of the Christian Church prove Christ to be God (u) Ergo qui remittit Deus est quia nemo remittit nisi Deus Hilar. in Math. Can. 8. because he forgave sin which none but God can do (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 15. and his son Jesus who is also very God and purchased this Mercy of Absolution with his own blood (y) Ille solus peccata dimittit qui pro peccatis mortuus est Ambr. Veniam peccatis quae in ipsum commissa sunt solus potest ille largiri qui peccata nostra portavit Cypr. wherefore we give to God the things which are Gods and plainly declare he is the Author we the dispensers only of this favour and the Witnesses and Messengers to bring certain news thereof (z) En fili certificate remissa tibi esse peccata hujus me testem habebis Vade in Pace Fer. in Matth. 9. And this is more comfort to the Penitent the Supreme Judge he from whose Sentence is no Appeal Pardoneth thee fear not the state of Agag whom Saul had pardoned but God had not wherefore Samuel hewed him to pieces in the midst of his vain hopes that the bitterness of death was past He Pardoneth that hath no equal to examine or approve much less superiour to disanul his actings Our absolution is profitable when the Persons are meet to receive it (a) Tunc enim vera est absolutio Praesidentis cum aeterni arbitrium sequitur judicis Greg. hom 26. but the stamp of God will make it currant in Heaven it self The Priests Pardon is not compleat at present till it be ratified at the last day But he Pardoneth at this present while we are holding out this Absolution he that knows who among you are true believers and really Penitent is at this instant sealing your Pardon in Heaven which makes ours to be valid we then are but the Messengers and interpreters but it is our great Master that Absolveth because what we do is Pronounced in his name dispensed by his Authority offered on his Condition and confirmed by his Approbation § 9. All them that truly repent and unfeignedly believe his holy Gospel These two acts Repentance and Faith are by Christ (b) Mark 1.15 and his Apostles (c) Act. 20.21 made the Conditions of all the Gospel promises and without them no Absolution can be had those that have these no man can condemn but without these no man can acquit it was therefore a great arrogance in those Ecclesiasticks in St. Hieroms time who imagined they could save or destroy at pleasure (d) ut vel damnent innocentes vel solvere se noxios arbitrantur Hierom. Com in Matth. l. 3. Nec Angelus nec Archangelus potest nec Dominus ipse si peccaverimus in poenitentiam deferentibus non relaxat Ambros Epist 28. ad Theodos and it is as great a vanity in any to believe a Servant acting contrary to his Masters known Will because it will be insignificant wherefore if any by hypocrisie shall think to surprize an Absolution Or if he that dispenseth an act by prejudice or corruption you must know it is he must ratifie the Pardon who can see whether these qualifications are in him that receives it or no and though we hold out this Act of a Grace to all yet our Master pardons none but such as do repent truly and believe unfeignedly and how many soever do so if they have been the worst of sinners they shall every one be forgiven Let us then take care to come 1. With an hâ—mble lowly penitent and obedient heart sorrowing and being ashamed fearing exceedingly confessing humbly and resolving heartily against all sin let us beware that a hard heart and a customary confession and hypocritical pretences do not ruine our hopes and blast our desires for he only Pardoneth the real Penitent 2. Let us bring with us an unfeigned Faith in his Gospel trusting in the assurances of his Promises and persuading our selves of the necessity and excellence of his laws and confirming our souls in the expectations of his rewards and this Faith unfeigned (e) 1 Tim. 1.5 2 Tim. 1 5. will open the door of Mercy but for that bold challenge which some make to the promises and the benefits of the Gospel while they are void of hatred to sin or love to God it is only feigned to stifle the accusations of Conscience and ward off the threats of the Law and to give the man liberty to sin and God will never accept such to remission but discover these men had no other ground for their confidence but only because they had persuaded themselves of a falshood Remember you come to him that searcheth the heart for a Pardon and strive that your Repentance may be true and Faith cordial and sound as you hope for mercy from him and learn by this order first to repent of your former evil ways before you entertain too particular confidences of Gods love and your interest in Jesus but if you have truly repented the more firmly you believe the greater will be Gods glory and the sweeter your comfort and the speedier will your Absolution be confirmed Though your iniquities are heinous and innumerable if upon the sight you have had of them you do condemn your self with real purposes of amendment and notwithstanding your unworthiness if you can trust to the Merits of Jesus and believe all the gracious Promises of the Gospel shall be fulfilled to you I doubt not to assure this your Repentance and Faith shall pass the test of God himself and your desires shall be satisfied in his mercy § 10. Wherefore let us beseech him to grant us true Repentance and his holy Spirit The whole duty of a Minister consists in instruction and exhortation (f) Acts 2.40 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first to convince the understanding the second to engage the affections both which parts of his Office the Priest doth here exercise for hitherto he hath testified there is Remission to be obtained and now he exhorts to seek for it for in this Section we are directed how to obtain in the following we are encouraged by the Benefits to be had thereby now this present exhortation is a conclusion inferred from all the former parts of this Absolution which are in this word wherefore urged as so many motives to quicken our addresses viz. 1. Since God who is full of power and mercy would not the death of us sinners but desires we may live therefore we may cheerfully come to him for help who will be as well pleased with the opportunity of giving as we with the mercy of receiving 2. He hath Commissionated Ministers to be the Heralds of his willingness to forgive wherefore let us in answer to this gracious Proclamation go in and submit to him who though he be the offended Party first sent to us to be reconciled 3. He hath assured us he
benedicam tibi laudabo nomen tuum c. Vulg. Lat. only altering the Tense and Person Lord help us for we are thy servants paying thee the daily tribute of Praise Whatever thou bestowest on us will not be forgotten nor buâ—ied in ungratefull silence We meet in thy house every day to magnifie thee in this manner and to set our the glory of thy Name in every thing thou dost for u. Withold not thy mercy for we will not withold thy Praise and since we resolve daily to do the work of Angelâ— Lord keep us pure as they are for praise is neither seemly nor acceptable in the mouth of a sinner Let not us who are thy servants in the morning be the devils slaves before night (z) Coepisti meliùs quam desinis ultima primis Distant but preserve us holy all day that our afternoon sins may not rob us of the benefit of this dayes Praises nor indispose us against the next morning when our duty will return Dear Jesus look on our frailty and strengthen us look on our guilt and misery and Pardon us We cry earnestly and double our request Jesus Master (a) Math. 20.30 31. have mercy on us have mercy on us for our needs are great and pressing unless we find mercy for former sins we must be condemned by thee and except we obtain mercy for future assistance we shall be overcome by Sathan Oh shut not out our Prayer consider not our merits but our distress we know we deserve nothing but we have great hopes such is thy transcendent goodness that we shall have what we desire Those that were better then we have put words in our mouths who in the Psalms (b) Psal 33.22 Sit misericordia tua Domine super nos quemadmodum speravimus in te Psal 31.1 In te Domine speravi non confundar in aeternum Vulg. Lat. did not urge thee as if they had been worthy but only trusted in thy mercy and so do we We rely not on our selves or any Creature but on thee alone for we know thou canst help us and we have a persuasion thou wilt All the world sees by our daily attendance on thee that all our expectations are from thee Oh do not disappoint those hopes that are grounded on thy tender mercy least Sathan upbraid us and the world slight us (c) Ezra 8.22 Psal 22.7 8. and then which way can we look Lord be it unto us according to our Faith Amen Amen The Paraphrase of the Te Deum WE Praise thee most heartily for all we have learned out of thy holy Word O God and it shall be our care as it is our duty to observe thy Will since we acknowledge thee to be the Lord to whom we owe all Duty and Obedience We esteem it our happiness and honour to be accounted thy servants who art Lord of all the world and aâ—l the earth with its Inhabitants joyns with us and doth worship thee who aâ—t from Eternity and in all ages hast been acknowledged to be the Father everlasting Nor doth this lower world alone own thy Supremacy but Praise is given to thee by the several Orders of all Anâ—â—â—s who with harmonious voices cry aloud in proclaiming thy glory which is ever set forth by all the hosts of the Heavens the Thrones Dominions Principalities and the Powers that are therein To thee O God triumphant Hymns are sung in that Celestial Quire For the Cherubin on one side and the Seraphin on the other with ravishing melody chart thy Praise and in their mysterious adorations they continually do cry one to another Holy Father Holy Son Holy Spirit three Persons but one Lord thou art tâ—e most mighty God of Savaoth the supream commander of all the hosts of Heaven of us and the innumerable myriods of blessed Spirits Thou makest us happy with beholding and the Sons of men with expecting thy glory so that all the Inhabitants of Heaven and Earth rejoyce in thee because all parts of the Universe are full of those manifestations of thy power and goodness which declare the majesty of thy glory Thus the Angels sing and for our great comfort many of our bretheren now glorified bear a part with them The glorious company of the Apostles who Preached Christ and with unwearied diligence and patience admirable courage and fidelity shewed he was come to save the world these are now in those regions of bliss and there for ever praise thee As also all those harbingers of thy Sons comming inspired at sundry times and in divers manners these are now met in glory and make up the goodly fellowship of the Prophets whose words we read on earth but they now are happy in beholding him of whom they foretold and now continually praise thee To all which blessed numbers are added those undaunted Legions who sealed the truth of the Prophets predictions and the Apostles preaching with their blood even The noble army of Martyrs who conquered infidelity and cruelty by Faith and Patience these now are passed from torments to their reward and they with all other Saints and Angels with united hearts and voices sweetly praise tâ—ee Oh Lord we long to be there that we might see thee as clearly and praise thee as heartily as they do But since we can now know thee only by Faith we must glorifie thee by agreeing with The holy Church even our faithful bretheren throughout all the world in the Confession of that True Faith whereby every good Christian doth acknowledge thee to be what thou hast revealed thy self to be in thy holy word We believe in that Trinity which the Angels worship even in thee the Father who by creating and governing all the World declaredst thy self to be of an infinite Majesty And we believe in him that is equal in glory with thee and one in nature thine honourable true and only begotten Son who hath redeemed us that we of slaves of Sathan might be thy adopted Sons We do believe and acknowledge also the Holy Ghost to be very God equal to and with the Father and the Son and is the advocate for us in Heaven and the Comforter of us on the Earth And these Three Persons are One God Thy grâ—cious condescension O blessed Jesus shall not Eclipse thy Divine Perfection for though thou camest in our likeness to Redeem us yet we believe thou art equal with the Father and the King of Glory for thou ever wa st most glorious in thy self and thou O Christ art anointed of God a King and Priest for ever From eternity thou art God neither hadst thou thy beginning when thou wast made the Son of Man for thou art the everlasting Son begotten of the Father before the world began Yet blessed be thy name thou didst change thy Glory for Misery and sufferedst thy Eternity to be measured by time for when thou tookest upon thee that glorious design to deliver man from eternal death thou didst not abhor the meanest
slight its reproofs refuse its commands despise its threatnings and dis-believe or disregard its promises and so all will be lost upon you But till you hear Gods voice you cannot expect he should hear yours when you come to this house of prayer 4. to ask those things which are requisite and necessary either towards our well-being or being even all that is convenient or of absolute necessity as well for the body as the soul for if you do beg temporal mercies earnestly he knows you will be strengthened in your sins by them and for those which concern the soul if the obstinate sinner could desire them God would not give them nor is such an one capable to receive them Wherefore since we are come into the House of God to worship and serve him and all we can do will be esteemed but a mocking of God without repentance I pray and beseech you who am the Ambassadour of the King of Heaven to whom you intend to pray for all good things and of him to beseech deliverance from all evil I in his Name do request all you as many as are here present high and low rich and poor young and old whether you are the best of the Congregation or the worst of sinners to accompany me in presenting an humble Confession to Almighty God who by Christ Jesus hath given you leave to come into his presence and commanded me to bring you with me and will most mercifully accept and lovingly embrace us both Oh then come along with me and let us confess our sins with a pure heart not harbouring any hypocrisie in our souls and humble voice to express the sorrow of our minds and since you have deserved shame do you in your own words accuse your selves and justifie God and fear not that your own testimony shall be used to help to condemn you for you are not going to a humane tribunal but to the throne of the heavenly Grace where he sits who did invite you and doth wait for you and will forgive you do not fear it And though he be in Heaven yet trouble not your selves how to bespeak him for if you be willing to go with me I will be your Mouth only I request you will in your own words consent to and seal every sentence by saying after me this most hearty Confession following SECTION III. Of the daily Confession The Analysis or Division of the Confession THis pious Confession is so methodically composed that it naturally falls into these four Parts 1. The Introduction 2. The Confession properly so called 3. A Deprecation of evil 4. A Petition for good 1. The Introduction in which is shewed 1. To whom it is made to our Almighty and most merciful Father who is Able to puÌ„ish Willing to forgive Likely to receive us 2. By whom it is made by us we 2. The Confession it self 1. in general that we have sinned have erred and strayed from thy wayes how we have sinned like lost sheep 2. in particular 1. of the cause original sin We have followed too much the Devices and Desires of our own heart 2. of the effect Actual sin in general Disobedience We have offended against thy holy Laws in sins of Omission we have left undon those things which we ought to have done in sins of Commission And we have done those things which we ought not to have done* 3. in a conclusion from both * And there is no health in us 3. The Deprecation of the Evill 1. What we would be delivered from and 2. The Reasons annexed to every one 1. The guilt of sin But thou O Lord have mercy upon us with the Reason because we are miserable offenders 2. The puniâ—hment of it spare thou them O God with the Reason because such that confess their faults 3. The power of it Restore thou with the Reason because we are of them that are penitent 3. An Argument to enforce the Deprecation 1. From the Promises in general According to thy Promises 2. The manner of giving Declared 3. The Persons to whom unto mankind 4. The Person by whom they were given in Christ Iesu our Lord 4. The Petition for good in which there is 1. Of whom we desire it And grant O most merciful Father 2. Through whom we desire it for his sake 3. What we desire of God 1. in general amendment that we may hereafter live 2. Piety to God a godly 3. Charity to others righteous 4. Temperance to our selves and a sober life 4. Why we desire it or to what end To the glory of thy holy Name Amen A Practical Discourse on the General Confession § 1. Almighty and most merciful Father The Church hath been curious and exact to select such Titles for God in the beginning of every Prayer as are most proper to the Petitions to which they are prefixt and most likely to produce affections sutable to those requests in him that useth them which as it is every where apparent to a considering person so it may appear particularly in the fitness of these two compellations to the subsequent Confession being the Attributes of his infinite Power and Mercy The first is an acknowledgment of the greatness of him whom we have offended and is the same with that which God stiles himself by to Abraham (a) Gen. 17.1 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speusippus Ipsa suis conâ—enta opibus nil indigo nostri Lucrer de natur And it denotes his being all-sufficient in himself for his own happiness as the Philosopher defined him as also his being able to supply all our wants And further it notifies his absolute Dominion over all the world and his infinite power to do whatsoever he pleaseth So that the consideration of this attribute shews us that we have sinned against a God whom we cannot hurt by our sins but by them we damage our selves both in stopping the current of his blessings by which we are sustained and refreshed and by provoking him to stretch out his mighty Arm to destroy us the shutting his hand of bounty would make us perish for want bâ—t the weight of his Arm of power will crush us to pieces And we must meditate on this so long till our hearts are pierced with a religious fear and holy dread of the anger of this Almighty God only this fear must not drive us from him but draw us more speedily to him and be as the Needle (b) Si nullus est timor non est quâ charitas intret sicut setam introducere filum videmus sed nisi exit seta non succedit linum sic timor occupat mentem prior verum non ibi manet quia ideo intravit ut introduceret charitatem Augustin in 1. ep Johan 4o. which enters not to stay but to make way for the thread of
them and by degrees scourges in their sides violence to drive them and lastly thorns in their eyes that by putting out the light of conscience it self they may sin without fear Oh! Do not therefore cease repenting as soon as you can believe or hope a Pardon but let that hope encourage you to repent more and to cast out all the reliques of the old leaven watch and pray till you be restored to the same cleerness of judgment earnestness of holy desire freedome of will power over your affections composedness of soul and tenderness of conscience which you had before you fell for not till then are you out of the danger of your disease § 11. According to thy Promises declared unto mankind in Christ Iesu our Lord It might well be deemed an high Presumption in us that are offenders against God to ask so many favours of him 〈◊〉 but that he hath prevented this censure by interposing his Promise that he will do what we desire which Promise is a sure foundation to build our hopes upon because by it we have a title to that which before we could not expect for God being truth it self is obliged to make his Word good and by his promise gives his Creature a kind of right to the thing promised (m) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promissio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath Il. β. and if he be not bound to us yet he is by his own Justice and Veracity (n) Deus non nobis fit simplicitèr debitor sed sibi ipsi T. Aquin. which yet doth not abridge his freedom who could discern before all that could fall out and yet freely obliged himself so that his Promise is no more then a Declaration of what he can do and sees fit to be done if it had never been promised Wherefore we cannot please him better then to urge him with his promises because then we only desire what he judges fit to be granted nor must we measure the Almighty by the scant measures of a man (o) Numb 23.19 Homo ex 4 causis solet promissa negare vel quando fallacitèr quid promisit vel quando promissi poenitet vel quando offenditur ab eo cui fit promissio vel quando nequit persolvere haec omnia à Deo absunt ex Fag who loves not to be charged with what he doth not intend or is not able to perform but there is no unforeseen accident can occur to alter the determination of an All-seeing and Immutable God his servants have alwayes pleased him and obtained their sute (p) 2 Chron. 6.16 Chap. 20.9 when they have pleaded a Promise in a particular temporal concern Much more shall we in these which are of so great weight and so often repeated in the Book of God and so fully agreeable to his eternal purposes and constant desires These Promises are indeed conditional but we ask them not absolutely but upon the condition on which they are made viz. as hoping by Gods grace that we are penitent or else our request could not be according to his Promises But in these words are three grounds of our hopes 1. Because the Promises are declared he hath not onely purposes of Mercy in the secrets of his unsearchable breast but he hath made Promises and communicated and published them by Word and Writing from time to time before Heaven and Earth Angels and Devils and all Men that are or were or ever shall be now if they should not have been certainly performed they would not have been divulged before so many Witnesses but since they are declared to all they are a summons to all and shall be fulfilled to all that do go in to God bringing his gracious Proclamation in their hands 2. They are made to mankind for the Apostate Angels were permitted as they fell so to lye to Eternity though in their Naturals they far excelled us but Jesus graciously snatched hold (q) Heb. 2.16 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Ham. of us and made a Covenant with us so that though we are offenders we are salvable though despicable yet we are such as the Promises are directed to We dare not with some pretend to any infallible revelation of our peculiar interest in them nor do we plead any particular ingagements made to our persons by Name yet since made to all we are thankful we are not particularly excepted and do hope we shall have a share for we believe Mercy on purpose contrived the Promises so large that no repentant sinner might want encouragement and we apply them modestly to our selves not because we are better then others but because we have as much need as any and even when we see our selves the chief of sinners we may take comfort in the universality of the Promise because we are of mankind but those who fancy they can read their own names in them are like that vain person who offered his Prince a great sum of money to be permitted to salute him familiarly every day that men might suppose him a Confident of the Kings for the better sort of humble Christians are thankful for lesser favours which are also commonly more real though less plausible 3. We hope in these Promises because they are made in Christ Jesus for he first clearly revealed them to us (r) 2 Tim. 1.10 and procured them of God and sealed them as a Mediatour between both and therefore they are made in him (s) 2 Tim. 1.1 And because they are made in him 1. We believe they shall be faithfully performed they are Yea and Amen (t) 2 Cor. 1.20 that is really intended Christ is the first (u) Gen. 3.15 and great promise and God having given him already hath both evidenced his love to us and manifested his reality in promising and his resolution of performing all the rest in due time (x) Rom. 8.32 And further it is surer comfort that they are made in him then if they had been made immediately to us for so when ever we had broke any Condition we had lost our title to what was promised (y) In pactis si vel tantillum ex dictis pars altera transgrederetur rupta sunt foedera Thucyd. but our Venture is deposited in a safer bottom even in him that fulfilled all that God required Surely none can question those Promises which were made freely by the God of Truth and are confirmed by the performance of the greatest first and depend on the perfect Obedience of Christ Jesus whose compleat Righteousness shall justifie the claim of every true Penitent notwithstanding his own many failings 2. We believe because made in him they shall be dispensed to us with much mercy not like those made upon Mount Sinâ—i which could only benefit him that had at all times and in all instances obeyed for what comfort were that to him that owns himself a sinner but these are from mount Sion and to be fulfilled by our gracious
his promise but for the confirmation of our Faith and as a condescention to our infirmity Indeed all Gods words are most true but not many have an Oath annexed as this hath which he that will not have us swear but upon weighty Occasions would not have added but because the belief of this is the Foundation of all Religion since no man can begin to seek to God till he believe he delights in Mercy (k) Heb. 11.6 and is willing to receive those that turn to him wherefore let us not doubt so great and necessary a truth confirmed with his Oath (l) O beatos nos quorum causa Deus jurat O miserrimos si nec Deo juranti credimus Tert. de poenit who assures us he wills not the death of a sinner (m) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatab. num desidero aut volo with his Will nor desires it as we do those things we have pleasure in but is even forced to it against his inclination Which gracious nature of God is here set before the sinners eyes to discover what probability there is for his granting out such a Commission because he that desireth not the death of such will not withold Mercy nay he will by the offer of a Pardon prevent it for this phrase means he desires the life even the everlasting life of all penitents (n) Negatio mali in S. S. notat accumulationem boni Job 3.18 Job 11.26 vide 1 Tim. 2.4 1 Thess 5.9 and if the assurance of Remission will support them and give them encouragement to seek for happiness they shall not want it For to do good is the Nature of God he doth this willingly and readily without the consideration of merit or expectation of reward but Punishments are Extorted from him (o) Lam. 3.33 Vatab. ex corde non est proprium Dei affligere castigare homines sed alienum by mens wickedness and when he inflicts them he expostulates with himself like an indulgent Father about to correct a disobedient child (p) Hos 11.8 Ezek. 33.11 So that it is no incredible thing that he should send a Pardon it is the device of Sathan to picture the Almighty so dreadful that he may be a terror to his Supplicants to make men fear and hate and fly from him rather then serve or love him But God is love and especially kind to Men (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 1 John 4.8 who have no reason to dishonour God by dismal apprehensions of him Remember I beseech you the Price payed for you the Covenant made with you the Promises given to you call to mind how justly frequently and easily he might have cut you off if he had not designed to be Reconciled and think of the earnestness of his invitations continuance of his patience the arts of his providence and all other means used to preserve you and then blush at your selves for having ever had hard thoughts of God or doubting he would not Absolve you Whoever hath so conceived of God is as bad as an Atheist for he takes away Gods Being and this his goodness as if like the Scythian Deities (r) Meliùs esset nullos credere Deos quam esse putare sed sanguine caesorum hominum laetatos existimare Plutar. de Superstit Scyth Gallorum he rejoyced in humane Sacrifices and we our selves had rather be reported dead then traduced living but though this unbelief do attempt to dishonor God the mischief lights upon it self for God is glorious still in Mercy and he that does not believe it is void of love and hope weak in Faith full of fears and dismal expectations (s) Et faciunt animos humiles formidine divum Depressosque premunt ad terram Luc. and when he that is perswaded of Gods mercy can rejoyce in hearing this Absolution the other quarrels with the Messenger or suspects the Master and tortures himself with endless scruples § 5. But rather that he should turn from his wickedness and live We must be cautious while we endeavour to prevent despair that we encourage not presumption and least any should think when they hear of Gods kindness to sinners that he will allow them their sins (t) Rom. 6.1 this is added to shew that he so desires our happiness as the end that he desires our holiness as the only way thither he would have us live viz. in Eternal glory but his desires cannot be accomplished if we continue in our wickedness because then God is obliged in justice to destroy us therefore he labours to turn us from those evil ways which end in death and to bring us into the safe paths of holiness which are the beginning of Heaven upon earth for the felicity of Heaven is but an addition to and the perfection of that begun holiness in vain therefore does any trust to this Mercy of God who lives wickedly still for what Father would spare his offending Child or what Prince pardon his rebellious Subject but upon condition they will not renew the same Crimes it is possible indeed to deceive men into Remission when the offenders mean not to reform Caesar was stab'd by Brutus a reconciled enemy whom he had adopted for his son Cicero was beheaded by Popilius whom he had saved from publique justice But the All-seeing God knows your purposes and can tell what you will do hereafter so that you deceive your selves in hoping for forgiveness while you remain impenitent but you cannot deceive him to make him grant to it he will not make his mercy the support of your iniquity and it would undo (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. sinners if he should too easily forgive such mercy before true repentance would make sin cheap and encourage men to do wickedly Wherefore he sends his Ambassadors to proclaim his gracious intentions of saving you least any should grow desperate with Cain (x) Gen. 4.13 and as the hardened traitor resolve to dye in their rebellion but these Ministers of God are first to turn (y) Acts 3. ult men from their iniquities and if they prevail in that they have a Pardon ready sealed and can assure them of life everlasting and that God who punisheth unwillingly will freely forgive he must either condemn or save you it is most evident he had rather give you life and will rejoyce if you accept it and if you miss it it is because you had rather sin and dye not because he had rather you should so perish § 6. And hath given Power and Commandement to his Ministers Whoever hath a just right and absolute Authority may either exercise it in Person or Depute others by communicating to them their Power subordinately and then these substitutes have a Ministerial right so far as their Commission extends a Temporal Prince can do thus and choose which of his Subjects he pleaseth to act thus in his Name and by
Hymn God is praised 1. For the Redemption both as to 1. The nature of it as it is an act 1. Of Gods Mercy ver 68. 2. Of his Power ver 69. 3. Of his Truth being the fulfilling of His Word ver 70 and 71. His Promise His Covenant 72. His Oath ver 73. 2. The end of it viz. 1. Our safety ver 74. 2. Our obedience which must be 1. Universal in the parts Holiness towards God Righteousness towards man 2. Sincere before him 3. Constant all our life ver 75. 2. For the Promulgation considering 1. The Instrument and that for 1. His Office to be a Prophet Harbinger 2. His Duty to Prepare v. 76. Instruct 3. The end for Remission ver 77. 2. The cause why iâ— was now to be thus made known 1. In general Gods Mercy 2. In particular in regard 1. Of him that was to come ver 78. 2. Of the end of his coming ver 79. A Practical Discourse on the Benedictus § 6. THE Gospel which hath now been read for the second Lesson doth not only require our attention but command our gratitude because it brings that good news which is the cause of great joy to all people The Angels sing and all holy men to whom it was revealed entertain the news with Hymns of Praise And if we be as sensible of the mercy as they were and as thankful as we ought to be for the benefit thereof we shall rejoyce as heartily as they did since it is as much our concern as theirs And how can we better express our gladness for all that the Gospel records of what Jesus hath done for us then in those sacred forms indited by the holy Spirit with which devout Persons welcomed our Lord into the world And these will be most acceptable to God and most beneficial to us both to help us with fit expressions and to ingage us to sing them with the same heart and affections which were in the first Composers and particularly with the Devotion of holy Zachariah the Author of this Hymn who after nine months silence recovering his speech stays not to rejoyce in that personal Mercy but immediately being filled with the Divine Spirit the inexpressible joy that filled his heart before now breaks forth in these words Blessed be the Lord God of Israel c. Wherein he in the Phrase of Antient times (f) Gen. 9.26 Psal 41.13 declares the wonderful goodness of God And we ought to joyn with him not scrupling the Jewish form of expression because if we be true Christians and have the circumcision of the heart we are the Children of the Promise (g) Rom. 9.8 the seed of Abraham and the Israel of God And this God of our Israel hath in a more excellent manner delivered â—s from the slavery of Sathan then he did them from the bondage of Egypt And yet though this Spiritual Redemption be much greater there is such a similitude in the method and circumstances that it appears that was a type of this and therefore Zacâ—ariah alludes to Gods delivering the people from Aegyptian misery For as then he first visited them (h) Exod. 3.16 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered their misery (i) Gen. 21.1 Visitavit Chal. Par. Recordatus est ita Syr. Luc. 7.16 Arab. Respexit ita Vulg. Ruth 1.6 and then he rescued them with a mighty hand So in our case he visited us in all senses he remembred our calamity he looked on our misery considered our distress and came himself to see us and made such a visit as men and Angels admire at He came in our nature clothed with our infirmities and stayed with us and dwelt among us And all this to Redeem us not by doing miracles but by suffering death not only by conquering our inraged enemies but satisfying an offended God buying our lives with his dearest hearts blood And by taking our Punishment when himself was innocent he freed us both from the sin and the wrath due to it (k) Suscipiendo poenam sine culpâ culpam delevit poenam August that we might with freedome and hope serve our reconciled God Well may we call this a Mighty Salvation being accomplished with as much Power as it was undertaken with Love Behold how many helpless Creatures he delivers from cruel burdens mighty oppressors and dreadful expectations nay from the just vengeance of an angry terrible and Almighty God from endless and unsufferable flames as horrid as unavoidable This was indeed a horn of Salvation (l) Cornu robur Imperium vocat Hieron Hab. 3. Vide Dan. 7.24 cap. 8.21 1 Sam. 2.10 Chal. Par. pro Cornu habent Regnum Ecclus 49.5 that is a Royal Princely succour and rescue such as became the Son of so Victorious a King as David was nay such as became the Son of God when he undertook to restore the Kingdom of Divid which now literally Herod and the Romans had usurped but spiritually sin and guilt had overcome yet Jesus will retrieve it and set it up for ever not to deliver us from Temporal but Spiritual enemies not from Tribute but Damnation and shall not we rejoyce at his Coronation It is certain there is not a more illustrious mercy then this which was proclaimed so early to our first Father (m) Gen. 3.15 and repeated so often by all the Prophets (n) Act 3.24 Deut. 28.7 Jerem. 23.6 Isai 25.8 men of excellent holiness approved integrity and unquestionable truth These all as if they had but one mouth unanimously agreed in the publication hereof This is the mercy that was so fully confirmed by Covenants and Oaths (o) Gen. 12.16 Heb. 6. to Abraham and all the faithful This was believed and hoped for by the Jews and expected by the very Gentiles (p) Percrebuerat Oriente toto vetus constans opinio ut eo tempore Judae à profectus rerum poteretur Tacitus Annal. Vid. Numb 24.17 This is that good news which cheared Adam after his fall rejoyced Abraham in his peregrination revived Jacob on his dying bed (q) John 8.56 Gen. 49.18 and supported the Patriarchs in all their troubles although they only saw it at a distance and hoped and waited for the light while they themselves were in the dark But when Zachary beheld the morning star and saw the day begin to spring which had so long been wished and desired he is ravished with holy joy like the Northern people after a tedious night when they perceive the Sun approach And shall not they that lived by the bare hope of this and he that was so overjoyed at the first glimpse of it condemn us who are daily taught that he is come and hath confirmed Gods truth and answered all their expectations if we rejoyce not at least as much in the performance as they did in the promise Behold how God hath favoured us to let us behold the accomplishing of the desire of all Nations
the hand of our enemies should never by sin put our selves in their power again but being obliged by our Pardon and assisted by his grace henceforth might serve him with a lively faith and chearful hope without fear of being hurt by Sathan or rejected by God So long as we walk in holiness towards him and righteousness toward our Neighbours and if our Religion and Charity be sincere as done before him and constant so as we continue in it all the days of our life we answer all his expectations and need not doubt of acceptance and reward Lord thou camest to make us holy as well as happy and therefore thou hast sent this Harbinger to acquaint us with thy design And thou Child art chosen to give the world warning and shalt be called the Prophet of the highest God thy office shall be to fit men to receive this mighty Saviour for thou shalt go as a Herald before the face of the Lord by severe reproofs and powerful exhortations to prepare his ways by bringing men to repentance Thou art sent to shew the danger of sin and to give knowledge of him that will bring Salvation to his People that they repenting and fearing the wrath to come may forsake all iniquity and fly to Jesus for the Remission of their sins It is high time for us who are guilty of so many sins to take care least by impenitence and unpreparedness we loose the benefit of this salvation which is provided for us through the tender bowels of the mercy of our God whereby he pittied our desperate danger and after our dismal right hath given us the light of the day-spring even his only Son who from on high leaving his Heavenly Throne hath visited us And now hath set up his Gospel among us to give light and discover the dangerous event of sin to them that sit in darkness through ignorance or by horrid guilt are in the valley and shadow of death that so they may be instructed converted and live And to guide our feet when we are thus brought out of our evil and dangerous paths that we may enter into the way that leads to the everlasting Kingdom of Peace we will observe this light and follow this guide and ever praise thee for it saying Glory be to the Father c. The second Hymn after the second Lesson at Morning Prayer Or the 100 Psalm § 9. THE Church hath provided not only for our necessities but our delight giving us the choice of another Hymn which is a Psalm of Praise as the Title tells us and was Composed to be sung by course in the Temple-service (f) Dr. Hammond Paraph. and Annot. on Psal 100. at the time of the Oblation of the Peace-Offering and yet it is not so appropriate to the Jewish service but it may well fit the Christian worship being a double exhortation to publick Praise which is most due to God for the publication of his Gospel and besides it is addressed to all Nations and so is a fit return for so universal a Mercy as the Redemption is There is no difficulty in the Method or Phrase and therefore we shall only note That the first Exhortation in the three first Verses is both to direct and quicken us in the duty of Divine Praise directing us in the two first Verses concerning the Persons by whom the manner how and place where we must perform it and the third Verse contains the Motives which are taken first from the Nature of God secondly from his Works both in Creating us and taking special care of us as of the sheep of his Pasture Wherefore the fourth Verse renews and inforceth the Duty even to come into Gods house with hearts full of gratitude and joy lauds and benedictions and the fifth Verse gives new reasons of it and more spiritual motives to it first because of his Essential goodness secondly his Endless Mercy thirdly his infallible truth All which are manifested so clearly in his holy Gospel that the world never had such a Testimony of them before and therefore this Hymn directly looks upon us who have heard this good news and obligeth us to bless God for that infinite Grace and Mercy and Truth which he shewed in giving his Son to us for which we must ever ascribe Glory to the Father c. SECTION X. Of the Hymns for the Evening Prayer and first of the Magnificat The Analysis of the Magnificat This Hymn hath two Parts 1. A general Thanksgiving containing 1. The Acts of Praise Magnifie and Rejoyce 2. The Instruments Soul and Spirit 3. The Object of it The Lord God c. 2. The special reasons for it 1. Upon her own account considering 1. Her present Meanness 2. Her future Honour 3. The Author of her happiness He that is Mighty He that is Holy 2. Upon the account of others 1. For the general disposals of his Providence Giving to the Pious Mercy Humble Exaltation Poor Supplies Procuring to the Proud Shame Mighty Humillation Rich Want 2. For the particular grace of the Redemption in which God shewed His Mercy In remembring of us His Power In sending help to us His Truth In keeping his word with us A Practical Discourse on the Magnificat § 1. THE Blessed Virgin whom God chose to be the Instrument of the greatest blessing that ever the World had by the fruit of her lips as well as of her Womb hath given apparent testimony of the extraordinary presence of the Divine Spirit with her and in her For this sacred Hymn breaths forth such lovely mixtures of faith and fear humility and love charity and devotion that it appears she was full of grace as well as highly favoured And it should be our wish and endeavour to repeat it with the same affections and holy fervours with which she indited it Perhaps we think we have not the same occasion 'T is true God the Word took flesh in her Womb and that is her peculiar Priviledge But if we receive the word of God and the motions of the holy Spirit that attend it we may turn that word into (g) Verbum Carnem facere est Verbum in Opus Scripturas in operas convertere Bish Andr. Ser. 6. flesh by Faith and Obedience if we so hear as to practice (h) Sit in singulis Mariae anima Nam etsi secundum carnem una Mater est Christi secundum fidem tamen omnium fructus est Ambros in Luc. we do conceive Christ by Faith and he is formed in us (i) Omnis enim anima concipit Dei verbum si tamen immaculata immunis à vitiis intemerato castimâ—niam pudorâ— custodiat Idem by the overshadowing power of the Holy Ghost and a puâ—e heart and he is by holiness brought forth for Christ himself calls such (k) Matth. 12.50 by the name of his Mother We are to rejoyce with all that do rejoyce but especially when we are sharers in the mercy and
in the World if examined strictly will be found faulty in some particular and therefore there is no ground for us to Contend who are the vilest and worst of all if God resolve to punish there is Cause enough to be pleaded against the most holiest Person in the world therefore if we fear God will chastise us we must not pretend we are innocent and therefore hope to be spared but rather confess our evil-deservings without a judgment to force us and let our hope of sparing be founded on his Mercy not our Purity we are sinners but we may be spared for all that for if all Sinners must suffer the whole World must be condemned (o) Rom. 3.19 Sure God spares many and though many that are spared are better then we yet none altogether innocent none but must be judged with favour and mercy and if he please to judge us so we may escape also however 't is the best way if we fear Gods Anger to pray the Suit may be stopt for we do own our sins and the Lyon spareth the prostrate and that God may deliver us we may Pray with him Psalm 143.2 Lord thou chargest me with many sins and intendest to punish me for them and I come not to assert my self cleer but before thou summonest knowing my guilt I pray thee enter not into judgment neither reckon strictly in justice with thy Servant who confess I have deserved Punishment but hope thou wilt spare me who rely only on thy Mercy which is my best plea for in thy sight who seest so exactly and hatest sin so perfectly by defending their Innocence shall no Man not the holiest Person living in this dangerous World be acquitted or be justified without a favourable allowance which I beseech thee also shew to me Thirdly We are to consider that the very Corrections of God are mixed with so much Mercy and allayed by a supply of inward Comforts and made tolerable by his gracious purposes in sending them that we ought not altogether to decline them for if we feel no smart for our sin we may more easily run into it again (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. and consequently go on in it and pull upon our selves Eternal misery And the poor humbled Soul who sees the punishment of sin to be a being forsaken of God deprived of grace and glory delivered up to be a slave to the vilest lusts here and a Companion of the vilest Persons and horridest Devils hereafter will account a temporal Chastisement which delivers him from that a benefit and a favour and with Saint Augustine (q) Domine hic Vre seca liga ut pareas in aeternū will pray to be scorcht and scarrified lanced and bound here that they may be spared hereafter and this may perhaps teach you instead of fearing and flying Afflictions to desire as the Prophet Jeremy Chap. 10.24 to have some gentle correction with Gods smallest rod * 2 Sam. 7.14 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgâ hominum infirmiorum with which he strikes his own Children for he is so merciful that we ought not to be afraid to fall into his gracious hands only to pray as the Prophet doth he will deal gently with us especially if we apprehend some Affliction likely to fall upon us then we must not absolutely desire God to lay by his Rod but to use it with judgment (r) Cum judicio modicè Junius Heb. in modo that is gently with consideration to our weakness or in a sober way in judgment (s) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Vatab. in judicio not as a furious angry person falls on a man who values not how nor where he striks nor cares if he take away our life but that it may please God in his Discipline to proceed as a sober and compassionate Judge that we may be amended and survive the strokes and be warned by the pain against future rebellions not so as that we should faint under his hand And if either we need or desire or are likely to be chastised we must not run from God but our best course is on trust of Gods compassion to deliver up our selves quietly to suffer and with Jeremy not to desire a total sparing but a mitigation Jerem. 10.24 Since thy justice obligeth thee to punish sinners and I have deserved so justly to suffer and am so apt to go on in sin till I smart for it I do beseech thee Correct me here with temporal afflictions O Lord that thou mayest spare me hereafter but let not this correction be proportionable to my deserts nor thy displeasure but let it be inflicted moderately with judgment and consideration of my infirmities punish me not in thy anger as thou dost thy enemies least thou bring me to nothing so that I fall under thy hand and survive not to be amended by it A Meditation Preparatory to Prayer in the fears of Gods Anger OH my soul what fearful tremblings are these have seized on thee so that the thoughts of God that have been and ought to be thy greatest comfort are now become thy terrour and amazement Whence is this miserable alteration that thou canst behold nothing but Judgment in the Father of Mercies and Anger in the Fountain of Love What hath provoked him that delights to spare to be resolved to punish Surely my sins are very many for it is not a few can incense him and they have more then ordinary aggravations for he is not so highly displeased at small offences and certainly I have often committed them and long continued in them for he begins not to frown upon the first misdemeanor Alas the case is too apparent My sins are both very many and exceeding great frequently repeated and of long continuance I have despised Mercy and now I am likely to feel Judgment Miserable wretch that I am I have tyred out the patience of a long-suffering Father and run from the embraces of a loving Saviour rejected the offers of a most indulgent holy Spirit so that now I fear I have stopped up the fountain of his Mercy (t) Isai 59.2 and unsealed the treasures of his vengeance (u) Deut. 33.34 And I ought rather to wonder how God could spare me so long then why he should strike me now since many have been cut off for fewer and lesser sins I see I have most justly deserved to suffer the worst of evils and therefore should esteem it an incomparable favour to be onely corrected with a temporal affliction if I might be so excused But it is a fearful thing to fall into the hands of the living God (x) Hebr. 10.31 who I fear will begin by these and increase them till I be ruined by them and drop into a sad eternity Therefore O Lord my flesh trembleth for fear of thee and I am afraid of thy Judgments (y) Psalm 119.120 I know no
freely to purchase Gods favour but though men be thus appeased yet he must have something he likes better and truly the Sacrifices most likely to be accepted of God who needs no outward things are a broken spirit which trembles at his Anger and hateth it self for its sins and is almost dashed to pieces betwixt fear and sorrow Whoever therefore brings such a broken and a contrite heart let him think it never so vile yet O God thou whose favour such alone desire wilt not despise nor reject but accept and embrace both it and those that bring it 2. If they shall further argue against themselves that they deny not Gods gracious nature but that they fear their iniquities have turned his love into hatred his mercy into fury and his kindness into indignation Behold in the next place a free discovery of what God is to sinners (k) Dan. 9.9 for the Jews were then in captivity but had so grievously offended that Daniel who much desired their restauration scarce knew how to plead for them till at last he finds an Argument in Gods gracious Nature viz. That mercies and forgiveness that is many nay infinite mercies and forgiveness for numberless sins were Gods peculiar possession a principal part of his Name (l) Exod. 34.6 the chiefest of his Attributes and inseparably annexed to his Essence and therefore the sins of his creatures cannot make any change in God Mercy in the creatures is by communication from him but he is the original and fountain which is never dry therefore Daniel confesseth they are sinners but denies that therefore it is impossible to hope for pardon for their evil doings could not rifle his treasures nor rob him of his Attributes nor alter his Nature That continues the same still and therefore there is mercy to be had He confesses them guilty of all sorts of sins that is sins of commission and that even to an absolute rebelling and forsaking of God and apostacy from him (m) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Vulg. Vat. by Idolatry and then also Omission and neglect of walking in Gods law though they were taught and instructed in it therefore they deserved no mercy But God is the fountain of mercies still and therefore there is yet hope Other Translations generally read not though but because we have sinned which is but a further illustration of the same sense viz. We may see and be convinced that Mercy is Gods peculiar possession because we have done such vile things and yet he hath spared us that we might by our humiliation give him occasion to forgive us and this his pity in sparing shews his intention of restoring us and therefore should quicken us to address to him who hath it solely in his own power Daniel will not go to the King of Babylon not to the best nor greatest on the earth No Mercy is Gods and so we have the better hope to obtain it Dan. 9.9 Why should we because we have formerly sinned remain hopeless of ever being received since we know that To the Lord Jehovah who is peculiarly our God as inseparably annexed to his Essence and as his own proper possession belongs mercies infinite and forgivenesses more then our sins can need and since they are his we hope we shall have them though we are unworthy for though we have sinned by breaking his laws and rebelled against him by forsaking his Covenant neither have we done what he commanded us nor obeyed the voice of the Lord our God who charged us by his servants to walk in his laws and tread in that plain and pleasant path which he set before us though all this be true we are sorry for it but will not despair because God can yet restore us 3. To enforce both the former and encourage these humble souls whose desires are too big for their faith here is a lively example of one (n) Luke 15.18 19. whose condition was as miserable his faults as great and his reception as unlikely as theirs can be And yet he comes and speeds that you may take example hereby and do likewise The example is that of the prodigal son who had voluntarily forsaken his Fathers house and carried away his full portion which he wasted lavishly and consumed in all manner of riot and excess never thinking of nor regarding his father all the time of his madness till extreme want had restored him to the use of his Reason (o) ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad seipsum rediens and put him into his wits again and then he blames himself for lying still either in his sin which is lapsus animae the fall of the soul resolving to arise by repentance or else you may understand his lying along or sitting on the ground to be a posture of sorrow (p) Isa 3.26 But he sees he may sit disconsolate for ever and be no nearer to his fathers house wherefore he resolves to take courage and arise and not sit alwaies bemoaning himself with a vain and ineffective grief but repenting himself to return home His father had not called him nor had he any assurance he should be received only he knew if he sate still he must starve and if he were repulsed he could suffer no more He comes not to make any apology but to bring in accusation against himself he hoped indeed that his offence could not unty the bands of that dear Relation and therefore calls him Father but confesseth he had forfeited the title of Son and not onely broken the law of Nature but of heaven that is of the God of heaven (q) Coelum pro Deo ponitur quoniam est ejus habitaculum Elias Tisb Psal 73.9 who expresly requireth this Obedience He could have wished a return to his Fathers Table but that were Presumption to expect only he hopes he will not see him starve and if he be set with the meanest servants that will be prevented But the Father is readier to hear then the Son to desire and what his unworthiness made him ashamed to ask his Fathers Bounty made him willing to bestow and he that scarce hoped to be admitted a servant is once more owned as a dear son This he found and so shall they that follow his example Luke 15.18 19. Why do I sit still in my sin vainly bemoaning my folly while I am like to starve surely I will take courage and I will arise by repentance and with prayer and supplication make haste and go by faith to my Father who can relieve me and perhaps may have pity on me For to move his bowels toward me as soon as I see him I will fall down and will say unto him Father who didst beget me that am now so wretched I here confess that I have sinned by my ungodly courses against Heaven and the God that dwells there and before thee being so ungrateful for all thy love that I justly deserve to be disowned and
left in my misery for I have forfeited my relation and am no more worthy to be called thy Son yet I hope thou wilt not let me perish who feedest thy meanest servants A Meditation preparatory to Prayer when we doubt of the favour of God to us HE that hath a considerable request to make to an earthly King must approach without a present in his hand but my request is to the King of Kings to whose laws I have been disobedient false to his Government refractory to his summons and ingrateful for his former favours But what can I offer to him that needs nothing what can I give to him whose both my self and all I have are his favour indeed is so sweet so desirable and so universal a comprehension of all happiness that I could freely give all I have or can do or may procure for the purchase of it but the whole world is a vanity to him neither can such trifles blind his eyes or bind his hands buy his mercy to the unworthy or pervert his justice from the sinner I could methinks expose my body to the sharpest torments my soul to the heaviest sorrows and my life to the cruelest Tyrant if I were sure of his everlasting mercy afterwards and would account my self happy in the purchase but it cost more to redeem a soul I can give nothing but it is his already and I can suffer nothing but what I have deserved what then oh where shall I have a peace-offering which may not be dispised I am told nothing is more acceptable then a broken heart t is strange can an heart polluted with the guilt and enslaved to the Power of sin stupid to apprehend slow to desire and impatient to wait for and unable to perform any good but witty to invent and vigorous to prosecute unsatiable to desire and unwearied to pursue all evil and now more vile then ever by reflecting upon its own vileness shaken with fears torn in pieces with sorrow and even a terror to it self miserable and poor blind and naked can this heart be a fit sacrifice for so glorious and all-seeing so holy and pure a God can he like that which I abhor how can it be but let me recall that hasty word for he hath said it who best knows what will please himself and if he value it it is worthy for the true worth of every thing is to be judged by his estimation of it Who knows but such a broken heart may be a greater evidence of his power and mercy a fitter instrument of his praise and glory a plainer table to describe his grace and draw his image on then any other Such a heart I have and if this serve I am happy I will give it freely to thee oh Lord who despisest not the meanest gift if there be sincerity in the giver It was broken before with fear but it is now dissolved with love I am ashamed it is no better but thy mercy is the greater in accepting it and it will become better by being thine oh how am I filled with admiration of the freeness and fulness of thy mercies in comparison of which the greatest humane compassion seems cruelty and I dare proclaim to all that in thee are all the mercies of the world united and thou art mercy it self in the highest degree if my disobedience and negligence contempt and ingratitude could have separated thee from thy mercy I had now met thee in fury taking vengeance without pitty for I have seemed to live as if I had designed to Dare thee to turn away thy self from me and to try thy utmost patience the least part of which baseness would have turned my best friends in the world against me but behold the mercy of my God continues still oh let me have the shame of an ingrateful sinner and thy name have the glory of thy inexpressible pitty even to those who are almost ashamed to ask pardon and let me to whom thou hast shewed such compassion have the honour to be an instance of thy goodness to all the world but have I such a father why then do I lye still with this load of guilt upon my soul and this heavy burden of sorrow upon my spirit what do I get by these vain complaints but waste my time and double my misery by sad reflections I can neither have help from my self nor any creature but from my Father alone to whom mercies are as proper as misery is to me and if I through fear or sorrow sit still here and starve I have not so much pity for my self as he would have for me if he saw me thus grieved for abusing his mercies wherefore I will arise and go though I think I shall scarce have the face to ask more I have spent the last so ill and I shall be ashamed to tell him how base I have been but as I was not ashamed when I did evil so I must have shame when I suffer the desert of it I will go bathed in tears blushing for shame accusing my self and only relying on the bowels of a Father will beg only so much mercy as will banish despair and quiet my mind and give me some little hope and revive my languishing faith and if I may have this I will be content though I be not entertained with assurance and certain expectations for the least favourable look is more then I have deserved yet I see the tender Father upon the first sight of the returning prodigal whom he had never sent for but was driven home by his own miseries yet he runs to meet him takes the words out of his mouth and receives him with all the demonstrations of love and the caresses of a deer affection and is my God less merciful who hath invited me so often and promised me so largely I have done ill to stay so long but I will go now high in my desires low in my expectations sorrowing for my offence and begging his mercy and I hope though I carry no merits of my own to his justice yet I carry misery enough to make his bowels of compassion yearn upon me and then I cannot perish Amen Thus we see the Church hath shewed her care of these poor contrite ones in selecting the most and choicest of these sentences for them who are the best though the least part of the people and though such are vile in their own eyes (t) Psal 15.4 Old Transl Chal. Par. Viles prae oculis suis yet they are dear to God and highly valued by all good people and tenderly indulged by the Church who wishes there were more of this blessed temper § 5. THe next sort of men who come to pray are involved in gross ignorance and such are inappreâ—ensive of their guilt and unacquainted with their danger who know not what to ask nor of whom nor why but these be instructed before they pray or otherwise they will neither confess aright nor amend at all
lest his Mercy become the support of iniqâ—ity his Holiness the entertainer of what he hates and his Goodness the encouragement to the breach of his Laws And if this seem difficult that you must forsake all evil and do the contrary good before you can be accepted you must consider the benefit of it is the saving your souls alive this will preserve you from a two-fold death the least of which is worse then bodily death a dying in sin and a dying for sin for while you go on to practise these sins you are really dead (d) Impii etiamsi videantur vivere miseriores tamen sunt omnibus mortuis carnem suam sicut tumulum circumferentes cui infaelicem infoderunt animam quae intra humum volvitur terrenae avaritiae cupiditatibus caeterisque vitiis includitur ut gratiae coelestis auram spirare non possunt Ambros de Cain Ab. Ephes 2.1 1 Tim. 5.6 though you have a name to live because you so long have no sense of any good nor motion toward it nor any union â—ith God whose departure from the soul of the sinner is as real a death to the soul as it is to the body to have the soul separated from it But by forsaking your sins God will be moved to return and revive you and so you shall not dye eternally whereas the wicked man that lives in his sins first God forsakes his soul and then his soul forsakes his body (e) Revel 3.1 and so begins his eternal misery (f) Cum anima à Deo deserta deseriâ— Corpus Aug. where his soul lives only to feel torments but never more to enjoy any good To prevent which you must turn out of that evil way that leads to both these deaths and your souls shall live in glory for though Gods justice oblige him to punish you for the old score yet our Lord Jesus hath by his death purchased a Covenant of Repentance for us wherein God ingageth to receive us and he promiseth to satisfie the former Debt if we repent and amend (g) Ezek. 18.27 Though I might easily revenge my self on the sinner for all his old transgressions yet through my Son Christ Jesus I do here promise when the wicked man who is walking in the wayes of death not onely confesseth his fault but also turneth away from those paths and being really grieved for what is past abstaineth from his wickedness and never more practiseth those sins that he hath formerly with so much delight committed if this wicked man amend his life and doth that which is lawful and allowed by my word so that his wayes be good and right in my eyes I will forgive the punishment and remove the power of his sins so that while impenitent sinners are dead in sin here and die eternally for it hereafter he shall save his soul alive and I will give him life everlasting A Meditation preparatory to Prayer for the instruction of such as are mistaken IS it possible I should be all this while deluded so grosly to imagine my eyes open and my way direct and to suppose I have hitherto dwelt in light when indeed my eyes are shut and my feet are wrong and my mind over-spread with the mist of Error and the Aegyptian Darkness of a stupid Ignorance Thy Word O Lord is a light to my feet not onely to shew me which is the right way but to let me know when I am in the wrong which I never suspected till I met with the faithful conduct of thy sacred Oracles How have I given up my soul to false gâ—ides who that I might not enquire after the right way would never acquaint me I was wandring from it had I followed them still I had stumbled on the threshold of hell while I expected to arrive at the gates of heaven Blessed be thy Name I now see I have been straying from thee the fountain of all true happiness and have been in vain seeking content where it is not to be found and this disappointment drives me to seek it where it is Had I not been a stranger to my own heart I had not been so far out of the right way But I have supposed my self clear only because I never considered wherein I was guilty and have flattered my self with the pleasing thoughts of my own innocence so that I have been as secure as if I really had been so I have relyed on my own vain imaginations being glad to spare my self the labour of a farther inquiry and most foolishly I have accounted this a Peace which was no other but want of a sense of my real danger I find my chief design hath been to seem good and persuade my self I was so that I might be more quiet in the ways of evil and might neither be accused by my own Conscience nor allarumed by thy dreadful threatnings since I supposed they did not belong to me But alas how miserable would the event of this self deceit have been for thou oh my God didst see and wouldst have condemned me for all my blasphemous and repining thoughts against thee my malicious envious disdainful and treacherous thoughts against my neighbour thou heardest all those false and slanderous vain and filthy words I uttered with my mouth those deceitful and unjust cruel and uncharitable works which I committed with my hands thou sawest yea all that formality and hypocrisie ambition and pride lust and covetousness that lay in the secret corners of my heart were apparent in thy sight and what did it avail me not to see them thy vengeance would have come as certainly and more terribly because it was not expected It is most strange I should never see this vast heap before but sure I have wilfully shut my eyes lest I should discern that I was loath to believe and unwilling to amend and thus my Iniquities continue still But now I see them by thy mercy and I believe I have offended thee as much by hypocrisie in concealing them as by my disobedience in committing them Therefore now I will ingenuously confess them because the graciousness of thy Nature and the truth of thy Promises and the satisfaction of the Lord Jesus are sufficient to procure a pardon for those who dare so far trust to thy Mercy as to become their own accusers and while I thus discover my sore to the Physician of souls though it be dishonourable and troublesome 't is the onely way to have it cured and cleansed had not Jesus dyed for me upon my confession thy Justice would have proceeded to punish but now by thy promise to him it will oblige thee to forgive me and deliver me Yet since my God hath so graciously convinced me of the evil and danger of those courses I have taken I will not rest in a bare confession I am in the wrong but by his grace will return from it and utterly forsake all these my follies His Mercy perhaps is great enough to
should dis-esteem us since we have deserved it such a heart the Prodigal had when he thought a servants place too good for him (l) Luke 15.19 such the Publican (m) Chap. 18.13 when he durst neither look up nor come near and he that wants it and thinks well of himself after his sin cannot confess heartily nor desire pardon devoutly nor for sake what he thinks hath done him no harm Wherefore let us labour to have this right knowledge of our selves and of our sins and that we may be ashamed of both let us consider we have shewed so much folly and rashness disingenuity and ingratitude obstinacy and perversness by breaking such holy laws of so great a God and so gracious a Father for so small a price and are thereby so miserable that we shall for ever be disgraced if we repent not Sin is a more just cause of shame then any thing in the world for it shews a man to be a base and abominable person nay it makes him degenerate into a beast (n) Psal 73.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arr. in Epict. lib. 1. cap. 3. which if we seriously think upon it will beget in us a dis-esteem of our selves and a true opinion of our own unworthiness which is an excellent disposition for the begging or receiving of pardon 2. A Penitent heart viz. a sad and sorrowful spirit which is most becoming one that sees his actions to have been base vain and dâ—ngerous and therefore must ever accompany us in confession of our sins Now if we are of ingenuous tempers the Gospel will produce this viz. The beholding the wounds of Jesus which we have made the long suffering we have abused the grace we have rejected and the comforts and benefits we have lost and forfeited But if we are more obdurate the Law must effect it viz. the sight of Gods justice and the consideration of the curse we have deserved and the danger we are in of endless torments for those poor perishing pleasures these things duly weighed will help us to draw water before the Lord (p) 1 Sam. 7.6 Ch. Par. Hauserunt aquas è puteo cordis sui abundè lachrymati sunt coram domino resipiscentes as the Israelites did from the pits of our hearts and pour them out by the channels of our eyes and this sorrow for what is past will both make our confession acceptable and help us to the third requisite 3. An obedient heart that is a takeing up such a dislike against sin as to resolve stedfastly if we can get those pardoned we have committed that we will never more do that which hath caused so much shame and sorrow to us and till we have brought our hearts to this all our confession and sorrow are not repentance but onely a purpose to repent (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. 2. Nor will all the rest prevail either to a removal of the guilt or dominion of sin Therefore let us learn how to confess Humility will make our confession sincere Sorrow will make it earnest and Holy purposes will make it prevalent § 6. To the end that we may obtain forgiveness of the same by his infinite Goodness and Mercy There is nothing more pleasant to us then the contemplation of Gods infinite goodness and mercy but we are therein apt to forget his justice and to think the one will exclude the other because we measure God by our selves in whose narrow hearts these two dispositions are not at once contained and hence when we hear of infinite mercy we are apt to presume of pardon upon any terms But the Church from Gods Word assures you that a sinner cannot be forgiven no not by this infinite mercy unless he bring an humble penitent and obedient heart and that you are to esteem it infinite goodness that you may be forgiven upon these terms For you must know that Justice without a Mediator doth not admit a sinner to second thoughts nor accept of any Repentance at all and therefore it is an high act of Grace that so holy a God so justly offended and highly provoked will be reconciled upon any terms and let us not neglect our endeavours to get our hearts thus disposed for we had need be so prepared or else Mercy it self will reject us Some may here perhaps scruple at the expression to the end and Question whether in our confession we ought not rather to aim at Gods glory then our own forgiveness Such must know they quarrel with the language of holy Writ (s) Acts 2.38 Chap. 3.19 where men are exhorted to repent that they may be forgiven and further they do not understand what Gods glory is if they separate it from his doing good to his creatures and representing his excellencies to them wherefore to aim at Gods glory and our own forgiveness is all one for by confessing we own his power to forgive we shew our trust in his goodness and hope in his mercy and desire that the Almighty by accepting and doing us good may demonstrate himself to be what we believe him to be viz. a God gracious and merciful c. that we and all the world may admire him for it and praise him for evermore § 7. And although we ought at all times humbly to acknowledge our sins before God This concession of the Churches declares that the Publique Prayer ought not to excuse any from Private Devotions These we account the Principal but the other we recommend as very useful and necessary so that we neither incourage the lazy who neglect the private nor allow the Precise who undervalue the Publique one ought to be done so as not to leave the other undone We find our Saviour and his Apostles after the manner of the devout Jews were wont to go to the Temple and Synagogues at the hours of Prayer and yet both he and they did seek retirements for more private Devotions And the Scripture teacheth us to Pray at all times in all places and with all sorts of prayer (r) Ephes 6.18 1 Timoth. 2.8 Psalm 111.1 that none might be excused from either nor can one be alledged to exclude the other for they are mutual helps to one another for he that hath been most careful in private Confession will be the fittest for and most advantaged by the other yet he that is so prepared must not think the coming to Gods house superfluous because we cannot do this too often nor too openly since many of our sins are manifest and require a publique declaration And by this open Confession we shall be freer from the suspition of hypocrisie in our Closet We must remember we stand in need of Gods help every moment and therefore we have reason to beg it often and we can never beg it in humility unless we confess those sins that make us unworthy of it and since we sin dayly a dayly Confession is highly requisite and that not only
3.8 So that being compassed with so much guilt and finding no help on Earth it becomes the Soul in this fear with Jehosophat 2 Chron. 20.12 to fly to heaven and say I have no might O God against this great Multitude of transgressions that is set in array against me neither know I what to do but my eyes are upon thee my onely refuge and last hope and unless I find health and help in thee I must inevitably Perish But Lord do not cast me off but have mercy c. But although this sense be very genuine we may take the freedome for the inlarging our thoughts and assisting our Devotions to pursue the Metaphor and explaine it in that manner as a generall inference c. § 8. But thou O Lord have mercy upon us miserable sinners When we have thus discovered our deplorable condition we must not run away from God by the entertainment of despairing thoughts both because it is impossible to escape him (q) Non est quo fugias à Deo irato nisi ad Deum placatum August in Psal 7. and by attempting to fly from God we run into the evils we fear and hasten from him that alone can help us to what we desire and need Let us come therefore but not with the Pharisees I thank thee (r) Luke 18.11 but with the Publicans Lord be merciful as the Church from his Example hath taught us And when we are before him let us not ask any favours till we have begged a removal of the evils which are upon us viz. The guilt the punishment and the dominion of sin which are here so contrived into three Petitions that every one is joyned with a Motive to enforce it so that our Misery pleads for Mercy our free Confession cries for a removal of the Punishment and our hearty Reformation begs deliverance from all our contracted Indispositions The first thing in our view is our present Misery which is so plain we cannot over look it and so great we cannot but feel it and we are taught to beseech our God to look upon it for Misery is the proper object of Mercy (s) Misericordia est alienae miseriae quaedam in nostro corde compassio qua utique si possumus subvenire compellimur August Civ Dei l. 9. c. 5. That benigne Attribute is ever looking upon the Creatures present sufferings without reflecting on the deserts of the sufferer and is moved with the sight of a distressed Person whatever be the cause of his calamity Therefore when nothing else in God can give any comfort to a poor sinking sinner that knows he is not more miserable then he hath made himself by his wickedness then he can lay hold of this The Publican that dares not look up to heaven can yet say Miserere and as Mercy is the sinners chiefest comfort so it is that Attribute that moves God to forgive and pardon (t) Rom. 11.32 Hebr. 8.12 Psalm 51.1 2. so that to beg for mercy and desire forgiveness are all one as in that eminent Penitential Psalm David begins with Have mercy on me and immediately explains it by the removing his offences in like manner here we pray for pardon in our Have mercy on us because Mercy is the Almoner to distribute this principal act of Divine bounty and grants out all pardons It is not from any desert in us but a meer compassion of our distress and a pure act of Free grace that disposeth God to take away sin * Isai 43.25 We have no friend in the Court of Heaven to obtain it but Mercy and no Argument to plead for it but Misery if we come with We have prayed fasted waited (u) Isai 58.3 we seem to apply our selves to Gods Justice But he that from a heart secretly groaning under the apprehensions of its distress cries out for Mercy because he is Miserable he shall pierce Mercies ears and cause her to open her compassionate eyes to see and stretch out her gracious hand to help and if she be thy Advocate she will cause the bowels of the Almighty to yearn upon thee (x) Jerem. 31.20 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide 1 Reg. 3.26 prop. viscera matris vel iâ—volnera quibus foetus in utero continetur at saepe pro misericordid Dei with the same affection that the tender Mother did when she heard the cryes of her poor sprawling infant under the merciless sword of the bloody executioner But then you must be sure first to view your sin and danger fully that you may be fully convinced of your Misery and cry in a pungent sense thereof most earnestly Lord have Mercy for otherwise this will be a feigned cry and an intolerable abuse of this sweet Attribute what can provoke God more then for a man to call Mercy forth which is ready enough to come and then through impenitence or laziness or not discerning our need of it to send it back empty alas such are more miserable because they see not their misery (y) Nihil est miserius misero non miserante seipsum and they are never like to be delivered from that misery because by these feigned calls they have so often mocked God and affronted this their only friend that if at last they call in earnest when Death is before their eyes Mercy then will not come § XI Spare thou them O God that confess their faults The elder brother that knew the fidelity and constancy of his service expects a large reward but the poor Prodigal that was conscious of his offences will esteem it a high favour to escape a severe Chastisement and utter exclusion from his Fathers house and presence they that are not sensible of their guilt fear not punishment and esteem a deliverance scarce worth the asking But he that considers the multitude of his own offences and Gods abhorrency of them and remembers the terrors of his threatnings and strictness of his justice the fierceness of his anger when he begins and the impossibility of avoiding that stroke which no place can hide him from (z) Josh 8.20 Non erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eis Manus ad pugnandum vel pedes ad fugiendum RR. LXX Vulg. Masius Nen erat iis locus ut Deut. 2.37 C. P. J. nostr Vers Non erant in eis vires ita Drus no hands resist no feet fly from nor no strength endure To this poor soul Gods pity is desirable and it is accounted a great mercy he hath not yet felt the weight of Gods wrath such an one begs earnestly he never may feel it or however not sink eternally under it he can pray as heartily before the stroke come as otheâ—s when the smart extorts it from them When the Israelites heard the cry of Egypt and saw the slaughter of so many first born (a) Exod 12.13 Fagius in locum they then thought it a mercy not to be slain worthy the celebrating with
a Passover The true penitent esteems his life a favour and all on this side Hell Mercy and the condemned Malefactor will be as thankful for a Reprieve as another for a great Pension and high Preferment The poor sinners request is no greater then to be spared and his Argument is not because he is not guilty or deserves no stripes that would accelerate the stroke to abate such daring confidence and convince such horrible falshood He knows nothing is to begotten from God by standing on his Innocence but the way is to acknowledge our Guilt for one great end of Gods temporal judgments on sinners is to force them to do him justice by racks and tortures to extort a Confession from them that have the cunning to conceal or the impudence to deny their wickedness Thus God opened the mouths of Josephs brethren (b) Genes 42.21 44.16 of Adonibezek (c) Judg. 1.6 and Manasseth (d) 2 Chron. 32.12 to display their former and almost forgotten cruelties and made Phaaroh himself cry Peccavi (e) Exod. 9.27 Satis est h. e. satis jam lucratus est Deus poenis suis cum jam culpam nostram agnoscimus Fagius in loc and then he hoped God would cease to Punish when he had obtained his end and brought him to Confession But the wiâ—est way is not to stay till some judgment summon us but of our own accord ingenuously to confess our sins Racks and Strapadoes are for obstinate Rogues and no merciful humane Prince would use them to one that with tears pleaded guilty and begged a Pardon Matth 26.65 Habes confitentem reum much less will the Father of Mercies What need is there of any fâ—rther witness the humble sinner accuseth himself cleers Gods justice and casts himself wholly on his mercy and doubtless he shall be spared especially because it is to be hoped that he that hath seen his danger and so spedily and fully confessed his fault designs never more to prove disobedient if he may now be spared and since the chief end of punishment is to prevent the sin (f) Nemo prudens punit quia peccatur sed ne peccatur Senec. doubtless God will not be hard to be entreated to spare him that is in the way to amendment and whose own prudent fears have done that which otherwise a sharp judgment must have wrought Let us be so wise as to go in upon the first apprehensions of Gods displeasures and take sanctuary in his pity and we shall not be punished temporally unless with designs of mercy however not eternally § 10. Restore thou them that are penitent Though we are apt to account those beggars saucy and troublesome who from one request granted are encouraged to make a second and more considerable Yet God whose rule is Habenti dabitur to him that hath shall be given is well pleased with it nor will he interpret it impudence if after we have prayed for a removal of the guilt and a deliverance from the punishment of our sin we put up a further and greater request even to be restored For it is not a single mischief which sin doth us besides the stain and the wrath it doth alienate the mind of God from us and therefore after David had prayed against the fore-mentioned evils he also desires to be restored (g) Psalm 51.12 2 Sam. 14. It will not suffice Absolom to be called home from banishment unless he may see his Fathers face So if a truly pious man were sure never to smart for sin by any positive evil the bare privation of the Divine love would be intollerable and its suspension a grievous burden and he that truly calls God Father will not be satisfied without a restoring to his favour which sin had deprived him of The word is also used for the rebuilding a ruined and depopulated City (h) Dan. 9.25 c. which is the sad embleme of a soul laid wast by sin which defaceth its beauty dismantles its strengths and brings down its highest and noblest faculties evenning them with the ground fitting them for converse with low and base things making of a defenced City a heap Which when we consider how can we but weep over our own souls as Nehemiah over the ruines of Jerusalem never ceasing to pray that by the Holy Spirit it may be restored and re-edifyed and retrieved into its former beauty and strength either of these Metaphors afford useful Meditations but 't is most probable this Petition refers to that clause of the Confession there is no health in us and signifies our desires to be restored to health according to Gods promise (i) Jerem. 30.17 It is not enough that we dye not by sin but we desire we may not lye languishing under the remains of so sad a disease but may have a perfect cure Some distempers do so universally corrupt the humours that the abatement is no recovery for they make way for a worse unless the body be well cleansed after them (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in animâ post peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in Epic. lib. 2. c. 18. So do most sins blind the mind harden the heart Heb. 3.13 weaken the faith undermine the hope embase the affections quench the actings of Gods Spirit and give the tempter advantage against us so that a bare Pardon will not fit us either to serve or enjoy God till the remaining ignorance security distrust worldly mindedness and deadness be purged out and we be fully restored But nothing will move God to do this unless you be sincerely penitent that is add to your sorrow and confession real purposes of amendment he may pity the miserable and may spare him that acknowledgeth his offence but he will restore none but him that reforms for he that sees the heart knows that to seek only pity or deliverance proceeds only from self-love at best and sometimes from love to sin as the crazy Epicure desires health that he may renew the prosecutions of his Lust But he that seriously desires to be restored hates sin for it self and not for its evil company and he that doth so is truly penitent but they that only desire a freedome from misery and punishment and are not grieved for these remains will soon fall again into sin and God who knows that may justly deny them that peace which they will use so ill By this also it appears that those men do in vain complain of those dregs of their old corruptions which have not truly repented for God leaves these Canaanites on purpose to vex these half repenters to hinder them in religious duties (l) Numb 33.35 Saepe includent vos introitum exitum negabunt vobis Jos 23.13 Cautè tectè primò vos irretire conentur deinde palam urgebunt vos donec occaecuti estis Masius and when they grow weary of resisting them then they become snares in their way secretly to intrap
Redeemer whose Merits are the ground of our Hope and Faith for it is not by reason of our deserts that we expect such favours but we remember he that made them looked on Jesus and through him with Mercy on us and we hope for his sake to receive our Portion This Clause is the exercise of our Faith in pleading the promise through Christ and could not have been omitted for Faith must ever regulate our Repentance as well as Repentance must strengthen our Faith (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. and these two must not be separated The desires of a Pardon without this are but like the Petitions men offer to merciless Tyrants rather to declare their grief then out of expectations of help To see sin and not to see the promise terrifies the Conscience and turns into the amazed flight of trembling Cain or the final despair of wretched Judas and produces nothing but hideous groans such as are rebounded from the hollow caverns and infernal prisons of damned spirits Wherefore I advise all that would repent not to dwell so long in the dark Meditations of their own vileness as to be unable to endure the splendor of Gods Grace and Mercy for though a serious apprehension of sin will make that bitter yet nothing can make God sweet but that Faith which represents him willing to receive all those that humbly come to him § 12. And grant O most merciful Father for his sake To be delivered from all the evil and mischievous consequences of sin hath been thus far the subject of our Petition which we now enlarge by the praying for somewhat which is really good so that here again for our incouragement we call to mind that our God is a most merciful Father in Christ Jesus on whom the penitent is taught to look and because he intercedes for us we ask it for his sake through whom God is merciful and we have a promise we shall prevail (a) John 14.13 If we asked these things for the sake of any Saint or Angel we could have small hopes of success for they are obliged to God for themselves they depend upon him and by him are what they are and the Saints have received all they have for Christs sake so that if they could hear us which is unlikely (b) Isai 63.16 Job 14.22 Codurcus ibid. they would detest any derogation to the honour of that Name to which they are so much indebted But our Church both here and in every Prayer we make enjoyns us as Christ also doth (c) John 16. ver 23 26. to ask all things in the Name and for the alone sake of Jesus thereby to confront that folly and impiety of many Mediators so stifly defended by the Romane Church not so much because they believe it as because they gain by this Diana of the vulgar (d) Acts 19.25 'T is certain we must not come in our own names for the very Heathens thought it unreasonable to approach their Gods without a Mediator (e) Jani nomen eunctis precibus praeponere soletis viam enim vobis pandere Decrum ad audientiam creditis Arnob in gen l. 3. And hence the Platonists feigned their numerous Daemons (f) Jamblicus de Myster Philo de plant who conveyed the Notices of humane affairs especially prayers to the superiour Deities This multiplying Mediators in the Heathens may be a pardonable mistake but it is inexcusable in those that know it was never allowed by the Jews to use the intercession of any Creature (g) Munster in Matth. 4.10 and that Daniel prayed then for the Lords sake (h) Dan. 9.17 and that there is but one Mediator (i) 1 Tim. 2.5 and Jesus (k) 1 John 2.1 2. is he nor is there one example as themselves confess of any in Scripture that prayed by the mediation of Saints or Angels The Jews were taught indeed in imitation of Daniel to use the name of Adonai (l) Adonai est clavis quâ patefâ—t aditus ad Jehovam in suâ essentiâ quasi latentem est Thesaurus quo ea quae in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condita sunt nobis impartiuntur est Oeconomus qui omnia dispensat c. Port. lucis in their prayers which they called the Key to Jehovah the store-house to contain and steward to dispense all blessings which we affirm of Christ but that people are scandalized at the many Mediators of the Romanist and so would the primitive Christians be also who all declare against it as might be largely proved but that of Gregory Neocaes may suffice (m) Qui recte Deum invocat per Filium invocat in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man rightly calls upon God the Father but by the Son I might add more for the confutation of this Error if it were not better and more seasonably done by others already so that we may leave this when we have observed the impudence of those ignorant and malicious persons who charge the Liturgy as savouring of Popery when every little Collect doth disown and declare against one foundation Article of their Faith nay by consequence against all that are superstructed viz. Merits Pilgrimages Shrines Images Indulgences Penances of satisfaction c. because we adhere only to the merits of Christ Jesus acknowledging our own unworthiness but believing that he as our Redeemer will procure our pardon and as our Advocate will purchace grace to help us to walk in the wayes of God § 13. That we may hereafter The very method of this exact Confession directs us in our Repentance to look three wayes successively 1. Inwards 2. Upwards 3. Onwards for humiliation pardon and amendment which order we must not break nor disjoyn the connexion for he that first looks up to God before he hath seen his sin will but mock the Almighty he that first looks forward will but deceive himself and not be able to proceed Again he that looks inwards and not upwards will despair he that looks upwards and not inwards will presume and if he do both see his sin and seck for Mercy but looks not onwards to amend he doth but dissemble and of all the rest we must be careful of the future because the discovery of sin and the oâ—fer of forgiveness are onely to engage to a reformation hereafter Which consideration respects two sorts of persons who are apt to neglect this principal part of true Repentance 1. The dejected penitent who is so taken up with the sight and oppressed with the sense of his sins that he cannot look forward and spends all that precious time which is allowed for amendment in sadly poring on what is done so that he finds no leasure to consider what should be done The Church bespeaks these as once God to Joshua (n) Chap. 7.10 Arise why lyest thou here on thy face (o) Job 7.20 your sorrow cannot undo what is done having seen your own wayes now turn into Gods
(p) Psalm 119.59 set your sins before you to keep you humble (q) Psalm 51.3 but not to weaken your hands from doing Gods will (r) Lament 3.40 When your sorrow hath made you hate sin and long for peace with God it hath proceeded far enough and to continue this Corroding Plaister is to protract and hinder the Cure experience tells us that many good men suffer for want of this advice for fearing they should grieve too little they study to increase their sorrow by ever beholding the dark side of the Cloud which fills their hearts with benumming fears their heads with unworthy jealousies and all their duties with distrust and unbelief whereas if they would set themselves to work and oyling their wheels with love and hope leave their desires of Pardon to Jesus to sue out they might find more convincing proofs of the Divine Mercy in his assistance of their endeavours then ever they shall gain by fruitless sighs and tears sad wishes and empty speculations 2. The dissembling hypocrite who also looks not forward but not because he fears he cannot as the former but because he resolves he will not amend his life only finding his Conscience terrified and uneasie he would say or promise any thing to be quit of the present smart but this proceeds rather from a weariness of suffering for evil then a hatred against doing wickedly and such mens cries for mercy are only to stop the mouth of their accuser without any resolutions of becoming better if they procure their quiet nay perhaps they do it in hopes to sin hereafter with less opposition But the Miserable wretches deceive and tire themselves in an endless Circle of sinning and Repenting striving for a little false peace that they may do that which will renew their trouble and then they repent again as they call it though indeed they never repent because they never amend (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 2o. and in this are worse then the most blind and obdurate sinners because they see they have done amiss and yet will do it again Oh let such consider this hereafter and know till they both desire and endeavour a change in their Manners they cannot be forgiven § XIV Live a Godly righteous and a sober life The Jews call that place Mich. 6.8 the law in three words Justice Mercy and Humility and St. Paul hath given us both Law and Gospel in as few (t) Titus 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle to Titus from whence this Petition is taken for the principal end of Christs coming of the preaching of the Gospel and of the Communications of Gods grace he there shews to be that we might live 1. Godlily in observance of all Duties of Piety to God 2. Righteously in discharging all offices of Justice and Charity to others 3. Soberly in performing what relates to our own bodies and souls and this is the whole Will of God And surely he that confesseth he hath offended in all and desires forgiveness of all must needs pray for the amendment of all that hath been amiss or his Repentance cannot be sincere The true Penitent takes not out such Duties as comply with his Interest and omits the rest nor craves allowance in those sins that agree with his constitution and design and forbears the rest but forsakes all iniquity as displeasing to God and as that which Jesus smarted for and which will deprive him of grace and glory Those therefore that would excuse their injustice and uncharitableness to others or their own voluptuousness by a strict Devotion have never truly repented nor those who wish there were no more required then outward justice that they might take liberty in other matters God allows none of these commutations nor the Church who orders us to pray for Religion and justice and sobriety all together some of them perhaps may please us better but they all alike and only together please God if we seek our own ease we may choose what we like best but if we truly love God we must embrace all for they all depend on one another and he that breaks or leaves one link loose weakens as well as shortens the whole chain But let us view the Particulars 1. A Godly life which may challenge the first place in regard the observations of piety are the foundation of justice and sobriety and the neglect opens the door to all manner of wickedness (u) Heu primae scelerum causae mortalibus aegri◠Naturam nescire Dei Sil. Ital. Sublatâ pietate tollitur justitia Cicero how should he that is a rebel to his Prince be just to his fellow-subjects The first is the fear of God or the godly life and it is the giving God his due inwardly and outwardly 1. Inwardly in that complete precept of loving him before all above all and more then all things in giving him the chiefest place in our thoughts will understanding and desires so that we admire nothing more then his wisdome fear nothing more then his threatnings and design nothing more then his glory (x) Deut. 6.5 Matth. 22.37 toto corde ut omnes cogitationes totâ animâ ut omnem vitam totâ mente ut omnem intellectum in Deum conferas Aug. de dec Christ This is that loving God with our whole heart when we confide in his Truth hope in his Mercy rest on his Omnipotence and wait for his Bounty And if thy heart be thus disposed it will discover it in outward significations viz. endeavours to know him speaking honourably of him in a readiness to praise him pray to him and worship him in all opportunities publique and private This is the sum of the first Table of the Law wherein we are commanded to love and own honour and fear God exclusively to all others to worship him in purity to reverence his name and all that bears the impresses of it and to observe religiously those solemn times dedicated to his service which is called walking with God (y) Gen. 5.22 C. P. ambulavit in timore coram domino and worthy of him (z) 1 Thess 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such a godly life is suitable to those confessions we make of his Wisdome Power and Mercy and doth express we are really grieved for walking in contrary Paths 2. A Righteous life which is more then a Negative can express and is by some falsly confined to the doing no evil to our neighbours (a) Justitia in eo sita est ut abstineatur alienis neque noceatur non nocenti ita Porphyr Quod tibi fieri non vis alterine feceris The Heathens said do not to others what you would not have done to you But Christ changes it into the positive (b) Matth. 7.12 ideo mihi placent Christiani quòd quae sibi fieri velint ipsi aliis faciunt Severus Imperat. and the Christians did that to others which they would
our selves into this estate but thou O Lord who seest our distress have mercy upon us and let thy bowels yearn upon so wretched a spectacle forgive that horrid guilt that doth amaze us for though we deserve no pitty yet thou knowest we are most miserable sinners like to be eternally condemned by thy Justice if thou dost not pardon us and certain to perish under thy vengeance whensoever thou beginnest to punish us but for thy pity and compassion sake spare thou them O God that knowing they have deserved thy wrath and fearing before it comes do of their own accord confess their faults in hopes to find mercy and a deliverance if it please thee from temporal judgments however from eternal Although O Lord our God when thou hast removed thy Judgments unless thou also take away that security and presumption impenitence and unbelief the sad remains of our sins we shall want thy favour still which is our only happiness therefore we further pray Restore thou that health and comfort that former joy and peace freedom and strength we had before we did offend For we now groan under that deadness which seized on us upon the withdrawings of thy holy spirit and do see and lament those sins which did occasion it we â—ow relent and are of the number of them that are penitent and resolve if thou wilt cleanse us from the dregs of these corruptions never to do the like again We confess we have no merit to deserve these things and so no ground in our selves to expect them but we hope thou wilt grant us all these requests for Pardon Peâ—ce and Restauration because they are oh thou God of truth according to thy Promises which thou madest so freely out of thy everlasting love and resolvest so fully to perform that that thou hast openly declared and proclaimed these thy gracious intentions unto mankind on purpose that such poor sinners as we who are not excepted might not despair but come in upon thy general summons and lay hold on those comfortable promises which are made in Christ Iesus our Lord who Purchased this favour for us by his death and now lives to dispense his benefits to those he dyed for in whom thou art reconciled to us so that we not only hope for a Pardon but mindful of his intercession we beseech thee to give us thy holy Spirit and grant O most merciful Father unto us who deserve nothing on our own account to be so powerfully assisted by thy grace for his sake who is now pleading in heaven for us that we who have earnest desires and unfeigned purposes to amend though we cannot satisfie for the time past may hereafter give all diligence to fulfill the end of Christs coming and answer the design of thy forgiving us that we may live a godly and religious life in observance of all our duties to thee that we may love and fear thee honour and adore thee believe in thee and rely upon thee long for thee and delight in thee above all the world daily seeking to know thee praying for thy help praising thee for thy Mercies and waiting in hopes of the eternal injoyment of thee that by serving thee we may be inabled also to lead a Righteous life in all justice honesty and charity to our Neighbours hurting no man in thought word or deed but ready to relieve and help all to our power doing ever unto others what we would have done to our selves And lastly grant that by thy Divine aid we may live a Temperate Chast and a sober life Mortifying our lusts moderating our desires restraining our appetites so that we may avoid all carnal delights that would cloud our reason engross our thoughts pollute our bodies and souls or unfit us for thy service Which if thou shalt please to do for us thy mercy in forgiving our grievous sins thy pity in delivering us from apparent mine and thy grace in strengthening us to live a reformed life will not only be our advantage but turn to the glory of thy holy name which shall be praised by us and all the world for these incomparable testimonies of thy unspeakable Loving-kindness now and evermore And in token of our earnest desire of all these Petitions we unfeignedly sign them by heartily saying Amen Lord grant it may be so SECTION IV. Of the Absolution §. 1. Of Absolution in General SIN doth abridge the Soul of its free converse with God and by the terror of it binds the soul down with fear and by it the wicked are reserved in chains to the judgment of the great day wherefore it is compared to a bond (s) Acts 8.23 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sinner is said to be holden in its cords (t) Prov. 5.22 but since Christ came to loose those bonds (u) Isai 66.1 they are now prisoners of hope (x) Zach. 9.12 because Jesus hath the keys of death and Hell and he can loose whom he please by forgiving that is absolving and unloosing those bonds But because he is now invisible and imployed in heaven to intercede for us before his departure he appointed his Apostles to supply his place giving them Commission (y) Math. 16.19 Chap. 18.18 John 20.22 23. by a visible and external application of this power to support the spirits of all true Penitents till himself should come to ratifie this Absolution upon which ground the Bishops and Priests of the whole Christian Church have ever used to absolve all that truly Repented and at this day it is retained in our Church and is a part of the daily office which being so useful and necessary and founded on holy Scripture needs not any arguments to defend it but that the ignorance and prejudice of some makes them take offence at it and principally because it hath been so much abused by the Papal Church so that it may perhaps help the Devotion of many if we discover the true meaning of Absolution and the mistakes of our adversaries on both sides as well those who make it nothing as those who urge it as instar omnium those who would rob us of it as those who would ensnare us by it 1. The true judgment of the Church of England concerning Absolution may best be gathered from the Liturgy in which are three forms of Absolving set down The first declaratory here which is a solemn promulgation of pardon by a Commissionated person repeated every day when the whole Congregation confess their sins wherein they are assured of forgiveness if they Repent and believe and this is fitted for a mixt Company of good and bad men where many hypocrites feign Repentance but this Absolution gives no encouragement to such Only it assures all that there is a Pardon and shews on what terms it may be had so that to those who truly do repent it is present remission to those that do not it is a Monitor that they may repent it comforts the Godly and
ad Dist 1. de Poen Negatur remissio iis quibus noluerunt sacerdâ—tes remittere Bellarm. supr as the Audian hereticks of Old and Donatus disciples (m) Optat. Mil. in Parmen l. 5. did contrary to the Antient Church of Christ (n) Homines autem in remissionem peccatorum ministerium suum exhibent non jus alicujus potestaris exercent Ambros de Spir. S. l. 3. c. 19. nay to their own Opinions (o) Vid. Biol in 4 Dist 14. Quaes 2. and practices (p) secundum quod potestas mihi tradita sâ— extendit quantum debeo possum in vet form Indulg P. Martin in former times and therefore we may and must declare our abhorrency of these evil uses of Absolution though in that sober moderate and useful manner we do perform it we do not vary from the prime intention of Christs commission and the Practice of Antiquity Absolution was instituted by Jesus and if it have been corrupted by men we will cast away the Corruptions not the Ordinance it self §. 2. The Analysis or Division of the Absolution The Absolution contains these three things * ☜ 1. The Commission in which is shewed 1. From whom That God who is 1. Able Almighty God 2. Willing as the Father of our Lord Iesus Christ and who wouldest not the death of a sinner but rather that he should turn from his wickedness and live 2 To whom Ministers And hath given Power and Commandment to his Ministers 3. For whom his people To declare and pronounce to his People being Penitent 4. About what The Absolution and Remission of their sin ☞ * 2. The execution of it by declaring 1. Who giveth He viz. Almighty God 2. What is given viz. Deliverance from the guilt and punishment Pardoneth and Absolveth 3. To whom 1. How many all them 2. How qualified 1 that truly Repent and 2 Vnfeignedly believe his holy Gospel 3. The Application or a direction to Prayer shewing 1. For what we must Pray Wherefore let us beseech him to grant us 1. true Repentance 2. and his holy Spirit 2. Why we must Pray viz. for 1. Present acceptance that those things may please him which we do at this present and 2. Future assistance that the rest of our lives hereafter may be pure and holy so 3. Endless happiness that at the last we may come to his eternal joy 3. How we must Pray for them through Iesus Christ our Lord Amen A Practical Discourse on the Absolution § 3. ALmighty God the Father of our Lord Iesus Christ There is nothing in the world more desirable then the peace of a good Conscience especially to those who have felt the smart of it when it is disquieted by sin The Pardon of sin which removes those terrors is most welcome news to such and the Messengers most acceptable (q) Rom. 10.15 but he that hath been truly humbled will make a stop either out of Doubting or Admiration (r) Luke 1.34 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dubitantis sed admirantis Grot. when a Nathan is sent from God to tell him of Pardon (s) 2 Sam. 12.13 he would wish it might be according to that sweet word only the greatness of his desires awaken some little jealousies least the message be too good to be true and therefore no wonder if they ask us by what Authority we do this (t) Matth. 21.23 we answer we are but Deputed servants (u) Heb. 5.4 in all we do much more in this transcendent part of our office (x) 2 Cor. 5.8 we therefore shew our Commission from Almighty God whose Power none can Question it being a Part of his Name (y) Exod. 34.7 to be the Pardoner of Iniquity Transgâ—ession and Sin of all sorts in thought word and deed His Laws indeed forbid sin and his Word decrees punishment for it but this doth not tye his hands nor take away his Priviledge (z) Deus cum legem peneret non ademit sibi omnem potestatem sad habet ignoscendi licentiam Lactant. to forgive by which he indeed shews himself Almighty (a) Imperatori licet sententiam revocare reumque mortis absolvâ—re ipsi ignoscere quia non est subjectus legibus qui habet potestatem leges ferre August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme Lord of all the World above us and his own Laws so that he can dispense with them he that bound can loose without appeal or controul (b) Revel 3.7 we come from him who is the offended Party and the Judge who if he please to forgive can do it so fully that neither Men nor Devils can call you to a further account (c) Rom. 8.33 Now if this term of Almighty prove dreadful as representing an Almighty justice who remits not without blood Heb. 9.22 Then the poor soul will ask with Isaac (d) Gen. 22.7 8. where is the Lamb I answer God hath provided and in the next words behold the Lamb of God Jesus Christ for your comfort this Almighty is the Father of our Lord Jesus Christ and in him the Father of Mercies and God of all comforts (e) 2 Cor. 1.3 in that being satisfied with that all-sufficient sacrifice he can be just and yet forgive us (f) 1 John 1.9 he that sends us can do it by his supremacy easily may do it by his Covenant in Christ Jesus justly will do it through his love to us in him certainly And now methinks the Pious man should be transported with extasies of Reverence and Love Reverence to this Mighty God Love to this merciful Father Behold that glorious God whose Anger thou hast provoked and whose Commissions for thy final ruine were issuing out to be executed by the destroying Angel he is now the Father of Jesus and for his sake and at his intreaty hath sealed thy Pardon and Cancelled that Warrant signed for thy Execution (g) Ezek. 18.4 and sent thee a full and free Absolution by the hands of a Messenger of Peace What posture is lowly enough to receive it what love great enough to return for it Oh blessed Change Now thou seest what Jesus hath done for thee look not so much at the hand that brings it as the Power that sent it and the Merits that Purchased it so shall thy Faith be firm thy comfort sweet and thy peace durable so that nothing but wilful renewed affronts against him that sent it can alter thy Pardon abate thy joy or disturb thy happy peace § 4. Who desireth not the death of a sinner These are the very words of God himself Ezek. 18.23 and for better confirmation they are again repeated Chap. 33. vers 11. and are strengthened by an Oath which he is pleased to take by his life that is himself (h) Heb. 6.13 Not that he needs such bonds (i) Num. 23.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Deus loquitur nobiscum linguâ filiorum hominum R. R. to keep him to
is the Christians highest aim it was Davids prayer (z) Psal 19.14 and the greatest blessing the Priest could wish (a) Numb 6.24 25 26. Psal 20.3 4. that Almighty God might accept them Poor Socrates after many a tedious step in a virtuous but afflicted state (b) An diis placent quae feci nescio hoc autem solum scio me sedulò haec egisse ut placerent could not tell whether he had given content to his Deities or no but whoever of you have the grace of Repentance and the holy spirit are not in those uncertainties but have Enochs Testimony Heb. 11.5 that you do please God § 12. And that the rest of our lives hereafter may be pure and holy this is the second benefit and motive earnestly to pray for these things for so you shall not only be welcomed at present with a gracious smile but all your lives long be reputed as the friends of God and by his help shall be preserved as pure as a true Repentance hath made you and as holy as those are who are under the Guard of the Spirit of holiness Pray therefore with all your soul for a true Repentance or else as soon as your soul is washed it will return to its impure wallowings and all your labour is in vain hitherto (c) 2 Pet. 2.22 laterem lavare for a feigned repentance will send Absolom away for a while but upon the next Enterview will hurry us with more passion into his embraces whereas the deep wounds of the true penitent make sin hateful to him while he lives and he that gets on a white garment with so much difficulty will not easily sully it but carefully preserve it pure as his tears have made it And upon the same ground be very pressing for the holy spirit Which if you can obtain you shall not only be preserved from the spots of sin but shall shine with the lustre of a holy life for our goodness is apt to vanish (d) Hos 6.4 we are wavering and soon weary unless we have that establishing spirit (e) Psal 51.14 David prays for and then all duties will be easie and we shall be strong for love and the sense of his assistance will carry us cheerfully through them all so as to be our pleasure not burden and when we are arrived to this nothing can bribe us to forsake them Oh happy soul that is thus begun to be restored to that purity and holiness which are part of Gods Image (f) Ephes 4.24 and parcels of the Divine Perfections blessed is he that is so far advanced that God is not like to forsake him because he hath made him holy pure and a fit temple for the inhabitation of his spirit nor is he likely ever to forsake that God whose mercy hath saved him whose grace doth refresh him whose waies please him and his glorious bounty which faith discovers doth still allure him to press forward to neerer unions and unseparable connexions no state under the Sun is to be longed and wished for like this which a true Repentance and Gods holy Spirit brings us to § 13. So that at the last we may come to his eternal joy through Iesus Christ our Lord Amen There is nothing more desirable then the sweet peace of a good Conscience but only that which is the end and perfection thereof and that is that happiness which is infinite and endless which the Scripture calls an eternal and everlasting joy (g) Isai 35.10 Chap. 61.7 51.11 which neither men nor devils can lessen or interrupt much less put a period to it And if God give us true Repentance it will preserve us from the sins which forfeit this and if he add his holy spirit it will safely lead us into those paths of righteousness which lead thither where we can desire no more because we have all that is desirable There are no cares to disturb no fears to allay nor sorrows to abate those ravishments of delight for ever there is joy which far surpasseth the half-sad and mixed pleasures which this world hath being nothing else but pure joy which pleaseth by its own excellence and by having no fears nor possibility of defailance in degree or continuance we tast something of it in the charming calm of a strong faith and a quiet conscience with undeceived expectations of Gods love but this is but the land-skip of our heavenly Canaan which Jesus hath purchased for us and God the Father will grant unto us and the most holy Spirit will be our guide thither (h) Psal 51.14 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole glorious Trinity is concerned for us and will cooperate with us to put us into possession of them and then rejoyce over us to all eternity The Father who forgave us the Son who dyed for us and the Blessed Spirit who wrought effectually in us will Communicate this their joy with us and to us for ever And lastly to shew that you thankfully follow these Directions of the Ministers and have in your own heart and thoughts most devoutly petitioned God for a true Repentance and his holy Spirit by means whereof all these incomparable benefits may redound to you in testimony I say hereof you sum up all in a Petitionary Amen desiring it may be so and assenting also to the truth of all this It is most true and therefore oh so be it unto you Amen The Paraphrase of the Absolution BE it known to every one of you that hath confessed his sins with an humble lowly Penitent and obedient heart that Almighty God Supreme King of Heaven and Earth whose Royal Prerogative it is fully to acquit or finally to condemn being the Father of our Lord Iesus Christ who assumed our nature and suffered for our sins this great God by his Merits is of an angry Judge become a tender Father and hath solemnly sworn he is one who desireth not neither taketh pleasure in the death or damnation of a sinner though never so justly deserving it but rather chuseth to have opportunity to shew mercy and therefore he useth all possible means that he may turn from his wickedness which will bring the sinner into condemnation that by leaving these paths of death he might be forgiven and live in holiness and comfort here and in everlasting glory hereafter And to confirm this his good will and keep penitent sinners from despair he hath given and in holy Scripture communicated Power by vertue of his Supreme Authority and Commandment for the exercise of this power for when poor sinners need comfort he hath given special charge to his Ministers lawfully chosen by himself and those he appoints to be his Ambassadors to declare at all times his willingness to pardon all and pronounce Absolution more particularly and plainly to those that by returning and obedience do own him even to his People being Penitent for all their offences as you now from your
officia Dei honor in patre fidei testimonium in nomine oblatio obsequii in voluntate commemoratio spei in regno petitio vitae in pane exomologesis debitoâ—um in deprecatione sollicitudo tentationum in postulatiene tutelae Tertul de Orat. here is our belief of his goodness our persuasion of his love our desire after his holiness our subjection to his Authority and hope of his Kingdome our willingness to suffer and readiness to do his will here we declare our dependance on his Providence and contentedness with his dispensations our Penitence for former sins and resolutions of amendment our sense of our own frailty and our trust in his mercy and grace and all this ending with acts of Faith and Love joy and praise Devotion and Adoration So that this Divine Form is fitted for all times and all places and all persons The ignorant must use it because he may understand it the knowiâ—g that they may understand it better the sinner that he may be holy the holy man least he become a sinner the rich prays thus for the sanctification of his gifts the poor for the supply of his wants in private it extends to particular needs in publique it unites us all into one soul and makes us equally desire (r) Non singulis privatam precem mandavit sed Oratione communi concordi prece pro omnibus jussit orare Cypr. Epist 8. others good with our own being indited in a publique stile so that though it be useful every where yet it is especially fitted for the Assemblies of the Church where all Antiquity used it as the Salt of all other offices (s) Sat omnium divinorum oâ—â—ctorumâ— and we in Imitation of them for our Church prescribes it after the Absolution for acceptance after the word of God read and the recital of the Creed for assistance in holiness and confirmation in Faith in the Letany for deliverance from evil in the Communion Service to dispose us for a penitent hearing of the Laws of God never too often nor never superfluously as you may observe afterwards for how can we too often joyn his most perfect Prayer to ours that are so imperfect since by him both we and our prayers are alone made acceptable Those that presented Petitions to the Roman Emperors drew them up by the direction of some judicious Lawer but we have this Sacred Form from the wonderful Counsellor who came out of the Bosom of God and knew his treasures as well as our wants he best could inform us what was fit for us to ask and what most likely for him to grant he was to go to Heaven to be our Advocate there and he hath taught us this that there may be a Harmony between our requests and his What zeal and height of devout affections are sufficient to offer up this Prayer with drawn up by the great Master of Requests and orderer of all entercourse between God and Man how sure is this of acceptance (t) Animata suo privilegio ascendit coelum commendans patri quae filius docuit Tertull. which is stamped with his Image signed with his hand and sent in his name his Power will make it prevalent and Gods love to his dear Son most acceptable (u) Dum prece Oratione quam filius docuit ad patrem loquitur faciliùs audiamur Cypr. for what can pierce the ears sooner or melt the heart of a tender Father more readily then the voice of his only and Beloved Son use it therefore Reverently and heartily and doubt not to be heard The Division of the Lords Prayer The Lords Prayer hath three Parts 1. The Preface or Compellation 2. The six Petitions which concern Expressing 1. Charity to Men Our 2. Faith in God Father 3. Fear of God which art in Heaven Either Gods Glory by 1. The Reverence of his Attributes hallowed be thy Name 2. The Exercise of his Authority thy Kingdome come 3. The fulfilling of his Will thy Will be done in earth as it is in Heaven Or our own good in 1. Temporal supplies give us this day our daily bread 2. Remission of sins past and forgive us our trespasses as we forgive them that trespass against us 3. Deliverance for the future from Sin and lead us not into temptation Punishment but deliver us from evil Being an acknowledgement of God 1. As Supreme for thine is the Kingdome 2. As Omnipotent the Power 3. As Gracious and the Glory 4. As Eternal for ever and ever Amen 3. The Conclusion or Doxology A Practical Discourse on the Lords Prayer § 2. OUr Father which art in Heaven This was the usual Preface to the Jewish Forms of Prayer who stiled God their Father which was in heaven (x) Pater noster qui es in coelis fac nobis gra iam Sed. Tephil Lusitan Deus noster qui in coelo unicus es in lib. Musar But since they owned not God the Son they could not justly call God Father and being in bondage to the Law (y) Galat. 4.6 Servis â—ancillis non permissum Abba vel Immaâ— Dominis suis dicere in Gem. they were Servants rather then Sons and such by their own rule might not call their Masters by the name of Father This Appellation suiteth us better who are by Jesus adopted to be the Sons of God and by his Spirit who obtained that priviledge we are taught to cry Abba Father (z) Gal. 4.6 he that is the eternal Son of God himself who hath alone right to this Name hath put the words in our mouths and what fitter words to begin our Prayers then these two which include the principal requisites of Prayer Faith and Charity no man can call God his Father but by Faith and he must be in Charity that can add Our Father which cannot be said devoutly but by him that is free from wrath to man or doubting (a) 2 Tim. 2.8 'T is certain God is our Father for he hath created us after his own Image and begotten us again by the washing of Regeneration he feeds and cloths us preserves and provides for us he teacheth us what is right and correcteth us when we do amiss and Finally he hath done like a Father in providing an eternal inheritance for us (b) 2 Cor. 12.14 even such as men make for their Children (c) 2 Sam. 7.19 G. P. Talis enim est provisio humana He hath ever expressed a Fatherly love to us and care of us and tenderness toward us and this Jesus obligeth us to acknowledge (d) Isai 63.16 that while we call him Father we may be gratefull to him and have the affections of Children upon us when we come to him in our needs trusting in his mercy persuaded of his All-sufficiency rejoycing in hope and filled with love and joy and comfortable expectations because we are going to our Father and least if we were uncharitable to our Bretheren that unlikeness to
property (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot of a King to do what he pleases But as Gods Kingdome is scarce visible upon Earth so neither is the accomplishment of his Will for those that renounce his Authority become Lords (e) Psal 12.4 to themselves and do their own Will even where it displeaseth God and though his Will be at last done upon them in their final ruine yet this is not so properly his Will not voluntas beneplaciti his pleasure no more then the malefactor doth his Princes will when he suffers death by his Laws for a capital crime because he that made that Punishment did appoint it to terrifie from the Crime and it was not his intention any should suffer by it so it is the Will of God that all men should live holily here (f) 1 Thess 4.3 and happily hereafter (g) 1 Tim. 2.4 Vt salvi simus in coelis in terris quia summa est voluntatis ejus salus eorum quos adoptavit Tertull. ut supr and if any will be wicked it is also his will they shall suffer for it but then his will is not properly done on them that suffer but only on supposition they were obstinate sinners which he would not have them to be Wherefore we pray that his first and principal Will may be done in the Conversion and Salvation of all men And having lately viewed the upper part of his Kingdome where they are ever happy by a full and free obedience to his Heavenly Will we long and wish and desire that this lower part of his Kingdome where so many are yet totally in Rebellion and others frequently revolting when they do profess subjection even that this World were modelled by that heavenly pattern (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 40. as exactly as is consistent with the frailty and mutability of such a state for 't is easie to discern that all the miseries in this world spring from our disobedience to the Laws and our acting contrary to the Will of God so that if the corrupt affections of the better sort were subdued and the evil actions of the more impious did cease and all did guide their actions by the will of God we might be very happy even in this world and should begin our Heaven upon Earth so that we also pray that since 't is Gods will for all to live holily (i) Quid autem Deus vult quam incedere nos secundum suam disciplinam Tert. that this will of his may be accomplished and because our Heavenly Father hath innumerable blessed Spirits there to perform his will and they do it cheerfully and readily fully and constantly we see how much our endeavours come short of them and how little reason we have to be puffed up for our imperfect duties which are begun with reluctancy deferred by sloth or interrupted by vanity carried on heavily shaken with fears and sometimes broken off by sin and this prospect doth humble us while we behold them flying on the wings of love and zeal and our selves creeping by fears and uncertainties and it ought to trouble us that we can do the Will of so great and good a Master in no better manner and then we shall strive and pray that we may know Gods will as fully and desire to do it as fervently and be enabled to accomplish it as pleasantly and as constantly as the glorious Hosts of Heaven do both the lights in the lower Orbs which exactly observe the laws of their Creation (k) sicut coelestia semper inconcussa suo volvuntur sidera motu and those glorious Angels and blessed Spirits which in the regions of bliss do delight continually (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Constit l. 2. cap. 56. to serve him Oh what affections are vigorous enough to pray for the same obedience and unity consent and uniformity among Gods Children as is there above where every one moves in his own place without disturbance thwarting or opposition making perfect Harmony and keeping exact peace and this is Gods will But the word be done seems to others to have a passive signification viz. That whatever happens to us or any by the will of God whether good or evil it may not be displeasing to us and this further shews why we prayed his Kingdome might come that so he may administer all things as he pleaseth for we are not jealous as the Subjects of earthly Princes sometimes are least our God should make his will an arbitrary law because his Holiness and Mercy Truth and Justice are his will we are most sure whatever is his will is best for us be it Judgment or Mercy plenty or want health or sickness life or death it is the best for us whether we apprehend it or no and we ought to wish it may be done because we know he wills no evil to us (m) eò nobis benè optamus quod nihil mali sit in Dei voluntate Tert. and if something we think ill descends from him we may say as Melito did to the Emperor about the Persecutions (n) Si quidem te jubente hoc faciunt bonum credamus quicquid justo imperatore jubente committitur Euseb l. 4. Histor Eccl. c. 25. in hoc dicto ad sufferentiam nos ipsos admonemus Tert. If thou commandest them they are good because injoyned by a just Authority surely though it may seem hard at present it is judged fittest for us by him that knows our temper and need so did the Author of this prayer learn submission (o) Matth. 26.42 and illustrated this petition by his example and so St. Paul (p) Acts 21.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. and to murmure against Gods choice was forbidden by a Heathen and is so impious and foolish that it is a wishing God out of his Throne and the reins out of his hands that we might sit there and rule all things by our own will as if we wished our former petition unsaid Sure we must not only cease to be Christians but sober men before we can fancy our selves wiser to contrive and fitter to dispense all things then God himself is Socrates his prayer was for what was convenient not what he might desire (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap Juvenal Permittes ipsis expendere numinibus quid Conveniat nobis rebusque sit utile nostris that is plainly that Gods will might be done And if we were our own Carvers we should through rashness and folly passion and prejudice ever choose the worst and having such experience of our mistakes Jesus teacheth us to desire God to order us as he pleases and if we can live this petition believeing the pleasure of God to be alwaies best we shall have comfort in all Conditions and shall glorifie God by such noble opinions of his Wisdome and Power of his love and mercy more then by whole burnt-offerings and
to desire God to be unjust But our Lord Jesus who payed our scores hath sent us to his Father with these words in our mouths and he calls them truly Our Trespasses to shew his love in redeeming us and Gods mercy in forgiving us not to make us fear them as unpardonable for when we remember our Redeemer we have lively hopes in the midst of our humble acknowledgments because he that payed our Debt makes the same request in heaven for us That God would clear us and charge our iniquities upon him But because we are so apt to remember our needs and forget our duty to pray for good things to our selves and neglect the doing them to others our master hath annexed one of the greatest duties of the Gospel so close to this necessary and desirable request that we cannot ask forgiveness of God but we must promise the same to our neighbours that so Christ may make peace in Earth as well as Heaven we must declare not only to lay as de our groundless prejudices against our bretheren bâ—t to q it all pretences of malice or revenge even to those who have not payed us the returns of love and duty where they were obliged to it and to our enemies that have wronged and harmed us by thought word or deeds Not that our Pardon from God depends absolutely on this or is merited by it but because it is most reasonable that we who request forgiveness of our offences against God should forgive the lesser debts (s) Veniam det facile cui veniâ est opus Ecclus 28.3 Matth. 18.24 cum 28. 10000 Tal. h. e. nostrae monet 1870500 lb 100 Denar h. c. 3. lb 2. sol 6. den vide Waser de Num. ap Critic of our bretheren to uâ— which are fewer in number smaller in valew committed against a meaner person and commonly upon some provocation on our part He that doth so strictly exact his due in these petty injuries deserves to be strictly accounted with himself and may blush to ask of so great a God to abate of his rigour when he a mortal creature will not do it to his Equall how can such a malicious person be sensible of the kindness which God sheweth in forgiving him when he is a stranger to those compassions such a mans person must be hatefull to our Heavenly Father because he is so unlike him (t) Matth. 5.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libanius Sophist and his request odious because it is unreasonable and impudent Wherefore take heed least by your malice and uncharitableness you involve your selves into the wrath of God for your own greater injuries and offences § 8. And lead us not into temptation but deliver us from evil Temptation doth not in its prime sense in Scripture signifie a sollicitation to evil but any kind of tryal (u) 2 Cor. 13.5 Heb. 11.29 and is expressed both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duae sunt tentationes una quae decipit altera quae probat secundum eam quae decipit Deus neminem Tentat Aug. Tract 43. in order to the discovery of what we are whether it be done by a Friend as when God tempted Abraham Gen. 22.1 or glorified him as some read with a design to manifest the strength of his Faith or by an enemy as when Sathan desired to sift St. Peter (x) James 1.13 not to purifie him but to manifest that mixture of chaff he could find in him and because evil objects shew what we are and declare us to be evil if we comply with them therefore the setting evil things before us to draw us into sin are also called Temptation but God never tempts thus he may try us by Afflictions and put us in the fire as Gold (y) 1 Pet. 1.6 7. to separate us from our dross nay he will do it (z) Zechar. 13.9 and it is a sign of his love (a) Heb. 12.6 and ought to be a cause of our joy (b) James 1.2 and David begs it as a favour (c) Psal 139.23 Nor do any but cheats and hypocrites fly this tryal or fear to be inquired into Gods Children are willing their Father should try them and tempt them here with intentions of mercy rather then to pass the severe Tryal before the last Tribunal and as to these tryals and temptations Christ would rather teach us to pray to be supported under and carried through them then never to be lead into them which if Gods grace be with us may be for our advantage and honour and his glory Wherefore by Temptation here we are rather to understand the being enticed to commit sin or however a trying whether we will sin and thus it well follows the former Petition (d) Vt non de remittendis tantum sed etiam de avertendis in totum delictis supplicaremus Tert. de Or. Illud ut praeterita eâ—pientur hoc ut futura vitentur Oros de liber arb for having considered the heinous nature and dangerous consequents of former sins and prayed for the forgiveness of them if we spoke that out of a real fear of those dreadful miseries we cannot but desire we may never more fall into such desperate circumstances and to quicken this request let us consider Our enemies are many and mighty vigilant and politick that we are naturally easie and willing to be deceived rash in our choices heedless of danger neither considering before nor examining afterwards and so shall certainly fall every moment it God in mercy do not help us and if we be humble and fear and heartily call for aid against sin (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian l. 4. c. 12. although we should fall some times we declare our hatred of it and if we be not totally free yet we manifest a desire to be free from all and for this we rely not on our own strength but as Jesus hath taught us humbly beg strength from Heaven every day against it But some may wonder why we desire God would not lead us c. sure he that hates sin so perfectly and so lately forgave us will not tempt us to commit more (f) James 1.13 't is most true Sathan is the Tempter (g) Matth. 4.3 and so his name Sathan in Hebrew signifies he being miserable by sin (h) Solatium perditionis suae perdendis hominibus operatur Lact. de orig er desires to make men partners with him in sin and misery by working on those lusts (i) Jam. 1.14 which do draw us into sin But the Devil himself is under the Command of the Almighty who sets him bounds that he cannot pass and gives permission to him to tempt us (k) Job 1.12 Chal. P. Exiit Sathanas cum licentiae à coram Domino so that he could have no power against us except it were given him from on high
omne princiâ—ium huc refer exitum we now give that to him our selves which we prayed might be offered him from others For the sense of these words they may be an acknowledgment of his infinite perfections who is not praised by flattery but by a bare confession of the truth what he really is and hath in by and from himself and we fall short of what he is and deserves in our most exact acknowledgments for his Kingdome is everlasting and universal his power infinite and unlimited his glory transcendent and incomprehensible we may repeat them but can neither fully comprehend them nor express them but by silence and admiration only we confess our own subjection weakness and misery and ascribe all these to him Kings must lay down their Crowns Mighty men their Strength and the Honourable men of the Earth their glory at his foot-stool These words considered in themselves thus are an Act of Praise but being connected to the prayer by the particle for they are a proper Conclusion to this Divine Prayer and seem to contain a reason of every Petition for we are obliged to pray that his Kingdome may come because he is the right and lawful King of Heaven and Earth and to desire his will may be done because he hath the just Power and Supremacy over all to command what he pleaseth and to wish his name may be hallowed because he is glorious in himself and deserves all possible praises from all the World so likewise in the three last Petitions of him we ask for a Temporal supply because he is the King of all Creatures and all provisions are his of him we beg a Pardon for he only hath full Power and just Authority to dispense it and of him lastly we request deliverance from Sin and Damnation because he may have the same glory from us as he now hath and ever shall have from the blessed Saints whom he hath brought to his heavenly Kingdome or if this seem too nice and we reflect upon the whole prayer together here we are struck with reverence in remembrance of that great King we have spoken to we declare why we make our addresse to him and what ground we have to hope for acceptance with him His is the Kingdome therefore we his poor subjects do petition him and it is his Prerogative to help and by his Supremacy he may do it His is the Power therefore we his weak impotent Creatures look up to him and rely upon him who is able to do all we desire and being Almighty can perform it His is the Glory and therefore we vile sinners that can do nothing without him though we deserve nothing from him yet we present our necessities before him that by his free grace he may have that glory from us which he hath from all others that he hath formerly relieved Leave thy prayers then with much comfort in his hands who is thy Heavenly Father and may do abundantly for thee by his Right and can do it by his Power and will do it for his Glory both this day to morrow and for ever come when thou wilt he is and hath Kingdome Power and Glory from everlasting to everlasting this is no mortal King nor fading Power nor transient glory but all endures longer then thy wants even for ever and ever Oh how hearty an Amen mayest thou say to this Prayer since as thou hast great reason to desire all these things should be granted thou hast as good ground to believe they shall Amen The Paraphrase of the Lords Prayer after the Absolution MOst merciful Lord God who hast owned us for thy Children by Creating us preserving and providing for us and after our manifold disobedience hast by this gracious promise of Pardon again encouraged us to call thee Our Father thy mercy in receiving us exceeds the Compassions of Earthly Parents and thy infinite goodness and power do evidence thy glory and teach us humbly to adore thee which art in Heaven and therefore thou canst do what thou pleasest in all the world But we are so transported with thy admirable pitty towards us and all poor sinners that forgetting our own wants we heartily desire thy glory even that by us and all men hallowed sanctified reverenced and for ever feared may be thy Name from which we have had our help and thy Attributes in which we have our comfort let us ever express a fervent love and dutiful regard to thee and all belonging to thee Oh Lord we lately were as many yet are in rebellion against thee but since we have sound thee so merciful a Prince Oh let thy Kingdome come into all our hearts to rule us by thy grace and to fit us against it shall come in glory for the Crowning of thy servants and the Condemnation of thy Enemies whose misery thou delightest not in but deferrest thy coming because it is thy will we should live in holiness here and happiness hereafter Dear Father let this thy will be done by our obedience to thy Word and submission to thy Providence for then shall all the world be happy when thy good will and pleasure is done by us and on us thy poor Creatures in earth as readily and fully as constantly and cheerfully as it is in heaven by the blessed Saints and Angels whose food it is to execute thy Commands But Lord thou knowest the frailty of our nature and the misery of our Condition which needs continual support and supplies and forceth us to beseech thee who hast all blessings at thy disposal to give us this day which for any thing we know may be our last and therefore we look no further nor ask no more then out daily bread even so much food and raiment health and wealth prosperity and success as thou seest is necessary and convenient for us in this state of life and condition in which thou hast placed us that we may be able to serve thee not encouraged to forget thee or enticed to encrease the number of our sins which are so many already that we must daily acknowledge and bewail them and remembring the vengeance due unto us for them we earnestly beseech thee to pardon and forgive us our trespasses against thy righteous laws and just authority for Jesus sake who hath made satisfaction for them gracious Lord by his Merits forgive us as we by the help of thy grace the injunction of thy Gospel and the example of thy mercy forgive them that trespass against us in fewer and lesser matters we tremble at the remembrance of all those amazing miseries which our former sins made us lyable to Oh let that mercy which moved thee to Pardon us prevail with thee to become our guide and though we deserve to be deserted by thee yet that we may never fall again into those dreadful circumstances lead us not into any dangerous occasions or opportunities of sin but though many snares be laid for us guide us so by thy Providence
that we may seldome fall into temptation and never fall by it least Sathan who desires our eternal ruine again get power over us and advantage against us let us not be a prey to his malice but deliver us from evil which he inticeth us to as a Tempter and will punish us for as a Tormentor that we may not deliver our selves over to him by sin nor thou give us up to his wrath to execute thy sentence upon us for it These mercies we need and though we are unworthy yet we Petition thee for them thou mayest help us for thine is the Kingdome thou canst do it for thine is the Power thou wilt do it for us as thou hast freely and frequently relieved poor penitent sinners for which Men and Angels do acknowledge thine is the Praise and the Glory and we shall by thy mercy to us be obliged to joyn in this just acknowledgment which shall be made to thee in Heaven and Earth for ever and ever world without end Amen be it so SECTION VI. Of the Responses First of them in General § 1. AFter this devout address to God in that incomparable Prayer which Jesus taught are added some short and pithy Sentences in which the People are to bear a part according to the manner of the Primitive Christians (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Ap. l. 2. c. 5. who used this so constantly that Eusebius (x) Euseb Hist Eccl l. 2. c. 17. brings it as an Argument to prove the Essenes were Christians because they sung by turns answering one another They did so indeed among the Jews but those duties were performed by the Priests and Levites only But Christians have a greater Priviledge and every man is so far a Priest (y) 1 Pet. 2.9 Revel 1.6 as to have leave to joyn in this spiritual sacrifice and it is for the benefit as well as honour of the people For First This shews their full Consent and Unity in all that is Prayed for which Christ teacheth us to be necessary that our Prayers may be heard (z) Matth. 18.19 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is their silence sufficient to express such a consent as is here required for they must not only be willing these things may be prayed for but they must desire God should look on it as every ones particular request and accordingly Minister and people must with one mouth as well as one mind (a) Rom. 15.6 praise God Secondly This quickens their Devotion by a grateful variety making those holy offices pleasant which our corrupt nature is so apt to think tedious and by a different manner of address making the time seem short (b) Breve videbitur tempus quod tantis operûm varietatibus occupatur Hieron Epist ad Laet. and the Devotions new so that we may be as fresh as in the beginning of our Prayers Thirdly This engageth their Attention which is apt to stray especially in Sacred things and most of all if the people bear no part But when they have also their share of Duty they must expect before it comes that they may be ready when it is come that they may be right they must observe and after take heed to prepare against the next Answer they are to give How Pious therefore and Prudent is this Oâ—der of the Church thus to intermix the Peoples duty that they may be alwaies exercised in it or preparing for it and never have leisure to entertain those vain thoughts which will set upon us especially in the house of God (c) Nihil agendo malè agere dâ—scimus Senec. if we have nothing to do And assuredly the general neglect of this Duty of answering in their course hath introduced so much laziness sleeping irreverence inadvertency and weariness into the house of God Our Pious Ancestors may make our Devotion blush when we see them all the time of Prayer in procinctu with their knees bended their hands lifted up their eyes fixed on the Minister and their hearts and mouths ready to say Amen and answer where ever it was required And if ever this Devotion be restored in the Church which all good men passionately with it must be by learning the people zealously and conscientiously to joyn in these pious Ejaculations allotted to them which that they may do I shall now explain them to every ones capacity § 2. O Lord open thou our lips And our mouth shall shew forth thy praise This sentence with many of those that follow are Endited by the Spirit of God taken out of that excellent repository of Devotion the Psalms of David from whence the Jews took the greatest part of their Liturgy and the Primitive Christians collected their Prayers (d) See Dr. Hammonds Preface to his Annotat. and composed their Hymns out of it because it contains variety of prayers and praises exactly fitted for all persons in all circumstances as pertinent as if they had been made for the present occasion and so we shall find this to be which we now consider The words are to be found in Psal LI. ver 15. and were antiently transcribed into the Christian Liturgies for they are ordered to be three times repeated in that antient one attributed to St. James not to mention them of later date And nothing can be more pertinent when Minister and people apply themselves to praise God for speech is the gift of God (e) Prov. 16.1 Exod. 4.11 and that in which man excells all other Creatures and was given us to this end that we might glorifie him whence the tongue is called our glory (f) Psal 16.9 gloria mea LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Psal 36.12 108.1 because it is the instrument of his praise But we here do not only acknowledge our speech was given us to this end but desiring now to make a right use of it we beg his help and confess from him we have the faculty and the exercise of that faculty in every Act especially in holy things wherein unless he open our lips we cannot set forth his praise This is the sense of the words considered absolutely and alone But the Observation whence they are taken oâ—t of the most famous Penitential Psalm and where they are set soon after the Confession will afford us another profitable exposition David useth them after the Confession of his grievous sin and earnest supplication for Pardon and we use them in the Close of the Penitential part before we begin our solemn praises and petitions intimating that till we have some hopes of our Pardon we cannot proceed any further and so we briefly but zealously press that great sute for mercy because sin and the guilt of it doth stop our mouths and shut our lips that we become tongue-tyed (g) Matth. 22.11 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speechless and mute as Judah the most eloquent of all his brethren (h) Gen. 44.16 Quid scribam vobis a t quomodo
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr Paedag. as the Christians form of praising God above 100 years before the Councel of Nice An. 190. besides it appears it was used in the service of the Church before or somewhat very like it (x) Gloria Deo Patri honor item adoratio cum filio collegâ unà cum Sancto vivificatore Spiritu Athanasius because the Arrians did alter the antient form into Glory be to the Father by the Son and in the holy Ghost for which they are sharply reprehended by the Orthodox Fathers who afterward annexed it to their publique Devotions in this Form in which we now have it All which doth not only prove the Antiquity of it but teach us that it may serve for two purposes first as a form of Praising God and glorifying every Person of the Trinity which was the first design of those that invented it Secondly as a shorter Creed and declaration of our Faith in the Trinity in Unity which was the use it was fitted to afterwards I wish we might have no occasion to make use of it in the second sense as a Teste for Hereticks though the Disciples of Socinus and Fanatick Enthusiasts do even still deride or deny this mistery but if there were no such it might still serve its principal end to be a Form of ascribing all Praise and Glory to the Supreme Being and an Act of Adoration to each Person which we are obliged particularly to pay because every one of the Persons in the Trinity hath done peculiar benefits for us so that it is our Duty to Praise the Father for our Creation the Son for our Redemption the Holy Ghost for our Sanctification The Father hath sent us into the world and preserves and provides for us in it The Son hath lived with us and died for us and being returned to his Glory is still mindful of us The Holy Ghost doth come to us and stay with us as a guard and a guide a comforter and an advocate cleering our minds cleansing our hearts quickening our affections and enforcing our prayers and shall we not then be highly ungrateful if we pay not a particular tribute to every Person in special as well as to all in general Remember the Angels sung praise to the undivided and ever-blessed Trinity in the morning of the Creation the beginning of all time (y) Job 38.7 and they and all the world do it now and both men and Angels shall continue this Jubilee to eternity As long as goodness endures (z) Omnes tam orationes quam oblationes cessabunt in seculo futuro sed oblatio gratiarum nunquam cessabit R.D.K. Psal 100.4 gratitude and praise cannot cease This was and is and ever shall be done in all ages and generations (a) Psal 145.4 The Patriarchs and Prophets did it in the beginning of the Church the Apostles and Martyrs in the first planting of the Gospel All these though removed to heaven continue to sing praises to the Trin-une God there as we and all Pious Christians do here and there will never want tongues in Heaven nor Earth to sing this gratulatory Hymn for all generations Observe further the Comprehensiveness of these few words which extend to all things as well as to all times and persons and present at once to our view all the Mercies of God past present and to come and are an acknowledgment that all the good that ever was or shall be done or is now enjoyed in heaven or earth hath proceeded from this all-sufficient and ever-flowing fountain to whom this tribute of praise is and was and ever will be due Behold then oh pious soul a glorious Quire of Angels Patriarchs Prophets Apostles Saints and Martyrs in Heaven with all holy Men and Women in all the world at once with united voices and joyful hearts to sing this triumphant Song let this inspire thee with holy raptures and extasies of Devotion to bear a part here on earth and when thou art taken hence thy place shall be supplied by the succeeding generations and thou shalt be advanced to a state as endless as his mercy where thou shalt praise him to eternity What better form can we have to glorifie God by then this which is a declaration of our faith a discharge of our homage in which we acknowledge his former mercies and confess his present favours to us and all the world and glorifie him for both we hope in him for those that are to come expecting all from him and resolving upon those returns of Eucharist which we will for ever make to him How can this be done too often or repeated too frequently surely his mercies are more frequent then our praises can be Those that censure this as a vain repetition would ill have digested the hundred blessings (b) Deut. 10.12 R. R. legunt pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro quid leg centum unde unusquisque benetur centum benedictiones quotidiè reddere which the Jews are bid to say every day and might be offended at Davids seven times a day (c) Psal 119.64 and St. Pauls charge to rejoyce alwaies (d) 1 Thess 5.18 Philip. 4.4 but as God never thinks it too often to relieve us let us never think his praises too many tedious or impertinent but in Psalms Letanies and every thing let us give thanks and when Gloria Patri is not in our mouths let it be in our heart that we may never forget his benefits To this we shall only add the particular reason why the Church hath placed it in the close of the penitential part of daily Prayer and that is in imitation of holy David who commonly when he hath made his Confession and declared his distress (e) Psal 6.9 and 130.7 and begged pardon and deliverance turns his petitions into Praises because of his lively hope of acceptance so we being full of hopes that our gracious Father will forgive us for his Sons sake by the Ministry of his spirit We I say do now give glory to the Father who granteth this Absolution to the Son who purchased and obtained it and to the Holy Ghost who sealeth and dispenseth it to us and we also call to mind those innumerable instances of the like infinite mercies to poor sinners which have been and ever shall be to the worlds end and what heart can conceive or tongue express that exstasy of ravishing pleasures which we shall feel at the last day when we and all true Penitents that ever were or shall be shall all joyn in singing songs of praise to our deer Redeemer whom we shall love much because much is forgiven us we can foresee those Anthems which shall then be sounded on the battlements of Heaven by millions of glorious souls rescued from destruction and we by Faith have such a sense hereof that we begin now that Song that we shall sing for evermore § 5. Praise ye the Lord the Lords
since they were ushered in by Faith and Charity the best preparatives to that duty We have all owned that we have one Lord and one Faith and now we are preparing as bretheren and fellow-souldiers to unite our requests and to send them to the throne of God But first in token of our mutual Charity the Church appoints instead of the antients kiss of peace a hearty salutation to pass between the Minister and People he beginning in the phrase of Bâ—az to his Reapers The Lord be with you (o) Ruth 2.4 Psal 129.8 which was after drawn into common use as a form of salutation to all and used by St. Paul in his Epistles (p) 2 Thess 3.16 to which the people are to return a good wish for their Minister in a form taken from the same Apostle (q) 2 Tim. 4.22 Galat. 6.18 desiring the Lord may be with his spirit Which is no invention of our own but mentioned in an Antient Counsel (r) Placuit ut Episcopi â—resbyteri uno modo salutent populum dicentes Dominus vobiscum ut respondeatur à populo Et cum Spiritu tuo sâ—cut ab ipsis Apostolis traditum omnis retinet Oriens Concil Brace primum Can. 21. and there affirmed to have been instituted by the Apostles and as it there appears retained in the Liturgies especially of the Greek Church but sure it never had a fitter place then in our excellent service where it succeeds the Creed as the Symbol and bond of peace St. John forbids us to salute or to desire God to be with any that cleave not to this right Faith (s) 2 Ep. 5. Jâ—hn ver 10.11 But when the Minister hath heard every one profess his Faith in the same words with himself how chearfully and without scruple may he salute them as bretheren and they requite his affection with a like return 'T is too sadly true that little differences in Religion make wide separations and the most incurable animosities Why then should not our exact agreement be as forcible an uniter of all our hearts since the profession of the same Faith hath ever been reputed the firmest bond of Charity (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Wherefore when these endeering offices have warmed our hearts with mutual love these expressions will not barely signifie the affections between the Minister and his people but may be used as the exercise of their Charity by way of Pâ—ayer for one another Let the spiritâ—al man meditate how often Sathan is among the sons of God how mâ—ny of his flock which now are preparing to joyn with him are oppressed with hard hearts or disturbed with vain thoughts and then let him earnestly pray the Lord may be with them that his Prayers be not in vâ—in for them Let the people also remember how comfortable and advantagious it will be to them that he who is their mouth to God may have a pure heart and a fervent spirit and with these thoughts let them most hear ily require their Pastors prayer by desiring the Lord to be with his spirit that both may by acknowledging tâ—eir insufficiency and declaring their Charity obtain a blessing of God for each other and find the benefit of these short Petitions in every part of the suceeding Offâ—ces § 2. Let us pray We can do nothing in Religion without the Divine presence and Assistance and therefore the Minister and People must mutually beg that for each other and then they must joyn in their Petitions In the beginning of which is placed this short and antient Exhortation So often repeated in all the old Liturgies (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi Dominum oremus postulemuâ— vid. Liturg S. Jacobi S. Basilii c. whereby the Priest gives the signal of battel or the watch word to all the assembly that they may set on their enemies with courage and besiege even Heaven it self with a holy importunity And as the Cryer of old in the Heathen Sacrifices proclaimed his HOC AGITE and warned all to attend what they were about so doth the Minister charge you against all wandring thoughts which are never more frequent nor pernicious then in holy duties desiring you not to rest satiâ—fied in his Petitions for you but to let your heart go along with him that they may be accepted as your Prayers though pronounced with his lips He injoyns all to pray and that with him and for one another for it is a great work we have to do and we must now take off our thoughts from all other things and wholly mind this § 3. Lord have mercy upon us Christ have c. Lord have c. The best beginning for our requests is a Petition for Mercy whereby we acknowledge our unworthiness declare our misery and confess we cannot expect our Prayers should be heard unless it may please God first to have mercy upon us Like those poor Lepers (x) Luke 17.11 12. eminus tanquam immundi Levit. 13.45 clamant Jesu Domine miserere nostri we discerning Jesus afar off cry out unclean and beseech him to have mercy on us for we are defiled dust and ashes and how shall we dare to draw near to him or open our mouths before him till he be pleased to pitty and cleanse us As to this particular Form it is originally taken out of Davids Psalms (y) Psal 6.2 Psal 51.1 Psal 123.3 where it is sometimes repeated twice together to which tâ—e Church hath added Christ have mercy upon us that it might be a short Litany and a supplication for mercy to every Person in the Trinity (z) Imploramus misericordiam Domini per Kyrie eleeson Chriâ—e c. Kyrie c. ita ut tres articulos aliquo modo divinae majestatis trinitatis in Ecclesiâ celebreâ—us Amalar Fort. de Eccl. off because we have offended every Person and are to pray to every Person and need the help of every Person calling both the Father and Holy Ghost by the same title of Lord as being partakers of only one and the same Divine Nature and the Son by another title who also did partake of our humane Nature as Durand Rational l. 4. c. 12. doth observe And as Tho. Aquinas adds being under a three sold misery of ignorance guilt and punishment we thrice imploâ—e mercy And because we need that when ever we pray (a) Quia ante omnem Orationem sacerdotùm necesse est misericordiam Domini implorare Durand Rat. ut supr it was used both in the Eastern and Western Churches and become customary in the time of Theodosius the younger so that it was decreed by a Councel (b) Et quia dulcis nimis salubris consuetudo intâ—omissa est ut Kyrie eleeson frequentiùs cum grandi compunctione dicatur Placuit etiam nobis ut in omnibus Ecclesâ—is nostris ista consuâ—tudo Sancta ad Matutinum ad Missas ad Vesperam
with God and pray every day more heartily to him to deliver him from them and to be more thankful if by the divine mercy he do escape them § 8. But that all our doings may be ordered by thy governance to do alwaies that which is righteous in thy sight through Iesus Christ our Lord Amen If by all that hath been said and our own sad experience we are become so wise as to see we are insufficient for our own conduct I hope we shall in this Petition most humbly commit our waies to the Lord that he may direct our paths and that he may as David speaks (u) Prov. 3 6. â—sal 37.5 and 23. Ideo Deus secundet ac bene fortunet omâ—â—â— eventus in cursu vitae nostrae nempe quia nihil tentamus quod non ei placeat Calv. in loc Psal 37. order all our goings and make them acceptable to himself and then they shall be prosperous If his good Spirit be our guide (x) Psal 51.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall seldome fall into danger never into sin Oh let us earnestly beseech him that his grace may direct our hearts and his Providence order our lives that we may be blessed in our going out and coming in in our studies and labours commerce and society eating and recreations in our prayers and praises that in all our actions natural civil and religious we may design his glory and be successful The proud man thinks his doings good enough if they are pleasing in his own sight (y) Prov. 16.2 and 21.2 and Prov. 14.12 Quicquid volunâ— homines se bene velle putant though evil wâ—ies do frequently appear so to us and thus we may deceive our selves into an unexpected ruine by absolving our selves even when God condemns us The Hypocrite believes his acâ—ions excellent if the world commend them if the complying and fashionable out-sides of Religion present him righteous in the eyes of men he supâ—â—â—◠〈◊〉 waies prudently ordered But we must rememâ—â—â—â—e are not judges of our own nor of one anothers works but must all stand before the judgment seat of God wherefore it is his approbation that we desire It is not the opinion of the malefactor nor the vote of his fellow-prisoners but the sentence of the Judge that must save or condemn Having therefore such a Tribunal to appear before let us beg large measures of his grace to lead us for he will approve of no waies but what his Spirit directs us into and that had need be excellent that appears so to an all-seeing eye Our lives must not be guided by the loose rules of Custome if we expect they should be accounted righteous in his sight But they must be ordered by the exact rule of his holy word and then though all the world condemn us we shall be prosperous here and finally acquitted hereafter Perhaps we judge it impossible our waies should ever appear righteous in his sight but we are mistaken for if we take him for our guide he will not be strict to mark unavoidable defects And it is not our performances but the effects of his own grace that he approves of Nor yet doth he count them righteous for any merit that is in the works or the persons doing them but through the merits and obedience of the Holy Jesus in whose name we therefore make this Prayer not expecting our supplications can be heard or our actions justified for their own worth but through Jesus Christ our Lord desiring he will please by his intercession and merits so to recommend our Persons and Devotions that we may be sanctified by his grace justified by his mercy and finally may be for ever glorified with him and for his sake Amen The Paraphrase of the Collect for Grace O Lord We thy poor finite Creatures upon this Earth do daily remember with much comfort that thou art our heavenly Father and hast pitty on us and being an Almighty and everlasting God art all-sufficient and alwaies able to help us The remembrance of the dangers of the last night doth engage us most heartily to praise thee who ha st safely kept our souls and bodies therein and brought us intire in both to the beginning of this day And this thy Providence doth incourage us to beseech thee graciousâ—y to defend us from all kinds of evil which this daies occasions may expose us to and to keep us in the same by thy mighty power which alone can make us safe Consider our frailty O Lord and grant that this day we may discover and overcome all the temptations of the world the flesh and the devil so that we fall into no sin let us not by any iniquity great or small displease thee hurt our souls nor run by our own folly into any kind of danger and that we may avoid all the mischiefs with which we are environed we pray that we may not be left to our selves but that all our doings and undertakings in spiritual or temporal concerns may be this day and ever guided by thy Spirit and â—rdered by thy wise and faithful governance for while we follow thy direction thy grace will enable us to do alwaies that which is most profitable to us and best pleasing to thee even that which is though imperfect in it self accounted righteous in thy sight O most merciful Judge through Iesus Christ his merits and intercession for whose sake accept and hear us for he is our Lord and only Saviour Amen SECTION XV. Of the two Collects peculiar to the Evening Prayer WE have chosen this place to insert these parts of the Evening Service because all the following Collects are the same in both parts of the day and the Hymns with these two Prayers being all the difference it is not necessary in our method to separate the Offices and this way every thing comes in its proper place only omitting what is peculiar to the other part of the day The Analysis of the second Collect for Peace in the Evening Prayer In this Collect are three Parts 1. The Person of whom we ask who is 1. The beginner of all good O God from whom all holy desires all good counsels 2. The perfecter of it and all just works do proceed 2. The thing asked for described by 1. It s Name give unto thy servants that peace 2. It s Quality which the world cannot give 3. The Arguments to prevail for it taken from 1. The benefit of the Petitioners as a means of our 1. Holiness that both our hearts may be set to obey thy commandements 2. Safety and also that by thee we being defended from the fear of our enemies 3. Comfort may pass our time in rest and quietness 2. The interest of the Mediator through the merits of Iesus Christ our Saviour Amen A Practical Discourse on this Collect for Peace § 1. O God from whom all holy desires all good counsels and all just works do proceed This Collect hath the same
place (m) Titus 2. ver 11. Vatab. Gratia salutaris c. See Psal 132 ver 16. That the Governours may be prudent the Ministers faithful and the People diligent and all of them ready and vigorous for the duties of Religion and every good work § 3. And that they may truly please thee pour upon them the continual dew of thy blessing As the Grace of God is requisite to fit all the members of Christs Church for their several offices and duties so his blessing is necessary to make their labours prosperous Man is called by Philo the coelestial plant having his root reverst (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de insid pejor and seeming to grow from heaven And herein the comparison holds that as plants require the influence of heaven to quicken them and the dew thereof to moisten them so those which are set in the Church the garden of God require the salutary spirit of grace to make them live and the irrigations of the divine blessing to make them spring and bring forth fruit It is not from our pains nor your diligence alone that success must come not from him that plants nor him that waters but from God that gives the Increase (o) 1 Corinth 3.5 6. Whole buckets of water poured on by the hand of man will not so much refresh the Plant as the gentler showers and dew from above wherefore the dew is used to express plenty and abundant increase (p) Gen. 27.28 Deut. 33.18 and 28. Hoseah 14.5 particularly in knowledg (q) Deut. 32.1 Aegyptii eruditionem indicantes coelum pingunt rorem fundens Caussin Hieroglyph Horax 35. of which the dew falling from the Clouds was the Hierogliphick among the Aegyptians Let us then most passionately gasp for this prolifick dew that we may not only please God by our constant and ready attendances upon Prayers and other offices but truly and throughly please him by our fruitfulness under these means let it appear by our humility and charity our justice and innocence by the success of the Ministers and the improvement of every Congregation that we do not receive the Grace of God in vain For he is ready to give his blessing if we be fit to receive it he will not only sprinkle but pour it on us because we need large measures and that not only at some seldome seasons but continually at both the morning and evening Sacrifice least affliction or temptation should wither us Oh! what Soul doth not long to be thus watered since nothing can fructify without it nor can any thing dye or be barren that doth enjoy it Let us humbly pray that the good orders of our Bishops the prayers and Exhortations of our Ministers and the constant attendancies of our People may be thus watered from above that we may bring forth an hundred-fold and send forth a pleasant favour of good works (r) Et eum à siecitate continuâ immaduerit imbre tunc emittit illum suum habitum divinum ex sole conceptum cui cemparari suavitas nulla potest Plin. lib. 17. c. 5. Genes 27.27 like the fields of Palestina when watered from the coelestial springs And so should every member of Christs Church live and grow and flourish then which nothing is more desirable § 4. Grant this O Lord for the honour of our Advocate and Mediator Iesus Christ Amen We must not allow either the Clergy or People to ask these Petitions with any designs to advance their own glory or to become famous for their gifts or graces For the end must be the manifestation of the glories of our Advocate and Mediator who at his Triumphant Ascension gave divine gifts (s) Ephes 4.8 unto men and accounts those who are endued with them as so many rays of his glory (t) 2 Cor. 8.23 Sunt Christi gloria quia nihil habent nisi dono Christi Calvin It is Jesus who obtains by his pleading at the Throne of grace both the spirit and the blessing for us and it is he that bestows both upon the Church for which he once gave his body and on which he ever sets his love Let him have the Honour of all the holy and religious performances of his Church and let us earnestly desire that by the flourishing of this his body all the world may see the prevalency of his intercession with God the sincerity of his love to his servants his continual care of them and bounty to them which will surely cause all people to advance and magnifie his holy name Nothing is more the Honour of Jesus now in heaven then that his Church be ruled with pious and wise Governours his Ordinances administred by zealous and holy Ministers and all places abounding with religious loyal and charitable People And what argument will sooner open the ears and pierce the heart of the Father of mercies whose great design is to glorifie his dear and only Son This declares that our Petitions herein comply with his eternal purposes We see the dishonour of some distempered members seems to reflect upon the head and we are grieved for it desiring sincerely the holy Jesus may have as he deserves all glory by the holiness and prosperity of his Church and we hope that Heaven will say Amen hereto The Paraphrase of the Prayer for the Clergy and People O Lord who art Almighty in power and everlasting in duration who hast promised to be ever with thy Church we acknowledg thee the God who alone workest wonders in the calling and hast ever shewed great marvels for the preservation thereof in all Ages wherefore we beseech thee to send down from above suitable gifts and graces upon all estates of men in the Catholick Church particularly upon our Bishops to direct them in the governing upon our Ministers and Curates to assist them in the feeding of thy flock and also upon all Congregations of Christian men and women whose souls thou hast committed to their charge and that the account may be given up to the Ministers comfort and the profit of thy Church let them all be inspired with the healthful and saving Spirit of thy grace to fit them for and assist them in all religious duties And that they all in their several places may truly please thee by a right use of this grace do thou plentifully pour upon them in all holy offices the effectual and the continual dew of thy blessing that thy Messengers pains may be successful and thy peoples lives fruitful in all good works Grant this which we ask of thee O Lord not to advance our own fame but for the honour of him that is our Advocate to obtain them of thee our Redeemer and Mediator to dispense them to â—s for the holiness and happiness of thy Church is the glory of thy dear Son Iesus Christ therefore do thou with us and to us say Amen The Analysis of the Prayer of St. Chrysostome In this Prayer are two Parts