms to him that reigneth for ever and doth whatsoever he pleaseth Our Princes are many and not suffered to continue by reason of death Heb. 7.23 Be they never so great or so good so dear or so useful they must be taken from us But our Supream King is always one and Reigns throughout all Ages So that Gods Church can never want a Patron to secure it in all the changes of this World especially since his power is as infinite as his Dominion is endless and his might hath no limits but his will e Deo non posse nolle est posse velle Tertul. in Prax. Upon the serious meditation whereof we may with hope and chearful expectations ask for the Kings Majesty who is the Head of this Church and for all the Members of the same For this Everlasting and Almighty King is able to furnish them all § 4. And so rule the Heart of thy chosen Servant CHARLES our King and Governour that he knowing whose Minister he is may above all things seek thy honour and glory The blessings which are bestowed on the single members of a Church are the comfort and advantage only of a few but if it may please God to direct the King always to seek his glory herein he shews mercy to the whole Church and blesseth all the Nation at once For the Princes Piety doth put such discouragement upon Vice and cast so great a reputation and lustre upon Religion that good men out of love will follow and evil men for fear will pretend to comply with so excellent an example And thus vertue becomes publick encouraged and prevailing but wickedness infamous and obscure and loseth many of its followers which is curiously expressed in the 72. Psalm Nor is there any one Earthly thing that the truly pious Christian doth more heartily desire We beg with daily Supplications saith Lanctantius concerning the most Excellent Emperour Constantine that the Divine Majesty will always preserve you whom he hath chosen to preserve us all and that he will inspire you with a heart always to persevere in the love of God which will be advantageous and salutary to all and will procure your endless happiness and the peace of all your Subjects Lact. instit in fine Kings are the choicest of Gods Servants and in Scripture peculiarly stiled his chosen Psal 89.3.19 So that we may presume to beseech him to bestow more than ordinary Grace upon our dear Soveraign whom God hath so wonderfully restored to us and so mercifully preserved over us that no Prince in the World hath had such signal testimonies of the favours of Heaven to him We may pray therefore with much hope and we ought to beg with great Devotion that God would rule over him who governs us and guide him by whose Counsels we are ordered in such wise that he may ever have in his Eye the Power and Goodness of his great Master and always know that is consider f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. by whom he is deputed and bear himself continually as the Vicegerent of God by whom all Kings Reign and in all his actings and Consultations that he may aim at nothing so much as the advancing of the Divine Glory from whence all his honour is derived And surely herein our gracious King will firmly establish his own Throne and make all his Subjects happy For that Wisdom and Piety Justice and Equity which doth set for Gods glory and make so many join in magnifying him that hath set so excellent a Prince over us will be both his and our extraordinary benefit We will therefore ever Pray that our Soveraign Liege may be above all concern'd to continue his care to defend the Church and execute Justice that we may be happy under his shadow and after-Generations may call him blessed to which every loyal heart and pious Soul will most affectionately say Amen § 5. And that we and all his Subjects duly considering whose Authority he hath may faithfully serve honour and humbly obey him in thee and for thee according to thy blessed word and Ordinance We must not only look at the Kings duty but also be mindful of our own For the happiness of a Nation consisteth not only in a Religious Prince but also in Obedient people And therefore we are taught in the next place to pray that not only we but all that are under his Majesties Dominion may be loyal and faithful humble and obedient revering his Authority observing his Laws and opposing all his and our Enemies That we may serve him with our Estates and Persons if
Deacons Secondly To provide all necessaries for divine Administrations Thirdly To feed and sustain Orphans Widows and all the Christian poor yea some of the Heathen also sometimes I might add to the reproof of our slackness that in those days it was esteemed a great punishment fit to be inflicted on Murderers Prostitutes Oppressors Excommunicate a Concil Elliberit can 28. and malicious persons b Concil 4. Carthag can 93 94. to deny them the liberty of giving Alms at the Holy Table by which they thought themselves deprived of the Communion of Saints though many now so lightly inflict this upon themselves § 3. But if neither the desire of the present nor the Example of the Primitive Church will open your hearts we shall in the next place set before you those choice and most pertinent Sentences in which God himself doth by Precept and Argument Threatnings and Promises stir you up to this necessary Duty but because they are here set down for the most part as they stand in the Order of Scripture let the following Scheme shew you the natural method of these rare Collections The Analysis or Method of the Sentences These Sentences of Scripture are either 1. Instructions shewing us 1. The end of this duty viz. the glory of God Math. 5.16 2. The objects 1. Ministers which is proved 1. By Similitudes 1 Corinth 9.7 2. By Reason 1 Cor. 9.11 3. By Example 1 Cor. 9.13 14. 4. By Precept Galat. 6.6 7. 2. Poor especially Christians Galat. 6.10 3. The manner of giving 1. As to the quantity of the gift 2 Corinth 9.6 Tobias 4.8 9. 2. As to the disposition of the giver Corinth 9.7 2. Injunctions taken from 1. A positive and strict command 1 Tim. 6.17 8 9. 2. A plain and cogent Example S. Luke 19.8 3. Exhortations as well in the 1. Affirmative because it is 1. So reasonable in it self S. Math. 7.12 1 Tim. 6.6 7. 2. So acceptable to God Hebrews 13.16 3. So profitable to us 1. Here Tobias 4.7 Psalm 41.1 2 Hereafter Mat. 6.19 20. Hebrews 6.10 Proverbs 19.17 2. As Negative declaring 1. The present sin of omitting 1 JOhn 3.9 2. The future danger S. Math. 7.21 Sect. 4. The Sentences Explained and Paraphrased § 1. Math. 5.16 Our Saviour exhorts all his Disciples to do Acts of publick Charity not to gain applause to themselves but for these two ends First to make men in love with goodness 2. To engage them to give God the glory Paraphrase All you my Disciples are like stars high useful and observed wherefore Let your Charity and goods works like light so clearly and amiably shine before men and set them so good an Example that they seeing the freeness and feeling the comfort of those your good worksi may not so much admire you for them as that Spirit of Grace by which you are acted and so may glorifie and give all praise to your Father which giveth you power to do good and that by the visible effects of his goodness they may be attracted to know and love him who ever is in Heaven and invisible otherwise to mortal Eyes § 2. Math. 6.19 20. As an encouragement hereunto we should consider that to give Alms is the wisest way of providing for our selves as appears first by the uncertainty of that which we keep and lay up here on Earth Secondly By the safety and certainty of that which by giving we lay up in Gods hands Paraphrase ver 19. Let not your care of providing for the future hinder your Charity for if you would be well provided for Lay not up the wealth which you intend for your selves nor store up those treasures upon Earth where you have not long to stay but must leave them to be enjoyed by others and where if you stay and keep them they decay for the Moth doth eat the Furniture and rust doth corrupt the Silver and Gold c S. James 5 ver 2 3. and where you will be likely to lose them sooner because Thieves may easily and do often d Callidus effractâ nummos fur auferet arcâ Quae dederis solas semper habebis opes Martial break though ssrongest Walls and closest repositories and steal away that which you had so carefully provided and on which you relyed for your future subsistence Ver. 20. Therefore do not thus think to keep your wealth But lay up that which you would preserve for your selves and your own use in a safer place namely by giving to the Poor deposite your treasures in the hands of your Father who dwells in Heaven where they will be most sure where neither Moth nor Rust from within do corrupt your gift before you come to enjoy it and where Thieves from without do not nay Satan himself cannot break through the Walls of Heaven and steal away the charitable Mans Crown of Glory How then can you dispose of your money better § 3. Math. 7.12 This Sentence was by the Jews Tobi. 4.15 and Gentiles d Quod non vis tibi fieri alteri ne facias Vid. Pub. Min. Sen. c. used to prevent injustice in the negative viz. not to do that to others which we would not have done to us But our Saviour hath improved it into the positive What you would have done do c. And thus it becomes the foundation of Charity As before he exhorted us to Alms-deeds because they were profitable so now he presses them further First As most agreeable to Reason Secondly As being the summary of Religion Paraphrase When I advise you to give I require no more than what your selves must needs think most reasonable Do but consider whatsoever that is which if you were Hungry and Sick poor and naked Captives or Oppressed you would expect or desire that Men of power and ability should do unto you for your relief namely to visit and feed relieve and cloth redeem and rescue you And Do ye if you have power and opportunity but the same things in the same manner even so unto them which are in such distress and this will be accepted and rewarded as Religious also for this is the sum of all e Math. 22.40 Rom. 13.8 Rab. Hillel cuidam petenti ut fieret Prosel dixit Quod tiib odiosum proximo ne facias Hoc enim est totum legis caetera Commentaria Talm. tract Sabbat that you are commanded to do to your Neighbour both in the Law and the Prophets even to love him as your self § 4. Math. 7.21 Lastly he that only keeps the Keys of Heaven urgeth us from the danger of resting in Prayers profession of the right Faith and receiving the Sacraments without doing act of Mercy shewing they shall be shut out from thence for all their pretences who have not been Charitable Paraphrase In the last judgment Day many will challenge my favour upon the account of their Profession but I tell you Not every one that believes the right Faith and because he
relief to the poor And glad when u Temporalia mihi das restituam tibi aeterna Aug. de Verb. Dom. God whose Stewards they are affords them an opportunity to distribute some of their Riches to the needy This is the best use their Wealth can be put to being the laying up in store for them and theirs great blessings and thus they prudently make a good foundation on which they may build firm hopes of their being secured against the time to come and when the rich and uncharitable man is forsaken of his Wealth and Condemned this will so prevail that they who have been bountiful may attain through Gods mercy eternal life which is more worth than if they had purchased 10000. Worlds § 14. Hebrews 6.10 To give Alms is a sure foundation for Eternal Life which if any doubt because so small a gift alas cannot merit such a reward the Apostle proves it is sure to be rewarded in the persevering becaule of Gods Justice and the Truth of his promise Paraphrase You need not fear a sure reward for God hath obliged himself by his promise richly to requite it and sure you believe that God is not nor cannot be either so unrighteous to deny or so mindless that he will forget his promise Wherefore he will repay all your works of Charity and all the cost and labour which you have bestowed He cannot but with great delight accept this and all that proceedeth from that excellent principle of Love to God and your Neighbour which love to your Brethren he accounts you have shewed out of love to him and purely for his Names sake because they belonged to him They were relieved by you who have ministred necessaries to the Saints that were in need formerly and yet you are not weary of well-doing but finding it pleaseth him upon every Communion or Lords day you still â—o miniâ—ter to their supply § 15. Hebr. 13.16 This is to shew further that the Sacrifice of praise even in the Eucharist being not alone sufficient we must add the Sacrifice of Charity ver 15. and to assure us it shall be rewarded not only because of the promise but because it is so pleasing and agreeable to the very nature of God Paraphrase Though the legal Sacrifices be ceased and Christ hath expiated our sins by that one Offering of himself yet to do good to the Souls and to distribute of your wealth to relieve the bodily needs of your Brethren forget not especially in your solemn Addresses for with such Sacrifices of Charity under the Gospel also God is infinitely delighted and well-pleased because therein we imitate his mercy so that they will recommend all the rest of our services unto him § 16. 1 John 3.17 As our Duties are not so acceptable so neither can our love to God be so real without Charity to his Children and our Brethren in need whom he hath left poor on purpose to try our love to him Paraphrase He that pretends to Religion and yet is uncharitable is but an Hypocrite for whoso hath Mony Food or Raiment or any of this Worlds good things which he can spare from his own necessities and is not moved to pitty though he knoweth and seeth a poor Christian his Brother hungry destitute and naked if he have need and this unmerciful wretch cruelly refuseth to help him and shutteth out all thoughts that might breed commiseration or stir up his bowels of Compassion and so turn his Eyes from him How can such an one pretend or think there dwelleth any sparks of the love of God who is gracious to all in him that is so unlike the divine goodness and so little regards the poor whom God loves § 17. Tobit 4.7 Having now sufficiently pressed this Duty we do ex abundanti as the Antient Church use to do add two Exhortations out of the Apocrypha x Apocrypha pertinent ad ubertatem cognitionis Canonica ad Religionis Authoritatem Aug. de Civ dei l. 18. yet containing nothing in them but that to which the Canonical Scripture beareth witness Here is first An Exhortation almost the same with Deuter. 15.7 and Prov. 28.27 Secondly A motive which is grounded upon Acts 10.4 Paraphrase I counsel thee frequently and liberally to Give Alms to the poor out of thy goods which God hath given thee And never be so cruel to hide thine Eyes or turn thy face from the miseries or complaints of any poor Man But look with pitty hear with patience and relieve him with speed And then the face and favour of the Lord to whom thou must seek in all thy wants shall not be turned in anger away from thee But he will pitty and help thee in all thy distresses § 18. Tobit 4.8 9. This is also an Exhortation to Charity and is added to shew it is indispensably the duty of all to give somewhat more or less ver 8. agreeing with 1 Cor. 9.6 7. before and Mark 12.43 44. Secondly To assure us it shall be rewarded bountifully by God as above was said 1 Tim. 6.18 19. Paraphrase No Man can be excused from this Duty for all that God requireth is to Be merciful and Charitable after thy Power and according to thy Ability and the Estate that he hath given thee If thou hast much wealth therefore he expects thou shouldst Give plenteously for a very small gift is as nothing from a rich man But if thou hast little or no more than sufficeth thy self Do thy endeavour by labour and diligence to get somewhat and then trusting in God resolve chearfully and gladly to give Ephes 4.28 something out of that little which will be as acceptable from thee as greater gifts from others Ver. 9. And this is no unprofitable course for rich nor poor For so dispersing thine Alms gathered thou the surest riches for thy self Even the love of God and the Prayers of the poor which are a good reward for a small gift and will do thee more good in the Day of necessity and at the hour of Death than all the riches of the World § 19. Proverbs 19.17 If there remain yet the least scruple touching the reward of Charity because it is bestowed on a poor man who himself cannot make requital Here God doth first acknowledge the Debt and Secondly promise to pay it Paraphrase The mony given in Alms is surer laid up and better bestowed than that which we have in our hands for He that by liberal gifts sheweth that he hath pitty on the poor whom God hath left unprovided though they cannot repay him yet he is sure to be well requited because He lendeth it to him from whom we receive all even to the Lord whose peculiar care the poor are so that he accounts it done to himself Math. 25.40 He owns y Patrimonium tuum Deo foenera D. Cypr. Habuisti me largitorem fac me debitorem habeam te foeneratorem Aug. de Verb. Dom. the Debt And look what he layeth out upon
means to accomplish all these desires Do but examine into thy own heart till thou relentest for thy sins and search into Gods Mercy till thou art perswaded of his love And with this penitent believing heart come and partake of this spiritual Banquet and though thou dost not press thy Saviours flesh with thy Teeth which would do thee no good yet thou shalt really partake of all the benefits of his Death and become one with him and receive all from him that thy Soul doth either need or desire § 5. So is the danger great if we receive the same unworthily for then we are guilty of the body and blood of Christ our Saviour we Eat and Drink our own Damnation not considering the Lords Body we kindle Gods wrath against us we provoke him to plague us with divers Diseases and sundry kinds of Death The fear of losing the former benefits will be a sufficient motive to an ingenuous temper to prepare yet many are so obdurate as to rush upon this Ordinance without any preceeding care But that we may deliver our Souls the Church enjoins not only in the former but in this present Exhortation also that the Minister shall warn them not to come in so rude a manner the Heathen Man allows not that any should worship their Gods en passant o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. nor unless they had first prepared themselves at home and can such addresses be endured in the highest mystery of the best Religion Let such from the mouth of St. Paul hear and consider First The greatness of their sin 1 Cor. 11.27 29. Secondly The severity of their punishment ver 30.1 Their sin who come hither as to an ordinary solemnity and eat of this as common food not considering that the Lords Body and blood here p Nec se judicant nec sacramenta dijudicant sed sicut cibis communibus irreverentèr sacris utuntur lib. de Card. op Christi ap Cypr. is in Scripture q Hebr. 6.6 Chap. 10.29 accounted Crucifying the Son of God again as much as in them lyeth r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting him to an open shame trampling upon him and accounting the blood of his Covenant as an unholy thing they use him as his Murtherers did shedding his blood not with design to be saved by it Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in 11 1 Cor. but suffering it to be spilt in vain They receive no benefit by it and yet they make a memorial of it which wounds Christ deeper than all the Cruelty of his Crucifiers did from them he expected no other but from these he doth t Quid est autem reos esse nisi dare poenas mortis Domini occisus est enim ab iis qui beneficium ejus irritum ducunt Ambros in loc so that they are guilty of his Body and Blood and shall be proceeded against as those that offer violence to the Lord Jesus By eating and drinking of this memorial of his Sacrifice they own he hath died for them but by their impenitence and perseverance in evil they declare that they will not be saved thereby And thus this sacred and salutary Rite which in its own nature would assure their Salvation and is designed by Christ to convey his benefits unto them u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylac ut supr is by their unpreparedness and iniquity turned into poison and a Curse and they being before fit for Condemnation by adding this Act of presumption they do accelerate and confirm it Secondly Their punishment will be answerable for they may be sure it will enflame the wrath of God to behold men so stupid and insolent to his dear Son and their Redeemer perhaps this wrath may only be expressed in temporal punishments shorter sicknesses lingring Diseases or sudden Death so it was at Corinth x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ut supr Febribus infirmitatibus corripiebantur multi moriebantur Ambros in loc so were the Jews cut off who profaned the Passover Exod. 12.15 and thus many Apostates in the Primitive times were possest by the Devil for coming to the Eucharist before their reconciliation to the Church but if the Lord forbear shewing these visible judgments he hath ways enow and an Eternity coming on to chastise this presumption Wherefore ye bold and careless sinners who come in ignorance or in malice without Faith or Devotion sorrow for former or purposes against future iniquities consider what you do and what you must suffer for coming in this unfitness we tremble at the danger you run upon yet who shall pity those who might have escaped all the evil and gained infinite blessings only by a small preparation § 6. Iudge therefore your selves Brethren that ye be not judged of the Lord repent you truly of your sins past have a lively and stedfast Faith in Christ our Saviour amend your lives and be in perfect Charity with all men so shall ye be meet partakers of these holy mysteries That which God and his Church intend as caution to all that they may come better prepared is by the slothful and unbelieving made a pretence for their total abstaining but these dangers as St. Paul shews ver 31. might soon be avoided if we would judge our selves for then we should not be judged of the Lord Let us therefore set up a Tribunal in our own Breast y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylac Bonum judicium quod divinum praevenit quod divino subducit volo praesentari vultui irae tuae judicatus non judicandus Bern. in Cantic 55. and laying Gods Law before us let our memory read the Indictment and our penitential thoughts urge the accusation and that till we be convinced and plead guilty so shall our Conscience pronounce the same sentence upon us which otherwise would more dreadfully have issued out against us from the Divine Judicature It will condemn us as foolish base ungrateful wretches deserving the wrath of God and Eternal Damnation And when we are thus convicted we shall see it necessary by Faith to lay hold of Gods Mercy and further this will most effectually move us to amend our lives z Deprehendas te oportet antequam emendes Sen. Ep. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplic ad Epic. and discover what need we have to forgive all Men who our selves have so much to be forgiven so that it appears if we duly judge our selves all the other duties will follow in order let the danger of unworthy receiving therefore only make us more strict in our Examination for there is danger also if we do wholly stay away a Vtrobique grande periculum ideo magâ—â— necessitas instat ne indigni inveniamur Bern. de ordin vitae But the lesser hazard is on their side who set themselves to do their duty in the best manner they are able If we have by due process condemned our selves before it will
to the Church and those of the Closet performed by humbled Souls in order to their preparation for this Sacrament We learn from St. Chrys that all the Communicants were wont to join in saying the same general Prayer for Mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 18. in 2. ad Cor. and St. Aug. b August de salutar dorum c. 33. affirms that when they received these mysteries they first did fly to Confession and Repentance and what sins they found themselves guilty of upon a strict survey of their actions they did immediately purge away by penitential acknowledgments So that of old not only the Priest as the Custom of Rome now is but every one of the people made an open Confession to God before the Communion it was indeed in general Terms c In hâc confessione non in specie sed in genere confitenda sunt peccata quoniam ista confessio non occulta est sed publica Innocen l. 2. de myst but omitted by none because there is no Man but he hath sinned and he that is not censured by the Church nor lyable by humane Laws may yet be guilty before God The Death of Jesus is now to be set forth and if we do not confess those sins which caused that his bitter Passion he might seem to suffer for his own offence Nor can we expect a publick pardon sealed till by Confession we declare how little we deserve it how much we need it and how highly we are obliged for it And by doing this one duty well we shall renew the sense of our sins and enlarge our affections to him that died for them we shall move our God to forgive them d Quando homo detegit Deus tegit cum homo coelat Deus nudat cum homo agnoscit Deus ignoscit Aug. in Psal and give the best testimony of our amendment e Somnium narrare vigilantis est vitia sua confiteri sanitatis iudicium est Senec. ep 54. Now that we may thus offer up this exact and pious Confession let us first labour to understand it and be affected with it by the following explication The Analysis of the Confession Sect. 2. This Confession hath five Parts 1. An acknowledgment of our sins shewing 1. To whom we do confess Almighty God Father of our Lord Iesus Christ Maker of all things Iudge of all Men. 2. What we do confess 1. In general We acknowledge and bewail our manifold sins and wickedness 2. In particular 1. The number Which we from time to time most grievously have committed 2. The kinds by thought word and deed against thy Divine Majesty 3. The effects of them provoking most justly thy wrath adn indignation against us 2. An Act of Contrition for them expressed 1. More largely We do earnestly repent 2. More strictly in our 1. Sorrow for them and are heartily sorry for these our misdoings 2. Hatred of them the remembrance of them is grievous unto us 3. Trouble under them the burden of them is intolerable 3. A supplication for pardon intimating 1. What we crave Have mercy upon us have mercy upon us 2. Of whom we crave it most merciful Father 3. In whose name for thy Son our Lord Iesus Christ his sake 4. How far our Petition extends forgive us all that is past 4. A Petition for such Grace as may be true 1. In the duration of it and grant that we may ever hereafter 2. In the Acts of it serve and please thee in newness of life 3. In the end of it to the honour and glory of thy Name 5. A general motive to them all through Iesus Christ our Lord Amen A Practical Discourse upon the Confession § 3. Almighty God Father of our Lord Iesus Christ maker of all things Iudge of all men When the glories of God were described before holy Job he immediately abhors himself in dust and ashes Job 42.5 6. and there is not a more effectual instrument of contrition than a serious prospect of the Majesty whom we have offended hence the Servants of God in Scripture do usually begin their Confessions with the mention of the Divine Power and goodness Nehem. 1.5 Dan. 9.4 And for this cause our Church hath selected four most comprehensive Titles which do most clearly set before us the Greatness and the Goodness of that Lord against whom we have sinned We will therefore particularly consider them First As they contain matter of terror for our humiliation Secondly As they express grounds of hope to encourage us to ask Pardon 1. We may meditate that he whose Laws we have broken is an Almighty God infinite in Power and terrible in his Anger from whom nothing can defend us but submission and a great humiliation It was desperate presumption to offend him and it is a strange stupidity and madness if we now be void of fear and sorrow Are we stronger than he 1 Cor. 10.22 if not why did we provoke him at first or how dare we now stand out against him 2. He is the Father of our Lord Jesus Christ and in him he is the Father and Fountain e Pater Hebraicè pro authore vel fonte misericordiae ita Ephes 1.17 Job 38.28 c. of all mercies 2 Cor. 1.3 and by him he hath expressed such an affection to us as all the World can never parallel and have we thus requited him by profaning his name disobeying his Commands despising his love and doing that which his Soul hateth Oh monstrous ingratitude 3. He is the maker of all things and so may justly challenge obedience from all the World nor is there any of his Creatures but we alone that are refractory to his will Can there then be greater injustice than that we should rob him of the service we owe unto him and abuse him by those very things which he hath made to serve our needs 4. He is the Judge of all men Gen. 18.25 at whose sentence we must either be justified or condemned for ever and yet instead of obliging him to stand our Friend we have even urged him to become our Enemy and forced him as he is just to pass a dreadful doom upon us Let us lay all this to heart and his Power will shew the Boldness his Love the Baseness his Title to us the Injustice and his Authority over us the folly of every sinful Act and all together I hope will melt our rocky hearts and make us sincerely Penitent 2. That we be not too much dejected let us review these Attributes again and we shall also find in them motives sufficient to support our hope and encourage us to ask forgiveness For first He is Almighty even absolute and supream so that if he please he can forgive without controul and none can reverse his Acts of Grace Secondly He is the Father of our dear Redeemer and in him loveth us with an everlasting love by him our Peace is made so that through him we
thy mercy These are thy words O Christ for thou hast spoken them and they are mine because thou hast spoken them for my Salvation O sweet and amiable words in the Ears of a poor Sinner by which thou invitest an indigent starved wretch to partake of thy holy body But who am I O Lord that I should dare to come the Angels and Archangels reverence thee thy Saints and holy ones fear before thee and yet thou sayst unto me Come c. unless thou hadst said it who could have believed it to be true unless thou hadst commanded it who durst have attempted this approach T. à Kempis de imitat Chris l. 4. c. 1. The Paraphrase O ye of contrite hearts Hear with joy and wonder what comfortable words he whose love you so much long for even our Saviour Christ himself saith to all such as you that truly grieving for your sins do turn to him to find mercy Lo he pities you and most affectionately calls upon you saying Come unto me with a perswasion that I am able and desirous to help you O all ye that travel with much grief and pains for your sins and are heavy laden with the apprehensions of my anger against you for them be not discouraged for I will bear this burden my self and I will by my sufferings make your peace with my Father and so refresh you according to your hearts desire § 3. So God loved the World that he gave his only-begotten Son to the end that all that believe in him should not perish but have Everlasting Life S. John 3.16 The second Assertion in the Absolution is confirmed by this Sentence viz. that Almighty God will forgive all that with true Faith turn unto him If he were willing to grant pardon on easier terms yet a man void of Faith could not receive it It was an absurd practice in some places of old to give the Sacrament to the Dead who had been surprized by mortal sickness and prevented to receive it living but an antient Council condemned this h Placuit ut corporibus defunctorum Eucharistia non detur Dictum est enim à Domino Accipite c. Conc. 3. Carthag Can. 6. because the Dead could not as Christ commands Take and eat it And for the same reason a Man without Faith cannot receive Absolution because he is dead i Vnde mors in animâ quia non est fides unde mors in corpore quia non est anima ergo animae tuae anima fides est Aug. in Johan void of all spiritual life and power to apprehend the benefit thereof Therefore if our sins and sorrows have wrapt us in such mists that we can scarce discern the light of Gods countenance let us throughly meditate of this one Sentence and the glories of it will dispel them all For here it doth appear that he first loved us and gave the noblest testimony of the biggest affection to us for he gave not a Creature nor a Servant a Prophet nor an Angel for us but he gave up his Son his only Son to a cruel Death for the World his Enemies and liable to his justice and all this for no other end but that we and the rest of this miserable World might be freed from the Damnation which we had deserved and be advanced to that glory which we could never have expected And do we still question his willingness to save us Did he give such a price to purchase our Salvation when we were Enemies and shall we think he will cast us into those flames out of which we were so dearly rescued now when we beg his mercy Did he send his Son on purpose to preserve us and will he lose his end in so glorious a work Away ye misgiving thoughts dishonour not the incomparable goodness of God hath he not given more when he gave his own Son for all than to grant life to a few for his sake Oh do not question that Love which is sealed with such an Evidence but believe admire embrace it and be thankful The Paraphrase Dost thou fear O my Soul that God will not have mercy on thee behold he that best knew his Fathers mind affirms that So wonderfully God loved his miserable Enemies even all the Sinners in the World that he when none else could help them freely gave up not some of his noblest Servants but his only-begotten and intirely beloved Son to die for them And this he did to the end that we and such like poor Sinners even all that believe this Jesus is able and willing to save them and so trust in him might be delivered from the wrath to come for all this was done on purpose that we should not perish in endless Torments but have everlasting life in his Heavenly Kingdom Doubt not then but this design shall be accomplished in thy Salvation § 4. This is a true saying and worthy of all men to be received that Iesus Christ came into the World to save Sinners 1 Timoth. 1.15 Although there needs nothing to confirm what Jesus saith yet since he himself was pleased to take his Apostles for his Witnesses we have here brought in two of the principal of them to avouch this excellent truth viz. That there is mercy for Penitent Sinners And first the certainty thereof is averred by Saint Paul who had found the experience of it and was himself so great an instance thereof that he thinks ver 16. no sinner will ever despair that can but consider how great an offender he was and yet that he found mercy whereupon he doth with great confidence assert this as a tried and infallible Maxim and because all men have sinned he propounds it as a Truth which every man is concerned to receive as unquestionably and believe as firmly as the Cabala l Cabala fig. receptam doctrinam qui docet enim apud Judaeos tradere dicitur qui discit recipere Vid. Ham. annot in 1 Tim. 1. Drus praeterit l. 8. was amongst the Scholars of Jewish Rabbins And he urgeth this the more vigorously because we are so apt to object what such as we shall we ever partake of such a happiness Yes such as you for our Lord Jesus had no other errand into this World no other design in putting on our nature no other end in dying than to save Sinners He came not to call the Righteous Math. 9.13 but to seek and save those which were lost Chap. 18.11 and he assures us there is more joy in Heaven at the difficult and unexpected Salvation of a Sinner than at the more likely and more looked for glorification of many righteous Luke 15.7 But you say you are grievous Sinners Are not all the World so if there had been no Sinners there had needed no Saviour if Sinners cannot be saved no man did ever enter Heaven if sin be unpardonable Jesus hath died in vain Do not argue against your own felicity but be assured if you
the Tenth concerning the Virgin Mary not till the year 1095. But our prudent Reformers have retained only five of the most ancient which are concerning the principal Acts of Christ His Incarnation Resurrection Ascension and sending of the Holy Ghost all which we may very properly bless God for over this Commemoration of his Passion because they are either the Precedents to his Death or the consequents thereof only that of the Holy Trinity is added both as it is a fundamental Article of our Faith and a great mystery and because many Sundays are reckoned by it Now for the use of these we must note that as the greater Feasts of the Jews continued seven or eight days so these Prefaces are to be repeated some days after the great day to which they principally belong both that the mercy may be better remembred by often repetition and also that all the people who in many places cannot Communicate in one day may join in praising God for it Which being the great end of them the best method to promote that and fit the receivers with peculiar praises for these solemnities will be to ground a devout Meditation upon every one of these Prefaces proper for those who do partake of the mysteries at any of these Times A Meditation for the Communion at Christmas § 9. Welcome thrice blessed Day the desire of all Nations whose distant glories made the Father of the faithful to rejoice and whose approaches fill'd the World with wonder and expectation thou wert ushered in with Angelick Hymns and celebrated ever since with Anthems of praise because thou didst bring forth joy and a Redeemer to Mankind Happy am I that I have a Sacrifice of Thanksgiving in my hand to express the delight which my heart doth feel This holy Table is the Altar upon which I offer my acknowledgments for all mercies and oh how many how great are those which this day brings to my remembrance so infinite they cannot be expressed and yet so excellent they must not be forgotten This day hath reconciled Heaven and Earth and made contradictions friends to find a way to help us as if nothing might disagree when man was at peace with God O my Soul summon all thy powers to admire and worship for all is Miracle and the height of Wonder Eternity begins to be the Maker of all is made himself an infinite Majesty is shrunk into the dimensions of a span The word is made flesh and God becomes Man yet remains God still Here is a Mother who knew no man a Son that had no Father on Earth a Child of Adam untainted with the Cantagion that infects all his Posterity an Infant honoured with a new and glorious Star adored by Kings worshipped by Angels yet born in the condition of the meanest fortune All hail sweetest Saviour how lovely is thy condescension how honourable thy abasement thou hast more splendor in the Rags of thy Humility than all the Grandeurs of this World could give thee thou art more a King because thou wouldst be like a slave for our sakes and conquerest more hearts by thy stupendious love and unparallel'd self-denyal O how shall I celebrate this great Solemnity wherewithal shall I set forth my gratitude for this most auspicious Day I will receive the Cup of Salvation and with ravishments of delight feast upon that precious Body and Blood which Jesus did this day assume for me It is not enough dearest Lord that thou wast born for me unless thou art also born again in me and as it were become incarnate in my heart In thy Birth thou wast made one with us thou didst put on flesh and wert a partaker of our humanity And thou hast appointed this holy Sacrament that I might be one with thee be replenished with thy Spirit and a partaker of thy divine nature Nor is it any incongruity if I remember thy Passion and praise thee for thy Incarnation at once for as soon as thou wast born thou didst begin to die and the life which was here begun compared to that glorious life which thou didst leave was it self a very Death but therefore thou wast born that thou mightest be capable to suffer that death for us which thy Divinity could not feel and thus thy Nativity was the first Scene of thy Passion for it introduced thy Death and that effected our Salvation so that I will remember both together For in both thou hast most admirably humbled thy self to the depth of misery and yet I doubt not but thou wouldst have stooped lower if it had been either necessary or possible But there needs no more testimonies of thy love Blessed Jesus I am already overwhelmed with these which are so strange and undeserved so sweet and ravishing that my Soul could not contain if it did not vent it self in thy Praises Therefore with Angels c. A Meditation for the Communion at Easter § 10. O my soul adorn thy self with the garments of gladness prepare thy most triumphant Hymns to go forth and meet this great returning Conqueror Thou didst rejoice when he was pleased to undertake the Combate and didst celebrate his entrance into the lists with Praises how then will it ravish thee to behold him come off with such success and honour His warfare is now accomplished and he hath passed through the scorn and cruelty of Men the malice and rage of Devils the just but severe anger of God yea the shaddow of Death and the Regions of Eternal horror and after all this thy Surety is set at liberty for he hath paid all thy Debts and cancelled all those dismal Bonds by which thou wert forfeited to eternal Ruine Thy Champion is Victorious and as the Trophees of his Conquest he hath the Keys of Death and Hell and leads them both in triumph vanquished and disarmed Blessed be he that cometh in the name of the Lord We receive thee dearest Saviour as born to us a second time and this shall be thy Birth-day also the Nativity though not of our Emperor yet of thy Empire thy Restauration to a state of immortality Thy former Birth did shew thee to be the Son of Man but this declares thee to be the Son of God and now we know that our Redeemer liveth he that loved us so infinitely as to dye for us doth now ever live to interceed on our behalf he that expressed such kindness to us in his Passion hath so fully demonstrated his own Power in his Resurrection that we are sure he is as able as willing to deliver us Let the Heavens rejoice and the Earth be glad for this is the Day that the Lord hath made a day to be had in everlasting remembrance a Time destined to jubilee and rejoicing Behold how nature is raising it self from the grave of Winter and seems annually to celebrate the memory of her Lords Resurrection in her green and fresh attire A season chosen by God for Festival 3000. years ago and observed
not sustained your fury ye had delivered me over to Everlasting Burnings I do abhor and detest ye all how dear soever you have been to me the sight of my bleeding Saviour hath stirred up my indignation against you and I will revenge his blood upon you by sacrificing you all at this Altar How can my Eyes but drop down tears of Contrition when they behold thee pouring forth Rivers of thy Blood but while I grieve to see thy bleeding wounds I must not forget for whom thou didst sustain them thy Blood was shed for me because my life was forfeited why art thou then so cast down O my Soul wilt thou dishonour that price by thy doubts and fears which God hath accepted for all the World cannot that Sacrifice which appeaseth the divine wrath satisfie thy Faith Be not afraid only believe and be assured he will not cast away those whom he hath bought at so dear a rate for thee it was shed for thee it is prepared open thy mouth wide and he will fill it §. 12. Preserve thy Body and Soul unto Everlasting Life An Act of Supplication O Lord I tremble at the apprehension of all those Evils that stand between me and thy glory behold the Grave gapeth for my Body the Infernal Pit threatens to swallow my Soul and Satan is ready were he permitted every moment to devour me wherefore I beseech thee sprinkle me with thy all-saving blood that the destroying Angel may pass over me let me drink of this Cup of Life and so shall my Body be free from Corruption and my Soul from Condemnation Death shall be defeated the Grave dismantled and Satan disappointed Let me drink of thy precious Blood that I may receive thereby abundance of thy Spirit so shall my Body be hallowed into a sacred Temple and my Soul shall be replenished with such Graces that I can never perish Sweetest Jesus how desireable are thy Provisions oh let us not always languish without them but pitty our dry and parched Souls and water them we intreat thee with these living streams for behold we thirst and long with a mighty Passion to drink of this Fountain of Life that we may not faint in our journey to those Rivers of pleasures which are at thy right hand Oh give us this divine Cordial at present and make it to us a Preservative for Body and Soul to everlasting life Amen A Meditation in the receiving of the Cup. §. 13. Drink this in remembrance that Christs blood was shed for thee An Act of Commemoration How chearing is this Cup to me Blessed Jesus which was so dreadful unto thee it was thy Agonies and thy Wounds which afforded me this Wine of Joy Thou didst find how bitter it was when thou wert appeasing an offended God but I tast how sweet it is now that thou hast made him a tender and reconciled Father I receive this Cup O my Saviour as a new plâ—dge of thy dearest love for from those pits whence these Rivulets did flow I can discern thy heart bleeding in pity to my misery and sick of Love And since thou dost here give me a right to that great expiation which thou hast made I do most humbly commemorate the same before the Father of Heaven as the full satisfaction for my innumerable debts and I will remember the dolours of thy Cross with a brisker sense than ever because thou hast made me drink of thy blood and given me thy Soul thy Life and thy Spirit so that now I will live no more but thou shalt live in me because we have mingled Souls and thou hast joined me to thy self by the Communications of thy Spirit O let nothing separate that which thou hast so graciously joined together A Meditation after the receiving of the Cup. §. 14. And be thankful An Act of Thankfulness and Resolution Praise the Lord O my Soul and all that is within me bless his holy name for now I find the Mercy and the Peace the Comfort and the Grace which flows from the Death of Christ let all the World know what he hath done for my Soul he hath rescued me and many of my poor Brethren round about me from the nethermost Hell wherefore I will love thee holy Jesus more than I can express and I will love them for thy sake And since thou hast given thy self thy merits and graces to me and sealed a New Covenant with me in thy own blood I do here bind my self by this sacred Cup to be sincerely thine m Mos est regibus quoties in societatem coeant implicare dextras pollicesque inter se vincire Mâ—x levi ictu cruorem eliciunt atque invicem lambunt id foedus arcanum habetur quasi mutuo cruore sancitum Tacit. Annal. lib. 12. I will spend my time and strength in thy service yea and Sacrifice my blood to bear witness to thy truth if ever thou callest me thereunto I will never betray nor forsake thee but live and die with thee for I have sworn and am stedfastly purposed to keep thy righteous judgments Oh let me never unhallow that body nor defile that Soul in which the Lord Jesus delights to dwell let no Oaths or lying prophane those lips no Obscenity or Intemperance pollute that mouth by which those holy Symbols have passed And methinks I feel new desires and new hopes my nature seems râ—newed my blood refined my Soul full of holy vigour blessed be thy name for it let thy mercy keep me in this happy temper till I have accomplished all my resolutions Amen § 15. By these and such like contemplations you must keep your minds imployed all the time that the Heavenly Banquet doth continue and if the Congregation be numerous and there be further opportunity the devout Soul will easily find more fuel to nourish these flames viz. by considering the necessities of all Mankind the Calamities of the Church the Miseries of the Sick the wants of the Poor the condition of our Relations Friends and Acquaintance and recommending them all with an effectual Charity to Almighty God through Christ Jesus As also by lamenting its own unworthiness and indispositions by recollecting all its present wants both spiritual and temporal by surveying the difficulties and dangers of that pious course now undertaken and by calling upon the Father of Mercies for grace and relief for courage and strength for support and protection in order to each of these So likewise by doing Acts of mental Charity to be put in Execution afterwards viz. Resolving for the sake of Jesus to forgive and do good to our Enemies to reprove Sinners instruct the ignorant help those that are in need And finally by contemplating of the wisdom and advantage of a holy Life the comfort and peace of a happy Death the joys and felicities of the life of Glory with the pleasures of those Souls that behold Jesus face to face these and many more which the good Spirit will offer we must improve
thanks unto thee with all our hearts for thy great glory Which is given to thee by all the World O Lord God We acknowledge thou art our Heavenly King who hast subdued our Enemies Thou art God the Father Almighty who hast designed and brought about this marvellous work We do also adore thee O Lord our Saviour remembring with delight and confessing with joy that thou art the only begotten Son of God Iesu Christ the anointed Redeemer And now O Lord God As thou art the most innocent Lamb of God slain and sacrificed for our offences and as thou art the most dearly beloved Son of the Father that by thy holy Passion takest away the sins of the World We entreat thee to Have mercy upon us and pitty us And again we beseech thee Thou that takest away the sins of the whole World since we are Sinners Have mercy upon us and forgive us And once more we pray thee O Thou that takest away the sins of the World take away our sins and receive our Prayer which otherwise might be hindred by them We know thou hast the only interest in Heaven wherefore we do again beseech thee Thou that sittest in great glory at the right hand of the Father that thou wilt have mercy upon us and save our Souls To thee we make this application for pardon and acceptance Blessed Jesus for thou only art holy in and from thy self To thee we seek for succour for thou only art the supream Lord of Lords Thou only O Christ together with the Holy Ghost the Comforter art most high in the favour and a Partner in the glory of God the Father constituting the holy and undivided Trinity which is blessed for ever Amen SECT V. Of the final Blessing § 1. OF the concluding the Ordinary Prayers with a blessing we have discoursed Comp. to the Temple SECT ult But besides it is apparent that the people were always dismissed from this Ordinance with a solemn Benediction pronounced by the Bishop when he was present a Plebs ab Episcopo cum benedictione mittatur Concil Agath can 30. and in his absence by the Priest b Populus non ante discedat quà m Missae solennitas compleatur ubi Episcopus non fuerit Benedictionem accipiat sacerdotis Concil 3. Arelatens yet so as none might depart till this was given by the one or the other Which Custom some would ground upon our Saviours practice who after his last eating with his Disciples Luke 24.43 took his leave with a blessing ver 50. The present form is taken out of holy Scripture the first part is from Philip. 4.7 The latter part is a Christian Paraphrase upon the old form of Moses Numb 6.24 25 26. for whereas the name of the Lord is thrice repeated there to note the Mystery of the Trinity we have explained it by the Father Son and Holy Ghost And what is further observable the following method will declare The Analysis of the final Blessing Sect. 2. This Blessing containeth a twofold wish 1. For the Peace of God to be in us shewing 1. The Excellency thereof The Peace of God which passeth all understanding 2. The end for which it is desired Keep your hearts and minds in the knowledge and love of God and of his Son Iesus Christ our Lord. 2. For the Blessing of God to be upon us intimating 1. Whence it must proceed And the blessing of God Almâ—ghty the Father the Son and the Holy Ghost 2. How it is to be imparted be amongst you and remain with you always Amen A Practical Discourse upon the final Blessing § 3. The Peace of God which passeth all understanding Keep your hearts and minds in the knowledge and love of God and of his Son Iesus Christ our Lord. When St. Paul had directed us to make our addresses to God by Prayers Supplications and Thanksgivings Philip. 4.6 he immediately adds And the Peace of God shall keep your hearts c. ver 7. So that he may seem to have designed this to be a Conclusion for this very office For we have now by Prayers Letany and Eucharist c Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 made our applications to the Divine Majesty Wherefore the holy man by this method ought now to give us the Peace of God We have begun in Piety and therefore we shall certainly end in Peace Hence all Liturgies generally conclude with the mention of Peace d In pace Christi eamus Lit. S. Jacob Reg. MS. enim lâ—git 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysos hom de jejun in Pasch In pace procedamus in nomine Domini Lit. S. Basil And there is not a more comprehensive blessing than Peace nor a more seasonable valediction after this Sacrament whether we understand it of the Peace which God hath made with us or of that which he requires of us 1. If we take it for the Peace which God hath made with us viz. for our Reconciliation to him by Jesus Christ Rom. 5.1 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylac in loc Philip. and the internal Peace of Conscience following thereupon It is so admirable in it self and it brings such comforts to the Soul which enjoys it that it not only surpasseth all the gifts of Wisdom and Knowledge but passeth the capacity of the highest Understanding to comprehend it And whereas we do now all pretend to know and to love God and our Lord Jesus Christ the Minister prays that we may find such comfort and delight in our Peace and Reconciliation with God that it may keep us firm and constant to this Knowledge and Love that it may win the affections of our hearts and gratifie the powers of our Mind so as to attract us to a further progress in the knowledge of so gracious a God and in the love of so dear a Saviour He prays that this Peace may make us despise all the friendships of Sin and engage us to seek after a further acquaintance with God and a nearer Union with Jesus Christ so that we may fall off no more to vanity when we have tasted these divine pleasures 2. If we take it for the Peace which God requires of us viz. that Peace which by his command we here make with our Brethren which sense Theophylact also mentions it is very proper to wish that this Peace may keep our hearts also For we are all here joined in the Unity of the Spirit and the Bond of Peace and Amity as a token whereof the Antients finished these Mysteries with a kiss of Peace f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin M. Apol. 2. Osculum Pacis quod est signaculum orationis Tertul. de Or. Roman 16.16 and supposed they had not received aright unless they all departed in mutual Peace and Charity g Quale sacrificium est à quo sine Pace receditur idem Tertul. ibid. And this blessed Peace is both better than
all gifts of understanding and it hath a sweetness and pleasure in it that passeth all Carnal knowledge and none can tell the delights of this Peace but they that feel it Wherefore when the Minister sees you all united in this divine Peace he prays that you may find such comfort in this Amity and Concord as to keep your hearts and minds firm in loving that God who hath made you all friends That you may be so taken with these paths of Peace that you may desire to know more fully and to love more fervently the God of Peace and the Prince of Peace who first directed you into those blâ—ssâ—d ways In both Senses it is an apt and pious wish that we may not Apostatize nor fall of and therefore we ought to join our own Petitions to this Blessing that so we may be constant to the end § 4 And the Blesâ—ing of God Almighty the Father the Son and the Holy Ghost be amongst you aâ—d remain with you always Amen It is a principal part of the Priests Office to bless the People in Gods name Deut. 10.8 and he hath promised to bless those whom thâ—y bless Num. 6. ver 27. hereupon the Antient Christians departed not till the Priest had given them the Blessing h Domine benedic Benedictio Domini super nos semper nunc in secula seculorum Amen in fine Liturg. S. Chrys And the Congregation ought to receive it upon their knees as the Blessing of their spiritual Father And we are to believe it to be more than a bare Prayer because it not only begs but imparts a Blessing to those who are duly qualified We believe that God heard his Prayer in order to the Consecration of the Elements and why should we doubt of the efficacy of â—his Blessing i Benedicere populo non debet qui Christum meruit consecrare Hieron ep ad Ruffin We ought to believe that those whom Gods Minister blesseth shall be Blessed and accordingly let us most fervently desire of God to ratifie and confirm it For I assure you it is a most desireable thing It is the blessing of God Almighty which makes every thing to prosper and particularly it is the Blessing of the Father as to our Preservation the Blessing of the Son as to our Pardon the Blessing of the Holy Ghost as to our Sanctification and all this desired to be with us all at present and to remain upon us for ever O happy Soul that receives this Benediction what can such an one need or desire more than the Blessing of God and the favour of every Person in the Holy Trinity both now and for ever and yet wheresoever the Peace of God hath gone before this Blessing shall follow after Receive it then with Faith and thankfulness and when you have done worship and return home with joy since the Blessing of Heaven goeth with you and will never leave you so long as the Peace of God doth rule in your hearts and may that be for ever Amen The Paraphrase of the final Blessing § 5. Let the comfort which you find in The Peace and favour of God and the sweetness of that amity made one with another which passeth and excelleth all the gifts of knowledge yea and surpasseth all understanding to comprehend it Let this divine peace I say keep the affections of your heart and the powers of your mind firm and constant in the knowledge and sincere in the love of God our Father and of his Son Iesus Christ whom we have taken to be our Lord and only Saviour And let the blessing and favour of God Almighty which you all so much need and desire Even the Blessing of God the Father for your Preservation of God the Son for your Redemption and of God the Holy Ghost for your Sanctification Let each of these at present be amongst you and let them remain with you always to your lives end And may the Almighty say hereto Amen and then it shall be so An Appendix of the Additional Prayers § 1. Lest there should be any thing left unasked in this excellent Office the Church hath added six Collects more to be used at the Ministers discretion Concerning which there is little to be said in the general but that they are plain and pious and almost every sentence in them taken out of holy Scripture wherefore it will be sufficient to give them their proper Titlâ—s to manifest on what occasion they may most fitly â—e usâ—d as also to remark in the Margin the places of Scripture whereof they are composed and finally by a brief Paraphrase to illustrate every particular I. A Prayer for Safety in all Worldly Changes § 2. When we apprehend any danger by reason of the sudden Changes and sad Accidents to which we and all the World are liable there are two main particulars which we are to beg of God for our security 1. That he will always assist our Prayers 2. That he will direct us toward the right end For so long as we can pray fervently and are going on in the right course to Heaven we are in no danger whatsoever may happen The Paraphrase of the first Prayer Be pleased to Assist us according to thy promise a Rom. 8.26 and and help us Mercifully O Lord that we may be sincere and devout in these and all our Supplications and Prayers For we cannot be miserable so long as we can fervently call upon thee And thou that orderest every good Mans going b Psal 37 23 order the Conversation c Psal 50. ult and Dispose the way d Prov. 4. ult ubi Vulg. 70. addunt of us who are thy Servants That we may e Ipse autem rectos faciet cursus tuos itinera autem tua in pace producet still tend toward the attainment of our great end even Everlasting Salvation for so long as we remain in the paths that lead thither we are safe Wherefore do thou so direct us that among all the Changes of this uncertain World and all the sad accidents and Chances f Eccles 9.11 Fortuna est accidentium rerum subitus inopinatus eventus Lact Inst l. 3. Sect. 29 which may happen to us or any of thine g Cuivis potest accidere quod cuiquam potest Pub. Syr. in the course of this mortal life We and they may never presume or despair but ever be defended from all the mischiefs of those alterations â—y thy most gracious Providence watching over us and thy ready help afforded to us whensoever we are in danger All which we beg through the prevailing Mediation of Iesus Christ our Lord who always interceeds for our relief Amen II. A Prayer for the Preservation of Body and Soul § 3. The former Prayer mentions the Evils from which we would be defended this declares what it is which we desire should be preserved it is grounded upon St. Pauls Prayer 1 Thessal 5.23 and
super hominem August in Donat. de bap l. 3. c. 17. and St. Ambrose notes that even St. Paul himself was not so bold as to communicate the Spirit autoritatively to his new Converts but he begs it of God for them Coloss 1.9 t Impetrare optavit non imperare praesumpsit Ambros de Spir. Sanc. l. 1. c. 7. Now the party confirmed ought chearfully to hope this Prayer shall be accepted and while the Bishops hand is over our head we ought to meditate that God himself will keep us in the shadow of his hand Isai 49.2 and that by this Rite is signified that the Lord will stretch out his Hand to Defend us against all our Spiritual Enemies We have given up our selves to be his Servants and the Hand of the Lord is with us Luke 1.66 that is his Spirit is upon us and if we keep close to him none can pluck us out of his hand John 10.28 29. but we may continue his for ever Satan will assault us the World will allure us and the Flesh will entice us to break this Vow but the Holy man prays we may be defended by the Spirit of grace so that we may never fall off as too many have done It is a comfort to see so many Dedicating themselves to God but it is also a sad consideration that scarce one of twenty remember this engagement but they first forsake God and then he forsakes them for ever 1 Chron. 28.9 Oh then let us pray that neither we nor any of our Relations may prove Apostates or Backsliders but that we may remain under the divine protection and continue his to our lives end For if we keep united to this Living Root we shall not only live but flourish grow and bring forth more and more fruit John 15.2 The Grace now imparted is of that nature that if we cherish it we shall encrease daily therein and therefore the Bishop prays we may not only have the Spirit at present but that we may grow in Grace every Day even until we be fitted for glory and be partakers of Gods Heavenly Kingdom as the Council of Laodicea speaks And since so excellent a Prayer is made by so eminent a Person with so antient a Rite let every one for himself and every one for his Children Servants or Friends add thereto a most affectionate Amen §. 7. The Versicle Response and Lords Prayer The Lord be with you Answ And with thy Spirit Our Father c. We have fully discoursed of these Devotions Comp. to the Temple Part. I. and shall only note here That the Parties Confirmed having professed their Faith and vowed Obedience ought now to be saluted as Brethren and are to be reckoned among the Faithful as being sealed with the Seal of God and now belonging unto his Family u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianz. The Spirit hath been given to them we pray therefore it may remain with them The Bishop desires the Lord may assist them in blessing his Name for these Mercies and they mutually pray the Lord may assist the spirit of the holy Man who is praying for them And then all most fitly join in saying the Lords Prayer Which the whole Church sayeth and shall say unto the end of the World August retract lib. 1. cap. 19. §. 8. The Proper Collect. Almighty and Everlasting God who makest us both to will and to do those things that be good c. Without me saith Christ ye can do nothing John 15.2 and the better sort of Heathens confessed that the power to do good as well as the will to chuse it was from Heaven x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Hierocles which Truth as it is expressed in St. Pauls words Philip. 2.13 is made the foundation of this address We have heard these Persons willing to chuse and ready to promise that which is good wherefore we confess God gave them the will and he can only give them Power to perform that which they have promised and since he hath made them willing already we hope he will make them able also for though the will be good yet if it produce no suitable actions it will but aggravate their Condemnation and that is the reason why we pray so oft and so earnestly for them The Bishop hath now in imitation of the Apostles as all Parties confess y Hic unus locus abundè testatur hujus ceremoniae originem fluxisse ab Apostolis Calvin in Heb 6. Exempla Apostolorum veteris Ecclesiae vellem pluris aestimari Zanchius Vide Chemnit Examen Concilii Trident. part 2. de confirm laid his hands upon these Persons and as Christ shewed his favour to little Children Math. 19.15 by laying his hands on them and expressed his love to St. John by the same sign Revel 1.17 So the Holy Man hath laid his hands on these as a token of Gods favour and therefore he is concerned to pray that it may not be an empty and insignificant sign but that the Hand of God may be over them for ever even when his hand is removed and that Gods Spirit may be always with them which Petitions are well Paraphrased by that Prayer of the Greek Church Lay thy mighty hand upon him and protect him by the power of thy goodness keep this holy Seal inviolable and vouchsafe to bring him to Eternal Life and to fulfill all thy good pleasure z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Eucholog in offic ablut post S. Baptism For thus it is desired here that the Hand and Spirit of God may continue with us the one to assist us in the understanding the other to help us in the performance of the Divine Word till we come to everlasting happiness The Word of God shews us the way to Heaven The Spirit makes us to understand and obey the Directions thereof so that if God hear this Prayer we cannot miss of that blessed end And here we must observe to what end the Holy Ghost is given us in this Ordinance not to make us able to speak with Tongues but to know the Word and do the Will of God It is the saying of the famous St. Augustine The Spirit which is now given by imposition of hands is not attested by temporal and sensible miracles as it was at first for the commendation of our Faith while it was young and to enlarge the beginnings of the Church For who doth now expect that those on whom hands are laid for receiving the Holy Ghost should presently begin to speak with tongues but yet the divine Love is understood to be secretly and invisibly inspired into their hearts by the Bond of Peace which enables them to say The love of God is shed abroad in our hearts by the Holy Spirit which he hath given us August de Bapt. in Donat. lib. 3. cap. 16. So that we must not despise Confirmation in our Church though it be not