IMPRIMATUR, …

IMPRIMATUR,

Jan. 21. 1673/4
C. Smith, R. P. D. Episc. Lond. à sacris domesticis.

A COMPANION TO THE ALTAR.

Or, an HELP To the worthy receiving of the LORDS SƲPPER, By Discourses and Meditations upon the whole COMMUNION OFFICE.

To which is added, An ESSAY upon the OFFICES OF Baptism and Confirmation.

By THO. COMBER, M. A.

LONDON, Printed by J. Macock, for John Martyn, at the Bell in S t Pauls Church-Yard, and Richard Lambert, at York, MDCLXXV.

TO THE MOST REVEREND Father in GOD RICHARD By the Divine Providence Lord ARCHBISHOP OF YORK, Primate of ENGLAND and METROPOLITAN.

May it please your Grace,

I Have often with much pleasure and admiration, observed how rarely every part of Divine Ser­vice [Page] is suited to its proper Subject: whereof there needs no better in­stance than that which is under our present Consideration: The Com­munion is the most sublime Duty of Christianity, the Compendium of Religion, the best opportunity for Repentance, the highest exercise of Faith, and the strongest engagement to our Charity; and accordingly it is fitted with an Office agreeable to its usefulness and grandeur, wherein the Directions are full and perspi­cuous, the Exhortations vigorous and importunate, the Devotions fer­vent and expressive of more than ordinary affections; an Office, wherein equal regard is had to the Majesty of the Ordinance, and the [Page] advantage of the Receivers, to the Custom of the Antient and the be­nefit of the present times: So that the illustration of this one Part of Liturgy, will contain Arguments to convince the Negligent, Instructi­ons to teach the Ignorant, and be the properest method to prepare us for this Sacrament, to assist us in Re­ceiving, and to confirm us in all Ho­liness and Vertue afterwards: yea I dare affirm, that he who will con­scientiously practise by these mea­sures, can neither be an Ill Man, an Ʋnworthy Receiver, or an Enemy to that Church which affords him such excellent means of Salvation.

Wherefore that these endeavours may be made publick with more Ad­vantage, [Page] I have been bold to recom­mend them to your Graces Patro­nage, and that with great reason. For their subject being of the highest Mystery, and their design to adorn the most eminent Office of the Church, could no where be more justly presen­ted than to your Grace, who beside the Dignity of your Primacy, and the honour of so High a Station in this Church, are so known a Lover and Patron of all its Primitive Ad­ministrations: Besides, your Grace hath a peculiar title to the Author, as well as a Right in the subject of this Discourse; for he first received the Holy Order of Priesthood, and the Power of Dispensing this Sacra­ment [...] Ignat. ep. ad Smyr. Apost. Can. 39. Concil. Lao­dic. Can. 57. [Page] from your Gra­ces Hands, to whom therefore he will ever pay the Reverence and Observance due to a Spiritual Father Esto subjectus Pontifici tuo, & qua­si animae parentem suscipe: Hieron. ad Nepot. Ep. 2.. In fine, I am obliged to make this Tender, by my Condition and my Duty, by Gratitude and Affection: And your Graces fair Approbation of my first Essay, encourageth this to hope for a Candid acceptance, both as it is a Testimony of my Respect, and as it may minister to the Devotion of those who approach to Gods Altar.

My Lord,

There is nothing more useful to the friends of this Church, nor more [Page] convincing to the dissenters from it, than to present her pure and Primi­tive Order of Worship in its natu­ral and lovely splendor, whereof by the Divine mercy, I have seen some Experiments from my former at­tempt, and if this may prevail also to undeceive the seduced, to amend the prophane, and to elevate the de­votion of Pious Men, I shall have all I aimed at in this Work, only I most gladly comply with this Oppor­tunity to testifie my self

Your Graces Most dutiful Son and most humble Servant, Tho. Comber.

THE INTRODƲCTION. Of the Communion Service in gene­ral, with the reason and use of this Ʋndertaking.

§. 1. WHatsoever benefits we now enjoy, or hope hereafter to receive from Almigh­ty God, are all purchased by the Death, and must be obtained through the Intercession of the Holy Jesus. And for a perpetual memorial hereof, we are not only taught to mention his name in our daily Prayers, John 14.13. & 15.16. but are also commanded by visible signs to Commemorate, and set forth his Passion in the Lords Supper, 1 Cor. 11.26. wherein by a more forcible rite of Intercession Fideles etiam inter orandum Christum affe­runt Deo Patri victi­mam, dum scilicet men­te affectu (que) ad sacrifi­cium ejus unicum ferun­tur, ut Deum sibi ha­beant faciant (que) propiti­um. Anon. apud Med. Chris. Sacrif. Sect. 3. we beg the Divine Acceptance. That which is more compendiously expressed in the Conclusion of our Prayers [through Iesus Christ our Lord] is more fully and more vigorously set out in this most holy Sacra­ment; Wherein we Interceed on Earth in Imitation of and Con­junction with the great Intercession of our High Priest [Page] in Heaven; Pleading here in the Vertue and Merits of the same Sacrifice, which he doth urge there for us. And because of this Sympathy and near Alliance be­tween these two Offices of Praying and Communica­ting, we find the Eucharist in the purest Ages of the Church was a daily Act. 2.42. [...]. Companion of their Common-Prayer. So that there is no Ancient Liturgy but doth suppose and direct the Cele­bration of this Sacrament, as constantly as the use of Publick Prayers: they being never separated, but in the Case of Novices, or offending secluded Christians, who only had the benefit of the Petitions, but were shut out before the Mysteries were begun. And though the ini­quity of our Age hath made the Imitation of this sub­lime Example, rather to be wished for, than expected: Yet the Consideration thereof may both humble us for the sad decay of Christian Devotion; and also shew us what Excellent reason our Church had to annex so much of this Communion Office to the usual Prayers of all our more solemn Assemblies.

§. 2. As to the particular Form of this part of the Divine Service, Our Church hath taken the same liber­ty therein which others had done before them. For since our great Master (who did Institute this Sacra­ment) ha [...]h not prescribed any particular Form for the Administration thereof in holy Writ; there have been in all the first Ages, many Liturgies composed suitable to the places and times for which they were designed. Such are those which now bear the names of St. Peter, and St. Barnabas, but especially the Liturgy of Hieru­salem, called from St. James, and that of Alexandria, named St. Marks, and that of the famous Clemens: Most of which (though with some Corruptions) are still extant. And yet notwithstanding St. Basil, St. [Page] Chrysostom, and St. Ambrose did every one of them com­pile a several Liturgy for their several Churches: and yet all different from the Roman Missal. So the Reve­rend Composers of the Common Prayer have used the same freedom, extracting the purer and rejecting the suspicious parts, out of all the former: And so have compleated this model with so exact a Judgment, and happy success, that it is hard to determine whether they more endeavoured the advancement of Devotion, or the Imitation of pure Antiquity. For we may safely affirm, that it is more Primitive in all its parts, and more apt to assist for worthy Receiving, than any Li­turgy now used in the Christian World. The stile is plain, and moving, the phrase is that of the most genuine Fathers, and the whole Composition most Pi­ous, and proper to represent and give lustre to the du­ty; as we shall shew in the several Particulars, when we have, first, given some Account of the Reason and Use of this Undertaking; and secondly, In a brief Scheme presented the Method of the whole Commu­nion Service.

§. 3. The design of this Tract is, that so Excellent an Office may be performed with a suitable Devotion. And in order thereto, we have not only Explained all the Parts thereof, but by proper Meditations and Pray­ers all along have fitted it for the exercise of an Uni­form Devotion, during the whole Administration. We have indeed many admirable Books for our help in this Sacrament; but they being generally designed for the Closet, the Affections which were elevated in Private, are apt to grow loose and unactive when the Publick Service doth begin. Whereas this Discourse, following the Order appointed for the Celebration in the Church, doth entertain the Devout Communicant all the way, with most pertinent Meditations; Most of which by [Page] frequent reading them in Private, may be made so fa­miliar, that the hearing that part of the Office will bring them into our minds in their proper seasons. For there will be little opportunity during the Administra­tion to use the Book, unless while the Minister is distri­buting to our Brethren; all which time may be spent in those Meditations upon the Form of Administration. And yet though we were obliged to follow the Method of the Liturgy, we have endeavoured so to contrive it, that they who desire variety, or want other helps, may be assisted hereby in Private also. So that you will here find directions, not only for your deportment at this Sacrament, but also for your preparation to it, and demeanour afterwards. And though no part hereof be improper for such as would Communicate, to read, or Meditate upon: Yet for your better advantage, we have added the following Directions concerning the Order, wherein some special parts of it are to be used, by such as desire to be Worthy Receivers.

  • I. When the Minister hath given notice of the Sacrament,
    • 1. For your Instruction in the Mystery, and preparation, read
      • Partit. I. Sect. VIII. all:
      • Part. III. Sect. II. §. 1, 2, 3, 4, 5, 6. & §. 9.
    • 2. If you find any unwilling­ness to come, read
      • Part. I. Sect. IX. all.
    • 3. If you are dejected so as to be discouraged from com­ing, read
      • Part. II. Sect. II. IV. V. all.
  • [Page]II. On the day before you are to Receive,
    • 1. To direct and assist you,
      • 1. In your Preparation in general, read
        • Part. I. Sect. II. all.
      • 2. In your Examination, read
        • Part. I. Sect. III. §. 4, 5, 6, 7. & S. VIII. §. 6, 7, 8.
        • Part. II. Sect. I. §. 4, 5, 6.
      • 3. In your Confession, read
        • Part. II. Sect. III. all.
      • 4. In your resolutions of new obedience, read
        • Part. I. Se. III. §. 8, 9, 10.
      • 5. In the Exercise of your Charity,
        • 1. In Giving, read — Part. I. Sect. VI. all.
        • 2. In making satisfaction, r. Part. I. Se. VIII. §. 9.
        • 3. In forgiving injuries, read ib. — §. 10.
        • 4. In Praying for others, r. Part. I. Sect. VIII. all.
    • 2. To perswade you to be thank­ful for Christs death, read
      • Pa. II. S. I. §. 7, 8, 9, 10.
  • III. On that Morning that you may approach
    • 1. With Humility, read Part. III. Sect. I. all.
    • 2. With thankfulness, read Part. II. Se. VI. §. 3. to 8.
      • 1. At Christmas, read Part. II. Sect. VI. §. 8, 9.
      • 2. At Easter, read ib. §. 10.
      • 3. Ascension day, read ib. §. 11.
      • 4. Whitsunday, read ib. §. 12.
      • 5. Trinity Sunday, read ib. §. 13.
  • IV. At the time of the Celebration,
    • 1. While the Elements are Con­secrating, read
      • Part. III. S. II. §. 7. to 13.
    • 2. Before, in, and after the Receiving
      • 1. Of the Bread, read Part. III. S. III. §. 3. to 10.
      • 2. Of the Cup, read ib. §. 10. to the end.
  • V. After the Sacrament,
    • 1. If you would offer up your Self to God, read
      • Part. IV. Sect. II. §. 5.
    • 2. If you would pray for Grace, r. ib. §. 6.
    • 3. If you would do acts of Humility, r. ib. §. 7.
    • 4. If you would give thanks, read
      • Part. IV. Sect. III. §. 3. & Sect. IV. 3, 4, 5, 6.
    • 5. If you would acknowledge Gods Mercy, read
      • Pa. IV. S. III. §. 4, 5, 6.
    • 6. If you are afraid you shall fall off, and desire Grace to persevere, read
      • ib. §. 7.

The Analysis of the whole Communion Office.

  • This Office may fitly be divided into Four Partitions.
    • Partition I. Of the more ge­neral Preparati­on to the Holy Communion.
      • 1. As it is com­mon to the whole Congre­gation, being the Exercise of
        • 1. Holy desires, in
          • The Lords Prayer, Sect. I.
          • The Collect for Purity, Sect. II.
        • 2. Repentance, in
          • The Ten Command­ments, Sect. III.
        • 3. Prayer, in
          • The Collects for the King [and Day.] Sect. IV.
        • 4. Hearing, in
          • The Epistle, Sect. V.
          • The Gospel, Sect. V.
        • 5. Faith, in
          • The Creed, Sect. V.
        • 6. Charity, in
          • The Off [...]rtory & Sen­tences, Sect. VI.
          • The Prayer for the whole Church, Se. VII.
      • 2. As more proper to those who are, or ought to Communicate,
        • 1. The W [...]rning before the Communion, S. VIII.
        • 2. The Exhortation to the Communion, Sect. IX.
    • Partition II. Of the more im­mediate Prepa­ration.
      • 1. More generally, in
        • The Exhortation at the Communion, Sect. I.
        • The immediate Invi­tation, Sect. II.
      • 2. More parti­cularly, by
        • 1. Expressing our Penitence, in
          • The Confession, Sect. III.
        • 2. Supporting our Faith, from
          • The Absolution, Sect. IV.
          • The Sentences, &c. Sect. V.
        • 3. Offering up our Praise [...], in
          • 1. The general Pre­face and Trisagtum, Sect. VI.
          • 2. The particular Pre­faces. Appen­dix.
    • Partition III. Of the Celebra­tion, containing
      • 1. The Communicants humble Ap­proach, in
        • The Address, Sect. I.
      • 2. The Ministers blessing the E [...]e­ments, in
        • The Prayer of Conse­cration, Sect. II.
      • 3. His distribution of them, accord­ing to
        • The Form of Admini­stration, Sect. III.
    • Partition IV. Of the Post Com­munion, conclu­ding with
      • 1. Prayers and Vows.
        • The Lords Prayer, Sect. I.
        • The first Prayer in the Post-Communion, Sect. II.
        • The second Prayer in the Post-Communi­on. Sect. III.
      • 2. Praises and Thanksgiving, in
        • The Gloria in Excel­sis, or, the Angelick Hymn, Sect. IV.
      • 3. Benediction, by
        • The final Blessing, Sect. V.

PARTITION I. Of the more general Preparation to the Holy Communion.

SECT. I. Of the Lords Prayer.

Sect. 1. THere can be no fitter beginning for this Sacred Ordinance which so pecu­liarly challengeth Christ for its Au­thor, than that Divine Prayer which ows its Original to the same person. The Lords Prayer must be the most proper Introduction to the Lords Sup­per. It seems our Saviour intended it should be joined to all our Offices of Devotion, because he ushers it in, with this Injunction, Luke 11.2. When ye pray, Say, Our Father, &c. In Compliance wherewith, as the Church hath again placed it at the entrance into this Service, so let us repeat with a fresh Devotion; Consi­dering that these being the Words of the Son of Agnoscat Pa­ter filii verba. Cypr. God, will, if duly repeated, make way for the Acceptance of all the rest of our Petitions and Services. And as there is nothing can be more agreeably united to the Intercession of J [...]sus in Heaven, in this our great rite of Supplication, than that Prayer which himself hath indited: So the form it self (as the Ancients [Page 2] did explain it,) doth excellently agree Oratio illa—nihil ter­renum habet, sed omnia coelestia, & ad animum tendentia. S. Germ. Theor. to this Mystery. Where­fore passing by its Analysis, and Discourse upon its several parts, which we have done before, Com­pan. to the Temple—We shall now as more pertinent to this Occasion, by a brief Para­phrase direct the pious Soul how to apply it to the pre­sent duty.

The Paraphrase of the Lords Prayer.

§. 2. We confess O Lord we are not worthy to be called thy Servants, and yet desire so to be united to thy Son by Faith, and to one another by Love, that thou maist be [Our Father] in Jesus Christ, by the visible remembrances of whose Death on Earth, we set forth thy goodness [which art in Heaven] and not to be seen with mortal Eyes. O let us so reverently cele­brate this Mystery, that [Hallowed] and adored by us, and all the World, may [ [...]e thy Name] for the Mercies of our Redemption. And let us by this Mani­festation of our Saviours love be won so fully to thy Obedience, that [thy Kingdom] of Grace being set up in all our hearts, we may be ready against thy King­dom of Glory [come] where these outward signs shall cease, and we shall see thee face to face. In the mean time let this, and every part of [Thy will be done] with the like sincerity and Devotion by us thy Servants [in Earth, as it is] by thy holy Angels [in Heaven] who are now attending upon, and desirous to look into these Mysteries. But since we want that immediate fruition of thy glorious presence, which those blessed Spirits do enjoy, [Give us] at thy Holy Table which thou hast prepared for us [ [...]his day] that Bread of [Page 3] Life the Body of Christ, Et corpus ejus in pane censetur — panem enim peti mandat quod solùm fidelibus est necessarium. Tertul. de Orat. Ita Cypr. & Hieron. in Math. 6. &c. [...]. Theophil. in Math. 6. which is as necessary for our Souls as [our daily Bread] is for our bodily su­stenance. And since thou hast ad­mitted us to Feast upon the re­mainders of the great Sin-offering, Be pleased by virtue of that expi­ation to pardon [And forgive us] fully and freely all [our trespasses] against thy divine Majesty: [as we] moved by the experience of a greater mercy in this holy Sacrament, do heartily [for­give those that] now, or at any time in word or deed [trespass against us.] Finally when (with the expence of thy Sons blood) thou hast reconciled us to thy self, and to one another, Let not the Enemy renew the breach, [And lead us not] into evil circumstances, lest we (forgetting our vows) should comply and fall [into temptation] again, and so provoke thy Spirit to forsake us: We are thine O Lord leave us not, [but de­liver us] as Members of thy dear Son, from all the snares of the wicked one, that we may be preserved [from evil] spiritual, temporal, and eternal; And as a pledg thereof, do thou in this Sacrament, to these Petitions set thy [Amen.]

SECT. II. Of the Collect for Purity.

§. 1. THis Ancient and Devout Collect was retained, not without great Prudence, as being a most exact and compendious expression of our desires of Pu­rity. [Page 4] Nor could it be more conveniently placed, since it is not only an excellent entrance for the Communion Office, as the Discourse will manifest; But a very proper Preface (even when there is no Sacrament) to the re­hearsing of, and examining our lives by, the Ten Com­mandments, to which it is immediately prefixed. For if we hear the Law with an impure heart, Sin will take occasion by Rom. 7.8. Admo­nent enim saepe dum in­terdicuntur. Cypr. de Spect. the Commandment, to cause thoughts of desire after, or delight in, the very iniquity which is forbidden; And then how is it possible we should hearti­ly say, Lord have mercy, &c. Or Incline our hearts, &c. So that we are obliged upon both accounts, earnestly to beg a pure heart. And that we may do it with a more knowing Devotion, We shall open the particular Form, by the following plain Division, Discourse, and Pa­raphrase.

The Analysis of the Collect for Purity.

  • Sect. 2. This Collect hath 3. Parts.
    • 1. The Reason of the Re­quest,
      • Gods Omni­science, which is expressed
        • 1 Affir­mative­ly,
          • Almighty God unto whom all hearts be open, all desires known,
        • 2. Ne­gative­ly,
          • From whom no secrets are hid,
    • 2. The Re­quest it self, viz.
      • 1. The Matter of it,
        • Cleanse the thoughts of our hearts,
      • 2. The Means,
        • By the inspiration of thy holy Spirit
      • 3. The end,
        • 1. Internal
          • That we may perfectly love thee,
        • 2. Exter­nal,
          • and worthily magnify thy holy name,
    • 3. The Argument used to obtain it,
      • through Iesus Christ our Lord, Amen.

A Practical Discourse upon the Collect for Purity.

§. 3. Almighty God unto whom all hearts be open, [Page 5] all desires known, and from whom no secrets are hid] Of all the Divine Attributes, there are none so likely to make us afraid in this our nearest approach to God, of coming with an unclean heart, as his Omnipotence and Omniscience; And these therefore are in Scripture phrase here set before us, to mind us, that we Jerem. 17.9. Psal. 38:9. Cui — omnis voluntas loquitur Mis­sal Rom. Psal. 44.21: Job. 42.2. [...], Pet­laei versio. Lit. ex Heb. 4.13. Allusio ad victi­mas excoriatas & sus­pensas, dum sacerdos exta scrutatur. come before an Al­mighty and All-seeing Majesty; So that if any wickedness be but ima­gined in the heart, desired by the will, or acted by the hand, in the darkest night, or most secret cor­ner, it is apparent to him, and he will condemn us for it, unless we first condemn our own selves; Which Consideration we may im­prove two ways. First, To shew how necessary it is for us, to labour for pure hearts, since we are about to draw near to him, who is so able to punish, and so sure to discover the most secret sins, To whose power all things are subject, and to whose Eyes all things lie open. If we were to pass the strictest humane Examination, our thoughts would be unobserved and unpunished; but we are now to pass a nearer Scrutiny; for in this Ordinance our God comes into see the Guests, Math. 22.12. and as the Priest in the Temple to search the very In­wards of those who are about to offer up themselves to him. Secondly, If we complain that our hearts are deceitful, Jerem. 17.9. so that we have neither strength to root out, nor skill to discover all the Corrup­tions that are lodged there, Let us look up to him who is able to help us in cleansing this Augaean Stable; for we may be assured, if he see it is our unfeigned desire to be purified, his Omnipotence shall not be imployed to ruine us, but to destroy our Lusts; and his Omniscience [Page 6] not to find them out to our shame, but to our amend­ment; And thus the same Attributes that did terrifie us from rude and impure approaches, will incourage us again to draw near, by shewing us how we may be cleansed.

§. 4. Cleanse the thoughts of our hearts by the Inspiration of thy holy Spirit] This Petition is the Paraphrase of Davids Prayer, Psal. 51.6, 7. Make me a clean heart, &c. and the moral of all those Psal. 26.6. Lavabo ut rem divinam faci­am. Plaut. — procul ite profani. washings, used by Jews and Gentiles, before they came to the Altar: And it is the more ne­cessary for us, because we are not only entring upon the most solemn part of Gods wor­ship, but also in hope that Jesus himself is coming to lodg in our hearts. Wherefore being conscious that we are overspread with the Leprosie of Sin, while we are yet a great way off, Luke 17.12, 13. We cry out un­clean, unclean, Levit. 13.45, 46. And do call upon Je­sus saying, Lord, if thou wilt thou canst make us clean, M [...]th. 8.2. For unless he cleanse us before we come too near, He will either abhor us and our offerings; Or at least, those impure thoughts like Abrahams Fowls, will steal away the benefit, and the Comfort of our Sacri­fice, and while our bodies are in the holy place, [...]. Philo leg. Al­legor. carry our minds after abominable things, leaving a Carcass before the Altar. And therefore that no filthy imaginati­ons may defile us, nor secular thoughts disturb us, Let us pray to be inspired with that purifying Spirit, Psal. 51.10, 11. which will not only eject, but keep out all evil affections, and preserve the poss [...]ssion for the blessed Jesus. For he that took up a pure lodging for our Lord in the Virgins Womb, must [Page 7] also prepare his Apartment in our Souls, if ever we have his Company. It is not with Notions or sublime Revelations, but with holy inclinations and pure affecti­ons, that we desire to be inspired; which are more excellent in themselves, and more necessary for this Heavenly Feast.

§. 5. That we may perfectly love thee, and worthily magnify thy holy Name, throu [...]h Iesus Christ our Lord, Amen.] It is a great affliction to a truly pious man, to find that his heart retains the least affection to iniquity, since he desires to love God with all his Soul, and with all his strength, and to worship him with all his power; But whilest sin hath a party within, and is a Rival to our Lord, We cannot perfectly love him nor worthily praise him, no not in this holy Sacrament, in which we ought to profess, that we love nothing more than God, nay nothing equal to him, and to shew forth the greatness, and goodness of our Re­deemer to all the World. We are therefore taught to intreat so earnestly for a pure heart, lest by any secret delight in wickedness, our protestations of love should be adjudged feigned, and our praises, hypocrisie, by him that sees we affect something more dearly, and magnifie and esteem it more highly, than we do God himself. We cannot indeed love God so much as he deserves; but if we love him sincerely, that is accounted perfectly. And although we cannot suffici­ently set forth all the praise of which he is worthy, [...] non semper [...], sed qualemcun (que) convenientiam denotat. Grot. in Math. 10.11. Bene ita (que) Graeca versio Petlaei hoc loco, [...]. yet when we value him in our hearts above all things, we are accounted to magnifie him worthily, [...] non mag­num efficere sed magnum praedicare Deum. Psal. 34.3. Act. 10.46. that is suitably in some measure to his goodness. Now since it is such a [Page 8] happiness thus to love and thus to praise God, we must desire a clean heart (the necessary means thereof) through the merits, and for the sake of Jesus Christ; and then we may be assured that so excellent a thing, asked for so noble an end, and by so powerful and inga­ging a name, can never be denied to us; and so this Prayer shall have its desired effect, Amen.

The Paraphrase of the Collect for Purity.

§. 6. O [Almighty God] whose power is terrible to all that approach thee with polluted Souls; because thou art that Majesty [unto whom] the thoughts and imaginations of [all hearts be open] and apparent, [all Desires] and wishes after any evil are [known] and evident, And the God [from whom no secrets] in word or deed [are hid] or by any policy can be concealed. The remembrance of our impurity makes us fear to draw near to thee, till we have implored thee (who alone art able to help us herein) to [cleanse] and purge out all [the thoughts] of evil, which are so commonly the Guests [of our hearts,] lest they provoke thy pure Eyes to pass us by with abhorrency, and deprive us of the comfort and benefit of this Com­munion. Blessed Lord prepare thy lodging in our Souls, [by the inspiration] of those pure thoughts and Heavenly desires, which are the fruit [of thy holy Spirit] and the Harbingers of the King of Glory, [that we may] (as it is our unfeigned desire) at all times, and above all things, most sincerely, and [perfect­ly love thee] that thou maist have no secret lust to be thy Rival in our hearts: [and] that we may also, es­pecially in this Sacrifice of Praise [worthily magnify] and agreeably set forth the glory of [thy holy Name] in giving so illustrious a Salvation to us [through [Page 9] Christ] Jesus, for whose sake we beseech thee to hear us, for he is thy Son, and shall be [our Lord] for ever. [Amen.]

SECT. III. Of the Ten Commandments.

§. 1. AS Moses by the special command of God did sanctifie the people before the first promulga­tion of this Law, Exod. 19.14, 15. So it is our care in the preceeding Collect, that all may be pure which are now to hear it; For Gods Law is so holy, that such as have hearts defiled with the love of Sin, are neither [...]. Plato. Psal. 19.8, 9. worthy to receive it, able to understand it, [...]. Ploti­nus. John 7.17. Ec­clus. 1.26. nor likely to profit by it. Nor must any Man think these divine Precepts of the Moral Law so ap­propriated to the Jewish Syna­gogues, (where they were con­stantly with great reverence used) as to deserve no place in the Christian Worship, Or at least that we need not so great preparations before they are read to us; For our Saviour hath rather more strictly enjoined, than any ways abrogated these Measures of Eternal goodness: And withal assures us that the keeping of the Precepts is the way to Everlasting Life. Matth. 5.19, 20. and Chap. 19.17. So that all of us are concern'd to know this Covenant, to which we have ingaged in our Bap­tism; this Rule by which we are to square our lives here, and this Law by which we must be judged here­after. And therefore it is appointed that these Com­mandments [Page 10] shall be read in this place, while all the Congregation is together, to the Catechumens as well as to the Elder Christians; to those that do not, as well as to those that do Communicate; And that immedi­ately before the Gospel to make that the more welcom to us, when the Law hath humbled us by its Terrors. Wherefore we here present the general Division of them, both to instruct the ignorant, and to afford all an Opportunity to see their principal offences against them at one glance, while the Minister is reading them, or when we have no time for more particular Examination.

The Analysis of the Ten Commandments.

  • §. 2. The Ten Commandments are by Christ himself divided into Two Tables.
    • I. Table. Of Piety towards God.
      • 1. As to the Object of Worship
        • I. Com. Thou shalt have no other gods, &c. I
          • Sins chiefly forbidden.
          • Apostasie,
          • Deifying the Creature,
          • Distrust of God.
      • 2. As to the Manner of Worship,
        • 1. In our so­lemn Addres­ses to God.
          • II. Com. Thou shalt not make to thy self any graven image, &c. II
            • Idolatry,
            • Superstition,
            • Slight and careless Wor­ship.
        • 2. In all other Acts that have respect unto him.
          • III. Com. Thou shalt not take the Name of the Lord, &c. III
            • Blasphemy,
            • Swearing
              • vainly,
              • falsly,
            • Cursing,
            • Profaning Holy things,
            • Sacrilege.
      • 3. As to the Time of Worship,
        • IV. Com. Re­member that thou keep holy the Sabbath, &c. IV
          • Neglect of the
            • Sabbath,
            • Holy Times.
          • Mispending them in
            • Idlenes [...],
            • or Debauchery.
    • II. Table. Of Chari­ty to our Neighbor.
      • 1. Directing us in the Duties of our several Relations,
        • 1. Natu­ral, as
          • Parents,
          • Children
        • 2. Reli­gious,
          • Ministers,
          • People,
        • 3. Civil,
          • Princes,
          • Subjects,
        • 4. Dome­stical,
          • Masters,
          • Servants
        V. Com. Honour thy Father and thy Mother, &c. V
        • Superiours
          • Negligence,
          • Pride,
          • Evil Example.
        • Inferiour;
          • Disobedience,
          • Contempt,
          • Resisting.
      • 2. Forbidding us to do any injury, either
        • 1. Indeed, against our Neigh­bour's
          • 1. Life,
            • VI. Com. Thou shalt doe no murder. VI
              • Taking away Life,
              • Quarrelling,
              • Anger,
              • Revenge,
              • Cruelty.
          • 2. Cha­stity,
            • VII. Thou shalt not commit a­dultery. VII
              • Adultery,
              • Fornication,
              • Wanton
                • Desires,
                • Words,
                • Behaviour,
              • Drukenness.
          • 3. Estate or Goods,
            • VIII. Thou shalt not steal. VIII
              • Theft and Robbery,
              • Oppression,
              • Cheating,
              • Unjust detaining,
              • Idleness.
          • 4. Good Name.
            • IX. Thou shalt not bear false witness, &c. IX
              • False Testimonies,
              • Lying,
              • Slandering,
              • Tale-bearing,
              • Flattery.
        • 2. Or in thought or desire.
          • X. Com. Thou shalt not covet, &c. X
            • Covetousness,
            • Envy at others,
            • Discontent with our own.

A Practical Discourse of the Ten Com­mandments.

§. 3. It must not be expected that I should explain the particular Commandments, which would too much swell this work; Only I shall undertake two things. First, To direct how to use them for our profit when there is no Communion. Secondly, And chiefly, how they may be used in private to help us in our Prepara­tion for the Blessed Sacrament.

As our natural Ignorance makes it necessary to teach us this Law of God in our Catechism: So our aptness to forget that which is good requires that it should be repeated in our publick Service. It is dangerous either not to know or not to remember these holy Command­ments, which are proclaimed by our God, approved by our own Consciences, & established with eternal rewards and punish­ments. [...]. Porph. de abst. 1. 8. Whosoever therefore thinks it a trouble to hear them so often, neither considers the weight of these divine Precepts, nor observes that his own frequent breaches of them do shew, that they are not read often enough to fix them so in his mind as to procure a sincere Obedience. For till we do exactly observe them, We do not know or remember them as we ought. Let us then endeavour so often as we use them to receive benefit to our Souls thereby.

And to that purpose, First, You must with great humility receive them from the Mouth of the Minister, as if they were spoken from Mount Sinai by God him­self, (imitating the tenderness of good Josiah, 2 Chron. [Page 12] 34.19.) and cast your selves down upon your knees, for that is the most suitable posture for Criminals, who are to petition for pardon; and thus listen to every Com­mandment with diligent attention and a submissive Re­verence. Secondly, Apply them every one carefully to your ways, for since you have neglected to follow the direction of this holy Law as your Guide, [...]. Clem. A­lex. Paed. 1. it now becomes your Ac­cuser; Rectum est index sui & obliqui. and it may be an excel­lent opportunity to bring you to the knowledge of your sinful E­state, and so unto repentance, be­cause your gracious God doth al­low you the liberty of second thoughts, and will not condemn you for these offences, if you condemn your selves for them. Ask then your own heart seriously at every one, Have I not been such an one? Done this evil? Neglected this duty? And when your Consci­ence Answers, Yes; then you must most passionately cry out▪ Lord have mercy upon me, and forgive me this or that sin. Thirdly, Let the discovery of so many breaches, and the sight of so vast a heap of guilt make you afraid to add Sin unto Sin, Iterata enim lex sol­lici [...]iores reddit regli­gente. Ambr. in Galat. and to break these holy bonds any more, Hoc nos p [...]ssimos facit quod nemo vitam suam respicit. Sen. E­pist. 38. for therefore have you lived at random, because you have not considered your ways, nor compared them strictly with Gods sacred Law. But now that you are freshly minded of your Duty, and reproved for your former Neglect, It will be expected you shall be more afraid to transgress hereafter, and therefore de­siring never more to offend, say, Lord incline my heart to keep this Law. And thus the hearing of the Ten Commandments may be an exercise of our Repen­tance, [Page 13] and a means of amendment every day.

§. 4. It is of excellent use frequently to compare our ways with Gods Law, for so it would be our guide before we act, to put us upon our Duty; Our reprover after­ward, to bring us to Repentance; and our Monitor to prevent the like misdoings for the future. But I am the briefer in this consideration, because my main design tends to the Holy Sacrament; And also because the Church hath here placed the Ten Commandments prin­cipally as the Rule and Measure of that Examination which St. Paul makes to be necessary before we eat thereof, 1 Cor. 11.28. For the same Apostle teacheth us, that by the Law is the knowledge of Sin, Rom. 3.20. And experience also sheweth that there is no rea­dier way to discover our iniquities and humble us for them, than the serious application of this exact Rule to our perverse and crooked paths. I shall therefore, Secondly, Give Directions how we may so try our ways by them, as to prepare our selves for this Heavenly Feast. To which purpose let it be considered, that this duty of Self Examination, is never so necessary, as now when we purpose to receive the Holy Communi­on: For it is but hypocrisie to seek a pardon for sins which we never perceived our selves guilty of, and foolish presumption to make a Covenant before we have weighed the conditions to which we are to be obliged: Until we see the number and apprehend the heinous­ness of our transgressions, and fear the vengeance due unto us for them, we are altogether unfit for the Com­memoration of his Death who suffered for our offences. It is the sight and sense of sin alone that will shew us what need we have of so glorious a Redeemer. This will shew us our obligation to Jesus, and teach us hearti­ly to praise God for him, and passionately to beg an interest in him: whilest he that doth not discern his [Page 14] guilt, nor foresee his danger, is stupid and unmoved at this amazing spectacle of a bleeding, languishing, dying Saviour, and hath no love nor no fear, No tears nor no desires, No relenting or indignation for what is past, Nor any vows and wishes as to the time to come; and shall be judged an unworthy Receiver. So that if you desire comfort in, benefit from, or acceptance at the holy Table, I charge you to be exceeding curious and diligent in this Examination.

The Pythagoreans and better sort of Heathens did strictly call themselves to an Account every night before they went to sleep, where they had been? what evil they had done? or what good they had left undone? And shall not they condemn those Christians who will not do the same once in a Month, or three or four times in a Year; especially upon so solemn an occasion, and for so excellent an end, as to procure a pardon sealed for all their misdemeanours? The Rabbins perswade the devouter Jews to spend a whole Month to­gether before the Feast of Expiation, Buxtorf. Synag. Ju­daic. c. 18. in examining all their lives, assuring them that all those offences which they discover shall be forgiven them in that great day: Which may more truly be applied to this Ordinance. That holy Anchoret which the Patriarch of Alexandria found in the Egyptian desarts, said, he had imployment enough there (where he had nothing else to divert him) for his whole life to judge and condemn himself. And shall not we be justly condemned of the Lord, who think a day or two, too much to be so imployed? But I hope I need add no more to perswade to so good a work. And therefore supposing this a sufficient Convi­ction to those who have any care of their Souls; I shall proceed to direct how we must examine our selves by these Commandments.

[Page 15]§. 5. When the Minister gives warning of an ap­proaching Communion, We must contrive to have at least one whole day separated to this so necessary Trying and judging our selves. And first, As this Law was given in the Wilderness, Exod. 19.1. So we cannot use it in a crowd; but when we purpose thus to apply it, we must retire from the World, and lay aside all secular business, Secessi de populo, in me unicum negotium est mihi. Tertul. de pall. c. 5. Psal. 4.4. and carry our minds with us into some place of privacy, that we may wholly attend this great work, which will take up our whole time, and imploy all our faculties. For we communicate so seldom, and generally live so carelesly between one time and ano­ther; that our Sins are numerous, our Consciences in­tricate, and many things forgotten, and all confused; So that it is not for us to alledge that the Primitive Christians did not use such solemnity of Preparation; For they lived strictly, received daily or weekly, and kept their Souls always in good Order: For which cause I suppose neither were the Commandments ap­pointed to be read in the Antient Liturgies. Did we lead such lives, we might be accepted with lesser and shorter preparatives. But most of our hearts will tell us the case with us is far otherwise. Secondly, Having thus chosen a time and place for the undisturbed pro­ceeding in this grand affair, we must resolve to spend it Fasting, Dan. 9.3. not only that we may not be di­verted, or lose any of this precious time by our meat, but that our minds may be more spiritual, and more clear, our body more gentle, and more at the command of the Spirit, Infirmitas carnis vi­gorem mentis exacuit, ut affectis artubus, vires corporum in virtutes transferantur animorum. Salv. lib. 1. de prov. that our hearts may be tender, and more apt to grieve for Sin, and fear Gods wrath; as [Page 16] also that we may punish our flesh, for the gratifying of which, most of our Sins have been committed; that we may acknowledge our selves unworthy of our daily bread; And finally declare that we desire peace with God, more than our very food, and do so earnestly hun­ger and thirst after Jesus, that we forget our bodily suste­nance. Thirdly, Begin this work with humble and hearty Prayer to him that sees your heart, and must be your Judge. Beseech him to help you to prevent his judgment by condemning your selves. Desire him to fix your thoughts, strengthen your memory, and to work upon your affections; that you may perceive how often, how heinously, and how long time you have of­fended, and may with a relenting wounded heart be­wail the same. Fourthly, After this rise up, and medi­tate how merciful thy God hath been, in not summon­ing thee to his Tribunal as yet, and in giving thee this opportunity to prevent a sad and final Doom. Remem­ber thy heart is deceitful, and not willing to see its own baseness, or to discover its own shame, nor apt to censure it self Prov. 21.2. Nemo non benignus sui judex. Sen. de ben. l. 2. Nemo suae mentis mo­tus non astimat aequos. Quòd (que) volunt homines se bene velle putant. aright. And yet cursed are they that do this work of the Lord deceitfully, Jer. 48.10. for it will be their own ruine. Wherefore resolve to set about it with all possible sincerity and strict­ness, as believing thou mayest ne­ver have another opportunity, but that thy next Indite­ment may be in another World; And in the mean time, that an All-seeing God will come in at this Feast, to in­quire how faithfully thou hast performed this Duty. And then fifthly, Set your self seriously to look over all the Records of your Memory and Conscience. Call to mind all Places you have been in, all Companies and Persons with which you have conversed. Reflect upon [Page 17] your designs, your business, your pleasure and divertise­ments, with all those circumstances which may repre­sent unto you, all your evil thoughts, words, and actions, and may set before you all the good which you have omitted. And if any seem dubious, Quo praetergressus, quid factum in tempore, quid non Offensus pravis, date palmam & praemia re­ctis. you must prove and try them, Lam. 3.40. That you may condemn them in your judgment as well as recollect them by your memory. And do this as impar­tially as is possible, judging the same of your own Actions, as you would, if they were done by the worst of your Enemies. For your better help wherein the fol­lowing Table is contrived.

Sect. 6. Brief heads of Self-Examination upon every one of the Commandments.

I. Commandment.
  • §. Though I have not Atheistically denied the Being of God or wickedly renounced him by Apostasie; Yet,
  • §. Have I not loved, desired, and delighted in other things more than God?
  • §. Have I not feared Men more than God; and sinned against him to avoid their displeasure, or outward Sufferings?
  • §. Have I not trusted in Man, and relyed on outward means more than on God, in my wants, dangers, and distresses?
  • §. Have I neither neglected lawful means, nor used un­lawful means to bring me out of them?
  • §. Have I not despaired of Gods mercy so as to neg­lect my duty, or by presuming upon it, incouraged my self to go on in Sin?
  • [Page 18]§. Have I not been fearless of the divine threatnings; And yet discontented with, impatient under, and unreformed by Gods Corrections?
  • §. Have I not been unthankful for goods things, or as­cribed the praise of what I am, have, or can do, to fortune, my self, or any other Creature?
  • Lord have mercy, &c. And encline, &c.
II. Commandment.
  • Though I have not worshipped God by Images; Yet,
  • §. Have I not entertained gross, and false Conceptions of God; and worshipped him so as is unbecoming his Divine Nature?
  • §. Have I not failed in any of the parts of Religious Worship?
  • §. Have I not either omitted or sleightly performed Morning and Evening Prayer, and reading the Holy Scriptures?
  • §. Have I not been indifferent and customary, as to my coming to the Publick Worship?
  • §. Have I not behaved my self there without Reverence or Devotion, forgetting the Presence of the Invisible God, whom I serve?
  • §. Have I not by design or carelesness neglected the Lords Supper, or come to it ignorantly, rashly, and without preparation?
  • §. Have I not received it irreverently, and without spi­ritual affection, or broken the vows and promises I then made?
  • Lord have mercy, &c. And encline, &c.
III. Commandment.
  • If I have not openly blasphemed the Holy Name of God;
  • [Page 19]§. Have I not sleightly or irreverently mentioned his Holy Name, or Attributes?
  • §. Have I not prophanely jested upon, or abused his holy Word?
  • §. Have I not violated holy Places, Persons, Ordinan­ces, or any thing peculiarly dedicated to God?
  • §. Have I not taken Gods name in vain by common Swearing, or by Cursing my self or others?
  • §. Have I not taken false, or unlawful Oaths; Or bro­ken my lawful Oaths or Vows; Especially my Bap­tismal Vow?
  • Lord have mercy, &c. And encline, &c.
IV. Commandment.
  • §. Have I not neglected the publick worship of God on the Sabbath Day?
  • §. Have I not mispent any part thereof in vain sports, idle discourses, complemental visits, or unnecessary business?
  • §. Have I not permitted those under my charge to pro­phane it?
  • §. Have I not forgotten to praise God for the Creation, and Resurrection, especially on this Day?
  • §. Or for his other Mercies in his Son, or his Servants, upon the Festivals of the Church?
  • §. Have I not sleighted these solemnities, or abused them by debauchery?
  • Lord have mercy, &c. And encline, &c.
V. Commandment.
  • §. Have I not omitted, or acted contrary to my Duty in those Relations wherein I stand?
  • §. Have I not censured, envyed, or railed against, my [Page 20] Domestical, Ecclesiastical, or civil Governours; in­stead of honouring, imitating, and praying for them?
  • §. Have I not been undutiful to my Parents; disloyal to my Prince; stubborn or unfaithful to my Master; fractory and unthankful to my Minister; peevish, and unkind to my Yokefellow?
  • §. Have I been careful to instruct and incourage in well doing, To reprove and chastise for ill doing those under my charge?
  • Lord have mercy, &c. And encline, &c.
VI. Commandment.
  • If I have not actually taken away the life of any per­son; Yet,
  • §. Have I not made my Neighbours life grievous, con­cealed designs against it; or willingly hastned his death, or wished it?
  • §. Have I not by fighting or quarrelling wounded or maimed him, or drawn him to any vice, which might destroy his health, or shorten his life?
  • §. Have I not been rashly and immoderately angry, or used reviling and quarrelsom speeches, or harboured thoughts and purposes of Malice and Revenge?
  • §. Have I not been intemperate in meat or drink; or any other ways prejudiced my own health, or indan­gered my life?
  • Lord have mercy, &c. And encline, &c.
VII. Commandment.
  • If I have escaped the grosser acts of Adultery and For­nication; Yet,
  • §. Have I not neglected to use the means to preserve my own and others Chastity?
  • [Page 21]§. Have I not by gluttony and drunkenness pampered my body, or by cherishing unclean thoughts, pur­poses, and desires, defiled my Soul?
  • §. Have I not run into any occasions, or used any pro­vocations of wantonness?
  • §. Have I not used or listened to, filthy talking, or been guilty of immodest Garbs, or unchast behaviour?
  • Lord have mercy, &c. And encline, &c.
VIII. Commandment.
  • If I have not been guilty of notorious Felony or Rob­bery; Yet,
  • §. Have I not by negligence in my particular Calling, run into debt, without hopes or purposes of repay­ment?
  • §. Have I not wasted my own Estate, and ruin'd my Family, by idleness or prodigality?
  • §. Have I not cheated my neighbour in buying, or sell­ing, breaking my Covenants, fraudulent writings, or falsifying my word?
  • §. Have I not by violence or oppression, exacted of my inferiours, or by unreasonable usury taken ad­vantage of others necessity?
  • §. Have I not wasted or imbezeled that which was committed to my trust, refused to restore the pledge, abused what was lent, or denied that which was found by me?
  • Lord have mercy, &c. And encline, &c.
IX. Commandment.
  • If I have not before a Magistrate directly sworn falsly: Yet,
  • §. Have I not accustomed my self to lying in my com­mon discourse?
  • [Page 22]§. Have I not maliciously and uncharitably raised or spread abroad evil and false reports of my Neigh­bour?
  • §. Have I not incouraged such ill-reports, nor published the faults of another to his disgrace?
  • §. Have I not undervalued good, or flattered bad men, and given a false Character to please a friend?
  • §. Have I not suffered an innocent persons good name to be traduced, when I had opportunity or power to clear it?
  • §. Have I not by pride conceived, or by boasting uttered false things concerning my self?
  • §. Have I neither sought unjustly to uphold, or wil­fully to blast my own Credit?
  • Lord have mercy, &c. And encline, &c.
X. Commandment.
  • §. Have I not secretly murmured at the Providence of God, as if others had too much, and my self too little?
  • §. Have I not greedily coveted the Estate, honours o [...] comforts of my neighbours, nor sought by evil means to procure them to my self?
  • §. Have I not envyed any, so as to be grieved at their prosperity, or to wish or rejoice in their losses and calamities?
  • §. Have I not been apt to undervalue all my own things, and neglected to give God thanks for them?
  • §. Have I not too passionately pursued riches and ho­nours, so as to neglect my Soul, and Religion upon these accounts.

§. 7. Whosoever hath particularly and seriously asked his own Soul the foregoing Questions, will be far from [Page 23] the vanity of the young Man in the Gospel, nor is it likely that he will now have the confidence to say as he, Matth. 19.20. All these have I kept from my youth. For his own Conscience will tell him in most inquiries that He is the Man; And accordingly the Church hath provided the Publican Confession, Luke 18.12. Lord have mercy upon us. Which now may be fitly used, First, As an humble and dolorous Confession that we are Guilty, very Guilty; For when the Prisoner falls down and craves Mercy; It shews he is convinced of his fault, and in that phrase is supposed to acknowledge it. Secondly, As a passionate, and earnest Exclamation for Pardon, which now appears infinitely needful, when this black and dreadful Bill is set before us. Yet lest all this should not be sufficient to produce that sorrow and shame, which is necessary for this solemn Confession, but our hearts remain still obdurate and unrelenting, Let every one lay before himself these Considerations. First, Meditate of the nature of all these Sins of which thou art guilty: They are the Actions of a poor help­less depending Creature done against the holy Will, and most gentle and reasonable Commands, of that Maje­sty who could destroy thee in a Moment, and whom Angels and all the World besides exactly do obey. And besides, thou maist upbraid thy self with the folly of Anger, the fury of Revenge, the filthiness of Lust, and the shame of Lying, the beastliness of Drunkenness, and the misery of Covetousness, the unreasonableness of Pride, and the vanity of seeking humane Praise, the restlesness of Ambition, and the vexation of a discon­tented mind. Consider the malignity of all Sin, and the baseness of every particular, and surely it will ap­pear it was impudence and ingratitude, simplicity and madness in thee ever to commit them. Secondly, Me­ditate of the number of them; And think that if there [Page 24] be so much evil in one Sin, How deplorable is thy Case who hast offended in so many kinds? Oh how often hast thou acted or designed, the greater and more noto­rious wickednesses? And for (those which we account) the lesser, What is wanting in the odiousness of the single Acts thou hast supplyed by frequent repetitions; Few days nay minutes passing in thy whole life, in which thou dost not sin in these instances. I doubt not but thy memory now presents a vast number to thee; but alas those that were never observed are far more, and those that are forgotten are much more numerous than both, Yet these are all noted in the Records of Heaven; So that if thou couldest apprehend this formidable Ar­my, it would lay thy confidence in the dust, and strike thee with amazement to consider how many times thou hast deserved Condemnation. Thirdly, Meditate of the Desert of these Sins, viz. that the wages of (any, the least, unobserved, or forgotten) sin is death, Rom. 6.23. And then how many times hast thou deserved to be cut off? Consider how thou art by these trans­gressions exposed to the wrath of God, and to suffer all those Temporal, Spiritual, and Eternal miseries, which the Righteous Judge of all the World hath threatned in his holy word. And if thy heart be apt to excuse its faults, on pretence of a corrupt Nature, a violent Temptation, or a sudden surprize, and will not believe, or fear that God is so highly displeased; then tell thy own Soul that for one offence, the Angels were cast out of Heaven, and Adam out of Paradise, and He that is the lover of Men, for lighter or fewer Crimes, doth lay dreadful Plagues and Miseries upon thy Brethren; And God is no respecter of Persons; He spared not his own Son, when he stood in the place of Sinners, and shall He spare thee? Oh look up to the Cross of Jesus, and behold his Agonies and his Sorrow, hear his groans and [Page 25] cryes, observe his anguish and his pains. Is not God highly displeased with Sin, when he makes his own Son the Example of his wrath, to his offending Servants? In short know, that if Repentance do not now procure thy Pardon, thou shalt have God and all Creatures thy Enemies, and maist justly expect Losses and Crosses, Po­verty and Reproach, Diseases and an evil Death; and (which is more horrid) to be deprived of the aids of Gods Spirit, and the offers of Grace, and to be left in thy own hardness and impenitency, as one that refuseth to be reclaimed. And if any or all these have not yet faln upon thee, it is only because the Lord will try whe­ther at this time thou wilt seriously Repent; but thou art not acquitted, though he do awhile forbear. Fourthly, Meditate of those Aggravations which make thy Sins worse than those of other Men, and that will convince thee that thou deservest no less. For First, Have not many of them been committed against thy knowledge, and reason; and in despite of all the checks and reluctancies of thy Conscience? Secondly, And although thou hast made so many vows, and taken so many resolutions, never to act them more; yea and engaged this upon the holy Sacrament of Christs body and blood: Yet hast thou not entertained them again? Thirdly, Have not all those mercies and favours spiri­tual and temporal, wherewith thy Heavenly Father hath courted thy Love, been abused by thee, and cast away upon thee, when all this could not prevail, to make thee leave one lust, or perswade thee to give over piercing him that hath died for thee? Fourthly, Hast thou not proceeded in thy evil Courses, after all those Examples of divine vengeance on others, and all those Calami­ties which Sin hath brought upon thy own self? Hast thou feared any longer than the smart remained? Hast thou not made the Almighty almost weary of Correct­ing [Page 26] thee? and shewest thou lovest thy Sin too well to be easily torn from it? Fifthly, And finally how mis­chievous have the effects of thy transgressions been? They have dishonoured God, disgraced thy Religion, incouraged the wicked to persevere, incited the inno­cent to follow thy steps, and offended weak and tender Christians. This is indeed a sad story, and if we rightly apprehend it, may make the best to cry out with tremb­ling and deep contrition, Lord have mercy upon us! But lest this dismal Account which will scarce fetch one sigh from a stupid Soul, should overwhelm others in grief and desperation; I shall add, that we are not like the Jew, who when the Law thundered from Mount Eball, could only sign it with a dreadful Amen, For we look further, and beholding the Lamb of God, make bold to crave mercy; the very acknowledgment of our Sin being wrapt up in a Petition for Pardon; And the right use of all this is, not to affright us from Jesus, but to drive us to him; to shew not only how little we de­serve, but how much we need a pardon; It is to repre­sent how far God can forgive, and how highly our dear Redeemer hath merited, seeing so great and deserved vengeance is yet with-holden, and the Gate of Mercy still kept open for such wretched Creatures. Our de­sign in this discovery of Sin is to convince us, that it is high time to desist from adding to this infinite heap, that it is extreamly necessary to seek for Absolution, and that it will be an admirable ingaging favour, if we be again accepted. For Mount Sinah is the way to Sion, and the Law our School-master to bring us to Christ. When therefore your heart is full of these thoughts, and when hope and fear, sorrow and desire, are strugling within you, In the midst of these Passions, bend your knees and begin to arraign your self at the Bar of your merciful Judge, where humble Confession [Page 27] In quantum tibi non peperceris, in tantum tibi Deus crede parcet. Tertul. is the readiest way to Remission. Acknowledge therefore all you have found, relate your shame and indignation at your self, your grief and anguish for all your mis­doings, intreat as for your life, and with all earnestness beg for pity and pardon; remembring he never did cast off any that thus came to him. Your Confession it self will be no other than a larger Paraphrase, of Lord have mercy, &c. But if you require a form, the Church hath made excellent provision in that acknow­ledgment before the Consecration, See Part. 2. Sect. 3. Sect. 9. to which the Reader is desired to turn, and while his heart is in this frame, with great Devotion to recite that Form.

§. 8. But that this is not all the use of these Ten Commandments, we may learn, from the other part of the Versicle repeated after each of them, which is Da­vids Prayer, Psal. 119.36. viz. And incline our hearts to keep this Law. Which minds us of the next part of our Preparation for the Holy Sacrament to which the Law is apt to minister, viz. Secondly, The Re­newing of our Covenant, and this will necessarily fol­low our Confession if it be sincere and the language of a contrite heart. Since we now have discovered the vileness and danger of our sinful courses, We must needs be full of indignation against those ways, and cannot but wish we may never fall into the like circumstances again. Nay God may expect that those who are so drenched in tears, and amazed with fear, shall now study how they may keep the right paths of his Law hereafter. And this was the principal end why you were put upon considering your ways, that you might turn your feet to his Testimonies, Psal. 119.59. And if you be now desirous to do this, it is the best sign of [Page 28] your Repentance, the surest evidence of your pardon, and the best disposition in the World for your reception of these Mysteries; wherein it is Gods part to seal your Absolution by the blood of his dear Son, and yours to give up your self entirely to his Service for ever hereaf­ter, since he hath so graciously quitted the old scores. So that there is no doubt but the true Penitent doth now desire with all his Soul to forsake his Sins and do his duty better. Only because he finds his heart averse, and not easily inclined to this which (his Conscience tells him) is his interest and his happiness; The Church hath added this short but significant Petition, to him that can turn the heart, and work in us both to will and to do, That he would Encline, &c. Which Prayer that it may be said with Davids Spirit, Et oremus quod ille [...]ravit, & quod oremus imitemur effectu. — si eramus sermone compa­tiamur & mente. S. Ambr. in Psal. 119. We must resolve to follow those good inclinations when it pleaseth God to work them in us. And to that purpose, before we make this our solemn promise, we must labour to bring our hearts to condemn the wayes of Sin, and to approve of the ways of Holiness, lest we should mock the Almighty, by begging his help in that which we never intend to perform; and lest our vow should vanish into Air, if we do not first consider the particu­lars to which we bind our selves. And for our assistance herein, viz. that our Engagement may be advised and well grounded, and our Prayers for the divine Aid may be hearty and sincere; We may after our Confession (while our hearts are yet bleeding for our former offen­ces) enlarge our thoughts into these or the like Medi­tations.

§. 9. First to alienate our affections from Sin, that we may in earnest and for ever renounce it, Let every one of us ask his Soul these Questions.

First, How little of either true profit or solid plea­sure have I reaped from Sin? The gain is cursed and intangled, the delight short, and unsatisfying, ending either in vexation or a restless desire, which stays longer and wounds deeper than ever the fantastick pleasure reached. How certain is it, that none of these purcha­ses can last beyond the short duration of my frail life? and how little security have I that my death shall not be ere the next Morning? Secondly, How great a trouble yet have I had all my life for this trifling and un­certain reward? the gain was a shadow, but have I not thereby lost my good name, or my health, my time, and my parts, the love of my best friends, and the hopes of Gods favour? Have not these Sins hindered my Pray­ers, disquieted my Conscience, set my Neighbours against me, and filled my ways with losses, crosses, mis­chiefs and evil Accidents? Have they not often made me ridiculous and base, hated and distrusted, and left me full of fears and sad expectations, making my life uneasie, and my death far more bitter and more terrible? Thirdly, But these are but the beginnings of sorrow; For is it not as sure as God is true, that if I persist in them, I shall lose all my interest in my only Saviour? forfeit all my hopes of Heaven? and sell my title to the glorious Kingdom which is full of ravishing and endless pleasures, and all abundance of whatsoever heart can wish? And besides this insupportable loss, shall not my Soul be condemned in the last dreadful judgment, and cast into the Region of horror and darkness, an­guish and torments that have no abatement, nor no end? Why then, Oh my Soul wilt thou buy these va­nities so dear? and be so abused by thy Enemies, so un­grateful to thy dying Redeemer, and so mischievous and cruel to thy self? Wilt thou ever be so foolish and so desperate to commit the like again? Say then, O my [Page 30] Soul, I abhor and renounce these accursed delusions, being almost enraged at my self that I have been cheated with them so long; My reason is convinced, and my will perswaded, that thy ways are the Right: Therefore, O Lord encline, &c.

§. 10. Secondly, To engage our minds to all the Duties of Religion and Piety, Justice, and Charity, that we may unalterably chuse them, Let every one of us meditate,

First, Why should I be backward to vow my obedi­ence to the Laws of God? Are they any thing else but a method of living well and wisely, free from fears and injury? Do they not teach me to bear my self so that I may win the favour of God and good men, and be safe in the best, and happy in the worst condition? Can I wish my dearest Friend, or my own Soul, a greater felicity than to be meek and patient, grateful and con­tented, temperate and industrious, just and bountiful, to converse with God, rejoice with Angels, to imitate the Saints, follow the blessed Jesus, and to seek Everlast­ing Joy? Secondly, Doth God require any thing im­possible, unjust or unreasonable? Am I to bind my self to any more than that which my Judgment and my Con­science (when I am serious) tell me it is fit and expe­dient for me to do, although it had never been com­manded? Is it any more than that which all the wi­sest and best men, the friends of God and the Darlings of Heaven have done with the greatest delight and pleasure? and therefore it is the only proof of a gene­rous and noble Spirit. Thirdly, Is not my God the best of all Masters? who covers the infirmities, and strengthens the weaknesses of his Servants? Can I fail to please him who begets the desire and enables for the performance? and makes the way familiar and easie, pleasant and inviting, and yet where there is a hearty [Page 31] endeavour doth make many abatements, and accept the will for the deed, Quia voluit, etiamsi non valuit adimplere. 2 Cor. 8.12. and who be­gins his assistances early, and con­tinues them till he hath perfected this excellent work? Fourthly, Fi­nally shall I not be rewarded with a glorious Crown in Heaven, for being so wise as to chuse to be happy on Earth? Is not this the sure way to the enjoyment of God, the Society of Jesus, and the Fellowship of glo­rified Saints and blessed Souls? to Eternal Peace, never-ceasing Joy, to the most perfect and compleat felicity which shall last for ever, though the trouble of gaining it be but short, and transitory? Be wise therefore Oh my Soul! and easily perswaded to chuse thine own hap­piness; And say, I desire and long to be acquainted with these paths of pleasantness, I chuse and love them all. O Lord encline our hearts to keep these Laws. And now I hope it may be time to bend your knees again, and with a fresh bewailing of your transgressions, and many acknowledgments of your Conviction, to re­nounce and protest against all iniquity; especially, that by which you have been most apt to fall; and also to vow and engage, that you will lead a holy life; which you must do most seriously as in the presence of God; And finally looking unto Jesus the purchaser of Pardon, and the giver of all Grace, most humbly beg the holy Spirit, that you may be enabled to keep this pious re­solution, since it is your wisdom and happiness never to break it more; to which purpose say, Lord write all these thy Laws in our hearts we beseech thee. That is, in our memories and on our affections, that we might not offend against them. Psal. 119.11. For if his Spirit ingrave them on our Souls, we shall with ease and plea­sure keep and do them. Ezek. 36.26. Wherefore let us beg this favour most earnestly, and let us not doubt of [Page 32] being heard. For this is the first and greatest part of the new Covenant; God hath ingaged, He will put his laws in our minds, and on our hearts will he write them, Jerem. 31.33. Heb. 8.10. And further, if we so sin­cerely pray for this grace of Obedience, it will ingage our Heavenly Father still more effectually to grant the last clause, viz. that our Sins and iniquities he will remem­ber no more.

SECT. IV. Of the two Collects for the King.

§. 1. THE Kings Majesty is fitly prayed for after the Commandments, because he is Custos utri­us (que) Tabulae: and his Example is a great encourage­ment to the good, and his Power a terror to the evil, and so may be a great furtherance to the Observation of the Laws of God. And it doth as conveniently pre­cede the daily Collect, for therein we beg all inward grace, and herein all outward prosperity for the Church, which is always prosperous under good and happy Princes. And although we had prayed for the King before, Comp. to the Temple. yet we are enjoined to do it here again for these Reasons. First, Because the welfare of the Kings Majesty is of so great and universal concernment to Religion and the Laws, to Ministers and People, that no one Earthly blessing is so necessary to be asked, or so advantageous when obtained. Secondly, Because this is a distinct Office anciently used some hours after Morning Prayer, Vid. Spar. Rational. p. 239. and S. Paul seems to Command that we should [Page 33] pray for Kings, in all our Prayers, and that first of all, 1 Tim. 11.1, 2. as we in this Service do. Thirdly, Because it was ever the Custom, (not only of the Jews Ezra 6.10: [...]. Joseph. lib. 12. cap 17. in the time of the Oblation; but also) of the Christians [...]. Theoph. in 1 Tim. 2. Oratio pramittitur pro populo, pro Regibus, pro caeteris. Ambr. de Sacr. l. 4. c. 4. Vid. Aug. Epist. 59. ad Paulin. & Chrys. in 1 Tim. 2. in the time of the Ce­lebration of these Mysteries, to supplicate for their Princes; as all Ancient Liturgies do attest. With unbloody Sacrifices and Mystical Rites (saith Eusebius) we endea­vour to obtain the Divine mercy in order to the common peace, offering up then to God, supplications for the Church of God, and his Vicege­rent the King, for his Interest, and his Children beloved of God. De vitâ Constant. l. 4. c. 45. And sure it is prudent to ask our greatest mercies often, and especially then when by the commemoration of this All powerful Sacrifice, we may be most likely to prevail. Yet it is not necessary to disturb the Prayer of Consecration, with this and the following General Intercession as the Roman Missals do: but is much more conveniently set here in the first place. I shall only add that these Reasons are given not so much to satisfie inquiring Curiosity: as to shew how reasonable and fit it is, that we should again fall upon this Duty, with a fresh Devotion. To stir us up where­unto here is new fewel in these varieties of Forms laid upon the Altar, which will help us to break forth into holy Flames, if the good Spirit but please to blow upon us.

The Analysis of the first Collect for the King.

  • Sect. 2. This Collect hath three Parts
    • 1. Of whom we ask [God] de­described by
      • 1. His Name,
        • Almighty God
      • 2. His Supre­macy,
        • Whose Kingdom is everlasting
      • 3. His Might,
        • and Power infi­nite,
    • 2. For whom we ask
      • 1. In general for the Church,
        • Have mercy up­on the whole Church,
      • 2. In par­ticu­lar for
        • 1. The King that he may be Pious, inti­mating
          • 1. The Cause,
            • And so rule the heart of thy cho­sen Servant CHARLES our King and Go­uernour,
          • 2. The Effect,
            • that he (knowing whose Minister he is) may above all things seek thy honour and glory,
        • 2. The People that they may be loyal shew­ing,
          • 1. The Bran­ches,
            • 1. Fidelity.
              • And that we and all his Sub­jects (duly
            • 2. Honour.
              • considering whose Authority he hath) may
            • 3. Obedience.
              • faithfully serve, honour, and hum­bly obey him
          • 2. The ground of it,
            • in thee and for thee, according to thy Blessed word and Ordi­nance,
    • 3. In whose name we ask
      • Through Iesus Christ our Lord, who with thee & the Holy Ghost liveth and reign­eth, ever one God, World without end, Amen.

A Practical Discourse on this Collect.

§. 3. Almighty God whose Kingdom is Everlasting, and Power infinite, have mercy upon the whole Church. The entrance into this Prayer is a Confession of Gods Eternal Supremacy, and Omnipotence, in the very words of Scripture, Psal. 145.13. Dan. 4.34. Psal. 147.5. thereby to lift up our hearts above the mutable glory, and limited power of all Earthly Kingdoms, to him that reigneth for ever, and doth whatsoever he pleaseth. Our Princes are many and not suffered to con­tinue by reason of death, Heb. 7.23. Be they never so great, or so good, so dear or so useful, they must be taken from us. But our Supream King is always one, and Reigns throughout all Ages; So that Gods Church can never want a Patron, to secure it in all the changes of this World; especially since his power is as infinite, as his Dominion is endless, and his might hath no li­mits but his will Deo non posse nolle est, & posse velle. Tertul. in Prax.. Upon the se­rious meditation whereof, we may with hope, and chearful expectati­ons, ask for the Kings Majesty, who is the Head of this Church, and for all the Members of the same, For this Everlast­ing and Almighty King is able to furnish them all.

§. 4. And so rule the Heart of thy chosen Servant CHARLES our King and Governour, that he (knowing whose Minister he is) may above all things seek thy honour and glory.] The blessings which are bestowed on the single members of a Church, are the comfort and advantage only of a few; but if it may please God to direct the King always to seek his glory, herein he shews mercy to the whole Church, and bless­eth all the Nation at once. For the Princes Piety doth [Page 36] put such discouragement upon Vice, and cast so great a reputation and lustre upon Religion, that good men out of love will follow, and evil men for fear will pre­tend to comply with, so excellent an example. And thus vertue becomes publick, encouraged and prevail­ing, but wickedness infamous and obscure, and loseth many of its followers; which is curiously expressed in the 72. Psalm. Nor is there any one Earthly thing that the truly pious Christian doth more heartily desire. We beg with daily Supplications (saith Lanctantius con­cerning the most Excellent Emperour Constantine) that the Divine Majesty will always preserve you, whom he hath chosen to preserve us all, and that he will inspire you with a heart always to persevere in the love of God, which will be advantageous, and salutary to all, and will procure your endless happiness, and the peace of all your Subjects. Lact. instit. in fine. Kings are the choi­cest of Gods Servants, and in Scripture peculiarly stiled his chosen, Psal. 89.3.19. So that we may presume to beseech him, to bestow more than ordinary Grace, upon our dear Soveraign; whom God hath so wonderfully restored to us, and so mercifully preserved over us, that no Prince in the World hath had such signal testimonies of the favours of Heaven to him. We may pray there­fore with much hope, and we ought to beg with great Devotion, that God would rule over him, who governs us; and guide him, by whose Counsels we are ordered, in such wise, that he may ever have in his Eye the Power and Goodness of his great Master, and always (know, that is,) consider [...]. Rom. 13.4. [...] v. 6. by whom he is deputed, and bear himself continually as the Vicegerent of God, by whom all Kings Reign: and in all his actings and Consultations that he may aim at nothing so much, as the advancing of the Di­vine [Page 37] Glory, from whence all his honour is derived. And surely herein our gracious King will firmly establish his own Throne, and make all his Subjects happy. For that Wisdom and Piety, Justice and Equity, which doth set for Gods glory, and make so many join in magnify­ing him, that hath set so excellent a Prince over us, will be both his and our extraordinary benefit. We will therefore ever Pray that our Soveraign Liege may be above all concern'd to continue his care, to defend the Church, and execute Justice, that we may be happy un­der his shadow, and after-Generations may call him blessed; to which every loyal heart and pious Soul will most affectionately say, Amen.

§. 5. And that we and all his Subjects (duly con­sidering whose Authority he hath) may faithfully serve, honour and humbly obey him, in thee, and for thee, ac­cording to thy blessed word and Ordinance.] We must not only look at the Kings duty, but also be mindful of our own: For the happiness of a Nation consisteth, not only in a Religious Prince, but also in Obedient peo­ple; And therefore we are taught in the next place, to pray that not only we but all that are under his Maje­sties Dominion, may be loyal and faithful, humble and obedient, revering his Authority, observing his Laws, and opposing all his and our Enemies; That we may serve him with our Estates and Persons (if need be) and never desert his interest, either for cost or peril: which Prayer we must not only make, with respect to our tem­poral felicity; but as duly considering that the Almighty and invisible Governour of the World, doth not Rule us immediately by himself, but by Kings to whom he hath delegated his Autho­rity; So that they bear his Name, and act by his Pow­er; Exod. 22.28. Psal. 82.1.6. Dii i. e. Judices qui potestatem Dei exercent. Ab. Ez. And such as Rebell [Page 38] Quicun (que) obfirmat faciem suaem contra Re­gem, perinde est ac si ob­firmaret faciem contra Divinam Majestatem. Midr. Cohel. [...]. Clem. Const. do fight against God, Act. 5.39. oppose his word, and resist his Ordinance, Rom. 13.2. Where­fore we desire grace to obey, not only for fear of wrath, but for the Lords sake, 1 Pet. 11.13. that is, for Conscience sake, Rom. 13.5. And this will produce the firmest and readiest obedience to all the Commands of our Governours; when we observe them as subordinate to the Laws of God, Eph. 6.1. [in the Lord —Sed intra limites Disciplinae. Tertul. Quia — poterant ali­quid imperare perver­sum, ideo adjunxit in Do­mino. Hieron. in Eph. 6. Superiorum imperia Dura Declinanda sen­sim, & relinquenda ma­gis sunt quam Respu­enda. Aul. Gell. Noct. At. l. 2. c. 7.] as far as they do not contradict the plain will of the Almighty, and [for the Lord] Rom. 13.1. that is because of his Authority vested in them. And thus the best Christian will be the best Subject. Let us therefore most fervently beg that we may all be conscientiously obedient; and if we desire that heartily, we shall not only obtain grace from God to be so, but this Petition is an evidence we are already loy­al. And were it sincerely put up by all, there could be no Treason nor Rebellion harboured in our Breasts: but we should live in peace, and please God, adorn the Gospel, Tit. 11.10. oblige the King, and declare to all the World, that it is not only the Duty, but the Interest of Princes, to defend the Religion of this Church, which makes the best men, and loyallest Subjects in the World.

§. 6. Through Iesus Christ our Lord, who with thee, and the Holy Ghost, liveth and reigneth ever one God, World without end, Amen.] It was a false and malicious calumny of the Jews, that the Kingdom [Page 39] of Iesus was inconsistent with the Empire of Caesar; for Obedience to Kings was never so enjoined and assert­ed before, as it was by Christ and his Apostles. And he himself hath told us that he is a King, but no Rival to the Monarchs of this Earth; For his Throne is in Heaven, And his proper Subjects, Saints and Angels; John 18.36. [...]. Euseb. He reigns, but it is with the Fa­ther and the Holy Ghost for ever. For his sake therefore we may pray for the welfare of Temporal King­doms, who hath power both to dispense them on Earth, Math. 28.18. and to command blessings from Heaven on them; especially on such Princes who are the Guardians of his beloved Church, who own his Supremacy, and daily confess and praise Him, that liveth and Reigneth for ever.

The Paraphrase of the first Collect.

§. 7. Almighty God] who art always ready to help us, since thou art that King [whose Kingdom is Ever­lasting, and] All sufficient to relieve us since thou art in [Power infinite] We beg not single or small Mercies of so great a Majesty, but beseech thee to [Have mercy upon] all the Members of [thy whole Church] And especially that part thereof planted in these Nations, which will be truly happy, if it may please thee so gra­ciously to direct the Counsels [and so] constantly to [rule the heart of thy chosen] and anointed [ Servant CHARLES by thy Providence, and his undoubted right [our King and Governour: That He] always remembring his Authority to flow from thee, and [knowing whose Minister] and Vicegerent [he is] even the Deputy of thy Heavenly Majesty [may above] and [Page 40] before [all things seek] by defending Religion, execu­ting Justice, and shewing mercy, to advance [thy ho­nour and glory] for he in so doing, will ingage us all to praise thee, for setting so wise and gracious a Prince over us. [And] to compleat his and our happiness; Grant [that we, and all] others whom thou hast placed in the condition of [his Subjects] seriously and [duly considering] that for thy sake [whose Authority he hath] we owe him all duty and Allegiance [may faith­fully serve] him with our Prayers, Lives, and Fortunes, and also [honour] him in his person, with our hearts [and humbly obey him] in his Laws by our whole Con­versation, so far as is possible [in thee] by the help of thy grace [and for thee] and for thy sake, by a conscienti­ous and exact Obedience [according to] the Com­mands of [thy blessed word] the appointment [and Ordinance] of thy Supream Providence. O Lord let us be so happy to obtain this [through] the Merits of our great High Priest [Iesus Christ] who hath enjoined this Obedience, and is [our Lord] who sets up Christi­an Princes on Earth to rule under him, [who with thee] the Father [and the Holy Ghost] most gloriously [liveth and reigneth] in Heaven [ever one God] in that [World] which is [without end] and yet not forget­ting us that are his Members, in this changeable and uncertain World, for his sake be it so. [Amen.]

Of the second Collect for the King.

§. 8. This Prayer is only added to help our Devotion, with a greater variety, but being as to the main so little different from the former, it shall suffice to remark, that the Petitions are here grounded on a never failing Matth. 24.35. Foundation, the word of God, viz. Prov. 21.1. The Kings heart is in the hand [Page 41] of the Lord; as the Rivers of Waters, he turneth it whithersoever he will. Although the Kings heart be unsearchable to men, Prov. 25.3. and his purposes seldom to be alter'd by any of his Inferiors; Yet Al­mighty God hath shewed many in­stances Ezra 1.1. & 7.28. & 9.9. Neh. 1.11. Dan. 3.28. Rev. 17.17. that he can change the Decrees of the greatest Monarchs, and as the Gardener See Hammond on Psal. 1.3. by opening certain Sluces, can direct the streams of his Water-courses to which part of his Plantation he pleaseth: So can the King of Kings, direct the Counsels, and turn the designs of all mortal Princes, to his own glory, and the prosperity of his Church. To increase our wealth at home, to se­cure us against foreign Enemies, and defend us in the Exercise of the true Religion, is the care of our graci­ous King, the Prayer of all good Subjects, and the end of government it self, See 1 Tim. 2.2. Ʋt placidam & quietam vitam degamus cum omni pietate, & hone­state. Quid enim aliud est imperium nisi cura salutis alienae? Ammi­an. Mercellin. and there­fore let us rejoice, that we have such a God to ask it of, and such a Prince to ask it for, whose en­deavours are a great incourage­ment to this Petition. What is fur­ther requisite the following Analy­sis and Paraphrase will supply.

The Analysis of the second Collect.

  • Sect. 9. This Collect hath four Parts.
    • 1. The Compellation
      • Almighty and Everlasting God
    • 2. The ground of this Petition being God [...] word concerning
      • 1. His pow­er over Kings,
        • W [...] are taught by thy Holy Word that the hearts of Kings [...]re [...]n thy hands,
      • 2. His Pro­vidence a­bout them,
        • and that thou dost dispose and turn them as it seemeth best to the godly Wisdom,
    • 3. The Peti­tion it self, and in it
      • 1. For what is made,
        • We humbly beseech thee so to dispose and govern the heart.
      • 2. In behalf of whom,
        • of CHARLES thy Servant our King and Governour,
      • 3. To what end, viz.
        • 1. Gods glory,
          • that in all his thoughts, words, and works, he may ever seek thy honour and glory,
        • 2. The Na­tions good,
          • And study to preserve thy Peo­ple committed to his charge, in Wealth, Peace, and Godliness,
    • 4. The Motives to make it effe­ctual taken
      • 1. From Gods mercy
        • Grant this O merciful Father,
      • 2. Christs merits,
        • for thy dear Sons sake Iesus Christ our Lord, Amen.

The Paraphrase of the second Collect.

§. 10. O [Almighty] Lord [and everlasting God] who art infinitely powerful and ever the same, We chearfully call upon thee for our gracious Prince, because [we are taught by] thy Spirit in [thy Holy Word, that the hearts] of all men, yea even the Counsels and pur­poses [of Kings] which seem of all other the most unsearchable and unalterable, yet [are in thy hands] and at thy Command: So that thou canst direct them to any good, or restrain them from any evil; [and that thou dost] by thy over-ruling Providence [dispose and turn them] as the Rivers of Waters: Giving such event to every design, [as it seemeth best to thy] di­vine and [godly wisdom] by which thou dost manage all the World. Wherefore [we humbly beseech thee] thou great Moderator of Heaven and Earth [so to dis­pose] the Counsels [and govern the heart of] our gra­cious [Page 43] Soveraign [CHARLES thy Servant our] just and rightful [King and Governour] as may best con­duce to his and our mutual comfort. To which end let thy mighty power cause [that in all his] purposes and [thoughts, words, and works, he may] most re­ligiously and earnestly [ever seek] to advance [thy ho­nour and glory] by defending thy Gospel, administring Justice, and making it his constant care [and study to preserve] all his Subjects, who are [thy people] and by thee [committed to his charge] in a most flourishing prosperity, that they may increase [in wealth] and abound in plenty, continue in [peace] and dwell safely in the profession of Religion, and in the practice of vertue [and godliness] throughout all Generations. [Grant this] we beseech thee [O merciful Father] of thine own gracious nature, especially now we plead in this Sacrament [for thy dear Sons sake] and in re­membrance of the Death of [Iesus Christ our Lord] and our Redeemer. [Amen.]

SECT. V. Of the Epistle, the Gospel, and the Creed.

§. 1. WHen to these Prayers for outward Prosperity we have added the Collect of the Day (of which see Comp. to the Temple) as a Petition for inter­nal grace, and a fit preparation for the following Portions of Scripture, out of which it is taken, and to which it commonly doth refer: Then followeth the Reading of the Epistle and Gospel: And it is evident, [Page 44] that long before the dividing of the Bible into Chap­ters and Verses, it was the Custom both of the Greek and Latin Church, to read some select portions of the plainest, and most practical parts of the New Testa­ment, at the Celebration of the Eucharist, in imita­tion of the Jewish Mode of reading the History of the Passover before the eating of the Paschal Lamb. Bux­torf. Lexic. Chald. So that we find mention of reading the Apostolical and Evangelical Writings in this Office, not only in the Liturgies of St. James, St. Clemens, St. Basil, &c. but in Just. Martyr, Tertullian, St. Augustine, and others of the Fathers; who most of them have their Homilies still extant upon them. And Strabo affirms they were appointed by the first Successors of the Apostles. Walafrid. Strabo, de reb. Eccl. c. 22. For the Counsel of Valentia Sacrosancta Evange­lia ante munerum illa­tionem in Missâ Cate­chumenorum, in ordine lectionum post Apostolum legantur. Concil. Val. Can. 1. Anno circa 500. post Christum. did on­ly fix them to that place wherein now they stand, before the Offer­tory; that so the Catechumens might have the benefit to hear them. For the particular choice of them, they are the very Quin­tessence of the New Testament. And first, The Epistles, are either plain and pressing Ex­hortations to some necessary Christian Duties, or rare discoveries of Gods mercy, or gracious promises of Pardon and Assistance. And they are first read in re­membrance of that first Mission of the Apostles, when they went before their Masters face to every City whi­ther Christ would come, Luke 10.1. that the Epistle may be as the Harbinger for the Gospel. And sure it is fit, these being the words of the Servants, that the last place and greatest honour be reserved to the words of their and our Master. Secondly, For the Gospel, it is either some remarkable History of Christs Life, or [Page 45] Death, some Eminent Miracle, or some curious Para­ble and part of his Divine Sermons; which is there­fore last read, because the Epistles do usually contain instruction in the Mysteries of Salvation, but the Gospel presents the Example of Jesus, to the imitation whereof all our knowledge is but subservient, Eph. 4.13. And to this may be referred surely that ancient custom of standing up at the reading of the Holy Gospel, so fre­quently enjoined by the foremen­tioned Liturgies, Legitur Evangelium stantibus omnibus cum timore & reverentiâ. Liturg St. Basil. Stan­tes audiamus S. Evan­gelium. Lit. St. Chrys. Vide etiam Sozom hist. l. 9. c. 19. Constit. Clem. l. 2. Canon. A­postol. 61. and so univer­sally practised among Christians, both to express an extraordinary reverence to our Lords own words, and also that we may shew our selves ready to obey, by stand­ing in a posture fit presently to execute his commands, and to fol­low him whithersoever he calls us. The Gospel hath such affinity to Christ, that it is pro­perly the word of God, and bears the name of our Lord. Heb. 4.12, 13. 1 Cor. 1.24. To receive Christ, and to entertain his word with Faith, is all one. Fi­nally to believe the Gospel is called eating Christs flesh, and drinking his blood, John 6. and is a kind of spiri­tual Communion; Wherefore it is fitly read before this Sacrament, and at the Altar, even when there is no Celebration, because we must hearken to it with the like reverence, receive it with the like joy, and return it with the like gratitude, as if Jesus himself was sacra­mentally, or visibly present with us. For thus the Greek Liturgy orders. Sapientiam & ser­monem Dei hunc esse omnes credentes, cla­mamus, Gloria tibi Domine. S. Germ. Theor. Et Liturg. S. Chrys. Gloria tibi domine dicant omnes. And the Ancients used to say before the Gos­pel, Glory be to thee O God, and [Page 46] afterwards, Thanks be to God for his holy Gospel (tan­quam Christo praesenti) as if Christ was then before their Eyes. Do you but endeavour to hear it with Faith, so as you may obey and imitate, and then you shall have great reason to break forth into the Divine Praises. If you remember the sad tidings of Condemnation, which the Law lately sounded in your Ears; Oh how welcome must the prospect of so sweet a Saviour, and the news of so gracious a Pardon be unto you! As for the par­ticular use to be made of these Holy Portions of Scrip­ture; I refer the Reader to the Comp. to the Temple, Sect. of the Lessons, §. 8. having no opportunity here to pur­sue that subject.

Sect. 2. Of the Creed in the Commu­nion Office.

§. 2. As the Apostles Creed is placed immediately after the daily Lessons, so is this after the Epistle and Gospel, since it is founded on the Doctrine of Christ and his Apostles, and herein we follow St. Pauls Me­thod, Rom. 10.10. That as in the Gospel Quia ut per S. Evan­gelium corde credatur ad justitiam, per Sym­bolum ore Confessio fiat ad salutem. D. Bern. we have [...] the heart be­lieved unto Righteousness, so in the Creed, we confess with our Mouths unto Salvation: This Creed was composed in the second general Council, at Constantinople, probably by the fa­mous Nazianzen, An. Dom. 383. in the time of Gra­tian and Theodosius the Great, approved by 150. Bi­shops, the chief of which seems to be Cyril of Hierusa­lem, and confirmed by the Imperial Authority: it is sometimes called the Nicene Creed, because it differs very little from that which was composed in the first general Council at Nice, nor did this Council intend it [Page 47] for a new Creed, Custodiendam esse fi­dem 318. Patrum qui apud Nicaeam, &c. Can. 1. Concil. Constant. 1. but only a ful­ler explication of some Articles, in order to a more particular confu­tation of the Arrians, the Mace­donian, Photinian, and Eunomian Hereticks. And this Creed hath ever since been received and used in the Li­turgies of both Eastern and Western Churches; so that although we had the shorter Creed before in the Morn­ing Office, yet we here again repeat this. First with good Authority. Secondly, For weighty Reasons. First, For Authority. To omit the Command of God in the Case of the Passover, Exod. 12.43.48. That no stranger or uncircumcised should eat thereof, we have clear evidence of the Primitive practice, who never celebrated this Mystery till they had solemnly excluded Quibus vescentes con­fessionem fidei suae ad­debant. Ambr. de Sacr. Diaconus inter precan­dum clamat, Nullus Catechumenus, nullus auditor, nullus infidelis, nullus Haereticus. Con­stit. Apostol. quod pro­bat Sozom. Hist. Eccles. [...]. l. 6. c. 25. [...]. Dionys. Eccl. Hier. all unbaptized, and unbelieving Persons, so that they never admi­nistred it to any but those of the right Faith, [...]. Justin. Mart. Apol. using this as a Touch­stone to try who might, and who might not, stay to communicate, so that by the third Council of To­ledo, about 600. years after Christ it was positively commanded, That every Communicant should (after the manner of the Eastern Church) re­peat this Creed with an audible voice, that so they may both shew what Faith they profess, and that by right believing their hearts may be purified and prepared for this ho­ly Sacrament. Can. 2. ap. Caranz. sum. Secondly, As for Reason we may assert the fitness of it upon these Accounts. First, Since in this [Page 48] Sacrament we are to renew our Baptismal vow, the Foundation whereof is to believe all the Articles of the Christian Faith, we must not be admitted, till we have declared that we stand firm in the belief of these Arti­cles. Secondly, Because the Eucharist is the highest Mystery of Christianity, and the sublimest priviledge of a believer on Earth. The Communicants, must not only hold the general Creed, but shew themselves free from every Heresie, and profess that they are in the strictest League of Union with the Holy Catholick Church. Thirdly, Since this Ordinance is the highest exercise and noblest Tryal of our Faith, wherein we are to raise up our minds above the sensible objects, to believe that which our bodily Eyes do not see, [...]. Chrys. hom. 2. in 2 Timoth. and to receive all the benefits thereof by Faith alone; it is hugely necessary that we should first train this grace by imploying it on spiritual ob­jects, that in this divine office it may make a better flight.

§. 3. How to improve the Creed, and to recite it every day with a new devotion may be learned in the first Part, Compan. to the Tem­ple. Disc. of Creed, Sect. 1. &c. only we shall briefly re­mark the necessity, and the manner of using it aright in order to the Holy Communion. First, You may remember that this Sacrament doth necessarily presuppose a firm and affectionate belief of every one of these Principles, and is a superstructure raised upon this Foundation, so that the least doubt or hesitancy in these main Articles will make the Soul lame in the whole Performance; nor can you be a worthy receiver unless you do fully believe the Majesty of the Father whom you have offended, the Divinity, Incarnation, Passion and Resurrection of the Son, by whom you sue [Page 49] for Pardon, as also the divine nature and sanctifying efficacy of the Holy Ghost, whereby you hope to be enabled to keep your Covenant, and so in all the rest; Especially since this Communion is the peculiar badge and cognizance of Christians, wherein we do avow the Lord Jesus to be our Master, and publickly own our selves Disciples of his Religion, for so both Jews and Gentiles by eating of their several Sacrifices, did declare they were Servants of that Deity to whom the Sacri­fice was presented, 1 Cor. 10.16. And thus (as Athe­naeus tells us) the various Sects of Philosophy, had their Symposia and Commemoration Feasts, wherein they did remember their Founder, and profess themselves Abettors of his Opinions; in like manner do we pro­test our Faith in Jesus by this divine Festival, and there­fore it is necessary that we do first repeat the proper Ar­ticles of this Religion, as the Rules by which we re­solve to live, and as such infallible truths for which (if need require) we will not refuse to die. Secondly, Let us then devoutly say over this our Creed before the Sacrament especially, and as we go along entertain every Article not only with an assent of the under­standing, but with the consent of our Will, and the compliance of our affections, being not only confident of their truth because God hath revealed them, but de­lighted with their excellency, because they tend to make us holy and happy; and then we shall believe them with a perswasion stronger than can be built upon the Scholastical Demonstration; we shall adhere to them closely and for ever, because they are amiable, and lead us to God and immortality: Let us not think our Faith sufficient till we so believe in Jesus as our Lord and Saviour, that we are moved thereby to repent of our sins, and cast our Souls on him for Pardon, and then we have spiritually communicated already, we have [Page 50] obtained the benefits and perfected the designs of this Sacrament, and done that internally and nakedly by Faith, which is more solemnly effected in the Mysteries themselves. To which there is no better preparation, than such a repetition of our Holy Faith.

The Paraphrase of this Creed.

Sect. 4. [I] confess with my mouth, and [believe] with my heart [in one God] a pure and infinite Spi­rit, distinguished into three Persons; the first of which is God [the Father] declared to be [Almighty] as he is the [Maker of Heaven and Earth] Creator of the whole World [and all things] contained in any part thereof, both [visible] as all bodily substances on Earth [and invisible] as spiritual beings and Angels in Heaven.

[And] I also believe firmly [in one Lord Iesus Christ] the second Person of the glorious Trinity, who is not as Angels or Men the adopted, but [the only be­gotten Son of God] not created in time, [but be­gotten of his Father] from all Eternity [before all] Ages of the Coelestial or Terrestrial [Worlds]: Of the same nature with his Father [God] begotten [of God] after a mysterious and spiritual manner, as [Light] is kindled [of Light] not diminishing his Fathers substance, and yet being [very God of very God] derived not as the Creatures, for he was [begot­ten] and [not made] and is equal to God [being of one] nature, and [substance with the Father] and of the same dignity and power; for he is that Eter­nal Word [by whom all things were made] out of nothing.

I believe also it was this very Son of God [who] passing by the fallen Angels [for us Men and for] the [Page 51] effecting of [our Salvation] and deliverance out of the state of sin and death, in which we miserably lay [came down] unto this Earth [from Heaven] and left his glory, for he took our nature [and was incar­nate] by assuming a body of flesh, like ours, only with­out sin because it was conceived [by the] overshadow­ing of the [Holy Ghost] in the Womb [of the Virgin Mary] so though he was still very God, yet he took the form of a servant [And was made Man] living holily and working Miracles; till at last he was un­justly condemned [and was crucified also] with into­lerable torments, to satisfie Gods justice [for us] and all Mankind, who were become liable to Damnation: which cruel Death he endured [under Pontius Pilate] the Roman President, by whose unjust sentence [he suf­fered] till he was really dead, [and was buried, and] yet when he had paid the full price of our Redemption [The third day] after his Crucifixion, by his divine power [he rose again] to life; [according to] all those Prophecies and Types of him, before recorded in [the Scriptures.] After which he conversed with his Disciples fourty days [and ascended] in their sight [into Heaven] where he is restored to all his glory [and sitteth at the right hand of] God [the Father] in­terceeding for us. [And he shall come again] at the end of the World [with glory] and Millions of Saints and Angels [to judge] all men according to their works: [both the quick] then living [and the dead] who departed never so long since; whereupon the wicked shall be condemned to endless Torments, and the righteous received to immortal joy, by the same Jesus [whose Kingdom] shall then fully begin, but [shall have no end] but remain for ever, and ever.

And I believe] most firmly [in the Holy Ghost] the third person of the glorious Trinity, who is also [Page 52] very God [the Lord and giver of] grace and all spi­ritual [Life, who] is not made nor begotten, but [pro­ceedeth from the Father and the Son] yet is not less in dignity, as [who with the Father and the Son] in all Offices of the Church [together] and in the same manner [is worshipped and glorified] being the indi­ter of holy Scriptures, and he [who spake by the Pro­phets] in the Old Testament, and by the Apostles in the New.

And] finally [I believe] that the whole body of Christian people holding the right Faith do make [one Catholick] and Universal, True, [and Apostolick Church] in which Society [I acknowledge] there are great priviledges, viz. [One Baptis [...]] instituted by Christ, not only as a sign of, but a means [for the remission] of all those [sins] which we are guilty of when we enter into this Covenant. Wherefore being my self baptized, I hope for pardon and grace in this life [And I look for] and expect, that my body though after Death corrupted and turned to dust, shall be re­stored to life in [the Resurrection of the Dead] at the last day, and I hope then for a Portion in glory [and the life] Everlasting, and that I shall Reign in the blissful Kingdom [of the World] which is [to come] after this is utterly dissolved, [Amen.] Lord, be it un­to me according to my Faith, Amen.

§. 4. The Sermon which is here to follow, comes not within the Method we have proposed, so that we shall only note, that it was appointed by Antiquity there should be Sermons Concil. 6. Constant. can. 19. Concil. Mo­gunt. can. 25. or Ho­milies Concil. Vasense. can. 4. an. Christi 460. every Lords Day; especi­ally when the Lords Supper was Administred; Acts 20.7. Post lectionem legis & prophetarum, Epistolarum, &c. Ordinatus-alloquatur populum verbis Exhortatoriis. Const. Apost. c. 4. Leo. 1. Serm. 2. de Pasch. Aug. confes. l. 3. cap. 3. and surely this is the [Page 53] fittest place, since the Sermon is either an explication of some Article of the Creed preceeding, or an exhortation to the following duty of Charity: But I do earnestly wish that when there is a Communion, the Minister would sute his Discourse to that occasion; for to treat of another subject then (although otherwise never so good) will too much divert the minds of those, whose careful preparation hath composed their thoughts for this Ordinance, whereas if the Sermon be chiefly tend­ing to raise them still into a higher strain of Devotion for their communicating, it will be a word spoken in due season, Prov. 15.23. and rarely improve their Souls, then made tender by Repentance, and much more apt to receive impressions from all representations of the love of Christ, and the means of our Union with him: Yet withal the people must now hear with extraordi­nary attention, and receive with great affection these holy Instructions and Exhortations, drawn from the Word of God, to whom they are now about to ap­proach in the nearest manner, and so shall they find a great benefit also from this duty; but if they desire more particular directions, see Comp. to the Temple Of the Les­sons, §. 4, 5, 6, &c.

SECT. VI. Of the Offertory and Sentences.

§. 1. WE have now professed our Faith to God, and next we must give some testimony to our Brethren, that it is not a dead Faith, but such an one as worketh by love, Gal. 5.6. and is [Page 54] made perfect by Charity, Jam. 2.22. [...]. Ignat. ep. ad Ephes. Now there are three ways to exercise and express our Charity, 1. Dando, by giving [here] 2. O­rando by interceeding [in the Pray­er for the Church Militant.] 3. Re­mittendo, by forgiving [in the general warning.] The first and most natural Act of Charity is to relieve the wants of the necessitous, with somewhat which we can spare; and this the Apostle adviseth us to do every Lords day, 1 Cor. 16.1. and by his Authority our Church invites us to give Alms so often, whether there be a Communion or no: For this is now the only real offering which we Christians can make, and is instead of those vast oblations and costly sacrifices which the Jews did ever join with their Prayers, and it is the pro­per means of acknowledging Gods Bounty to us, and supream Authority over us; wherefore Alms ought to accompany all our solemn supplications. And if the Jews at this day do (instead of the daily Sacrifice which now they cannot offer) give a small piece of money every day when they pray, much more ought Christians so to do; Buxtorf. Synag. Jud. cap. 5. to whom greater love is shewed, and of whom larger Charity is required, and yet we may complain with St. Basil, that, We know some who will fast and pray, sigh and groan, yea and do all acts of Re­ligion which cost them nothing, but will not give one far­thing to the Poor; what benefit is there (saith he) of all the rest of their Devotion? D. Basil. hom. 7. in Math. 19. It is well observed that our Saviour hath enclosed Prayer between Alms and Fasting, Math. 6. and therefore they are called its two Wings, without which it will scarce fly so high as the Throne of God: However it is very necessary we [Page 55] should give somewhat with all our more solemn Pray­ers, and yet because it is nothing worth, if it be not given freely, Modicam unusquis (que) stipem Menstruo die, vel cum velit, & si modo velit, & si modo possit apponit, nam nemo com­pellitur, sed sponte con­fert. Tertul. Apol. cap. 39. We do (as the An­tient Church did) perswade, and not command it from the people, that they may have an opportunity of a Free-will-offering, not that they should think it is left to their liberty by God whether they will give or no; and yet upon this false perswasion, and the abuse of our Exhortation, this Apo­stolical and excellent custom of Weekly Collections, is now generally (to the grief of all good Christians) omitted and wholly laid aside.

§. 2. The oblation of Alms which is at other times commendable, is at the time of this Sacrament of love necessary, and by no means to be omitted, be­cause our Saviour (with respect no doubt to the Holy Table, as Mr. Mede excellently proves, Diatr. Holy Altar Sect. 2. p. 18. &c.) directs us to bring our gift hither to the Christian Altar, Math. 5.23, 24. and St. Paul hath joined the Sacrifice of Alms to that of Eu­charist, Heb. 13.15, 16. which our Saviour himself first practised; for his custom of giving Alms at the Pass­over, made his Disciples mistake his words to him that bare the bag, John 13.29. and it is very probable, that at the time of receiving this Sacrament, were all those large donations of Houses, land and money made, Act. 2.44, 45, 46. For when those first Converts were all united to one Christ, Ʋt quibus erat unae fides, esset una substan­tia, & quibus commu­nis erat Christus, com­munis esset & sumptus: Aug. de verb. Dom. Serm. [...]7. and to one another in this Feast of love, their very Souls were mingled, and then they chearfully renounced their Qui animo anima (que) miscemur nihil de rei communicatione dubita­mus. Tertul. Apol. [Page 56] propriety, and easily distributed their goods, among thos [...] to whom they had given their hearts before. It was only indeed in the Church of Jerusalem, where they had all things common, but in other places where propriety was retained, it is certain there were Colle­ctions every Sunday, 1 Cor. 16.1. that is, every time they received this Holy Communion; and besides the mony contributed for the use of the absent, it appears, that every Communicant, who was able, brought some­thing and offered at the Altar to furnish out a Love-Feast (like those Festival Solemnities of Families and Kindred among the Jews and Ro­mans 1 Sam. 20.6. Valer. Maxim. lib. 2. cap. 1. & Ovid. Proxima cog­nati dixêre Charistia chari, Et venit ad socios turba propinqua Deos. Fast. 2.) and to make one common Table, where (after the Receiving) Rich and poor might lovingly Feast together, 1 Cor. 11.21. Hi­ther they brought Bread, Wine, Oil, Milk, and Honey, and of all kinds of Gods Creatures, and pre­senting them with great Devotion did agnize him Lord of all, as Irenaeus sheweth at large, the footsteps of which pious Custom remained till the Council of Gangr. Can. 11. and perhaps much longer; Et populu [...] dat obla­tiones suas, i. e. panem & vinum. Rubric. in offic. R [...]m. Vide & Raban M [...]ur. de in­stit. Cler. l. al­though the most usual offering was money. Theodoret observes, Theodoret, hist. tri­part. l. 4. cap 17. that Theodosius the Emperour when the time was come to offer, arose and presented his oblation with his own hands. It was not determi­ned how much any man should give, but all men were exhorted, Oblationes quae in Al­taria consecrantur of­ferte, e [...]ubescere debet homo idoneus si de alie­nâ oblatione communi­caverit. Aug. de Temp. Ser. 251. and enjoined to offer 2. Concil. Matiscon. can. 4. some­thing according to their ability, [Page 57] which if any neglected, the Fathers censured them as unworthy Communicants. Dominicum celebrare te credis qui in Domini­cum sine sacrificio venis? D. Cypr. Our penurious and uncharitable Age may blush at the liberal offerings of our own Pious Ancestors, who Crowned the Christian Altars at these Sacraments, with rich Vessels, and costly Vest­ments; and offered at the Holy Table Deeds, and noble Donations, of Lands and Revenues, Charters of great priviledges and immunities, and all that might testifie their love to Jesus and his Church, nay in the very times of Persecution, they offered in such abundance, that it appears by Tertullian, and St. Cyprian, these very obla­tions sufficed, 1. To maintain the Bishops, Priests and Deacons; Secondly, To provide all necessaries for di­vine Administrations; Thirdly, To feed and sustain Orphans, Widows, and all the Christian poor, yea some of the Heathen also sometimes. I might add to the reproof of our slackness, that in those days it was esteemed a great punishment, fit to be inflicted on Mur­derers, Prostitutes, Oppressors, Excommunicate Concil. Elliberit. can. 28. and malicious persons, Concil. 4. Carthag. can. 93, 94. to deny them the liberty of giving Alms at the Holy Ta­ble, by which they thought them­selves deprived of the Communion of Saints, though many now so lightly inflict this upon themselves.

§. 3. But if neither the desire of the present, nor the Example of the Primitive Church will open your hearts, we shall in the next place set before you those choice and most pertinent Sentences, in which God himself doth by Precept and Argument, Threatnings and Pro­mises stir you up to this necessary Duty: but because they are here set down for the most part as they stand in the Order of Scripture, let the following Scheme [Page 58] shew you the natural method of these rare Colle­ctions.

The Analysis or Method of the Sentences.

  • These Sentences of Scripture are either
    • 1. Instructions shewing us,
      • 1. The end of this duty, viz. the glory of God,
        • Math. 5.16.
      • 2. The objects
        • 1. Mini­sters which is proved,
          • 1. By Similitudes
            • 1 Corinth. 9.7.
          • 2. By Reason,
            • 1 Cor. 9.11.
          • 3. By Example,
            • 1 Cor. 9.13, 14.
          • 4. By Precept,
            • Galat. 6.6, 7.
        • 2. Poor, especially Christians
          • Galat. 6.10.
      • 3. The manner of giving,
        • 1. As to the quantity of the gift,
          • 2 Corinth. 9.6.
          • Tobias 4.8, 9.
        • 2. As to the disposition of the giver,
          • Corinth. 9.7.
    • 2. Injunctions taken from,
      • 1. A positive and strict command,
        • 1 Tim. 6.17, 8, 9.
      • 2. A plain and cogent Example,
        • S. Luke 19.8.
    • 3. Exhortations as well in the
      • 1. Affir­mative because it is,
        • 1. So reasonable in it self
          • S. Math. 7.12.
          • 1 Tim. 6.6, 7.
        • 2. So acceptable to God,
          • Hebrews 13.16.
        • 3. So pro­fitable to us,
          • 1. Here
            • Tobias 4.7.
            • Psalm 41.1.
          • 2 Hereafter
            • Mat. 6.19, 20.
            • Hebrews 6.10.
            • Proverbs 19.17.
      • 2. As Nega­tive decla­ring,
        • 1. The present sin of omitting,
          • 1 JOhn 3.9.
        • 2. The future danger,
          • S. Math. 7.21.

Sect. 4. The Sentences Explained and Paraphrased.

§. 1. Math. 5.16. Our Saviour exhorts all his Dis­ciples to do Acts of publick Charity, not to gain ap­plause to themselves, but for these two ends. First to make men in love with goodness. 2. To engage them to give God the glory.

Paraphrase.] All you my Disciples are like stars high, useful, and observed, wherefore [Let your] Charity and goods works, like [light, so] clearly and amiably [shine before men] and set them so good an Example, [that they seeing] the freeness, and feeling the com­fort [Page 59] of those [your good worksi] may not so much ad­mire you for them, as that Spirit of Grace by which you are acted, and so [may glorifie] and give all praise to [your Father which] giveth you power to do good, and that by the visible effects of his good­ness, they may be attracted to know and love him who ever [is in Heaven] and invisible otherwise to mortal Eyes.

§. 2. Math. 6.19, 20. As an encouragement here­unto, we should consider, that to give Alms is the wisest way of providing for our selves, as appears first by the uncertainty of that which we keep and lay up here on Earth. Secondly, By the safety and certainty of that which by giving we lay up in Gods hands.

Paraphrase, ver. 19. Let not your care of providing for the future hinder your Charity, for if you would be well provided for [Lay not up] the wealth which you intend [for your selves] nor store up those [treasures upon Earth] where you have not long to stay, but must leave them to be enjoyed by others; and [where] if you stay and keep them they decay, for the [Moth] doth eat the Furniture [and rust doth corrupt] the Sil­ver and Gold, S. James 5: ver. 2, 3. [and where] you will be likely to lose them sooner, because [Thieves] may easily and do often Callidus effractâ num­mos fur auferet arcâ; Quae dederis solas semper habebis opes. Martial. [break though] ssrong­est Walls and closest repositories [and steal] away that which you had so carefully provided, and on which you relyed for your future subsistence.

Ver. 20.] Therefore do not thus think to keep your wealth [But lay up] that which you would preserve [for your selves] and your own use, in a safer place; namely by giving to the Poor, deposite your [trea­sures] in the hands of your Father who dwells [in Hea­ven, [Page 60] where] they will be most sure, where [neither Moth nor Rust] from within [do corrupt] your gift, before you come to enjoy it; [and where Thieves] from without [do not] nay Satan himself cannot [break through] the Walls of Heaven [and steal] away the charitable Mans Crown of Glory. How then can you dispose of your money better?

§. 3. Math. 7.12. This Sentence was by the Jews, Tobi. 4.15. and Gentiles Quod non vis tibi fieri, alteri ne facias. Vid. Pub. Min. Sen. &c. used to prevent injustice in the negative, viz. not to do that to others which we would not have done to us; But our Saviour hath improved it into the positive: What you would have done, do, &c. And thus it be­comes the foundation of Charity; As before he exhor­ted us to Alms-deeds, because they were profitable, so now he presses them further. First, As most agreeable to Reason. Secondly, As being the summary of Re­ligion.

Paraphrase] When I advise you to give, I require no more than what your selves must needs think most reasonable. Do but consider [whatsoever] that is which (if you were Hungry and Sick, poor and naked, Cap­tives or Oppressed) [you would] expect or desire [that Men] of power and ability [should do unto you] for your relief (namely to visit and feed, relieve and cloth, redeem and rescue you) And [Do ye] if you have power and opportunity, but the same things, in the same manner [even so unto them] which are in such di­stress; and this will be accepted and rewarded as Re­ligious also [for this is] the sum of all, Math. 22.40. Rom. 13.8. Rab. Hillel cui­dam petenti ut fieret Prosel. dixit, Quod tiib odiosum proximo ne facias: Hoc enim est totum legis, caetera Commentaria. Talm. tract. Sabbat. that you are commanded to do to your Neighbour both in [Page 61] [the Law and the Prophets] even to love him as your self.

§. 4. Math. 7.21. Lastly, he that only keeps the Keys of Heaven, urgeth us from the danger of resting in Prayers, profession of the right Faith, and receiving the Sacraments, without doing act of Mercy, shewing they shall be shut out from thence for all their preten­ces, who have not been Charitable.

Paraphrase] In the last judgment Day many will challenge my favour, upon the account of their Professi­on, but I tell you [Not every one that] believes the right Faith, and because he observeth the Ordinances of Religion, confidently [...]. Just Mart. Apol. [saith unto me] Thou art my Saviour Lord] wilt thou not own me [Lord] who have ever called thee Master (I say) it this be all, not any one of these pretenders [shall enter into] the glories of [the Kingdom of Heaven] or be accepted by me then [But he that doth] acts of Mercy and Charity, which is the command and [the Will of my Father which] doth good to all himself, and ever [is in Heaven] whither I must not admit any, that do not please him, by being merciful.

§. 5. Luke 19.8. If the Precepts and Exhortations work not on you, perhaps this Example may, Behold a Publican (usually, the worst of Men) who had recei­ved that Christ into his House, whom you are to receive into your hearts, by the Words of Jesus wholly changed into justice and liberality.

Paraphrase] And while the Lord was Preaching of Justice and Charity [Zacheus] a chief of the Publi­cans who entertained him [stood forth] before many Witnesses [and said] of his own accord with great De­votion [unto the Lord] Jesus: I confess I have loved [Page 62] the World too well, but [Behold, Lord,] thy sayings have now wrought in me such a contempt of these things, that to shew how much I prize Heaven above Wealth, Lo [the half of my goobs] and great Estate [I give] at Pesent to thee to be disposed [to the Poor] nor do I keep the other half out of any love to Riches, but desire to do justly [And if] in my exacting Office [I have taken any thing] more than was due [from any Man] Poor or Rich [by false accusation] or bribery; Let him come and challenge me of the wrong, and here [I restore him fourfold] which is more than the Law requires, where there hath been no denial nor alienation, Exod. 22.1, 2, 3, 4.

§. 6. 1 Corinth. 9.7. The next care of the Church is to shew us who are the objects of our Charity, viz. The Ministers, in the next five Sentences; And secondly, All, especially the Christian poor, Gal. 6.10. First, The Ministers, for it is evident by these places, and Heb. 13.10. as also by the Writings of St. Cyprian, and all the Antient Canons, Episcopus & Presby­teri inter Diaconos, & reliques clericos eas (ob­latione scil.) dividunt. Can. Apost. 5. Si quid ex collatione fidelium — offertur, apud unum Cle­ricorum fidelitèr colli­gatur, & constituto tem­pore, semel aut his in anno inter omnes cleri­cos dividatur. Concil. Bracor. can. 39. Vid. Concil. Agathens. can. 26. & Decret. Epist. Simplic. Pont. R. 3. that the Cler­gy were chiefly maintained out of the oblations made at the Commu­nion until Ihe Piety of Christian Kings had otherwise provided, so that it was very ancient to exhort the people at this Sacrament to li­berality to Gods Minister, from whom they did here receive so great a gift as the Body of Jesus Christ: Nor is it fit to leave out these sentences now, because in many places still, especially in Ci­ties, and appropriate Churches, the Ministers chief maintenance is Free-gifts, and Oblations especially at Easter; These [Page 63] parts therefore of Gods word ought to stir up all People, not to think the bare Dues sufficient, where the Mini­ster hath not an honourable Provision, but privately (where the custom of the Priests sharing in the offerings at Church is now laid aside) to give some considera­ble gratuity to him that ministers to them in spiritual things. Now to the Texts, St. Paul urgeth liberality to the Ministers. First, by Similitudes, for as to the dan­gers of their Calling they are likened to Souldiers, 2 Tim. 2.3, 4. as to their pains to Husbandmen and Vine-Dressers, 2 Tim. 2.6. Math. 20.1. as to their love and care, Acts 20.28. Ezek. 34, &c. they are compared to Shep­herds. Now all these have profit, by that they labour in. Ergo.

Paraphrase.] The office of the Ministry requireth more pains and care than any Profession, and therefore ought to be maintained at least as well as any: Now [who goeth a] Souldier to [warfare at any time] in defence of his Country [of his own cost] Doth not his Prince and Nation for which he fighteth give him Wages? Or [who planteth] Vines, and dresseth [a Vineyard] that would think his time well bestowed if he drinketh not of the Wine [and eateth not of the Fruit] which groweth [thereof? Or who feedeth] and waiteth on [a Flock] of Sheep, if he getteth no profit by them [and eateth not of the Milk] and cloatheth not himself with the Wool [of the flock] if he might not have this reward of his care, he would soon be weary of his charge, and so may Ministers also.

§. 7. 1 Cor. 9.11. Secondly, He proves it from Rea­son, because the people receive from them greater and better things, which if they value according to their worth, all that they can give will appear far short of a requital.

Paraphrase] It is most reasonable you should be bountiful to the Messengers of Salvation, for [If we] Ministers in Praying for you, Preaching and Admini­string the Sacraments to you [have sow] that Seed of Grace which will procure [unto you] Eternal life, and have ever dispensed to you all [spiritual things] for the good of your Souls [Is it] too much? or seems it [a great matter, if] in requital for Heavenly blessings sown [we shall reap] some small part of [your Worldly things] for the supply of our necessities?

§. 8. 1 Cor 9.13, 14. Most of these Corinthians had been first Jewish Proselytes and now become Chri­stians; wherefore the Apostle sets before them the known Example of the provisions for the Priests under the Law, ver. 13. and secondly, Propounds unto them the Ordi­nance of Christ in the Gospel, ver. 14.

Paraphrase, ver. 13] The Ministers of the Gospel certainly deserve as much as the Levitical Priesthood, and [Do ye not know] how honourably the Law pro­vided for them? for besides many free Cities, and Lands, and all the Tiths, it was appointed [T [...]at th [...]y which] Which Scaliger pro­veth to have been 19. parts out of 100. De decim. ap. Critic. sacr. and Josephus notes there was enough for above 5000. Priests. were but Le­vites, and only [minister] and serve the Priests [about holy things] should be nobly fed, and [live] plentifully upon the best parts [of the Sacrifice: And] that the Priests which offer all Oblations, being [They who wait] on the service of God [at the Altar] should have a large share of the offerings, and the benefit of all consecrated things, so that they [are partakers with the Altar] which only consumeth Gods part, and the rest they feasted upon.

Ver. 14.] Even so] for the same Reason, and by way of Analogy to this Provision [hath the Lord] [Page 65] Jesus Per Traditionem non scriptam, ut pluri­mi Veterum credide­runt: vel in Evange­lio. Math. 10.10. Luke 10.7. under the Gospel [also Or­dained] and appointed [That they who] leaving all other imploy­ments, betake themselves to [Preach the Gospel] and carry the glad Tidings of Salvation, lest they be taken off by any Worldly care [should] be furnished by the peo­ple and [live of] the rewards Evangelium pro do­nariis quibus laetumnen­tium remuneramus. 70. 2 Sam. 4 10. 1 Cor. 9.23. See Medes Dia­tribe, on 1 Cor. 9.14. and offerings which Men make in token of their thankfulness for, and esteem of [the Gospel] which is brought unto them, by the Ministers thereof.

§. 9. 2 Corinth. 9.6, 7.] If any ask now how much they must give to Ministers, or the poor? The Apostle will not determine your Free-will offering, yet First, He shews it is best to give largely, ver. 6. But secondly, Ne­cessary to give chearfully, v. 7.

Paraphrase] ver. 6. Mens various abilities and the nature of a Free-gift, make it unfit to prescribe a cer­tain sum, only it is your interest to give as much as you can; for [He that soweth] of this seed of Alms, but [little] in proportion to His Estate [shall reap little] reward from God, [And he that] having a heart ful­ler of divine love, [soweth plenteously] and giveth largely according to his ability, [shall reap] abundant blessings, Graec. [...] Hebraismus pro co­piose, Joel 2.21. See Luke 6.38. and be rewarded most [plenteously] by that God, whose remunerations do agree to the pro­portions, though they exceed the merits of all our Charities.

Ver. 7.] Which being seriously considered [Let eve­ry man do] in this Case of Alms-giving, according [as he is] by Gods grace inclined, and [disposed in his heart] But whether he give little or much, let him [Page 66] not spoil his gift in the manner of giving. Let him offer therefore [ not grudgingly Qui donum dat facie iratâ perinde est ac si noon dedisset. RR. Nemo autem libenter debet quod non accepit, sed expressit. Sen. de benef. l. 1. initio.] with repining that he hath given so much [or of necessity] as if he had been compelled to it, since that will certainly hinder the ac­ceptance of his Charity, whatever it be: [for God] (who giveth freely to all) himself as well as Man [loveth a chear­ful] countenance and a willing heart in the [Giver] and then he is pleased with the gift.

§. 10. Galat. 6.6, 7. Finally to give to Ministers is not only a matter of Prudence, but an absolute Duty, for which here is first an Apostolical command, ver. 6. and secondly to neglect it and yet hope for Heaven, is shewed to be a mocking of God.

Paraphrase] ver. 6. I charge you in Christs name [Let him that] by Gods Minister [is taught in the Word] of the Gospel the way to Salvation, give and [minister unto him that teacheth him] a part and share [in all] that he enjoyeth of the [good things] of this life, towards his support.

Ver. 7. The Lord requireth this as you hope for any reward at his hands, therefore [Be not deceived] with vain expectations of happiness, if you neglect so necessary a Duty, for though you may delude your selves, yet [God is not] so easily [mocked] with your Hypocrisie, nor dispense [...] with the obedience to his Laws so lightly: [for whatsoever a man] giveth and [soweth, that shall he also reap] and receive; for they that give nothing here, shall have no reward here­after.

§. 11. Galat. 6.10. We come now secondly, to shew more fully who are the objects of our Charity, besides the Ministers, viz. First, All men, since there is no man [Page 67] to whom another may not some way or other do good, But secondly, especially Christians.

Paraphrase] We have many objects of our Cha­rity, and our life is short, and our Estate, uncertain [while we have time] therefore and such an opportu­nity as this Sacrament Prov. 3.28. ita & Phocylides. [...]. which perhaps we may never have more [Let us] Christians imitate our Heavenly Father, and [do good] even to Infidels, Hereticks, or evil men Aristoteles reprehen­sus quod viro malo de­disset, Resp. Hominem non mores respexi. Laert. l. 5., and in some kind shew our Charity [to all men] who any ways need our help [But especi­ally] let us have regard to the wants, and give most largely [to them that be] Children of the same Father, nourished at the same Table [of the Houshold of] God, and Pro­fessors of the same [Faith] as Christ himself is the Saviour of all, especially of them that believe.

§. 12. 1 Tim. 6.6, 7. To this may be objected: We shall become poor our selves if we give so often, and to so many. Answ. Mony is not a Christians Riches, but content makes him rich here, and Godliness here­after, ver. 6. Secondly, Our wealth is not our own, nor can we carry it out of this World with us, ver. 7.

Paraphrase, ver. 6.] Be not ye Christians afraid to give liberally, as if all your Wealth lay in perishing Gold and Silver. For [Godliness] and the peace of a good Conscience [is] really the [great Riches] and molt valuable treasure. For there is true Riches in the fear of God [if a man desire not Worldly Wealth, but [be content with that] little competency which [he hath] He is happier than in all abundance, for he hath all which he desires whilst he lives, and he shall need Earthly things no longer.

Ver. 7. Our happiness had need consist in something else besides outward Riches, which we only have the use of here; [For we] were born naked, and so [brought nothing] with us when we came [into this World.] These were all given us by God, for whose sake we may well give part thereof; especially since we must leave Job. 1.21. Da quod non potes retinere, ut recipias quod non potes amittere. Aug. Epist. Quae stutitia est illic relinquere, unde exitu­rus es, & eo non prae­mittere quo iturus es? Chrysost. in Math. 6. Quod pauperi non de­deris, habebit alter. Petr de Raven. all the rest behind [Neither] when we die [may we carry any thing] of that which we save [out] with us, so that it is our wisdom not to lay up all here, from whence we are remove­ing, but to give of these things while they are in our power, which we are about to leave for ever.

§. 13. 1 Tim. 6.17, 18, 19. Though the Apostle perswade all to do what they can, yet if men of ability be negligent, here is First, a po­sitive command to the rich Merchants of Ephesus, pres­sed with this motive, that this is the best provision they can lay up, in order to the obtaining Everlasting Life.

Paraphrase] It is most dangerous of all and wholly inexcusable for those of ability not to give, wherefore [charge them who] by the divine bounty [are rich in] the things of [ this World Locupletem te dicis & divitem — Divitem te sentiant pauperes, locupletem indigentes. Cypr.] not to forget such as are in want, but [that they be ready] without ask­ing or urging, out of their abun­dance [to give] relief to the poor [And glad] when Temporalia mihi das, restituam tibi aeterna. Aug. de Verb. Dom. God (whose Stewards they are) affords them an opportunity [to distribute] some of their Riches to the needy. This is the best use [Page 69] their Wealth can be put to, being the [laying up in store] for them and theirs great blessings, and thus they prudently make [a good foundation] on which they may build firm hopes of their being secured [against the time to come] and when the rich and uncharitable man is forsaken of his Wealth and Condemned, this will so prevail [that they] who have been bountiful [may attain] through Gods mercy [eternal life] which is more worth, than if they had purchased 10000. Worlds.

§. 14. Hebrews 6.10. To give Alms is a sure foun­dation for Eternal Life, which if any doubt, because so small a gift alas! cannot merit such a reward, the Apostle proves it is sure to be rewarded in the perseve­ring, becaule of Gods Justice and the Truth of his promise.

Paraphrase] You need not fear a sure reward, for God hath obliged himself by his promise richly to re­quite it, and sure you believe that [God is not] nor cannot be either so [unrighteous] to deny, or so mind­less [that he will forget] his promise; Wherefore he will repay all [your works] of Charity and all the cost [and labour] which you have bestowed: He can­not but with great delight accept this and all [that pro­ceedeth] from that excellent principle [of Love] to God and your Neighbour [which love] to your Bre­thren he accounts [you have shewed] out of love to him, and purely [for his Names sake] because they belonged to him. They were relieved by you [who have ministred] necessaries [to the Saints] that were in need formerly [and yet] you are not weary of well-doing, but (finding it pleaseth him) upon every Com­munion (or Lords day) you still [ [...]o mini [...]ter] to their supply.

§. 15. Hebr. 13.16. This is to shew further, that [Page 70] the Sacrifice of praise (even in the Eucharist) being not alone sufficient, we must add the Sacrifice of Charity, ( ver. 15.) and to assure us it shall be rewarded not only because of the promise, but because it is so pleasing and agreeable to the very nature of God.

Paraphrase] Though the legal Sacrifices be ceased, and Christ hath expiated our sins by that one Offering of himself, yet [to do good] to the Souls, [and to distribute] of your wealth to relieve the bodily needs of your Brethren [forget not] especially in your so­lemn Addresses [for with such Sacrifices] of Charity, under the Gospel also, [God is] infinitely delighted and [well-pleased] because therein we imitate his mercy; so that they will recommend all the rest of our services unto him.

§. 16. 1 John 3.17. As our Duties are not so accep­table, so neither can our love to God be so real without Charity, to his Children and our Brethren in need, whom he hath left poor on purpose to try our love to him.

Paraphrase] He that pretends to Religion, and yet is uncharitable, is but an Hypocrite, for [whoso hath] Mony, Food, or Raiment, or any of [this Worlds good] things, which he can spare from his own necessities, and is not moved to pitty, though he knoweth [and seeth] a poor Christian [his Brother] hungry, desti­tute, and naked: if he [have need] and this unmerci­ful wretch cruelly refuseth to help him [and shutteth] out all thoughts that might breed commiseration, or stir [up his bowels of Compassion] and so turn his Eyes [from him. How] can such an one pretend or think there [dwelleth] any sparks of [the love of God] (who is gracious to all) [in him] that is so unlike the divine goodness, and so little regards the poor whom God loves?

§. 17. Tobit 4.7. Having now sufficiently pressed [Page 71] this Duty, we do ex abundanti (as the Antient Church use to do) add two Exhortations out of the Apocry­pha, Apocrypha pertinent ad ubertatem cognitio­nis, Canonica ad Re­ligionis Authoritatem. Aug. de Civ. dei l. 18. yet containing nothing in them but that to which the Cano­nical Scripture beareth witness. Here is first, An Exhortation al­most the same with Deuter. 15.7. and Prov. 28.27. Secondly, A mo­tive which is grounded upon Acts 10.4.

Paraphrase] I counsel thee frequently and liberally to [Give Alms] to the poor out [of thy goods] which God hath given thee [And never] be so cruel to hide thine Eyes or [turn thy face from] the mise­ries, or complaints of [any poor Man] But look with pitty, hear with patience, and relieve him with speed [And then the face] and favour [of the Lord] to whom thou must seek in all thy wants [shall not be turned] in anger [away from thee] But he will pitty and help thee in all thy distresses.

§. 18. Tobit 4.8, 9. This is also an Exhortation to Charity, and is added to shew it is indispensably the duty of all to give somewhat, more or less, ver. 8. agreeing with 1 Cor. 9.6, 7. before, and Mark 12.43, 44. Secondly, To assure us it shall be rewarded bountifully by God, as above was said, 1 Tim. 6.18, 19.

Paraphrase] No Man can be excused from this Duty, for all that God requireth is to [Be merciful] and Charitable [after thy Power] and according to thy Ability, and the Estate that he hath given thee [If thou hast much] wealth therefore he expects thou shouldst [Give plenteously] for a very small gift is as nothing from a rich man: But [if thou hast little] or no more than sufficeth thy self [Do thy] endeavour by labour and [diligence] to get somewhat, and then trusting in [Page 72] God resolve, chearfully and [gladly to give] Ephes. 4.28. something out [of that little] which will be as acceptable from thee as greater gifts from others.

Ver. 9. And this is no unprofitable course for rich nor poor [For so] dispersing thine Alms [gathered thou] the surest riches [for thy self] Even the love of God, and the Prayers of the poor, which are [a good re­ward] for a small gift, and will do thee more good [in the Day of necessity] and at the hour of Death, than all the riches of the World.

§. 19. Proverbs 19.17. If there remain yet the least scruple touching the reward of Charity, because it is bestowed on a poor man, who himself cannot make re­quital, Here God doth first acknowledge the Debt, and Secondly promise to pay it.

Paraphrase] The mony given in Alms is surer laid up and better bestowed than that which we have in our hands, for [He that] by liberal gifts sheweth that he [hath pitty on the poor] whom God hath left unpro­vided, though they cannot repay him, yet he is sure to be well requited; because [He lendeth] it to him from whom we receive all, even [to the Lord] whose peculiar care the poor are, so that he accounts it done to himself, Math. 25.40. He owns Patrimonium tuum Deo foenera, D. Cypr. Habuisti me largito­rem, fac me debitorem, habeam te foenerato­rem. Aug. de Verb. Dom. the Debt [And look what he layeth out] upon them in their want; He shall receive an hun­dred fold for it. He may be con­fident [it shall be paid him again] with large interest both on Earth and in Heaven, Mark 10.29, 30. And who would not wish for such a Creditor?

§. 20. Psalm. 41.1. Finally let us only be liberal, and we are here assured that we shall not stay for our [Page 73] reward till the next World, but that we shall find the benefit of our Charity, as soon as ever we begin to need it.

Paraphrase] Blessed] and happy shall [be te Man that] out of a charitable heart [ Vatab. marg. Qui prospicit agroto. provideth for] the necessities of [the sick] and weak in body; and considereth and relieveth the wants of the Poor [and needy] in Estate. As his bounty delivereth those poor Creatures in their Calamity, so [The Lord] of Heaven who sees and remembers all such Deeds [shall deliver him] most readily, when he also shall be poor or sick, or fallen into any straits [in the time of trouble Visitatio aegrotorum liberat à gehennà. RR. God will then think of him, and be his surest Com­fort.

*** If the Congregation be large, and the Alms long in gathering, thou mayst profitably read all or most of these Sentences, to enlarge thy heart and quicken thy Charity, if the offering be short, yet read some of them before it come to your turn; and then prepare your own Oblation, and the next Section will teach you how to present it.

§. 5. As these Divine Parcels of Holy Writ do move us to Charity and Alms-deeds at all times, so especially at the receiving of this blessed Sacrament; for which I will now suppose thou hast prepared a large gift ac­cording to thy ability, and art ready to offer the same with a chearfui countenance, and a joyful heart, Offertorium enim o­lim cantari notant Ru­pert. de divin. off. c 2. Isidor. de Eccl. offic l. 1. c. 14. ut [...]im in esse vide 1 Chron. 29 9. 2 Chron. 29.27, 28, 29. As an acknowledgment of the bounty of the Father who gave thee all that thou hast, [...]. Liturg. S. Chrysost. 1 Paral. 29. 14. [...]. Philo. and of the [Page 74] grace of our Lord Jesus Christ, who though he was rich, became poor, that thou through his Poverty mightest be rich. Look not therefore on the By-stand­ers, but lifting up thy Soul to God, and bowing down thy head, cast in thy mite into this Treasury with these or the like thoughts.

O Lord, I give thee a small part of thine own, who hast given me all my Earthly Comforts; yea thy own Son out of thy bosom, to become my Salvation; and hast not dis­dained to adopt me an heir of thy Glories; Oh that I could give a thousand times more, thy love deserves it, but this alas I give not as a requital of thy favour; but a testimony how much more I owe unto thee: but my Chari­ties cannot extend to thee who needest nothing, only sweetest Jesus, I do gladly embrace my poor Brethren, thy Friends, whose Souls thou hast purchased with thy dearest blood, and made them with me Heirs of the same glory. I re­joice that thou accepted so small a matter to them as done to thy own self. Behold therefore, I beseech thee, a Soul so sick and leprous, poor and naked, that it needs thy mercy, more than the miserablest Creature in the World my Charity. Oh how many and how earnest Prayers do I need? Could I engage all the poor on Earth (whose Prayers soonest pierce the Clouds) I need all this, and much more to make way for mine acceptance; But O my Saviour this is a Day of grace, in which thou scatterest thy bounties. Wherefore remember my Soul, which is undone without thy pitty, and since thy mercies are infi­nitely greater than ours, Lord do not pass me by; Far be it from me to think so meanly of thy love, as to esteem my Alms the purchase of it. No, no, I do only by this small token give thee the Livery and Seisin of me and all mine, and having vowed to pursue a more plorious interest, and to seek thy Kingdom, I do renounce the riches of this World, which I will never value, more than as they may serve to [Page 75] relieve thy members, and mak me friends, that I may be received into everlasting habitations. Oh happy ex­change, and admirable way of Gain! But so thou art wont to deal with us O God, to accept trifles from us, and give glories to us, great, and endless, and inexpressible; I adore thee O my Lord! and I love thee infinitely, and because no Earthly gift can bear proportion to such un­speakable goodness; I will give my Soul also, and it shall be thine for ever, Amen.

SECT. VII. Of the Prayer for the whole Church.

§. 1. AS the people of Israel were wont to bring their gifts and Sacrifices to the Temple, and by the hands of the Priest to present them to Al­mighty God: So are we appointed to give our Obla­tions into the hands of the Minister of Christ, who by vertue of his Office may best recommend them with Prayers and Praises to the Majesty of Heaven; and yet we must not neglect to join with him in these Supplications, both to beg the acceptance of our of­fering, and to shew that our Charity extendeth further than our Alms can reach, for the benefit of these is re­ceived only by a few of our Neighbours, but we ought to love all the World, especially our Christian Bre­thren, Sapientes sapientibus etiam ignotis Amicos esse dixerunt Stoici ap. Ci­cer. even those who do not need, or cannot have profit by our gifts: And how can we express this better, than by recommending [Page 76] them all to the mercies of God, who is able to relieve them all, and of whose bounty all have need: Which excellent Duty, though it be to be done daily, yet at this Holy Sacrament it is most proper, because we here behold the Universal love of Jesus, and are declared lively Members of his Mystical body, and conjoined in the strictest bonds of Union with all our fellow Chri­stians: Besides, when can we more effectually inter­cede with God for the whole Church, than when we represent and shew forth that most meritorious Passion on Earth, Eucharistia est com­memoratio sola quae pro­pitium facit Deum ho­minibus Orig. Hom. in Lev. [...] Dio­nys. Ep. ad Demoph. by the vertue whereof our great High-Priest did once re­deem, and doth ever plead for his whole Church even now that he is in Heaven: This Sacrament therefore hath been accounted the great Intercession, and according­ly all the antient Liturgies did use such universal Intercessions, and Supplications, while this Mystery was in hand, and in the time of St. Cyril, there was a Prayer used Super illa propitiatio­nis hostia obsecramus Deum pro communi Ec­clesiarum pace, pro tran­quillitate Mundi, pro Regibus, pro sociis, pro aegrotis, pro afflictis, in summo pro omnibus iis qui egent Auxilio. Cy­ril. Catech. 5. exactly agreeing with this of our Church; St. Chrysostome also saith, That the Priest standing at the Altar, did offer Prayers and Praises for all the World, for those that are absent, and those that are present, for those that were before us, and those that shall be after us, while that Sacrifice is set forth, Hom. 26. in Math. For which cause our Communion Office in the Rubrick before this Prayer, appoints the Bread and Wine to be set upon the Table first, and then stirs us all up with that solemn, Let us pray for the whole Estate of [Page 77] Christs Church, &c. And if as we are worshipping without, we remember him that is praying within the Vail, and by imitating his general Charity, do unite our supplications to his all-poweriul Intercession, we may no doubt obtain the Iargest and the choicest blessings [in the Treasures of Heaven.]

§. 2. The Analysis of the Prayer for the Whole Church.

  • §. 2. This Prayer (as the beginning intimateth) consisteth of Three main Parts, with a Preface and Conclusion.
    • 1. The Preface, shewing
      • 1. To whom it is made,
        • Almighty and Everliving God
      • 2. On what ground we make it,
        • Who by thy Holy Apostle hast taught us to make Prayers and Supplications, and to give Thanks for all Men:
    • 2. Prayers for the Ac­ceptance of
      • 1. Our Alms,
        • We humbly beseech thee most mercifully (to accept our Alms and Oblations,
      • 2. Our Petitions,
        • and) to receive these our Pray­ers which we offer to thy Divine Majesty:
    • 3. Suppli­cations and In­tercessi­ons made
      • 1. General­ly, for
        • 1. The whole Church together,
          • Beseeching thee to inspire con­tinually the Vniversal Church with the Spirit of Truth, Vni­ty, and Concord,
        • 2. All its Members,
          • And grant that all they that do confess thy Holy Name, may agree in the truth of thy Holy Word, and live in Vnity and godly Love.
        • 3. Especially its Temporal Gover­nours,
          • We beseech thee also to save and defend all Christian Kings, Princes, and Governours,
      • 2. Particu­larly, for this Church viz.
        • 1. The Go­vernours of it,
          • 1. Temporal,
            • 1. The King,
              • Especially thy servant CHARLES our King, that under him we may be godly and quietly go­verned.
            • 2. The Magi­strates.
              • And grant unto his whole Council, and to all that are put in Authority under him, that — &c.
          • 2. Spiritual,
            • Give grace, O heavenly Father, to all Bishops
        • 2. Ministers,
          • and Curates, that they may both by their Life and Doctrine set forth—&c.
        • 3. The People,
          • 1. For the spi­ritual good of all,
            • 1. In these Duties,
              • And to all thy People give thy heavenly grace, especially to this Congregation, — &c.
            • 2. In the rest of their lives
              • truly serving thee in Righteous­ness and true — &c.
          • 2. For the Afflicted, Temporal Relief,
            • And we most humbly beseech thee of thy goodness, O Lord, to comfort and succour, — &c.
    • 4. Giving Thanks, by
      • 1. Praising God for the Saints de­parted,
        • And we also bless thy Holy Name for all thy Servants de­parted th [...]s Life in thy faith and fear;
      • 2. Applying it to our selves,
        • Beseeching thee to give us grace so to follow their good Exam­ples, that with them we may be Partakers of thy Heavenly Kingdom.
    • 5. The Conclusion of the Whole.
      • Grant this, O Father, for Ie­sus Christ his sake, our onely Mediator and Advocate. Amen.

A Practical Discourse upon the Prayer for the whole Church.

Sect. 3. Almighty and Everliving God who by thy Holy Apostle hast taught us to make Prayers and Supplications and to give thanks for all men.] These two glorious Attributes of Omnipotence and Eternity, so clearly distinguish God from all Creatures, and are so properly the Character of an infinite Majesty, that he is sometimes called the Almighty, Psal. 91.1. Job 21.15. and sometimes He that liveth for ever, Dan. 4.34. Rev. 4.9. without any other denomination, wherefore they are placed here, to strike a Religious reverence into us, because of his infinite perfecti­ons to whom we make this Address, and yet also to confirm our Faith, and excite our hope, that (though we petition for so many persons and so great Blessings) we shall be heard by him who is mod mighty in Power, and who hath through all times preserved his Church, and though one Generation goeth and another cometh, yet he ever liveth, and is always the same. But that which may still encrease our hope is, that this Almighty and Everliving God, is not only able to grant these Prayers, but hath expresly commanded us by his Apo­stle St. Paul, to make them, 1 Ep. Timothy 2.1. I ex­hort therefore that first of all, Supplications, Prayers, Intercessions, and giving of thanks be made for all Men: Now had he not intended to grant them, he would not have enjoined us to make them; shall Esther fear to speak or to speed when the King commands her to ask, Chap. 5.3.? or will the Lord reject that Peti­tion which is drawn up by his own Direction? Behold how closely the Church hath followed the Apostles Di­rectory; [Page 79] for here in this form we have (as the Analysis doth manifest) first Prayers, that is Petitions for Good; [...]. Theo­phil. in 1 Tim. 2. then Supplications, or depreca­tions of evil; in which are com­prehended Intercessions (and so not named here) that is desiring some good or some deliverance from evil for others and lastly gi­ving of thanks for mercies already received; And sure­ly all the Liturgies in the World ought to be composed by this Rule, as ours most plainly is, for the Morning and Evening offices do chiefly consist of Prayer; The Letany is in the first part Supplication, in the second Intercession, and this Communion office may well be accounted Eucharistical, being full of Hymns of Thanks­giving. This for the kinds of our Requests; now the Persons for whom we are to pray are, all men, which surely God commands in pursuance of those Precepts of Universal Charity, of which this universal inter­cession is an excellent indication. For no man can pray for all the World, if he hates any one person, he that prays for all, must be in Charity with all, and it is also an effectual means to oblige all people to us, and tame the furies of our Enemies, it being barbarous and high­ly infamous to prosecute those that heartily pray for our good: And now if our hearts be filled with true Christian Charity, such as is necessary for this holy Communion, we cannot but rejoice to meet so excel­lent an opportunity to express our desire of the wel­fare of all Mankind. Let us then with all possible De­votion offer up this Sacrifice; Love this pious and pru­dent intercession, which is enjoined by him that pur­poses to grant it, and printed by Charitable Souls, who will infinitely rejoice in the success thereof, viz. the prosperity of the whole Church.

[Page 80]§. 4. We humbly beseech thee most mercifully [to accept our Alms and Oblations, and] to receive these our Prayers, which we offer unto thy Divine Maje­sty] It seems to have been the Custom when any Per­sons brought their Offerings to the Altar for the Priest and the Pious By-standers to say, The Lord accept thee, Psal. 20.3, 4. 2 Sam. 24.23. in imitation whereof, we do here beg the Divine acceptance both of our Charity and Devotion; And that we may do it heartily, let us consider, how much they need to be accepted with fa­vourable allowances; for first, If Alms and Prayers both be offered (as it is pitty they should ever be par­ted) though they do assist and recommend each other, yet we do not think our gift hath obliged God to hear our Petitions, nor our Petitions given such priviledge to our gift, as that we may boldly challenge God up­on the account of either, wherefore we desire him with favourable and gracious acceptance to entertain them both. Secondly, If we respect the Alms alone, which we have given, though it be owned by Gods goodness to be offered to himself, Prov. 19.17. and Math. 25.40. yet it were an arrogance not to be endured, to think so Universal and excellent blessings were the purchase of our contemptible oblation, which hath no proportion in its own value to them, only if we present it humbly, our gracious father will accept it as our acknowledg­ment of his goodness, and a testimony of our Love. Thus therefore we pray that he would accept our Alms, viz. in mercy, esteeming them not by their own worth, but by the affection of the Givers. Thirdly, If we do only regard our Prayers, we may soon discover how lit­tle they will avail unless the Lord accept them with grace. As to those we have hitherto made, if we look back upon the many wandrings and interruptions, the coldness and indifferency, the sin and infirmity, that did [Page 81] mingle with them all; we shall see we had need heartily to beseech God to accept them with benign interpre­tations, and to excuse the imperfections of them: But if [these our Prayers] be meant of those Petitions which we are now about to make in this Form; let us remember how great a presumption it seems for us to ask for others; nay for all people, when as we are not worthy to pray for our selves; yet let us humbly beg a candid acceptance of these Petitions, which we offer, not as if we were fit Advocates for all the World, but in obedience to his Command, who hath bid us thus to express our Charity.

§. 5. Beseeching thee to inspire continually the Vniversal Church with the Spirit of Truth, Vnity, and Concord:] Among the several Prayers which were made at the Holy Table it was particularly enjoin­ed that they should pray for, The Holy Catholick Church, extended from one end of the Earth to the other, which the Lord had redeemed veith the precious blood of Christ; saith the Author of the Apostolical Constitutions; for the Sacrifice here commemorated was offered for the Church, Acts 20.28. which is called the body of Christ, Ephes. 5.23. Colos. 1.24. but because the body without the spirit is dead, we therefore beg, that as he once quickened the lump of Earth into a living Spirit, by breathing into it the breath of Life, so he will please to inspire his Holy Spirit into his mystical body, accord­ing as he hath promised, John 14.16. and that not only once, John 20.22. but that it may continually be supplyed with vital influences, by its Union with its Divine Head the Lord Jesus, the blessed success whereof is noted in the three happy effects of this Heavenly Inspiration. First, That the Church will be directed into all Truth by the Spirit of Truth, John 14.17. and 16.13. 1 Epist. 2.27. and so be preserved from He­resie. [Page 82] Secondly, That all the Members thereof shall agree in the same judgment, and combine in the Unity of the Spirit, Ephes. 4.3. and so be secured from Schism, 1 Cor. 1.10. Thirdly, That the affections of all persons in this body shall be joined in perfect Con­cord, and tied in the Bonds of Love and Peace, Ephes. 4.3. for the prevention of hatred, wrath, and emula­tion: How passionately therefore is this blessed Spi­rit to be prayed for? and how necessary are all and every one of these? Truth without Unity is weak and troublesome, Unity without Truth is dangerous and mischievous, Ʋnitas sine veritate proditio est. D. Cypr. and both without Charity are insignifcant, and can­not last long. Let us consider the mischiefs which the Church hath endured by false Prin­ciples, divided Judgments, and opposite affections; that in the apprehension of our want of this compre­hensive Blessing, we may most vigorously beg this con­tinual inspiration, which may make the Church happy, by Unity in its Doctrine, Harmony in its Discipline, and Charity, in the affections of all the parts and mem­bers thereof.

§. 6. And grant that all they that do confess thy Holy Name, may agree in the truth of thy holy Word, and live in Vnity, and godly Love.] This Petition is but a further confirmation of the former; for when the several Members of the Church live in Unity, Peace, and Love, it is the best demonstration that the whole body is acted by the Divine Spirit, John 13.35. Josh. 22.31. for these universal mercies are to be obtained by induction of particulars, and rhe internal inspira­tion ought to be manifested by Acts of a visible Charity: Now if we want affections wherewith to make this re­quest, let us but view the miferable effects which differ­ences in opinions, and affections, have produced in the [Page 83] Christian World; consider how thereby Religion hath been disgraced, and God dishonoured, and all outrages have been committed, the Heathens are scandalized and kept out, and the Christians who are within are hindred in their Piety; and our differences are made wider by arguing; the more we dispute Disputando de sacris accenditur tantùm con­tentio. Sisin. in Eccl. Hist. the less we agree, and while we contend for the Faith, we lose our Charity: But this is the fault of the men and not of the Religion, for Jesus hath left us an impartial judge, which is his holy Word and is Truth it self, John 17.17. by which if we would without prejudice or interest, suffer our Opinions to be tryed, Expellentes igitur hostile certamen ex ver­bis divinitùs inspiratis, solutionem quaestionum mente percipiamus. Constan. Mag. ad Pa­tres Nicaenos. Hist. trip. l. 2. c. 5. it would happily compose all our controversies, or where a determi­nation is needless, teach several Churches to dissent with more moderation, and direct particular persons to submit in such things to their proper spiritual guides, and to live in godly and Religious love with their fellow Christians. Maneat moralis be­nevolentia inter discor­des sententiâ: Lemma Cardin. Rachel. If any say that there is little hope that this still voice of Gods word should be heard in the hurry of our contentions; or no likelyhood of so sweet a compo­sure; I answer, That however, it is highly desirable, and therefore ought to be prayed for; and (which is considerable) our Lord Jesus in that rare pattern of his present Intercession in Heaven; the last Prayer he made upon Earth for his Church, did pray, That all of his Religion might be preserved in Truth and Unity, John 17.17.21. so that we are assured we beg the same here, that he intercedes for above; and therefore if it should [Page 84] not be compleatly granted, yet he that hath asked this with a great Devotion, and endeavoured it to his pow­er, shall have satisfaction in the Testimony of a good Conscience, and hath testified his unfeigned Charity to the Church, and his love to all the Members thereof.

§. 7. We beseech thee also to save and defend all Christian Kings, Princes, and Governours, especi­ally thy Servant CHARLES our King, that under him we may be godly and quietly governed.] We have often prayed for the King already, but principally re­specting his Authority in the State, so we prayed for him alone but now we consider him as a Principal Per­son in the Church, of which he is under Christ Nutritii & patres Ec­clesiae, Jesai. 49.23. [...]. Ari­stot. pol. 3. (as the Bishops of Rome of old confessed) the supream Head: and so are other Christian Christus Imperatori & omnia tribuit, & dominari eum non solum Militibus concessit. Greg. Mag. Epist. 64. ad Theodor. Princes in their several Coun­tries wnom we therefore here do pray for also, as St. Paul com­mands, 1 Tim. 2.2. and as the Antient Church ever did in the time of this Mystery: There are now three sorts of Rulers in the Christian World, which are here expressed by three words. First, Kings; that is such as have absolute Mo­narchies. Secondly, Princes, who have Royal Autho­rity in lesser Dominions, though not without paying some homages. Thirdly, Governours who preside in Aristocracies and Common-wealths; these and each of these are or ought to be supream Presidents over Ec­clesiastical as well as Civil Affairs in the several Juris­dictions; and since their Power is imployed to save and Deus Op. Max. pieta­tis & justae Actionis quoddam quasi vinculum nos esse voluerit. Theodos. Imp. Ep. ad Cyril. defend the Church, she is ob­liged to desire the King of Kings [Page 85] to save and defend them all, from Invasions and Re­bellions, Treasons and all Mischiefs, that they may not be hindred in the exercise of their most useful and pious Authority: And if we prevail, many Millions will re­ceive benefit thereby, and every Christian Nation shall have its share in this Blessing. It happens (I confess) sometimes, contrary to the wish of all pious Men, that even Princes of the same Religion have differences with each other, but then we must at this Holy Sacrament forgive our Enemies, and with the welfare of the whole Church, only we must pray for the safety of other Kings no further than is consistent with the wel­fare of our natural Liege, for whom we must pray [especially] because under him we enjoy our Liberty and Religion, our proprieties and our Peace, and if it please God to defend him, we doubt not, but we shall have under him Quiet and peaceable lives, in all Godli­ness and Honesty, 1 Tim. 2.2. that is in two words we shall be godlily and quietly governed; and thus our own interest may move us earnestly to intercede for the safety of our Soveraign, for the benefit is ours more than his.

§. 8. And grant unto his whole Councel and to all that are put in Authority under him, that they may truly and indifferently Minister Iustice, to the Pu­nishment of Wickedness and Vice, and to the main­tenance of thy true Religion and Vertue.] When Ju­stice is purest in the King the Fountain thereof, it is often corrupted in the streams, the subordinate Dispen­sers, for Mortal Princes cannot see all with their own Eyes, Numb. 10.31. Heb loco oculorum, h. e. Confiliarius. 70. [...], ut oculus nobis charus & necessarius. Fag. & Grot. in loc. nor Act all things with their own hands, & though they be said to judg the Nation, Psal. 72.2. [Page 86] yet the Mountains, or higher Magistrates, and the little Hills, that is inferior Officers, do bring this Righ­teousness to the people, who can seldom receive judg­ment immediately from the Princes mouth [ ver. 3.] Wherefore since we must be more particular in our de­sires for the welfare of these Kingdoms, it is necessary that we pray, for all that advise in the making, and assist in the executing of good Laws, viz. for the Kings Council, at large in Parliament (as the old Christians prayed pro Senatu) or more strictly for the Lords of his Privy-Council; who besides their Examination of Causes in those places, and their influence upon the Royal Determinations, are usually Persons enjoying the highest Dignities, and weightiest Offices of the Nation. And because by them, and the lower Orders of Magi­strates, all Causes are decided, we are bound to pray heartily for them, that they may judge by the Rules of Equity, [truly and indifferently] without mistake or partiality, and have before their Eyes the great end of all Laws which is the punishment of evil Doers, and the incouragement and reward of them that do well, Leges improbos sup­plicio afficiunt, ac de­fendunt & tuentur bo­nos: Cicer. de leg 2. Pius IV. Pont. R pin­gebat laures cum Virgis, cum hoc lemmate, Prae­mium & Poena, pro sum­bolo suo. Nic. Cau [...]sin. 1 Pet. 2.14. Rom. 13.3, 4. And surely happy are the people that are in such a Case, when their Counsellors are faithful and pru­dent, their Judges deliberate and upright their Officers careful and without rigour; for then the pro­fession of Religion shall be guar­ded, and the practice of Virtue in­couraged; Innocence shall be safe, and wickedness pu­nished, nay all Vices made infamous, according to the Will of God, the desire of our gracious Soveraign, and the wishes of all this people, especially those who now at this Sacrament come to dedicate themselves to Piety [Page 87] and Devotion; they have peculiar Reason to pray, that they may be secured in their rights, and encouraged in their holy purposes, by the due Administration of Ju­stice, and the punishment of all that would harm or hinder them; because their innocence doth more ex­pose them to the designs of evil men.

§. 9. Give grace O Heavenly Father to all Bishops and Curates, that they mat both by their life and Doctrine, set forth thy true and lively Word, and rightly and duly Administer thy Holy Sacraments.] The greatest gifts that the divine goodness hath bestowed upon the Sons of Men (saith Justinian in his Authenticks) are the Royal Power, and the Office of Priesthood. Both of which are so contrived, that they are necessary not only for the Conservation of the World, but for the mutual support of each other, Christus voluit ut Christiani Imperatores pro vitâ aeternâ Ponti­ficibus indigerent, & Pontifices pro cursu temporalium rerum Im­perialibus legibus ute­rentur: Rom. leg. c. pro Vener. tit. de Feudis. so that Princes (as Constantine doth exprese it) are Bishops without, and the Ecclesiasticks within the Church, They guard and direct the Externals, while these Order and Administer the Internals of Religion; Wherefore since God hath joined them in his Provi­dence, we must not separate them in our Prayers, nor by any means omit to pray for our spiritual guides, in this spirirual Sacrifice, where the Antients did particularly remember all the Orders of the Church: But having spoken of this before ( Comp. to the Temp. Sect. 17. §. 2.) we shall only note the comprehensiveness of the Petition here made for them, which takes in the main part of their office, viz. First, To set forth the holy Word of God, both as it is the Truth, Joh 17.17. for the direction and instruction of the ignorant, and as it is the lively Power of God [Page 88] unto Salvation Acts 7.38. [...], Hellenis. pro. [...]. Grotius. Deut. 32.47.70. [...] Ad Psal. 19. ver. 7, 8. for the Conversi­on of those that are dead in sin, which is to be done, as is here in­timated, not only by plain and af­fectionate preaching, but also by holy and unblamable living, which doth better explain Gods will, and more vigorously excite the People to observe it, than the most learned Commentary, or the molt elo­quent Oration. Habent & opera su­am linguam, habent su­am facundiam etiam tacente linguâ. Cypr. de dupl. Mar. Hic est qui quale habet verbum, talem habet & vitam, quoniam quae do­cet agit, & quae agit, docet: Christiani de Origene, ap. Euseb. Ec. hist. l. 5. c. 3. The second part of their Duty is rightly, according to the Institution of Christ, and duly as the necessities of the Church require, to administer those two Sacraments which are of Divine Ordination, viz. Baptism, and the Lords Supper, which no other Or­der of men can lawfully dispense, so that if Ministers should neglect the Celebration of them, or do it unduly, it would be a great dammage and discomfort to the Church of Christ. Let us therefore beg large measures of Grace, for our Bishops and Pastors, that their Preaching may convert us, their lives invite us to imitation, and their dispensing of the Sacraments may comfort and strengthen us in all goodness: Let the Clergy pray heartily one for another, for they understand the weight of this charge; and let the people suppli­cate affectionately for their Ministers, because the grace given to them, is for their sakes, and the benefit thereof finally descends upon the Congregation: Especially let us all (when this most holy Sacrament is to be Admi­nistred) join our Petitions for those who officiate here or elsewbere, that they may perform so grand a Mystery to the glory of God, their own comfort, and the benefit of all that partake thereof.

[Page 89]§. 10. And to all thy People give thy Heavenly Grace, especially to this Congregation here present, that with meek hearts and due reverence, they may hear ano receive thy holy Word, truly serving thee in Holiness and Righteousness all the days of their life] We have done well to pray for our spiritual Pa­stors, but we must add this Petition also for the Sheep of their Pasture, because the excellent gifts of Mini­sters do not profit, unless the people also be indued with Heavenly Grace, Hebrews 4.2. though all the Seed was good, yet it prospered according to the condition of the ground on which it fell, and where the soil was not prepared it came to no perfection, though it were sowed by Jesus himself, Math. 13. And sure it is a great pity that the Gifts and Graces, the Time and Pains of so many learned and laborious Ministers should be all in vain, and made ineffectual by the wick­edness of those among whom they live, which consi­deration makes the Priest here (as Theophylact observes [...].,) stand up as a common Father of the whole Church, and pray that all Congre­gations of Christian People may increase in true Piety (in imita­tion of the God he serves, who takes care of all): And yet he doth intercede with particular affections, and regard, for his own Auditory; praying that they may profit by the present duties, and live holily ever after: But see how rarely withal, the means of improving by the Word of God is couched in this request, viz. to receive it with a meek and lowly heart, free from pride and self-conceit James 1.21. [...]. Ser. 1. Philosophus quaerenti quid primùm discipu is prae­cipere voluit. Resp. Fastum dep [...]nere ap. Arrianum., and to hear it with an [Page 90] awful Veneration, as believing it to be the word of God. For he that is meek will be guided by its dire­ctions, and amended by its reproofs; he that is reve­rent will tremble at its Summons, and give respect to all its Laws. Let us then devoutly beg for all our Con­gregations these necessary Graces of humility and godly fear, that so our Preaching may make them holy and pure from all sin, Righteous and abounding in all good works, when they hear it with reverence, and obey it with meekness; And that not only now for our pre­sent comfort, but all the days of their life, to their own endless happiness: And let us think how happy it were for the Christian Church, if this Petition might pre­vail, to the total removal of that pride and irre­verence, stubborness and contempt, which make many Ministers preach, and more people hear in vain.

§. 11. And we most humbly beseech thee of thy good­ness O Lord, to comfort and succour all them who in this transitory life are in trouble, sorrow, need, sickness, or any other Adversity.] Besides the spiritual wants for which we have craved a supply in the for­mer Petition, we know that many of our Brethren are labouring under temporal Evils in this miserable World, and therefore we must remember them as St. Paul teacheth, H [...]b. 13.3. as being our selves also in the body, that is, both by our nature and our sins, liable to the same Calamities. And where can we so properly commemorate the afflicted, as at this Sacrament of Mercy, wherein God is moved by the representation of his dear Sons sufferings to pitty all Mankind, espe­cially those who by suffering are made conformable to his Image, and in which Mystery we must express more pity and Charity than our Alms can convey, which is to be done by bringing in a greater Arm to their as­sistance; for our gift may bring some present allay to [Page 91] the distressed, but if we can obtain the divine favour for them, they shall be constantly supported, or speedi­ly delivered, if that be best for them. At this Sacra­ment therefore our Church enjoins us to pray for all in misery, and so do the best and most antient Litur­gies, —Ʋt infirmi conva­lescant Liturg. S. Jacob. Pro aegrotis, pro af­flictis & in summâ pro omnibus iis qui egent Auxilio. ap. Cyril. ut supr. (except the Roman Missal, where it is omitted in those Co­pies which I have seen): But it is no where so piously, and fully ex­pressed as here in this very Peti­tion. First, As to the manner of presenting this Request, we must most humbly beseech God for them, in remembrance of our own just deservings to suffer as much, and therefore we must pray for our afflicted Brethren, as a pardoned reprieved malefactor would do, if he were to Petition for his Associates: Nor must we ask for our own me­rits or theirs, but for his goodness sake (Psal. 25.7.) and because he is apt to shew mercy. Secondly, As to the things requested they are full, and significant, viz. That it may please the God of all comforts, 2 Corinth. 1.3. Chap. 7. ver. 6. to comfort all that are in trouble or sorrow, and that he will help and relieve, We translate [...] by [succour] Heb. 2 18. 2 Cor. 6.2. com­pare also 2 Sam. 18.3. Rom. 16.2. such as are in Poverty and Sickness, or as the words may well import, that he will com­fort, that is, support them under their troubles so long as they con­tinue; and finally to succour, that is rescue and deli­ver them, by putting a gracious and happy end to their afflictions. Thirdly, The perfans prayed for in gene­ral are those in this transitory life, the proper Scene of Miseries, and the only place where sufferers are capable of the benefit of our Prayers: in particular, those who are either first, inwardly afflicted with trouble, for fear [Page 92] of some approaching Evils, or with sorrow in remem­brance of some losses or crosses lately sustained. Se­condly, Outwardly distressed, whether in Estate, as the poor and those in need, who want food, rayment, or habitations, or in Body as those in Sickness, and Disea­ses, Pains, and Torments: We pray for all that are afflict­ed in these or any other kinds of Adversity, and if we be lively members of Christs body, we shall do it with a great compassion, and a fervent affection, as if we smarted with them, and shall deeply weigh how hard it would be for us to bear the like burdens; and he that prays with such a sense doth both express a hearty Cha­rity, and shall obtain relief for many poor Creatures, through the merits of our Lord Jesus Christ.

§. 12. And we also bless thy holy Name for all thy Servants departed this life in thy Faith, and Fear, beseeching thee to give us Grace so to follow their good Examples, that with them, we may be partakers of thy Heavenly Kingdom.] Those Prayers for the dead which the Roman Missal hath here added to this office, our Church hath prudently rejected, because they have no ground in Scripture, Quidam putant non esse orandum pro mor­tuis eo quod ne (que) Chri­stus ne (que) Ap [...]stoli ejus successores haec scriptis intimaverint. Hug. E­therian. de reg. an. nor good foundation in the pu­rest Antiquity, and also because they can do no good to the wick­ed Quando instinc exces­sum fuerit, nullus jam poenitentiae locus est, nul­lus satisfactionis: in hâc vitâ aut remittitur aut tenetur. Cypr. ad Demetr. Qualis exieris ex hâc vitâ, talis redderis illi vitae. Aug. in Psal. 36. See Eccles. 11.3. who only need them, but are a disparagement to holy Persons, by supposing them in a state of misery. Yet it is very probable, these Prayers did first arise from the abuse of that Antient Custom of the Primitive Church in the time of Persecution, viz. to re­cite the names of those who had died for theFaith of Christ, in [Page 93] the time of these Mysteries: But it was with no design to pray for them Proptereà Sanctorum inf ide morientium de­votè memoriam agimus, tam illorum refrigerio gaudntes, quam etiam nobis piam in fide con­summationem postulan­tes, Orig. Com. in Job. 3. [...]. Chry­sos. ad Hebr. whom they believed to be already happy, Nullam habentes du­bitationem beatam il­lius animam esse in re­quie: sed ut fidem & dilectionem nostram o­stendamus in amicum nostrum charissimum. Epist. Carol. M. ad Offam R Merciae de Adriano Pont R. but to praise God for them, and to perpetuate their memory, to ex­press their Faith and confidence of their felicity, and to shew their love to the very remembrance of them, and finally to excite many to aim at the same rewards by imitating so brave Examples. All which our Church doth in the ge­neral here, having cast away the corruption, and reduced the first design, by restoring the Eucharisti­cal Paryer which Donysius Eccl. hier. cap. 7. and many of the Fa­thers do mention; so that we do not pray for any of the dead, but as we have great reason we praise God for such of them as have de­parted in the Faith and fear of God. The Apostle di­rects us to give thanks for all men, especially sure for those whom God hath obliged by his goodness so far, that not only themselves but others can rejoice in their felicity, and therefore we cannot so confidently praise God for any, as for those who have fought a good fight, and finished their course, and are safely landed on the shore of a blessed Eternity. While they are in the Battel, and the Race, and are tossed on the Waves, there are many mixtures in their present condition, and fome uncertainty as to the final event, so that if we should elevate our praises too much for them, we should perhaps sing before the Victory, 1 Kings 20.11. We consider that position of the wise Heathen, Nemo foelix [Page 94] ante Mortem, and so reserve our chiefest praises till they have overcome all fear and danger, that there may no sad note be mingled to interrupt the harmony, nor no­thing else but a compleat joy Eccles. 7.1. Dies iste quem tanquam ex­tremum reformidas ae­terni natalis est. Senec. Epis. 102.. The Thracians were accounted wise because they rejoiced at the Death of their Friends, as the day of their enfranchisement Val. Max. l. 2. c. 6. from many Evils. And have not we Christians much more reason to praise God for our faithful Brethren deceased, being not only sure (as they were) that they are exempted from misery, but that they live in peace and endless glory? Now this is so rational and so pious, so much our duty and our comfort, that it is a wonder any should scruple the doing of it; for is there any more illustri­ous Mercy, than that a poor sinful, frail Creature, shall be carried through the dangers of life, and the agonies of Death; and by a full and free pardon acquitted at the great Tribunal, and in a moment exchange his Cor­ruptions and Mortality for Robes of Glory, and the lustre of an Angel? If we consider the weakness of Man, and the power of his Enemies, the Armies of Temptations, and Mountains of difficulties, before he can reach that blissful Crown, it is little less than Mira­cle, that all men do not sooner or latter fall and fall from the faith and fear of God What prospect in the World can ravish us with greater pleasu [...]es, or raise in us higher admirations of the divine goodness, than to behold those that were once as frail and sinful as we are now, advanced above Satans malice, or Deaths Power, and placed in the Regions of Joy, and the Bosom of Jesus; that we might not tremble or think it impossi­ble to come thither also? Doth not their felicity give life to our hopes, and become a pledge of our own fu­ture [Page 95] glory? why should we not then rejoice with them, and delight our selves with the very news of our Bre­threns happiness? what other Communion is there be­tween us and those blessed Spirits; but that they (in ge­neral) pitty and wish well to us, and we praise God with and for them? And by thus meditating of their most desirable estate we shall learn to despise Death, and long to be with such inviting Company, nay languishing after the happy enjoyment of such noble Society for ever and ever: Who can look up to these Mansions, and not enquire for the path that leads thither, and be strongly attracted to follow the steps of those who have so successfully trodden this way before? This makes the pious Soul so passionately beg the divine grace, that it may do as they have done, live as they lived, and die as they died, so that what they are now, it may be hereafter. The Scythians (as Lucian relates) kept the memorials of their brave Men with great joy, that so, many might strive to become like unto them Simus inter exem­pla, quare deficimus, quare desperamus, quic­quid fieri potuit, potest, Sen. ep. 98. Magnorum virorum non minus quam praesentia utilis est memoria: i­dem ep. 102.. And St. Augu­stine saith when any duty seemed difficult, he was wont to think of the Saints of former times, and he imagined they derided his sloath saying, Tu non poteris, &c. Canst not thou do, what those Men, nay those Women once did? that which hath been effected is not impossible. Would we make this use of our faithful Brethren departed, their memory and example would be as profitable, as if we had their bodily presence with us; and the remem­brance of their glory would strongly excite us to follow their good example, till we came with them to partake of that Heavenly Kingdom: in the mean time we shall never want matter for to praise God in their behalf, [Page 96] since his truth and mercy to them is, the confirmation of our Faith, the encouragement of our duty, and gives us in contemplation, an antepast of our happiness before we come to the full enjoyment of it.

§ 13. Grant this O Father for Iesus Christ his sake, our only Mediator and Advocate; Amen.] This general Conclusion of all our Prayers we should not re­mark particularly here, but that the Mass hath thrust in the names of the B. Virgin, and other Saints — Et omnium San­ctorum tuorum quorum meritis precibus (que) con­cedas: in Canone Mis­sae Rom. into the Supplicati­ons through whose Merits and Prayers they intercede even in this place, where there is a lively Com­memoration of the Death of Christ our only Mediator, which is not only the holding a Candle to the Sun, but seems to intimate that to plead in the Virtue of our Lords Passion is not sufficient, that that intercession by which the Holy Virgin and all other Saints became accepted by God, was not alone force­able enough. But we desire no other Mediator, nor need no other Advocate, 1 Tim. 2.5. but our Lord Je­sus Christ who is here represented; nor do we doubt to ask all these Mercies for all these Persons, since we approach our Heavenly Father with his dear and only beloved Son in our Arms: wherefore let us bless the name of God, who hath chosen such a Master of Re­quests to present our Prayers, and put such an Argument in our Mouths, when we approach unto him. Let us look to the holy Symbols, and remember our great High Priest, while we offer up the Intercessions, with a great humility, and a sprightly devotion, because our God will not, nay cannot deny those that thus come unto him?

The Paraphrase of the Prayer for the whole Church.

§. 14. O [Almighty and Everliving God, who] art able to help all Persons, always, and in all things: We are unworthy to ask for our selves, and yet we are in­couraged to intercede for others, since [by thy holy Apostle] Saint Paul, thou [hast taught us] in our daily Assemblies, [to make Prayers] to obtain good, Intercessions, [and Supplications] to remove evil, in behalf of all the World: [And to give thanks for] the Mercies received by [all men.] Believing there­fore thy willingness to grant these things, which thou commandest us to ask [We humbly] disclaim our own Merits, [beseech thee] for Jesus sake, and by the Vertue of his Passion here set forth [most mercifully] This to be omit­ted when there is no Collection. ** to accept this poor acknowledg­ment of thy bounty, and testimony of our love in these [our Alms] to the Poor [and Oblations] to thy Ministers, intreating thee also to hear [and] This to be omit­ted when there is no Collection. ** to re­ceive] all our former Petitions, especially [these our Prayers] for all People [which we offer] as the evi­dence of our Universal Charity, most heartily [to thy Divine Majesty] who art all-sufficient to supply the whole World.

To thy goodness therefore we come [Beseeching thee] though miraculous gifts are ceased, yet [to in­spire continually] with such grace, the whole body of [the Vniversal Church] spread over all the Earth, that it may be quickened [with the] most holy [Spi­rit] which teacheth the Principles [of truth] and pro­duceth [Vnity] in the Faith [and Concord] in the [Page 98] affections of thy people [And grant that all] the Mem­bers of thy Church [that do] profess thy true Religion, and [confess] to believe in [thy holy Name] laying aside their animosities [may agree] all their differen­ces, and so fully rest [in the] infallible [truth of thy Holy Word] and its determinations of all necessary things, that notwithstanding some lesser varieties, they may have mutual peace [And live] as Children of the same Father [in Vnity] without Schism or Heresie, in Charity [and godly love] without Malice or Envy among them.

And because thy Church cannot well subsist on Earth, without temporal Guardians [We beseech thee also] in order to the common good [to save] the Souls [and defend] the Persons and Rights of [all Christian] Magistrates, who in their several Domini­ons have (or ought to have) supream governance of the Church, whether they be absolute [Kings] or free [Princes] or else Rulers [and Governours] in popu­lar States.

But as our duty, interest, and affection, do peculiarly oblige us, We pray thee [Especially] to save and de­fend Him, who doth acknowledge himself to be [thy Servant] even [CHARLES our King] and So­veraign Liege: Help him so to defend Religion, exe­cute Justice, and subdue his Enemies, [that under him we] and all his Subjects [may be] religiously and [godly] peaceably [and quietly Governed] and ac­cordingly be obedient unto, as well as happy in, so gracious a Prince.

[And] that his excellent Laws may not be perverted in their Administration, O Lord [Grant] such grace [unto his whole Council] with whom he adviseth in making Laws [and to all] Magistrates and Officers [that are put in Authority] to execute them [under [Page 99] him: That they may] deliberately weigh every cause, and [truly and indifferently] determine it, so as to make it appear they do [minister Iustice] and imploy their Power [To the punishment of wicked­ness] and greater Crimes, the correction of lesser enormities [and Vice: And the maintenanc [...]] and defence of the Profession [of thy true Religion] to­gether with the Practice of all Equity [and Vertue] which is the endeavour of all Righteous Magi­strates.

But that Piety and Justice may be taught by the Ministers, as well as outwardly incouraged [ [...]i [...]e grace O Heavenly Father] for the same thy Son Jesus Christs sake [to all] whom thou hast made [Bishops] and Governours, or Pastors, [and Curates] over thy Flock. Assist them so in those sacred offices [that they may both by] the holiness of [their life, and] the pu­rity of their [Doctrine] declare, and [set forth] the excellencies of [thy true] quickening [and lively W [...]rd] so that many may be won to live according to it. And grant that they may also orderly [and rightly] frequently [and duly Administer] both Baptism, and the Lords Supper, which are [thy Holy Sacraments] And let them be particularly assisted in the Celebration of the present mystery.

[And] that all their labours be not in vain, Do thou [to all thy People] throughout the Christian World [ [...]ive thy Heavenly Grace] to dispose their hearts rightly to receive divine things [Especially] grant [to this Congregation] and every person [here present] before thee, [that with meek hearts] from a sense of their own ignorance [and due reverence] from the apprehension of thy Authority [they may hear] atten­tively [and receive] by Faith the directions of [thy Holy Word]: O Lord let them be converted by it, [Page 100] and become real Christians [truly serving thee in] all the duties of Piety, and [Holiness] Charity [and Righ­teousness] and continue in this Obedience [all the days of their life] especially after this solemn renew­ing of their Covenant with thee.

[And] further reflecting upon thy pitty towards all afflicted persons for the sufferings-sake of thy dear Son, [We] that yet are spared, do [most humbly beseech thee] that (though we and our Brethren deserve to suffer) yet [of thy goodness] thou wilt be pleased [O Lord] effectually at present [to comfort] and speedily to deliver [and succour] not those distressed Creatures alone which we particularly love or know; but [all them who] are capable of the benefit of our Prayers, even all who [in this transitory life] the Scene of sorrows [are in trouble] and fear of some approaching Evil, or in [sorrow] for some Calamity already sustained. All that are in [need] and want as to their outward Estate, or in pain and [sickness] as to their body: Or who are visited with some or all of these [or any other Adversity] Oh pitty and relieve them all.

[And] Finally, as we praise thee for all the Mercies which thou minglest with the Miseries of this life, so [we also bless] and chiefly praise [thy holy Name for] those who have no mixtures of sin, or sorrow in their Cup of pure and perfect joy, even for [all thy] Saints and holy [Servants] who were once as frail as we, but by thy grace are now [departed] out of [this life] but who did live [in thy Faith and] die in thy [fear] never forsaking Religion, nor a good Conscience. We rejoice in their happiness, and though we need not pray for them, yet we cannot forbear [beseeching thee] for our selves, who are yet upon the Waves, that thou wilt please [to give us] also the same [grace] which [Page 101] thou gavest them. That we may be able [so to follow their good Examples] in all Piety and Charity while we live [that with them] and in that glorious Society [we may] when we die [be Partakers] by the like Mercy [of thy Heavenly Kingdom] and its unspeak­able felicities. Hear us we beseech thee and [Grant this] and all the rest [O Father] to thy poor Children, who make not our Requests in our own Name, or trusting in our own merits, but [for Iesus Christ his sake] and through the most prevailing Sacrifice of his Death here Commemorated: Nor do we need or desire to use any other name, since he is [Our only Mediator] to make our peace [and Advocate] to plead our cause, who al­so joins with us in these Petitions; and therefore we hope thou wilt say to him and to us [Amen] and then it shall be so.

SECT. VIII. Of the warning before the Com­munion.

§. 1. IT is fit that great Mysteries should be ushered in with the solemnities of a great preparation, for which cause God gave the Israelites three days warning of his design to publish the Law, Exod. 19.15. and ordered their Festivals to be proclaimed by the sound of a Trumpet some time before, Levit. 25.9. Numb. 10.2. The Paschal Lamb (the Type of Christ in this Sacrament) was to be chosen and kept by them four days, to mind them to prepare for the Celebration of the Passover, Exod. 12.3.6. And Christians having [Page 102] more and higher duties in order to this Holy Feast, must not have less time, or shorter warning; whereupon as good Hezekiah published by particular expresses his in­tended Passover long before, 2 Chron. 30. so hath our Church prudently ordered this timely notice to be gi­ven, that none might pretend to stay away out of igno­rance of the time, or unfitness for the duty; but that all might come, and come prepared also. It is need­less to expect a President for this in the antient Church, their daily or Weekly Communions made it known, that there was then, no solemn Assembly of Christians without it, and every one not under censure was ex­pected to Communicate: But now when the time is somewhat uncertain, and our long omissions have made some of us ignorant, and others forgetful of this duty, most of us unwilling, and all of us more or less indisposed for it, it was both prudent and necessary to provide these large Warnings and Exhortations, Cauti­ons, and Instructions. For the Composures themselves they are exact, and rarely fitted to be the Harbingers to this blessed Sac [...]ament; and if we duly weigh and care­fully improve them, they will exceedingly help towards our Preparation, as will be evident enough (without a Paraphrase) in the succeeding Analysis and Discourse.

The Analysis of the Warning before the Communion.

  • §. 2. This Warning consisteth of three principal Parts.
    • 1. Informa­tion, con­cerning
      • 1. The Time.
        • Dearly beloved, on—next I purpose, &c.
      • 2. The Persons.
        • to administer to all such as shall be religiously, &c.
      • 3. The Matter to be done.
        • the most comfortable Sacra­ment of the Body and Blood of Christ,
      • 4. The man­ner how it is to be done,
        • 1. In Commmemoration,
          • to be by them received, in remem­brance of his —&c.
        • 2. With thanksgiving both for
          • 1. Christs death,
            • Wherefore it is our duty to ren­der most humble—&c.
          • 2. This Sacrament,
            • But also to be our spiritual food and sustenance, &c.
    • 2. Exhorta­tion, in which note,
      • 1. The ground of this Exhor­tation, viz.
        • 1. The benefit of doing it well,
          • Which being so divine and com­fortable a thing to them — &c.
        • 2. The danger of doing it ill,
          • and so dangerous to them that will presume—&c.
      • 2. The Pa [...]ts of it, which are,
        • 1. To consi­der of
          • 1. The Dignity of this Sacrament,
            • My duty is to exhort you in the mean season to consider, &c.
          • 2. The danger of profaning it,
            • and the great peril of the unwor­thy receiving thereof:
        • 2. To exa­mine, dire­cting
          • 1. In what manner,
            • and so to search and examine your own—&c.
          • 2. To what end,
            • 1. Purity,
              • but so that ye may come holy and clean—&c.
            • 2. Acce­ptance,
              • and be received as worthy Par­takers.
    • 3. Directi­ons unto
      • 1. The Peni­tent, to come fitly; who must
        • 1. Examine himself,
          • The way and means thereto is, first, to examine your lives—&c.
        • 2. Confess to God,
          • and whereinsoever—there to be­wail your own sinfulness, and to confess, &c.
        • 3. Satisfie the wronged,
          • And if ye shall perceive your of­fences— but also against your Neighbour, &c.
        • 4. Forgive his enemies,
          • and being likewise ready to for­give others that have offended, &c.
      • 2 The Impe­nitent, that they may not come so; shewing,
        • 1. The reason of this Warning,
          • For otherwise the receiving of this holy Communion, &c.
        • 2. The Persons warned,
          • Therefore if any of you be a blasphemer, &c.
        • 3. The Warning it self,
          • Repent you of your sins, or else come not—&c.
        • 4. The danger of despising it,
          • Lest after the taking of that Ho­ly Sacrament, the Devil—&c.
      • 3. The doubt­ing, that they may come with com­fort,
        • 1. Why this Advice is given,
          • And because it is requisite that no Man should come, but—&c.
        • 2. To whom it is given,
          • Therefore if there be any of you, who by this means cannot—&c.
        • 3. The Cou [...] ­sel it self, di­recting them
          • 1. Whither to go,
            • Let him come to me, or some other, &c.
          • 2. What to do,
            • and open his grief,
          • 3. For what benefit.
            • 1. Abso­lution,
              • that by the Ministry of Gods ho­ly Word—&c.
            • 2. Direction,
              • together with ghostly counsel, &c.
            • 3. Comfort,
              • to the quitting, &c.—

A Practical Discourse upon this Warning.

§. 3. Dearly Beloved on — next I purpose through Gods assistance to Administer to all such as shall be religiously and devoutly disposed the most com­fortable Sacrament of the Body and Blood of Christ] It is the manner of mighty Princes, whose entertain­ment requires extraordinary preparation, to give no­tice by their Harbingers to those places where they in­tend to lodge; and thus our Lord Jesus when he came in the flesh had St. John Baptist for his Herald, to bid the World prepare, Math. 3. and sent his Disciples as his Harbingers before his face, to every City whither he in­tended to come, Luke 10.1. thus also his Messengers do now proclaim his approach in this Sacrament, wherein he comes in the Spirit, to Feast with us, Revel. 3.20. and to dwell in us, John 6.56. And oh how should this awaken us to prepare! [...]: Philo lib. de Cherub. for what provision is sufficient to make for the King of Kings, who comes from Heaven in pure love to visit us, and to do us good? Why should we not receive the news with the same joy that Za­chaeus expressed, when he heard that Jesus purposed to be his Guest? since wheresoever he is well received, he brings Salvation to that House, Luke 19.6, 7, &c. The Minister who hath appointed it in love to you, seems by his courteous salutation to be well-pleased that he hath so good ti­dings to tell you, and lest by ignorance or surprize you should lose the benefit of this blessed opportunity, he gives you this timely intimation, and fixes the very [Page 104] time as positively, as Man can or ought to do; we have not the time to come in our own power, and so should always add, if God please. (viz.) that our life or health shall last so long [...] Grae­ca Versio Liturg. Angl. James 4.15. [...]. Socr. [...]. Plato in Alcibiade., and by his assistance, viz. if he vouchsafe to afford us grace, since we do but [Administer] the outward part; Which short Parenthesis should al­so mind us how dangerous it is to neglect wilfully this next Sacrament; because either we may not live to have another opportunity, or not have the like grace and assistance from God, if we despise this offer. This warning is given to all, but yet in the very first clause is signified that we would not willingly cast our Pearls before Swine, Sancta Sanctis, ut Diac. clamat. in Litur. Graec. Math. 7.6. [...]. Clem. Alex. nor give this Sacrament to any but such as are religiously and devoutly disposed, and for those who are so, they need not be pressed, or urged to come to the Holy Table, since this most comfortable Ordinance doth attract them suf­ficiently by its own sweetness, it is most comfortable to pious Souls, and they who have found it so, long for it, and this very warning is to them a great pleasure and a sufficient invitation; But if filthly wretches who re­lish nothing but Swinish pleasures, and are full of Earth­ly things, loath this Honey-Comb, or despise this Man­na; it is no wonder; let it be no prejudice to the mystery, nor no hindrance to our preparation, for if we upon this Summons do immediately endeavour to procure religious and devout dispositions, we shall taste the comfort of it more fully, than any words can express.

§. 4. To be by them received in remembrance of his meritorious Cross and Passion, whereby alone we ob­tain [Page 105] remission of our Sins, and are made Partakers of the Kingdom of Heaven.] The necessity of this early and serious Warning is here further shewed from the two great Duties which all Christians are here to perform. First, We are not to be idle Spectators of the Mystery, as they are in the Roman Church, where if the people Communicate but once a year, it is thought sufficient by the Lateran Council, and at other times they only look on, while the Priest alone Communi­cates, Conc. Trident. Sess. 22. Can. 8. a practice unknown to all Antiquity: But we are commanded to receive the Symbols our selves in Remembrance, as St. Paul speaks, 1 Cor. 11.24, 25. of that one offering, once for all, Hebr. 9.26.28. whereby Jesus hath for ever per­fected them that are sanctified, Hebr. 10.14. It was the part of Jesus to offer up that most meritorious Sa­crifice once upon the Cross Offerimus quidem, sed recordationem faci­entes mortis ejus, & una est haec hostia, non mul­tae — quia semel oblata in Sancto Sanctorum, hoc autem sacrificium ex­emplar illius est. Ambr. Com. in 10. ad Heb., but it is our duty to keep a perpetual memorial, of that most valuable, and never to be forgotten propi­tiation. For thereby alone (and not by the merits or Prayers of Saints or Angels) our Salvation was obtained. Now if the par­don of our sins, and the purcha­sing Heaven for us (who were Heirs of Hell) be the greatest mercies, consider with what devout affections we should celebrate the memorial of that which was the price thereof. How far did the deliverance of Israel from Egypt, and the destroying Angel come short of this? and yet that was thought worthy to be remem­bred with the solemnity of a Passover, so long as the Nation did endure. We cannot then think that this can be remembred to the end of the World (as it ought to be) unless we proclaim it early, and prepare for it [Page 106] diligently, and celebrate it with the deepest resent­ments; alas we can never imprint it sufficiently upon our Souls, without frequent and serious Commemora­tions, and he doth not understand or not consider the excellency of this mercy of our Redemption, that doth not wish it were written on his heart in indelible Cha­racters, and carefully set himself (upon this intima­tion) to prepare to make the most grateful memorial of his enfranchisement by the Death of Jesus.

§. 5. Wherefore it is our duty to render most hum­ble and hearty thanks to Almighty God, for that he hath given his Son our Saviour Iesus Christ, not on­ly to die for us: but also to be our spiritual food and sustenance in that holy Sacrament.] The second part of the Communicants Duty is to receive it with thanksgiving; for if we are obliged to praise God for the least and most common Mercies, then sure our or­dinary praises are not sufficient for this, which is the first, the greatest and the foundation of all the rest: when we remember our unworthiness of such unspeak [...] ­able mercies we cannot but return our most humble thanks; and when we reflect upon the benefit we have by them, surely we shall offer up our most hearty prai­ses: Because God hath not only spared us (when he might have destroyed us) and set ordinary food before us (as the King of Israel did, 2 Kings 6.22, 23.) but he hath ransomed us fully by the Sacrifice of his Son, John 15.13. and made us a Feast upon the remainders of this Sin-offering: this sheweth his Justice is fully sa­tisfied, in that he receives us into the nearest Unions: and our admission to eat and drink of our Lords body and blood, is not only to shew forth that there is a great expiation for all the World, but to assure us that we may have an interest in it, and shall be particularly forgiven, as the benefit of the Sacrifices of old were [Page 107] supposed to descend upon all that were admitted to eat thereof. Now this pledge of Gods peculiar love, and this seal of a gracious Pardon, doth give such courage and strength to poor Sinners, that the believing it is called spiritual food and nourishment, and eating and drinking the body and blood of Christ: for it even ra­vishes the Soul of the humbled Penitent to receive such a Testimony of Gods being reconciled to him. Hence are all those ecstasies of joy which holy Men here ex­press, and God hath on purpose instituted this Ordi­nance to be a most solemn and mysterious manner of offering up these humble and hearty thanks, for which cause it is called the Cup of blessing [...]. Heb. 13.15. [...], 1 Cor. 10.16. [...] Origen in Cels. l. 8. and the Eucharist that is the office of Thanksgiving. Oh summon up therefore all your powers, and labour so to affect your hearts with these incomparable acts of the divine goodness, that you may here offer up his praises in the highest key, and rejoice before him with the most af­f [...]ctionate gratulations.

§. 6. Which being so divine and comfortable a thing to them who receive it worthily, and so dan­gerous to them who will presume to receive it unwor­thily, my duty is to exhort you in the mean season, First, To consider the dignity of that holy mystery, and the great peril of the unworthy receiving there­of.] This Sacrament like all things that are high and fair, hath excellency enough to invite us to desire it, and yet danger sufficient to make us afraid to go about it rashly: And here our spiritual guide having survey­ed them both, makes a faithful report, as Caleb and Joshuah did, Numb. 14.6, 7. he doth not deny there is hazard and pains in the attempt, but the honour and [Page 108] advantage doth far outweigh them both: It is (he considers) a Divine [...]: Divinissimum Sa­cramentum, vocatur apud Antiquos Patres. thing (as the Ancients called it) to be a Companion of Gods Table, and to be made partaker of his na­ture: and also it is the sweetest Mihi ante omnia & supra omnia summa dul­cedo. Rom. Missal. comfort in the World, to be­hold these lively representations of our perfect expiation, to re­ceive the pledges of pardon and immortality; so that humble and devout receivers do often find their hearts transported with ecstasies of holy joy, and ravishments of delight in the due performance of this duty. On the other side our spiritual guide considers, that for the obstinate and prophane, for those that have sinned, and will sin, it is very dangerous to press into this Coe­lestial Banquet, for such presume meerly upon the out­ward part, and would fain perswade themselves, this will acquit their old scores, so that they may more freshly begin to sin again; but God is not so mocked, and therefore they provoke him, abuse the mystery, and delude their own Souls. Wherefore upon the whole in­quiry the Minister doth exhort us to spend the time be­tween this and the Sacrament well, for if we come not to it, we lose this divine comfort, if we come unwor­thily, we run into an unknown danger; he is unwilling therefore we should be deprived of the comfort, or in­cur the mischief: And therefore he doth exhort us to prepare, for so we shall be sure of the advantage, and avoid the Evil. Now there are two things especially to be done in this mean season; the first is Consideration of the dignity of the Sacrament, which St. Paul calls discerning 1 Corin. 11.29. [...]. Just. Mart. Apol. 2. 1 Cor. 11.21. the Lords body, that is making [Page 109] much difference between this and our ordinary food. The second is that which St. Paul and we both call Examination, 1 Corin. 11.28. And these are no more than what every prudent man considers before he set upon any great affair. First, He surveys the nature of the work. Secondly, He examines his own fitness to undertake it. Thus did Solomon when he was to build the Temple, 1 Kings 3.3.8, 9. and when a marriage with Sauls Daughter was proposed to David; Seemeth it (saith he) a light thing unto you to be a Kings Son, &c. so must we meditate of this divine Ordi­nance and say to our own Souls: O how dreadful is this place! Gen. 28.17. seemeth it a small thing unto thee to be feasted with God, waited on by Angels, fed with the body of Jesus, and refreshed with a Cup of that saving blood which hath attoned the sins of the World? What meaneth this secret? that so poor a Wretch, and sinful a Rebel, should receive so mighty a favour, and be received to so near embraces? How can I approach to these Terrible Mysteries till I have pulled back the Veil, and worshipped him that feeds my body to convey grace to my Soul, and makes that stoop to the Eye of sense, which Angels cannot behold with open faces? The Minister's considering this before, doth not excuse us from considering it also, but we our selves must (as he adviseth) consider withal the dig­nity to make us full of desires, and humble; and the dan­ger to put us upon the strictest care and preparation; And if the peril of unworthy receiving do only make us more diligent to come well, it becomes its own Cure, and the consideration of this danger makes, that really there is none to those who come humbly, esteeming this Ordinance as it doth deserve.

§. 7. And so to search and examine your own Con­sciences (and that not lightly, and after the manner [Page 110] of dissemblers with God: but so) that ye may come holy and clean to such an Heavenly Feast, in the mar­riage garment required by God in holy Scripture, and be received as worthy partakers of that holy Table.] Having spent some time in a serious contemplation of the dignity of this mystery, our next duty is to search and try how we are fitted for it: we must not only admire the Guest, but prepare and cleanse the House for his reception, and if we have done the first part so, as that we have begot in our Souls a due esteem of the blessed Jesus, we shall not dare to bring him into a filthy heart, the receptacle of his Enemies and his Mur­derers. When Augustus found but mean entertainment at the House of a Roman Citizen to whom he was invited, he accounted it a disrespect to his Person, and in anger said, Sir I thought you and I had not been so familiar: but our Lord is not offended at the meanness of his treat, if there be no mixtures of uncleanness and ini­quity. Pythagoras his mystical precept, not to cast Bread into a draught [...]., may fitly warn us not to put this Bread of Life into a Soul more odious to the Eyes of God, than the receptacles of abomination can be to ours. How careful was Joseph and Nico­demus to wrap his dead body in the purest linnen? and shall we shew a less regard to his Person now that he liveth for ever? But surely no Christian need be ur­ged to so plain and so necessary a Duty: only let us note those excellent directions for the manner of do­ing it which are here given us: viz. That which we must search is the the Records of Conscience, which if we examine Salvatorem nostrum suscepturi totis viribus debemus nos cum iplius adjutorio praeparare & omnes latebras animae nostrae diligentèr aspi­cere, ne fortè sit in no­bis aliquod peccatum absconditum, quod & conscientiam nostram confundat, & oculos divina Majestatis of­fendat: Ambros. de Sacram. seriously and strict­ly we may find there an impartial account of all the good we have omitted, and all the evil which we [Page 111] have committed, for there are those remembrances, which will either accuse or excuse us at the holy Table, Rom. 2.15. Where­fore we must take heed that we do not this lightly, only out of Cu­stom before a solemn time, or meerly that we may seem to have done it; as most men do, who only gently touch these sores, and give a slight and su­perficial glance, at some of their greatest or latest com­mitted sins, but never care for searching into the bot­tom, and looking into the inward Corners of their Corruptions. These, alas, are but Dissemblers with God: who only seek for some matter to confess, and tell a sad story, without any sorrow or real purposes of amendment, yet call this preparation, and come to this Sacrament with expectations of pardon and acceptance. But truly we had as good do nothing, neither God nor Conscience will so excuse us; we do but lose our la­bour, and cheat our selves with a shadow for the sub­stance, unless we do it impartially, and with real designs to see our sins clearly, and be humbled deeply for them, so that we may hate and forsake them for ever here­after. Now that our Examination may be thus per­formed, let us (as the wise man adviseth) Remember the end and we shall never do amiss, Ecclus. 7.16. We must consider therefore in the present case, That we are so to try our selves, First, That we may come to this Heavenly Feast, holy, and adorned with the Wedding Garment, Math. 22.2. that is, we must examine, not only till we see our sin, but till we hate it, and instead of those filthy rags, have put on pure and pious dispo­sitions, which are that clean Linnen, even the Righte­ousness of the Saints, Revel. 19.8. for by these Orna­ments [Page 112] are holy Souls fitted for that Coelestial Company which is to be met at this Solemnity. And secondly, ano­ther end of our Examination is, that we may be ac­cepted by God himself as worthy Communicants, that he who seeth the heart may approve the sincerity of our Repentance; and the great King who comes in to see the Guests may by his gracious estimation supply the defects of our performance, and call us worthy, though strictly we are not so. It is not that men may think we have duly prepared, but that the All-seeing God may receive us, that is treat us nobly, and entertain us kindly (as the word to receive signifies, Math. 18.5. Act. 21.17.) at this Heavenly Banquet: And can we think a formal search will procure these graces, or pre­vail for the divine acceptance: nothing less than a through Repentance will suffice to this end, and how to perform that the next Paragraph will discover.

§. 8. The way and means thereto is first to exa­mine your lives and Conversations by the Rule of Gods Commandments, and whereinsoever, ye shall perceive your selves to have offended, either by Will, Word, or Deed, there to bewail your own sinfulness, and to confess your selves to Almighty God with full purpose of amendment.] If all that hath been said have convinced us of the necessity and advantage of a strict preparation, and made us resolve to spare no pains that we may come worthily; The Church hath in the next place provided, the clearest discovery of the way and means thereunto, which can be expressed in so few words: This present Sentence is a direction to Repen­tance, which is the preparation that Christ himself re­quires, Math. 3.2, 3. A duty that our sinful life makes to be always necessary; yet the dignity of this Sacra­ment requires it should be done with more than ordi­nary care now, so that here is a full description of all [Page 113] its Parts. First, Examination for sin by the Rule of Gods Commandmen [...]s, which 1 Cor. 11.28. is put to signifie all the rest: but having largely treated of this before, Part. 1. Sect. 3. §. 5. &c. we shall only add, that if we have done this well there will arise from it, Secondly, A sight of sin, for by comparing our lives with the Rule of Gods Law we shall plainly discern wherein we have gone aside, in greater or lesser mat­ters: and we have not searched enough, till we have found out all our ungodly, unjust, or uncharitable acti­ons, all our false or vain, filthy or prophane, speeches, and remembred as many as is possible of our evil, mali­cious, covetous, wanton and proud thoughts; espe­cially if the Will Fecit quis (que) quantum voluit: Seneca Voluntas facti origo est, quae nec tunc quidem li­beratur, cum aliqua difficultas perpetratio­nem ejus intercepit. Ter­tul. have consen­ted to them, for then our thoughts are directly sinful, and if we sin in will, the outward Act would follow but for want of opportu­nity: And surely the serious con­sideration of all these will fill our hearts with sorrow, and our Eyes with tears, which is the third Part, viz. Contrition, and the bewailing of our own sinfulness. The sorrows of David, and the Repentance of St. Peter, shewed them­selves in Floods of tears, and were too big to be con­fined within, but we are apt to take off our Eye too soon, before we see our guilt, or apprehend our misery, which makes our hearts so obdurate, and unrelenting; yet if we lose the favour of our Patron, or are des­poiled of our goods, or follow a dear friend to the Grave, we fill the World with our Clamours, and be­wail our selves with great expression; but we offend God and lose our Souls, and suffer Satan to rob us of our graces and our hopes, and are as unconcerned as that Grecian Boy, who was silent and followed his Game, [Page 114] while he saw his Fathers House rifled, but cryed out when his sport was interrupted. If ever we would shed a tear, can we have a sadder object? can we grieve for any misery that equals this? especially shall we be unaffected when unfeigned sorrow will obtain a pardon? If the baseness of sin do not move us, the goodness of our Heavenly Father methinks should melt us, and when we feel the weight, then let us ease our selves. Fourthly, By a sorrowful Confession of our sins in Thought, Word, and Deed, with all their aggrava­tions, with shame and a great confusion laying open our sores to our Heavenly Physician; and this we must do so as to shew our need, and our desire of a Par­don, as also to declare that we condemn these our evil doings, and resolve never to do the like again Confessio enim satis­factionis consilium est, dissimulatio contuma­ciae. Tert. de poen., if we may be for­given for those that are past; for our Confession signifies nothing, Confessio autem Er­roris est professio desi­nendi: Raban. Maur. de inst. Cler. l. 2. if it be separated from, Fifthly, Unfeigned Purposes of amend­ment, Prov. 28.13. Who would value the submission of him that had injured him, unless his Confession of his fault were a testimony of his sorrow, and an engagement not to offend again? These purposes are the last, but the chiefest part of our Repentance, without which it will appear our Examination was slight and superfi­cial, our sight of sin none at all, or very transient; our sorrow forced and hypocritical, our Confession for­mal if not odious, because to confess and not resolve to amend, is to tell the Almighty what we will do, not to bewail that which we have already done. Where­fore let all the parts of our Repentance aim at, and end in, these hearty purposes of new obedience: And since God hath given us so full directions, and so fair [Page 115] an opportunity against this Sacrament, and several days time yet to do this in, let us resolve to go through all these parts of a true Repentance, that so we may have our pardon sealed in this Ordinance, and be admitted to renew our Covenant.

§. 9. And if ye shall perceive your offences to be such, as are not only against God, but also against your Neighbour, then ye shall reconcile your selves unto them, being ready to make restitution and satis­faction, according to the uttermost of your Powers, for all injuries and wrongs done by you to any others. When we come to Feast with God we must take all pos­sible care that our minds may be like the top of Mount Olympus, silent and serene, without the least wind or storm of any Passion to disturb it; Our Repentance (as before) must be so sincere, as to procure our peace with God; and our Charity (as we are now directed) must be so compleat as to reconcile us to all the World; and so neither the amazing fears of Gods anger shall discompose us, nor the confused motions of anger [...]. Philo. leg. alleg. l. 2. or revenge disquiet us, nor yet the sense of received injuries disorder our Bre­thren, at this holy Feast of Love. For our Lord hath instituted it to unite his friends Contesseratio est mu­tuae dilectionis in mem­bris Ecclesiae inter se: Tertul. Ignoramus sine pace Communionem: Hieron. ep. 62. in the Bond of inviolable Amity: it is the Obser­vation of Cato in Plutarch, that publick Festivals, Mensam appara, con­tentio sublata est: Pro­verb. Ben. Syrae. and common Tables are an excellent means to compose differences, and beget Charity, and the Fathers believe that our Saviour (though speak­ing in the Jewish Phrase of being reconciled, before we offered our gift) Math. 5.23. did directly aim at [Page 116] this Sacrament (afterward to be established) and by those words did enjoin every Communicant to be re­conciled to those who had any cause of complaint against them, under the penalty of their being re­jected by God. The Jewish Doctors teach that the Lord will not forgive the injuries between a Man and his Neighbour, unless the Persons be first reconciled: Hence it was that the Jews were ordered to ask, and give mutual forgiveness before the Vespers of the Feast of Expiation; and the Primitive Church would not admit those that were at Enmity to this Holy Com­munion Concil. Carthag. 4. Can. 93. Concil. Aga­thens. 2. Can. 31.. Now because in all dif­ferences there are two parties, this Paragraph directs the offending person what to do, the next him that is offended. First, He that hath given his Brother cause of complaint against him, is directed to go to him that hath taken the offence (whether justly or un­justly saith Theophylact. in Math. 5.) and endeavour to appease him, and if possible to win his love by entrea­ties; and where there is a real injury, by acknowledg­ing the fault, and desiring forgiveness: Neither should any Man refuse to go first and de­sire peace Dissensio ab aliis, à te reconciliatio incipiat. Seneca. Nec Dicas ipsius est me convenire, hoc enim sig­num est superbiae cordis: R. Jon lib. de Timor. ap. Capellum in Math. 5. for fear lest it should be thought a disparagement to him, for (as the Philosopher who first submitted did observe) he is the best and most honourable Per­son, who first moves for Peace: nor yet may we neglect to go up­on pretence that we are the more wronged of the two, for be it so, yet let us imitate the Example of God himself who is glorified in Heaven and Earth, in that he first offers peace to his poor Creatures who have so highly offended him; he beseeches us to be reconciled [Page 117] to him when he could easily destroy us, and can it be our dishonour to be like God? It is possible the World may judge this to be a poor Spirit, but what then? since it is honourable in the sight of God: What if our Neighbour shall refuse this offer? We have done our part, and left upon him the guilt of the Contention, and the blot of an implacable and malicious Person; and whatever the event be, we have quieted our mind, and imitated our dearest Master in our condescension and Charity, whose memorial we come here to cele­brate. But secondly, if the injury be great, and have hurt the body, the fame, or the estate of our Brother, then a bare desire of reconciliation in private is not suf­ficient, either to testifie our sorrow, or to make him satisfaction Si res aliena propter quam peccatum est, cum reddi possit, non reddi­tur, non agitur poeniten­tia, sed fingitur: Au­gust. ep. ad Maced.. But we must (as Zachaeus did) offer publick com­pensation for all wrongs and tres­passes, and must make restitution of all ill-gotten or wrongfully-detained goods, as far as our abi­lity extends, and if the wronged party do require it: because unless we please him we cannot please God Non condonatur pec­catum nisi restituatur ablatum. August. ibid. who forgives offences directly against himself without any satis­faction from us, but does not re­mit those against men, until we have contented them, and if possible obliged them to intercede for us: And Oh happy were it for Christen­dom, if this were punctually observed, we should have fewer injuries, speedier reconciliations, and more peace with God and one another; but whoever doth neglect his part of this duty, let him know that the hands full of rapine and injustice, the mouths full of lying and slander, the hearts full of rancour and malice, cannot receive the Lord Jesus, nor come to this Sacrament un­less [Page 118] it be to their Condemnation; wherefore let every man beware, and strive to make peace.

§. 10. And being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at Gods hands, for otherwise the re­ceiving of the Holy Communion doth nothing else but increase your Damnation.] As the offending Party is by Jesus commanded to offer reconciliation, Math. 5.24. so is the offended also enjoined to be ready to accept it, Mark 11.25. Luke 17.3, 4. Colos. 3.13. for the deep resentments of our wrongs, our fury and pur­poses of revenge for small injuries, do often discourage those that have offended, and keep them back from ma­king their acknowledgments, and thus both are equally guilty. The one for beginning the strife, the other be­cause he will not let it have an end, unless we shall say, that he that is hard to be appeased, is the greater Criminal, because he perpetuates the quarrel, and hin­ders Charity more than the first offence: If then we have been slandered or affronted, wronged or op­pressed, our duty is to shew our selves willing and easy to be reconciled, so that if the injurious Man or Wo­man come to us, we must not stand too much upon terms [...]r aggravations, nor require infamous or unreasonable satisfactions, but as lightly as we can, must grant a Pardon, Gravissimum poenae [...]enus [...]st contumeliosa [...]nia Seneca. and if they do not come to confess the fault, we must excuse it, and im­ [...]t [...] i [...] t [...] their ignorance or mistake, and forgive them [...] our hearts, renouncing all purposes of revenge; and [...]h [...]ther they come or no, let us deal with our fel­ [...]w servant, as we desire God should deal with us; We have offended by many and grie­vous sins, the Majesty of Heaven, and as we ask pardon always Hom [...], sine peccato es [...]e [...]e [...] p [...]es, & vis tibi sempe [...] dimitti, dimitte semper; quantum vis tibi dimitti, tantum di­mitte, quoties vis tibi dimitti, toties dimitte, imo quia vis totum tibi dimitti, totum dimitte: Petr. Chrysol. we [Page 119] should always forgive, as great things, as often, as freely, & as fully, as we desire or need to be forgi­ven: which unless we do, Christ assures us our own sins shall not be remitted: Math. 6.14, 15. & 18.35. and then we shall have no reparation of our wrong neither from God nor Man, but by exacting a smaller Debt, we bring the most terrible Creditor of all against us. Let us then beware that our pride and threatnings, our difficulty of access, or scornful receiving of our sub­mitting Brother, do not hinder the Peace, and pull up­on us the Divine Vengeance for heavier provocations, Math. 18.34, 35. Finally, we are taught that till Re­pentance have reconciled us to God, and Charity to our Neighbour, it is dangerous and unsafe to come to this Mystery: for it is bold and presumptuous for the obdurate sinner and the implacable Man to think to Feast with Jesus the Saviour of Penitents, and the Prince of Peace, 1 Cor. 11.29. He that upholds the quarrel, or refuseth to repent, is in a state of Condem­nation, for his obstinacy against God, and his Malice against his Fellow-Servant, and if in that estate he pre­sume to come to this Holy Sacrament, he shall be the more surely if not more speedily condemned for this im­pious profanation: Such a wretch indeed would have been sentenced (if he so continued) although he had not come hither, but he doth increase his sad portion, by putting Christs Body into a filthy Soul, and taking the holy Symbols into those receptacles of rage and anger, cruelty and revenge, which Jesus hates as the Infernal Pit: Which ought to make us all diligent to endeavour after a true Repentance and unfeigned Cha­rity, and to resolve to part with our sins and our ma­lice, and then it shall be safe, and blessed to us, to ap­proach: [Page 120] the terror is not to affright us from this Hea­venly Feast, but from impenitence and an angry spirit, which turn this food of life into very poison.

§. 11. There [...]ore if any of you be a Blasphemer of God, an hinderer or slanderer of his Word, an Adul­terer, or be in Malice, or Envy, or in any other grie­vous Crimes, Repent you of your sins, or else come not to that holy Table: lest after the taking of that holy Sacrament the Devil enter into you, as he en­tred into Judas, and fill you full of all iniquities, and b [...]ing you to destruction both of Body and Soul.] The first Ages of Christianity considered how positively our Saviour had forbidden us to give that which is holy to the malicious, and to cast this Pearl (as they interpreted it) of the Lords Body to those that wallow in Swinish pleasures, Math. 7.6. and observed how plainly St. Paul had described the danger of such if they should re­ceive it, 1 Cor. 11.29. Wherefore they did very strict­ly forbid all such to approach these Mysteries, and by Canons of Councils, and the Sentence of Excommuni­cation did keep back all notorious sinners; And if any such presumed to come; the Jewish Priests did not more zealously oppose the Kings offering Incense, 2 Chron. 26.17. than the Christian Bishops did the pro­phane accesses, even of the Emperours themselves (to whom in all things else they submitted) Thus was Phi­lippus the Emperour placed among the Poenitentes, be­fore he might be Communicated. Euseb. hist. Eccles. l. 6 cap. 25. Anno 246. And Theodosius was resolutely kept back by the famous St. Am­brose Theodor. in hist. Tripa [...]titâ l. 9. c. 30. till he had bitterly lamented the slaughter of the Thessalonians. St. Chrysostome also protested he would dye rather than Administer this Sacrament to the Unworthy. But besides all this when the Celebration [Page 121] was to begin, then did the Deacon stand up, and pro­claim, that all unbaptized, Infidels, Hereticks, &c. Nullus Catechume­nus, nullus auditor, nul­lus infidelis, nullus hae­reticus, Qui primam orationem perfecistis Dis­cedite, pueros Recipite Matres, Ne Quis contra aliquem: Const. Apost. should depart, and none to stay that had any quarrel, nor any to come in Hy­pocrisie: which custom is imita­ted by our Church in this Denun­ciation, wherein we most plainly shew obstinate sinners their dan­ger, as St. Peter did to Simon Magus, Acts 8.21, 22, 23. we appeal to their own Consciences, charging them to examine faithfully, and if they find themselves guilty, we warn them as they love their Souls, not to come till they have repented. We do not finally bid them not to come at all, but only to stay till they have repented; because it may be useful (as St. Augustine notes) for such notorious offenders to stay till another Commu­nion, and to meditate, that their being excluded here on Earth, whilst others enter in to have Communion with Christ, is the sad Emblem of that Day, when (if they do not now repent) they shall see many holy Per­sons go in and sit down with Abraham, &c. in the King­dom of God, while they themselves are cast out: So that whether by Excommunication or by this Warning they are excluded for the present, it is the Ministers love to them, and is intended only for their Souls health, Quid prodest non ejici è coetu piorum? nam ejici, remedium est & gradus ad recuperan­dam sanitatem, ejecti­onem meruisse summa malorum est. Cypr. de dupl. Martyr. to bring them to repentance that they may be fit against another opportunity. As to the sins enumerated, they are the most scandalous and heinous both against God and Man, viz. Swearing and Blasphemy, Oppo­sing or despising Gods Word, Adultery and Fornication, Malice and Envy, with other grievous Crimes, such as [Page 122] Murder or Theft, Drunkenness or Oppression, of which whosoever is guilty, St. Paul affirms, they shall not en­ter into the Kingdom of God, 1 Cor. 6.9, 10. and there­fore how can they be received to this Holy Table? It were easie to shew out of Tertullian, St. Cyprian, and the ancient Councils that every one of these offenders were of old rejected, and not suffered ever to come into these Mysteries, unless upon a very great Repentance, and publick humiliation, after five or seven years se­paration: Which pious Custom did make very much for the honour of this Sacrament, and for the bringing such to repentance, that so they might escape everlast­ing vengeance: The very Heathens would not offer their Sacrifice until the Herald had warned all unhal­lowed persons to depart, nor might the Sacrificer pro­ceed till he were assured there were none present but such as were duly prepared Hostis, Vinctus, Mu­lier, Virgo, Exesto: [...]. Stuckius. Apud Graecos Sacer­dos; quaerit [...] Resp. populi [...]. Sard. de Mor. Gent. l. 3. c. 15.. Have we not then much more reason to enjoin the absence of all wicked wretches from this Heavenly My­stery? And yet we imitate our Master herein who did not by force drive out the Jews, John 8. but set their own Conscience upon them: Even so Nos à Communione quenquam prohibere non possumus, nisi aut sponte confessum, aut in ali­quo judicio Ecclesiastico vel seculari, nomina­tum at (que) convictum. Aug. Homil. 50. we violently cast out none, unless publick and con­victed Criminals: But we appeal to every Mans Conscience, and set before them the danger of coming with wicked purposes, for so they imitate Judas, who notwithstanding that plain Caution, Math. 26.24. sat down, with a heart full of Treachery, and Covetous­ness, John 13.26, 27. but instead of being a partaker of Christ, Satan did enter into him, and confirmed [Page 123] his wicked purposes, so that he came to destruction of Body and Soul. Repent therefore, Oh you prophane Wretches, being warned by so terrible an Example, or else your judgment is inevitable; for if you continue in these damnable sins, you die; and if you think to find favour by laying hold of Christs Body, you are mi­staken Jerem. 11.15. Nun­quid carnes Sanctae, au­ferent à te malitias tu­as? Vulg. Lat. Vide Math. 12.45. Heb. 10.26., for you prophane the mystery, violate Gods Covenant, trample on the Blood of Christ, to which you have no right so long as you live in open defiance to his Laws; and if you will come thus, you give Satan more power over you, both to corrupt you and to ruine you, yet if you stay away you cannot escape unless you do re­pent, and if you would do that, after a while you might be received; However we have delivered our Souls by giving you this warning, do not you cast away yours by despising it.

§. 12. And because it is requisite that no man should come to the Holy Communion, but with a full trust in Gods Mercy and with a quiet Conscience, therefore if there be any of you, who by this means cannot quiet his own Conscience but requireth far­ther Comfort or Counsel.] The desperate stupidity of bold Sinners who will rush unprepared upon this Sacrament, hath forced the Minister to speak like Boa­nerges, in those thundering denunciations; yet lest while he is rouzing those from security, the humble Christian should be terrified into despair, the Church sends him like Barnabas, more gently to treat with those who tremble at Gods word. To let such know that a lively Faith, and quiet Conscience are as necessary pre­paratives for the Eucharist, as either Charity or Repen­tance: And that the poor Penitent may not come [Page 124] without these comfortable graces, he is advised to call in the aid of a spiritual man, when his own endeavours will not produce this happy Peace. Contrition is the most natural way indeed to procure a well-grounded Faith; and yet sometimes, though we fast and pray, examine and confess, read and meditate, yet our fears may expel the hopes of Mercy, and then all our en­deavours will end in a sad dejection of spirit, upon the discovery of our own vileness: In this Case our doubts and sad apprehensions (though reasonable enough) may proceed too far, insomuch that they may hinder that gratitude and joy, those praises and acts of Faith and Love which we ought to express at this Sacrifice of Thanksgiving; and if so, we must use some means to allay them, or else the duty will begin with trembling, go on without pleasure, and end in scruple and greater dissatisfactions. St. Paul hath told us that we ought to be fully perswaded in our minds before we do any indifferent thing, Benè praecipiunt qui vetant quicquam agere quod dubitant aequum sit an iniquum. Cicer. off. l. 1. [...]: Plutar. Rom. 14.5. and if we may not eat common things with a doubting Conscience, we shall much more be condemned in our selves, if we do not remove these fears before we eat of this Celestial food: Our own strength it may be is not sufficient, but then we must not smother our trouble which is encreased by concealment but reveal it to our spiritual Coun­sellors, who will joyfully serve any afflicted Penitent, and neither God nor good Men will ever quench the smoaking Flax, or break the brui­sed Reed.

§. 13. Let him come to me, or some other discreet and learned Minister of Gods Word, and open his [Page 125] grief, That by the Ministry of Gods holy Word, he may receive the benefit of Absolution, together with Ghostly Counsel, and advice to the quieting of his Con­science, and the avoiding of all scruple, and doubt­fulness.] It is neither prudent nor safe always to rely upon our own Judgment of our selves, for another Eye sees more of us, than is discerned by our own. In the dangers of our body we consult the Physician, in the intricacies of our estate we advise with the Law­yer, and in the Case of our immortal Souls why do we not advise with our Spiritual Physicians? [...]: Theodoret. [...]. l. 1. for they are appoin­ted to direct the ignorant, confirm the doubtful, and comfort the dis­consolate by Christ himself. We must not be ashamed of so benefi­cial a duty since the Scripture com­mands it, James 5.16. and we have Examples of those in Holy Writ, who did confess their Sins to St. John Baptist, Math. 3.16. and to the Apostles, Acts 19.18. and in all the Primitive times the Christians did frequently repair to their Bishops and Ministers, not only to confess their faults, but to be sa­tisfied in their doubts, and assisted in order to a pious life: and were it now more often practised, we should soon perceive the great advantages thereof: It is cer­tain this Office hath been much abused by the Roman­ists, among whom it is become formal, slight, and ven­dible, an Engine to unlock secrets, and a suppletory to excuse all other parts of Repentance, so that Con­fession to a Priest, is by most of the vulgar thought a sufficient preparation for this holy Sacrament: but this ought not to cause us wholly to reject it, since with us it is restored to its Primitive use, for we direct all Men always to confess to God [Page 126] Quidam Deo, quidam sacerdotibus confitenda esse peccata dicunt, quo­rum utrum (que) non sine magno fructu intra San­ctam Ecclesiam sit. Con­cil. Cabilon. 2. c. 13. Anno 813. ita Gratian de poenit. dist. 1. cap. 89. but some also to confess their faults, and reveal their doubts to the Priest, especially in these three Cases. First, When we are dis­quieted with the guilt of some sin already committed; or secondly, When we cannot conquer some lust or passion: or thirdly, When we are afflicted with any intricate scruples; particu­larly, whether we may now be fit to receive this bles­sed Sacrament or no: if any of these be our Case, then First, We must chuse prudently, preferring our own Minister, if he be tolerably fitted, or else we may elect another that is Prudent and Pious, Learned and Judi­cious Facit enim justitia ut nulla sit fraudis metus, facit etiam prudentia, ut nulla erroris sit suspicio. Ambros. de off. l. 2. c. 8., one who may mannage this weighty concern gravely and pri­vately, and dispatch it wisely and fully to our satisfaction: Being thus provided of a guide; secondly, Let us deal sincerely and open our grief to him as fully and impartially as we would do a wound to the skilful Chirurgeon, let not fear or shame stop our mouths, for if the Minister be pious he will be secret and compassionate, if he be discreet he will discover, whether it be an heavy guilt, or a slight re­pentance, love of sin, or a strong Temptation, fear or scruple that hath occasioned this trouble. And so thirdly, He hath threatnings and promises, instructions and di­rections out of Gods Holy Word, which being dex­trously applied, and duly ministred, may be a perfect Cure: If the Conscience be wounded with guilt, he hath power from Christ upon our Contrition to give us Absolution: if it be the fury of a passion, or the vio­lence of a temptation; his piety and experience hath store of Counsel for the effectual suppressing thereof: [Page 127] if it be doubts and fears, his learning and judgment affordeth sufficient comfort and satisfaction, through the blessing of Almighty God: Wherefore I do heartily wish we were more frequent in these applications to our Ministers, it would argue that we were more con­cerned for a pardon, and more sensible of our guilt; nay it would shew we did perfectly hate sin, when we could be content to suffer the shame of discovery, so we might have the benefit of amendment; Consider how com­fortable and how profitable it may be to have the par­ticular Prayers and Advice, the Judgment and Experi­ence of an holy Man of the sacred Function, especially at this time; No doubt it would make our receiving more sweet and more safe, and gain us great com­forts and incouragements in order thereunto: And thus we see here is comprized in this Warning so full di­rections in order to the address to the Holy Table, that there needs no Paraphrase to make it plainer, only God grant us to be as willing to do as we are able to understand these things, Amen.

SECT. IX. Of the Exhortation to the Com­munion.

§. 1. OUR Lord Jesus hath not fixed the time, nor determined how often we should partake of his last Supper, that so we might have an opportu­nity to make it a free will offering, and that he might by our voluntary and often coming, make an experi­ment of our Love: But this gracious liberty hath been [Page 128] perverted, and some have from thence taken occasion to do it seldom, and others wholly to leave it undone: We read that of old in the Church of Alexand [...]ia, many of the people went out after the Reading of the Gospel, but John sirnamed the Almsgiver then Patri­arch there, followed them out and sharply reproving their neglect, said he came to administer the Eucharist to them, neither would he leave them, till with him they all returned to the Holy Table. With such an importunity do we here seem to follow those who do so unworthily turn their backs upon these Mysteries. We find St. Ambrose, Si quotidianus est ci­bus cur post annum illum sumis? Ambros. de Sacr. l. 4. S. Chrysost. Ser. 3. in Ephes. Au­gustin. Epis. ad Januar. 118. and St. Chrysostome, as also St. Augustine, in their times complaining of and blaming the peoples omissions in this kind: But sure we have now much more reason; since the neg­lect of this S [...]crament is grown far more common and scandalous, some by ill princi­ples glorying in their fo [...]bear [...]nce, others out of Worldly carefulness excusing their absence▪ and the most as unwilling to take p [...]ins being become too re­miss. To redress which evils our Church hath pro­vided this excellent Exhortation, both to convince us that it is our duty to come, and to discover the danger if we wilfully stay away: The Order whereof the fol­lowing Analysis will shew, and the discourse annexed will represent how agreeable it is to so pious a de­sign.

The Analysis of the Exhortation to the Communion.

  • §. 2. This Necessary Exhortation containeth Five Parts.
    • 1. The Pre­face, being an Indicati­on of
      • 1. The Persons invited,
        • Dearly beloved Brethren,
      • 2. The Time when,
        • on — I intend, by Gods grate, to celebrate
      • 3. The Thing to which, &c.
        • the Lords Supper,
    • 2. The Invi­tation, cal­ling them all,
      • 1. Most plainly,
        • unto which, in Gods behalf, I bid you all that are here present;
      • 2. Most earnestly,
        • And beseech you, for the Lord Iesus Christs sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself.
    • 3. The Ar­guments to press it, be­ing
      • 1. A plain Similitude, urged by
        • 1. Setting it before us,
          • Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast—&c.
        • 2. Appealing to us,
          • Which of you in such a case would not be moved? Who would not think a great injury and wrong done unto him?
        • 3. Applying it to this Case,
          • Wherefore — take ye good heed lest ye withdrawing your selves from this holy Supper, provoke Gods indignation against you.
      • 2. A full An­swer to the Excuses,
        • 1. In particular, concerning
          • 1. Busi­ness,
            • It is an easie matter for a man to say, I will not Communicate, because I am otherwise hindred with — &c.
          • 2. Sinful­ness,
            • If any man say, I am a grievous sin­ner, and therefore am afraid to come, wherefore then do ye not—&c.
        • 2. In general, shewing they are all
          • 1. Base,
            • When God calleth you are ye not asha­med to say, ye will not come? When ye should return—&c.
          • 2. Vain,
            • Consider earnestly with your selves how little such feigned excuses will avail before God.
      • 3. A proper Example, setting out
        • 1. Such like sinners,
          • They that refused the feast in the Go­spel,
        • 2. With like pretences,
          • because they had bought a Farm, or would try their yoke of Oxen, or be­cause — &c.
        • 3. Sadly doomed,
          • were not so excused: but counted un­worthy of the heavenly feast.
    • 4. An Ex­hortation to come, from
      • 1. The Mini­sters care in
        • 1. Preparing,
          • I for my part shall be ready,
        • 2. Inviting them again,
          • and according to mine Office, I bid you in the Name of God, I call—&c.
        • 3. Urging them,
          • I exhort you, as you love your own Salvation, that ye will — &c.
      • 2. The Love of Christ,
        • And as the Son of God did vouchsafe to yield up his Soul by death upon the Cross, for your Salvation:
      • 3. The Obligations laid upon us by it,
        • So it is your Duty to receive the Communion, in remembrance of the Sacrifice of his Death, as he himself hath commanded.
      • 4. The evil of neglect­ing, viz.
        • 1. The Danger,
          • Which if ye shall neglect to do, consider — how great injury ye do to God, and how sore punishment — &c.
        • 2. The Sin a­gainst
          • God,
            • when ye wilfully abstain from the Lords Table,
          • Men,
            • and separate from your Brethren, —&c.
    • 5. The Con­clusion, ex­pressing,
      • 1. The Ministers hope of them,
        • These things if ye earnestly consider, ye will by Gods grace return to a better mind.
      • 2. His Charity for them,
        • For the obtaining whereof, we shall not cease to make our humble Petitions unto Almighty God our heavenly Fa­ther.

A Practical Discourse upon this Exhortation.

§. 3. Dearly beloved Brethren, on — I in­tend by Gods grace to Celebrate the Lords Supper, unto which in Gods behalf I bid you all that are [...]ere present, and beseech you for the Lord Iesus Christs sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself.] The Kingdom of grace as well as glory, is likened in Scrip­ture to a Banquet, Luke 14.16. Math. 8.11. and the offers of both are named, our Calling or Invitation, Ephes. 4.1. 2 Tim. 1.19. and we that now partake of his grace, and are hereafter to enjoy his glory, are stiled the called or invited Guests, Rom. 8.28. by a plain al­lusion to this Sacred Feast (the Epitome of the Gos­pel) wherein we are called without a Figure, and in­vited to participate of the grace of God: And as it is the Custom of all Nations 2 Sam. 13.23. 1 Kings 5.9. Job 1.4. [...]— Hesiod. [...]. Theo­phylac. Com. in Luc. 14. to in­vite those who are designed to partake of the Feast: So hath the King of Heaven now sent his Mi­nister, Math. 22.3. Luk. 14.17. most courteously to salute us in his Name, and to bid us to that Ce­lestial Feast, viz. the Supper of the Lord which he hath made ready for us: The notice is sent thus long before, because we may prepare suitably to so great an Entertainment, and be fitted for this, which is the highest Festival in the World. It is true we re­ceive the Message only from the mouth of a Servant, but it is in the name and behalf of his great Master, [Page 130] Math. 10.40. Lega­tus cujus (que) est quasi quis (que). Dictum Rab. whose Ambassador he is, so that God himself doth beseech us by this invitation, 2 Cor. 5.20. Ha­man reckoned it among his highest honours, that Queen Esther, Chap. 5.12. had invited him to her Banquet, because it was a signification of the most particular love and friendship, 1 Kings 1.10. and ought we not to esteem it a greater honour to be requested to Feast with God, and to receive so sure a pledge that we are his Friends? would it not be impudent and un­grateful to reject the summons? There are many invi­ted but the preparations are sufficient for all the World, there is in Jesus Christ here Communicated, peculiar provision for every Guest, and that very grace which each single Person can need or desire: Wherefore all that are of Gods Family (all not excommunicated and uncapable) are now invited, high and low, rich and poor: we are all Brethren, and our Heavenly Father will have us all (as Lycurgus appointed his Spartans) to sit at the same Table together, to eat of the same meat and drink of the same Cup, that we may not despise nor envy one another, but become one Body and one Spirit. Now if it be demanded by what Au­thority we Ministers do bid so many and so universally, when we may suppose divers to be unfit? We answer, it is our Masters Order Math. 22.9. to bid as many as we find; for all either are fit, or ought to be so; and we cannot distinguish, but the Master of the Feast will, so that every man must look to prepare himself in such wise that he may be approved by the Master, as well as invited by the Servant, for many be called but few cho­sen, v. 14. We have before warned all to prepare, and now we proceed to be very earnest, with those who are un­fitted to make themselves ready; and with those who are ready to come away. And surely it will be a huge [Page 131] reproach to us if it appear that Satan and his Complices with a touch on the Shoulder Penulam il [...]ius ego vix tetigi & tamen re­mansit: ap. Stuck [...]um de Conviv., or the slightest beckon, can oblige us to a Theater, or a looser Baccha­nal: and yet all the entreaties of God and his Ministers, can scarce obtain our Company at this Heavenly Feast: But be­hold and blush! the Lord himself who is so much above us, doth beseech us, Revel. 3.20. the Ministers whom we have so often denied, do importune us for Christs Jesus sake (the most moving Oratory of the meanest Beggars) and all this to ingage us to come. In this Holy Feast his love is manifested, his death remem­bred, his graces are dispensed, so that if we have any love for Jesus, any r [...]membrance of him, or desires after him, we cannot possibly neglect this loving invi­tation: such a denial m [...]y be interpreted a disclaiming of our Redeemer, and an affront to that condescending goodness which calls us only for our own benefit: Why is God so earnest, Isai. 4.1. Revel. 22.17. and his Mi­nisters so importunate? but only because we are so back­ward to our own good, and are hard to be intreated to do our selves a favour; but let us relent at last and yield to so sweet an invitation, and so plain an expression of the divine kindness to us.

§. 4. Ye know how grievous and unkind a thing it is when a man hath prepared a rich Feast, decked his Table with all kind of provision, so that there lacketh nothing but the Guests to sit down, and yet they who are called without any Cause, most un [...]hank­fully refuse to come, which of you in such Case would not be moved? who would not think a great injury and wrong done unto him?] Similitudes taken from mat­ters known and obvious, do most easily inform our un­derstandings, most strongly convince our judgment, [Page 132] and most vigorously work upon our affections; Where­fore most of the wisdom of the Oriental Nations, and many of our Saviours Sermons are delivered in this manner: and of the same nature is this present meta­phor, which is of divine Original, being used by Solo­mon, Prov. 9.1, 2, 3, 4, &c. and by a greater than Solo­mon, Math. 22. Luke 14. mystically to set out, the base­ness of rejecting such off [...]rs of grace as these are. So we do now make a fair appeal to all that neglect the Lords Supper, to which if they give a sincere Answer, it will be their own Condemnation. Imagine therefore that these Absenters had prepared a noble and plentiful enter­tainment; suppose their Table richly furnished with all varieties, purchased with great care & cost, dressed with much pains and Art, and that they only expected those, whom they had chosen out of all their Neigh­bours to be their Guests, to whom they had designed to express peculiar kindness and respect: Now if these after many invitations, should so far undervalue the fa­vour, and despise the Preparations, as to absent them­selves without any just impediment; Let these neg­lectors of Gods Table tell me, how deeply they them­selves would resent so unkind a refusal, and so apparent a scorn: Would it not move their patience exceed­ingly? and could they not more easily put up ma­ny injuries Patior facilè injuri­am si id est vacuum à contumeliâ: Pacuv. than this one affront to their Courtesie? would they ever invite such unworthy Guests again? If they had the Persons of these ungrateful men as much in their power as them­selves are in Gods, it is like they would make them know what it was to throw so high a contempt upon them. How fearful was David of Sauls displeasure for his absence from his Table where he was expected? 1 Sam. 20.4, 5. nor had he stayed away but for fear of [Page 133] his life. Daniel was careful to conceal it from the King, that he did not eat of the Portion which he sent him, Dan. 1.10, 11, 12. and refused it only because it was first offered to an Idol. There are many offences more hurtful to us, but none more provoking, since F [...]sti­vals are made to signifie our respect, and to engage the affections of our friends [...], [...] — Hesiod., and who can indure to have his favour trampled on? We are sure the Criminals themselves would be highly offended at this usage, so that let us in the next place only desire them to apply it to the present Case.

§. 5. Wherefore most dearly beloved in Christ take ye good heed, lest ye withdrawing your selves from this Holy Supper, provoke Gods indignation against you.] If we speak the language of our hearts we must confess, we would not willingly be thus done unto, therefore by our Saviours Rule, Math. 7.12. we ought not thus to refuse the invitations of a man Nemini suae injuriae leves videntur. Solust. [...]. Tob. 4.14. Homo semper aliud in se fert, aliud in alio co­gitat. Laber.: and shall we deal worse with God, than we would have men do by us? if we were so served we should think we had good cause to be moved, and do we well to be angry? let us ob­serve whether the Almighty have not higher provoca­tions by our denying to come to this mysterious Solem­nity: For first, Let us consider who it is that invites; not our equal, nor our superiour in a few degrees; but the King of Kings, and Lord of Lords, who shews ad­mirable condescension in that he will admit us, and doth grace us by this invitation with the greatest ho­nour of which we are capable. Ahasuerus might have taken it ill, if his Princes, Esther 1.3. and Herod, if his [Page 134] Captains, Mark 6.21. had not attended their Royal Festivals. But for us to reject the Feast with God, is more impudent than for a Beggar to slight the relief of an Emperour, more base than for a Malefactor to re­fuse to eat at the Table of that King who had lately sealed his Pardon, and were desirous to shew him some more peculia [...] token of his love. Secondly, Consider we wha [...] it is which is provided for us in this Feast, it is the Lamb of God which taketh away the sins of the World; And oh how much it cost to furnish the Holy Table thus! H [...]aven was ransackt, and the Son of God taken f [...]om the embraces of his Bosom, and cloathed with r [...]gs of humanity, instead of Robes of Glory, but this is not all, this Jesus must be slain with most exquisite torments, he must smart, and bleed, and die; his body must be all broken, and his vital blood poured forth, be [...]ore he could become our Sacramental food: God could more easily and with less expence, have slain all Creatures in the World to treat us, but Heaven and Earth with all their store could afford no other food but this, at which an offended God, and his sinful Creatures could Feast together; nothing could make such a Sacrament, but the remainders of that Sacrifice which expiated the sins of the whole World. And can we, dare we refuse to tast, of that which was so dearly bought for us? Perhaps we think it is but one dish. 'Tis true, but in this one it is verified, what the Jews boasted of their Manna, Wisdom 16.20. viz. that it contains all kinds of tasts, and sutes it self to every Appetite. Christ alone is all in all, Meat and Medicine. Pardon to the Penitent, light to the ignorant, strength to the weak, and comfort to the troubled Spirit; he is all that we need or can desire: And do we slightly pass it by? Thirdly, Add to this that we who are the Per­sons invited, do own God for our God, and call Jesus [Page 135] our Lord; nay we have in our Baptism vowed to be his Servants and Souldiers, so that to go back when he calls, is treache­rously to with­draw In versione Graecâ Liturg. [...] (Vide Hebr. 10.38, 39.) h. e. signis relictis, è bello aufugere. from our Allegiance, and to break our Baptismal Vow: And be­sides we do starve our Souls by depriving them of this Heavenly food, Ʋt perdunt propriam mortalia corporia vitam, Si nequeunt escas sumere corporeas; Sic animae, nisi deliciis rationis alantur, Dum verbi aeterni pane carent, pereunt. Nam quid erit quod dira procul fastidia pellat, Cum se ipso refugit Mens saturare Deo? Prosp. so that we are false to God, and injurious to our selves, if we come not to this Feast. Fourthly, Let us weigh the Reason why our Heavenly Father hath invited us hither, it is no ordinary Festival, but a most mysterious Rite, wherein (because we are so unapt to be wrought upon (unless it be by sensible In ratione sacrorum par est animae, & corpo­ris causa, nam plerum (que) quae non possunt per ani­mam fieri, fiunt per Corpus: Servius ad Aen. things) the Sym­bols which may be seen and tasted are contrived, to remember us of our great expiation, to encourage us to rely upon it, & to express the willingness of Jesus to pardon and receive us. We come hither to be­hold the price of our Redemption, to embrace Christ with all his graces, and that we may with all possible joy and gratitude surrender up our Souls, and all our powers to his service for ever. We come to praise God, to pray for all the World, to exercise the graces which we have, and to procure those which we want: Where­fore let us take good heed, lest by abstaining and refu­sing this Divine Ordinance, we be found rejecters of Christ, and despisers of the offers of his grace; He that neglecteth that Ordinance wherein the whole de­sign of the Gospel is Acted by the prepared Communi­cant, [Page 136] wherein our Sa [...]our is held out and remembred, given and received, will scarce acquit himself by pre­tending that he doth all this by Faith at home; for if so, why do not we act our Faith in Gods way? or why do we omit the solemnity? unless we would not be so publickly obliged: We pretend we fear we shall offend God if we come: But do we not anger him more by staying away without any endeavours to be fitted? Is not God tender of having his love abused, and his Son despised? Can we think he will not be displeased at us, whenas in this one act, we affront his goodness, and slight our own Salvation?

§. 6. It is an easie matter for a man to say I will not Communicate, because I am otherwise hindred with Worldly business: But such excuses are not so easily accepted and allowed before God.] If the Lord would dispense with our Obedience as often, and as easily as we can find out an Apology for our neglect, we should never do any duty at all: for he that is unwil­ling to obey, and desirous to be deceived, shall never want excuses so long as Satan can suggest them; and though they be slight and trifling, and such as we would not accept from our Neighbour, yet we are so favour­able in our own cause, that we fancy they are sufficient to clear us before God; but alas such excuses do never make the sin less, and yet they make the Sinner more apt to do evil, and more confident when he hath com­mitted it: Wherefore the Church doth prudently vouchsafe to examine the most principal of those poor pretences by which men are wont to put off their Com­municating, and to give them a particular answer. First Our Worldly business, and appointments, our Com­pany and concerns are such (we say) as cannot at this time be dispensed with: And it is (though rarely, yet sometim [...]s) possible some occasion may fall out which [Page 137] can not be put off, nor could not be foreseen, and yet must not be neglected, and then it may for once ex­cuse us: but the Church minds us, that this is not so easily accepted by God (who knows the true state of our affairs) as it is alledged by men (to palliate their own unwillingness) For First, The Almighty sees that this Plea is often feigned: because few men are so in­tangled in the World as not to be able upon a Weeks notice to gain a day or two of leisure; do not these very men contrive to have some portions of their time for Recreations and Visits, for Feasts and discourse with their Friends? but if their Prince or their Patron should send notice of their coming, they would throw all away to prepare for them; or if they received intelligence of a cheap purchase or a good Bargain, a few days were easily spared to accomplish those concerns, and why have they no time nor leisure for this Sacrament? They could not be always so busie at the Sacrament, but that instead of contriving their occasions so that they may come, God knows that many chuse and design to make appointments just then, that so they may have this poor Apology. And for the Company that is with us, if they be good they will attend us to the Holy Ta­ble, if but civil, they will not hinder us, if they per­ceive we are resolved to receive; but if they do keep us back, they are neither our Friends nor Servants of God, and so no matter for their anger, nor shall we lose by their going away; it is not therefore our Com­pany that hinders us, only we use it to palliate our sloth and wicked aversation. Secondly, It is always frivo­lous; for if we be now so busie, I wonder when we shall be at leisure, the World saith not yet, the flesh saith the next Sacrament, but the Devil saith never; and both the former come to this at last; for if we will not re­ceive till we are so at leisure, as that we have no real [Page 138] business, nor can pretend any, we shall never receive at all, will not Satan find us imployment, or excuses (think you) against the next Communion? if he can so keep us off, we may be sure to be deprived of this Holy Feast for ever. We do more easily allow an excuse now, because we hope to come to the next Qui non meretur quo­tidiè accipere, non mere­tur post annum accipere. Aug. in Math. 6., but how can we expect to live to another opportunity, who have so lightly contemned this? May not Death seize us be­fore the next Sacrament? and then we shall in vain be­wail our neglect, and curse that business that prevented the minding the Salvation of our Souls. Thirdly, It is sometimes Impious; To say we will not come because we are busie, is to cast a great contempt upon this Di­vine Mystery, and is as if we said we will come when we have nothing else to do; for if we know but of a Market, or an Entertainment, an opportunity of mer­riment or recreation, we cannot attend at this Heavenly Fe [...]st. Do we not witness to all the World, that we love our Body better than our Souls, our Friends more than God, and Earth more than Heaven? If we had a due esteem for spiritual things, is there any business so necessary as to repent, so profitable, as to make our peace with God, so pleasant, as to receive the pledges of his love? Or do we think when we chuse the World and leave the Sacrament, that the concern which we pretend, can make us amends for the loss of our Souls? It is plain, such persons think Months and Years too lit­tle for their affairs and pleasures, but as many hours are too much [...]o spare to remember Christs love; and that they will despise the greatest benefits to their Souls, rather than lose the least earthly advantage or delight. So that these excuses are so far from being accepted by God, that they make the fault worse, and discover the [Page 139] Person that useth them to be, ordinarily, an Hypocrite and despiser of holy things, a stupid, Worldly wretch, and therefore either let us bring a better excuse than this, or not dare to stay away; for this is nothing before God, who knows we might contrive our affairs so as to come, if we had a desire to partake hereof.

§. 7. If any man say I am a grievous Sinner, and therefore am afraid to come, Wherefore then do ye not R [...]p [...]nt, and amend?] The ground of both these objections is an undeniable Truth, viz. that unless we have leisure and time to prepare, and are in some de­grees penitent, it is not fit to come to the Holy Sacra­ment, but when we draw false Conclusions from these premises, meerly to hide our negligence, the conse­quence is only the more taking and more mischievous, because it seems to be deduced from a Truth; And if we be wise and careful of our own Salvation, we must not rely upon them how specious soever they seem, till we have duly examined them. As for this second pre­tence of staying away because of our sinfulness, it is alledged by three sorts of Persons. First, By the scru­pulous, who think it is humility, and a high esteem of this Ordinance, that makes them stay away; they pre­tend they are unworthy of it, and shew more fear of God and Reverence to the Sacrament, because they do not or dare not come to it: But sure (as St. Ambrose notes Sed aiunt se Domino deferre reverentiam, — Quis est qui magis honorat, qui mandatis obtemperat, an qui re­sistit? Ambr. de poen. l. 1. c. 2.) it is an odd way to ex­press their Reverence to God, by flying from his embraces, and li­ving in the neglect of his plain Commands. Our Saviour saith, Do this; Luke 22.19. and if they did honour him as the Centurions Servant did his Master, they would do it, Math. 8, 9. Can any that truly fears Gods displeasure, be so confi­dent [Page 140] while they disobey a plain Precept? if they were rightly inform [...]d they should be as much afraid to stay from the Communion so carelesly, as to come unwor­thily. I confess these are dreadful mysteries, but it is to the Impenitent and Persevering Sinner, whose con­dition is fearful in it self, and every Page in Scripture is terrible to such, but why then (saith the Church) do ye not Repent, and turn your scrupulous abstaining into a penitent address? and then h [...]re is nothing dis­mal in this Holy Feast; for there are none condemned for unworthy receiving, but such as deserve it for other Iniquities, and (continuing in them) had been senten­ced if they had never come hither. Bullinger com­plains of the Anabaptists in his time, that they had made so many scruples about the Lords Supper, and re­presented this lovely and comfortable Ordinance so hor­rible, as to scare many good and tender Persons from the use of it Hâc ratione Coenam domini amabilem & gaudio plenam, horri­bilem & tristem faci­unt, ac aditum ad eam adeo coarctan [...] ut pii quo (que) homines ab eâ ab­horreant: adv. Ana­bap. lib. 6. cap. 9.. But let our reve­rence to this holy Communion be shewed rather by diligent prepa­ration, than captious scruples; for God will never cast any man into Eternal Flames for striving to do his duty so well as he can, nor did Jesus institute this Ordinance to be a snare to intangle Souls. Se­condly, The truly humble Christian also pleads this, and wishes with all his heart he durst come, but he is kept off, by a deep sense of his own guilt, and great unwor­thiness: To such I shall observe, that this Feast was not made for Angels and glorified Saints, but for lowly and Repentant Sinners, it being a Seal of their Pardon, or at least a most refreshing Declaration of Gods wil­lingness to forgive for Jesus sake. If their fear did only make them examine more strictly, repent more heartily, [Page 141] and come more humbly to their Saviour, it were filial fear, Sapiente diffidentiâ non alia res utilior est mortalibus. Eurip. Prov. 28.14. and the best disposition in the World for the Eucharist: but when it drives them from Jesus Stultus est timor & reverentia minus pru­dens, qui ad Dominum se vocantem & invitan­tem, non accedit, sed procrastinat. Gerson. in Magnif. who invites and calls all that are heavy laden, Math. 11.28. it is foolish and unreasonable, and is mixed with some infidelity. Many of these Persons have al­ready the first part of preparation; viz. a true sorrow for sin: let them therefore endeavour to add the second, that is, a lively Faith. If they say, they are so sinful, they can­not believe there is any mercy for them; I ask, why? is God so hard to Sinners? whom he doth court and wooe to turn to him, protesting he desires not their ru­ine, but longs for their restauration? hath he not gi­ven his Son for Sinners, and sent his Ministers to them, and offered his grace and glory also to engage them to return and live? to be afraid to live in sin is something, but to be afraid to come in, when our heart is humbled for it, and desirous to be quit of it, is most unreason­able: but let them entertain better thoughts of God, and in all humility venture to approach; if they stay in their sin they die, and if God should reject them they can but die; but oh blessed venture! to commit their Souls to that infinite mercy, which never did cast off any in this Case: they that are Sinners, and are sensible thereof, either at present, or quickly, may be fit to come to this Celestial Banquet; therefore let not the pre­tence of former sins keep any back, who are now hum­bled for them. Thirdly, Those who live in open and notorious sins, do also make this excuse, that they dare not receive the Sacrament because they are so grievous Sinners. But to these we cannot give so gentle an an­swer: [Page 142] For though they must not come so long as they are Drunkards and Adulterers, Swearers or malicious, yet because they are thus by their wilful wickedness, it doth not extenuate but aggravate the Crime of absent­ing themselves; because they have made themselves unfit. Were it not a strange excuse in a Jewish Priest, daily to touch dead bodies, and so plead he was excu­sed from attending on the Sacrifice? would he not deserve a double punishment both for wilful defiling himself, and then for making that a pretence to neglect his Duty? It seems these men know they are Sinners, but th [...]y make a mischi [...]vous use of their sight of their sins, viz. (not to excite them to Repentance, but) to shelter them in omissions o [...] Gods commands, and spend the time which God gives them for Repentance, in ma­king vain Apologies. And yet some of these known Sin­ners do perswade th [...]mselves, that they reverence these mysteries, and dare not prophane them by coming to them, but nothing is more false, for if they fear to of­fend God, why are they not afraid to live in abomina­ble sins which he hates? Is there more danger in recei­ving the Sacrament, than in being drunk and adulter­ous, violent or revengeful? or do they imagine no­thing will damn them but this Holy Food? Alas it is not staying from the Communion that will keep off Damnation, but a sincere and speedy Repentance. Hence the Church hearing them confess they are Sinners, asks them sharply why then do they not Repent? for then they might come hither without danger; and truly if they repent not, they shall perish although they stay away; so that if they could consider, God hath brought them into a happy necessity of repenting, for without that, if they come to the Altar, they die as coming unworthily, if they forbear and continue in sin, they die also; so that there is but one way left. We do [Page 143] not exhort men therefore to come in their sins, but to cast away their sins that they may come worthily, and therefore we give them notice so long before. If they say a week is too little time to do this great work of Repentance in, let them ask themselves why they put it off till Death, when perhaps they may not have an hour? and can such Persons be sure that their Death is not nearer than this next Sacrament? If they think it be too sudden to resolve to leave their Sins, let them blush to say they are not yet resolved, and beware that the time do not come when they shall wish they had done it sooner. It is possible that scandalous and habi­tual Sinners cannot be fit against the next Communion, but then they must lament their unfitness, and spend all the time they can, to be prepared for the next after, and only forbear for once, that they may come with more Comfort ever after: And to plead they are sinful, and never strive to amend, but to neglect Receiving from time to time, is a Declaration that men have sinned, and will sin, and intend not to be troubled with Re­pentance, or tyed to a religious course of life, and therefore they avoid this Sacrament as a thing which is inconsistent with their purposes of going on in sin: Wherefore neither is this excuse sufficient to hold us back.

§. 8. When God calleth you, are ye not ashamed to say you will not come? when ye should return to God, will ye excuse your selves and say ye are not ready? Consider earnestly with your selves how little such feigned excuses will avail before God.] There are two sorts of those who absent themselves from the Eucha­rist; those that are so bold as wholly to deny to come at all, and those who more modestly put it off till ano­ther time; the first are arrogant, and the second trifling; but neither the confidence of those, nor yet the policy [Page 144] of these, can excuse them to Almighty God. First, Those who say plainly they will not, must consider it is intolerable insolence thus to Answer their supream King and Master: our Lord Jesus doth expresly bid us to do this, Luke 22.19. 1 Cor. 11.25. and (under the name of Wisdom) earnestly invites us to this Feast, Prov. 9.2, 3, 4, 5, &c. he intreats us to accept his love, Revel. 3.20. the Spirit saith come, and the Church saith come, Revel. 22.17. The Primitive Councils disowned him from being a Christian, who did not receive at least three times a year Inter Catholicos non est annumerandus, qui tem­poribus Paschae, Pente­costes, & Nativitatis Domini non Communica­verit. Concil. Ellib.; and of old they Excommunicated those who coming to the Sermon, went out before the Communion Laici fideles Eccle­siam ingredientes & scripturas audientes, si non permaneant in Pre­catione, & sacrâ Com­munione, s [...]gregantur. Can. Apost. 9.. And our own Church doth by her Ca­nons strictly enjoin this Duty, and by her Minist [...]rs frequently exhort us to it. The practice of the best Christians of our own and elder times also, do all declare it is a duty imposed by God; and are we not Ashamed to tell God and Men to their Faces we will not, after so many M [...]ss [...]ges and Calls, and Commands from Christ and his Church? do we dare give impudent denials? take heed, and consider, and with the stubborn Son in the Gospel, though you have said obstinately you would not, yet now repent and come, and wipe off your evil words, by better Deeds hereafter. Secondly, They who defer their coming upon pretence they are not ready, must consider this excuse can never serve but once, and must not be used by any man, that hath not begun to prepare him­self, for otherwise they may put it off thus for ever, till the Bridegroom comes, and then they shall have the fate of the foolish Virgins, Math. 25.6, 7. &c. If they [Page 145] are not ready for the Sacrament, much less are they ready to dye; and yet they do not live in safety till they are prepared for Death, and so had need immediately to begin; have they not reason to set upon their work who have much to do and little time? Our being ready is a good Argument why we should speedily and dili­gently prepare, but no Apology for our staying away; and truly he that will not labour to fit himself for this Sacrament, will scarce repent upon any other occasion, and he that often says he is not ready thus to meet Christ at his first Coming; will be strangely surprized at his second, and doubtless be as unready then: Besides, are we not told of these holy times long enough before? had we any love for Jesus we should begin early to adorn our selves, as that Jewish Doctor who put on his best habit on Friday in the Afternoon, and sat longing for the Sun-setting (the time when the Jewish Sabbath begins) and said, Veni Sponsa, Come my Spouse, for so he called that Sacred Day. The Church History relates that St. Catherine was wont to long for the Commu­nion, as the Child for its Mothers Breasts; but we are glad of an excuse to shift it off, and neither desire it, nor prepare for it, on purpose that we may say we are not ready. These are fine pretences to stop the mouths, and blind the Eyes of Men, and serve us to cozen our selves with, but they are vain and insignificant before him that looks through these thin Veils, and sees other Causes which keep us away from the Altar, which we would gladly conceal; for God perceives that many which make these excuses do really forbear the Com­munion, either because, 1. They love sin, and hate Virtue, and resolve not to be engaged against the one, nor obliged too strongly to the other; or, Secondly, They are unwilling to take that pains which a serious Repentance and a due preparation do require; or, [Page 146] Thirdly, They harbour some secret malice, and either are too proud to ask forgiveness, or too revengeful to forgive: And therefore let no man think these or the like empty Apologies will excuse him at Gods Tribunal.

§. 9. They that refused the Feast in the Gospel, because they had bought a Farm, or would try their Yokes of Oxen, or because they were Married, were not so excused, but were counted unworthy of the Heavenly Feast.] If all this do not effectually enough represent the danger of relying upon such pretences, here is added a plain Example in a Parable spoken by Christ himself, Luke 14.18, 19, &c. which admirably sutes this very Case: I doubt not but those Guests thought their excuses as fair, as we can do ours. And when they had alledged such weighty and important impediments, they did as little fear the Lords anger as we are wont to do; Yet we see he was very wroth, Luke 14.21. Math. 22.7. and because some preferred their profit, others their pleasure before his noble Feast, he blotted them out of the list of his Friends and re­solved never to invite them any more. Let us beware by so fair a warning, and not dare upon the like ac­counts to reject this Heavenly Feast, for in so doing we reject the memorial of Christs Death, the Symbols of his Body and blood, and the pledges of his grace and love, and do as directly refuse Christ himself as we can do upon Earth, because there is no Ordinance wherein he is so really present, and by which he is so surely con­veyed to the believing Soul; how fair soever our Plea is, we seem to judge our selves unworthy of Eternal Life, Acts 13.46. and God may not only sentence us as unworthy of this Holy Feast, but resolve we (that va­lue the enjoyment of him so little on Earth) are un­fit to partake of the Nec sibi posthàc de eo honore blandiantur quo seipsos indignos judicaverunt. Cod. de dign. Celestial [Page 147] Banquet, or to enter into the Mansions of Bliss; for they that will not remember his sufferings, ought not to share in his glories. It seems we think it a small pu­nishment to be counted unworthy of the Sacrament, for we inflict this upon our selves, in our abstaining from it: but if God do esteem us unworthy ever to have the grace of this Sacrament offered to us again for our slight refusals, the doom is very sad, and without a speedy repentance, is the Harbinger of a final rejecti­on, from which God deliver us!

§. 10. I for my part shall be ready, and according to mine Office, I bid you in the Name of God; I call you in Christs behalf, I exhort you as you love your own Salvation, t [...]at ye will be partakers of this holy Communion.] Our Lord appointed two of his Apo­stles to prepare the Passover, Luke 22.8. as an Em­blem of their Duty in after Ages to provide for this Holy Supper. For to them and their Successors he hath enjoined the care of its Administration, wherefore it concerns the Ministers to take heed least by too seldom, and too few Communions, or too short notice, they be not the occasion of the peoples abstinence; for then they cannot justly reprove them, Serò advenis (inquit Pomponius ad Cicero­nem) Minimè seró (re­spondit ille) nihil enim hîc paratum video: Plutar. Apotheg. and they bring the guilt of this neglect upon themselves: Our Lord hath made them Stewards of his Houshold, and they must take care to give them their meat in due season, Math. 24.45. For this Cause the Antient Church appointed the Priests in great Cities to have a Communion every Day, so that devout people might always find the Table spread whensoever they hungred after this Bread of Life; and in such places our own Church still makes monthly preparations, and also sends the Minister to the Altar upon every great Festival, on [Page 148] purpose to mind the people that he is ready, if they were so also. But when the Table is actually spread, me­thinks we should need no other Oratory, than those ho­ly Symbols to invite us, did we know our need of that food, and were we acquainted with the pleasures of that Celestial Banquet, we should be attracted with the very sight of the Elements, and long, yea languish to parti­cipate of them; and sure they upbraid those wretches who go away, and turn their backs upon them; but there are some who cannot or will not hear this still voice; and therefore the Minister doth once again, ex officio, invite us, in the Name of God who is the great Master of this Feast, and in the behalf of Christ, who is the precious food there provided, beseeching us that we will not by neglecting affront the great God, and slight his dear Son; and further exhorting us by the most cogent Argument, viz. for our own sakes, as we love our Souls, as we fear to be Condemned, and wish for Salvation, that we will come. Cicero thought a man might as soon run away from himself, as lose the de­sire after those things which conduced to his own hap­piness Prius à se pote­rit quispiam discedere, quam appetitum earum rerum quae sibi condu­cunt amittere. lib. de fin. 5.. But we have some so wretched, who know there is no Salvation but by the Sacrifice of Christs Death, and no so proper and ready way to get an interest in that Sacrifice, as to eat of the remainders thereof in Faith, and yet are hardly perswa­ded by the most pressing invitations. But let us Consi­der, that by frequent and long omissions, our devotion grows flat, our purposes wavering, our Faith weak, and our Corruptions strong, the Enemy gets ground of us, and the Spirit begins to withdraw from us: Mens deficit quamnon recepta Eucharistia eri­git ac accendit. Cypr. Ep. 54. ad Cor. so that if we would go safely [Page 149] to Heaven, we must not too long neglect this holy Sa­crament.

§. 11. And as the Son of God did vouchsafe to yield up his Soul by Death upon the Cross for your Salvation, so it is your duty to receive the Communi­on in remembrance of the Sacrifice of his Death, as he himself hath Commanded.] Although we be by Gods Embassadors strongly intreated to come to this Holy Feast, yet we must not think it left to our choice to hearken or to disobey, for (if they should not invite us) we are obliged to come hither by the strongest Bonds of reason and duty. For if Jesus thought our Salvation worth his Death, do we think it too dear of a little preparation? is he willing to bleed for our sins, and are we not willing to weep for them? shall he yield up his Soul in the midst of the most dolorous ago­nies, and will not we yield up our Lusts, and come to remember his love in this Holy Sacrament? Our Sa­viour hath satisfied the divine Justice, obtained a Par­don, and done his part towards our Salvation, but our part is still behind, viz. to sue out this pardon in the Commemoration of his Death, and in this Com­munion of his Body and blood, to apply his merits by Faith to our own Souls; And that we should Do this, was one of his last and dying Commands, Luke 22.19. 1 Cor. 11.25. and is it not our duty to obey it? How wretched then are we, if we refuse to kneel and extend our hand for this Pardon which was purchased at so vast a price? How unworthy are we to have any part in this Redemption, if we disobey so small a Com­mand, and deny so easie a Request, of so dear a Master? His last Precept was to keep the memorial of the last Act he did for us on the Earth, and sure it is our duty never to let that be forgotten.

§. 12. Which if ye shall neglect to do, Consider [Page 150] with your selves, how great injury ye do to God, and how sore punishment hangeth over your Heads for the same.] If we be resolved in spite of all this, still to neglect this divine Ordinance, the Minister can do no more than sadly tell us, First the grievousness of our sin. Secondly, The greatness of our danger. First, We are desired to consider the sin, which is called a great in­jury to God, even as we esteem it to our selves when our Guests slight our invitation, §. 4. 'Tis true we can­not properly injure God, Job 35.6. by taking away any of his essential happiness: Yet because we owe Obedience to him as our Soveraign Lord, we are said to wrong him of his due, Debitum contrahitur quoties delinquitur, quod debitum solvi in gehen­nâ quando (que) necesse est: Aug. Serm. 126. de Temp. Creditor est qui minus quam quod suum est habet, vel volunta­rio ut in mutuatione, vel involuntariò ut in Criminibus. Vide Grot. de sat. Chris. c. 2. when we refuse to observe his Com­mands. And in this Case, let us consider (before we resolve not to come) that hereby we shall rob our God of this solemn part of his worship, reject a plain and loving command, despise the Passion of his dear Son, slight his provision, refuse his invitation, grieve his Ser­vants by such rash and obstinate denials, and perhaps bring an evil report upon the Or­dinance it self, when men see we must be dragged to it. The Sacrifices of the Erecynian Venus came of their own accord to the Altar, saith Aelian. hist. anim. l. 10. c. 1. But we are forced hither as to a slaughter house; is not this a great injury to the Master of this divine Feast? But secondly, The mischief in fine lights upon our own heads, for no man provoketh this King, but in so doing he sinneth against his own Soul, Prov. 20.2. God is just as well as merciful, and severe to revenge the abuses of his love. He will not always pass by this scorn, nor put up these affronts, but punish us perhaps [Page 151] temporally, with losses, and crosses, sickness, or an evil Death, which careless neglecters deserve as well as un­worthy receivers, 1 Cor. 11.30. for so those Israelites who laughed at Hezekiahs invitation to the Passover, 2 Chron. 30.10. were carryed into a sad Captivity within two years after, 2 Kings 18.9. And we must not think presently we are safe, because as yet none of these Judgments have seized on us, for they may hover over our heads, as the Arrow over Julians, and at last pierce us to the heart; but if we do escape a while Si nunc omne pecca­tum manifestâ plectere­tur poenâ, nihil ultimo judicio reservari puta­retur, si nullum puniret nec providentiam esse crederetur: August. de Civ. Dei, lib. 1. cap. 8. from temporal miseries, he hath more secret, and more sad means of punishing us by spiritual evils, viz. by withdrawing his Spi­rit from us, and letting loose Satan on us, by giving us up to a hard heart, and a reprobate mind; and finally he can send us into those Regions of sorrow, where the extremity of the tor­ments will sufficiently make amends, for the deferring of the Execution. Oh consider this ye that forget God, and do not by doing this injury to him, bring the greatest misery upon your selves, for all this vengeance is due to you while you live in wilful neglect of this blessed Sacrament.

§. 13. When ye wilfully abstain from the Lords Table, and separate your selves from your Brethren, who come to feed on the Banquet of that most Heavenly food.] We must carefully distinguish those who absent themselves from the Lords Supper, or else we shall condemn the righteous with the wicked, for this great sin and heavy judgment belongs only to those who wil­fully [...] est quod nec provideri potuit, nec improbo sit animo, à [...], quod provi­deri potuit, non tamen fit improbo animo, [...] quod destinatò & imp [...]obo sit animo: Arist. de art. Orator. do abstain. There are some who forbear once or twice, and are not guilty, viz. if they be un­der [Page 152] the Censures of the Church, or of their own Conscience, and can­not yet make their peace: if they are labouring for the pardon of some lately committed sin, if they be prevented by sickness, or sur­prized by indispensable business; but such must with the pious Emperour Theodosius look toward the Church with sad hearts, wishing they might receive; and ac­counting the poorest Creatures there, happier than themselves, lamenting the occasion of their present ex­clusion, and being never satisfied, until they can pre­pare, and have another opportunity, and such will come with the greater appetite to the next Communi­on. But those who wilfully abstain, are such as stay away from time to time, and are glad of any excuse for it, who secretly wish they were never obliged to come at all, and contrive to miss the opportunity, and will not be perswaded nor convinced; it is these wretches who do first so grievously offend God as was shewed before, and of whom it is said now Secondly, they sin against their Brethren, by a wicked separation; for this Ordinance is the badge of a Christian, and de­signed to make us all one body, and bind us together in the Bonds of Charity. They therefore that will not receive it, do cast away Christs badge, and cut them­selves off from the body of the Church, and refuse to be bound in the Bonds of Love; indeed they declare themselves no Members of this blessed Society, who may say to such absenters as St. Peter to Simon Magus, Acts 8.21. Ye have neither part nor lot with us in this matter. Now how evil a thing this is, may appear in that they do what they can to discourage men from re­ceiving: and to breed scruples in the minds of those who do Communicate, yea to cast a disgrace upon the [Page 153] Ordinance it self. But let them beware of cutting themselves off, from those who are the Members of Christ, and so from their part of eternal life, since it is just to shut them out from the Communion of Saints in Heaven, who never would Communicate with them on Earth. There are many holy Persons who do par­ticipate, but these do not, and so are in a contrary way: if good men do well to come, why do they not fol­low them? if they be in the way to Heaven, the ab­senters are going (I fear) to a worse place. It may be there are some wicked persons who are crowded in­to these mysteries, and some pretend they stay away because of them; But let us beware of the Pharisees Pride, Isai. 65.5. in bidding men stand off, for we are holier than they; the best men despise none, and usually think themselves the worst of all, and how do we know, but they may be begun to be changed by Gods grace? however we are not judges, but the Church; our duty is to fit our selves, not to make all others so. We are to wish that all the Congregation were holy, but if all be not, we must not lose our part in Gods Ordinances, because an Esau or Judas may be there; if we be not like these persons in their Sin, we shall not fare the worse for them; God can distinguish though we sit never so near in place, if we be distant in our qualities he will accordingly dispense his favours: We must converse with such sometimes in the World, where there is more danger they should infect us, but here perhaps our devotion may do them good, but their guilt can do us no harm.

§. 14. These things if ye earnestly consider, ye will by Gods grace return to a better mind, for the obtaining whereof we will not cease to make our hum­ble Petitions unto Almighty God our Heavenly Fa­ther.] Were the sin and danger of neglecting this Holy [Page 154] Sacrament duly considered, there would be fewer of­fenders in this kind, and if we have been guilty there­in, whatsoever we have deserved for former omissions, it appears our estate is not yet desperate, because God hath spared us, and given us this one invitation more; it is likely we heard this Exhortation but slightly be­fore, and resolved not to come however; but if we will weigh it seriously now, and beg the help of Gods grace, there is no doubt, but we may repent and amend. For we are herein courteously invited, and earnestly pressed to come, our scruples are satisfied, our excuses shewed to be vain, our duty is made evident, and our peril of neglecting it fully expressed; so that nothing but obstinate purposes to despise Reason, and Example, the Injunctions of God, and the request of our well-wishers, can after this keep us back. It had been just in God to have cut you off before, but since he still calls, God forbid that we (Ministers) should sin in ceasing to pray for you, 1 Sam. 12.23. notwithstand­ing all the denials you have given us, since our Master forbears, we will exhort you earnestly, and pray hearti­ly for you still to him who is Almighty to subdue your obstinacy, and our Heavenly Father, who is apt to pitty poor Sinners, and if you join your Prayers to ours, and consider as well as pray, we are confident the success will be, that you shall lay aside your idle excuses, and both resolve to come to the Sacrament, and be careful to prepare for it, so shall all your former contempt be for­given, and your present addresses be accepted to your endless comfort. Amen.

PARTITION II. Of the more immediate Pre­paration.

SECT. I. Of the Exhortation at the Communion.

§. 1. ALthough it be a great satisfaction to him that Ministers to see Gods Table well furnished, yet because he seeks the profit of the Communicants as well as his own pleasure, he not only endeavours by the former Exhortation to encrease their numbers, but by this to rectifie their dispositions, that they may be not only many but good: And howsoever this hath been done before they came to the Feast, it will seem neces­sary to do it again now they are come; if we consider, either the danger of unworthy receiving, or the dignity of this Ordinance, which is made more reverend by being veiled with many Coverings. The Aegyptians admitted none to converse with their Priests, and to know the secrets of their mysteries, till they had been initiated by abstinence, patience, and many labours, [...]. Porphyr. de abst. l. 4. supposing they would learn to value them by the difficulty of access; And so those who entred into the Persian Rites of Mithra, [...]. Greg. Naz. Orat. 1. in Jul. were to be first [Page 156] approved by 80. degrees of Tryal to be unpassionate and holy Per­sons Nonnus Synag. hist. c. 5.. The like difficulty of ac­ceptance was practised in the en­tertainment of Scholars into Py­thagoras his School Jamblic. l. 1. c. 17. and in the admission of Novices into the Mo­nastical Societies of old Cassian. instit. l. 4. c. 3.. And can we then think it too much to pass one Exhortation more before we eat of this Celestial Banquet? We derive this necessary part of the Office from the Greek Church, where (the Guests being placed) the Priest standing on the steps to be seen of all, stretched out his hand, and lifted up his voice in the midst of that profound silence, in­viting the worthy, and warning the unworthy to forbear [...]. Chrysost. hom. in 9. ad Heb. Ethic.. Which if it were necessary in those blessed days, how much more requisite is it in our looser Age, wherein men have learnt to trample upon Church Discipline, and to come out of Custom at set times, whether they be prepared or no? Every one hopes to pass in the Croud, but knowing the terror of the Lord we do again and again beseech our people, diligently to prepare themselves, before he come to try them; And that this Exhortation may be effectual to this purpose, this following Account may assist our devout improvement thereof.

The Analysis of the Exhortation at the Communion.

  • §. 2. In this Exhortation we are incited to Two general Duties.
    • 1. Self-exa­mination, by
      • 1. Propounding it more largely, and shewing,
        • 1. The Persons enjoyned,
          • Dearly beloved in the Lord, ye that mind to come, &c.
        • 2. The Authority enjoyning it,
          • must consider how S. Paul, &c.
        • 3. The Duty to be done,
          • diligently to try and examine themselves,
        • 4. The Time of doing it,
          • before they presume to eat, &c.
      • 2. Pressing it, with reasons taken from
        • 1. The Bene­fits [...]f worthy Receiving, viz.
          • 1. Participation of Christ,
            • For as the benefit is great if-&c. for then we spiritually eat the fl [...]sh of Christ, &c.
          • 2. Union with him,
            • then we dwell in Christ, we are one with Christ, and, &c.
        • 2. The danger of unworthy Receiving, as to
          • 1. The Sin of it,
            • so is the danger great, if we— for then we are guilty of the bo­dy and, &c.
          • 2. The Punishment fol­lowing upon it,
            • we eat and drink our own dam­nation — we kindle Gods wrath against us, &c.
      • 3. Parting it, by an Exhor­tation unto the special Duties of
        • 1. Repentance,
          • Iudge therefore your selves, Brethren — Repent you truly for your sins, &c.
        • 2. Faith,
          • Have a lively and stedfast faith, &c.
        • 3. Reformation,
          • Amend your lives,
        • 4. Charity,
          • and be in perfect charity with all men: So shall ye be meet, &c.
    • 2. Giving of Thanks, as­sisting us,
      • 1. By way of Considerati­on, decla­ring,
        • 1. The Necessity of it,
          • And above all things ye must give most humble and hearty thanks
        • 2. The Object of it,
          • to God the Father, the Son, &c.
        • 3. The Subject of it,
          • for the Redemption of the world by—&c.
        • 4. The Parti­cular Reasons as well
          • 1. Why for this Redem­ption, be­cause of
            • 1. The difficulty of the Work,
              • who did humble himself even unto the death, &c.
            • 2. The Persons for whom,
              • for us miserable sinners, who lay in darkness, &c.
            • 3. The Ends for which it was wrought,
              • that he might make us the chil­dren of God, and exalt us, &c.
          • 2. Why in this Sa­crament, because of
            • 1. The Reasons of its Instituti­on,
              • And to the end that we should always remember, 1. the exceed­ing great Love, &c. 2. and the innumerable Benefits which, &c.
            • 2. The Author,
              • He hath instituted, &c.
            • 3. His Design therein,
              • as pledges of his Love, and for—to our great and endless comfort.
      • 2. By way of Practice, in a Form, shew­ing,
        • 1. The Object of our Praise,
          • To him therefore, with the Fa­ther, and the Holy Ghost,
        • 2. The Man­ner how to offer it, both
          • 1. In Word,
            • let us give, as we are most boun­den, continual thanks,
          • 2. In Deed, by,
            • 1. Resigna­tion,
              • submitting our selves wholly to his holy Will, &c.
            • 2. Obedi­ence,
              • and studying to serve him in true holiness—all the days of our life. Amen.

A Practical Discourse upon this Exhortation.

§. 3. Dearly beloved in the Lord, ye that mind to come to the holy Communion of the body and blood of our Lord and Saviour Christ, must consider how St. Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup.] When the Guests of this blessed Feast are now drawing near, and the King of Heaven is approaching to survey them; The Mini­ster out of a peculiar affection to those who have obey­ed his Masters invitation, salutes them in St. Pauls phrase, Rom. 16.8. with [Dearly beloved in the Lord] and in the stile of the same Apostle; minds them of the greatness of that work which they go about, even to share in the Communion of Christs body and blood, 1 Cor. 10.16. Their intentions are commendable, and it is pitty but such pious purposes should have their de­sired success; Wherefore he doth once more warn them to examine themselves before they eat, a duty enjoined not by humane Authority, nor prescribed meerly as the advice of a Friend, but bound upon all by St. Paul himself, and by the Spirit of God in him, 1 Cor. 11.28. Let a man, &c. saith he, that is every man examine himself, and so let him eat, &c. intimating that none might eat without this renewed Examination, and be­cause the Discipline of the Corinthian Church was much impaired by the Schisms then within it; the Apostle ob­ligeth every man to do it to himself, and that not with a slight inquiry, but so throughly to search his own heart, that he might be able to judge Gr. [...]. Suidas. whether he were fitted to come or no. The Magistrates of Sparta were wont to examine all [Page 158] the Citizens how well they observed Lycurgus's Rules, honouring those that were found blameless with the Ti­tle of Approved [...]. Persons; and shall we not think our pains well bestowed if our merciful Father give that Character of us? I grant that after our strictest Examination, we cannot bespeak our God with the confidence of the Grecian Wrastler, who challenged Jove as he was just to give him the Victory, if he had duly prepared all things for the Exercise, Clem. Alex. but yet the severer search we make before we come, the greater Comfort, and the more success we shall have in our approaches. Obj. But some will say it is too late for men to consider now, when they are come to the Altar, and it is imperti­nent to urge it here, since all is done that can be done in this matter in order to this Communion. Ans. Not so, for if any have presumed to come altogether unpre­pared, it is not yet too late to warn them of their sin and danger: And it were better for them to go out to day, saith St. Cyril, [...]. Cy­ril. Hieros. praef. ad Catechum. Meliùs est de mediâ viâ recurrere quam semper currere malé. that they might come better fitted against the next opportunity, yea Christ himself adviseth, Math. 5.23, 24. in some Cases to leave our gift be­fore the Altar, and retire till we are better disposed, intimating that it offends God [...] less to withdraw even from the beginning of his service, than to proceed if we are unfit: St. Ambrose knowing the Emperour Theodosius, to be guilty of blood unrepented of, although he was come to the Church with purposes to Commu­nicate, sent him back from thence with a serious Exhor­tation to Repentance Recede igitur & ne conare novo scelere sce­lus ante editum augere: in vit. D. Ambros.. So also St. Chrysostome being disturbed by a [Page 159] malicious and impertinent request just as he was about to consecrate the holy Symbols, went out of the Church, and desired another to finish the mystery, which he durst not do, being discomposed in his mind Palladius in vit. Chrysost.. Secondly, But if we have in any measure prepared our selves, yet is not this Exhortation to be thought unseasonable, for as the most famous Orators, though they had composed their Orations some days before, yet were wont pri­vately to recite them immediately before they spoke them to the P [...]ople: so it becomes us Christians to re­view the Records and sad Catalogues, which we saw yesterday; and briefly to act our Examination over again, lest if the number and heinousness of our sins be at present out of our mind, we should become as ob­durate as if we never had beheld them. What was done yesterday was to humble us just now, and we are at this instant [...]. Arr. in Epic. l. 1. to give the proof what we did in private: and St. Pauls adding [and so let him eat] seems to direct us to make this the immediate duty before our recei­ving. Let us then remember afresh what we found up­on our inquiry; and if we pass directly to the partici­pation from this review of our offences, we shall no doubt become so penitent and desirous of Pardon, as not to be judged presumptuous Receivers.

§. 4. For as the benefit is great if with a true pe­nitent heart and lively Faith, we receive that holy Sacrament (for then we spiritually eat the flesh of Christ, and drink his blood, then we dwell in Christ, and Christ in us, we are one with Christ, and Christ with us)] Although the command of God by his Apostle is enough to require our obedience, yet it is here backed with two of the most prevailing motives [Page 160] of all, shewing that it is not only required of us to exa­mine our selves but necessary for us; and that we ought to do it for our own sake [...]. Arrian. in Epic. l. 2., 1. Be­cause of the great benefits of wor­thy receiving. 2. The dreadful danger of coming unprepared. And first, if we bring with us a penitent heart and a lively Faith, the benefits are so ma­ny, and so excellent, that whosoever considers them cannot but long for them, and they that obtain them may despise all other pleasures, because they are as bles­sed as they can be on this side Heaven: and are they not worth a little pains to dispose our selves for them? They are surely most unworthy of them who will lose them, rather than submit to the trouble of a sincere Examination of themselves. The particular benefits are here expressed in the words of Christ, John 6.54, 55, 56. in that mystical Sermon wherein he did secretly prepare the minds of his Disciples for this Sacrament, shortly to be instituted, and clearly alludes to the same: The first benefit is the spiritual eating Christs body and blood. For the humbled Sinner believing in the Incar­nation, Death and Passion of Jesus, and receiving this Bread and Wine, in token that God hath given him for his sins, and that he doth rely on him as his only Re­deemer; This doth convey to such a penitent Believer, all the benefits of the Birth, and the Death of Jesus; and as the Bread and Wine being received do communicate to us all the strength and comfort that they contain; so the worthy Receiver by apprehending and embracing a Crucified Saviour, draws perswasions of his pardon, and encouragement to his Graces, and so hath spiritually eat the flesh, and drunk the Blood of Christ, and hence flows the second benefit, viz. His Dwelling or remain­ing in us, and we in him; that is, when he have thus [Page 161] received our Saviour, there is a blessed Communion be­tween him and our Souls, for he communicates of his fulness to us, and we open our necessities to him, and Thirdly, hereby there is produced so near an Ʋnion, that God esteems us as members of his dear Son, lays our sin upon him, and imputes his satisfaction to us, and con­sequently all those benefits are derived to us, which are mentioned by many, and found by the Devout Commu­nicant, hope of pardon, encrease of Grace, assurance of our Resurrection, and the expectation of Eternal Glory. O Blessed mystery! which dost communicate my Saviour, and convey his Graces to me, which givest me an interest in him, and makest me one with him, whom my Soul loveth. How am I ravished with the sweetness of this Heavenly Feast? how strongly do these benefits attract me? if any pains or cost, trouble or difficulty, stand in my way, I will account the pains to be pleasures, the cost gain, the trouble delight, and the difficulty easiness, which leads me to such blessedness. O my Soul dost thou not wish with all thy Powers to be reconciled to God, to be one with Christ, and to be filled with the Spirit? behold the means to ac­complish all these desires; Do but examine into thy own heart, till thou relentest for thy sins, and search into Gods Mercy, till thou art perswaded of his love. And with this penitent believing heart come, and partake of this spi­ritual Banquet, and (though thou dost not press thy Savi­ours flesh with thy Teeth, which would do thee no good, yet) thou shalt really partake of all the benefits of his Death, and become one with him, and receive all from him that thy Soul doth either need or desire.

§. 5. So is the danger great if we receive the same unworthily, for then we are guilty of the body and blood of Christ our Saviour, we Eat and Drink our own Damnation, not considering the Lords Body; we kindle Gods wrath against us, we provoke him to [Page 162] plague us with divers Diseases, and sundry kinds of Death.] The fear of losing the former benefits, will be a sufficient motive to an ingenuous temper to pre­pare; yet many are so obdurate, as to rush upon this Ordinance without any preceeding care. But that we may deliver our Souls, the Church enjoins not only in the former, but in this present Exhortation also, that the Minister shall warn them not to come in so rude a manner; the Heathen Man allows not that any should worship their Gods en passant, [...]. Plutar. nor unless they had first prepared themselves at home; and can such addresses be endured in the highest mystery of the best Religion? Let such from the mouth of St. Paul hear and consider, First, The greatness of their sin, 1 Cor. 11.27, & 29. Se­condly, The severity of their punishment, ver. 30.1. Their sin who come hither as to an ordinary so­lemnity, and eat of this as common food, not consider­ing that the Lords Body and blood here Nec se judicant nec sacramenta dijudicant: sed sicut cibis communi­bus irreverentèr sacris utuntur, lib. de Card. op. Christi. ap. Cypr. is in Scripture Hebr. 6.6. Chap. 10.29. accoun­ted Crucifying the Son of God again, as much as in them lyeth [...].; putting him to an open shame, trampling upon him, and account­ing the blood of his Covenant as an unholy thing, they use him as his Murtherers did, shedding his blood, not with design to be sa­ved by it, [...]. Theophil. in 11, 1 Cor. but suffering it to be spilt in vain. They receive no be­nefit by it, and yet they make a memorial of it, which wounds Christ deeper than all the Cruelty of his Crucifiers did; from them [Page 163] he expected no other, but from these he doth, Quid est autem reos esse, nisi dare poenas mortis Domini? occisus est enim ab iis, qui be­neficium ejus irritum ducunt: Ambros. in loc. so that they are guilty of his Body and Blood, and shall be proceeded against, as those that offer violence to the Lord Je­sus: By eating and drinking of this memorial of his Sacrifice, they own he hath died for them, but by their impenitence and perseverance in evil, they declare that they will not be saved thereby: And thus this sacred and salutary Rite, which in its own nature would assure their Salvation, and is designed by Christ to convey his benefits unto them, [...]. The­ophylac. ut supr. is by their unpreparedness and iniquity, turned into poison and a Curse, and they being before fit for Condemnation, by adding this Act of presumption, they do accelerate and confirm it. Secondly, Their punishment will be answerable, for they may be sure it will enflame the wrath of God, to behold men so stupid and inso­lent to his dear Son and their Redeemer; perhaps this wrath may only be expressed in temporal punishments, shorter sicknesses, lingring Diseases or sudden Death; so it was at Corinth, [...]. Theophyl. ut supr. Febribus & in­firmitatibus corripie­bantur & multi morie­bantur. Ambros. in loc. so were the Jews cut off who profaned the Passover, Exod. 12.15. and thus many Apostates in the Primitive times were possest by the Devil, for coming to the Eucharist, before their reconciliation to the Church: but if the Lord forbear shewing these visible judgments, he hath ways enow, and an E­ternity coming on to chastise this presumption. Where­fore ye bold and careless sinners, who come in igno­rance, or in malice, without Faith or Devotion, sorrow for former, or purposes against future iniquities; con­sider [Page 164] what you do, and what you must suffer, for coming in this unfitness; we tremble at the danger you run upon, yet who shall pity those who might have escaped all the evil and gained infinite blessings, only by a small preparation?

§. 6. Iudge therefore your selves Brethren that ye be not judged of the Lord, repent you truly of your sins past, have a lively and stedfast Faith in Christ our Saviour, amend your lives and be in perfect Cha­rity with all men, so shall ye be meet partakers of these holy mysteries.] That which God and his Church intend as caution to all that they may come better pre­pared, is by the slothful and unbelieving made a pre­tence for their total abstaining; but these dangers as St. Paul shews, ver. 31. might soon be avoided, if we would judge our selves, for then we should not be judged of the Lord: Let us therefore set up a Tribu­nal in our own Breast, [...] Theo­phylac. Bonum judicium, quod divinum praevenit, quod divino subducit, volo praesentari vultui irae tuae judicatus, non judi­candus: Bern. in Can­tic. 55. and laying Gods Law before us, let our me­mory read the Indictment, and our penitential thoughts urge the ac­cusation, and that, till we be con­vinced and plead guilty, so shall our Conscience pronounce the same sentence upon us, which otherwise would more dreadfully have issued out against us from the Divine Judicature. It will condemn us as foolish, base, ungrateful wretches, deserving the wrath of God and Eternal Damnation; And when we are thus convict­ed, we shall see it necessary by Faith to lay hold of Gods Mercy, and further this will most effectually move us to amend our lives, Deprehendas te opor­tet antequam emendes. Sen. Ep. 28. [...]. Simplic. ad Epic. and dis­cover what need we have to for­give [Page 165] all Men, who our selves have so much to be for­given; so that it appears if we duly judge our selves, all the other duties will follow in order: let the danger of unworthy receiving, therefore only make us more strict in our Examination, for there is danger also if we do wholly stay away. Ʋtrobi (que) grande peri­culum, ideo mag [...] ne­cessitas instat ne in­digni inveniamur▪ Bern. de ordin. vitae. But the lesser hazard is on their side, who set themselves to do their duty in the best manner they are able: If we have by due process condemned our selves before, it will require less time and pains to review the sentence. Now, our Souls will easily lye down in all humility and penitential acknowledgments at Gods footstool, we shall long for mercy passionately, vow amendment sin­cerely, and be at peace with all the World, so shall we be by God himself accepted as worthy Receivers, and then all the terrors vanish, for there are better things provided for us.

§. 7. And above all things, ye must give most hum­ble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the Redemption of the World by the Death and Passion of our Saviour Christ, both God and Man:] To commemorate the Death of Christ with thanksgiving, is the principal duty at this Eucharistical Feast, Humiliation and Repentance are chiefly to be exercised before. But now we are come to the Altar, we must above all things give thanks, for all the foregoing Exhortations to examine, and judge our selves, are designed to bring us with a clear Conscience, and an unburdened Soul, to sing Praises: For which reason this Admonition doth well follow the former, because those that have searched most diligently for their sin, and those that have been most fully convinced of it, and most deeply humbled for it; these will best [Page 166] apprehend their need of the Death of Jesus, and offer up the most affectionate praises for it: These will offer up most humble thanks, because they see their danger and unworthiness, and most hearty, because they have the briskest perception of this sweet and seasonable mercy. Draw near therefore ye contrite Souls, and be­hold the Lamb of God dying for those sins for which ye have mourned, removing that wrath at which ye tremb­led, let your sorrow be turned into joy, and your fear into Faith and Hope. Come and offer up your best praises to the Father who contrived this glorious Redemption, to the Son who effected it, and to the Holy Ghost who gives us the benefit thereof: As every Person of the blessed Trini­ty hath joined in this noble work, let every person share in the praise; and as all the World hath been Redeemed, so let every man make his particular acknowledgments. Be­hold how fit a Saviour is provided; One that is God that he might conquer, Man that he might suffer, and both God and Man, that he might reconcile the Divine Majesty to humane nature. Praise ye the Lord! Thus in gene­ral we do excite you to give thanks, and the next Pa­ragraph will furnish you with particular Considerations on which your gratitude may enlarge it self.

§. 8. Who did humble himself even to the Death upon the Cross, for us miserable Sinners, who lay in darkness and in t [...]e shadow of Death, that he might make us the Children of God, and exalt us to Everlasting Life.] As the Jews had their Paschal Hymn recording their miraculous deliverance from Aegyptian Bondage, Buxt. Syn. Jud. cap. 13. and the Antient Christians their Commemoration of the Lords Passion, at this Holy Feast: So our Church hath here provided a brief but clear description of the wonder­ful work of our Redemption, taken from Philip. 2.8. and Colos. 1.12, 13. thereby to supply every devout [Page 167] Soul with rare matter for those humble and hearty praises which are here to be offered up, For in these few words are contained these four Considerations. 1. Who it was that did redeem us. 2. Whereby he did redeem us. 3. From what we were redeemed. 4. To what Estate we are thereby brought. Each of which we shall so represent, as may best beget, or exercise our Gra­titude on this Occasion. 1. Let us consider the dignity of our Redeemers person, who was the Eternal and only begotten Son of God, far above all Principalities and Powers, higher than Angels or Arch-Angels, ado­red by all the Coelestial Host. He was the delight of Heaven, the joy of his Father, in whose Bosom he had perfect felicity, and should have enjoied it to all Eter­nity whatsoever had become of us. He was most hap­py in himself, and not concerned with us, ye [...] no other durst undertake, no meaner Per­son Ex personae celsitudi­ne facti aestimatio auge­tur, Grot. in Johan. 13.3. idem de satisfac. Christi. cap. 8. pag. 173. could have accomplished our Redemption; and ought we not to be infinitely thankful that such a Saviour is given to us? 2. Let us further meditate by what means he did effect this great Salvation. He could by one word create the World out of nothing, but it cost more to redeem our Souls; This was not to be accom­plished till he stripped himself of his glory, descended from the felicities of his Throne, and was abased in­to the condition of a man, yea of the meanest of the Sons of Men. He took on him the form of a servant who was Lord of all, and yet all this was not suffici­ent: He that did no sin must suffer, he from whom all receive life must die, and that by the most cruel, and tormenting, the most ignominious and accursed kind of Death, too base for the meanest of Slaves, In Crucem milites tu­lit, & servilibus sup­pliciis semper affecit, Jul. Capitolin. de Ma­crino. [...]. Dion. de Sossio. Visum est igno­miniosâ morte obscurare memoriam ejus. Joseph. Antiqu. l. 15. c. 1. Pone crucem servo — Juven. Cur non honesto aliquo mortis genere affectus est, cur potissimum cruce, cur infami genere sup­plicii, quod etiam homi­ni libero, quamvis no­centi, indignum videa­tur? Lact. inst. l. 4. c. 26. too barbarous for the [Page 168] worst of Malefactors: Yet thus he was contented to exchange the Musick of Angels, and the plea­sures of Heaven, for reproaches and Agonies, scorn and tortures, that so he might expiate our of­fences: But as C. Marius when he shewed his wounds (received for his Country) once in the Senate-House, so may I say now, What need is there of words when there are so many bleeding Witnesses? He suffered more than we can con­ceive, or express, more than the best of us would have endured for the greatest or dearest concern in the World, only that we might suffer nothing: and will not this elevate us into the highest Key of Praise? 3. Let us remember the Persons for whom Jesus endured all this, and that will help to encrease the wonder; it was not for Angels or any of the Heavenly Orders, but for Creatures of a meaner kind, even for us, the miserable Sons of Men, his Vassals by Creation, but Rebels and Enemies against him by our Sins, for us who could not expect it, did not deserve it, nor cannot requite it, for us who were Heirs of Hell, and Slaves of Sathan, una­ble to satisfie Gods Justice, fly his Anger, or bear his Sentence, for us whom with Equity and honour enough, he might have left to perish for ever: For our sakes he suffered all this, moved so far by his pity, till he forgot all pity to himself, and took that load upon his own shoulders that would have sunk us into the bottomless pit: He saw us wretched and miserable, lying hopeless and helpless, reserved in Chains of Darkness to the judg­ment [Page 169] of the great Day; and then he had Compassion on us, and broke our Bonds in sunder: But there is one step higher still. 4. Let us behold the noble design and happy consequence of this Deliverance, he hath not only snatched us from the flames of Hell, but made us Heirs of Heaven; not only pacified our offended Judge, but engaged him to become our most gracious Father, so that he owns us for his Friends, adopts us for his Children, and intends us to be partakers of his endless joys. We are taken from our Dungeon into the Family of God, from his Bar into his Bosom, and advanced to be like unto the Angels in glory and immortality. Oh the heigth and length, the depth and breadth of the love of Christ! Who can sufficiently admire it? that so great a Majesty should stoop so low, and suffer so much, for so poor and so evil-deserving wretches, with purpose to advance them to so blessed a condition; this is a subject fit for an Angels Song-Praise the Lord oh my Soul, and let all thy powers be acted with such love and wonder, that thou maist break forth into all the expressions of joy that admiration and gratitude can inspire thee with. Glory be to thee O Lord most high!

§. 9. And to the end that we should always re­member the exceeding great love of our Master and only Saviour thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us, he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his Death, to our great and endless comfort.] Our merciful and gracious Lord hath so done his marvellous works, that they ought to be had in re­membrance, Psal. 111.3. but especially this work of our Redemption, which to forget were an ingratitude baser than Heathens or Publicans ever knew, Math. 5.46. and might almost compare with the Cruelty of his [Page 170] Murtherers. Is it not our greatest comfort, and our highest honour that we were thus redeemed by such a Saviour? Can we forget that precious blood, which was the price of our Souls, and the purchase of Heaven, by which we obtain benefits more than we can num­ber, greater than we can sufficiently apprehend? Par­don and peace, the love of God and the service of An­gels, Victory over Satan, and the Conquest of Death, the Conversion of Souls, and the fruition of glory do all spring from it, with many, many more. The Choire of Heaven bless God for it, and Eternity is designed to sing the glory of this excellent love, which had no pat­tern, hath no parallel, nor ever can it fully have an imi­tation, John 15.13. & Rom. 5.7, 8. And is it possi­ble now that those for whom all this was done, should ever forget so rare a mercy, or neg­lect so cheap, Qui meminit, sine impendio gratus est. Sen. so mean a return, as to Commemorate it with thanksgi­ving? Reason would deem this im­possible, but experience alas shews it is too frequent, and both good and bad do more or less let slip the memory hereof. Wherefore the holy Jesus found it necessary to appoint this Sacrament to be the Worlds Remem­brancer therein. It hath been the Custom of all Nati­ons to preserve the memory of their Hero's, and to per­petuate their deliverances by appointing publick Games and Festivals; thus Cities commemorate their Foun­ders, and the Sects of Philosophers their first Authors; yet all these being of humane Institution are soon apt to decay: and beside they are without advantage to the Souls of men: But our Lord hath appointed a Commemoration of his Death and our Salvation, that shall as far out-last, as it doth outvy them all; A Coe­lestial Banquet, and worthy of so great so divine an Author. Which doth at once represent our Saviours [Page 171] Passion before us, and convey its benefits to us, it de­monstrates his love, confirms our Faith, mortifies our Lusts, it makes us like to Jesus, and one with him; And how can we have more evident pledges of his fa­vour? He knew we were apt to forget him, and then we grow cold and dull, exposed to our Enemies, and open to all mischief, wherefore he hath contrived these mysteries, that we might neither want the comfort of remembring his holy Passion, nor the benefit of sharing in the merits of it. He had given himself for all be­fore, but now he gives himself to every particular Soul. Let us then take care duly to receive these Tokens of his endless love, and they shall begin a joy which shall ne­ver cease till our Lord in person shall appear in all his glory, and by the brightness of his presence remove all these Vails and Coverings, and give us leave to see him face to face▪

§. 10. To him therefore with the Father, and the Holy Ghost, let us give (as we are most bounden) continual thanks, submitting our selves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life: Amen.] By this time surely we begin to be mel­ted with these vigorous manifestations of the love of Christ, and our affections, big with gratitude and ad­miration, begin to struggle within us, for therefore is this representation made that we might remember it, and remembred that we might celebrate it with Hymns and Eucharist; My heart is ready O God (saith the pious Soul) My heart is ready, Psal. 108.1. Most sea­sonably therefore doth the Priest invite us to Praise the Lord with him just now, and summon us to this ex­cellent duty almost in the very words of St. Paul, Heb. 13.15. We have seen the everlasting love of the Fa­ther, the unspeakable kindness of the Son, the incom­parable [Page 172] grace of the Holy Ghost, and our own infi­nite Obligations; Let us therefore all join in offering up all possible Praise and Glory; let us begin the Office with it, that it may warm our hearts and dispose them for all the following parts thereof: And let us worship the blessed Trinity with such sincere and hear­ty thanksgivings that the Choire of Communicants may be a little Emblem of that of Angels, with this only difference, that they openly behold that which we dis­cern by Faith, but both they and we rejoice in it with joy unspeakable and full of glory: But because, when we have done all we can, we shall come far short, we must resolve, not only to make a few praises in this highest part of our Devotion, but to perpetuate the duty to our lives end; for our very life is too short, and all our Thanksgiving too narrow to celebrate these mercies; let us strive therefore to imprint the love of Jesus so deeply in our minds, that the memory thereof may never depart from us; but be ever in us, and al­ways dispose us to bless the Lord at all times, in all places, and upon all occasions. And further since no praises of our Lips can be sufficient, we are here pre­scribed another way to make our thanks to be continual, viz. by glorifying God in our Lives. And this we may effectually do. 1. By resigning up our selves to the disposal of his providence. 2. By yielding obedi­ence to all his holy Commandments. 1. By our sub­mission to his will we glorifie him by declaring that through these tokens of his favour, we are so satisfied of his Wisdom and his Love, that we can be confident, that whatsoever he shall appoint, is good for us; We tell all the World that whatsoever comes from God, is just and holy, wisely ordered, graciously designed, and full of mercy. 2. By our serving him in Holiness, we express how highly we are obliged to him, how sure [Page 173] we are of the excellency of his Laws, and how fully we are Conquered by his amazing love; and thus the prai­ses of God are writ in plain and real Characters, in the lives of contented and righteous men, so that all the World may read them. The Eucharist is but for one hour, the Hymns will soon be over; but by Submis­sion and Obedience, we may glorifie our God continu­ally, and every moment: Amen.

SECT. II. Of the immediate Invitation.

§. 1. THE Guests being come, and the provisions ready, it was the office of the Governour of the Feast [ [...], John 2.9] to make them sit down, which place the Disciples sustained in that mi­raculous feeding of the 5000. John 6.10. as an Em­blem that they, and their Successors should do it ever after in this Coelestial Banquet: Thus our Church, ac­cording to the Custom of the Primitive Christians, or­ders the Priest to invite the Communicants to draw near: So in that antient Book which bears the name of Dionysius the Areop. we read the holy Man used to say, Come my Brethren unto this holy Communion, Dionys. Eccles. Hier. cap. 3.: And in the Liturgies of St. Chrysostome, and St. James, Come near with fear and Faith [...] Li­turg. S. Chrys.. And in the Constitutions: Coming in Order with reverence and holy fear [...] Con­stit. Apost. l. 2. c. 57.. Yet we do not only call men to this holy Feast, but withal we mind them again of those qualifications, without [Page 174] which God will not accept and receive them. We do not (saith St. Chrysost. Chrysost. hom. 24. in 1. ad Co­rinth.) exhort men to destroy themselves by impudent and rude approaches, but that they may come with fear and purity unto the Lord: We tell them all, that unless they have truly repented, and are in perfect Charity, and have intire purposes of amendment, they can neither come with Faith, receive with Comfort, nor depart with a blessing. In the Olympick Games the Cryer by Proclamation enquired, If any could accuse the Agonist to have been a Slave, a Thief, or of Evil Conversation, for no such were al­lowed to strive there: But our Herald (saith the afore­said Author) makes his appeal to our own Consciences, and makes us our own Accusers: [...] Chrys. ad Heb. 9. Eth. for every man best knows his own heart, and each one is most concerned for his own safety, therefore let us be ingenuous, and deal truly be­tween God and our Souls in this affair, if our own hearts tell us we are not thus qualified in any measure, we ought to forbear; if we be in any tolerable de­grees thus disposed, I may say as they once to the blind man, Mark 10.49. Arise, be of good Comfort, he calleth you: When the Servant calls you in the name, and by the rules of his great Master, you are to repute it as the very words of Christ himself, and to believe that he invites you. It is recorded as the great honour of the famous Pindar Scholias. Graec. in ejus vitâ. & Lil. Greg. Gi­raldus Dialog. 9., that the Priest of Apollo did by order from the God, invite him frequently to Feast upon the remainders of his Sacrifices. But how much more honour and Com­fort hath the true Christian, in being thus lovingly [Page 175] called by Jesus himself; Come ye blessed of the Lord, draw near with Faith, and Feast with holy Joy and Comfort. Let not the sense of former sins which you have repented of, keep you back, but bring you hither more humbly, for the very next duty you are to perform is to ease your Soul of those sad remembrances, by a meek and hearty Confession; concerning which the Church gives you a full direction in two words. 1. For the temper of your Souls, that you make it with hu­mility and Contrition. 2. For the posture of your Bodies that you do it upon your bended knees, as Shimei confest his Treason to King David, 2 Sam. 19.18. and as all Criminals Petition mortal Princes for their Pardon. Put therefore your outward and inward man into this posture, so shall you be fit to repeat the adjoining Confession, to which we shall turn our dis­course, when we have given you the Analysis and Pa­raphrase of this Invitation, and so made it sufficiently plain to all.

The Analysis of the Invitation.

  • Sect. 2. This Invitation consists of three parts.
    • The Qualifications required in those that are invited, viz.
      • 1. Repentance.
        • Ye that do truly and earnestly repent you of your sins,
      • 2. Charity.
        • And art in Love and Charity with your Neighbours.
      • 3. Holy purposes
        • And intend to lead a new life, following the Commandments of God, and walking from henceforth in his holy ways.
    • 2. The Invitation it self.
      • Draw near with Faith, and take this Holy Sa­crament to your Com­fort,
    • 3. A direction as to
      • 1. The duty next to be done.
        • And make your humble Confession to Almigh­ty God,
      • 2. The manner of doing it.
        • Meekly kneeling upon your knees.

The Paraphrase of the Invitation.

§. 3. O all [Ye that do] sincerely and [truly] pas­sionately [and earnestly repent you of] all your former iniquities, and [your sins] which ye have committed: And ye that have cast away all malice [and are in] a perfect state of [Love and Charity with] every one of [your Neighbours: And] ye that condemning your by-past folly, do resolve and [intend to lead a new life] taking Jesus for your guide [following the Com­mandments of God] fully [and walking from hence­forth] unblameably [in his holy ways] in the name of Christ I bid you that are so qualified, to [draw near] to this holy Table [with Faith] in your Savi­ours mercy [and take this Holy Sacrament] the pledge of his love [to your] great and endless [Com­fort] only because you must have no secret accusations of Conscience to disturb your joy in this blessed Feast. Open your heart to the Lord once more [And make your humble Confession] with great sorrow and con­trition [to Almighty God] and that in the lowlyest posture [meekly kneeling upon your knees] to beg your Pardon from the King of Kings.

SECT. III. Of the Confession.

§. 1. BEsides those publick Confessions in the reconci­liation of notorious Offenders to the Church, and those of the Closet performed by humbled Souls in order to their preparation for this Sacrament; We [Page 177] learn from St. Chrys. that all the Communicants were wont to join in saying the same general Prayer for Mercy, [...] Chrys. Hom. 18. in 2. ad Cor. and St. Aug. August. de salutar. dorum c. 33. affirms, that when they received these my­steries, they first did fly to Confes­sion and Repentance, and what sins they found themselves guilty of upon a strict survey of their actions, they did immediately purge away by penitential acknowledgments: So that of old not only the Priest (as the Custom of Rome now is) but every one of the people made an open Con­fession to God before the Communion; it was indeed in general Terms In hâc confessione non in specie, sed in genere confitenda sunt peccata, quoniam ista confessio non occulta est, sed pub­lica: Innocen. l. 2. de myst., but omitted by none, because there is no Man but he hath sinned, and he that is not censured by the Church, nor lyable by humane Laws, may yet be guilty before God. The Death of Jesus is now to be set forth, and if we do not confess those sins which caused that his bitter Passion, he might seem to suffer for his own of­fence: Nor can we expect a publick pardon sealed, till by Confession we declare, how little we deserve it, how much we need it, and how highly we are obliged for it. And by doing this one duty well, we shall renew the sense of our sins, and enlarge our affections to him that died for them, we shall move our God to forgive them Quando homo dete­git Deus tegit, cum ho­mo coelat Deus nudat, cum homo agnoscit Deus ignoscit. Aug. in Psal. and give the best testimony of our amendment Somnium narrare vi­gilantis est, & vitia sua confiteri sanitatis iudicium est. Senec. ep. 54.. Now that we may thus offer up this exact and pious Confession; let us first labour to understand it, and be af­fected with it, by the following explication.

The Analysis of the Confession.

  • Sect. 2. This Confession hath five Parts.
    • 1. An acknow­ledgment of our sins shew­ing,
      • 1. To whom we do con­fess,
        • Almighty God, Fa­ther of our Lord Ie­sus Christ, Maker of all things, Iudge of all Men.
      • 2. What we do confess,
        • 1. In general
          • We acknowledge and bewail our manifold sins and wickedness,
        • 2. In par­ticu­lar.
          • 1. The num­ber.
            • Which we from time to time, most grie­vously have commit­ted,
          • 2. The kinds.
            • by thought, word, and deed, against thy Divine Majesty;
          • 3. The effects of them
            • provoking most justly thy wrath adn indig­nation against us.
    • 2. An Act of Contrition for them expressed.
      • 1. More largely.
        • We do earnestly re­pent,
      • 2. More strictly in our,
        • 1. Sorrow for them.
          • and are heartily sorry for these our misdo­ings:
        • 2. Hatred of them.
          • the remembrance of them is grievous un­to us,
        • 3. Trouble un­der them.
          • the burden of them is intolerable:
    • 3. A supplica­tion for pardon intimating,
      • 1. What we crave.
        • Have mercy upon us, have mercy upon us,
      • 2. Of whom we crave it.
        • most merciful Father,
      • 3. In whose name.
        • for thy Son our Lord Iesus Christ his sake,
      • 4. How far our Petition extends.
        • forgive us all that is past,
    • 4. A Petition for such Grace as may be true,
      • 1. In the duration of it.
        • and grant that we may ever hereafter,
      • 2. In the Acts of it.
        • serve and please thee in newness of life,
      • 3. In the end of it.
        • to the honour and glory of thy Name,
    • 5. A general motive to them all.
      • through Iesus Christ our Lord, Amen.

A Practical Discourse upon the Confession.

§. 3. Almighty God Father of our Lord Iesus [Page 179] Christ, maker of all things, Iudge of all men.] When the glories of God were described before holy Job, he immediately abhors himself in dust and ashes, Job 42.5, 6. and there is not a more effectual instrument of contrition, than a serious prospect of the Majesty whom we have offended, hence the Servants of God in Scripture do usually begin their Confessions with the mention of the Divine Power and goodness, Nehem. 1.5. Dan. 9.4. And for this cause our Church hath selected four most comprehensive Titles, which do most clearly set before us, the Greatness and the Goodness of that Lord against whom we have sinned. We will therefore particularly consider them, First, As they contain matter of terror for our humiliation. Secondly, As they express grounds of hope to encourage us to ask Pardon. 1. We may meditate that he whose Laws we have broken, is an Almighty God, infinite in Power, and terrible in his Anger, from whom nothing can defend us but submission, and a great humiliation; It was desperate presumption to offend him, and it is a strange stupidity and madness, if we now be void of fear and sorrow: Are we stronger than he? 1 Cor. 10.22. if not, why did we provoke him at first? or how dare we now stand out against him? 2. He is the Fa­ther of our Lord Jesus Christ, and in him he is the Fa­ther and Fountain Pater Hebraicè pro authore, vel fonte, mi­sericordiae, ita Ephes. 1.17. Job 38.28. &c. of all mercies, 2 Cor. 1.3. and by him he hath expressed such an affection to us, as all the World can never paral­lel, and have we thus requited him? by profaning his name, disobeying his Com­mands, despising his love, and doing that which his Soul hateth? Oh monstrous ingratitude! 3. He is the ma­ker of all things, and so may justly challenge obedience from all the World, nor is there any of his Creatures, [Page 180] but we alone, that are refractory to his will. Can there then be greater injustice than that we should rob him of the service we owe unto him, and abuse him by those very things which he hath made to serve our needs? 4. He is the Judge of all men, Gen. 18.25. at whose sentence we must either be justified or condemned for ever, and yet instead of obliging him to stand our Friend, we have even urged him to become our Enemy, and forced him as he is just to pass a dreadful doom up­on us: Let us lay all this to heart, and his Power will shew the Boldness, his Love the Baseness, his Title to us the Injustice, and his Authority over us the folly of every sinful Act, and all together I hope will melt our rocky hearts, and make us sincerely Penitent. 2. That we be not too much dejected, let us review these Attri­butes again, and we shall also find in them, motives sufficient to support our hope, and encourage us to ask forgiveness: For first, He is Almighty, even absolute and supream; so that if he please he can forgive with­out controul, and none can reverse his Acts of Grace. Secondly, He is the Father of our dear Redeemer, and in him loveth us with an everlasting love, by him our Peace is made, so that through him we may go with boldness to the Throne of Grace. Thirdly, He is the Maker of all things, and of us among the rest. Now he hateth nothing that he hath made, for his mercy is over all his Works, wherefore we may have good hopes that he will pity and help the work of his own hands. Lastly, He is the Judge of all men, Let us therefore now make our supplication to him, for it is yet the time of mercy, Job 9.15. and he is now willing to help them whom he hath redeemed with his precious blood. Being thus prepared by medita­ting on these Attributes, we may fitly begin to confess as followeth.

[Page 181]§. 4. We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have Committed.] These two words to [acknowledge and bewail] are taken out of Psal. 38.18. For I will confess my wickedness, and be sorry for my sin. And if (as St. Augustine notes) Davids bare resolution to do this, before the words were in his mouth, did obtain his pardon, Nondum pronunciat sed promittit se pronun­ciaturum, & ille di­mittit — Vox nondum in ore erat, sed auris Dei in Corde erat: August. in Psal. 36. how much more shall we be admitted to for­giveness who do actually perform them both? They are indeed the proper parts of Repentance to be exercised in Confession, and are both of them most reasonable and fit to be done just now. 1. What impudence were it to deny our sins before him from whom we cannot hide them, and what folly to conceal them from him that would heal us and forgive them Quis non invitare­tur illi ad praemium confiteri, cui non possis negare quod feceris? Cassiodor. in Psal. 118.? Are we ashamed to acknowledge them in the Church, and are we not afraid to be charged with them before all the World Hoc in Ecclesiâ fa­cere fastidis? — ubi ni­hil est quod pudori esse debeat, nisi non fateri, cùm omnes simus pecca­tores, ubi ille justior qui humilior. Ambr. de poen. 2. 10.? Alas we are all Sinners, and he that con­fesseth it most humbly shall soonest become innocent. 2. And there is as great reason that we should [bewail] them also, because here we see the wounds which they have made in the Lord Jesus. When David saw his people dy­ing by thousands for his sin, immediately he cryes out As Nisus in Virg. Aen. 9. seeing Eurya­lus his friend like to be slain. No longer could he hide himself, nor see So sad a sight, but cries at me, at me! Behold my self who did the fact, am by, Against me turn your steel, ye Rutuli! I have sinned, I have done wick­edly, but these sheep what have they done? 2 Sam. 24.17. And can we behold the innocent and [Page 182] immaculate Lamb of God, bleeding and dying for our offences, and not cry out with tears, Lord, what hadst thou done, to be thus used? thou hadst acted no evil, nor was guile found in thy mouth; sweetest Jesus, my sins were thy mur­therers, and thou sufferdest for my wretchedness: If I may not weep for thee, Luke 23.28. yet let me weep for my self who have brought all this upon thee. Now when your heart thus begins to bleed with sorrow, and your mouth is opened to confess, behold what excellent matter is here prepared! First, You are taught what you must acknowledge, viz. All your Sins and Wick­edness, your lesser as well as great­er iniquities, Omne enim malum etiam mediocre mag­num est, Cicer. Tuscul. qu. l. 3. for though they are many, and manifold, of seve­ral kinds and qualities, yet they all agree in this, that they are all odious to God, and will be damnable to you without repentance; Consider also, 1. How often. 2. How grievously they have been committed. First, You have been raising this heap, and running on this score all your life [from time to time] Hebr. de Die in Diem. Psal. 96. ver. 2. that is, both continually as to durati­on, and frequently as to the repe­tition; You have long been disobedient, and renewed these offences every day, and every hour, if not every moment, so that it is next to impossible to compute them; they are compared to the hairs of your head, and the Sands of the Sea, both which exceed humane Arith­metick; yet God that numbers our hairs, and reckons the sands, can particularly accuse you for every one of these sins, and have you not great reason then to ac­knowledge and bewail them? — And the rather, Se­condly, [Page 183] Because they are not only many, but very hei­nous, and committed in a most ( grievous Lam. 1.8. Heb. peccando peccavimus, Angl. grievously sin­ned, quam phrasin no­stri reddunt, Exod. 32.31. A great sin. Jer. 6.8. grievous revol­ters, ubi Vulg. & C. Par. principes decli­nantium. Jun. & Trem. contumacium contuma­cissimi.) and provoking man­ner, in despite of mercies, and the means of grace, in defiance of your own knowledge, and your Con­sciences, with so much ingratitude and baseness, that it cannot but be grievous to your Heavenly Father to bear it, and I hope it will also be grievous to you to consider it, and that when you think thereon you will weep unfeignedly.

§. 5. By thought word and deed, against thy divine Majesty; provoking most justly thy wrath, and indig­nation against us.] Although it is impossible to re­cite here all the particulars in which we have sinned, yet we should run into the suspicion of Hypocrisie, if we did wholly rest in generals; wherefore the Church sees fit to put our thoughts into some method, for the furtherance of our penitential recollections, and how could that be better done than by that brief, yet full division, so often found in the An­tient Liturgies, Peccavi nimis cogi­tatione, locutione, & opere, Miss. Rom. and so much used among the Fathers, directing us to consider of the several sins of our Thoughts, our Words, and our Deeds? For the Heart in which Jesus should lodge, the Mouth by which he should enter, and the Hand with which we should re­ceive him, all of them are defiled; And Solomon tells us, that for every secret thought, Eccles. 12.14. Christ, that for every idle word, Math. 12.36. St. Paul, that for every evil deed, 2 Cor. 5.10. God will bring us in­to judgment. Let us therefore now prevent that by considering and judging our selves. First, For the sins [Page 184] of our Thoughts, for our Cogitations are always vain and roving, often haughty, wanton, or envious; some­times revengeful, mischievous, or Atheistical: and be­cause these sins of the heart require no determinate time or place to their Commission, and are acted with­out either pains or assistants; Animi motus citra temporis moram fiunt, citra lassitudinem per­ficiuntur, citra negoti­um consistunt, omnem temporis occasionem ido­neam habent. S. Basil. Conc. 3. they are almost every where, and always done, and we may all cry out, Lord who can tell how oft he thus offendeth? Secondly, For the sins of our Words, which are the superfluous scum of an evil heart; running over out of the mouth Math. 12.34. [...] S. James 1.21. [...].. Alas how many lies and slanders, Oaths and Curses, boast­ing, flattering, and filthy speeches proceed thence? Beside infinite and innumerable vain words, [...]. Quod & fine utilitate loquen­tis dicitur, & audien­tis: S. Hieron. all which the Jewish Doctors say shall be noted in a Table, to be produ­ced, and read before us in the hour of Death Vajikra Rab. Sect. 26.. And a greater than they saith, we shall give an account for them in the day of Judgment, Math. 12.34. Thirdly, For our Deeds of Wickedness, all which are open to God, and our Consciences, and many of them publick and notorious to the World: By these we have done great dishonour to God, brought much of scandal on Religion, and done real injury to our Neighbours. Let us therefore reflect upon all this, and consider that we have offended in all these kinds: and whereas we should have glorified God in our Hearts, with our Lips, and by our Lives; we have sinned [...] [...]ry one of these ways, that is, as many [...] ar [...] capable of sinning against the Divine [...] [...]nd that our Confession may be more hum­ble [Page 185] and passionate, let us further meditate of the dread­ful effects of such and so many Sins: St. Paul informs us, they produce in God Indignation and Wrath against us, Rom. 2.8. And oh how terrible a thought it is, to think that God is angry with us! this makes the Spirits of darkness tremble, and melts the heart of an ingenuous Christian, into tears and mourning. But it may be we fancy (as Basilides of old) that God will see no sin in us, or being so merciful however will not be so much incensed at us, and so we shall confess with Agags vain Confidence, 1 Sam. 15.32. that the danger of death is past: Oh take heed! When God hath said that he hates all iniquity, and vowed, yea sworn that he will punish it, what madness and presumption is it, to think he is not just, or not serious? This is so vain and so impudent, that it adds one greater, to all the former sins Nemini ita (que) facilis sua causa fit; nullus dif­ficiliùs evadit, quam qui se evasurum praesumpse­rit: S. Salvian.; and thus to hope against sense, and reason, and the truth of God, hath been the ruine of thousands. The Church there­fore will have us to acknowledge that we have deserved the wrath of God; yet not as the Athenians, who obliged the Malefactor convicted by Law, to confess himself wor­thy of Death, that they might ground the sentence up­on his own words; but that God may upon our free acknowledgment, most freely acquit us for Jesus sake. If we believe we have merited the indignation of the Almighty, we shall fear it, and if we fear it, we shall strive to escape it, and so we shall never feel it Hoc metueret consci­entia nostra si crederet —si autem crederet, & caveret, si caveret, eva­deret. Cypr. de un. Eccl.. And thus the Di­vine Anger may bring us to Re­pentance, and become the Instru­ment of our Pardon Indignatio ejus non est ultionis executio, sed magis est absolutionis operatio. Tertul. in Marc.. Consider how great a miracle of Patience [Page 186] it is, that God hath not begun with us; how miserable we shall be if ever we fall into his aveng­ing hands, and how great a mercy it is that he is pleased to try us now once more: And if either his love can draw us, or our own danger drive us by repentance into the Arms of his Mercy, we may yet be saved, and his name glorified in our deli­verance.

§. 6. We do earnestly repent and are heartily sor­ry for these our misdoings, the remembrance of them is grievous unto us, the burden of them is intolera­ble.] In pursuance of our first general affirmation, we did before [acknowledge] and now we do [bewail] our manifold sins. That is the first, and this the second part of every just Confession; and surely when we have owned the facts to be so many, and so abominable, we cannot but be exceedingly grieved for them, the bold­est Sinners being hardly so confident, when their crimes are discovered, to say they do not repent of them; and therefore our hearts must be moved with those passions which our mouths do here express in so many and dolo­rous terms. First, We must repent most seriously and fervently Earnestly: Graeca Vers. Lit. [...]: Nota, verba duplicata in Hebr. passionem ex­primentia, Nostrates reddunt [earnestly] Job 7.2, &c. Jerem. 31.20. I do earnestly (or passionately) re­member him still., having indigna­tion against our selves, that ever we did commit them, and wish­ing again and again they had ne­ver been done. Secondly, We must be heartily sorry for them, and if possible we must testifie the real Passion which we feel, by our tears. Bassianus could never look upon the Picture of his Brother Geta whom he had slain, but he wept, as Ael. Spartia­nus reports; and can we with dry Eyes behold Christ [Page 187] Crucified for our Sins? We do not read (saith St. Am­brose) what Peter said, but we do read that he wept bitterly; and there was a mighty Oratory in those tears Interdum lachrymae pondera vocis habent: Ovid. 3. de Pont. El. 1.: yet if our temper be not apt to express it self in tears, we must be truly sorry, and some­times the heart may bleed when the Eyes shed not one drop. Thirdly, We must look back upon them with a sad Remembrance: we acted them rashly, in the hurry of a Temptation, not dis­cerning the evil or the danger of them; but now that we soberly view the guilt, the shame, and the misery following upon them, the remembrance of them is grievous to us, as the murther of Clitus was to the Gre­cian Conqueror, when his Wine was gone and his rea­son returned, for then he was like to have done vio­lence to himself for so base an Act. Alas we have grie­ved our dear Father in committing them, and the re­collecting of that must be as grievous to us, as the acting of them was to him. Fourthly, We must feel the heavy burden of them. Nullum onus graviùs est quam sarcina pecca­torum, & pondus flagi­tiorum: Amb. Ep. 18. In the day of our madness we never felt the strokes, nor discerned the load: but now that we discover our condition, the grief, the shame, and the fear do even sink us with the mighty pressure. Our Souls are greatly vexed, they go stooping and bow­ed down, Baruch 2.18. they are a sore burthen too heavy for us to bear, Psal. 38.4. and in this distress we pray with the Greek Church [...] Liturg. Eccles. Graecae., O Lord stretch out thy life-giving hand, and lift us up, who are bowed down, and lie groveling upon the Earth, under a grievous [Page 188] and deadly burthen: We can hardly bear up under the weight of this momentany sorrow, and how then are we like to endure the eternal Vengeance? Thus then we must be affected when we say this Confession; for let us remember that we do not confess to instruct an All-seeing God, but to humble our selves; And to reckon up our sins without such contrition is but a re­newed provocation: he that abhorred our wickedness when it was done, will abhor us if we tell the story of it with an unrelenting heart. Let him therefore not only hear the words of our lips, but the sad groans of our penitent hearts, saying, [...] Philo legis alleg. l. 2. Ah me! how long have I been sick of the Disease of folly? Mi­serable wretch! can I excuse, or dare I deny any of this Indict­ment? the facts are apparent, the Law is plain, and the sentence un­avoidable. I must confess I have been as unworthy and as grievous a sinner as ever the Earth bore, and I am amazed at my self, for I am here liable to all that God hath threatned to the greatest offenders. Wo is me, I have no refuge, no sanctuary, but in the divine mercy, and thither will I fly for succour.

§. 7. Have mercy upon us, have mercy upon us most merciful Father, for thy Son our Lord Iesus Christ his sake forgive us all that is past.] After the Confession of our sin, and our hearty Contrition for it, most regularly follows this supplication for Mercy: We have clearly represented our miserable Estate, how we lie groaning and oppressed with an intolerable load of guilt and terror; and he that commands us not to see our Enemies Beast lie under his burden without re­lief, Exod. 23.5. will never suffer our poor Souls to pe­rish under this our grievous pressure, but will pitty and [Page 189] help us; especially because we do with so much Passion beg his Mercy, with redoubled Cries, Have mercy upon us, have mercy, &c. We must not censure this as a vain repetition, for it is the very words of David, Psal. 57.1. & 123.3. and doth rarely express our great ne­cessity, our earnest desire, and our imminent danger Repetitio ardorem precandi denotat, & clementiam divinam commovet ad opem ac­celerandam: Muis. & Gejer. in Psal. 57.: it is an importunity pleasing to our gracious God, Mark 10.47, 48. who is ready to give his mercy as soon as we are fit to receive it; and when by our urgent cries we shew that we have found ou [...] want of mercy; he rejoices in that opportunity to be­stow it: He is a most merciful Father, and the foun­tain from whence all the pity in the World doth flow and if men (who are often churlish and unnatural) can scarce deny the cries, or abuse the expectations of their Children, Luke 11.11, 12, 13. how much more impossible is it for our Heavenly Father to reject so earn­est and so necessary a request. The Prodigal no soone [...] pronounces the word Father, Luke 15.21. but the res [...] of his speech was much of it interrupted by his Fathers embraces, charmed with that endearing name, which as we here use on the same occasion, let us do it with like affections, and it shall have the same success: Mercy is the first, but not the only thing we ask, for we fur­ther beseech him to forgive us, and this will follow th [...] other, because the mercy of God is not a meer useless pity, or in­effective condoling Misericordia est ani­mi condolentis affecti [...] cum additamento be­neficii, ut compatiamu [...] proximo, & largiamus de proprio: August.; but it im­mediately brings us help: for by removing our sin (the cause) it soon takes away our misery, which was only the effect thereof: we desire therefore his mercy may appear in our forgiveness, and we have a [Page 190] powerful motive annexed; not for our Righteousness Non quia merui, sed quia egeo, justitia meri­tum quaerit, misericor­dia miseriam. Bern., but for our Lord Jesus sake, whose Death is here set forth, and who hath so purchased mercy, as to satisfie justice Misericordia tunc est vera misericordia, si sic facta est, ut justitia per eam non contemnatur, Chrysos. hom. in Math.. Wherefore we may most chearfully ask a pardon in his name, even for all that is past, be­cause he hath deserved mercy for all the World if they will receive it, and there are Millions of Souls now in Heaven, that once lay under as great a burden as we now do, who making their Confession and supplica­tion in his name, have for his merits sake been advanced to a state of glory: Let us ask then also, and that with all possible fervency, considering how blessed we shall be, when God hath crossed out all our debts, and Jesus cancelled all our Obligations; Oh how will this dispel all our Clouds of sorrow? how chearfully shall we stand upright and praise God in the following Office, when this dismal load is thus removed?

§. 8. And grant that we may ever hereafter serve and please thee in newness of life, to the honour and glory of thy Name, through Iesus Christ our Lord, Amen.] In the same breath that we ask for Pardon, we must also Petition for Grace to amend our lives, or else we affront the Holiness of God Non est poenitens sed [...]rrisor qui adhuc agit [...]nde poeniteat. S. Bern. while we pretend to crave his mercy; He that only desires forgiveness to be quit of his pre­sent fear is an Hypocrite Improbus quo ad me­tuit omnia est promissu­rus, fimulat (que) timere desierit similis est futu­rus sui: Cicero. 2. Phil., and doth not hate or grieve for his ini­quity, but for the punishment an­nexed to it, and when that fear ceaseth will be as bad as ever: But I hope we have truly felt the weight of sin, and duly apprehended the [Page 191] misery of having God to be our Enemy, and if so, we shall be as desirous to be kept from future sins, as we are to be delivered from our past offences: We have seen how base, how foolish, and how desperate a thing it is to displease the Lord; let us now therefore beg it as a mighty favour, that we may hereafter please him, by an obedience that may last for ever, and may extend to all parts of our duty, so that we may be wholly chang­ed into new Persons, and live in newness of life, Rom. 6.4. Proclus tells of one Eurynous, who died and was buried at Nicopolis, yet some days after was taken up alive [...]. Comm. in Plat. Rep. and afterwards did lead a much more holy life than he had done before [...]. Comm. in Plat. Rep.. Even so should we who were dead in Law, and by the sentence of our own Conscience, being now raised up again by the mercies of God, and the merits of Jesus, walk after a new manner, in all religious and holy Conversation; so should our deli­verance be for the glory of his holy name through Christ Jesus, for whatsoever Lusts we shall conquer, or what­soever good we shall perform, the praise must wholly redound to him, who did revive and restore us: And surely we shall find it a most happy change, from the slavery of sin, the bondage of Satan, and the fear of Hell, to be acquainted, with the pleasures of holiness, the peace of a good Conscience and the love of God, wherefore though this be the last, let it not be thought the least of these Petitions, but let us beg it with such Devotion, as may attest our sincerity in all the other parts of this Confession, so will our Heavenly Father grant them all to us through Jesus Christ our Lord, Amen.

The Paraphrase of the Confession.

§. 9. O [Almighty God] we thy poor sinful Crea­tures, full of anguish and confusion for our offences against thy Majesty, do make bold to come unto thee, because thou art the [Father of our Lord Iesus Christ] and for his sake inclinable to shew us mercy; Thou art the [Maker of] us, and [all things] and thou hatest nothing which thou hast made, but hast pity on all the works of thy hands; so that we are encouraged to make our supplication unto thee, O thou [judge of all men] for it is in thy power for ever to acquit or to condemn us:

We tremble and blush to be found Sinners against so infinite a power and goodness, but we must not add Hypocrisie to our disobedience; Wherefore [We ac­knowledge] freely [and bewail] most bitterly [our manifold] offences of all kinds, from the least of our [Sins] to the greatest of our Crimes [and wicked­ness.] All and every one of [which we] long and frequently [from time to time] with many provoking aggravations [most grievously have committed:] O Lord, who can tell how oft we have offended Here call to mind some of the greatest of thy particular sins in thoughts, words, or actions., [By thought] in vain and evil imaginations, by [word] in false, uncharitable, or blasphemous speeches [and] by [Deed] in ungodly, unjust, or in­temperate actions? For alas by all and every one of these ways we have daily sinned [against thy Divine Majesty] turning thereby thy loving kindness into dis­pleasure, and [provoking] thee to anger, we have gi­ven thee cause [most justly] to let loose [thy wrath and indignation against us] to our utter ruine, if thy mercy do not help us:

Our guilt is evident, our danger apparent, and our estate is most deplorable; wherefore [We do] most passionately, and [earnestly repent] us, that ever we did commit them. [And are heartily sorry] with all our Souls [for these our] so many and so abominable [misdoings.] When we look upon the baseness and presumption of these vile offences [The remembrance of them] doth pierce our hearts with shame and sor­row, and [is] most [grievous unto us.] When we behold thy Favour which we have forfeited, and Eter­nal Damnation which we have deserved thereby [the burden of them] presseth down our Souls, with a load of terror and amazement that [is intolerable.]

Yet since thou callest all that are heavy laden, we must not despair of thy pity, but in this great distress we do beseech thee to [Have mercy upon us] and since our necessity forceth us to be importunate, we will cry again [Have mercy upon us] We know thou art a [most merciful Father] though by sin we are unwor­thy to be called thy Children, yet we hope thy bow­els will yern upon us; We lie prostrate and helpless, begging of thee [for thy] dearly beloved [Son our Lord Iesus Christ his sake] and by the merits of his Cross and Passion to [forgive us] freely and fully for [all that is past] from the beginning of our life un­til this very moment.

Lord make us instances of thy mercy [And grant] when we have received so excellent and undeserved a favour [that we may] be so engaged thereby, as that for [ever hereafter] we may beware of falling back into the like sin and misery: Convert us we beseech thee as well as pardon us, and enable us most obedi­ently to [serve and] most intirely to [please thee] by spending the rest of our time [in newness of life] and all holy conversation; Which through the help of [Page 194] thy grace, we do here vow and resolve upon; that this mighty change may tend [to the honour and glory of thy Name] who hast so wonderfully delivered us: All which we most heartily beg [through Iesus Christ our Lord] to whose intercession for us do thou say [Amen] and it shall be to us according to thy word, Amen.

SECT. IV. Of the Absolution.

§. 1. HE must be wholly a stranger to the Discipline of the Antient Church, who knows not how great a care was taken that no publick offender might partake of these mysteries, until by a long tryal and a great humiliation, he had received an Absolution as publick as his crime had been, so that it was a mighty and scandalous irregularity in S. Cyprians time Nondum poenitentiâ actâ, nondum exomolo­gesi factâ, nondum ma­nu eis ab Episcopo & Clero impositâ, Eucha­ristia iis datur. Cypr. de laps. that lapsed persons by the favour of the Confessors and Martyrs were in some places suffered to Communicate without the solemn Absolution, which yet was rectified afterwards Ʋbi (que) mysterii ordo ser­vatur, ut prius per remis­sionem vulneribus medi­cina tribuatur, postea alimonia mensae coelestis exuberet. Ambr. in Luc.. But this godly Discipline being now every where laid aside, it is so much the more necessary to supply it by this general Confession and Abso­lution: Concerning which in general, the Reader may consult what is said before, Compan. to the Temp. SECT. IV. §. 1. And as to this particular form it shall suf­fice to note that it is in imitation of that antient form [Page 195] of blessing, Benedictio ista pro­nuncianda est à sacer­dote stante, facie ad populum versâ, manibus elevatis altâ voce, & in nomine Dei proprio: RR. ap. Fag. Numb. 6.24. &c. being expressed by way of Prayer, as there, The Lord bless thee, &c. And since it is certain, there is such a Power vested in the Mini­sters of the Gospel, to support the spirits of a dejected Penitent, by antedating his pardon in the name of God; there can be no fitter opportu­nity to exercise this power, than now, when so many poor humbled Sinners are kneeling before God and beg­ging forgiveness at his hands. Then it becomes the Priest in Confidence of his Masters Mercy to give them his best wishes and with more than an ordinary Prayer to signifie, as well as ask their pardon. You have said with David, We have sinned, wherefore God hath sent his Minister like another Nathan, to assure you, that, He hath also put away the iniquity of your sin, 2 Sam. 12, 13. And though David might by his Faith in the Promises have found some Comfort, yet neither so sure nor so sweet a consolation as when he receives it from the mouth of a special Messenger. So likewise if we would chuse to believe rather than dispute, it would be a powerful Cordial to every troubled Spirit, by a parti­cular Officer from the King of Heaven to be thus salu­ted; and he that cannot value this Absolution from the Priest, can no other way receive satisfaction to his doubts and fears, unless he expect to be assured of his Remission by an immediate Revelation, or can be con­tent to stay till the day of Judgment for the Resolution of this great enquiry. Only let us but be careful, that our Repentance be sincere, and then we may with much joy hear the following Absolution, which very briefly we shall now explain.

The Analysis of the Absolution.

  • Sect. 2. The Absolution hath three parts.
    • 1. The Original from whom it springs.
      • Almighty God our Heavenly Father,
    • 2. The ground on which it depends, His pro­mise.
      • 1. The motive to it.
        • who of his great mercy hath promi­sed
      • 2. The matter of it.
        • forgiveness of sins,
      • 3. The conditions an­nexed to it,
        • to all them that with hearty repen­tance, and true Faith turn unto him.
    • 3. The Petitionary blessing or Absolution it self, for
      • 1. The A­verting the Evil of,
        • 1. Sin.
          • Have mercy upon you,
        • 2. Punish­ment.
          • Pardon and deli­ver you from all your sins,
      • 2. The ob­taining of good both,
        • 1. Pre­sent.
          • Confirm and strengthen you in all goodness,
        • 2. Fu­ture.
          • and bring you to everlasting life, through Iesus Christ our Lord. Amen.

A Practical Discourse of the Absolution.

§. 3. Almighty God, our Heavenly Father, who of his great mercy hath promised forgiveness of sins, to all them that with hearty Repentance, and true Faith turn unto him.] The Spiritual Physician doth here pro­ceed most regularly in the Cure of poor Sinners, that la­bour under a burden of guilt and sorrow; for he first premises such Considerations as may dispose them to believe, that the following Blessing shall be ratified, and the Absolution confirmed by a higher Power. For first, He minds them that he who is Almighty, and only can forgive, Mar. 2.7. is also their Heavenly Father, and full of Compassion toward them, yea like as a Father pittyeth his own Children, even so is the Lord merciful [Page 197] unto them that fear him, Psal. 103.13. But of this be­fore. Secondly therefore, that he is not only engaged by his affections, but by his truth also to deliver them; for he hath solemnly promised ( Isai. 55.7. Ezek. 18.30. John 3.16. &c.) that he would freely forgive and fully be reconciled to all such as unfeignedly grieved for their sins, and wholly cast themselves upon his mercy, so that they cannot doubt of a pardon if they believe him to be faithful that promised Qui credidit promit­tenti, fidentèr promissum repetit, promissum qui­dem ex misericordiâ, sed jam ex justitiâ per­solvendum: Bern. de gr & lib.. It was indeed only his great mer­cy which moved him to promise this, because he might most righ­teously have taken the first forfei­ture made to his justice; but now this gracious Promise is made by him that cannot lie, there is a certainty of the perfor­mance: He knew that as the stroke of his Vengeance was intolerable, so the expectation thereof was terri­ble and amazing; wherefore he promised forgiveness, on purpose to prevent the despair of such as were willing to amend, that by so great a favour he might engage them to obedience, and encourage them in all the parts of duty: Yet because it almost exceeds belief that ever God should receive such grievous Sinners, and they that are most truly humble are most apt to Question this, therefore is all this premised, to prepare them, with faith and hope to entertain that which follows.

§. 4. Have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life through Iesus Christ our Lord: Amen.] When Jesus was to raise up Lazarus from the dead, he commanded the men who stood by to remove the stone from the Grave, and afterwards to unloose the Grave-Clo [...]hs: even so, [Page 198] though he only do give life to Sin­ners Absolutio hominis in Dei miseratione, non in hominis potestate est. Ambr. in Job. l. 1. c 6., yet he is pleased to use the Ministry of his Servants in the Dispensation of their Pardon Nostrûm est onera re­movere, illius exuere de sepulchro exutos vincu­lis: idem de poen. l. 2. cap. 7.. The Prayer is made by the Priest, but then it is directed to the Di­vine Majesty: and though accord­ing to the antient manner Misereatur vestri om­nipotens Deus, & di­mittat vobis omnia pec­cata vestra: Missal., it be put into the form of a request, yet being grounded on the promise, and agreeable both to the nature and design of God, it hath a mighty force, and as­cends Heaven Cum privilegio: it is like the Fathers Bles­sing, which hath always been believed to convey as well as crave the Benediction; thus Isaac blessed Jacob, Gen. 27.28, 29. in the Imperative Mood: God give thee, &c. Let the people, &c. Be thou Lord, &c. And thus Jacob blessed Josephs Sons, Gen. 48.15, 16. and the Lord accomplished all the particulars. Let it therefore chear your hearts, ye contrite ones, to hear this Blessing from your spiritual Father; for behold it contains all that you do need or can desire. Are you miserable? here is mercy: are you sinful? here is pardon: are you liable to punishment? here is deliverance: are you desirous but unable to do good? here is strength and confirma­tion: are you fearful of Death and Hell? here is Hea­ven and Everlasting Life: And all this asked of God by one that he hath Commissionated to make this Pray­er; so that your only care is, that your Repentance be such as your Minister believes it to be, and then this Ab­solution shall certainly be confirmed in the High Court of Heaven, and not one word thereof shall fall to the ground.

The Paraphrase of the Absolution.

§. 5. Let not the multitude of your sins discourage any of you who are truly grieved for them, for I am bound to speak peace to you in the name of [Almighty God] against whom you have offended, because he is [our Heavenly Father] infinite in mercy and loving kindness; And you may believe this the more firmly, since it is he [who of his great mercy] and pity to poor Sinners, so freely and frequently [hath promised] to grant [forgiveness of sins] and a gracious Pardon [to all them that with hearty Repentance] for their grievous offences [and true Faith] in his mercy and the merits of Jesus, do [turn unto him] to seek re­mission, and obtain his favour: I his Substitute belie­ving you to be such, do according to mine office beseech and require this our gracious Lord to [Have mercy upon you] and to pity your misery, as also to [Par­don] the guilt [and deliver you from] the punish­ment temporal, spiritual, and Eternal, due unto you for [all your Sins]: And when he hath acquitted you, and so engaged you to live more holily hereafter; Let him [confirm] you in the purposes [and strengthen you in] the performance of [all goodness] and virtue: so that finally he (for his mercy) may save your Souls [and bring you] safely through all the dangers of this World [to everlasting life.] Let all this be granted and made good unto you every one [through] the Me­rits and the Intercession of [Iesus Christ our Lord] who hath purchased all these benefits for repentant Sin­ners. [Amen.] Be it so.

SECT. V. Of the Sentences of Scripture.

§. WHosoever hath been truly sensible of his sins and deeply humbled for them, will find it no easie matter to believe that God hath yet any fa­vour for him; for although it be most desirable, yet it is a happiness so strange and undeserved, that it is of­ten too big for the hope of a poor Pe­nitent Proprium hoc miseros sequitur vitium, Rebus nunquam credere laetis, Redeat foelix fortuna licèt, Tamen afflictos gaudere piget. Sen. Thyeste.. Where­fore we must now labour by all means to beget in those that come hither a firm perswasion of Gods mercy: for Faith is as necessary in a Communi­cant as Repentance, the Antient Church calling those properly the faithful Is igitur vocabatur fidelis non qui baptiza­rus aut confirmatus est, sed qui Eucharistiae sa­cris participasset: Al­baspin. obs. l. 1. who had received the Lords Supper. The Germans allowed none to come unto their Sacrifices, who had lost their Shield Tacitus de mor. Germ.; nor do we approve that any should come to this Chri­stian Sacrifice who wants the Shield of Faith; for how can they repent kindly whose hearts are not softned with the hopes of mercy Nemo enim potest be­ne agere poenitentiam, nisi qui speraverit in­dulgentiam: Ambros. de poen. l. 1., or how can they delight in Jesus or give him thanks who doubt whether they shall receive any benefit by his Death or no? Fears and misgiving thoughts, trembling and despair must by all means be removed, before we feast at this [Page 201] Holy Table: And for this reason our Church hath sub­joined these Sentences to the Absolution. Some may be so scrupulous or so fearful as to question the power or the fidelity of the Servant, but who can or dare doubt of the Authority of the Truth of God [...] Clem. Al. strom. 5.? Can any deny what he affirms in his own word? or shall any suspect that which he promiseth with his own mouth? Be the Sinner never so much dis­consolate, surely it will revive him to hear the Majesty against whom he hath sinned, so kindly speaking peace unto him: Yet these Sentences are not to be thought a different kind of comfort from what we had before in the Absolution, for these are those Promises there men­tioned, and are in pursuance of it, and a further Con­firmation to it. There is but one thing in that Act of Grace which the most timorous person can doubt, viz. Whether it be certain that Almighty God hath promi­sed forgiveness to such as they are? Now to satisfie this enquiry, here are selected four of the most full and proper Sentences in all the New Testament, containing in them the very marrow of the Gospel, so overflow­ing with sweet and powerful comforts, that if duly considered, they will satisfie the most jealous Souls, and chear the most broken heart; if believed and embra­ced, they will utterly banish all the Clouds of sorrow and despair. There are, it is true, Sentences also in the Roman Missal, but those generally taken out of the Psalms Deus tu conversus lae­tificabis nos. Et plebs tua laetabitur in te, O­stende nobis, &c. Psal. 85.6, 7. Sacerdotes tui, &c. Psal. 132.9. Miss. secund. usum Ebor. Adjutorium nostrum in nomine Domini, &c. Psal. 121.2. Benedi­ctum fit nomen Domini, Psal. 113.2. sec. usum Sarum.; for as their form of Ab­solution hath no mention of the Evangelical promise of forgive­ness, so their Sentences are out of the Old-Testament, and seem too much to forget the Redeemer, by [Page 202] whom this Pardon is obtained. As for these Sentences before us, they have (nor need) no other me­thod, than that order in which they lie in the New-Testament, the words of the Master first, and those of his two prin­cipal Apostles following them: only that we may de­rive seasonable comfort from them, we will briefly discourse upon them severally.

§. 2. Come unto me all that travel, and are heavy laden, and I will refresh you. St. Math. 11.28.] This gracious invitation is the proof of the first assertion in the Absolution, viz. that our Lord doth promise for­giveness to all them that with hearty Repentance turn to him. For whereas all Sinners do lie under a heavy burden, yet the impenitent do not perceive it [...]. Chrysost.. Only those that dis­cern the baseness and foresee the punishment of their iniquity, these travel, that is (in the antient English) labour with great pains, these are heavy laden therewith, and cry out that their sins are a burden too heavy for them to bear, Psal. 38.4. these therefore are they that truly repent, who are oppressed with trouble and sorrow, shame and fear: And Jesus, though he be the offended party, doth most courteously call all such to come unto him, that is, to believe that he is able, and willing to help them, John 6.37. Heb. 11.6. and saith, he will refresh them by ta­king this burden off from them; for he hath born it upon the Cross, Isai. 53.4, 6. nay taken it away for ever, by satisfying the Divine Justice to which we were obnoxious; nor doth he require any merit in us to de­serve thus to be eased, or expect any other qualification, than only that we be sensible of our own Sin and Mi­sery, and find our need of his Mercy. Sweetest Savi­our, [Page 203] how excellent is thy goodness! we cannot doubt thy power to ease us, because thou hast born the sins of the whole World: we may not question thy willingness, who callest us to thee of thy own accord, nor dare we suspect thy sincerity, who art Truth it self, and always in earnest with poor Sinners. Our guilt made us think to fly from thee, but thy melting voice hath encouraged us to turn to thee, and laid us prostrate at thy feet, groaning under the offences we have done against thee, and now if thou dost pity us, we are safe, if thou art pleased, we are eased, if thou dost pardon us, the burden is gone; And if thou wilt take away this intolerable load we shall then venture to come nearer, even to thy holy Table; there to receive still more refreshment from thy mercy. [These are thy words O Christ, for thou hast spoken them, and they are mine because thou hast spoken them for my Salvation. — O sweet and amiable words in the Ears of a poor Sinner, by which thou invitest an indigent starved wretch, to partake of thy holy body. But who am I, O Lord, that I should dare to come?— the Angels and Archangels reverence thee, thy Saints and holy ones fear before thee, and yet thou sayst unto me, Come, &c. — unless thou hadst said it, who could have believed it to be true? unless thou hadst com­manded it, who durst have attempted this approach?] T. à Kempis de imitat. Chris. l. 4. c. 1.

The Paraphrase.

O ye of contrite hearts [Hear] with joy and won­der [what comfortable words] he whose love you so much long for, even [our Saviour Christ] himself [saith to all] such as you [that truly] grieving for your sins, do turn to him] to find mercy.

Lo, he pities you and most affectionately calls up­on you, saying [Come unto me] with a perswasion [Page 204] that I am able and desirous to help you. O [all ye that travel] with much grief and pains for your sins, [and are heavy laden] with the apprehensions of my anger against you for them, be not discouraged, for I will bear this burden my self [and I will] by my sufferings make your peace with my Father, and so [refresh you] ac­cording to your hearts desire.

§. 3. So God loved the World that he gave his on­ly-begotten Son, to the end that all that believe in him, should not perish but have Everlasting Life. S. John 3.16.] The second Assertion in the Absolution is confirmed by this Sentence, viz. that Almighty God will forgive all, that with true Faith turn unto him: If he were willing to grant pardon on easier terms, yet a man void of Faith could not receive it. It was an ab­surd practice in some places of old, to give the Sa­crament to the Dead, who had been surprized by mor­tal sickness, and prevented to receive it living; but an antient Council condemned this Placuit ut corporibus defunctorum Eucharistia non detur, Dictum est enim à Domino, Acci­pite, &c. Conc. 3. Car­thag. Can. 6., because the Dead could not (as Christ commands) Take and eat it: And for the same reason a Man without Faith cannot receive Absolution, because he is dead Ʋnde mors in animâ? quia non est fides; unde mors in corpore? quia non est anima: ergo ani­mae tuae anima fides est. Aug. in Johan., void of all spiritual life, and pow­er to apprehend the benefit there­of. Therefore if our sins and sor­rows have wrapt us in such mists that we can scarce discern the light of Gods counte­nance; let us throughly meditate of this one Sentence, and the glories of it will dispel them all. For here it doth appear, that he first loved us and gave the noblest testimony of the biggest affection to us; for he gave not a Creature, nor a Servant, a Prophet, nor an Angel for us, but he gave up his Son, his only Son, to a cruel [Page 205] Death, for the World, his Enemies, and liable to his justice, and all this for no other end, but that we and the rest of this miserable World, might be freed from the Damnation which we had deserved, and be advanced to that glory which we could never have expected. And do we still question his willingness to save us? Did he give such a price to purchase our Salvation when we were Enemies, and shall we think he will cast us into those flames out of which we were so dearly rescued, now when we beg his mercy? Did he send his Son on purpose to preserve us, and will he lose his end in so glorious a work? Away ye misgiving thoughts, disho­nour not the incomparable goodness of God, hath he not given more when he gave his own Son for all, than to grant life to a few for his sake? Oh do not question that Love which is sealed with such an Evidence, but believe, admire, embrace it, and be thankful.

The Paraphrase.

Dost thou fear, O my Soul, that God will not have mercy on thee? behold he that best knew his Fathers mind affirms that [So] wonderfully [God loved] his miserable Enemies, even all the Sinners in [the World, that he] when none else could help them, freely [gave] up not some of his noblest Servants, but [his only-be­gotten] and intirely beloved [Son] to die for them: And this he did [to the end, that] we and such like poor Sinners, even [all that believe] this Jesus is able and willing to save them, and so trust [in him] might be delivered from the wrath to come; for all this was done on purpose that we [should not perish] in end­less Torments, [but have everlasting life] in his Heavenly Kingdom. Doubt not then but this design shall be accomplished in thy Salvation.

[Page 206]§. 4. This is a true saying, and worthy of all men to be received, that Iesus Christ came into the World to save Sinners. 1 Timoth. 1.15.] Although there needs nothing to confirm what Jesus saith, yet since he himself was pleased to take his Apostles for his Wit­nesses, we have here brought in two of the principal of them to avouch this excellent truth, viz. That there is mercy for Penitent Sinners: And first, the cer­tainty thereof is averred by Saint Paul, who had found the experience of it, and was himself so great an in­stance thereof, that he thinks ver. 16. no sinner will ever despair, that can but consider how great an offen­der he was, and yet that he found mercy; whereupon he doth with great confidence assert this, as a tried and infallible Maxim, and because all men have sinned, he propounds it as a Truth which every man is concerned to receive as unquestionably, and believe as firmly, as the Cabala Cabala fig. receptam doctrinam: qui docet enim apud Judaeos tra­dere dicitur, qui discit recipere: Vid. Ham. annot. in 1 Tim. 1. & Drus. praeterit. l. 8. was amongst the Scholars of Jewish Rabbins: And he urgeth this the more vigorously because we are so apt to object, what such as we? shall we ever partake of such a happiness? Yes such as you, for our Lord Jesus had no other errand into this World, no other design in putting on our nature, no other end in dying than to save Sinners. He came not to call the Righteous, Math. 9.13. but to seek and save those which were lost, Chap. 18.11. and he assures us, there is more joy in Heaven at the difficult and unexpected Salvation of a Sinner, than at the more likely and more looked for glorification of many righteous, Luke 15.7. But you say, you are grievous Sinners; Are not all the World so? if there had been no Sinners there had needed no Sa­viour: if Sinners cannot be saved, no man did ever en­ter [Page 207] Heaven: if sin be unpardonable, Jesus hath died in vain: Do not argue against your own felicity, but be assured, if you relent for your offences, though you be a Sinner you may go with comfort to him, for you are the proper object for his power and mercy.

The Paraphrase.

If any say they cannot hope, because they have been so great Sinners, let them [Hear also what] one that had been once a great offender, even [St. Paul saith] I have found (saith he) that [This is a true saying] I do affirm it to be infallible [and worthy of all men] especially Sinners [to be received] and firmly believed, [That Iesus Christ] the Eternal Son of God, left [...]s glory and [came into the World] for no other end, but only [to save] such wretched [Sinners] as I was, so that if they believe this, and come in to him, they shall be delivered even as I also have been.

§. 5. If any man sin we have an Advocate with the Father, Iesus Christ the Righteous, and he is the Propitiation for our Sins. 1 John 2.1.] Finally, that no shadow of a jealousie may remain, if any dis­consolate Penitent shall yet ask, how can these things be, John 3.9. the beloved Disciple doth here shew by what means our Pardon is effected; We have sinned indeed against a glorious Majesty who dwells in Hea­ven, whither we cannot come our selves, but we have a Friend there, a Mediator to make our Peace, an Advo­cate [...]. est ap. Targum Job 16.20. & exponitur esse Ora­torem bonum pro homi­ne facundè dicentem. lib. Musar. Advocatum bonum qui causam alicujus agit coram Rege à Mose Aegypt. notante Drusio. to plead our Cause, who ap­pears in our stead, and intercedes for our Pardon in the High-Court of Heaven. If God had designed to let us perish, he would have en­dured [Page 208] none to speak for us, much less would he have appointed us such an Advocate, who hath been ac­quainted with our infirmities to encourage us, and is his well-beloved Son, to engage him, an Advocate pecu­liarly stiled the Righteous, as being wholly innocent and without exception; for one sinner cannot effectually in­terceed for another, with him that heareth not Sinners: But above all he hath paid our Debt, and was himself that Sin-offering which made his Father so propitious and apt to be reconciled; wherefore he with great Authority urgeth the merits of his own blood, by which God may save his justice and yet forgive us: and is it possible he should be rejected? I know we did very evil to offend, nor must we take encouragement from hence to sin more easily Absit ut aliquis ita in­terpretetur, quasi eo sibi etiam nunc pateat ad delinquendum, quia pa­tet ad poenitendum, & redundantiam clemen­tiae coelestis faciat libi­dinem humanae temeri­tatis. Tert. de poen. c. 7.. Only now that we have been deceived and are exceedingly grieved for it, we are hereby encouraged to repent, and not to sit down under a sad despair; for how can we perish that have such an Advocate and such a Propitiation?

The Paraphrase.

For the greater confirmation of your Faith [Hear also] and believe [what St. Iohn saith] viz. Al­though we ought not at all to sin, yet [If any man] be betrayed, so that he do [Sin] he is not left to perish nor must he despair of being forgiven, for [We] Sin­ners, who cannot approach to God our selves [have an Advocate] in Heaven to plead our cause, whose inter­est is most prevalent [with the Father.] For he is his only Son [Iesus Christ] and our loving Saviour [the Righteous] One, who never did offend. [And] be­sides [Page 209] [he is] the Sacrifice, and [the Propitiation] whereby the Divine Justice was satisfied [for our sins] and so may intercede most effectually by the merits of his own most precious blood.

SECT. VI. Of the Prefaces and the Trisagium.

§. 1. AFter we have exercised our Charity, Repen­tance and Faith: the next part of the of­fice is Eucharist and thanksgiving, which is so consider­able a part of our present Duty, that it hath given name to the whole, and caused it to be called the Sa­crifice of Praise, and that we may Celebrate the My­stery with the greater Joy, and offer up our Thanks with more Devotion, let us consider, First, The Na­ture of this Ordinance, which is a Festival of joy. The Feasts of the World are made for laughter and looser jollities, Eccles. 10.19: but this is made for spiritual rejoycing. Cicero reproves it as a great incongruity in Atticus, to come in a black Vestment, to the enter­tainment of his Friend C. Arcius, and asks him, who ever came to a Festival Supper in Mourning? And thou shalt rejoice in thy Feast, saith God, Deut. 16.14. When Aaron was in trouble for the loss of his Sons, he durst not eat of the Type of this Sacrament, lest he should displease God by eating in his grief Levit. 10.19. Vulg. Quomodo potui comedere eam, aut placere domi­no in ceremoniis, mente lugubri? Chal. Par. Quia occurrit mihi an­gustia: Agnoscit quód cum laetitia debet edere sacrificium; potius ita (que) elegit omittere, quam cum moerore perficere. Munster in loc.. It is true, sorrow is a good preparative before, but if it stays [Page 210] upon the spirit now, it is unseasonable, and indisposeth us for a material part of this duty. To this we may add, Secondly, The practice of the antient Church, for even in the Apostles days they did eat this meat with gladness, Acts 2.46. and it was always accom­panied with Psalms, and Hymns, and spiritual Songs, the Praises of God being as St. Ambrose Reliqua omnia quae dicuntur, laudem Deo deferunt: Ambr. de Sacr. l. 4. c. 4. notes, a great part of this Office. And an Excellent Author hath proved, that for this Reason, the Primitive Christians did forbear to communicate in the days of Fasting and Humiliation, as being incongruous to the joy which ought here to be expressed Sacrificare Deo festi­vae celebritatis est, — at quo pacto moerori ac lachrymis indulgere, i­dem (que) simul exultari laetitiâ, ac triumphari gaudio queat? Albas­pin. ex Zonar. & Bal­sam. Vide l. 1. obs. 12. & 14.. And for this cause they were for­bid to shew any signs of sorrow after the Communion was over. And further to move us, let us, Thirdly, Look back to the new assurances of our Par­don, and the late confirmation to our Faith and Hope which we have now received; and as the poor Woman bound by Satan, as soon as ever Jesus had unloosed her, did glorifie God, Luke 13.12. so should we when we are loosed from the bonds of our sins. If ever we duly felt the weight of them, or apprehend the mercy of our deliverance, we are doubtless full of gratitude and shall gladly embrace this occasion, to let our mouths tell the joy and the pleasure which we feel within, upon so admirable a mercy. Lastly, Let us also look forward, and consider that we are just going to eat of these Coelestial Dainties, and so must not with a greedy impudence fall to them, till we have first worshipped and praised him that did invite [Page 211] us Non debet quis quasi famelicus à cibo inci­pere, sed antè à laudi­bus Dei. Ambros. de Sacram. l. 6. c. 5.; for Christ himself blessed God before he eat. Now if this hath perswaded us that it is our duty to praise the Lord just now, this incomparable form will con­tribute very much to the elevating of our Devotion; for it is a pure and genuine piece of Primitive Piety, so antiently and so universally received in both the Eastern and Western Church (differing in other things) that we may justly deem it to have been of Apostolical Institution. There is no antient Liturgy which hath not almost the very same words: Let us lift up our minds and hearts, &c. say the Liturgies ascribed to St. James, St. Basil, and St. Chrysostom; Lift up your hearts, &c. verbatim in the Apostolical Constitutions, lib. 8. which are ascribed to St. Clement. St. Cyprian also particularly expounds this Preface, An. Christi 250. as will appear presently. St. Chrysos. divides the pub­lick offices into three parts, Prayers, Supplications, and Prefaces [...]. Hom. 3. in 3. ad Co­los., and when private Spi­rits attempted to make new Pre­faces of their own, these were for­bidden to be altered, and the in­novators censured by a Council Concil. Milevitan. Canon. 12.. Not to mention how St. Ambrose proves the Divinity of the Holy Ghost from the following Hymn Ambros. de Spir. Sanc. l. 3. c. 18.. But to shew that they deserve ad­miration as well for their intrin­sick Excellencies as their antiquity, we proceed to un­fold the particulars.

The Analysis of the Prefaces and Trisagium.

  • Sect. 2. This Act of Praise hath four distinct Parts.
    • 1. The Res­p nses in which a gene­ral Act of
      • 1. Preparation is
        • Propounded,
          • [Lift up your hearts,
        • and Accepted.
          • We lift them up un­to the Lord:
      • 2. Tha [...]k [...] ­giving is
        • Offered.
          • Let us give thanks unto [...]ur Lord God,
        • Embraced.
          • It s meet and right so to do:
    • 2. The gene­ [...]al Preface and Reason of this Duty, shewing,
      • 1. Why we do it.
        • It is very meet, right, and our boun­den duty:
      • 2. When.
        • that we should at all times,
      • 3. Where.
        • and in all places,
      • 4. To whom.
        • give thanks unto thee O Lord, holy Father, Almighty, Everlast­ing God.
    • 3. The Exer­cise of this du­ty containing,
      • 1. The Company with whom we join.
        • Therefo [...]e with An­gels and Archangels, a d w [...]th a l the Company of Heaven.
      • 2. The Act which we per­form.
        • W [...] [...]nd and magni­fi [...] th [...] glorious name eve [...]m re, praising thee,
      • 3. The man­ner of per­form­ing it by
        • 1. Con­fessing God in his
          • Holiness.
            • and saying, Holy, Holy, Holy.
          • Power.
            • [Lord God of Hosts,
          • Glory.
            • Heaven [...]d Earth art full of thy glory.
        • 2. Giving praise unto him.
          • Glory be to thee, O Lord most High. Amen.
    • 4. Particular Pre­faces and Reasons why we must praise God es­pecially on,
      • 1. The Feast of the Nativity,
      • 2. The Feast of Easter,
      • 3. Holy-Thu sday,
      • 4. The Fe [...] [...] of Whit-Sunday,
      • 5. Trinity-Sunday,
      for
      • 1. Christ Incarnation.
      • 2. His Resurre [...]tion.
      • 3. His Ascension.
      • 4. The gif [...] of he Holy Ghost.
      • 5. Revelation of the mystery of the Trinity.

A Practical Discourse on the Prefaces, &c.

§. 3. Priest. Lift up your hearts: Answ. We lift them up unto the Lord.] Having searched and tryed our ways by Repentance, and by Faith turned again to the Lord, we are next by the method of the Holy Ghost advised to Lift up our hearts, Lament. 3.40, 41. They were oppressed with a load of guilt and fear be­fore, but as soon as that burden is removed, there is all possible reason to lift them to praise our most gracious deliverer, such was Davids practice, Psal. 25.1. such the Precept of the great Apostle, Colos. 3.1. and from these Divine Fountains this Pious form of Exhortation was derived into all the antient Liturgies: It is capable of a twofold sence, yet both do rarely agree to this place, and to this Ordinance. First, As it requires a strict and intire attendance upon the duty in hand: thus St. Cy­prian expounds this Preface Ideo & sacerdos an­te orationem praefatione praemissâ, parat fratrum mentes dicendo Sursum corda, ut dum Resp. plebs. Habemus ad Do­minum, admoneatur ni­hil aliud se quàm Do­minum debere cogitare: Cypr. de Orat. Dom., and St. Chrysostom Hom. de encoeniis,, and St. Augustine Aug. de vera rel. c. 3 in like manner, viz. That dis­missing all Worldly thoughts, we should wholly fix our minds upon the Mysteries, and by Faith and Contemplation, look into the A­byss of the Divine Mercy, till we be even ravished and swallowed up with wonder, and have forgot­ten all other things. The very Heathens in all their Holy Rites, (saith Plutarch [...] Plutar. Coriolan. Ea v x hortabatur ut qui sacra adirent, reve­renter & attentè id facerent. Lil. Girald.) had a Cryer who with a loud voice Proclaimed [Page 214] these words, Hoc Age. By which they were warned to mind nothing but the Mystery, and that neither idle­ness nor business might interrupt them; And is not this much more necessary in this Coelestial Feast? where there are so many of the best objects in the World as will take up our whole man, and imploy all our power if we do attend them. Secondly, As it more directly respects the duty of praise which immediately follows after; and thus it admonisheth us to lift up our hearts to contemplate the infinite Majesty and greatness, the admirable mercy and goodness of him whom we are to praise, that when our Souls are transported with the divine glories, no baser or mean thoughts may dare to approach or disturb the holy pleasure; we are to praise God in the highest Laudate eum in Excel­sis] sed cum cogitamus quomodo illic laudetur, cor ibi habeamus, & non sine causâ audimus, Sursum corda: Aug. in Psal. 148., to sing the song of Angels. Let us therefore ele­vate our thoughts to consider, how that glorious Choir doth sing this Hymn, that we may do it, with a fervency and pleasure almost uni­son to them, and rejoice as if we were among them; we are now going to do the work of Angels, and so must be above the World.

Answ. Now the Church hath taught all her Children readily to obey this pious Exhortation, and to answer, We lift, &c. as Psal. 27.9. For the people being now purifyed by Faith, are admitted also to bear their part, which they must do, not by a bare repeating of the words, but an actual performing of the duty; for it is not only a Promise, We will, &c. but a Declaration of what we are now doing. Take heed, saith St. Chrys. ye that in the time of the dreadful mysteries are thinking or talking of Vanity. O Man what dost thou? hast thou not promised the Priest who said, Lift up your mind and heart, and thou didst reply, We lift them up, [Page 215] Chrysos. homil. de encoeniis. &c. The heart of holy men is daily directed to Heaven, and therefore when the Priest admonisheth them to lift it up thither, they may safely an­swer, We lift, &c. Corda fidelium coe­lum sunt, quia in coe­lum quotidiè dirigun­tur, dicente sacerdote Sursum corda, securè Respondent, Habemus ad Dominum. Aug. de tempor. ser. 44. for where our Treasure is, there will our heart be also; And he that requires Id. de ver. Relig. c. 16. this duty of us, will enable us to perform it. O happy agreement when Priest and people are raised up above this sublunary World, and ascended into the Holy Mount, to converse with Jesus, with whom it is good to dwell for ever.

§. 4. Priest. Let us give thanks unto our Lord God. Answ. It is meet and right so to do.] When the Soul is thus lifted up, and enlarged by contempla­ting the glories of God, it is then in right frame to cele­brate his Praise; wherefore the Priest improves the op­portunity, and invites us while we are thus disposed to give thanks, &c. Thus the Praecentor of the Jewish Choir was wont to call upon the rest to join with him in the divine Praises, as appears by several of the Psalms: Psal. 34.3. & 81.1. & 95.1. & 96.1. And it may be from thence this excellent Exhortation was taken at first, which hath been retained ever since Verbatim, both in the Churches of the East and West: as appears both from the Liturgies [...] Liturg. Basilii, & ap. Cyril. Hieros. Ad haec inter sacra my­steria ad gratiarum actiones convertitur. Cypr. de coen. In ipso verissimo & singulari sacrificio gratias agere admonemur. Aug. de spir. & lit. 11. and the ob­servations of the ancients upon these words. The Priest saith, Let us give thanks unto the Lord: And surely (saith St. Cyril Cyril. Hierosol. catech. mystag. 5.) We ought to give thanks unto him, who hath admitted us that are so unworthy, [Page 216] unto such mighty favours, that being Enemies he hath re­conciled us, and honoured us with the Spirit of Adoption: And then you answer, It is meet and right; for when we give thanks to God, we verily do a work that is just and due. But when he granted so great a benefit, and gave us such good things, it was not an Act of his Justice, but infinitely more than of right belonged to us: thus he. St. Augustine applies it somewhat otherwise, but very well in this manner. In the Sacrament of the faithful it is said that we should Lift up our hearts, which is done by the gift of God; for which gift we are admonished by the Priest to give thanks to the Lord our God, and the peo­ple answer, It is just and right so to do Aug. de bon. perseve­rant. l. 2.. And elsewhere Idem. de bon. Viduit. cap. 16.. We do not attribute unto our selves the glory of this great good, viz. the lifting up of our hearts. But we give thanks unto the Lord God, as we are presently warned, because it is just and right so to do. Let us then give thanks now for that which is past, the gracious pro­mise of Absolution; Let us praise him for that which is present, the Grace that elevates our hearts; And bless him for that which is at hand, the Banquet of his Sons most precious Body and Blood: for nothing is more agreeable to this Office, more fit for us to give, nor more due for him to receive: And if you do from your heart confess that the Lord deserves all honour and glory, the Priest may rejoice in the success of his Ex­hortation; for that very acknowledgment is it self an Act of Praise, in which both Priest and People are now agreed to join with all possible Devotion.

§. 5. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, holy Father, Almighty and Everlasting God.] These are still the words of Pious [Page 217] Antiquity, the dependence whereof we learn from St. Chrysostom; for the Priest (saith he [...] Chrys. Hom. 18. in 2. ad Cor.) having received their suffrage, doth gather their Confessions toge­ther, and then begin the Sacrifice of praise. Most joyful it is to the Holy Man to hear such an acknow­ledgment from the Congregation, and that he may promote it as much as possible, he doth confirm the truth of so pious an Assertion with many words, much of the same signification saith Florus Repetitio sermonis est confirmatio veritatis. Flor. Magister.. Or (as others Dignum est quantum ad Dominum, quia ipse Dominus Deus noster; Justum est quantum ad nos, quia nos sumus po­pulus ejus: Innocent. Mist. miss. l. 2.) in ge­neral it is very meet, that is, most fit and reasonable to praise God. And as to him who is the object of it, it is Just and Right, because he deserves it; as to our selves who are the offerers thereof, it is our bounden duty, because we are so infinitely indebted to him: If it were possible, we should rejoice in him evermore, 1 Thess. 5.16. and bless him in all places, in private as well as publick; for he bestows mercy on us at all times, and in all places; night and day, at home and abroad, in retirement and Company, in sickness and health; we are indebted to him for our Creation and preservation, for our Bodies and our Souls, for our Redemption, for the means of Grace, and the hopes of Glory, so that we ought to give him thanks every moment. But at this great Solemnity, we must unite all our Powers, and as the Christians were wont of old, Bless him here for all together. If the most ordinary single mercy challenges [...]n Act of praise, how should we raise our gratitude to the highest pitch now when we survey them all at once?

[Page 218]§. 6. Therefore with Angels and Archangels, and all the Company of Heaven, we laud and magnify thy glorious Name.] That the Angels were present at the performance of divine mysteries hath been the opinion of both Heathens and of Christi­ans [...] esse, dicit Plutar. lib. de Orac. Angelo oratio­nis adhuc adstante. Ter­tul. de orat.; but that they are especially present at the Lords Supper, is ge­nerally received. Flesh and blood (saith St. Chrysost. Chrys. in Math. hom. 10.) is here made a part of the Angelick Choir: And again. Idem Homil. de non contem. Eccles. Consider O man near whom thou standest in these terrible my­steries, with whom thou art about to worship God, with Cherubins and Seraphins, and all the Heavenly Powers. And surely it will mightily exalt our affections, and stir us up to the most vigorous devotion, to consider with whom we are to bear a part, not only with the Priest but with An­gels and with Archangels, and all the Company of Heaven [...]; Chrys. hom. 18. in 2. ad Cor.: for Jesus by his Death hath united Heaven and Earth, and designed all his redeemed ones, to sing Hal­lelujahs with the blessed spirits above for ever. Wherefore it is fit that in this Commemoration of his Passion we should begin to unite our Voices to them, with whom we hope to praise God to all Eternity. Only as we sing with them, let us sing like them, and not spoil their blessed harmony by mingling flat and discordant notes. O with what de­light and pleasure, sincerity and joy, do they sing this Hymn, while they are ravished with the prospect of the divine perfections! Could we but see their felicity, and hear their Musick, it would transport us above our [Page 219] selves, and make us forget and despise all other pleasures to join with them. It may be we fear that we cannot sing in so high a note, yet if we do it with like sincerity, our lower key may grace the harmony and compleat the Concord. Behold those blessed Spirits, who had no need of any Saviour, and who never did offend, do praise God with incessant Voices for his mercy and love to us, and seem to invite us saying, O ye Sons of men praise the Lord with us, and let us magnifie his name together. How then can we be silent? especially when our glorified Brethren, Prophets and Apostles, Saints and Martyrs, do also bear a part in this admirable Hymn. How justly do we stile the object of these praises a glo­rious Name▪ since all the World resounds its praise. To it Cherubin and Seraphin, Angels and Archangels, con­tinually do cry, Holy, Holy, Holy, and all the Saints in Heaven and Earth do join to set forth the glory thereof.

§. 7. Evermore praising thee and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of thy Glory: Glory be to thee, O Lord most high.] This primitive and triumphant Hymn, was first taught unto the Prophet Isaiah, Chap. 6.3. when he was admitted to hear it sung in the Quire of Heaven. But as Procopias well observes, the Triple Holy could not fit the Jewish Synagogue, and so was designed at first for the Christian Church, who confess the Holy Tri­nity; wherefore it was again revealed to St. John, Revel. 4.8. and afterwards constantly used by all Churches in the Celebration of these Mysteries, for it is found in all the Liturgies of St. James, St. Mark, St. Basil, and fully in St. Chrysostoms thus: Before thee stand thousands of Archangels, and many thousands of Angels, Cherubins, and Seraphins—singing the triumphant Hymn, chanting forth, crying and saying, Holy, Holy, Holy, Lord [Page 220] God, &c. and the like appears in the Apostolick Consti­tutions, lib. 8. cap. 16. so that though some affirm that Sixtus the eight Bishop of Rome, brought it first in use with the Latine Church about 130. years after Christ, yet Nicephorus doubts not to say it was derived from an Apostolical Tradition, hist. lib. 18. c. 51. The Grecians call it the Trisagium, because the word Holy is thrice re­peated, and of latter times do express it thus, Holy God, Holy Strong, Holy Immor­tal [...] Sixt. Sene [...]. Bib. Sanct. l. 5. annot 58., Have mercy on us. And they have a Tradition, that they were commanded thus to repeat it, by a Child which for some time was rapt up into Heaven, in the time of a great Earthquake in the days of Theodosius junior, and Proclus the Patriarch, and by so repeating it the City was delivered: However, it is certainly an Act of Praise, wherein we worship and adore the whole Tri­nity; and Galatinus Pet. Galatinus lib. 2. c. 1. de Jesai. 6.3. saith, it was antiently read in Jonathans Chal­dee Paraphrase; Holy Father, Holy Son, Holy Spirit: but as it is, no­thing is more plain Non semel dicunt, ne singularitatem credas, non bis dicunt, ne spi­ritum excludas, non san­ctos, ne pluralitatem aestimes: sed ter repen­tant & idem dicunt, ut etiam in hymno distin­ctionem Trinitatis, & divinitatis intelligas unitatem: Ambr. de sp sanc. l 3. c. 18. ita Epiphan. in Ancorat. & Procop. Gazaeus in Jesaiam. than that every Person is acknowledged to be Holy, and all to be one Lord God of Hosts, who commands the Armies of Heaven, and all the Creatures of the World, whose Glory fills both Heaven and Earth. Which way can we look, or what can we think upon that doth not declare how great, and gracious their Creator and Preserver is? and how can we then refrain from gi­ving glory also unto the Lord most High? In his na­ture [Page 221] he is holy, in all his works glorious; let us praise him therefore with pure hearts, for he is thrice Holy, let us bless him with a mighty vigour, that as the Angels make the Upper, so we may make the lower Region Eccho with his praise. It was long since ordained, that this Hymn should be used every day, supposing the faith­ful would never be weary of so sweet and desirable an imployment Quia tam dulcis & desiderabilis vox. etiam si die noctu (que) possit dici, fastidium generare non possit. Concil. Vasens. can. 6. An. 450.. But surely it is most proper for this blessed Sacra­ment, that as every person in the Trinity concurred to our Redemp­tion, so every one may be adored in the memorial thereof. The Fa­ther is Holy who gave us such a Saviour, the Son is Ho­ly who effected this Salvation, and the Spirit is Holy who sanctifies us by the vertue thereof, and yet these three are one Lord, to whom we must now with most fervent gratitude offer up the Sacrifice of Eucharist and Thanksgiving. O ye Heavenly powers that rejoice for the sake of us poor Sinners, we join with you, and with joyful hearts over our Propitiation, do sing Holy, Holy, Holy, Lord God, &c. Glory be to thee O Lord most high. Amen.

An Appendix of the particular Prefaces.

§. 8. It is long since the daily and weekly Commu­nions have been generally laid aside by the people; for St. Chrysostome himself takes notice that ordinary Chri­stians in his time had appropriated their communica­ting to the greater Festivals of the Church Chrys. orat. de B. Philogono., and some affirm that Fabian the Martyr did order those seasons especially for all the faith­ful to receive Sabellicus & Volat­teranus ad An. Christi 236.. And truly a so­lemn time of joy, seems the most proper for the Celebration of this Heavenly Feast: Now [Page 222] hereupon it came to pass, that as the Church was wont at this Holy Table to give thanks for all mercies, so they did peculiarly praise God for the mercy comme­morated on that Festival upon which they did Commu­nicate, which doubtless was the Original of these par­ticular Prefaces. In the Roman Church there were formerly nine of them, to which Ʋrban added the Tenth (concerning the Virgin Mary) not till the year 1095. But our prudent Reformers, have retained only five of the most ancient, which are concerning the principal Acts of Christ; His Incarnation, Resurrection, Ascen­sion, and sending of the Holy Ghost; all which we may very properly bless God for over this Commemo­ration of his Passion, because they are either the Prece­dents to his Death, or the consequents thereof; only that of the Holy Trinity is added, both as it is a funda­mental Article of our Faith, and a great mystery, and because many Sundays are reckoned by it. Now for the use of these we must note, that as the greater Feasts of the Jews continued seven or eight days, so these Prefa­ces are to be repeated some days after the great day to which they principally belong, both that the mercy may be better remembred by often repetition, and also that all the people (who in many places cannot Com­municate in one day) may join in praising God for it: Which being the great end of them, the best method to promote that, and fit the receivers with peculiar praises for these solemnities, will be to ground a devout Meditation upon every one of these Prefaces; proper for those who do partake of the mysteries at any of these Times.

A Meditation for the Communion at Christmas.

§. 9. Welcome thrice blessed Day! the desire of all Na­tions, whose distant glories made the Father of the faithful to rejoice, and whose approaches fill'd the World with won­der and expectation: thou wert ushered in with Angelick Hymns, and celebrated ever since with Anthems of praise, because thou didst bring forth joy, and a Redeemer to Man­kind. Happy am I that I have a Sacrifice of Thanksgi­ving in my hand, to express the delight which my heart doth feel. This holy Table is the Altar upon which I offer my acknowledgments for all mercies, and oh how many, how great are those which this day brings to my re­membrance! so infinite they cannot be expressed, and yet so excellent they must not be forgotten: This day hath recon­ciled Heaven and Earth, and made contradictions friends, to find a way to help us, as if nothing might disagree when man was at peace with God: O my Soul, summon all thy powers to admire and worship: for all is Miracle, and the height of Wonder; Eternity begins to be, the Ma­ker of all is made himself, an infinite Majesty is shrunk in­to the dimensions of a span; The word is made flesh, and God becomes Man, yet remains God still. Here is a Mo­ther who knew no man, a Son that had no Father on Earth, a Child of Adam untainted with the Cantagion that in­fects all his Posterity, an Infant honoured with a new and glorious Star, adored by Kings, worshipped by Angels, yet born in the condition of the meanest fortune. All hail sweetest Saviour, how lovely is thy condescension, how ho­nourable thy abasement? thou hast more splendor in the Rags of thy Humility, than all the Grandeurs of this World could give thee; thou art more a King because thou [Page 224] wouldst be like a slave for our sakes, and conquerest more hearts by thy stupendious love and unparallel'd self-denyal: O how shall I celebrate this great Solemnity? where­withal shall I set forth my gratitude for this most auspi­cious Day? I will receive the Cup of Salvation, and with ravishments of delight feast upon that precious Body and Blood which Jesus did this day assume for me. It is not enough dearest Lord that thou wast born for me, unless thou art also born again in me, and (as it were) become incar­nate in my heart. In thy Birth thou wast made one with us, thou didst put on flesh, and wert a partaker of our humanity. And thou hast appointed this holy Sacrament that I might be one with thee, be replenished with thy Spirit, and a partaker of thy divine nature. Nor is it any incongruity if I remem­ber thy Passion and praise thee for thy Incarnation at once, for as soon as thou wast born thou didst begin to die, and the life which was here begun (compared to that glorious life which thou didst leave) was it self a very Death; but therefore thou wast born, that thou mightest be capable to suffer that death for us which thy Divinity could not feel, and thus thy Nativity was the first Scene of thy Pas­sion, for it introduced thy Death, and that effected our Sal­vation, so that I will remember both together. For in both thou hast most admirably humbled thy self to the depth of misery; and yet I doubt not but thou wouldst have stooped lower if it had been either necessary or possible; But there needs no more testimonies of thy love. Blessed Jesus! I am already overwhelmed with these which are so strange and undeserved, so sweet and ravishing, that my Soul could not contain, if it did not vent it self in thy Praises. There­fore with Angels, &c.

A Meditation for the Communion at Easter.

§. 10. O my soul, adorn thy self with the garments of gladness, prepare thy most triumphant Hymns to go forth and meet this great returning Conqueror. Thou didst re­joice when he was pleased to undertake the Combate, and didst celebrate his entrance into the lists with Praises; how then will it ravish thee to behold him come off with such suc­cess and honour? His warfare is now accomplished, and he hath passed through the scorn and cruelty of Men, the malice and rage of Devils, the just but severe anger of God, yea the shaddow of Death, and the Regions of Eternal horror, and after all this thy Surety is set at liberty, for he hath paid all thy Debts, and cancelled all those dismal Bonds, by which thou wert forfeited to eternal Ruine: Thy Champion is Victorious, and as the Trophees of his Con­quest, he hath the Keys of Death and Hell, and leads them both in triumph vanquished and disarmed: Blessed be he that cometh in the name of the Lord: We receive thee dearest Saviour as born to us a second time, and this shall be thy Birth-day also, the Nativity (though not of our Em­peror yet) of thy Empire, thy Restauration to a state of immortality. Thy former Birth did shew thee to be the Son of Man, but this declares thee to be the Son of God, and now we know that our Redeemer liveth; he that loved us so infinitely as to dye for us, doth now ever live to inter­ceed on our behalf; he that expressed such kindness to us in his Passion, hath so fully demonstrated his own Power in his Resurrection, that we are sure he is as able as willing to deliver us. Let the Heavens rejoice and the Earth be glad, for this is the Day that the Lord hath made, a day to be had in everlasting remembrance, a Time destined to [Page 226] jubilee and rejoicing: Behold how nature is raising it self from the grave of Winter, and seems annually to celebrate the memory of her Lords Resurrection in her green and fresh attire: A season chosen by God for Festival, 3000. years ago, and observed ever since by Jews or Christians, or both with the greatest solemnity. See how those blinded Jews rejoice over their Paschal Lamb (in the midst of all their Calamities) for the deliverance of their Fathers. But we have a nobler Passover, for a greater deliverance; Christ our Passover is sacrificed for us; therefore let us keep the Feast, and that upon the precious Body and Blood of the Lamb of God who was slain but is alive again, and behold he lives for evermore. Wherefore I will go to thy Altar with joy, and tell out thy works with gladness, O most mighty Saviour who hast not only died for my sins, but risen again for my Justification: and indeed what com­fort could I have found in this memorial of thy Death, if it had not been for thy Resurrection? this Sacrament would have only remembred thy sufferings, and renewed my sor­row to think that so excellent a Person had perished in the attempt of my deliverance; but now it is become a Feast of joy, because it is an assurance of thy Resurrection, as well as a Commemoration of thy Passion: And since thou livest sweetest Jesus, we live also, thy Resurrection raiseth our hearts from sad despair, it gives a new life to our hopes, it makes our sorrows light, our labours easie, our lives, chearful, and our death advantage, because it hath lost its sting and is become the gate into immortality: We can charm all our fears and troubles with this one word, The Lord is risen, yea the Lord is risen indeed: For thou hast washed us in thy own blood, and made us Kings and Priests to God, to offer up at this thy Altar never-cea­sing Praises. Therefore with Angels, &c.

A Meditation for the Communion on Ascension-Day.

§. 11. I see O merciful Jesus, thou art content for our sakes to stay here upon Earth, when Heaven longs for thy return, thou hast these fourty days denied thy self the full fruition of thy glories, to dispel the sorrow and confirm the Faith of thy Disciples, and yet at last their tears and em­braces shew how loth they are to depart from thee: But behold the day of thy Triumph is come, and the holy My­riads are sent to wait upon thee, the Heavenly Singers that go before, cry, Open your selves ye everlasting doors, that the King of Glory may come in, to whom the Angels which come out to meet him, answer in extasies of amaze­ment, Who is the King of Glory? and all the Chorus that follow after reply, Even the Lord of Hosts, he is the King of Glory; and thus with hymns and joyful acclama­tions, is Jesus welcomed to his antient and most glorious Throne. And now O my soul, why standest thou gazing into Heaven, he is too high to be discerned, too bright to be seen with mortal Eyes, since Cherubins are dazled at his splendor. He is gone to his proper place, and ascended thither, whither thy desires carry thee, and where ere long thou shalt see him face to face: Thou standest like Elisha, looking after him and lamenting thy Masters departure, but he hath left his Mantle behind him, even the mysteries of this holy Sacrament, which to thy Faith is the flesh which he was cloathed with all, and is designed to con­vey a double portion of his spirit unto thee; so that it ap­pears he hath left his Love with us when his Person was taken from us. Away then with these sighs and tears, la­ment no longer the absence of thy Lord, for he is in this Blessed Feast; he is here in his comforts and graces, here [Page 228] in his merits and his love, and his spirit can Minister the same benefits hereby, which his personal presence would have given thee; Go then with all possible speed and taste of this Heavenly Provision, delight in it above all the sweet­nesses in the World, because it contains so many pledges and emblems of thy glorious Redeemers love; when thou be­holdest him that is thy head so advanced, make haste to unite thy self nearer to him by partaking of his Body and Blood, that thou maist finally reign with him; in the mean time raise up thy thoughts above this lower World, declare thy desire to be with Jesus, send thy heart before, and pro­test if he had not left thee some little tastes of his sweet­ness, in the repast of this holy Table by the way, thou couldst not have endured so long without him: There is nothing which he loves comparable with his Throne in Heaven, un­less it be an humble and thankful heart, into which I am about to receive him, and as the Coelestial Quire welcomed him thither, so will I receive him with joy into my poor Soul. Therefore with Angels, &c.

A Meditation for the Communion on Whit-Sunday.

§. 12. I will go to thy Altar, O Lord with a New-Sacri­fice of Praise, because thou hast given me a fresh instance of thy Love this day; thou art slow to punish thy Enemies, but speedy to comfort thy servants! for no sooner was thy misery changed into glory, but we received the greatest de­monstration of thy affections; no sooner didst thou put on thy Crown in Heaven, but the Earth felt the bounty of thy Dispensations: for it was not possible for thee, sweetest Jesus! to let thy promise remain long unperformed, or the sad expectations of thy Disciples unsatisfied: Being assem­bled therefore this Day with one heart in one place, they [Page 229] are suddenly surprized with wonder, and inspired with a Heavenly Power, such as they had never felt before; vigo­rous as a mighty wind, chearing as the morning light, in­flaming their hearts with zeal, and filling their mouths with Anthems indited in the languages of all the World: Oh wonderful change! their ignorance is turned into learning, their mistakes into infallibility, their fear into courage, their weakness into strength, their sorrow into joy, and they in a moment made able to confound the Arts, and conquer the oppositions of the Heathen World, and maugre all the devices of Satan to set up the Kingdom of the Lord Christ: And shall not we praise thee for these miraculous dispensations by which the Gospel was made known even to us in these utmost corners, and last of times? Yes, holy Jesus, we will also meet with one accord at thy Table, not doubt­ing but thou wouldst give us the same measures of thy spirit there, if our duty or our necessity did require it: it is enough to us that thou knowest our needs; more than will supply them we dare not ask, less thou wilt not give: Thou hast given us thy self, wherefore we believe thou wilt not deny us thy spirit without which we can have no interest in thee, nor benefit from thee. We come not, gracious Lord, with the carnal Jews to devour thy flesh, but to partake of thy spirit which only giveth life, the flesh profiteth nothing: Behold thy Spirit hath converted Millions, let me there­fore together with thy precious Body, receive here such pro­portions of thy holy spirit, as may suppress my evil affecti­ons, revive my dead heart, comfort my dejected mind, and turn my ignorance into knowledge, my knowledge into pra­ctice, and make that practice so sweet and easie, that this may be a day of joy to me also, solemnized in the white garments of sanctification and rejoicing: And finally, let not this Heavenly Inspiration be only expressed in extasies and holy fervors this day; but let thy spirit rest upon me and dwell in me for ever; So shall I always have cause to [Page 230] bless thee for so incomparable a gift. Methinks I feel al­ready the force thereof bearing down my corruptions, and its bright beams driving away the mists of sin and error. I find its flames warming my heart with Zeal and Charity, and its quickning power opening my sealed lips to shew forth thy praise. Therefore with Angels, &c.

A Meditation for the Communion on Trinity-Sunday.

§. 13. O admirable mystery to be adored in the pro­foundest silence; by the contemplation whereof, when I am struck with amazement, I can learn humility and discover my own ignorance: and I have the opportunity of exerci­sing a nobler Faith, than if I could comprehend it with my shallow reasonings and imperfect demonstrations; The Trinity in Ʋnity, and the Ʋnity in Trinity hath been de­rided by the Heathens, and endeavoured to be perplexed by the wits of all kinds of Hereticks; but it sufficeth me blessed Jesus, that thou hast revealed it, and thy Holy Church (divided in too many other things) hath univer­sally agreed in this great Truth; And I am the more con­firmed in it because I learn by it to worship with a regular devotion; from hence I am taught to pray to the Father, in the name of the Son, through the assistance of the Holy Ghost; and as long as I live will I praise thee, and mag­nifie thee in this manner; I will bless thee particularly at this holy feast for so excellent a revelation, for this Or­dinance it self contains many things above my understand­ing, and is all mystery. The Trinity is the Article, and this Sacrament the Rite which do distinguish thy true Re­ligion from all the Sects in the World; wherefore by obser­ving this Rite, I do embrace this Faith, and upon the re­presentation of thy death I do profess to live in it, and die [Page 231] for it, resolving never to have other Lord: And when I find the Father giving, the Son given, and the Holy Ghost dispensing that gift unto my Soul in this sacred Communi­on, it shall be a greater confirmation to my Faith in this Divine Mystery, than can be acquired from the most curi­ous search into it: However I am resolved my Reason shall vail to thy Word, and I will be content to stay for a full apprehension of this sublime Truth, till I am advanced to a state of Angelick Perfection, and come to behold the glo­ries of the Trin-une God: till then I will bless thee for what I know, and believe more than I can conceive; and I will worship the same Majesty, which the Heavenly Quire doth, in these addresses. Therefore with Angels, &c.

PARTITION III. Of the Celebration.

SECT. I. Of the Address.

§. 1. THE nearer we approach to these mysteries, the greater reverence we must express. The very Heathen could say, men should be always best when they came to the Gods [...] Pythag. ap. Plur. de superstit., and there­fore so much better, by how much they come nearer: Our late rejoi­cing might savour of too much confidence, if it were not allayed with this Act of humility, which is the immediate Ad­dress to this holy Feast; There is somewhat agreeable to this, some Apology or acknowledgment in all anti­ent Liturgies, but that of St. James comes the nearest to this of ours. I come to this divine and supercoelestial mystery, unworthy indeed, but relying on thy goodness: And afterwards: Turn not away from us sinners, who are celebrating this dreadful and unbloody Sacrifice; for we trust not in our own righteousness, but in thy bountiful mercy, &c. But in none so fully as in this present form, can the devout Soul express its sense of its own unwor­thiness, and its desires to taste of this Heavenly Banquet, as by our usual method will be more clearly manifested.

The Analysis of the Address.

  • Sect. 2. The Address hath two Parts.
    • 1. An Apo­logy for this our approach shewing,
      • 1. The ground thereof.
        • 1. Negatively.
          • We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteous­ness,
        • 2. Affirma­tively.
          • But in thy mani­fold and great mer­cies,
      • 2. The persons coming.
        • We are not worthy so much as to ga­ther up the Crumbs under thy Table;
      • 3. What he is to whom we come.
        • But thou art the same Lord, whose property is always to have mercy:
    • 2. A Prayer for a blessing upon it, no­ting
      • 1. To whom we pray.
        • Grant us therefore gracious Lord,
      • 2. What we pray for.
        • so to eat the flesh of thy dear Son Iesus Christ, and to drink his blood;
      • 3. For what end.
        • 1. A pre­sent ad­vantage by the
          • 1. Clean­sing of our Bodies.
            • that our sinful bo­dies may be made clean by his Body,
          • 2. Purify­ing of our Souls.
            • and our Souls washed through his most precious blood,
        • 2. A continual bene­fit by an inseparable U [...]ion.
          • And that we may evermore dwell in him, and he in us. Amen.

A Practical Discourse upon the Address.

§. 3. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies.] When Josephs Brethren were invited to his House, they durst not en­ter till they had made their Apology at the door, because they esteemed themselves both criminal and unworthy, Gen. 43.20. How then shall we that are greater offen­ders [Page 234] and more unworthy, presume to sit down at the Table of the King of Kings, before we have expressed our reverence and humility? It is his goodness indeed to do us this honour, but then it is at least our duty to be so just, as to confess it is a free and undeserved fa­vour, agreeing rather to the nobleness of the giver, than to the deserts of the Receivers [...]. Chrysos.: Now how can we better declare this than in the words of that favourite of Heaven [ Dan. 9.23.] the Prophet Daniel, whose Prayer was heard before it was finished, because he presented it not trusting in his own Righteousness but in Gods ma­nifold and great mercies, Dan. 9.18. And that we may speak these words with the same sincerity, and make these addresses with the same sense of our own unwor­thiness, Let us consider, 1. How dangerous it is to come to this Holy Sacrament with a proud heart. For Pride is foolish [...] Theodoret. therap. ser. 1. and unreasonable in it self, dishonourable and injurious to God, offensive and troublesome to our Brethren, hardening and mischievous to our selves, and es­pecially it is most odious and con­trary to our Lord Jesus, whose humility we are here to remember. Solomon accounts it an uncomely sight to see servants riding, and Princes beside them walking on foot, Eccles. 10.7. But how much more abominable is it to see such evil and base servants as we are, with proud hearts pretending to celebrate the memorial of the greatest and best Master, who humbled himself to the death of the Cross? if we are righteous why did he suffer? if we be sinners why are we bold and puffed up? be assured that this sin alone if there were no other, would turn this Banquet into Poison, or make us at [Page 235] least incapable to receive any benefit from it. 2. Consi­der the great dignity of these terrible mysteries; had we the purity of an Angel, and the affections of a Seraphin, we could scarce be worthy to come so near to a most holy and All-seeing God, to lay such claim to the blessed Jesus and all his Merits, and to be so wholly united to him, as we are designing in this admirable Commu­nion. But thirdly, We are so far from such excellen­cies, that our late Confession is yet fresh in our memo­ries, wherein we did most truly accuse our selves of ma­ny and grievous offences, and our own Conscience will check the vanity of all proud imaginations of our own merit, by discovering to us that we have done very lit­tle good, and that very imperfectly, yet even that also by the grace of God, and not by our own Power Debetur enim merces si fiant, sed gratia quae non debetur praecedit ut fiant. Aug. in Julian.. How then can we fancy our selves worthy to make this approach? Especially if we remember, Fourthly, That our preparation it self, the only remaining suppletory, hath been very imperfect, if not deficient: and who is there that can shew such a tender heart, such strong desires, so lively affections, and so vigorous a Faith, as this Or­dinance doth require? Upon all which accounts we have no reason to come presumptuously, trusting in our own Righteousness; We should be more likely to fly from this holy Table with shame and fear, but only that we hear our God is merciful, 1 King 20.31. and that Jesus will in no wise cast out those who come unto him, John 6.37. We have manifold and great miseries, and he hath manifold and great mercies, and by these we are invited. Our own righteousness is nothing, the merits of others are insufficient for themselves, but the com­passions of God can never fail, to these we fly for re­fuge, and oh happy venture, to take sanctuary in the [Page 236] divine mercy, where there is no hazard Pulchrum periculum confugere ad Deum. D. Bern., but that he who is mercy it self should not pity us. Where­fore behold O Lord we come unto thee; thou mightest indeed justly censure this approach of such wretched Creatures to be the most daring presumption, but we beseech thee condemn not the action, but behold the motives that drew us hither, even our own miseries and thy mercies, and help us to supply in humility what we want in worthiness, let our mean and just opinion of our selves, our bended knees and broken hearts shew, that we durst not have adventured so nigh if thy mercy had not held out the golden Scepter to us.

§. 4. We are not worthy so much as to gather up the Crumbs under thy Table: but thou art the same Lord whose property is always to have mercy.] Our Saviour adviseth us even at an ordinary Feast, to take the lowest room, Luke 14.10. and Solomon warneth us not to put our selves too forward in the presence of a King, Prov. 25.6. How much more then is it our duty to think the meanest place too good for us at this Heavenly Feast of the King of Kings? How scornfully do the great ones of this World sometimes look upon their poor Brethren, thinking their footstool Jam. 2.3. Populus terrae, scabellum pedûm Pharisaeorum. Proverb. Hebr., or a place among their Dogs good enough for them, Job 30.1. and is there not a much greater distance between God and us? When Mephibosheth was admitted to King Davids Table, he in great humility compares himself to a dead Dog, 2 Sam. 9.7, 8. but we have much more reason to esteem our selves as such, before the Majesty of Heaven. Had we always been dutiful and obedient Children, we might then have expected to have been fed at our Fa­thers Table, but we have been Rebels, and therefore [Page 237] with Adonibezeks Captives might justly be made to ga­ther up the Crumbs, Jud. 1.7. under the feet of our great Lord; Nay by our Anger, Luxury, Intempe­rance, and especially by falling back into our old sins Canis ad vomitum rediens. Prov. 26.11. 2 Pet. 2.22. we have behaved our selves like unto Dogs, and therefore how dare we challenge the Childrens Bread? We may well confess with the poor Canaanitish Woman that the Crumbs and Re­liques [...] Eu­rip Cress. [...] Arist. 2. de gen. which are the part of Dogs are too good for us; That is, the common mercies, of food and raiment, health and habitations, and the least measures of grace and comfort: which are but small [...]. The­ophyl. in Math. 15. [...] Na­zianz. ep. 45. considering the Power of God and his bounty to his own Chil­dren, but very great considering our unworthiness. If the Lord will please but to give us these ne­cessary things, and to bestow so much grace and comfort on us as will support us and encourage us in our Repentance, we will be very thankful, although we be not filled with extasies and assurance. It is true this Heavenly bread is too good for us, but only that our merciful Father is admirable in his condescensions, he looks at our necessities but weigheth not our merits, and doth most graciously receive us; wherefore we will lie down in the dust, and be as vile as may be, before so good a God, our acknowledgments shall lay us as low as ever our sins have done, we will profess we are un­worthy of the least favours, that so we may the better [Page 238] set out the divine goodness which vouchsafeth to give us the greatest; And no doubt they that thus humble themselves sincerely, shall certainly be exalted, Luke 14.11. For our God is always gracious and ever the same, whose property it is to have mercy upon humble and contrite ones.

§. 5. Grant us therefore gracious Lord, so to eat the flesh of thy dear Son Iesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our Souls washed through his most pre­cious blood, and that we may evermore dwell in him and be in us: Amen.] In the midst of these our ac­knowledgments of our own unworthiness, we are sea­sonably minded that we have a gracious Lord, who is apt to pitty us, even when we are justly miserable. He sees our bodies are defiled, and our Souls polluted, and both empty and void of Christ, and he hath appointed this Blessed Sacrament, on purpose to purifie us and unite us unto our dear Redeemer. Why then do we stand looking one upon another, Gen. 42.1. and not rather look up to him that only can help us all? will not our own necessities open our mouths? nor his tender mer­cies incourage us, to call upon him to give us grace, that we may eat and live? We do intend to eat, but we had better not eat at all, than not eat So 1 Cor. 11.28. [...], So let him eat. Psal. 26.6. So will I compass, &c. as God requires, and So as to be bettered thereby. Now to the pure all things are pure, but unto them that are defiled and unbe­lieving is nothing pure, Titus 1.15. In vain therefore should we desire in the following Prayer of Consecration that these Elements should become the body and blood of Christ, if we did not first pray that we might wor­thily receive them. There must be a change in us, or else though Christs natural flesh and blood were here, and [Page 239] we should eat and drink thereof every day, we could not partake of Christ Qui discordat à Chri­sto, nec carnem ejus manducat, nec sangui­nem bibit, etiamsi tan­tae rei sacramentum quo­tidiè indifferentèr ac­cipiat. Prosp. sent. 341. It is our eating with Faith and penitence, love and holy purposes, that makes it to be Christs body and blood to us; most wisely therefore hath the Church ordered, that before we pray for the Consecration of the Symbols we should desire to be Consecrated our selves. Thus St. Ambrose in that Prayer said to be used by him before he Communicated, saith. O holy Bread which camest down from Heaven, and givest life to the World, come into my heart and cleanse me from all defilements of flesh and spirit, enter into my Soul, heal and sanctifie me within and without. Let us consider the spots and stains, the foulness and diseases, with which our bodies and Souls are overspread, and then behold this salutary and living Manna, which hath power to restore us to an ex­cellent purity, and to make us amiable in the Eyes of God, and then we shall heartily put up this Petition, we shall hunger and thirst after it, groan and long for it Famelicus accedo, ne recedam impastus, & si antequam comedam sus­piro, da vel post suspiria ut comedam. August. Med. c. 39., as it is re­ported St. Catherine was wont to do, with the same passion that the Child doth for the Breast of its Mother.

Let us come then with most ardent desires, and sum­mon up all our Powers; now the Angel is so near who makes our Bethesda Medicinal, let us passionately cry out and say, Lord hast thou set open this Fountain, and wilt thou let a wretched Creature die for thirst in thy pre­sence? hast thou prepared such balm to heal me, and shall I languish here before thee? I know if thou wilt thou canst make me clean; here is the very instrument in thy hand. Grant therefore holy Jesus that I may duly apply it, and [Page 240] rightly use it, and then it shall prepare me for thee, and unite me to thee, by such inseparable Bonds as shall never break, unless Eternity can have an end: Blessed are they that So eat thy flesh, and So drink thy blood, So as thou requirest, and So as thy Saints of old have done, for they have been cleansed at this Fountain, and here their Ʋnion with thee first began. Oh happy season! Excellent oppor­tunity! Lord let me do it well this once, and I am thine for ever. Amen.

The Paraphrase of the Address.

§. 6. Holy God! thou mightest justly wonder to see so many grievous Sinners daring to come so near, but [We do not] impudently rush upon these dreadful mysteries; nor do we [presume to come to this thy Table] where Angels do attend, as if we deserved this Honour: [O merciful Lord] We do not approach [trusting in our own Righteousness] for alas! we have done nothing which can bear that name: [but] that which drew us hither was our confidence [in thy ma­nifold and great mercies] which exceed our manifold and great offences. And now that we are before thee, we must still confess (whatever favours thy goodness heaps upon us) that [we are not worthy] by reason of our sinfulness and backslidings [so much as] with the Dogs [to gather up the Crumbs] which fall [un­der thy Table] not fit to receive the least mercies or measures of grace from thee, much less to sit as guests before thy Majesty at this Heavenly Feast: [But] yet we make bold to do this, because [thou art] not to be changed by our sins, being ever [the same Lord, whose property is] to be unwearied with well-doing, and ne­ver wanting in pity; and thou art wont [always to have mercy] on those who confess their offences, as we [Page 241] have done. [Grant] unto [us therefore gracious Lord] by the present assistance of thy holy Spirit [so to eat the flesh of thy dear Son Iesus Christ] spiritually in this Sacrament [and] so [to drink his blood] as that we may receive all the benefits of his Cross and Passion, even [that our sinful] and defiled [bodies, may be made clean by his] holy and immaculate [body, and our Souls] which are polluted in every faculty [wash­ed through his most precious blood] which taketh away the sins of the World; Let us be so wholly purifyed, that we may now begin to be inseparably united to Jesus, [and that we] by Faith may evermore [dwell in him] abiding in his love, [and] that by his spirit [he] may dwell [in us] always [Amen.]

SECT. II. Of the Prayer of Consecration.

§. 1. AFter all this Preparation, we need not ask with Isaac, Gen. 22.7. where is the Lamb for the Burnt-Offering? for God hath provided his own dear Son, whose blood being already spilt, is so efficacious and all-sufficient that there is now no need of any other, but this unbloody Sacrifice [...] Cyril. cat. Myst. 5. incruentam ob­lationem, Liturg. 5. Marci: sacrificium abs (que) sanguine, Liturg. S. Basil. to be offered, and that in memorial of that great Sin-offer­ing which taketh away the sins of the World, 1 Pet. 2.5. And for this purpose Christ himself hath Ille mirabilem quandam victimam — pro nostra omnium salute ob­tulit, memoriam nobis tradens loco sacrificii continuo offerendam. Euseb. praep. Evang. l. 1. c. 10. [Page 242] appointed these Creatures of Bread and Wine, ordain­ing that because they are designed to express so great a Mystery they shall have a peculiar Consecration. The antient Greeks and Romans would not taste of their ordinary Meat and Drink, till they had hallowed it, by giving the first parts thereof to their Gods Romani & Graeci in convictu familiari ci­borum particulis, & vi­no, in ignem conjectis, libamina Diis dabant, Alex. ab Alex. gen. dier. l. 5. c. 21. [...]. Porph. de abst. l 2. c. 20.. The Essens [...]. Porph. ut supr. l. 4. c. 12. and the Christians Tert. Ap. c. 39. Nec cibi sumantur nisi ora­tione praemissâ. Hieron. ep. 22. ad Eustach. began their com­mon meals with a solemn Prayer for a blessing: The Jews would not eat of the Sacrifice till Samuel came to bless it, 1 Sam. 9.13. How much more then ought we to ex­pect the Prayers of the Priest over this mysterious food of our Souls, before we eat thereof? especially since Jesus himself did not deliver this Bread and Wine until he had Consecrated it by giving thanks. There are some other parts of this Office which may upon some oc­casions be omitted, Non prius discumbi­tur quam oratio ad De­um praegustetur. but this must never be left out, it being the most antient and Essential part of all; some learned Men do believe that the Apostles themselves in their daily Communions, did ever use the latter part of this form from [who in the same night, &c.] Alcuin. de divin. off. and it is most certain that no Liturgy in the World hath altered that particular. For in every Church the Priest repeats the words of our Saviours Institution, and by those words the Consecration is made Quomodo potest qui panis est esse corpus Christi? Consecratione: consecratio igitur quibus verbis est? — Domini Jesu, [& paulò post] ubi venitur ut conficia­tur venerabile sacra­mentum, jam non suis sermonibus sacerdos uti­tur, sed Christi. Ambr. de sacr. l. 4. c. 4. ita D. Chrys. serm. de Judâ prodit. Ʋbi Christi verba de­prompta fuerunt, jam non panis dicitur sed Corpus appellatur. Aug. de verb. dom. ser. 28. ita Author de Card. op. Christi ap. Cypr.; for it is not the power of the Priest, but the efficacy of the Author, which makes the Elements to become [Page 243] sacramentally the body and blood of Christ. S. Chrys. hom. 2. in 2. ep. ad Cor. versùs fin. The Roman Church indeed hath made large additions to this Primitive Form, so that it is not above a tenth part of the Canon of their Mass, much of the rest being the names of Saints, and commemorations of the dead. But these corruptions and innovations being removed, our excellent Reformers have gi­ven us the Apostolical and Catho­lick Form alone, only with a short Prayer to introduce it; and because all the Communi­cants ought to join with the Minister therein, we will proceed so to explain it, as may assist every ones under­standing and devotion.

[...]

The Analysis of the Prayer of Consecration.

  • §. 2. The Prayer of Consecration hath Three Parts.
    • 1. An Intro­duction, shew­ing the Reasons of this Duty, because
      • 1. We have a dying Saviour given for us,
        • Almighty God, our heavenly Father, who of thy tender mercy didst give thy onely Son Iesus Christ to suffer death upon the Cross for our Re­demption:
      • 2. That Death is so perfect and meritorious,
        • who made there, by his own oblation of himself once of­fered, a full, perfect, and suf­ficient Sacrifice, Oblation, and Satisfaction, for the Sins of the whole World;
      • 3. We are commanded to remember it,
        • and did institute, and in his holy Gospel command us, to continue a perpetual me­mory of that his precious death, until his coming a­gain:
    • 2. A Petition for a Blessing on it, intima­ting
      • 1. The Author of this Blessing,
        • Hear us, O merciful Father, we most humbly beseech thee; and grant,
      • 2. The occasion of desiring it, considering,
        • 1. The Act which we are about to do,
          • that we receiving these thy Creatures of Bread and Wine,
        • 2. The Manner we intend to do it in,
          • according to thy Son our Saviour Iesus Christs most holy Institution, in remem­brance of his Death and Passion,
      • 3. The Blessing desired,
        • may be Partakers of his most blessed Body and Blood:
    • 3. The Conse­cration it self, reciting
      • 1. The time when it was instituted,
        • Who in the same night that he was betrayed,
      • 2. The Manner how it was In­stituted,
        • 1. As to the Bread,
          • 1. The Prepa­ration,
            • I. Took Bread,
            • II. And when he had given thanks,
            • III. He brake it,
          • 2. The Admi­nistration,
            • and gave it to his Disciples, saying, Take, eat, This is my Body, which is given for you:
          • 3. The Dire­ction,
            • Do this in remembrance of me.
        • 2. As to the Wine also,
          • 1. The Prepa­ration,
            • Likewise also after Supper,
              • I. He took the Cup,
              • II. And when he had given thanks,
          • 2. The Admi­nistration,
            • He gave it to them, sa [...]ng, Drink ye all of this: [...]or This is my Blood of the New-Testament, which is shed for you, and for many, for the remission of sins.
          • 3. The Dire­ction.
            • Do this, as oft as ye shall drink it, in remembrance of me. Amen.

A Practical Discourse upon the Prayer of Consecration.

§. 3. Almighty God our Heavenly Father, who of thy tender mercy, didst give thy only Son Iesus Christ to suffer death upon the Cross for our Redemp­tion.] Our blessed Lord hath taught us to whom we should direct this Prayer, even to God the Father, of whom he himself did first beg this blessing: and since the foundation of this Ordinance was the Death of Je­sus Christ, we do most fitly begin this Prayer with a Commemoration of that Mercy; for how can we more effectually move Almighty God to give his bles­sing to us in this Sacrament, than by acknowledging his infinite love in granting so glorious a Redemption to us? And he that spared not his own Son but delivered him up to death for us all, how shall he not with him also freely give us all things, Rom. 8.32. He that made him a Sacrifice for us, will certainly make these Sym­bols to communicate him to us, if we be desirous and prepared to receive him: It is the method of the di­vine bounty, to give his second mercies, meerly because he had freely given the first Cui initio ratio non fu­isset praestandi aliquid, ei praestamus, ob hoc quia praestitimus. Sen. de be­nef. l. 4. c. 15.; espe­cially when he finds the former thankfully accepted; so that we cannot have a better introduction to this Petition, than the acknow­ledgment of Gods goodness in first giving his own Son for us, especially if we make it with an humble and gra [...]eful heart: Besides, it must need be a mighty strengthening to our Faith, and a great en­couragement to our hope of prevailing in this request, when we have first remembred so rare an experiment of Gods mercy already received: Let us therefore most [Page] [Page 245] thankfully confess the incomparable bounty of our Hea­venly Father in giving his only Son to suffer for our Redemption, and then we may with more confidence, beseech him to sanctifie these Elements, that they may be his body and blood to us, because the divine appoint­ment hath made them to be the means, whereby we may become partakers of the benefits of that Holy Passion.

§. 4. Who made there by his own Oblation of himself once offered, a full, perfect, and sufficient Sa­crifice, Oblation, and satisfaction for the sins of the whole World.] As we have declared the bounty of the Father, so now we must acknowledge the merit of the Son; before we did set forth the admirable love of the giver, and next we magnifie the incomparable worth of the gift, for God did not evidence his love to us, by any insignificant testimony, but by giving us the most real and inestimable benefit in the World: The Death of this Saviour which he gave us, though suffered but once, was so infinitely meritorious, as that it was sufficient to satisfie for the sins of all Mankind: And where is it more proper to set forth that one all-sufficient Sacrifice in all its glories, than here? where we come peculiarly to celebrate it with our highest Praises, and to make an everlasting memorial thereof: If we regard the persons for whom this was done, it is a Sacrifice, if we respect him that did offer it, it is a free Oblation, if we consider him to whom it was of­fered, it is a satisfaction, and in every one of these re­spects it is full, perfect, and sufficient, or particularly it is a full satisfaction, a perfect Oblation, and a sufficient Sacrifice; not like the legal Offerings, for the sins of one kind, or the offences of one Nation, or of one Per­son, but for the sins of all the World. Let none there­fore mistake, or imagine we are about to Sacrifice Christ again (as the Roman Church falsly teacheth) for that [Page 246] is not only needless and impossible, but a plain contra­diction to St. Paul, who affirms, that Jesus was to be offered but only once, Heb. 9.26. Chap. 10.10. & 12. and by that one oblation [...] Theop. in 10 Hebr. v. 12. Illo sacrificio sin­gulari à peccatis omni­bus mundaremur. Aug. de Civ. Dei. l. 7. c 31. he hath for ever perfected them that are sanctifyed, ver. 14. so that there needs no more offering for sin, ver. 18. And besides, if we think that in this Sacrament Christ is daily offered up, it seems, we do not believe that which he did on the Cross to have been sufficient, and so we should exceedingly derogate from that most meritorious Sacrifice, to which we pretend to do honour by this Commemora­tion; nor shall we make any difference between the all-saving Death of our Saviour, and the daily offerings of Mosaick Institution, if this also be continually to be reiterated. Wherefore we do deny this Communion to be any new sacrificing of Christ. For there is but one Sacrifice (saith S. Ambrose) not many, and this is but the exemplar of that Ambr. in 10. ad Hebr. This is only a memorial which the Lord hath de­livered to us instead of a Sacrifice, saith Eusebius Euseb. praep. Evang. l. 1. c. 10.. The Sacrifice need not be reiterated, it is sufficient to remember it with Eucharist and Thanksgiving. Rejoyce ye poor repen­tant Sinners, for the price is paid by Christ, and accepted by his Father already; Acknowledge it gratefully, and believe it firmly, express it with all the honour you can devise, since you came to this Heavenly Feast on purpose to glorifie the compleat and absolute satisfaction which your Redeemer hath made. Let no man deceive you, for Christ on th [...] Cross assured you, that the work of expia­tion was then finished, there is nothing left for you now [Page 247] to do, but only to pray that these outward Elements may be so blessed as to convey unto you the benefit thereof.

§. 5. And did institute, and in his holy Gospel com­mand us, to continue a perpetual memory of that his precious Death until his coming again.] The work of our Redemption is so very excellent in it self, that it deserves a perpetual memorial, and who so fit to direct the particular manner of remembring it, as he that did so nobly accomplish it? and this is that very way which he himself hath instituted, so that we have a most direct and powerful Argument to move our Lord to sanctifie these Elements, because we celebrate this mystery in obedience to his own Commands. Do this (saith he) in remembrance of me, Luke 22.19. and we are bid to shew forth the Lords Death till he come, 1 Cor. 11.25, 26. And surely he will make these Sym­bols to be his Body and Blood to us, because we are about to receive them purely by his Order, no doubt he will establish that which he hath wrought for us Grandis in rebus hu­manis est praerogativae, ut aliquis operibus & beneficiis faveat suis. Amb. ser. 10. in Ps. 119., Psal. 68.28. for otherwise he would seem (saith S. Ambrose) to abrogate that which he hath appointed: We are desirous as much as in us lyeth to be partakers of his precious Body and Blood, and ac­cording to his command we are come thus far, but we can only strike the Rock, it is he must bring forth the Water; we must now stand still and see the Salvation of the Lord, for till he have blessed the Bread and Wine we can go no farther. Now if this Holy Rite were a meer humane device, we could hardly expect to have so great a grace and power shewed for its ratification; they that invocate God, for those that are falsly called Sacraments, cannot so rationally hope to be heard, as [Page 248] we, who only desire him to be favourable to the work of his Hands, and to prosper us in that which we un­dertake by express Commission from the blessed Jesus. O let us then revere this Ordinance which hath so divine an Author, on which the Image of God is so plainly stamped; let us with a mighty affection embrace our dying Saviours love who was so much afraid we should forget him, and so desirous to be ever with us: let us chearfully go on without doubts or fears, knowing that he who hath bid us Do this, is able to make it, what­soever he will, or whatsoever we need; let us not star­tle at the difficulty of this Sacramental change, but rest satisfied in the power of the Author and Enjoyner: let us call on him earnestly, and then believe that he will so be present by his Spirit, and his Grace, as that we shall feel the virtue and efficacy thereof from time to time, from one Communion to another, even till we come to see him unvailed, and face to face at his coming again in glory.

§. 6. Hear us O merciful Father, we most humbly beseech thee, and grant that we receiving these thy Creatures of Bread and Wine, according to thy Son our Saviour Iesus Christs most holy Institution, in remembrance of his Death and Passion, may be par­takers of his most blessed Body and Blood.] We have now made a sufficient Introduction to this great Re­quest, by acknowledging the mercy and merit of Christs Death, as also by declaring the divine Original of this Sacrament; wherefore in the next place we come to the Petition it self, which is the very Grace before this Coelestial food, and herein we follow the example of Jesus, who though he was able by his very word to make the Elements what he pleased, yet he did first give thanks or crave a blessing, to shew us what we must [Page 249] do [...]. Theoph. in Math. 26.. He had given thanks in or­der to the Passover before, Luke 22.17. and therefore it is likely that he made a peculiar Thanks­giving now relating to this myste­ry, Vid. Buxt. Synag. Jud. cap. 13. for so the Jews were wont to have several forms for the Pass­over Super Pacifica bene­dicunt cum comedunt ea hoc modo: Benedictus tu Domine Deus noster, qui sanctificasti nos prae­ceptis tuis, & man­dasti nobis comedere de Pacificis. R. Salom., for the Peace-offerings, yea distinct Graces for the meat, and for the drink: What the very words were, with which our Sa­viour blessed God, is not recorded, so that all Churches have used their liberty in the manner of expressing this, with some va­riety in the Phrase, but as to the substance and design they are the same; nor doth any Liturgy want some such supplication. The Latine Church saith, We hum­bly beseech and intreat thee O most merciful Father, by Jesus Christ thy Son our Lord, that thou wouldst accept, and bless these gifts, &c. in St. Ambrose. Make this our Oblation, valid, reasonable, and acceptable, which is made for a figure of the body and blood of Jesus Christ. In the Liturgy of St. Basil. We beseech thee,— let thy holy Spirit come upon us, and upon these gifts here set forth, to bless and sanctifie them, &c. And to name no more, in that called St. Clements. We offer to thee O Lord our King, according to his institution this Bread and this Cup, — and we beseech thee vouchsafe to look graci­ously upon these gifts set forth in thy sight. Now it is re­quisite that the whole Congregation should (in heart) join in this part of the Prayer, to make it the more pre­valent with Almighty God, Math. 18.19. And to quicken us to ask with the greater Ardency, let us con­sider how great a thing it is which we desire, how earn­estly did Moses pray when he was to bring water out [Page 250] of the Rock? how fervently did Elijah call on his God, when his sacrifice was to be kindled from Heaven; but we do now beg a greater matter, and for a much more noble end. We behold the Creatures of Bread and Wine, and we know them to be as yet no more Antequam ergo con­secretur, panis est. Am­bros. de sacr. l 4 c. 5.. But we desire they may be made the body and blood of Christ to us; that al­though they remain in substance what they were, yet to the wor­thy Receiver they may be some­thing far more excellent, which nothing can effect, but that word Si ergo tanta vis est in sermonibus Domini Jesu, ut inciperent esse quae non erant, quanto magis operatorius est ut sint quae erant, & in ali­ud commutentur? Idem. which made all things out of nothing: We are not now begging for the meat that perisheth, but for that which endureth to everlasting life, John 6.27. yet we ought to hope he will grant us this request, because we are about to partake of this Or­dinance, both in a right manner as Christ did institute it, and to a right end, viz. for a memorial of his Death; we long after our Saviour with a mighty Passion, and in this manner he hath chosen to communicate himself, therefore we may chearfully request, that by the recei­ving this Bread and Wine which he hath chosen, we may become partakers of his most blessed Body and blood, for St. Paul assures us, the Bread thus blessed is the Communion or Communication of Christs Body: There needs no real change in the substance of the Ele­ments, for this participation is not by sense but by Faith. This lively representation by the operation of the Spirit, gives us a fresh remembrance of the Love and Merit of our Redeemers Passion, so that by Faith we lay hold upon him, as the only satisfaction for our sins, and then the Power of God doth by these Sym­bols communicate our Lord unto us, and convey unto [Page 251] our Souls all the salutary benefits of that great expia­tion. We have all the real effects, the virtue and the com­fort of receiving Jesus, though we do not tear his flesh with our teeth: And if it may please God to make us partakers of the benefits of Christs Passion, we will not inquire into the manner, but we will believe, because we feel the effects, and rejoice in the graces that flow from him; nor shall we desire more.

§. 7. Who in the same night that he was betrayed, took Bread.] The best pattern for the Celebration of this mystery, is to be taken from the divine Author thereof our Lord Jesus, whose Words and Actions are in this particular so punctually related in the Gospels on purpose to direct us in this solemnity, and when the Rite was disordered in the Church of Corinth, St. Paul 1 Cor. 11. sends them to the first Institution, as to the Rule and Canon by which they ought to rectifie all that was amiss, and for this reason (as we have noted) no Church in the World did ever omit these words of our Saviour, by which they believed the Consecration to be principally made. Wherefore let him that Mi­nisters pronounce them with great deliberation, and the profoundest reverence, remembring he speaks in the person of Christ: And let each Communicant think he is placed among the Disciples, in the presence of Jesus at his first Supper; and since every Word and Action is big with Mystery, let him fix both his Eye and his heart upon the Holy Table, and prepare to entertain every particular with a suitable Meditation: And first when the time is mentioned in which this Heavenly Feast was instituted, viz. The same night in which he was betrayed 1 Cor. 11.23. [...] In quâ nocte tradeba­tur. Litur. Clem. In nocte quâ tradebat se ipsum pro vitâ mundi. Lit. S. Basil. Perperam ita (que) Missal. Rom. habet. Qui pridie quam pateretur., even the last night which he lived [Page 252] in this mortal Body: Then consider, in this manner:

Behold what kind of Love (O my Soul) is expressed by thy Redeemer! when our sins, his treacherous servant, and his enraged Enemies, were contriving his Death, he was designing an excellent benefit for us; the stream of his affections was so strong, that no baseness or ingratitude could check it; we might have expected that the horror of this dismal night should have made him repent of his un­dertaking, and have put him upon reversing all his former favours; but lo he adds a greater than ever he had given before, and appoints this as a seal to confirm and convey the rest unto us: Thy Love was stronger than death, and when all the terrors of thy dreadful Passion were in view, thy Soul was so calm, as to be at leisure to institute this feast of joy and gladness: surely I will entertain this Fe­stival with the dearest regard I can express, since it was one of the last Pleri (que) mortales po­strema meminêre. Caesar ap. Salust. Debetur maximo operi haec ve­neratio, quod novissimum sit, Author (que) ejus statim consecrandus. Plin. Panegyr. and greatest Testi­monies of the love of a dying friend: this blessed Legacy, this parting re­membrance shall be in my heart for ever.

Secondly, from the time we pass to the subject mat­ter, out of which this Ordinance was instituted, and that is Bread, such as we behold on the holy Altar, which may (when we behold it) occasion such thoughts as these:

Blessed Jesus! how lovely is thy humility? thou hast chosen to be represented by Bread, and though some curious or costly preparation had been more agreeable to thy Dig­nity, yet this doth best express thy condescension; Bread is the poor mans food, yet necessary also for the rich, the most antient, constant, universal and necessary sustenance of man­kind, and therefore a lively Emblem of thy all-sufficient and unconfined Love; it springs from the Earth, yet it is [Page 253] the staff of our life, and given to strengthen mans heart — stomacho fultura ruenti. Horat. Jud. 9.5. Heb. Fulci cor tuum buocellâ panis. Vid. loc., Psal. 104.15. and so it signifies that Body which thou didst take from the Earth, and gavest for the life of the World: being contented it should be beaten and bruised, winnowed and ground; yea and prepared by all the varieties of suf­fering, that it might become food for our Souls. O that I may receive thee by Faith, and then I know I shall draw the most salutary nourishment from thee, and thou wilt as effectually be united to my Soul, as the Bread which is eaten is to my Body [...]. Galen.. Let me eat this holy Bread in Charity, that as the many grains are compacted into one Loaf Panes Hebraeorum ita magni sunt ut unus omnibus convivis suffi­ceret. Grot. [...]. Diog. Laert. Pythag., so we being many fellow Christians, may all be united into that one body of which thou art the Head: The meanness Simplicitas Sacra­menti quibusdam dero­gat effectûs fidem. Ter­tul. of the out­ward part, is not (to me) any dis­paragement to this blessed mystery, but I rejoice that thou hast chosen that which is so easie for all to pro­cure, in all places and at all times, because it is so necessary for all per­sons. Lord do thou make it thy Body, and it shall be the Bread of Life to my Soul. I see O mer­ciful Jesus thou hast taken Bread into thy bountiful hands, and behold I faint for hunger, my strength is gone, my sight is failed. I languish for this spiritual food, happy am I, who am once again come so nigh thee on this blessed day of distribution. I beseech thee do not pass me by. As thou ta­kest this Bread, so didst thou take thy Body only to be bro­ken in Sacrifice for us, and in Sacrament to us, let me not therefore want my part.

§. 8. And when he had given thanks, he brake it, [Page 254] and gave it to his Disciples.] St. Cyril adviseth that we should carefully receive the consecrated Elements, and beware that we lose not the least part thereof, for the very filings of gold are precious. But we should be much more solicitous to fix our minds so, that we do not miss the least circumstance in this Holy Rite; because there is none without a mystery. Thirdly, Therefore let us observe the Preparation which was by Giving thanks, for Jesus did not enter upon the Admi­nistration till he had first (as the Hellenists speak) Blessed the Bread, and Blessed God for it, and it is very probable he did add some peculiar Praises for the Re­demption to be wrought by his Death, as also for this opportunity to commemorate it, and convey the bene­fits thereof unto us which may furnish us with some such Meditations:

And dost thou O my Lord! give thanks for my Redemp­tion, which cost thee so much pain and agony? how much more then should I do so to whom all the advantage doth redound: thou hadst the bitter, but I the sweet, thou the misery, but I the benefit thereof; and yet thou enterest up­on it with thanksgiving, to shew how freely thou didst suffer for our good, and to teach us chearfully to suffer for thy sake: if thou dressest thy self for death by praising God in this holy Institution, shall I not compose my self for this blessed Feast by giving thanks also? especially since by blessing God for it, I shall bring down a blessing on it, to make it become the Bread of Life; wherefore I do here join my Eucharist to thine, holy Jesus, and do bless the Lord with all my Soul for this Heavenly repast. O shew thy acceptance of my Praises, by hallowing these Elements to the purposes for which they are designed.

Fourthly, The distribution follows, viz. The breaking of the Bread, and giving it to his Dis­ciples; for although the breaking of the Bread do [Page 255] well set forth the Torments of our Saviours Body bro­ken and wounded on the Cross, yet there will be a ful­ler opportunity to remember this in the Administra­tion, §. 8. & 11. and for the present it may suffice to observe, that among the Jews to break ones bread to any, is as much as to distribute it to them, and make them partakers thereof, Isai. 63.7. Lam. 4.4. Mark 8.19. And since the Lord doth this to thee, he doth thereby own thee to be a servant of his Family, and a Disciple of his School, and therefore thou mayst thus consider; O my fainting Soul make hast, behold thy gra­cious Master is dealing his Bread to those that hunger and thi [...]st after Righteousness, and if thy desires be as great as thy necessities, they will make thee fly to partake of his bounty; be not discouraged with thy unworthiness, for he giveth to all men liberally and upbraids no man: It is a mighty honour to receive the meanest Token from the Hands of a King, but here the very gift it self is both excellent in it self, and a pledge of the Givers love [...]. Arist. Rhet. l. 1. c. 5., who is the King of Kings and Lord of Glory: The gift is most profitable, and the Giver most honour­able. Dear Jesus, give me a share thereof and I will ever value the Gift, and love the Giver; Declare me to be thine, by feed­ing me at thy Table, thou who wert content to be bruised and broken to satisfie my offended God, oh be pleased to give thy self and the merits of this thy Passion unto me, to sa­tisfie my earnest longings, and it shall be so welcome that I shall cry, Lord give me evermore this Bread.

§. 9. Saying, Take, Eat, this is my Body, which is given for you.] Our Heavenly Physician, being about to cure the Diseases of our Souls, having thus prepared the Remedy, and presented it to us, he doth first direct [Page 256] the use of it Medicus non tantum curat sed etiam monet: Sen. ep. 94., and Secondly, Tell us what it is: We are not taught to carry it about to gaze at, and to be adored, but to Take and Eat it: For Christ having made himself a Sin-offering for us, desires that Sacri­fice may be accepted as ours, and would have us to share in the benefits thereof, wherefore he hath made this a Peace-offering as the memorial of it, and invited us to take and eat our Portion, that so he may be one with us and we with him; And when we hear him so lo­vingly call us to feast with God upon the remainders, we may very fitly fall into these Contemplations:

There is indeed a mighty difference between the feeding of my Body, and the refreshing of my Soul, that which en­ters in by the mouth, cannot of it self reach thither, yet I am commanded when I come for spiritual relief to Take and Eat, and I will not enquire but obey, because he that prescribes this method can work wonders, and at once sa­tisfie both Body and Soul, wherefore I will perform the outward part, and at the same time lift up my Soul above these visible representations, and being sensible of my offen­ces against Heaven, while my mouth is chewing the holy Bread, my Faith Quod esca est carni, hoc animae fides. Cypr. [...]. Basil. shall feast upon the satisfaction made by my Redeem­ers Passion until I find my Soul is nourished with the Joy, the Peace, and the Comfort, which it draws from thence. As he hath made his Oblation mine by his designing it for me, so I will make it mine also by a particular applica­tion; O strengthen my hand by a lively Faith, and open my mouth by fervent desires, so will I take and eat this, and rejoice in so lively an Emblem which leads me into that within the vail; and while I am performing the bodily part, let my soul feel the spiritual efficacy of thy [Page 257] grace, that I may not eat unworthily, or to Condemnation. Lord I feed upon thy love, I lay hold upon thy Promises, I will take and eat these as well as the material part, if thou wilt please to enable me so to do.

Furthermore, lest I should be mistaken, and either not understand, or not believe the true worth of this in­comparable gift, he is pleased to tell me what it is. This is my Body (saith he) which is given for you, and by that word he makes it to be so, to every true Believer; wherefore the Minister ought to pronounce this so reverently and so deliberately, that the Commu­nicants may have time to exercise their Faith; because their senses cannot discover any material alteration: For the true understanding whereof, let me here digress a little, for the satisfaction of such as are not prejudi­ced, nor contentious: We know how stifly the Roman Church contends for the literal exposition of this Text, and what Tragedies have been acted upon those who did not so understand it; but we have great reason to believe, That our Saviour did not intend by these words to change the substance of the Bread and Wine into his natural Flesh and Blood, For,

I. The word, [ [...]] This being Neuter cannot agree with [ [...]] Bread which is Masculine, and it is very probable that our Lord did herein (as in other things) imitate that Phrase which the Jews used at the Feast of the Passover, This is the Bread of affliction, which our Fathers did eat, &c. and This is the Body of the Paschal Lamb which our Fathers did eat, &c. (as the Talmud tract. de Pasch. declares): For as that was not the very Bread, nor the very Lamb, yet they called it so, because it did represent and continue the memo­rial of that, and was used to the same purpose; so in like manner, He calls this his own Body, who was the true Paschal Lamb, because This Action doth signifie [Page 258] and remember it, and by this Bread we are partakers thereof.

Secondly, St. Paul the best interpreter of his Master, expounds This is my Body and Blood, by this is the Communion of my Body and Blood, 1 Cor. 10.16. that is most plainly, This blessed Bread is that which will make you partakers of Christs Body, &c. and 1 Cor. 11.26. he calls it no more but Bread even after the Consecration, ver. 24, 25. And the same Apostle Solet autem res quae significat, ejus rei nomi­ne quam significat nun­cupari —ut Petra erat Christus, (Hebraeis), non signum Christi, di­cit Apostolus. Aug. in Levit. Quaest. 57. saith That Rock was Christ 1 Cor. 10.4.; not intending to make us believe the Rock was Transubstantiate, but only that it was the figure and symbol of Christ, and so might be called by his name.

Thirdly, Nor did the most an­tient Fathers thus apprehend our Saviours meaning when they cal­led this the Antitype of his Body, the Type of a great Mystery, the Figure of his Body; and a Symbol called by the name of his Body [...]. Nazi­anzen. [...]. Cyril. Mys. cat. 5. Hoc est corpus meum, i. e. figura cor­poris mei. Tertul. in Marc. l. 4. [...] [viz. Ego sum panis vitae] [...] [viz. Hoc est corpus meum.] Theod. Dial. cap. 8., and much more to this purpose.

Fourthly, Nor will this opinion of Transubstantiation, agree with the most antient Liturgies, for in the most genuine part of them, the Prayer of Consecration, all those forms called from St. James, St. Clement, St. Basil, and St. Chry­sostome, do pray (after they have pronounced the words of Christ This is my Body) that the Holy Spi­rit may descend and make that Bread (so they still call it) the Body, and that Cup the Blood of [Page 259] Christ; Yea in the Roman Church it self, one of the most authentick parts of the Canon of the Mass hath these words. That this Oblation may be made Vnto us the body and blood of thy most beloved Son our Lord Jesus Christ: Which doubtless may be done without any real change in the Elements themselves: Yea and in the last part of the Canon, long after the Priest hath said, H [...]c est Corpus meum (by which they suppose the substances to be changed) they say, Through Jesus Christ our Lord by whom thou dost always create, sanctifie, quicken, bless and give us these good things: Which words being only applicable to the Bread and Wine, do shew Haeretici hujus seculi rident hanc Canonis particulam, eò quod post Consecrationem adjecta sit, quasi ea verba in­telligi nequeunt nisi de pane & vino, nam Cor­pus & sanguinem Christi non semper Deus Creat. Durant. de rit. Eccl. l. 2. c. 44. that the antient Roman Church did not believe the substan­ces to be annihilated, no not after the Consecration.

Fifthly, It was long before Rome it self did determine this Doctrine of Christs very flesh and blood be­ing in the Sacrament Ante Lateranense con­cilium Transubstantia­tio non fuit dogma fidei. Scot. 4. sent. d. 11. q. 3. In Synaxi serò Transub­stantiationem definivit Ecclesia, diu satis erat credere, sive sub pane Consecrato, sive quo­cun (que) modo adesse ve­rum corpus Christi. E­ras. not. ad. 1 Corinth., viz. not much above 400. years ago, nor was it only opposed by Berenga­rius, but the Master of the Sen­tences Pet. Lomb. sent. l. 4. c. 12. affirmed it was only a me­morial and representation of the true Sacrifice, and the famous Ra­banus Maurus, An. 850. plainly holds Sacramentum in ali­mentum corporis redi­gitur, virtute autem sa­cramenti aeterna vita adipiscitur. Rab. Maur. de inst Cler l. 1. c. 3. The outward part still to remain, and as Bread to be turned into the substance of the Body; yea Scotus writ a peculiar Treatise against this then growing Do­ctrine, which was condemned un­justly by Leo the IX. not to men­tion [Page 260] now the Book of Bertram on this subject.

Sixthly, To this we may finally annex many cogent reasons why this Transubstantiation is not to be be­lieved: viz. Because it is needless for us to expect to eat the natural flesh of Christ here, where we come to seek a spiritual Union with him by Faith, and an inter­est in his Death, to which the eating his flesh would no­thing conduce. Again, it is contrary to the nature of a Sacrament where the visible part must remain (as the Water in Baptism doth) to be a foundation for the in­ward and spiritual grace: And further, since the Hea­vens must contain Christs Body to the end of the World, it is impossible it should be but one, and yet many, in several places at once, always whole, yet of­ten broken, received intire by every person, and yet then at the right hand of God, existing before, yet Created by the Priest: We must deny our Reason as well as our Senses, if we can believe so great and ab­surd Contradictions: Nor is it imaginable if this were the intent of our Lords words, how he who was then alive and sitting at the Table, could break and give himself, or be eaten, and yet remain intire; and finally, since we see, and feel, and tast it to be only Bread and Wine as to the substance still, unless we will deny this great foundation of all our notions, yea and of our Faith also, we must not give credit to so strange and monstrous a conceit: Yet still we do believe that every duly disposed Communicant doth receive really the Body and Blood of Christ, in and by these Elements, but it is by Faith and not by sense. If we receive them in the manner, and to the end which Christ appointed, they give us a lively remembrance of his love and all-sufficient merit, and thereby invite our Faith to embrace this Crucifyed Redeemer, as the satisfaction for our sins; whereupon he (who is most ready to close with [Page 261] penitent Sinners) doth by this rite of his own appoint­ing, give himself and the salutary benefits of his Death unto such, and although the manner be mysterious, yet the advantages are real, and the effect more certain than if we eat or drunk his natural flesh and blood: But we have diverted too far, and therefore will re­serve the Meditation upon this part until we come to the Administration, Sect. III. §. 3.

§. 10. Do this in Remembrance of me.] Having told us what it is which is presented to us, our Lord goes on to prescribe the manner how we must make use of it, viz. as a memorial of him; The Ministers are to Do this which he hath done, even to bless the Bread and break it, and distribute it in remembrance of his Institution: the people also are to Do this, that is, to take, eat, &c. in Remembrance of his Passion; And this being the great end of the Institution, the Antients were wont always here to Commemorate all the prin­cipal Acts which Jesus hath done for us, especially his Death [...] in omnibus Graec. Liturg. Memo­res passionis. Lit. Clem. Memorantes ergo & nos salutarium ejus passio­num. Lit. Basil. Me­mores glori [...]sissimae ejus passionis & ab inferis resurrectionis, & in coe­lum ascensionis. Ambr. de sacr. l. 4. c. 5. upon the Cross: Our Ma­ster desires us not to celebrate his sufferings with a present expression of sorrow, but by a perpetual re­membring of them, even as the brave Germannicus lying upon his Death-Bed, desired his friends not to prosecute his Funerals with useless tears, but if they would shew their love to him, to do it by remembring his Will, and execu­ting his Commands: Tacit. Let us then do this last Command of our dying Lord, and remember him in these or the like thoughts.

It is but too apparent Blessed Lord, how apt we are to forget thy dear love to us, and thy bitter sufferings for us, [Page 262] our continual transgressions publish it, and our present stu­pidity and indevotion do declare it. Praised therefore be thy goodness for these lively Emblems of thy most merito­rious Cross and Passion; oh that we may behold them with the same affections, with which we should have been moved had we been spectators of thy horrid Tragedy; so shall they imprint the Characters of thy love so deep upon our hearts, that neither time nor temptation can obliterate them! Behold we do here most affectionately call to mind the humility of thine Incarnation, the merit of thy Death, the power of thy Resurrection, and the glories of thine Ascension. And thus by thine own appointment, Dearest Jesus, we do shew our Thankfulness for thy Passion, our Faith in thy Resurrection, and our hope of thy second com­ing In commemorationem mei. i. e. hoc modo Mor­tem meam praedicabi­tis, resurrectionem an­nuntiabitis, adventum sperabitis, donec iterum adveniam. Ambros. ut supr.. We will commemorate thy all-sufficient sacrifice before the Al­mighty to pacify his anger against us, before the World to testifie our hope in a Crucified Saviour; and before our selves to renew our sense of thy inexpressible love. We will Do this so often, and so sincerely, with so much zeal and holy Passion, that if it be possible, nei­ther we nor any others shall ever become unmindful of Thee, and when we cannot have the Symbols before our Eyes, the Impressions of them shall remain in our minds, and our lives shall witness that we are not forgetful of thee.

§. 11. Likewise also after Supper, he took the Cup, and when he had given thanks.] The life of Man re­quires not only meat but drink also to sustain it, and therefore Christ hath set forth himself under both these, to shew his all-sufficiency for the life of our Souls; And of all kinds of drink he hath chose Wine to represent his most precious blood: for this is called the blood of [Page 263] the Grape Deut. 32.14. 1 Macc. 6.34. [...]. Clem Alex. paed. l. 2., and in colour comes the nearest to it; this minds us of Jesus who is the true Vine, John 15.1. and of the Wine-Press of his Fathers wrath, Isai. 63.2, 3. wherein he was grievously pressed till all his holy blood, yea and his Soul was exhausted: And as Wine was given to chear mans heart Jud. 9.13. Psal. 104.15. Duo sunt liquores corporibus humanis gra­tissimi, intus vini, foris olei. Plin. l. 4 c. 22. item ap. Homer. Il. [...]. Odyss. β., and raise his decaying spirits, so was the blood of Jesus shed to re­vive poor disconsolate sinners, with the hopes of the divine favour. It was the Custom among the Jews for the Master of the Family after Supper to take a Cup of Wine in both hands, and giving thanks to him that created the fruit of the Vine, to drink to all the Guests as a Symbol of Charity, Fag. in Deut. 8.10. and among the Gentiles also their Feasts were concluded Postremo Graeci Mer­curio litabant—& bo­no daemoni, cui gratias agebant, [...]. Alex. ab Alex. l. 5. c. 21. & Schol. Aristop. Mos erat cum mensa aufe­renda sit, bono genio li­tare: Hoc, hoc mensa claudatur scypho. Sen. with a Cup offered to their good genius. But our Lord hath spiritualized these usages, and here we may behold him with hands and eyes lift up to Heaven, Consecrating this Cup for an Ex­cellent Mystery, that it may be a Cup of Salvation and of Charity, and may be offered up with praise to the most high: when therefore we see the holy Man beginning to bless the Wine also let us say within our selves.

Oh what preparations is our gracious Master making for us, he thinks it not enough to give us his blessed body, with the merit of all those torments which he suffered in the flesh, but he is pleased to pour out his blood and his [Page 264] life together with it, that we might drink thereof, and so (take as it were) his very Soul into us [...] [...]7.14. ita [...] llud Virgil. [...] vomit ille [...]tam — Secundum e [...]s (inquit) qui san­guinem animam dicunt.. Alas we are faint and feeble, ready to die and languish, and he hath made us a Cordial with his own hearts blood; miserable wretches as we are, that nothing less will help us, but oh how gracious a Redeemer have we that will not deny us this! behold O Lord we thirst, and this Wine of joy makes us more Non facile esuriens positâ retinebere mensâ Et multum saliens in­citat unda sitim. Ovid. impatient to tast of this Cup of Salvation and Thanks­giving: thou that hast prepared it for us, make it thy holy blood, and then it shall cleanse our Souls, and make us thine for ever.

§. 12. He gave it to them, saying, Drink ye all of this, for this is my Blood of the New Testament which is shed for you and for many for the Remission of Sins.] Since our Saviour did give the Cup to every one of his Disciples, and plainly commands both them and us all to drink of it Math. 26.27. 1 Cor. 12.13. Et Vulg. Edi­tio Pontificiis Authen­tica, 1 Cor. 10.17. addit — Et de uno ca­lice., we have cause to bless God that we are not of that Church, which hath late­ly Secundum antiquam Ecclesiae consuetudinem omnes tam corpori quam sanguini communica­bant, quod etiam adhuc in quibusdam Ecclesiis servatur. Aquin. in Jo­han. 6. robbed the people of half the Sacrament; and I wish that as the Legacy is preserved to us intire, and a double portion provided for us, that we would endeavour to receive with twice as much devo­tion, as they do. Furthermore, when we hear the most efficacious words of Christ pronounced, we must exercise our Faith, and not only join our desires that this Wine may become the Blood of Christ, but with our hearts say Amen, for it is [Page 265] unto us according to our Faith; if we believe, it is to us the Blood of Christ, and that which makes us partakers 1 Cor. 10.16. — communicatio sanguinis Christi. Vatab. idem in Margin. annotae. vel participatio. Graec. [...]. of the benefits thereof: And although it be still Wine unto our senses, be­cause we naturally abhor to drink humane blood Similitudinem pre­ti [...]si sanguinis bibis, ut nullus horror cruoris sit, & pretium tamen ope­retur Redemptionis. Am­bros. de sacr. l [...]b 4, cap. 4., yet by the pow­er of Jesus, and the mercy of God, it shall make our attonement be accepted as fully for our expiation, as if our own lives had been laid down, or our own blood spilt in a Sin-offering: For it is now to be esteemed as the blood of the New Covenant, or Testament Math. 26.28 [...], h. e. propriè: [...] guis novi foederis: [...] Grot. & Ham. ann [...]. in Titul. & Beza in l [...] ­cum: Latini autem Testamentum vertunt. Grotius.. For the Original word sig­nifies both: [ [...]] In the first and common sense it is used for a Covenant, and those of old were confirmed with blood Exod. 24.8. Haustu mutui sanguinis foedus faciunt: de Scythis Herodot. l. 4. Quod i­dem refert etiam de Medis, ut & Solinus. Cap. 20., but this New-Covenant between God and Man could not be made without it, because God could not in ju­stice grant remission, unless some blood were spilt, the visible Soul being given as a ransom for the invisible, and this most precious Blood of Christ is that which was shed to appease the divine anger, and so to engage God to enter into this Covenant with us, wherefore it may be called the Blood of the New Covenant: Secondly, This word also is used for a Testament or Will Heb. 9.16, 17. Te­stamentum est voluntas defuncti Quintil. Viven­tis nulla est haereditas. Digest. & Roman. J. C. dicunt Testamentum morte confirmatur. Grot., & by this account we call the Gos­pel the New-Testament, because it [Page 266] contains our Lords Will, and therein he hath left us as Legacies, his Merits, and Graces, his Spirit and his Peace, and secured them to us by his Promise; where­fore when we see this holy Blood, it is to us as it were the Seal of the New-Testament, because it shews us that the Testator hath dyed, and consequently assures us that all those promises shall be made good unto us, e­specially that of the pardon of our Sins, for since we and many had deserved Eternal Death by our offences, this Blood was poured forth to procure a Pardon, not for us alone, but for as many as had sinned, even for all the World, for all (saith St. Chrysostom) are many: When therefore we see this so plainly represented in the pouring forth of the Holy Chalice, let us not only shew a high estimation of that most meritorious Blood which saves so many Souls effectually, and hath virtue enough to redeem all the World; but also actuate our devo­tion in some pertinent Soliloquies after this or the like form.

Methinks, O my dear Redeemer, while thou art pour­ing forth thy most precious blood, thou lookest on me with a Countenance mixed of pity and upbraiding, that I should take so little care to save this Soul which thou hast bought at such a rate; Do I not behold those drops and streams to trickle down, that have sealed the Covenant of Peace, and confirmed all the Promises of the Gospel, why then am I not swallowed up with admiration, why do I not breath and pant after it; I came not to quench my bodily thirst, but to wash my Soul in this salutary Fountain, oh how freely it flows? how perfectly it cures? Lord let me tast thereof! Make it unto me the blood of Jesus, for it is that my Soul thirsteth after; And now that thy power­ful word hath hallowed it, let me not by evil thoughts or unbelief, malice or impenitence, make it to my self an un­hallowed thing; but as thou hast fitted it for the mystery, [Page 267] oh fit me also to receive it. I cannot now have any more low or common thoughts about it, I will by Faith esteem it as my Saviours blood, and though I am unworthy of so divine a Cordial, yet my Soul gaspeth for it, and with­out it alas I must die and perish.

§. 13. Do this, as oft as ye shall drink it in re­membrance of me, Amen.] We have here again a re­newed injunction to Do this, and if we have any sense of our Redeemers love, or any care of our own Souls, we shall not need to be pressed to it, but shall desire to Do it often, and yet always to Do it well, not Drinking it as common Wine, but as the memorial of his blood-shedding, in remembrance of him and his inestimable kindness; but of this we have spoken be­fore, §. 10. Only we must note that this Amen, in the end of this Prayer, was antiently spoken 1 Cor. 14.16. [...]. At (que) ubi Praeses orationes & gra­tiarum actiones absol­vit. [...]. Just. Mart. Ap. 2. by the people with a loud voice; not only to shew their joining in the desire, that the Ele­ments may become truly Conse­crated; but also to declare their firm belief, that they are now to be esteemed as the very Body and Blood of Christ; Let us therefore here most devoutly seal all that the Priest hath done, and unfeignedly te­stifie our Faith, by a hearty Amen. Lord it is done as thou hast commanded, and I doubt not but the mystery is rightly accomplished, I am perswaded that here is that which my Soul longeth after, a Crucifyed Saviour com­municating himself to poor penitent Sinners. Oh let me be reckoned among that number, and then I shall assuredly receive thee, holy Jesus! Amen.

The Paraphrase of the Prayer of Consecration.

§. 14. O [Almighty God] infinite in Power, and wonderful in thy goodness, Thou art [our Heavenly Father, who] to save us from Eternal Misery [of thy tender mercy] and free Compassion [didst give thy only] and well-beloved [Son Iesus Christ] not only to be born in our nature, but also [to suffer] a most grievous and bitter [death upon the Cross] that his life might be [for our Redemption] from everlasting Torments to which we were forfeited.

We believe and confess it was this thy Son [who made there] on the Cross [by his own] voluntary [oblation of himsel [...]] to that accursed Death, though he was but [once offered] in this manner, [a full, perfect, and sufficient Sacrifice, Oblation and satis­faction] to thy offended Justice, not only for the sins of some times, or some Persons, but [for the sins of] all men that are, were, or shall be throughout [the whole World] so that there is none but might upon their Faith and Repentance be forgiven by the vertue thereof.

And because there needs no other Sacrifice for sin now, therefore our Lord Jesus appointed [and did in­stitute] this holy Sacrament to represent it. [And in his holy Gospel] he doth accordingly plainly [com­mand us] to observe this Rite, thereby [to continue a perpetual] and lively [memory of that his) most me­ritorious and most [precious Death]; So that his love may be fresh in our hearts [until his coming again] to judgment in the end of the World.

In obedience to this command we are now about [Page 269] to make this memorial of his Passion, and that we may do it effectually [Hear us O most merciful Father] Consider our need of this Heavenly food [We most humbly beseech thee] in whose power it is alone to feed our Souls: [And grant that we receiving] with a true repentance and lively Faith [these thy Creatures of Bread and Wine] which thou hast chosen to ex­press this mystery, and partaking of them [according to thy Son our Saviour Iesus Christs] gracious in­tention and [most holy Institution] namely [in re­membrance of his] bitter [Death and] bloody [Pas­sion] Let them Communicate him unto us, that we by them [may be partakers of his most blessed Body and Blood] and of all the benefits of his Incarnation and his sufferings.

But it is not in us to make these Creatures to be a Sa­crament, wherefore we will do as our Lord did, and say as he said; And be thou pleased to grant, that the Words of Jesus pronounced by thy Servant, may have the same effect upon these Elements, which they had when spoken with his blessed mouth [Who in the same night that he was betrayed] to his Crucifyers, as one of the last tokens of his love [Took Bread] the staff of life (as we now take this into our hands) to resem­ble his taking our nature [and when he had] begged thy blessing (as we do also) thereon, and [given thanks] shewing how chearfully he suffered for us [He brake it] (as we this Bread) into many pieces, an Em­blem of his broken and wounded Body [and gave it to his Disciples] to whom he designed the benefits of his Passion [Saying Take] this pledge of your Re­demption most thankfully, and by Faith [Eat] that you may be nourished by my Love, for [This is] the Communion of [my Body] and shall make you par­takers of it as it is a Sacrifice [which is given] to God [Page 270] to satisfie [for you] Provided you [Do this in] a most thankful [remembrance of me] and my all-suf­ficient Oblation.

Likewise also after] the Paschal [Supper] that he might give himself wholly to us [He took the Cup] of Wine which maketh glad the heart of Man (even as we take this) [And when he had] begged thy bles­sing on it (as we now do) and also [given thanks] that his blood was accepted for the life of the World [He gave it to his Disciples] to declare he would freely pour out his blood for them [saying Drink ye all] who desire a part in me [of this] Cup, and apply to your selves the benefits of my blood-shedding [For this is] the Communion of [my Blood] which sealeth the New Covenant, and is the Confirmation [of the New-Te­stament] with the promises thereof: And it shall give you a right unto them: for this is it [which is shed] to make Attonement [for you] in particular [and for] as [many] as believe it to be sufficient [for the Re­mission of Sins] Wherefore I charge you [Do this as oft as] may be, and whensoever [ye shall drink it] let it be with great devotion [in remembrance of me] and of my love in laying down my life for you [Amen.] It is finished, according to thy will. So be it, and let all the people say, Amen.

SECT. III. Of the form of Administration.

§. 1. WHen the time of distribution is come, the Guests must not rudely and disorderly take every one his own part, 1 Cor. 11.14. because God is [Page 271] the Master of the Feast, and (according to the Eastern Custom) he hath provided Officers to divide to every one their portion Gen. 42.34. 1 Sam. 9.24. Heb. [...]: Esth. 2.9. fercula sin­gulis apposita secundum morem Orientalem. Vide Ham. Annot. Luke 8. (a.). Wherefore the people are to receive this from the Minister, as from the hands of God himself, and accordingly they ought to kneel in the most lowly manner, as those do, who are to receive a favour even from an Earthly Prince: For it is now the Custom of the East­ern and Greek Churches, of the Latine Church, and Lutherans also, yea of all the World (saith Erasmus) to receive kneeling, and which is most considerable to us, our own Church (which hath power to determine these circumstances) hath prescribed this posture, and withal declared it is only for order and comeliness, and to express our humility to God, not to give any wor­ship to the Elements —Non enim incli­naverunt carni & san­guini sed tibi terribili domino. Lit. S. Chrysos.: and it is a wonder any should refuse to re­ceive kneeling, meerly because the Church enjoins it, since every con­sidering and humble Christian would chuse that way if it were left indifferent. The whole time of Communicating is spent in Prayers and Praises, and therefore sure we ought to be upon our Nemo carnem illam manducat nisi prius a­doraverit: August. in Psal. 98. knees, if it were only that we might be ready to offer up our Prayers to God. It is highly probable that this gesture hath obtained in the West­ern Church at least 1200. years, and although of Old in the East they did stand Stemus benè, stemus in timore. Lit. Basil., yet it was with fear and trembling, with silence, and down-cast eyes, for they groaned in spirit and kept their joy within (saith St. Chrysost. homil. de encoeniis. Chrysost.) They came [Page 272] near (saith St. Cyril [...]. Cyril. Catech. My­stag. 5. versus finem.) bowing themselves in the posture of Worship and Adoration.

As for the Words of Admini­stration some think they contain a double form. Both the Old Roman form, and that which Calvin did prescribe, both united by the Revi­sors of the Liturgy under Queen Elizabeth. It is most certain that the Antient Church did use the first words [The Body of our Lord Iesus Christ] in the Admi­nistration. To which the people answered Amen Dicit tibi Sacerdos Corpus Christi, & tu dicis Amen, h. e. ve­rum, quod confitetur Lingua teneat affectus: Ambros. de Sacram l. 4. c. 5. Ʋniversa Ec­clesia accepto Christi sanguine dicit Amen Aug. Resp. ad Oros. qu. 49, [...] Cyril. Catech. myst. 5.; both to express their desire it might be Christs Body unto them, and their firm belief, that it was so. The next words, Preserve thy Body and Soul unto everlasting life: as we are told by Durantus de Rit. Ec­cles. Cathol. l. 2. c. 55. were ad­ded in St. Gregory, lib. de Sacram. although the modern Missals have altered this now: The other part Take and Eat, &c. have for their Author Christ himself, who did Administer in these words: and if we should leave them out (as the Roman Church doth) we should have but half his form: And if we do well consider the whole frame, it appears to be nothing else but a necessary Paraphrase upon our Sa­viours Words, which doth expound and sit them for every ones private Meditation; for therefore the Church appoints all these words to be repeated to each parta­ker, that every one may have time, and subject matter afforded for his own particular Meditations; yet be­cause all are not able themselves to fix and to enlarge their thoughts, so as to deduce suitable Soliloquies and [Page 273] Devotions to entertain themselves within the time of Administration, we judge the most practical handling of this rare Composure will be, to draw proper Medi­tations from all the parts thereof, when we have first discovered the method in this Analysis.

The Analysis of the form of Administration.

  • Sect. 2. The form of Admi­nistration hath three parts.
    • 1. A Commemora­tion declaring what it is. —
      • The
        • Body
        • Blood
        of our Lord Iesus Christ
      • Which was
        • given
        • shed
        for thee,
    • 2. A Petition that we may par­take of the benefits th [...]eof.
      • Preserve thy Body and Soul unto Everlasting Life.
    • 3. A directi­on how to receive it
      • 1. Exter­nally.
        • Take and Eat this
        • Drink — this
      • 2. In­ternal­ly.
        • 1. In remembrance that
          • Christ died —
          • Christs blood was shed
          for thee,
        • 2. And
          • feed on him in thy heart by Faith with thanksgiving.
          • Be thankful.

Discourses and Meditations upon the Administration.

§. 3. We must now lay by all other thoughts and diligently compose our Souls for the Acts of holy Com­munion, remembring that we must feast with God by silence and Heavenly Contemplation. Let us now therefore consider how great a work we are about to perform, let us think what benefits we shall lose, and what evil we shall fall into, if we do it unworthily, what Comforts and advantages we shall receive if we do it acceptably, let us call to mind what need we have of the divine assistance, and pray with Sampson, Strength­en us, O Lord, only this once, Jud. 16.28. Let us re­member our sins afresh to humble us, and review our [Page 274] wants: Both that we may have them ready to spread before our Lord, and that we may thereby stir up in our selves most fervent desires after his Grace and Mercy: And let nothing divert us from these thoughts, unless our Charity to our Brethren. For when we hear the Minister use these words to the rest of the Congregation, we shall do well most heartily to wish this holy Communion may be life to every Soul, so that all who sit together at this blessed Feast, may also meet in life everlasting: And as the Minister is drawing near to you, consider the sound of his Masters feet is behind him, wherefore labour to express the same reverence both in Soul and Body as you would do if Jesus were visibly present with a train of glorious An­gels: say as the Primitive Christi­ans did Porro moris erat Com­municaturis dum acci­piebant Eucharistiam dicere, Domine non sum dignus ut intres sub te­ctum meum. Authore Origine, hom. 6. in divers. ap. Durant., Lord I am not worthy thou shouldst come under my roof! and at the sound of his words let you heart leap within you for joy: and say, whence is it that my Lord himself should come unto me? and then according as you have opportunity, you may from these very words be fur­nished with most pertinent Meditations.

Meditations before the receiving of the Bread.
§. 4. The Body of our Lord Iesus Christ.

An Act of Faith. O Eternal word of God, by whose power all things were made. I will not ask how thou canst give me thy flesh to Eat? because I am abundantly satisfyed in thy [Page 275] saying, This is my Body: since thou canst make it be­come to me whatsoever thou sayst it is Oportet igitur & non in sumptionibus Divino­rum mysteriorum indu­bitatam retinere fidem, & non quaerere quo mo­do? D. Bernar.. I believe Lord help my unbe­lief! What though my senses assure me, the outward substance and its accidents still remain Corporalis substantiae retinet speciem, sed vir­tutis divinae invisibili efficientiâ probat adesse praesentiam. Cypr. de coen. Dom.? Yet my Faith and my Experience tell me there is an efficacy therein, beyond the power of any other thing: Alas the fl [...]sh would profit me nothing, John 6.63. for he that is joined to thee must be one spirit, 1 Cor. 6.17. O let these sacred Symbols therefore make me partaker of thy nature, and a partner in thy merits, let them unite me to thee, ingraft me in thee, and make that body mine which did suffer Death for me, and then I shall seek no further, but be more happy than if I could understand all mysteries: Sure I am, This is thy body in Sacrament, it communicates to us the blessings and benefit thereof, and though presented in a figure, and by a holy Rite, yet it is to all its purposes that which it doth represent; I will therefore receive it as thy Body, and esteem it infinitely above all other food, that I may not be judged for not dis­cerning thy Body. O let it be unto me according to my Faith. Amen.

An Act of Humility. I am a sinful wretch O Lord, and yet if I bid thee de­part from me, I banish all true happiness from my Soul. I long for thy presence, but how shall I entertain thee? thou wast born of a pure Virgin, wrapped in clean linnen, laid in a new Tomb, and dwellest now where nothing de­filed can enter, but never was there so unworthy an Apart­ment prepared for thee as my polluted heart, into which I [Page 276] durst not presume to bring thee but that I know thou canst make it clean; However when by Faith I see that Body which all the Angels of Heaven worship, I cannot but abhor myself in Dust and Ashes; I am amazed to see such a Majesty come to visit a Sin-sick Soul in so poor a Cottage; yea I cannot but tremble at thy presence, O thou King of Glory, because I am so overspread with the filth of sin. But I will lament those corruptions which I cannot fully purge away, and beseech thee not to despise me though I do de­serve it. I do profess my self unworthy, but thy condescen­sion in stooping to me will be the more illustrious Majoris enim pretii beneficium est quod prae­statur indignis. Salvian., and if thou hast less delight in me for the present, thou shalt have more glory by me afterwards, when thou hast changed my vile body, and made it like to thy glorious Body, according to thy mighty Power, Amen.

§. 5. Which was given for thee.

An Act of Love. Holy Jesus, I am not worthy to touch this blessed Body as it is thine, yet I presume to approach because thy Love hath made it mine. This is the Sacrifice for my Sins, the price of my Redemption, and that by which my Soul was ransomed from Hell, and rescued from a dreadful Execu­tion, it was given for me, and it shall now be given to me: And hast thou prepared such a propitiation for me, and offered it unto me, which is dearer to thee than thou­sands of Gold and Silver? Lord I am even ravished with thy Love, and transported with affection to thee, who hast regarded me a forlorn Creature, and disappointed my Ene­mies that waited to see my fall: Dear Saviour, I will love thee with all my Powers, and strive and pray that I [Page 277] may love thee more and more, as fervently as ever any of thy Saints have done, I will give my self unto thee, and despise all other things in comparison of thee; and when I have once tasted of this all-saving Sacrifice which was given for me, I am perswaded that neither Life, nor Death, pleasure nor pain, things pr [...]sent or things to come, shall ever be able to separate me from the love of God which is in Christ Jesus our Lord, Amen.

§. 6. Preserve thy Body and Soul to Ever­lasting Life.

An Act of Desire. O my Coelestial food, the Bread that came down from Heaven, how doth thy sweetness, and my own necessities invite me? My body alas! is liable to temporal, my Soul to Eternal Death, and behold here is the Medicine of im­mortality, which will remove the sting of the first, and de­stroy the power of the second Death, which will fill me with the graces which I want, fit me for the glory which I desire, and advance my Soul and Body above the power of Corruption: I feel a mighty hunger created in me, an Appe­tite kindled after these incomparable dainties, which no­thing but this Heavenly Manna can satisfie; Behold I de­spise the meat which perisheth and feedeth for destruction, and I long with a great impatience to taste of this Body of Christ, of which I may eat and live for ever, which will make the Grave unable to hold me, and Hell not to dare to shut its mouth upon me: O make no long tarrying but give me now and ever this Bread, for I desire nothing but Christ, and if I want this repast, I shall faint or die before I come to the Mount of God.

A Meditation when the Bread is offered to us.
§. 7. Take and Eat this.

An Act of Admiration. Whence is it, that my Lord himself should come to me? No sooner doth his voice sound in my ears, but my heart within me leaps for joy. Oh blessed tidings to my poor Soul, almost famished with feeding on husks and vanity, faint and languishing with grief and fear, and behold thou sayst, Take and Eat, thou offerest thy self unto me, and com­mandest me to feast upon thy own flesh, yea upon all thy Merits and Graces. Lord! thou reachest out most freely that which I need infinitely, and that which I wish for above all things. Adored be thy admirable bounty, in complyance wherewith (unworthy though I am) I do stretch out a trembling hand, I do open my mouth, yea my heart to receive thee: Open your Doors, O ye Gates of my Soul, and the King of Glory shall come in; Rejoice and be exceeding glad, for behold thy King cometh, meek and lowly, to visit the meanest of his servants. Come Lord Jesus, come quickly.

A Meditation while we Eat the Bread.
§. 8. In remembrance that Christ died for thee.

An Act of Contrition. O my Soul, behold how thou hast incensed the Majesty of Heaven? see how he gives up the most innocent and most holy Jesus, thy best, thy only friend, and his own dear Son, to be tortured and tormented for thy Sins: O how cruelly [Page 279] was he scourged with whips, wounded with Thorns, loaden with the Cross, torn with Nails, pierced with a Spear, and rackt on the most painful instrument of Death! His lovely Face is defiled with blood and spitting, his Ears filled with taunts and curses, his Eyes drenched in tears for the ruine of his Enemies, and his Soul amazed at the terrors of the divine wrath; till at length all wounded, broken and bloody with many groans, yet with admirable patience he breaths out his holy Soul: And yet whatever he suffered was my portion. My pleasure hath been his pain, my wicked life hath caused his bitter death. Wretch that I am, to live in such a manner, that nothing else could satisfie or make my Peace! But here I come this day to call my sin to remembrance; I will look on thee whom I have pierced, with a most tender and sym­pathizing affection, and while I break this holy Bread with my Teeth, I will commemorate how thou wast bruised for our iniquities, and how our offences did grind thee with grief and pain; Holy Saviour I am angry at my self and full of anguish, to see what I h [...]ve brought upon thee, I am sorry with all my heart, that I have given harbour to thy Murtherers: but I hope this most dismal specta­cle Est enim tanta vis crucis Christi, ut si ante oculos ponatur, & in mente fidelitèr retinea­tur, ita ut in ipsam mor­tem Christi intentis ocu­lis adspiciatur, nulla concupiscentia, nulla li­bido, nullus furor, nulla potest superare invidia. Origen. in 7. ad Rom. shall mortifie in me all desires after Evil; and make me abhor all those desperate pleasures, which must be so dearly paid for by thee, or else stand charged upon my Account for ever. No, no, I will never crucifie thee again by renewing my disobe­dience, for I have done too much already.

A Meditation after the receiving of the Bread.
§. 9. And feed on him in thy heart by Faith with thanksgiving.

An Act of particular Application and Gratitude. Hail holy Lamb of God, thrice welcome art thou to a poor perishing Sinner, was it not enough that thou shouldst suffer so much for me, but thou wilt also give all the pur­chase of those sufferings to me? thy loving kindness is truly admirable. Thou hast taken my sins on thy self and communicated thy Righteousness unto my Soul. Lord while I believe and consider the benefits of thy Passion, I am revived and filled with an unwonted vigour: My Con­science doth accuse me of many and grievous sins; but I do here most humbly and thankfully set forth this perfect Sin-offering before thy divine Majesty, and I know thou canst not except against it, I believe it is sufficient to attone thy anger; what I owe he hath discharged, what I have deserved he hath endured, so that for his sake I h [...]pe thou wilt set me free: Blessed Jesus! how is my Soul re­freshed, that it is thus restored again to thy Fathers Love. Let Heaven and Earth praise thee and declare the merit of this glorious Sacrifice, and I will bless thee while I have my being, I will love thee because thou hast loved me bet­ter than thy own life; my heart shall feast with joy and Eucharist upon the pleasures and Comforts, which I ex­pect to draw from this Coelestial food; I have received thine immaculate Body, and it shall cleanse my sinful body, and teach me by the vertue of so rare an example to relieve my poor Brethren for whom thou hast died: and to con­quer my Enemies by my Charity, for thus thou hast done to me: And both my lips and my life shall set forth thy [Page 281] Praise; I begin to feel my self one with thee already, and I will wait till I am perfectly united to thee in Ever­lasting Glory. Amen.

Meditations before the receiving of the Cup.
§. 10. The blood of our Lord Iesus Christ.

An Act of Acknowledgment. It will not suffice me, Dearest Saviour, to receive thee in part only, for I must be wholly thine, and (blessed be thy Name) thou art willing to be wholly mine also. Thou hast already given me thy holy Body to cleanse my nature, and now thou art preparing thy precious Blood to wash away my guilt. My sins have poured out every drop thereof, wherefore thou pre­sentest it to me by it self, to shew how truly thou didst suffer Death for me. And now O my Redeemer, thou hast said this Cup is the Communion of thy blood, and thy Truth is unquestionable, thy power is infinite, and thy love was such that thou gavest thy hearts blood for me, I will receive it therefore as the Blood of the Ever­lasting Covenant, the seal of all the Promises of thy holy Gospel, I have indeed (vile Sinner that I am) drunk in iniquity like water, and therefore am unfit to taste this Water of Life, and yet I shall perish without it, for I am all over defiled, and this is the fountain which thou hast opened to cleanse us; I am scorched with the flames of evil Lusts, and unruly Passions, and this is the Cup which thou hast provided to cool and refresh us: O thou Medicine of immortality, my Soul longeth for thee, what value is sufficient for me to put upon this Heavenly Cordial? how can I reverence it enough, since the God of Heaven esteemed it a price [Page 282] sufficient for millions of perishing Mankind? Lord let me taste and my soul shall live, let me wash in this Laver before I come to thy great Tribunal, so shall I be whi­ter than Snow.

§. 11. Which was shed for thee.

An Act of Repentance mixed with Faith. Was there ever so base a wretch as I have been, who have accounted those sins small and trivial, yea and made them my sport and pleasure, which have pressed down and wounded the holy Jesus till he is all over drenched in his own blood! Woe is me I have easily committed that, which nothing but these streams can wash away: O ye accursed Lusts, ye have by wicked hands taken, Crucified and slain the Lord of Life, and if he had not sustained your fury, ye had delivered me over to Everlasting Burnings; I do abhor and detest ye all, how dear soever you have been to me, the sight of my bleeding Saviour hath stirred up my indignation against you, and I will revenge his blood upon you, by sacrificing you all at this Altar. How can my Eyes but drop down tears of Contrition when they behold thee pouring forth Rivers of thy Blood? but while I grieve to see thy bleeding wounds I must not forget for whom thou didst sustain them; thy Blood was shed for me, because my life was forfeited; why art thou then so cast down O my Soul? wilt thou dishonour that price by thy doubts and fears which God hath accepted for all the World? cannot that Sacrifice which appeaseth the divine wrath, satisfie thy Faith? Be not afraid, only believe, and be assured he will not cast away those whom he hath bought at so dear a rate, for thee it was shed, for thee it is prepared, open thy mouth wide and he will fill it.

§. 12. Preserve thy Body and Soul unto Ever­lasting Life.

An Act of Supplication. O Lord I tremble at the apprehension of all those Evils that stand between me and thy glory; behold the Grave gapeth for my Body, the Infernal Pit threatens to swallow my Soul, and Satan is ready (were he permitted) every moment to devour me; wherefore I beseech thee sprinkle me with thy all-saving blood, that the destroying Angel may pass over me; let me drink of this Cup of Life, and so shall my Body be free from Corruption, and my Soul from Condemnation; Death shall be defeated, the Grave dismantled, and Sa­tan disappointed; Let me drink of thy precious Blood that I may receive thereby abundance of thy Spirit, so shall my Body be hallowed into a sacred Temple, and my Soul shall be replenished with such Graces that I can never perish; Sweetest Jesus! how desireable are thy Provisions? oh let us not always languish without them, but pitty our dry and parched Souls, and water them we intreat thee, with these living streams, for be­hold we thirst, and long with a mighty Passion to drink of this Fountain of Life, that we may not faint in our journey to those Rivers of pleasures, which are at thy right hand: Oh give us this divine Cordial at present, and make it to us a Preservative for Body and Soul to everlasting life. Amen.

A Meditation in the receiving of the Cup.
§. 13. Drink this in remembrance that Christs blood was shed for thee.

An Act of Commemoration. How chearing is this Cup to me, Blessed Jesus! which was so dreadful unto thee; it was thy Agonies, and thy Wounds which afforded me this Wine of Joy. Thou didst find how bitter it was when thou wert appeasing an offended God, but I tast how sweet it is now that thou hast made him a tender, and reconciled Father; I receive this Cup O my Saviour as a new pl [...]dge of thy dearest love, for from those pits whence these Rivu­lets did flow, I can discern thy heart bleeding in pity to my misery, and sick of Love: And since thou dost here give me a right to that great expiation which thou hast made, I do most humbly commemorate the same before the Father of Heaven, as the full satisfaction for my innumerable debts; and I will remember the do­lours of thy Cross with a brisker sense than ever, because thou hast made me drink of thy blood and given me thy Soul, thy Life, and thy Spirit, so that now I will live no more, but thou shalt live in me, because we have mingled Souls, and thou hast joined me to thy self by the Communications of thy Spirit. O let nothing separate that which thou hast so graciously joined together.

A Meditation after the receiving of the Cup.
§. 14. And be thankful.

An Act of Thankfulness and Resolution. Praise the Lord O my Soul, and all that is within me bless his holy name, for now I find the Mercy and the Peace, the Comfort and the Grace which flows from the Death of Christ, let all the World know what he hath done for my Soul, he hath rescued me and many of my poor Brethren round about me from the nethermost Hell: wherefore I will love thee, holy Jesus! more than I can express, and I will love them for thy sake; And since thou hast given thy self, thy merits and graces to me, and sealed a New Covenant with me in thy own blood, I do here bind my self by this sacred Cup, to be sincerely thine Mos est regibus quo­ties in societatem coe­ant, implicare dextras, pollices (que) inter se vin­cire. M [...]x — levi ictu cruorem eliciunt at (que) in­vicem lambunt: id foe­dus arcanum habetur, quasi mutuo cruore san­citum: Tacit. Annal. lib. 12.. I will spend my time and strength in thy ser­vice, yea and Sacrifice my blood to bear witness to thy truth if ever thou callest me thereunto. I will never betray nor forsake thee, but live and die with thee, for I have sworn and am stedfastly purposed to keep thy righteous judgments. Oh let me never unhallow that body, nor defile that Soul in which the Lord Jesus de­lights to dwell, let no Oaths or lying prophane those lips, no Obscenity or Intemperance pollute that mouth, by which those holy Symbols have passed: And me­thinks I feel new desires and new hopes, my nature seems r [...]newed, my blood refined, my Soul full of holy vigour, blessed be thy name for it, let thy mercy keep [Page 286] me in this happy temper till I have accomplished all my resolutions. Amen.

§. 15. By these and such like contemplations you must keep your minds imployed all the time that the Heavenly Banquet doth continue, and if the Congrega­tion be numerous, and there be further opportunity, the devout Soul will easily find more fuel to nourish these flames, viz. by considering the necessities of all Man­kind, the Calamities of the Church, the Miseries of the Sick, the wants of the Poor, the condition of our Re­lations, Friends, and Acquaintance, and recommending them all with an effectual Charity to Almighty God through Christ Jesus: As also by lamenting its own unworthiness and indispositions, by recollecting all its present wants both spiritual and temporal, by survey­ing the difficulties and dangers of that pious course now undertaken, and by calling upon the Father of Mer­cies, for grace and relief, for courage and strength, for support and protection in order to each of these: So likewise by doing Acts of mental Charity, to be put in Execution afterwards, viz. Resolving for the sake of Jesus to forgive and do good to our Enemies, to re­prove Sinners, instruct the ignorant, help those that are in need: And finally by contemplating of the wis­dom and advantage of a holy Life, the comfort and peace of a happy Death, the joys and felicities of the life of Glory, with the pleasures of those Souls that behold Jesus face to face; these and many more which the good Spirit will offer, we must improve as much as the time will give us leave, because to look about us, or to unbend our thoughts while the Celebration is in hand, is a sign of a carnal heart and a base spirit, that is weary of conversing with God; it is an affront to the blood of Christ, it exposeth us to Satans malice, and prepares us for evil suggestions, which unguarded Souls [Page 287] fall into sooner here than elsewhere; and to conclude, it will make our Lord abhor us, the Spirit forsake us, and turn the Cup of Blessing into poison and a Curse: Wherefore be very watchful that no evil or imperti­nent cogitation do divert you, till the Post-Commu­nion doth begin, and then you must have no other im­ployment, but to join with the Minister in that part of this holy Office also.

PARTITION IV. Of the Post-Communion.

SECT. I. Of the Post-Communion in general, and in particular of the Lords-Prayer.

§. 1. IT is a rudeness in manners to depart from the House of our Friend as soon as the Tables are removed, and an Act of Irreligion to rise from our common meals [...] Porphyr. de Essenis. de abst. lib. 4. Sect. 12. Gra­tias agere debent & cum hymno à mensâ de­venire. Chrysos. hom. 83. in Math. without Prayer & Thanksgiving. How much more absurd and impious then were it for us to depart so abruptly from the Lords Table? Our Church hath therefore here provided this concluding Banquet of Prayers and Praises, imitating our Saviours Pattern, who concluded his last Supper with that excellent Prayer, John 17. as well as with that Hymn, Math. 26.30. (which is supposed to have been the Paschal Hallelujah): and all Churches do finish this Heavenly Feast in like manner as the fol­lowing particulars will demonstrate: It is our part therefore to take care that the vigour of our devotion do not remit, for we ought to perform these duties also with the same affections; It is the first Testimony [Page 289] which we give of that Piety that we have vowed, and if well done will be like the digestion and turning this Heavenly food into spiritual nourishment: We do not eat our common meat only to please our palate, but to support and strengthen our nature, and to make us more fit for our imployment; in like manner we do not partake of the Blessed Eucharist to put us into holy rap­tures at present only, but to strengthen our Souls and put them into better frame for all Duties which we owe to Almighty God, so that now we must give the first experiment of our having worthily received.

§. 2. The Lords Prayer, is placed in the first entrance upon this part of the Office, both in imitation of An­tiquity Docuit Apostolos ut quotidiè in Corporis il­lius sacrificio, credentes audeant loqui, Pater noster. Hieron. in Pe­lag. l. 3. Vid. Aug. ep. 59. Greg l. 7. ep. 63., and because it cannot any where be used more properly. For having now been made parta­kers of Jesus, and his Spirit, it is fit the first words which we speak should be his, as if not we, but he lived and spake in us, and surely these divine words can ne­ver be more effectual, than when we have the blessed Author of them so fresh in our memories, and have so lately set forth his most meritorious Death. We have in this Sacrament received him, and we know that unto as many as receives him, he gives them power to become the Sons of God, so that we may all with one heart and voice now say most chearfully, Our Father, and apply every Petition to the present occasion in this or the like manner.

The Paraphrase of the Lords-Prayer.

O Lord who hast now sealed our Adoption and made us Members of Christ, we make bold to call thee [Our [Page 290] Father] and do lift up our hearts to thee [which art in Heaven] to bless thee for this mighty favour, wish­ing that [Hallowed] and for ever blessed may [be thy Name] throughout all the World: Thou hast made us thy servants now by grace, therefore O let [thy Kingdom] of glory [Come] as soon as thou pleasest: In the mean time, since we have been fed with Angels food, we pray that [thy Will] may [be done] by us thy servants [in Earth] as readily and as constantly [as it is] ever done by those blessed Spirits [in Hea­ven] We cannot distrust thy Providence for Earthly things, since thou hast given us thy own Son, and fed us with his Body and Blood; wherefore we will only beseech thee, to [Give us this day] so much as is necessary for our subsistence, even [our daily Bread] to enable us to serve thee: [And [...]orgive us] by the merits of that prevailing Sacrifice, now commemora­ted, all [our trespasses,] by which we have deserved that wrath which Jesus hath endured. Lord pardon us therefore [as we] by thy Example in this Feast of love, do freely [forgive them that] have done any [trespass against us.] And do thou not only remit what is past, but lest we lose our comfort and break our Vows, O [Lead us not] neither suffer us to fall [into temptation] which we expect with more vio­lence, now that we have renounced the bondage of Sa­tan. [But] we trust in thee O Lord and call upon thee to [deliver us from] all [Ev [...]l] temporal, spiri­tual, and Eternal Note, that the Doxo­logy is here used because this part of the office is Eucharistical.. [For thine is the Kingdom] over all, especi­ally over us who have now sworn Allegiance unto thee. Thou only hast the might and [the Power] to secure us. And therefore to thee shall all the Praise [and the Glory] be given by Men and Angels [for [Page 291] ever and ever.] O do thou therefore to these our re­quests say, [Amen] that we may also join in thy Prai­ses: So be it.

SECT. II. Of the first Prayer in the Post-Communion.

§. 1. THat the Eucharist was always concluded with a Hymn is observed by all, but we affirm there were Prayers also made after it, as appears by that Pray­er of our Saviour, John 17. and also from the Custom of the Jews who finished the Paschal Solemnity with Prayers as well as Hymns Hoc ita gesto pater familias precationes mensarias ad finem pre­cari pergit. Buxt. Sy­nag. Cap. de Pasch. 13.. And for the Christians, St. Cyril warns them [...]. &c. Cyril. My­stag. cat. 5. not to depart till the last Prayer be done. Besides, the joint consent of all the antient Litur­gies shew, that all Churches had such Prayers. As for this form, the principal clause thereof of of­fering up our Bodies and Souls, is taken from St. Paul, Rom. 12.1. and it is a main end of this Sacrament (though the Roman Mass is wholly silent in it:) the rest of this Prayer (although the words be modern) in sense agrees with many of the antient forms, and is so well contrived, as it may not only serve to exercise our devotion at present, but teach how to demean our selves so afterwards, that we may retain the benefits which we have received, as the more particular consi­deration thereof will shew.

The Analysis of the First Prayer in the Post-Communion.

  • §. 2. This First Prayer consisteth of Three Parts.
    • 1. A Suppli­cation to the Father,
      • 1. For the Acceptance of our Sa­crifice of Praise,
        • O Lord our heavenly Fa­ther, we thy humble Ser­vants entirely desire thy Fa­therly Goodness mercifully to accept this our Sacrifice of Praise and Thanksgiving:
      • 2. For the Benefits of the Obla­tion made by Jesus Christ,
        • Most humbly beseeching thee to grant, that by the Merits and Death of thy Son Ie­sus Christ, and through Faith in his Blood, we and all thy whole Church may receive remission of our Sins, and all other benefits of his Pas­sion.
    • 2. An Obla­tion of our selves, by
      • 1. A solemn Dedication,
        • 1. The thing de­dicated,
          • And here we offer and present unto thee, O Lord, our selves, our souls, and bodies,
        • 2. The end of the Dedication,
          • to be a reasonable, holy, and lively Sacrifice unto thee.
      • 2. A Petition for Grace to make good this Vow,
        • Humbly beseeching thee, that all we who are Partakers of this Holy Communion, may be full filled with thy Grace and heavenly Benediction.
      • 3. An Act of Humility, ex­pressed in
        • 1. Acknowledging our unworthiness,
          • And although we be unwor­thy, through our manifold Sins, to offer unto thee any Sacrifice;
        • 2. Petitioning to be mercifully acce­pted,
          • yet we beseech thee to accept this our bounden Duty and Service, not weighing our Merits, but pardoning our Offences:
    • 3. A Doxology to the whole Blessed Trinity,
      • Through Iesus Christ our Lord, by whom, and with whom, in the Vnity of the Holy Ghost, all Honour and Glory be unto thee, O Father Almighty, world without end. Amen.

A Practical Discourse upon the first Prayer with Meditations after the Communion.

§. 3. O Lord our Heavenly Father, we thy hum­ble Servants entirely desire thy Fatherly goodness, mercifully to accept this our Sacrifice of praise and thanksgiving.] The devout Soul being newly refresh­ed with these Heavenly Comforts, and even ravished with joy to find him whom she loved and longed after, desires now an opportunity to express her gratitude; But alas what have we to return, we can make no re­quital, only we must acknowledge the favour, and of­fer up a Sacrifice of Praise for it; and since this is all we can do, we had need do this very well; but if we reflect upon the manner, even of this Oblation, we shall easily perceive there have been many defects, so that without a merciful acceptance it could never avail us in the sight of God; how apparent is it, that we have not praised God so affectionately and unfeigned­ly as so infinite a mercy doth deserve? Wherefore if we be really his humble Servants, the first thought in our hearts, and the first word in our mouths, will be the confession of our failings, even in the whole office from the beginning to the end, for the Ancients cal­led the whole Communion the Sacrifice of Praise Ecclesia immolat in Corpore Christi sacrifi­cium laudis: Aug. l. 1. in advers. legis cap. 20., (as our Church here doth) whereas the Romanists only call it a Sacrifice Praesta ut hoc sacrifi­cium, quod oculis tuae Majestatis indignus ob­tuli. Missal. Rom., without any other addition: but it is not the Sacrifice of Christ which we here speak of, for that is always pleasing to God, and was absolutely perfect; but it is our own Peace-offering, [Page] [Page 293] in Commemoration thereof in which there have b [...]en many failings, and therefore we desire and beg that it may be accepted in mercy, so that our infirmities may not deprive us of the benefit and the comfort thereof, to which purpose let us thus Meditate.

When I compare thy acts with mine, Holy Jesus, I am exceedingly ashamed to behold so vast a disproportion, thou givest me thy merits and graces, thy life and thy love at present, and hast promised thy Kingdom to me in reversion, and I have scarce returned this with the intire devotion of one half hour; Oh how little is my obdurate heart affected, with the sense of my own guilt, the fears of the divine wrath, or the apprehensions of thy sufferings? Yet Lord I do desire, and did endeavour to praise thee, so that I hope thou wilt consider my infirmities with much com­passion, and measure my services not by the exactn [...]ss of the performance, but by the sincerity of my wishes, so shall I be accepted before thy Heavenly Father, and by the mercy of that acceptance be obliged unto thee for ever.

§. 4. Most humbly beseeching thee to grant, that by the merits and death of thy Son Iesus Christ, and through Faith in his Blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his Passion.] Our Heavenly Father doth not at any time require our praises, meerly for the advancement of his own glory, but that we may thereby be the more fit to receive greater benefits from him [...]. Ch. in Gen. hom. 52.: thus in the design of this holy Sacra­ment, he doth not only intend it as a Sacrifice of Praise for the Death of Christ, but as a means to convey the blessings thereof to us; Wherefore we must in the next place petition that we may find the happy effects [Page 294] of our Lords Passion, and then we shall have good grounds to turn this memorial thereof into Eucharist and Thanksgiving; We have beheld that sacred body broken, and that precious blood spilt in a mystery, which is sufficient to attone our sins and the sins of the whole Church; and we have now perceived our own need of mercy, and we are in perfect Charity with all Christian people, so that it is now most proper for us to pray, that that so excellent a price may not be paid in vain, so glorious an offering may not want its due effects: But that by this Sacrifice, as the meritorious and moving cause, and by our Faith therein, as the in­strumental, we and the whole Church may find remission at the hands of God: This is the great end of our Com­municating, and if we would most earnestly intreat for it, we may thus enlarge our selves.

Gracious Lord, we have beheld the efficacious and all-saving Sacrifice which thy Son hath offered for us, we have remembred it, and blessed thy name for it, as well as we were able, though not so highly as we are obliged to do Gratias agimus De­us omnipotens non quan­tum debemus, sed quan­tum possumus: Liturg. S. Clement.. For the benefits thereof are inestimable. Oh let them not all be lost unto us, for want of Faith to be­lieve and receive them! There is no want of merit in Jesus to de­serve, no want of mercy in thee to bestow remission; Oh let there not want in us, or in any of those for whom Christ died, grace to accept this Pardon. Behold Lord how we struggle under a load of guilt, a troubled Conscience doth perplex us, our remaining Cor­ruptions oppose us, the decay of our graces doth deject us, and lo here is an effectual remedy for all these Evils; help us we beseech thee every one, so to apply it, that both we and our brethren whom we love as our own Souls, may find a blessed Cure; Who was ever reconciled to thee but by [Page 295] Jesus? or who was ever so much thine Enemy, but this holy Sacrifice hath made their Peace? and shall it be ineffectual only to us? Dear Father, let us find the efficacy thereof in our selves, and discern the fruits thereof in all the members of thy Church, so shall we be ingaged to praise thee more and more for this great Salvation through Jesus Christ, Amen.

§. 5. And here we offer and present unto thee O Lord, our selves, our Souls and Bodies, to be a rea­sonable, holy, and lively Sacrifice unto thee.] They that are truly sensible of that infinite mercy which God hath shewed them, will not think the praises of their lips a sufficient return, but when they have paid them will still ask with David, What shall I return to the Lord for all the benefits he hath done unto me? Psal. 116.11. if he required Sacrifice, Psal. 51.16. they would give the fairest of their flock; yea if it were ex­pected, they would lay down their own lives in Sacri­fice. But no other Sin-offering besides that which Je­sus hath made, is desired by the Almighty; only, A body hath he prepared us, Psal. 40.8. And St. Paul be­seeches us by the mercies of God to offer up that as a li­ving, holy and acceptable Sacrifice; and considering that our Saviour hath offered up his Body for us, this is no more but our reasonable service, Romans 12.1. By this Apostolical direction therefore, we do here make this Oblation of our selves, which (though wholly omitted in the Mass) was antiently a considerable part of the Sacrifice to be offered up at this Altar (called upon that account, mensam rationalem, by Theodoret, Serm. 6. de Prov.) and thence it is that Eusebius Euseb. de praep. E­vang. l. 1. c. 10. mentions it as an essential part of this office. We offer (saith he) the Eucharist with religious Hymns and Prayers to God for our Salvation; yea we consecrate our [Page 296] selves wholly to him, and dedicate our Words, our Bodies and Souls, to his High-Priest: And because all that we have done hitherto is in vain without this; we will first by several reasons evince the necessity of thus of­fering up our selves at this Ordinance; and secondly, direct the manner how it is to be done. First, we have many peculiar Obligations to this duty just now laid upon us; wh [...]refore let it be considered; First, That our Lord Jesus hath here represented to us, how he hath given himself for us, and offered up his Body and Soul, to deliver our Bodies and Souls from everlasting tor­ments in Hell fire; And is it not most reasonable (ac­cording as the old Roman Law determined Grotius de jur. Bel. & Pacis. lib. 3. cap. 9. Sect. 10.) that he who is sa­ved from Execution, and rescued from the Sword of an Enemy, should spend that life which he hath received, in the service of his deliverer? We must now esteem our s [...]lves no more to be our own, since we are bought with a price, 1 Cor. 6.20. such as the greatest lover never gave for the purchase of his best beloved, even with the precious blood of Christ, and can we be so ingrateful and unjust as not to consecrate our selves to his service who hath thus redeemed us? Secondly, He doth in this Sacrament give himself to us, intending to be with [...]s, and dwell in us, wherefore it is most equal that the Covenant should be mutual, and that we should give our selves to him: as we must have him or nothing else will profit us; so we must give our selves to him, or no­thing else will please him Cant. 6.3. Domine, mea tibi oblata non pro­sunt sine me, nec tua mi­hi sine te. Bern.. If he please to make us happy in his de­sirable presence, We must dedicate our bodies to be Temples [...]· Hierocl. of the holy Ghost; our Souls to be Houses of Prayer, and receptacles [Page 297] of holy thoughts. Wheresoever this King of Glory comes, he must have all the Keys delivered to him, and he must be Commander in Chief, so will he be content to abide with us for ever; if so great a Prince shall condescend to es­pouse the meanest of his subj [...]cts to be a sharer in his riches, and a Partner in his honours, how can she do less than vow in all duty to be for ever and most faith­fully his? 1 Sam. 25.41. Thirdly, We have chosen him to be our Lord and our Guide, as w [...]ll as our Sa­viour, because his conduct as well as his pardon is neces­sary to our Salvation, wherefore we have now taken the Sacrament, that is the Souldi­ers Oath Sacramentum seu ju­ramentum milita [...]e e­rat: Se streriuè fuctu­rum quaecun (que) praece­perit Imp [...]rator. Vege­tius. [...] Polybius. [...]. Dion. H [...]licar. l. 11. Et ap. Horat. Non ego persidum di [...]i sacramentum, Ibimus ibimus, utcun (que) praece­des. Supremum carpe [...]e iter Comites parati —., That we will obey, and do whatsoever our G [...]neral shall Command us to our Power, and follow him whitherso [...]ver he shall lead us, not only through danger, but Death it self; so that we are bound to give up our Souls and Bodies to the conduct of our Triumphant Leader, who will doubtl [...]ss carry them both safely through all the A [...]mies and Am­bushes of the Enemy, and bring them to Everlasting Glory. Fourthly, We have h [...]re received extraordinary testimonies of the divine favour, and pledges of the love of Jesus, so that we are obliged in requital, to give back the greatest and best gift that we have, and that is our selves. When ma­ny of Socrates Scholars presented him with large dona­tives, poor Aeschines came blushing to him and said, [Page 298] Sir, I have nothing to give which is worthy of you, but I here offer unto you all that I have to give, viz. My self Tu mihi magnum munus dederis, nisi forte parvo te aestimes. Sen. de ben. 1. Prov. 23.26. Et Prosper Epigr. 15. Quid voveat Domino, quisquis bene [...]orde volutat, Ipsum se totum praeparet & voveat. Major enim offerri nequit hostia mentis in ara, Nec Christi ex templo suavior exit odor., and I beseech you to accept this present, considering, that though others have given you more, yet none hath left himself so little as I, who have given you my self and all at once: To whom So­crates made this reply (even as Christ will do, to those who present themselves to him) Thou couldst not have given me any gift more acceptable than thy self, and it shall be my care to keep this gift choicely, and I will return thee back again to thy self better than I received thee. There needs no application, but that every Communicant do as sincerely make oblation of their Souls and Bodies to God, for this the poorest may give, and yet this is more acceptable than thousands of Gold and Silver: If these reasons do convince us of the justice and the ne­cessity of our making this Oblation, we may learn in the next place from the very form in this Prayer, how and in what manner it may be done, for we are taught therein,

I. What it is which we must offer, viz. our whole selves, not only our Bodies but our Souls also Quod [...]si corpus, quo inferiore tanquam fa­mulo utitur anima, sa­crificium est, quanto ma­gis anima ipsa cum se refert ad Deum? August. Deinde cum plena re­signatione & integrâ vo­luntate offer teipsum in honorem nominis mei,— corpus tuum scil. & animam mihi fidelitèr c [...]mmittendo. Tho. à Kemp. de imit. Christi. l. 4. c. 6., for we consist of both these, God hath created and redeemed both, and each of them in their capacity can do him ser­vice, wherefore we must give him both, or he will accept nei­ther [Page 299] Pectora vestra dua­non admittentia curas, Juven. [...], Macrob. Saturn., because he hath no equal, he will have no Rival. All the members of our Bodies, and all the powers of our Souls, our Limbs and Senses, our Will and Affections, our Reason and Understanding must be dedicated to him; for so long as any of these are under the bondage of sin, the rest cannot be intirely the Servants of God, Math. 6.24.

II. To what end we make this Oblation of our selves. First, To be a reasonable Sacrifice; The offer­ing up of our Souls and Bodies, since we are rational Creatures, is not like the Sacrifices of brute Beasts by dying, but by living agreeable to the will of God, and the rules of right reason — [...]. Epichar­mus. [...]. Socrat. ap. Sto­baeum.; for reason as it is inlightned in us Christians, doth direct us to, & ap­prove of all things that are good, and doth attest and confirm the Duties which God requires. He therefore makes himself a reason­able Sacrifice, who doth live pru­dently and piously, and walk ac­cording to the dictates of the best reason; he that is religious and just, sober and humble, meek and patient, compassionate and charitable Qui innocentiam co­lit Deo supplicat, qui ju­stitiam Deo libat — qui hominem periculo sub­trahit, optimam victi­mam caedit. Min. Foelix. Vis Deos propitiare bo­nus esto, satis illos co­luit quisquis imitatus est. Sen. ep. 95., for these things are in themselves the most rational, and we have the greatest reason, and the highest obligations to perform them. Se­condly, We offer our selves to be an Holy Sacrifice, that is, to be pure and spotless, as all those offerings were appointed to be [...]· Athenaeus. [...]· Sui­das. which were offer'd to the Divine Ma­jesty: [Page 300] And as all such offerings were set apart and sanctified, ne­ver to be accounted the owners Nullius autem (scil. hominis) sunt res sacrae & religiosae, quod enim Divini juris est, id nul­lius in bonis est. Justi­nian. instit. l. 2. tit. 1. Sect. 7., or to be used to any common or prophane use afterwards; so when we are purified by the blood of Christ, and dedicated to God, it is with intent never to use our fa­culties as the servants of sin, nor our members as the instruments of unrighteousness any more; Our Eyes must not look towards wan­tonness, our Ears must not hearken to vanity, our tongues must not speak lies or slanders, our hands must not wrong nor oppress, nor our feet spurn the poor, neither may our wit or reason, our passions or our will be the slaves of Sin hereafter. For we are Ho­ly, 1 Cor. 3.16, 17. and if we unhallow our selves again, it is a crime equal to Belshazzers sacrilegious drinking in the holy Vessels of the Temple. Thirdly, That we may be a Living Sacrifice, for we do not vow to kill or destroy our selves as some of the Heathens did in honour to their less-deserving Deities; but we re­solve to Sacrifice our Lusts Non enim sicut tunc corpora pro corporibus immolanda: sed vitia corporis perimenda sunt. S. Ambros. in 12. ad Rom. by mortification, because so long as they live, we are dead to the ser­vice of God: We engage to be living Aqua viva Hebr. Di­alecto, est aqua fon­tana, ebulliens, peren­nis & jugitèr manans. that is, lively and strong, vigorous and persevering in all re­ligious duties, and that we will perform all kind of good works with such an alacrity, as may ex­press life and spirit; so that al­though we do not or cannot return the love of Jesus, by dying for him as he hath done for us, yet we will [Page 301] live to him, and desire our life no longer, nor for no other end, than to advance his glory, and do his blessed pleasure: And now if we do so far understand our own interest, and are so really weary of the bondage of Satan, as to desire and long for a better Master, and do wish unfeignedly that we may be accepted as the ser­vants of God, let us resign up and dedicate our selves to him in this or the like form.

An Act of Oblation of our selves, or the form of a Vow after the Holy Communion. O most merciful Lord God, I am amazed at the mighty fa [...]s which thou hast shewed to me a sinful wretched Creature! I cannot but acknowledge thy goodness, al­though I can make no retribution, had I all the World at my disposal, I could freely give it all to thee as a testimony of my unfeigned gratitude; but I hear thy gracious voice saying, My Son give me thy heart: It is not mine (dearest Lord) but me thou seekest, sinful and misera­ble though I am, yet I am that purchase for which Jesus hath left his glory, laid down his life, done and suffered all these things: O marvellous condescension! I am no­thing, I have nothing, I am void of all good, full of evil, and deserving thy wrath, so that I abhor my self, and canst thou delight in me? Be it so then, for I will dis­pute no more with unsearchable mercy, I believe O my God and wonder, I can no longer resist thy condescending and Almighty Love; I will with all the joy imaginable give my se f to thee, for thou hast but lately restored me to my self. Alas I have been a Prisoner to Satan, a Slave to Sin, and marked for destruction, but thou hast procured my Pardon, my Liberty, and my Life, requiring no more for so unexpressible bounty, but only that I will intirely become [Page 302] thine; Had I the life of an Angel, the understanding of a Cherubin, or the powers of one of the Heavenly Host, thou dost deserve it all; I am sorry I am no better, yet such as I am I do most freely surrender my self unto thee, both Soul and Body, avowing that I will be no more my own but thy servant in all things. My understanding shall enquire after thee, my will shall chuse thee, my affections embrace thee, my senses shall obey thee, my passions shall be at thy command, and my thoughts shall be always of thee. O be thou pleased to come and reign over me, take possession of me, for thou hast won my heart; I shall never be my own till thou hast made me thine, but if now at last I may be ac­cepted, I hope I shall never be so unjust and ungrateful, so foolish and absurd, so perjured and sacrilegious, as to rob thee of my self hereafter, or wilfully to prophane my Body or Soul any more: It is indeed a miserable gift that I offer, a defiled Body, a stained Soul and corrupt af­fections; But it is all I have to give, and all that thou re­quirest, and it will be freer and better by being thine: Let me never have other Master, let me never sully that which the blood of Christ hath washed, nor sell that to Satan which Jesus hath bought for God. Grant me therefore gra­cious Lord that I may find by the workings of thy spirit within me, that thou hast accepted me, give me such help from thee to confirm my hope, that I may always perform my Vows, and never rob thee of that which I have dedica­ted to thee in the sincerity of my Soul; I have sworn and am stedfastly purposed to keep thy righteous judgments, I am thine, O save me for thy mercies sake, Amen. Amen.

§. 6. Humbly beseeching thee that all we who are Partakers of this holy Communion, may be full-filled with thy grace and Heavenly Benediction.] There are too many who are forward enough to promise great things [...] Theophylac, in Math. 20. while their zeal is warm, [Page 303] which they either do not intend, or do not take care to perform Quid enim est turpin [...] quam promittere quae praestare aut nolis per ig­naviam aut non possis per imbecilitatem? Drus.. But the sincere Chri­stian is not more ready to make his Vow, than diligent to keep it; wherefore he considers that this will prove but a vain oblation, un­less he can obtain the divine grace and Benediction to enable him to perform it, and ac­cordingly his next care is to pray most earnestly for the aid of Heaven, both for himself and his Brethren: We may perhaps be too confident and secure, imagining the evil spirit to be cast out, and both Soul and Body con­secrated unto God, but alas how easily may the Enemy return and recover his hold, if the grace of God do not preserve us: Let us therefore now consider how prudently we have made this vow, and how blessed we may be in keeping it; let us remember how often we have formerly been surprized, and what danger there is of future failings; and finally let us think how im­possible it is to stand without the assistance of the holy Spirit, and then doubtless we shall hunger and thirst after Righteousness, and accordingly (as he hath pro­mised) we shall be filled, Math. 5.6. We shall not ask riches, honours, or pleasures; for we have renounced them all, but above all things we shall desire the grace of God and his blessing, whereby we may have power to keep our Covenant with him, made upon the blood of Jesus, and this is that request which the Lord de­lights to hear, and which now we have most need to make; and doubtless if we be sincere, it shall be gran­ted, to which purpose we may add this supplication as the enlargement of the preceeding Petition.

Behold O blessed Jesus! how many of thy redeemed ones are here returned to their duty and allegiance, we have all vowed our selves thy servants, but we do yet tremble in ex­pectation [Page 304] of those most furious assaults which will be made upon us by the Enemy, from whom we have withdrawn; and Alas! we have too often returned again to folly; But if thou pleasest to plant thy grace within us, and send thy blessing upon us, we fear not his policy nor his power; We have received that heavenly food which is the means to convey this grace; and we know that by this Coelestial Re­medy many of thy servants have been dreadful to the pow­ers of darkness, and thou didst never cast off any humble Soul; O bless then this life-giving mystery unto us, that we may find such power and strength, such courage and re­solution flowing from thence, that we may all stand firm to the purposes which we have made; Sweetest Saviour we are now thy servants; and O what quiet and comfort, what safety and joy, what honour and pleasure have we under so gracious a Lord? how happy shall we be in enjoying a freedom, from Anger, and Intemperance, Malice, and Re­venge, Pride and Covetousness, and all the furies which use to torture us? O mark us for thine own therefore, and deny us not that grace which is necessary to make thee ours, and us to be thine; if we feel not some effects thereof, we shall sink and die for fear lest thou hast rejected us and our Ob­lation. But who did ever seek thee and did not find? who ever trusted in thee and was forsaken? or why should we suspect thou shouldst make us the first instances of such a se­verity? We are sure in thee all fulness of grace doth dwell. O let it now overflow, that of thy fulness we may all receive, so shall we daily and always perform our Vows. Amen.

§. 7. And although we be unworthy through our manifold sins, to offer unto thee any Sacrifice, yet we beseech thee to accept this our bounden duty and ser­vice, not weighing our merits but pardoning our of­fences.] To offer up the Sacrifice of Praise is properly the imployment of an Angel, and to make whole Burnt-Offerings [Page 305] was the Office of the sacred Order alone. But we Christians are every one so far become Priests as to be allowed to come near to Gods Altar, and there we are admitted to offer the incense of our Praises, and to make our selves a living Sacrifice: Yet the more favour we have, the more humility we should express because we are unworthy of it, and we must not let our pre­sumption grow upon the stock of the divine condescen­sion: Let us remember therefore that Aarons Motto was, Holiness to the Lord, Exod. 39.30. and that God destroyed his two Sons, for making bold to offer un­worthily, declaring thereby that he would be sanctified in those that came near to him, Levit. 10.3. so that we had need be exceeding humble, and with all possible lowliness, confess our unworthiness; for alas we have been Enemies and Rebels, treacherous and unfaithful, full of vain thoughts and vile affections, all which is most apparent to him before whom we stand: so that we may justly profess if we had not been encouraged by his love and goodness, and commanded by his own Precept, we durst not have approached to these terrible mysteries. Yet since it is our bounden duty, and a ser­vice so fit, so just, and reasonable, we may hope he will accept us, not because we are worthy, or have done any thing to merit his favour, but because he is merci­ful Non aestimator meriti sed veniae largitor. Am­bros. & Rom. Missal. and apt to forgive our fail­ings: if he should take a measure of the worth of our Sacrifice by the Holiness of the offerers Qui petit primo de­bet attendere, ut pro su­is meritis nihil acceptu­rum se putet: sed de Dei misericordiâ tan­tum. Bern. in sent., it is sure ours would be rejected, and therefore it is best for us to fly to his mercy. For the best of Gods Saints (whose devotion far excel­led ours) have set us this Exam­ple, and found it the wisest and safest way. I confess to [Page 306] thy goodness ( saith St. Ambrose) that I am not worthy to come near to so great a mystery, for my manifold sins.— But thou canst make me worthy—Wherefore although a Sinner, I come to thy Altar to offer the Sacrifice which thou hast appointed. Whose example we may follow by this or the like Act of Humility.

O thou all-seeing and most holy Lord God, I have been admitted to make an Oblation of my praises and my self unto thee, and I am infinitely concerned that thou shouldst accept me therein, not for any merit in me, but for thy own mercy sake. O my God thou knowest I have been polluted with Sin, undutiful to thy commands, unfaithful to my promises, unmindful of my obligations, confederate with thy Enemies, yea, and even in the time of these holy my­steries so obdurate and confused, that I might justly fear lest my wretchedness should make my Sacrifice an abomination. I blush that I am no fitter, I lament that I should bring so many defilements where the purity of an Angel is scarce sufficient: but I take sanctuary in thy most obliging con­descensions, and because I am so unworthy, I will endeavour to esteem my self as vile, as I really am in thy sight; O do not look upon the deserts of a wretched sinner, but remem­ber thy own mercies, and accept what thou hast required of me. And so shall thy favour be more illustrious, because it is bestowed upon so undeserving a Creature, and the sense of my unworthiness shall enlarge my thankfulness, and make me praise thee more than if I had approached with all perfections.

§. 8. Through Iesus Christ our Lord, by whom and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty World without end: Amen.] When the people prayed with­out, Luke 1.10. they directed their faces toward the Temple, and the Priest who was there offering Incense; but we have much more reason to lift up our hearts to [Page 307] our great High Priest who is now entred into the Hea­vens, and doth there present most perfect intercessions, and unreproveable Mediations for us. We know our own services to be altogether imperfect; wherefore we do here declare that our only hopes of Acceptance and Pardon, is Through Jesus Christ by whom we are directed to offer the Sacrifice of Thanksgiving, Heb. 13.15. as we here do in this present Doxology, which comes very near to the antient form used in this Office Audi quid dicat sa­cerdos: Per Dominum nostrum Jesum Chri­stum, in quo tibi est, cum quo tibi est honor, laus, gloria, magnificentia, potestas cum Spiritu Sancto à seculis, & nunc, & semper, in omnia secula seculorum. Amen. Ambros. de sacr. l. 6. c. 5. and doth glorifie the whole Trinity, from every person whereof we have now received peculiar testimonies of grace and favour, and I wish that we may do it with a devotion proportionable to the great Obli­gations now laid upon us, and then it will be accepted according to our desire. Amen.

The Paraphrase of the first Prayer.

§. 9. O Lord] whom though we may make bold to call [our Heavenly Father] through Christ Jesus, yet [We] esteem it our honour to be accounted [thy humble Servants,] Having now finished this great mystery, we do most heartily and [entirely desire thy Fatherly goodness] to pass by our failings therein, as the infirmities of thy own Children, and beseech thee [mercifully to accept, this our] Oblation of our selves, together with our Eucharistical [Sacrifice of Praise and Thanksgiving] for the sufferings and merits of our Redeemer: [Most humbly deseeching thee] who hast given such a Sacrifice for us, and in this holy Sacrament offered the benefits thereof unto us, That thou wilt [Page 308] please [to grant] that it may not be in vain to us or any of thy people. But [that [...]y the merits] of the Passion [and death of thy Son] our Saviour [Iesus Christ] which we have now commemorated, [and through] a lively [Faith in his blood] which was shed for us: Both [We] who have now Communicated [and thy whole Church] throughout the World [may receive] a free Pardon and full [remission of our Sins] And also obtain reconciliation and adop­tion, sanctification and power against sin, assurances of peace, hopes of glory, [and all other benefits of his] all-saving [Passion.]

[And here] at thy Altar, where thou hast re-minded us of thy giving thy Son for us, and where thou hast offered to make a League with us in his most precious blood, [We offer] not only the praises of our lips, which are too mean a return for such favour; but we dedicate [and present unto thee O Lord] that which thou chiefly requirest, and all that we have to give, even [our selves] wholly and entire, all the powers of [our Souls, and] all the members of our [Bodies] designing them absolutely to thy service, and intending them [to be a reasonable, holy, and lively Sacrifice]▪ and therefore we have consecrated them [unto thee.] And we hope thou wilt accept us for thine own, and never suffer us to be enslaved to sin hereafter: And that we may keep this vow, we do here crave thy gracious assistance, [humbly beseeching thee] to send thy holy Spirit to take possession of our hearts, so [that all we who are partakers] of the outward part [of this holy Communion] being made thine [may be fullfilled] and replenished in Soul and Body [with thy grace] within us, [and] thy [Heavenly benediction] up­on us.

[And although we] confess thou maist justly charge [Page 309] us to [be unworthy through] the stain and the guilt of [our manifold sins] which mingle with all our duties [to offer unto thee] so pure and holy a Majesty [any Sacrifice] of Praise, or to make any Oblations before thee, [Yet we] have ventured in hopes of thy good­ness upon this [...]acred mystery, and we do [beseech thee to accept this] our imperfect endeavour, as a testimony of our desire to please thee, since it is [our bounden Duty] to shew forth the Death of Christ, and that homage [and service] which thou commandest us to perform: Wherefore Dear Lord be thou pleased with this so sincere, though poor acknowledgment, [not weighing] or considering [our merits] by which we cannot pretend any right to thy acceptance, [but pardoning our offences] which might cause thee to reject us: Oh do thou deal thus with us [through] the Merits and Intercession of Iesus Christ our Lord, by whom] as our Mediator [and with whom] as thy only Son [in the unity of] and together with [the Holy Ghost] we desire [all honour and glory] may [be] given [unto thee O Father Almighty] both now in this World, and for ever in the [World] which is [without end] Amen.

SECT. III. Of the second Prayer in the Post-Communion.

§. 1. WHen we communicate often, it may be ve­ry grateful, and sometimes very helpful to our devotion to vary the form: for which cause the [Page 310] Church hath supplyed us with an other Prayer, that so according to the temper of our spirit, we may make our choice: This being more full of praises and ac­knowledgments, will be most fit when our minds have a joyful sense of the benefits received in this Sacrament; as the former consisting chiefly of Vows and resoluti­ons is more proper when we would express our selves in love or duty: And yet we may use either of them at any time, because neither doth the former want Thanks­givings, nor this, Petitions for Grace: The Composi­tion of this also, is regular and judicious, pious and extracted out of antient forms, and (as the former Prayer) it will not only serve to close our Devotions within the Temple Non est vera Religio quae cum templo relin­quitur. Lactantius.: but it of­fers very useful Meditations for the Closet also, after we return home, as the ensuing method will demonstrate.

The Analysis of the Second Prayer in the Post-Communion.

  • §. 2. This Second Prayer consists of Four Parts.
    • 1. A hearty Thanksgiving for the pre­sent Favour, describing
      • 1. The Object of our Praise,
        • Almighty and everlasting God, we most heartily thank thee,
      • 2. The Subject thereof,
        • for that thou hast vouch­safed to feed us (who have duly received these holy Mysteries) with the spi­ritual Food of the most precious Body and Blood of thy Son our Saviour Iesus Christ:
    • 2. A free Con­fession of the Benefits assu­red thereby,
      • 1. In posses­sion,
        • 1. The Love of God,
          • And dost assure us thereby of thy favour and goodness towards us,
        • 2. Union with the Saints,
          • and that we are very Members incorporate into the mystical Body of thy Son, which is the blessed Company of all faithful People:
      • 2. In reversion, Eternal Life,
        • And are also Heirs through hope of thy everlasting Kingdom, by the Merits of the most precious Death and Passion of thy dear Son.
    • 3. An humble Petition that we may retain them: shew­ing,
      • 1. The Thing requested,
        • And we most humbly be­seech thee, O heavenly Father, so to assist us with thy Grace,
      • 2. The Ends why we do re­quest it, viz. for
        • 1. Perseverance,
          • that we may continue in that holy Fellowship,
        • 2. Fruitfulness,
          • and do all such good works as thou hast prepared for us to walk in;
      • 3. The Motive to obtain it,
        • Through Iesus Christ our Lord:
    • 4. A concluding Doxologie,
      • to whom with thee, and the Holy Ghost, be all ho­nour and glory, world without end. Amen.

A Practical Discourse upon the second Prayer with Meditations after the Communion.

§. 3. Almighty and everliving God, we most hear­tily thank thee for that thou hast vouchsafed to feed us who have duly received these holy Mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Iesus Christ.] This Act of Thanksgiving may be expressed in various words, but it must not be omitted after the Communion, and there­fore it is put into both these forms: We ought not at any time rudely to ask for blessings from God, until we have prepared the way by Praises Arrogans oratio si ab homine quid petiturus, dicas statim. da mihi, hoc Peto. Debet incho­ari oratio à laude Dei, ut sequatur supplicatio. Ambr. de Sacr. l. 6. c. 5.. But having so lately received so great mercy, it would be unsuf­ferable to pray for more, till we have acknowledged that which is already bestowed on us: And by confessing the former mercy in the very entrance of this Prayer, we do both encourage our selves to ask, and expect further blessings Sequentium rerum certitudo est praeterito­rum exhibitio. Greg. in Evang. hom. 1.: and we do also by our gratitude engage the Almighty to give us more Ascensus gratiarum descensus gratias Cas­siod. Efficacissimum ge­nus est rogandi gratias agere. Plin. Paneg. Indignus est dandis qui ingratus est pro datis. Aug. de temp. 112.. Besides, the very gift it self now imparted to us, is the greatest and the best, the most sweet, and most necessary for us in the World: we bless God for our daily Bread, our common food, how much more then ought we to praise him for this spiritual food, which nourisheth our Souls unto life everlasting? True it is, that carnal and unworthy [Page 312] Receivers have little cause of joy Sacrificia non sancti­ficant hominem (non e­nim indiget Deus sacri­ficio) sed conscientia ejus qui offert sanctifi­cat hominem pura exi­stens. Irenae. l. 4. c. 34., for they have eat the Bread and drank the Wine, not discerning the Lords Body and Blood; but those that prepared themselves by Re­pentance, and received by Faith, those I say have fed upon the spiritual part, and therefore they have the most reason with all their powers to bless the Lord in this wise.

An Act of Thanksgiving. It is a mighty favour to me, O my God, that thou hast made bread to grow out of the Earth to nourish my mortal body, but O how far hast thou transcended that mercy in giving me the Bread of Life from Heaven to feed my immortal Soul; Whom was there in Heaven or Earth that I could have wished for in comparison of Jesus Christ, and now thou hast given him to me whom my Soul longed for, and in him thou hast given me all, for he is all in all: He is the fairest of ten thousand, for whose sake I will trample upon all that this World accounts desirable: O my Soul bless thou the Lord: I came not to gaze at or taste of the outward part, but to satisfie the longings of my sin-sick Soul, by laying hold of the merits of a Crucified Saviour, yet I have received the Sacred Elements▪ and thou hast made them to me, that which I needed and desired, even the Body and Blood of thy Son, I have received his flesh in Sacra­ment, but his grace in reality Ideo in similitudine quidem accipis sacra­mentum, sed verae naturae gratiam virtutem (que) conseque [...]is. Ambr. de sacr. l. 6.. And O how it fills my Soul with joy, to behold thy Majesty appeased, my sins expiated, my peace made, and my Enemies vanquished; It revives my spirit, and refreshes me, more than comparisons can express, more than any can apprehend, but th [...]y that feel the like. O praise the Lord with me, and let [Page 313] us magnifie his name together: we should have thought it a great felicity to have beheld the glories of Jesus at a distance, but he hath now sent him home to our hearts, wherefore we will declare his mercy for ever, Amen, Hal­lelujah.

§. 4. And dost assure us thereby of thy favour and goodness towards us.] When St. John was to introduce the Institution of this Sacrament he doth it with this Preface, Chap. 13.1. Having loved his own, he loved them to the end, or (as the word rather signifies [...]. Jo­han. 13.1. i. e. [...] Theophy­lac.) He loved them in the highest degree, intimating that this holy Communion is de­signed as a testimony that he loved us with a most perfect love. And there are many considerations which do most clearly shew this to be an assured pledge of the favour of God unto us: 1. If we consider it only as a Feast, it hath always been a token of great respect, and a symbol of in­tire friendship, to admit (especially our inferiours) to our Table Mensae ejusdem par­ticeps: quod magnum amicitiae symbolum olim creditum. Grotius. [...]· Philo.: thus David expressed his kindness unto Mephibosheth, 2 Sam. 9.7. and Joseph to his estranged Brethren, Gen. 43.25. and no man willingly eats with those, whose persons or manners he dislikes, Gen. 43.32. Besides, Feasts have been esteem [...]d a means to reconcile those who have been at variance, whence it is a Proverb in Ben-Syra, Spread the Table and the contention will cease: And is it not matter of unspeakable joy to us who were Enemies, Rebels, and condemned wretches to be thus invited to feast with the Lords of Hosts? Can we have a plainer Symbol of his favour, than thus to be treated as his dear friends? 2. But it is not an ordinary [Page 314] Feast, for it is a Feast upon the Body and blood of Christ, which was the great Sin-offering. Now it was not lawful of old for any [...]· Porph. de abst. l. 4. Sect. 44. to tast of the Expiatory Sacrifices, because those offerings could not wholly abolish sin, nor remove the anger of God; he was not so perfectly reconciled by them, as to give back the Offerers any part, on which they might feast with him: But by the perfect oblation of Jesus Christ, it is evident, that the divine Justice is fully satisfied, and therefore the flesh and blood of Christ, is by God given back to us in Sa­crament, that we may eat thereof before him, and there­by be assured, that he will remember our sins no more: but this is more largely described by others. 3. It will further appear to be a pledge of Gods infinite love to us, if we consider, who it is that in this holy Rite he gives to us, even Jesus Christ his dearly beloved Son. May we not say (as God to Abraham, Gen. 22.12.) Now know we that thou lovest us, because thou hast not withheld thy Son, thy only Son from us: And justly may we argue with St. Paul, Rom. 8.32. He that hath given us his own Son, how shall he not with him also freely give us all things [...]; Chrysost. in Rom.? when he hath gi­ven the greatest and best to us, to make us his Friends, shall he deny us any lesser matters when we are reconciled? We may be confident there is nothing which God va­lues more highly than his own dear Son, and that his design in giving him to us in this Sacrament, is, to be a testimo­ny, how infinitely he loveth us, and how earnestly he desireth our Salvation. 4. That which adds weight to all the former is, the consideration of the Giver, who [Page 315] is the God of truth, and is most sincere in all his deal­ings with us, so that we may be assured of all imagina­ble reality on his part. And now how should it fill our minds with joy, that we have such a pledge of his fa­vour Non tam dono lata est quam abs te datum — id verò triumphat serió. Terent. Eun. 3.11. At illa quanto gratiora sunt quanto (que) in partem interiorem animi de­scendunt, cum dele­ctant cogitantem magis à quo quàm quid acce­perit? Sen. de ben. l. 1. Sect. 15. who is Almighty in power, and governs all the World, whose goodness fills Heaven and Earth with joy. Were the gift never so mean, that were bestowed in to­ken of his favour and goodness, it ought to be esteemed above all things; therefore let us thus ac­knowledge our gratitude for so excellent a gift, upon so blessed an account, from so glorious a Majesty.

An Act of acknowledgment. Part. I. There are many O Lord, who are most importunate to obtain thy favour, and unquiet till they receive some testi­monies thereof, and yet when their desires are granted, they are unmoved and ingrateful. But I will endeavour to praise thee as heartily for these manifestoes of thy love, as I desired them fervently. I acknowledge therefore that I am full of wonder to find my self honoured with the highest priviledges, and remarked with the most illustrious signals of thy endearing love; I begged the mercy of gathering up the Crumbs under thy Table, and behold thou hast placed me among thy servants, and fed me with the choicest of thy preparations; thou hast offered unto me a Crucified Sa­viour with all his merits and graces, which is so great an assurance of thy good will towards me, that it were folly and impudence to suspect it: O Lord thou hast shewed this token upon me for good, that all my Enemies may see it and be ashamed; for all the Powers of darkness are con­founded [Page 316] to behold me a poor despised wretch, whose ruine they gaped for every moment, thus to be made a Guest at thy Table, and treated as one of thy dearest Children, or best beloved Friends: I will not be proud of this honour be­cause I did not deserve it, but I will rejoice in it, and bless thy name for it, because it hath revived my hope, and cheared my drooping Soul, and I am perswaded this fresh testimony of thy favour shall engage me to love thee with an unalterable affection: There was nothing in the World I desired in comparison of thy Love, nor could I have wished a more certain pledge of it, than thy Son and my Savi­our. Welcom O my dearest Redeemer, for thy own sake, and thrice welcom as thou art the evidence of thy Heavenly Fathers love to me a miserable Sinner. I will acknowledge it with delight as I am able at present, and my whole life hereafter shall shew, how deep a sense I have of this inestimable goodness, and when life and breath doth fail, it shall be the subject of my Eternal Hallelujahs. Amen.

§. 5. And that we are very members incorporate in the mystical Body of thy Son, which is the blessed Company of all faithful people.] The second happi­ness assured by this Holy Eucharist, is, that we are thereby united to Jesus, so as to have fellowship with him, 1 John 1.3. and in St. Pauls phrase we do there­by become members of his Body, of his Flesh, and of his Bone, Eph. 5.30. for he gives us himself to be our food, with intent that he may be one with us and we with him Hoc Sacramentum ideò nobis datum est, ut Corpus Ecclesiae Christi in terris cum Capite quod est in coelis coadu­netur. Aug. Serm. 8. ad fratr. in Eremo.. As some have made their Leagues of friendship by drinking each others blood, thereby intend­ing to sympathize, and as it were to mingle Souls; and since we have been fed with that food, with which God feeds his dearest Chil­dren, [Page 317] and have participated of that spirit which quick­ens the great mystical Body of Christ, 1 Cor. 12.9. we may infer that we are living Members of the true Church also: Let us therefore solace our selves with reflecting upon the happiness of our present Estate. How little (saith the Philosopher) should we be troub­led with care or fear if we were of the Imperial Fa­mily [...]; Arr. in Epic. l. 1. c. 8., and shall not our relation to God, and our Union with Je­sus, chear us much more? What can he want that hath such a Fa­ther and Friend? what can hurt him who hath such a Protector? how can he die whose life is hid with Christ in God? Again, is it not an excellent felicity to be admitted to the blessed Society of Apostles and Prophets, Saints and Martyrs, and to have an interest in the Prayers, and a share in the hopes of all the excellent persons now in the World? That pious Emperour professed he esteem­ed himself more happy in being a Member of Christs Church, than in being head of the Roman Empire; and if we duly apprehend the favour which we have now received, we may thus express our gratitude.

An Act of acknowledgment. Part. II. I bless thee with all my Soul, O my God, for that thou wert pleased to make me (who was by nature a Limb of Satan) to be a Member of Christ and of his Church by Baptism, and yet when I had forfeited that blessing by my transgressions, thou hast admitted me to a nearer Ʋnion with Jesus in these holy mysteries, than ever my Soul knew before; so that now thou imputest my offences to him, and communicatest his merits and graces unto me. Alas what am I that I should eat of that meat and drink of that [Page 318] Cup with which thou hast feasted holy Souls, and enter­tained thy best beloved ones? My unworthiness would tempt me to suspect the reality of such a favour, but I hope thou wilt abundantly convince me, by granting that thy grace may work in me in the same manner as it hath done in thy Saints and Servants in all Ages, producing in me eminent and exemplary virtues, and a plentiful encrease of all good works; so that following the steps of Jesus, and the Examples of his holy ones, this now begun Ʋnion may be perfected, when I shall be intirely joined to my glorious head and glorified Brethren, and make one in the Celestial Choire to sing thy praise. Amen.

§. 6. And are also Heirs through hope of thine E­verlasting Kingdom, by the merits of the most precious Death and Passion of thy dear Son.] The third be­nefit which worthy Receivers have by this Sacrament is, that it doth consign them to a blessed immortality, and this follows from the former, it being impossible any true Member of Christ should be left for ever in the Grave, since the Head liveth, the Members shall live al­so, John 6.54. Hence the Fathers called it an Antidote against Death [...]. Ignat. ep. ad Eph., and the means to make us partakers of our Lords immortality Clem. Alexandr. paedag. l. 5.. For Je­sus doth not only here refresh the Soul with a present Communica­tion of his graces, but doth here Seal that Covenant also, one con­dition of which is, that he will bring it to his glory: And therefore as Wax is little worth in it self, yet when sealed and annexed to a Deed, by which an Estate is secured, it is highly valued; so also whilst Carnal Persons discern nothing but com­mon Bread, and accordingly receive it in a careless or formal manner, the Devout Communicant by Faith sees it stamped with the impress of Jesus, and receives it with [Page 319] great joy, as the seal of that Covenant and Testament, by which the Kingdom of Heaven is made over unto him: It doth not put us into the Possession of it at pre­sent, but it secures it to us in Reversion, and makes us Heirs in hope, and that not in the vain uncertain hopes which Wordly men deceive them­selves withal Spes nomen incerti bo­ni. Sen. ep. 10. ita est in humanis, at in divi­nis nomen boni certissi­mi. Vid. Rom. 5.5. Chap. 10.11., but it is a hope that will never fail nor make us ashamed, because it is grounded upon the Truth of God, and upon the merits of the most precious Death of Jesus Christ. God hath promised it, and Christ hath purchased it, so that those who are beloved by God, and Redeemed by Jesus, cannot be excluded from it. Our Lord (saith St. Bernard) hath a double right to this Kingdom, the one by Inheritance as he is the Son of God, and that is sufficient for himself; the other by purchase as he is our Saviour, and this he here bequeaths to us: If our hopes were built upon our own merits they might deceive us, but they are founded upon the merits of the Sacrifice of Jesus now commemorated; let us therefore with a firm Faith, and a mighty joy, re­ceive from the hands of God this pledge of a glorious immortality: And when we remember that it was our Lusts which were the Death of this our dearest Lord, who hath made over this Inheritance to us, we must believe it to be our duty, as we are Heirs to his King­dom, to be the Avengers of his blood, or else the Law esteems us unworthy of the inheri­tance Numb. 35.21. 2 Kings 14.5. Apud A­byssinos homicida tradi­tur ad propinquos inter­fecti, ut vindictam su­mant. Bodin. method. histor. Indignus censetur haereditate qui interfecti necem vindicare negligit. L. de haered. 17. ff. de his quae. Cum tibi sint fratres, fratres ulciscere laesos: Ovidius.. Let us therefore crucifie them all on his Cross, and utterly destroy all our Lusts, with great [Page 320] fury, when we remember the barbarous outrage they have committed upon him, from whom our Title to the Kingdom of Heaven doth descend: which resolu­tion together with our grateful acknowledgment, may be thus made.

An Act of acknowledgment. Part. III. Most merciful Jesus, although thou reservest the f [...]ll manifestations of thy love to my Soul, till the glorious Re­surrection, yet as if thou wert impatient of so long a stay, thou hast sealed at present thy gracious donative, and my comfortable Title to a never-fading Crown. Thou hast dearly bought it for me, and thou hast freely given it to me: wherefore I will vigorously endeavour after it, pati­ently wait for it, and chearfully expect it. Ah my dearest Saviour, I am here vexed with Crosses, oppressed with Ene­mies, troubled with corruptions, and tossed on the waves of a thousand sins and miseries: But it is my comfort amidst all these sorrows, to receive this assurance that I shall ere long be translated into a blissful state, never to know sin or feel pain, to be in danger of Enemies, or fear of Evil any more: Oh how it enlightens my heart and makes my spirit vigorous to foresee the rest and peace, the joy and pleasure, to which I am consigned? the glorious Society that waits for me? Oh how welcom shall be that bless [...]d hour that sum­mons me to enter into the joy of my Lord? And whilst I stay I will behave my self O my Saviour! as the Heir of thy Kingdom, for I will destroy all Murtherers, be they har­boured in the most private retirements of my Soul, I will pluck these Lusts from thence, for they have crucified thee, and they would still exclude me from those felicities which thou hast offered to me. Lord I will hate every thing that keeps me from Heaven, and love nothing but what may fur­ther me in my way thither. I am resolved (by the help of [Page 321] thy grace) to live as one that is above all the trifling plea­sures and sorrows of this lower World; and I hope to de­mean my self as an Heir of Glory, as one designed to be a Companion of Angels, and to partake of thy bliss for ever and ever. Amen. So be it.

§. 7. And we most humbly beseech thee O Heavenly Father, so to assist us with thy grace, that we may con­tinue in that holy Fellowship, and do all such good works as thou hast prepared for us to walk in.] That goodness which hath bestowed so many and great fa­vours upon us, hath encouraged us to ask more Ex perceptione praete­ritorum munerum firma fit expectatio futuro­rum. Bern. de temp.. And since we learn from St. John 1 Ep. 1. Chap. ver. 6. that we can have no fellowship with Jesus if we walk in darkness, and since St. Paul assures us, Ephes. 2.10. that the end of our Regeneration through Christ is, that we may do those good works which God hath prepared for us to walk in: Therefore the Church hath taught us in the next place to pray for such grace as may testifie the truth of our Union with Jesus, and preserve the good things which we have received: and in vain have we taken these pledges of love, in vain have we sought to be uni­ted to Christ and his mystical Body, in vain are all our hopes of Heaven, unless we do hereafter persevere, and bring forth good fruits Et fides ipsa, ut na­tivitas non accepta, sed custodita vivificat. Cypr. Non quaeruntur in Christianis initia, sed finis. Hieron.. We were fed with this Heavenly food, not to fatten us with pride, but to strengthen us for our journey, this being given us as a Viaticum or re­past to make us travel more chear­fully in our way to the Heavenly Canaan Ʋt Pascha Hebraeis, ante iter per desertum. Exod. 12.10, 11. un­de Philoni [...] dicitur. Sacrificia propter viam, vide, apud Macrob. Saturn. lib. 2. c. 2.. There was no other reason of Gods renewing us, and [Page 322] giving us new favours, but only that we might walk in newness of life. Now because we cannot either conti­nue in this blessed Society, or do good works agreeable thereto, without the help of Gods grace, we must most humbly beseech our Heavenly Father, who knows our necessity, constantly and plentifully to assist us with his Grace, that we may be such as Jesus is, and do so as the Saints have done to whom we are united. He is a root full of all sweetness, and they all bring forth much fruit who are engrafted in him, so that if we be barren of good works, we are dead Branches, and have no true Communion with Christ, or our Brethren: Pray we then with all possible fervency that we may never be cut off from this blessed Society, nor want that grace which consolidates the Union. O what honour and advan­tage, what pleasure and reward shall we have by our perseverance! Let not sinful vanities entice us to leave this sweetness, let not the difficulty of obedience, the fear of sufferings, nor the terrors of Death affright us from it; but let us go on in the path which God hath marked out, both for us and all good Christians to walk in, so shall we come to the same blessed end, even Ever­lasting Glory. But because so many men fancy their duty to be at an end, as soon as they have praised God, made fair promises, and prayed unto him for his Grace, and so grow remiss Improbus quoad me­tuit omnia est promissu­rus, simulat (que) timere defierit similis est futu­rus sui. Cicer. 2 Phil: yea and pro­fane afterwards, to the great scan­dal of this Sacrament, and the ruine of their own Souls; We must now shew that it is necessary we should practise as well as pro­mise Coneordet sermo cum vitâ, ille promissum su­um implevit, qui & cum videas illum & cum audias idem est. Sen. ep. 75., and endeavour after, and exercise the grace of God, as well [Page 323] as pray for it Et oratione operatio, & operatione fulciatur oratio. Hieron. in Thren. 3.41.; or else all our Pe­titions are Hypocrisie Tanta sollicitudine petere audebis quod in te positum recusabis? Tertul. Interdum enim obnixe petimus quod re­cusaremus si quis offer­ret. Sen. ep. 95., and our carelesness will shew we did but mock the Almighty all the while: Let us therefore seriously lay to heart, 1. The sin and danger of basely relapsing. 2. Let us learn the means of a blessed perseve­rance. 1. The Sin appears by these Considerations.

1. It is apparent folly and madness for us to cast away those hopes and comforts which we have obtain­ed with so much pains [...]. Arrian. in E­pic. l. 2., meerly by inconsideration, or to please a base Lust, so that the Scripture compares such to bruit Beasts Jerem. 8.6. 2 Pet. 2.21. Psal. 49. ult.. And verily Man being advanced to this honour, and yet not under­standing and valuing it, is worse than the Beasts that perish, for nothing is more bruitish than to lose peace of Conscience, the love of God, and the hopes of Heaven, for the short and miserable plea­sures of sin.

2. It is most base ingratitude to the goodness of God, and the love of Jesus, to part with these tokens of the divine favour so easily. It was censured as an infa­mous Act in that Epicurean Philosopher (whom Athe­naeus speaks of l. 5.) who having obtained of the Syrian King the priviledge to wear a Purple Robe, and a Gol­den Coronet, and to be stiled the Priest of Virtue; gave all these soon after to his Courtezan, and she was seen publickly wearing the Ensigns of his Honour: Yet it is far baser so cheaply to give up the Testimonies of Heavens Love; How vile a wretch is he, that when his wounds are healed, and his Peace made with God, will [Page 324] tear them open again, and renew the breach so lately made up? What can be more horrid than to throw those Souls willfully into the Portion of Devils, which Jesus hath with so much sweat and blood rescued from thence?

3. It is the immediate way to utter destruction, for what can save such an one, who is so desperately in love with sin, that no mercy can oblige him to leave it, no vows hold him from it? And as those who at their Baptism were dispossest of evil Spirits, upon their re­turn to iniquity, were (as St. Cyprian notes) possessed again Recedente siquidem disciplina recessit & gratia. Cypr. ep. 75. Ingens periculum ad deteriora redeundi. Sen. ep. 72. Math. 12.45.: So we may be assured, the Devil will with more strength return upon those who do wilfully or carelesly relapse after this sacred Communion, and they will be­come more wicked, and more hardened than ever. And why should God withhold such a person from destruction, who despiseth his fa­vour, and is weary of the Company of Jesus, and longs to be in a state of Evil. To this might be added, that to fall off now, will shew that the whole Duty was feigned and hypocritical, and will cause God scarce ever to be willing to give us grace again, if we thus abuse this; and it will shew we hate the ways of God when we cannot endure to be tyed to them. But I hope this will suffice to convince us of the sin and danger of not con­tinuing in this fellowship, and of neglecting to do those good works which God requireth; Wherefore to assist our resolutions of perseverance, let us observe carefully these few directions.

1. Immediately after we return from the Lords Ta­ble, we must not entertain any business or Company, until we have first seriously considered the happiness of our present Estate, as to the comfort, the hopes, and [Page 325] the peace which we now feel, and then to consider the folly and the danger of quitting so desirable a conditi­on, and this we must meditate upon until we see it is our wisdom, our interest, and greatest advantage to continue in this blessed Society, and these good ways, where we may be so easie, so safe, and so rewarded; For many part with their comfort before they ever con­sidered the value thereof.

2. Be sure immediately to beg of God (as this Pe­tition teacheth) the assistance of his Grace, to which purpose the annexed form may be used; and to excite our devotion, let us sadly reflect upon our former backslidings, and that we have the same frail nature Multos impedit à fir­mitate praesumptio fir­mitatis: Aug. de verb. Dom. 13., our Enemies the same power and policy, and greater malice still: and if we can pray heartily for grace to be good, it is a great assurance that we do sincerely desire to be good Justa vita cum volu­mus adest, quia ipsum plane velle justitia est. August. ep. 45.. And it is the beginning of grace to wish earnestly for it Ʋt ergo desideremus adjutorium gratiae hoc ipsum quo (que) opus est gratiae, ipsa nam (que) inci­pit infundi, ut incipiat posci: idem.. Yea we serve such a Master as will be plea­sed, if we do what we can, and ask of him what we cannot do, though we do not all we should: Only it must be remembred that we must not only pray for perseverance just now, but every day of our life also afterwards.

3. Let us presently begin to do these good works, and to perform our Vows, while our hearts are warm with these flames, for to morrow we shall be less able, and perhaps less willing, and if we go not forward we shall go backward Ʋnum è duobus ne­cesse erit aut semper proficere aut prorsus deficere. Bern. divers. 36.. And by do­ing Acts of Religion and Vertue, [Page 326] that will be pleasant and easie which was thought dif­ficult Quem unquam ista destituêre tentantem, cui non faciliora in Actu apparuêre? Non quia difficilia sunt non aude­mus, sed quia non au­demus difficilia, Senec. ep. 104., only because we had not tryed it: Besides, by denying our desires once or twice, we shall per­ceive how much easier and sweet­er it is to deny a Lust, than to sa­tisfie it; and by the success of these first attempts, we shall both give Experiment of the grace recei­ved, and have somewhat wherewith to upbraid our Souls afterwards, if we grow remiss.

4. When we feel our zeal to cool, our devotion to decay, when we find our selves less sensible of former sins, and that we begin to abate of our watchfulness and care, we must renew our Addresses to these Myste­ries, for if we receive this Sacrament carefully and of­ten, it is the best means to make us persevere, and so it must never be omitted too long together.

A Supplication for the Grace of Perseverance. Blessed Jesus the Author and finisher of our Faith, who art the same yesterday, to day, and for ever; thou hast given spiritual meat to those that fear thee, and wilt ever be mindful of thy Covenant; But my goodness is as a Morning Cloud which soon passeth, my devotion fleeth like a shadow, and never continueth in one stay. O do thou establish me with thy free spirit, that I may not so easily forfeit my Comfort, forget my Duty, and break my Vows as I have formerly done: How unwearied art thou dearest Saviour in doing well unto me? how constant in thy love? how amiable and attractive are thy endless and unaltera­ble Mercies? And shall I be so ungrateful to thee, and so [Page 327] Cruel to my self, to forsake thee and my own happiness. Alas I justly suspect my own weakness, I fear the power and policy of my Enemies, I do with shame and sorrow call to mind my former returns to folly, and I do most pas­sionately entreat thee not to leave me to my self: I have through thy goodness now obtained some measures of peace and comfort, my eyes are inlightned, my heart is revived, my hopes are quickned, and my purposes seem to be sincere. O grant that I may be as careful to keep these, as I have been earnest to obtain them, that when I find the pleasure of thy service, I may be stedfast and unmoveable, always abounding in the work of the Lord. And I beseech thee give me constant and continual supplies of thy Grace, that I may be able to perform whatsoever I have promised, and let not forgetfulness or indevotion seize upon me hereafter. Let me hold fast that which I have, and daily strive to gain more, and finally make me faithful to the Death, so shall I receive the Crown of Life, for he that endureth to the end shall be saved: Amen.

§. 8. Through Iesus Christ our Lord, to whom with thee and the Holy Ghost, be all honour and glory, World without end. Amen.] There is a mighty effi­cacy in the name of Jesus, used by a devout Soul that hath lately beheld the Commemoration of his great Attonement. Through him we beg this Grace there­fore. And to him, together with the Father and the blessed Spirit, we offer up all honour and glory, for the favours imparted to us in this Communion, which but just now we did acknowledge; and these Prayers and Praises we have cause to sign with an unfeigned, Amen. For we need the grace desired, and the blessed Trinity deserves the glory ascribed, wherefore we say Amen. So be it: But of this we have spoken before.

The Paraphrase of the second Prayer.

O Lord who art ever able, and always ready to help thy servants; being an [Almighty and everliving God] whose power and mercy can never fail: [We] thy poor Creatures, according to our bounden duty do [most heartily thank] and most unfeignedly praise [thee for that] of thy infinite pitty and bounty [thou dost vouchsafe] at this thy holy Table [to feed us, who have] with penitence and Faith, devoutly and [duly received these holy Mysteries]: For therein thou hast refreshed our Souls [with the spiritual] and most desirable [food] of life, thou hast made us Partakers by Faith, [of the most precious Body, and] of the most holy [blood of thy Son, our Saviour Iesus Christ] which was offered for the Redemption of the whole World.

We acknowledge, O Lord, that besides the present comfort of this inestimable gift, thou hast convinced us [And dost assure us thereby of] that which (though we do not deserve, yet) we esteem above all things, even [thy favour] thy gracious designs [and goodness to­wards us] poor Sinners: And further, by this holy Rite thou hast declared us thy Children [and that we are very] certainly, living [Members incorporate in] and united unto [the mystical Body of thy Son] even thy Holy Church [which is the blessed Company] which are redeemed, reconciled, and sanctifyed by Jesus, consisting [of all faithful People] in whose Prayers, Priviledges, and hopes we have now a happy interest, [And are also] together with those thy servants, by this Seal of thy Covenant [made Heirs through hope] already, [of thy Everlasting Kingdom] which was purchased [by the Merits of the most precious Death [Page 329] and Passion of thy Dear Son] whose sufferings are set forth, and the benefits of them conveyed to us in this Sacrament.

[And] now lest we should lose these blessings again, by relapsing to folly as we have formerly done [We most humbly] and earnestly [beseech thee O Heavenly Father] for thy mercy sake [so] constantly and powerfully [to assist us with thy grace] in all our endeavours to perform our Obligations and our Vows [that we may continue] for ever [in that holy fellowship] with thy Son, and thy Saints, to which thou hast admitted us; [And do all such good works] of Mercy, Piety, and Vertue [as thou hast] by the di­rection of thy holy Word [prepared for us to walk in] who have professed our selves to be thy Servants.

All which we beg [through] the most powerful in­tercession of [Iesus Christ our Lord] by whom we have received these and all other Mercies [To whom] therefore, [with thee] O Father Almighty [and the Holy Ghost] three Persons and one God, let there [be all honour and glory] ascribed, both now and [World without end.] Amen. Be it so.

SECT. IV. Of the Gloria in Excelsis, or the Angelick Hymn.

§. 1. TO conclude this Office with an Hymn is so direct an imitation of our Saviours practice, Math. 26.30. that it is observed in all Churches, and hath been used in all Ages: And although the forms [Page 330] may differ, yet this is as Antient as any now Extant. The former part of it is of an Heavenly Original, and was sung by the Angels at our Lords Nativity, Luke 2.14. and it seems from thence it was transcribed into the Oriental Liturgies, for it is thrice repeated in that of St. James. The latter part is by Hug. de S. Victor. l. 2. said to be composed by St. Hilary Bishop of Poictiers, but by Rabanus Maurus (who lived 200. years before the said Hugo) it is ascribed to Telesphorus about the year of Christ 139. Certain it is, that it was added by the Ecclesiastical Doctors (as we are informed by the fourth Council of Toledo Concil. Tolet. IV. Can. XII. celebrated about 1000. years ago) and yet those are accursed by that Council who shall reject this, or the Gloria Patri, or other Hymns, be­cause they are not verbatim in the Scripture, for (as is there well noted) upon that pretence we might reject the most part of the Church Offices: It is also to be no­ted, that (with very little difference) we find this Hymn in Clement's Constitutions, l. 17. cap. 48. so that it is likely to have been of very antient use in the We­stern Church: And whereas in the present Roman Mis­sal it stands in the beginning of this Office, it is much more properly placed by our Liturgy here in the end of the Communion; for every devout Communicant is now even full of gratitude, and longeth for an oppor­tunity to pour out his Soul in the praises of God, and how fit this Hymn is for that purpose, the Analysis and following discourse will shew.

The Analysis of the Angelick Hymn, or Gloria in Excelsis.

  • §. 2. The Angelick Hymn hath Two Parts.
    • 1. The An­gels Song, acknow­ledging,
      • 1. The Effect of Christs Death,
        • 1. Above,
          • Glory be to God on High, and
        • 2. Below,
          • in Earth Peace,
      • 2. The moving Cause of it,
        • good will towards Men.
    • 2. A De­scant up­on it, by
      • 1. A Glori­fication of the Father, expressing,
        • 1. The Manner how we offer this Praise,
          • We praise thee, we bless thee, we worship thee, we glorifie thee, we give thanks unto thee,
        • 2. The Reason why,
          • for thy great Glory,
        • 3. The Person to whom,
          • O Lord God, Heavenly King, God the Father Almighty.
      • 2. A Sup­plication to the Son, who is
        • 1. Confessed in his Titles,
          • O Lord, the only begot­ten Son, Iesu Christ, O Lord God, Lamb of God, Son of the Fa­ther,
        • 2. Invocated by his
          • 1. Office, to
            • 1. Pardon,
              • that takest away the sins of the World, have mer­cy upon us: Thou that takest away, &c. have mercy, &c.
            • 2. Hear us,
              • Thou that takest away the sins of the World, receive our Prayer.
          • 2. By his Glory also, to pardon us,
            • Thou that sittest at the right hand of the Fa­ther, have mercy upon us.
      • 3. A Doxology to him also, together with the whole Trinity,
        • For thou onely art Ho­ly, thou onely art the Lord; thou onely, O Christ, with the Holy Ghost, art most High in the Glory of God the Father, Amen.

A Practical Discourse upon the Gloria in Excelsis.

§. 3. Glory be to God on high, on Earth Peace and good will toward men.] This blessed Hymn the Church hath learned from that Heavenly Choire which came to celebrate our Lords Nativity, Luke 2.16. And since we have tasted the Coelestial Manna, and fed upon Angels food, it is fit we should join with them in singing the praises of their Lord and ours; and as one of the Angelick Order first began, and then a multi­tude of the Heavenly Host united their Voices: so it was the Custom Angelicum posthaec sacrifex pater incipit hymnum, Inceptum complet vociferando Chorus. Hildebert. Conoman. Episc. of old for the Priest first to be­gin, and then all the Communicants to compleat the Harmony of this divine Anthem. It was first endited to set forth the happy effects of that Redemption, which Jesus did undertake at his Birth, and it doth declare that it caused Glory to be given to God in Heaven, and made Peace for poor Sinners on Earth, because it did engage the good will of the Almighty towards Men; But all this was but expected and prophesied of then, whereas now when the Merits of this Redemption are really and effectually communicated to Penitent Souls in this Sacrament, those things are all performed and ac­complished, so that the worthy Receivers, have juster cause now than ever, to sing Glory to God, in the highest note, who dwelleth in the highest place [...] aliquando excellentissimè: Math. 21.9. hoc loco terrae op­ponitur: Grot., for he hath now done us the highest favour, in making such Peace on Earth Deus nobis haec otia fecit. Virg., and giving such testimonies of his good will to­ward [Page 332] us; No doubt the blessed Spirits above, who sing at the Conversion of one Sinner, do give glory to God in the highest now, when he hath sealed his Covenant of Peace with so many; and when they behold us all at peace one with another, and rejoicing in these pledges of the divine favour: The Church rejoyceth to see so many poor Souls revived with the hopes of Mercy Gaudet Ecclesia re­demptione multorum, & adstare sibi familiam candidatam spirituali exultatione laetatur. Ambros. de Sacr. l. 5. c. 3., every heart is full of joy, and every Tongue is ready to bless the Lord for this happy reconciliation; Oh let us strive to sing the Praises with an Angelick Spirit, that so they above and we below, may make a lovely Concord, and if our Devotion cannot rise to the same note, yet let our sin­cerity keep us in an agreeable Key, and for the help of our affections, let us thus meditate.

O my Soul behold and blush to see the Angels who are almost unconcerned, sing for thy felicity, while thou art si­lent and unmoved. The Heaven is calm above thee, the Earth is quiet round about thee, and thy God hath testified his good will unto thee. Rejoice and be exceeding glad, admire and celebrate the Love of Jesus, and the efficacy of that Sacrifice which hath filled Heaven with Glory, Earth with Peace, and all the World with Comfort. O ye Ce­lestial Powers, it is my concern to magnifie him to whom you pay these Praises, for I have received those Mercies which are the cause of your Joy; Wherefore I will join with you and bless my God in the highest strain, and I will pray that I may extol him more highly. O let all the Lords redeemed on Earth, and all the glorious Spirits of Heaven, unite their Voices, till all the World do resound with his Praise, who hath restored Peace to us, and shewed such good will unto men: Hosanna in the highest.

[Page 333]§. 4. We praise thee, we bless thee, we worship thee, we glorifie thee, we give thanks unto thee, for thy great glory, O Lord God, Heavenly King, God the Father Almighty.] Having before propounded the subject of our Praises, we now begin to descant upon it; and first we glorifie the Father Almighty, to whom the former Praises are primarily directed: And al­though we are taught with many words to express our gratitude and our joy, yet none can censure this as a vain repetition, because it is done in imitation of those Celestial Hymns recorded in the Revelations, viz. Bles­sing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and might be, &c. Revel. 7.12. and the like, Chap. 5.13. as also, because every word here used is highly pertinent, and hath its peculiar and proper signi­fication [...]. [...]. [...]. [...]. Philem. Poet. Graec.. We praise God by setting forth his Greatness; we bless him by declaring his goodness; we worship him with our Bodies, we glorifie him with our mouth, we give him thanks with our hearts, for the great glory which he hath gotten to himself by these his Mercies toward us: And further, the adding so many words doth well ex­press the vehemency of our affections, and shew that we are so full of admiration and delight, that we know not well with what words to signifie the pleasure which we feel within us: And whilst we are repeating so many Phrases, let our Souls be enlarged in comfort­able reflections upon the goodness of God, and then we shall not object against their number, but find a new motion in our minds, to comply with every one of these Eucharistical words, and use every one of them with de­votion.

O God the Father of Heaven, whose mercy is over all the World, I am infinitely pleased to behold the glory, and to hear the Praises, which thou hast gotten by thy mercy to poor Sinners, and I could even pour out my Soul in the ma­nifestation of that joy which my heart conceiveth, at thy so universal Honour: Wherefore I will praise thee by ac­knowledgments, and bless thee with Hymns; I will wor­ship thee with the lowest reverence, and glorifie thee in the highest note; yea I will give thanks unto thee with all my Soul, for thy Pity, and thy Patience, thy Mercy and long-suffering, thy Bounty and Loving-kindness towards thy unworthy yet miserable Creatures; And as all men do share in thy goodness I hope they will join in thy Praises, in singing that Song of the Lamb, which is to be the subject of eternal Hallelujahs; Praise and Blessing, Honour, Glory, and Thanksgiving, be unto him that sitteth upon the Throne, for ever and ever. Amen.

§. 5. O Lord the only begotten Son Iesu Christ, O Lord God, Lamb of God, Son of the Father, that takest away the Sins of the World, Have mercy upon us. Thou that takest away the Sins of the World, Have mercy upon us. Thou that takest away the sins of the World, receive our Prayer. Thou that sittest at the right hand of the Father, have mercy upon us.] As the Father is the Object, so the Son is the Subject of the Angelick Praises; wherefore in the next place, we are to glorifie him, who is remembred, and represen­ted, given by God, and received by us in this Mystery. It is usual at the Entertainment of great Princes by a Herauld to proclaim their Names, Stile, and Titles, with great solemnity: Even so the pious Soul which hath now received her dearest Lord, doth with a mighty pleasure repeat all the names belonging to his Person, to his Nature, and his Offices; and thereby declare, the Majesty and Glory, the Mercy and Goodness of him [Page 335] whom she hath now accepted for her Lord and King. And whilst we are setting out his glories, we do also invocate him by all these honourable and endearing Names, that he will imploy his Power, his Interest, and Merits, to make our Persons and our Prayers accepta­ble. We behold him dying for the sins of all the World, and we cannot but beseech him to grant our Pardon; We discern him sitting at the right hand of the Father, interceeding for us, and thereby we are encouraged to beseech him to pitty our miseries, and accomplish our desires; His glory and our necessity makes us beg this with ingeminated cries, and a redoubled importunity, saying (as he once in his Agony did) the very same words: And thus we do at once provide for our own relief, and do honour to the Blessed Jesus; for this part is so contrived, that it is a Confession of our Faith, an ac­knowledgment of his Glory, a Prayer and a Tanksgiving all in one, and thus we may reduce it to a practical Me­ditation.

How shall we express thy welcom into our Souls? Bles­sed Jesus! or how shall we celebrate thy praise? We will remember what thou art in thy self, and what thou hast done for us, for thou art glorious enough in thy own per­fections. O thou Eternal and only begotten Son of God, equal to the Father, who art thy self both Lord and God, How lovely art thou, O thou innocent Lamb of God, encir­cled with millions of redeemed Souls whom thou hast wash­ed in thy blood! O how illustrious a brightness shines round about thee, whilst thou art in the midst of all thy happi­ness, interceding for poor Sinners! I adore thee, and long to do thee honour, and I delight to see all the Angels of Heaven worshipping thee, my Lord and my God. Hast thou merited so much on Earth, and hast thou so much glory in Heaven, sweetest Saviour! then sure I cannot perish. Be­hold how many poor Souls are prostrate before thee, admi­ring [Page 336] and publishing the merits of thy Death, and the power of thy intercession; hear our importunate Supplications, and help us all, therefore, O Lord, that we may be able by experience to proclaim thy goodness. Amen.

§. 6. For thou only art holy, thou only art the Lord, thou only O Christ with the Holy Ghost art most high, in the glory of God the Father. Amen.] This Phrase [ thou only art holy] with some others in this Hymn, are taken out of the Song of Moses, and of the Lamb, Revel. 15.4. as that [thou only art the Lord] is from the first Ep. Tim. 6.15. [...]. Apoc. 15.4. Vulg. Solus Pius es. — [...], 1 Timoth. 6.15. Non quod non aliis is titulus aliquo sensu tribuatur, sed quia hoc quicquid est à Deo venit. Grot. in 1 Tim. [...]. Respon­sor ad Quaest. Graec.. There are indeed holy Angels and Saints, and there are Lords many, 1 Cor. 8.5. Yet none of these have a propriety in this Title, because their holiness is imperfect and de­rived; Only Jesus is Holy, in, and of himself, and of his holiness all others do receive: He is Holy and Hallowed, because he halloweth and sanctifieth us, as the Liturgy of St. James paraphraseth it Solus tu sanctus es, qui sanctificas, & san­ctificaris: Liturg. S. Jacob.. He only is that Lord (saith St. Augustine Solus verus Dominus es qui Dominum non ha­bes. Aug. Confes. l. 10. c. 36.) who hath no other Lord above him; For he only with the Holy Ghost is equal to the Father, God blessed for ever: And this is the reason why we exalt him so highly, and pass by the Mediation of Saints and Angels, because none is so holy, none so mighty, none so high in the favour of God, nor none so graci­ous and loving to us, as Jesus is. This we do acknow­ledge therefore with all possible joy and triumph, and it is a mighty rejoicing to our Spirits, that he who hath given himself for us, and is come to dwell with us, is so [Page 337] High and so Magnificent: And while it doth chear our hearts to set forth his glory, our Enemies are confound­ed. For while the Church triumphs the powers of dark­ness tremble at the mention of his perfections: Let us then refresh our selves with some such Medita­tion.

We have exalted thee O Lord as high as we can, and yet scarcely so high as really thou art. We will apply our selves to thee only for Holiness, for thou only art most Holy, we will seek for succour and protection from thee, for thou art the supream Lord of Lords, and we will not doubt of acceptance with our Heavenly Father, because thou art a Partner in his Divinity, the highest Favourite of the Coelestial Court: Thou art the greatest and the best in Heaven and Earth; and to my endless comfort, whatsoever thou art, thou hast made thy self mine, so that the greater thy glory is, the greater is my happiness, now by Faith, hereafter by enjoy­ment: 'Tis true, I cannot see thee with my bodily Eyes; but I admire and bless thee, I love thee with ecstasies of affection, for thou art my Lord, and I am thy servant; I feel thy influence, and I believe thy excellencies, so that I can rejoice in thee with joy unspeakable and full of glory. Thou art the highest in thy Fathers favour, and in my esteem also, to thee therefore with the Father and the Holy Ghost, be all honour and glory, now and for ever, Amen.

The Paraphrase of the Angelick Hymn.

§. 7. O come let us join with the Heavenly Host, and sing Praises for the Redemption wrought by Jesus, which bringeth so much [Glory to God] who dwells [on high] from all the Saints and Angels: [and] which makes [on Earth] such a blessed [Peace] by recon­ciling us all to God, and to one another; [and] which [Page 338] also declares so great [good will] in the Almighty [towards Men] who had perished eternally without his Mercy.

Holy Father, it is we that receive the benefit of this thy goodness, wherefore [We praise thee] for the Power, and [we bless thee] for the mercy of this great Salvation, [We worship thee] with our Bodies, and [we glorifie thee] with our Souls, for thou hast redeem­ed them both. [We give thanks unto thee] with all our hearts [for thy great glory] Which is given to thee by all the World. [O Lord God] We acknowledge thou art our [Heavenly King] who hast subdued our Ene­mies; Thou art [God the Father Almighty] who hast designed and brought about this marvellous work.

We do also adore thee [O Lord] our Saviour, re­membring with delight, and confessing with joy that thou art [the only begotten Son] of God [Iesu Christ] the anointed Redeemer: And now [O Lord God] As thou art the most innocent [Lamb of God] slain and sacrificed for our offences, and as thou art the most dearly beloved [Son of the Father, that] by thy holy Passion [takest away the sins of the World] We entreat thee to [Have mercy upon us] and pitty us: And again, we beseech thee [Thou that takest away the sins of the] whole [World] since we are Sinners [Have mercy upon us] and forgive us: And once more we pray thee O [Thou that takest away the sins of the World] take away our sins, and [re­ceive our Prayer] which otherwise might be hindred by them: We know thou hast the only interest in Hea­ven, wherefore we do again beseech thee [Thou that sittest in great glory [at the right hand of the Father] that thou wilt [have mercy upon us] and save our Souls.

To thee we make this application for pardon and [Page 339] acceptance, Blessed Jesus, [for thou only art holy] in and from thy self. To thee we seek for succour, for [thou only art the] supream [Lord] of Lords [Thou only, O Christ] together [with the Holy Ghost] the Comforter [art most high] in the favour, and a Part­ner [in the glory of God the Father] constituting the holy and undivided Trinity, which is blessed for ever. Amen.

SECT. V. Of the final Blessing.

§. 1. OF the concluding the Ordinary Prayers with a blessing, we have discoursed Comp. to the Temple, SECT. ult. But besides, it is apparent, that the people were always dismissed from this Ordinance with a solemn Benediction, pronounced by the Bishop when he was present Plebs—ab Episcopo cum benedictione mittatur. Concil. Agath. can. 30., and in his absence by the Priest Populus non ante dis­cedat quàm Missae solen­nitas compleatur, & ubi Episcopus non fuerit, Benedictionem accipiat sacerdotis. Concil. 3. Arelatens., yet so as none might depart till this was given by the one or the other: Which Custom some would ground upon our Saviours practice, who after his last eating with his Disci­ples, Luke 24.43. took his leave with a blessing, ver. 50. The pre­sent form is taken out of holy Scripture, the first part is from Philip. 4.7. The latter part is a Christian Paraphrase upon the old form of Mo­ses, Numb. 6.24, 25, 26. for whereas the name of the [Lord] is thrice repeated there, to note the Mystery [Page 340] of the Trinity, we have explained it by the Father, Son, and Holy Ghost. And what is further observable, the following method will declare.

The Analysis of the final Blessing.

  • Sect. 2. This Blessing containeth a twofold wish.
    • 1. For the Peace of God to be in us, shew­ing,—
      • 1. The Excellency thereof.
        • The Peace of God which passeth all understanding,
      • 2. The end for which it is desired.
        • Keep your hearts and minds in the knowledge and love of God, and of his Son Iesus Christ our Lord.
    • 2. For the Blessing of God to be upon us, intimating,—
      • 1. Whence it must proceed.
        • And the blessing of God Alm [...]ghty, the Father, the Son, and the Holy Ghost,
      • 2. How it is to be imparted.
        • be amongst you, and remain with you al­ways, Amen.

A Practical Discourse upon the final Blessing.

§. 3. The Peace of God which passeth all under­standing, Keep your hearts and minds in the know­ledge and love of God, and of his Son Iesus Christ our Lord.] When St. Paul had directed us to make our addresses to God by Prayers, Supplications, and Thanksgivings, Philip. 4.6. he immediately adds: And the Peace of God — shall keep your hearts, &c. ver. 7. So that he may seem to have designed this to be a Con­clusion for this very office. For we have now by Prayers, Letany, and Eucharist Graec. [...]. Phil. 4.7. made our applications to the Divine Ma­jesty. Wherefore the holy man by this method, ought now to give us the Peace of God: We have begun in Piety, and there­fore [Page 341] we shall certainly end in Peace. Hence all Litur­gies generally conclude with the mention of Peace In pace Christi ea­mus. Lit. S. Jacob Reg. MS. enim l [...]git [...]. Phil. 4.7. [...]. Chrysos. hom. de je­jun. in Pasch. In pace procedamus in nomine Domini. Lit. S. Basil.. And there is not a more comprehensive blessing than Peace, nor a more seasonable valediction after this Sacrament, whether we understand it of the Peace which God hath made with us, or of that which he requires of us. 1. If we take it for the Peace which God hath made with us, viz. for our Recon­ciliation to him by Jesus Christ, Rom. 5.1. [...]. Theo­phylac. in loc. Philip.. and the internal Peace of Conscience following thereupon: It is so admirable in it self, and it brings such com­forts to the Soul which enjoys it, that it not only surpasseth all the gifts of Wisdom and Knowledge, but passeth the capacity of the highest Understanding to comprehend it: And whereas we do now all pretend to know, and to love God, and our Lord Jesus Christ, the Minister prays that we may find such comfort and de­light in our Peace and Reconciliation with God, that it may keep us firm and constant to this Knowledge and Love, that it may win the affections of our hearts, and gratifie the powers of our Mind, so as to attract us to a further progress in the knowledge of so gracious a God, and in the love of so dear a Saviour. He prays that this Peace may make us despise all the friendships of Sin, and engage us to seek after a further acquain­tance with God, and a nearer Union with Jesus Christ, so that we may fall off no more to vanity when we have tasted these divine pleasures. 2. If we take it for the Peace which God requires of us, viz. that Peace which [Page 342] (by his command) we here make with our Brethren (which sense Theophylact also mentions) it is very pro­per to wish that this Peace may keep our hearts also; For we are all here joined in the Unity of the Spirit, and the Bond of Peace and Amity, as a token whereof the Antients finished these Mysteries with a kiss of Peace [...]. Ju­stin. M. Apol. 2. Os­culum Pacis, quod est signaculum orationis. Tertul. de Or. Roman. 16.16., and suppo­sed they had not received aright unless they all departed in mutual Peace and Charity Quale sacrificium est, à quo sine Pace re­ceditur. idem Tertul. ibid.. And this blessed Peace is both better than all gifts of understanding, and it hath a sweetness and pleasure in it that passeth all Carnal know­ledge, and none can tell the de­lights of this Peace, but they that feel it. Wherefore when the Minister sees you all united in this divine Peace, he prays that you may find such comfort in this Amity and Concord, as to keep your hearts and minds firm in loving that God who hath made you all friends: That you may be so taken with these paths of Peace, that you may desire to know more fully and to love more fervently the God of Peace, and the Prince of Peace, who first directed you into those bl [...]ss [...]d ways: In both Senses it is an apt and pious wish, that we may not Apostatize nor fall of, and therefore we ought to join our own Petitions to this Blessing, that so we may be constant to the end.

§. 4 And the Bles [...]ing of God Almighty, the Fa­ther, the Son, and the Holy Ghost, be amongst you, a [...]d remain with you always, Amen.] It is a princi­pal part of the Priests Office to bless the People in Gods name, Deut. 10.8. and he hath promised to bless those whom th [...]y bless, Num. 6. ver. 27. hereupon the An­tient [Page 343] Christians departed not till the Priest had given them the Blessing Domine benedic. Be­nedictio Domini super nos, semper, nunc & in secula seculorum. Amen. in fine Liturg. S. Chrys.. And the Con­gregation ought to receive it upon their knees as the Blessing of their spiritual Father: And we are to believe it to be more than a bare Prayer, because it not only begs but imparts a Blessing to those who are duly qualified. We believe that God heard his Prayer in order to the Consecration of the Elements, and why should we doubt of the efficacy of [...]his Blessing Benedicere populo non debet, qui Christum me­ruit consecrare? Hieron. ep. ad Ruffin.? We ought to believe that those whom Gods Minister blesseth shall be Blessed, and accordingly let us most fervently desire of God to ra­tifie and confirm it: For I assure you it is a most desire­able thing: It is the blessing of God Almighty which makes every thing to prosper; and particularly, it is the Blessing of the Father as to our Preservation, the Blessing of the Son as to our Pardon, the Blessing of the Holy Ghost as to our Sanctification; and all this desired to be with us all at present, and to remain upon us for ever. O happy Soul that receives this Benediction, what can such an one need or desire more, than the Blessing of God and the favour of every Person in the Holy Trinity, both now and for ever? and yet wheresoever the Peace of God hath gone before, this Blessing shall follow after: Receive it then with Faith and thank­fulness, and when you have done, worship and return home with joy, since the Blessing of Heaven goeth with you, and will never leave you so long as the Peace of God doth rule in your hearts, and may that be for ever. Amen.

The Paraphrase of the final Blessing.

§. 5. Let the comfort which you find in [The Peace] and favour [of God] and the sweetness of that amity made one with another [which passeth] and ex­celleth all the gifts of knowledge, yea and surpasseth [all understanding] to comprehend it: Let this divine peace (I say) [keep] the affections of [your heart, and] the powers of your [mind] firm and constant [in the knowledge, and] sincere in the [love of God] our Father [and of his Son Iesus Christ] whom we have taken to be [our Lord] and only Saviour.

[And] let [the blessing] and favour [of God Al­mighty] which you all so much need and desire: Even the Blessing of God [the Father] for your Preserva­tion, of God [the Son] for your Redemption, [and] of God [the Holy Ghost] for your Sanctification: Let each of these at present [be amongst you, and] let them [remain with you always] to your lives end. And may the Almighty say hereto [Amen] and then it shall be so.

An Appendix of the Additional Prayers.

§. 1. Lest there should be any thing left unasked in this excellent Office, the Church hath added six Collects more, to be used at the Ministers discretion: Concerning which there is little to be said in the gene­ral, but that they are plain and pious, and almost every sentence in them taken out of holy Scripture: where­fore it will be sufficient, to give them their proper Ti­tl [...]s, to manifest on what occasion they may most fitly [...]e us [...]d, as also to remark in the Margin the places of [Page 345] Scripture, whereof they are composed, and finally by a brief Paraphrase, to illustrate every particular.

I. A Prayer for Safety in all Worldly Changes.

§. 2. When we apprehend any danger by reason of the sudden Changes, and sad Accidents to which we and all the World are liable, there are two main particulars which we are to beg of God for our security. 1. That he will always assist our Prayers. 2. That he will di­rect us toward the right end. For so long as we can pray fervently, and are going on in the right course to Heaven, we are in no danger whatsoever may happen.

The Paraphrase of the first Prayer.

Be pleased to [Assist us] according to thy pro­mise Rom. 8.26., and and help us [Mercifully O Lord] that we may be sincere and de­vout [in these] and all [our Suppli­cations and Prayers] For we cannot be miserable so long as we can fervently call upon thee: [And] thou that orderest every good Mans go­ing Psal. 37 23, order the Conversation Psal. 50. ult. and [Dispose the way Prov. 4. ult. ubi Vulg. & 70. addunt, of] us who are [thy Servants] That we may Ipse autem rectos fa­ciet cursus tuos, itinera autem tua in pace pro­ducet. still tend [toward the attainment of] our great end, even [Everlasting Salvation:] for so long as we remain in the paths that lead thither, we are safe: Wherefore do thou so direct us; [that among all the Changes] of [Page 346] this uncertain World, and all the sad accidents [ and Chances Eccles. 9.11. For­tuna est accidentium rerum subitus & inopi­natus eventus. Lact Inst. l. 3. Sect. 29] which may happen to us or any of thine Cuivis potest accidere quod cuiquam potest. Pub. Syr. in the course [of this mortal life] We and [they may] never presume or de­spair; but [ever be defended] from all the mischiefs of those altera­tions, [ [...]y thy most gracious] Pro­vidence watching over us [and] thy [ready help] afforded to us whensoever we are in danger: All which we beg [through] the prevailing Mediation of [Iesus Christ our Lord] who always interceeds for our relief. [Amen.]

II. A Prayer for the Preservation of Body and Soul.

§. 3. The former Prayer mentions the Evils from which we would be defended, this declares what it is which we desire should be preserved; it is grounded upon St. Pauls Prayer, 1 Thessal. 5.23. and may fitly be used when we fear or feel any Temptation to Sin (as the other when we apprehended any danger.) For so long as our hearts and bodies are kept in the ways of Righteousness, we may be assured of universal, and continual safety.

The Paraphrase of the Second Prayer.

O Almighty Lord] Eternal [and Everlasting God] whose Power is infinite, and always the same; Remem­ber the frailty of us thy finite Creatures, and [vouch­safe [Page 347] we beseech thee to] keep us wholly and through­out 1 Thessal. 5.23. [...]. Theophyl.: [Direct] by thy Wisdom, [sanctifie] by thy grace [and go­vern] by thy Providence [both] the affections of [our hearts] where sin is wont to begin Spiritus enim domi­natur, caro famulatur. Tertul. de Bapt., [and] the members of our [Bodies] by which it is too often accomplish­ed: Keeping them both [in the] right and pleasant [ways of thy Laws] assisting them in the duties [and in the] holy and good [works of thy Command­ments.] Let us never stray from thy sure paths: so [that through thy most mighty Protection] which is always over those that are exercised in well-doing, [Both here] in this present life, [and ever] hereafter [We may be preserved] from all sin and danger, and kept safe both [in Body and Soul] until we come to thy Kingdom: Which we beg [through] his merits, who is [our Lord] to govern us [and] our [Savi­our] to deliver us, even for [Iesus Christ] his sake. Amen.

III. A Prayer for a Blessing upon the Word of God.

§. 4. This short Collect is of excellent use, after the Sermon or Lessons in publick, as also when the Scrip­ture hath been read in private. And because it is not the hearing of Gods word with our Ears, but the en­grafting it in our hearts, James 1.21. which makes it powerful to our Salvation, we ought always after it to pray as here. 1. That it may take root in our hearts. 2. That it may spring forth in our lives.

The Paraphrase of the third Prayer.

O Lord we have brought forth little fruit of all the excellent things which we have hitherto heard, [Grant we beseech thee] therefore O [Almighty God] who only givest increase to this spiri­tual Seed 1 Corinth. 3.6. Cathedram in coelo ha­bet, qui corda docet. Aug. in Ep. Johan., [That the words which we have heard this day] Preached or read out of holy Scrip­ture [with our outward Ears] which are so apt to let good things slip Nec retinent patulae commissa fidelitèr au­res. Pauci illam quam conceperunt mentem do­mum perferre potue­runt: Sen. ep. 108., even that they [may through] the working of [thy Grace] which quickens all things [be so grafted] and planted James 1.23. Graec. [...]. Syriac. plan­tatum, benè, nam Ver­bum Dei saepe confertur semini. Math. 13. &c. [inwardly in our] very [hearts] and affections, [that they may] never be forgotten, but take root there, and [bring forth in us] so plentifully, that our whole Conversation may abound in [the fruit Coloss. 1.6. James 1.22. of good works] Which blessed effect of thy Word we pray for, because it will not only tend to our benefit, but [to the] spreading of the [Honour, and] setting forth the [Praise of thy Name] who hast so happily reformed our ways. Do thou therefore thus teach us [through] the merits and for the sake of [Iesus Christ our Lord] be it so. [Amen.]

IV. A Prayer for Success in all our actions.

§. 5. If we acknowledge Gods Providence, we must undertake nothing till we have first asked his Counsel to direct us Ita Scipio referente. Plutar. Et ap. Platon. [...] in Timae., and as we go on we must call for his assistance to further us, and when we have done, we must wait for his bles­sing to Crown all with success: All which we are taught to do in this compendious, and pious form, which is never un­seasonable: but very fit to be used, especially, in the Morning, before we begin our work.

The Paraphrase of the fourth Prayer.

O God, our ways are not in our own Power Jer. 10.23., wherefore we com­mit them to thee who art able to bring them to pass Psal. 37.5.. And be thou pleased to [Prevent Prevent. vex media. Psal. 88.13. in malo sensu, Psal. 18.18. in bono, 21.3. & Psal. 59.10. Bonitas tua, O De­us meus, antevertat [Vulg. praeveniet] me. Vatabl. Psal. 79.10. Vulg. Antevertat nos Misericordia tua. Vide item Hammond. Psal. 21. ver. 3. Annot. [b.] us, O Lord] before we expect it [in] the beginning of [all our doings] and come early to meet us before hand [with thy most gracious sa­vour] so that we may begin things pleasing [and] then as we go on [further us] all the way [with thy continual help.] And leave us not till we have ac­complished [Page 350] them by thy prosper­ing our endeavours [...]. Demo­sthen. Olynth. 2.: So [that in] the performance of [all our works] since they are [Begun] by thee and thy direction, [conti­nued] through thee and thy as­sistance [and ended Hinc omne principium, huc refer exitum. Horat. Carm. l. 3. Od. 6. [...]. Plato. in thee] and with thy blessing, [We may] have continual cause to [glorifie] and speak good of [thy holy Name] when we find how we prosper by trusting in thee. [And finally] having advanced thy Glory in this short life, let us though unworthy, and without any merit in our selves, yet [by thy mercy obtain] that [everlasting life] where we may praise thee for ever [through Iesus Christ our Lord] for whose sake we beseech thee to hear us. [Amen.]

V. A Prayer to supply the defects of our other Devotions.

§. 6. When St. Paul had asked all he could for his Ephesians, he commits them to him that was able to do more for them, than he could ask or think Ephes. 3.20. [...]. Theophyl.. And from thence we have taken this suppletory Pray­er: being very proper for the be­ginning or ending of publick or private Supplications; because it sets before us, 1. The incomparable Wisdom of God: 2. Our own Imperfections: And thence deduceth, 1. A general Petition for Compassion, as to all the de­fects of our Prayers. 2. A particular request for the adding of that which we omitted.

The Paraphrase of the fifth Prayer.

Note, this Prayer is very proper to be said to our selves, when we kneel down at our first coming into the Church to Prayers.O [Almighty God] the Ori­ginal of all Power, and [ the fountain of all W [...]s [...]om Proverbs 2.6.] We make not our Prayers to instruct thee Math. 6.32. [...]. Theophyl. [who knowest our necessi­ties] and all our wants [before we ask] of thee to supply them: [And] who discernest [our Ig­norance] and folly [in asking] hurtful things, because we do not well know what is good for ourselves Vide Rom. 8.26.. Wherefore [We beseech thee] O merciful Father [to have Com­pas [...]ion upon us] because of these [our infirmities] excusing the failings and supplying the defects of these our Prayers. [And those things which] we have left out, being checked by our Consciences [for our un­worthiness] which made us that [we dare not] pray for them; As also those things which for our ignorance [and for our] spiritual [blindness, we cannot ask] not knowing they were good for us, [vouchsafe to give] them all unto [us] of thy bounty which is wont to go beyond Ʋberior semper est Dei gratia quam nostra precatio: Ambr. in Luc. Fides aliquando recipit quod Oratio non praesumit. Bernard. de grad. humil. Ex gra­tiâ. 1 Reg. 3.13. Psal. 21.4. Luc. 23.42, 43. all our Petitions: Withold not any good thing be­cause we are unworthy, but give us all that we need [for the wor­thiness] and merits [of thy Son Iesus Christ our Lord] who hath deserved this grace for us, Amen.

VI. A Concluding Prayer for the accep­tance of the rest.

§. 7. There are three Qualifications of an accept­able Prayer. 1. That it be made in Christs name John 14.13. & 16.23.. 2. That it be agreeable to Gods will 1 Ep. S. John 5.14.. 3. That it be asked in Faith Math. 21.22. James 5.15.. Now be­cause it were impudent to expect to be heard upon other Terms, the Church hath here put them all together in this finishing Prayer, which is very properly used after any of our Prayers, especi­ally the Common Prayers, which if we have said in Faith, we are sure the Petitions are according to Gods will, and made in the name of Christ.

The Paraphrase of the sixth Prayer.

Almighty God who] in thy holy Word [hast pro­mised] graciously [to hear] and readily to answer [the Petitions of them that] according to thy dire­ction do [ask in thy Sons name] the only Mediator and Advocate of his Church; Relying on this thy Pro­mise [We beseech thee] most [mercifully to incline thy Ears] and most speedily to return an answer [to us, that have made now] in our great necessity, these [our Prayers and Supplications] and presen­ted them [unto thee] in the name of Jesus Christ. [And grant] us this last request, even [that those] great and excellent [things which] trusting in thy mercy [we have faithfully asked] Provided they be [Page 353] [according to thy will] and such things as thou seest to be good for us, that they [may effectually be obtained] by our Petitions, and speedily bestowed on us: And this thy mercy in granting our requests, will both tend [to the relief of] us thy servants in all our [Necessi­ties;] [And] also to [the setting forth of thy] own infinite [glory] before all the World, who will per­ceive thy goodness towards us thy unworthy Creatures [through Iesus Christ our Lord] In whose Name we ask, and for whose sake thou givest every good thing, by whom therefore all glory be to thee for ever. Amen.

The End of the Communion Office.
A BRIEF DISCOURSE UP …

A BRIEF DISCOURSE UPON THE OFFICES OF BAPTISM AND CONFIRMATION.

LONDON, Printed by J. M. for John Martyn, at the Bell in St. Pauls Church-Yard, MDCLXXIV.

TO THE REVEREND and WORTHY JOHN TILLOTSON Doctor of DIVINITY, DEAN OF CANTERBURY, &c.

SIR,

I Do not imagine I shall dis­charge those Obligations which your Goodness hath laid upon me, but rather encrease them, by the Presenting these little Tracts unto you, for it will contri­bute to their Reputation, to be ush­ered in with so worthy a Name, 1 [Page] and add to their Authors Character, to be reckoned among the number of your Friends: So that if this Ten­der be accepted but as the Testimony of my Gratitude, I shall confess my self to be your Debtor still.

The Discourses are brief, that they may be of as general use, as they are of Ʋniversal Concernment; The first, upon the Office of Bap­tism, shewing as well the Consent of this Church with the best Anti­quity therein, as the several duties of Parents, Sureties, and younger Christians, in order to the making and keeping the Baptismal Vow. The Second, being a like Account of the necessary though neglected Office of Confirmation, containing the [Page] Motives to perswade to it, the Me­thod of its Administration, and the means to profit by it: And I hope they are so done, that they may be honoured with your approbation as well as your Name, for then they will be effectually recommended to all the judicious, and raised above the censures of the less discerning: I shall only add, That as I wish no others may measure the worth of these Papers, barely by their Pro­portion [...]. Demosthenes.; so I will particularly request from your self, not to estimate the Respects of the Presenter, by the Quantity of the Pre­sent In quo censendum nil nisi Dantis amor. [...]. S. Chrysost. hom. in Johan.; for though the [Page] Treatises are small, yet they are ten­dered with a great affection by,

Reverend Sir,
Your most obliged and most faithful Servant, Tho. Comber.

THE INTRODƲCTION.

Of Baptism in general.

§. 1. WAter hath so naturally a property of clean­sing, that it hath been made the Symbol of Purification by all Nations, and used with that signifi­cation [...]. Plut. quaest. Roman. in the Rites of all Religi­ons; The Gentiles washed before their Sacrifices [...]. i­dem. Lavabo ut rem divinam faciam. Plau­tus., and for the Ex­piation of their offences Aquae vero adspersio­ne corporis labem tolli, & castimoniam praestari putabant: Alex. ab Alexandr. de Aegyp­tiis sacerd. gen. di. l. 4. c. 17.: yea Satan (who delights to counter­feit divine Institutions) had taught the Heathens divers kinds of Bap­tisms, as means of remission of their sins Nationes extraneae —viduis aquis sibi men­tiuntur, nam & sacris quibusdam per lava­crum initiantur, Isidis alicujus aut Mithrae — certè ludis Apollinari­bus & Pelusiis tingun­tur, id (que) se in regenera­tionem, ut impunitatem perjuriorum suorum agere praesumunt. Tert. de Bapt. & Aug. de Bapt. in Donatist.: The frequent wash­ings of the Jews are known to all, and Baptism is no stranger to them, for they Baptize such as are admitted Proselytes at large, and when any of those Nations turn Jews, who are already Circumci­sed, they receive them by Baptism only, with which Ceremony also, they purified Heathen Women which were to be married to Jew­ish [Page 358] Husbands: And some of their own Rabbins had said of old, That in the days of the Messiah there should be so many Converts, that they should be forced to bap­tize them, because it would be impossible to Circum­cise them all: And this is that universal, plain, and easie Rite, which our Lord Jesus adopted to be a myste­ry in his Religion, and the Sacrament of admission into his Church; enjoining his Disciples and all their Suc­cessors to use it to this end in all parts of the World, Math. 28.19. It is true our Saviour hath not prescri­bed any more (in this Sacrament neither) than the es­sential and necessary part, leaving the Rites and Circum­stances of Administration to the Determination of the Apostles and the Church: Yet without doubt the form of Baptism was very early agreed upon, because all the Christians in the World Quod universa tenet Ecclesia nec Conciliis constitutum, sed semper retentum est, non nisi Autoritate Apostolicâ traditum rectissimè cre­ditur. August. in Dona­tist. l. 4. c. 23. almost, do practise it much after the same manner: The latter Ages had made some superfluous Additions, but our Reformers have removed them, and certainly restored this present office to a nearer Resem­blance to the antient model, than any other Church can shew: We have three several Offices of Baptism. 1. For Infants in publick. 2. For Infants in danger of Death. 3. For those of riper years: But because the first is now most used, and the other two differ very little from it, we shall make that the measure of the rest, and only treat of that in parti­cular: but first we must speak something to each of the three in general, before we conclude this Intro­duction.

Of the publick Baptism of Infants.

§. 2. As Baptism was appointed for the same end that Circumcision was, and did succeed in the place thereof, so it is most reasonable it should be administred to the same kind of Persons; and as God commanded Infants to be Circumcised, Gen. 17.12. so doubtless he would have them to be baptized; Nor is it necessary that Christ should particularly name Children in his Commission, Math. 28.19. it is sufficient that he did not except them, nor forbid to baptize them; for that supposeth he intended no alteration in this particular, but that Children should be initiated into the Christian, as well as into the Jewish Religion. Besides, if the Apostles had left Children out of the Covenant, and not received them as Members of the Church, it is cer­tain the Jews (who took such care to circumcise them) would have made this a great objection to the Religion, and have been highly scandalized thereat. Wherefore since Infants are a part of all Nations, and we read of whole Housholds baptized, Acts 16.15.33. 1 Corin. 1.16. it is highly probable that the Apostles themselves baptized Infants: only the Baptism of Men and Wo­men converted from Paganism, being more for the ho­nour of Religion, and more illustrious, did obscure the In­fant Baptism, which being done with less solemnity, and at the same time with the Parents, it sufficed to note it in general words. This we are sure of, that all Antiquity affirm, that the Apostles did teach the Church to baptize Infants, Pro hoc & Ecclesia ab Apostolis traditionem accepit, etiam parvulis baptismum dare. Origen. hom. in Rom. 6. Idem, Hom. 8. in Le­vit. 12.13. & Hom. 14. in Luc. 2. Cypr. Epist. 59. &c. Consuetudo matris Ecclesiae in baptizandis parvulis nequaquam sper­nenda est. Aug. l. 10. de gen. c. 23. by Tradition, as they did the change [Page 360] of the Sabbath and other things Quas sine ullius scrip­turae instrumento, solius traditionis titulo, de­inde consuetudinis pa­trocinio vindicamus, Tert. de Coron. Mil. c. 3. which the Church doth observe as Religiously as if there were a writ­ten command for them. Besides, the Antient Constitutions do com­mand it [...]. Constit. Clement.. And about 200. years after Christ, St. Cyprian with 66. Bishops in Council with him de­termined, that the Church had al­lowed of it, and therefore Chil­dren had rather better right Quod cum circa uni­versos observandum sit, at (que) retinendum, tum magis circa infantes ipsos & recens-natos observandum putamus. Cypr. Epist. 59. to Baptism than Elder persons: And the Orthodox Fathers did press the Pelagians (who denied Original Sin in Infants) with this Question, viz. Why the Church did baptize them? The II. Canon of the Council of Milevis (to which St. Augustine subscribed) finally pronouncing an Anathema against those who denied, That Infants were to be Baptized for the Remission of Sins: Since which time it hath been universally pra­ctised in all Churches, until some wild Enthusiasts of late, revivers of old Heresies, presumed to oppose it. But it is not the giddy attempts of such unstable Per­sons can shake this Holy Practice, which is so reasona­ble, and so antient, so beneficial to the Infants, so com­fortable to the Parents, yea and so great a security to Religion, by binding these future hopes of the Church in early Vows of Piety: and that it may be carefully per­formed, and in due time, we shall next shew the ne­cessity thereof.

Of private Baptism of Infants in Cases of Necessity.

§. 3. Our Saviour himself hath said, that Except a Man be born again of Water, and of the Holy Ghost he cannot enter into the Kingdom of God, John 3.5. and Mark 16.16. he makes Baptism as well as Faith ne­cessary to Salvation: whereupon the Antient Christians did constantly affirm, that there could be no Salvation in an ordinary way without Bap­tism Tertul de bapt cap. 12. Ambros. de Vo­cat. gent. l. 2. c. 8.; and whosoever died with­out it, their Estate was believed doubtful, unless it were in such a Case as that of Valentinian the Emperour, whom St. Ambrose hopes might be saved Ambros. de obitu Valentin. by the desire of Baptism, because he had no opportunity. Upon the stock of this Principle grew that great care, that no person might die unbaptized, insomuch that it was al­lowed in danger of Death to baptize them who had not past through all their Preparations; Provided, that they should answer more fully if God restored them Qui in agritudine constituti baptisma per­ceperunt, facti sani Fi­dei symbolum d [...]cean­tur, ut noverint quâ do­natione digni sunt ha­biti Concil. Laodicen. Can. 47. Anno 364.. The like care hath our Church taken of little Children, for though the require (according to the 59. Can. of the 6. Council at Constantinop.) That they should be speedily and pub­lickly Baptized in the House of God: yet in Cases of extremity she admitteth of that which is done in private Houses, even without Cere­mony; upon condition there may be added more of the solemnity afterwards, when it is published in the [Page 362] Church: And that it may not be neglected, we are taught, That it is certain by Gods word that Children baptized, dying before they commit actual sin, are un­doubtedly saved: For it is certain by Gods word that Baptism is appointed for remission of sins, Acts 22.16. Chap. 2.38. and it is also certain, that all they whose sins are forgiven, are undoubtedly saved, Psal. 32.1. But Infants have no other sin but their Original Corruption, which being remitted in Baptism, they are undoubted­ly saved: And it is plain the first Christians believed the same Doctrine. For if the most notorious offenders be forgiven (by Faith) in their Baptism (as St. Cyprian argues) how much more shall Infants who have no actual sin, but only the Contagion of Death which they drew from Adam, and will the more easily gain remission here, because it is not their own but others Sin, which is for­given to them. Epist. 59. The Fathers also of the II. Council of Carthage Anathematize those that say, Chil­dren are not by Baptism delivered from Hell, and made partakers of Eternal Life: The same is affirmed by St. Augustine Aug. de Civ. Dei, lib. 21. cap. 16., Fulgentius Fulgentius, de fide, cap. 30., and all the Catholick Fathers: And the Heretick Hierax is censured for de­nying it by Epiphanius Epiphan. l. 2. Tom. 2. haer. 67.. But the Waldenses made it an Article of their Confession, That Baptism was necessary to Salvation, and that Infants were saved thereby Hoveden Annal. ap. Usher de Christian. Eccl. success. cap. 8. Sect. 34., and none have any reason to op­pose so pious and so received a truth. I confess some of the later Doctors, and the Assembly at Trent, have been too positive in asserting the Damnation of Infants which die unbaptized (as if God could not save without it) forgetting that it is commonly the Parents neglect, and that it is they who [Page 363] despise the Covenant Non infans qui dis­cernere necdum valuit, verum majores ejus, qui id servare poterant, no­verant, debuerant, irri­tum fecerunt pactum. Beda in Luc. 2., and deserve the greatest punishment: And yet we may affirm there is no promise for the Salvation of such, their Estate is uncertain if not evil. Wherefore let no Parents (who love their own or their Childrens Souls) upon pretence of Gods power or mercy, presume to neglect that which is so certainly a means of Salvation; neither let them think it indifferent whether their Children be baptized or no, for this springs from a dangerous mistake. And it is evident (saith St. Ambrose) how great a negligence and carelesness it breeds in the hearts of Christian Pa­rents concerning their Childrens Baptism, when they think no harm can come to them, either by their own neglect, or the Childrens dying before, De vocat. gent. l. 2. c. 8. If Children be weak, the Parent must immediately endea­vour to procure their Baptism; but if notwithstanding all possible care, they die before, we must not then con­fine the Almighty to the outward means, but believe he may save without, where he did not give the oppor­tunity: And in such Case the Parent may take Com­fort in his having done what he could, and ought to hope in the Divine mercy.

Of the Baptism of those of riper years.

§. 4. In the Baptism of Persons who are of Age and Understanding, there is more required than in that of Infants, for they being capable to receive Instruction, to declare their Faith, and to exercise an actual Repen­tance, our Church commands that they be first Taught and Catechized, Math. 28.19. which of Old lasted all the fourty days of Lent: and then that they be Exa­mined concerning their Faith and Repentance, Lu e 3. [Page 364] 8, 9, 10, 11. Finally the Persons themselves are advi­sed according to the Primitive Di­scipline — [...]. Just Mart. Apol. Ingressuros baptismum orationibus crebris, je­juniis, geniculationibus & pervigiliis orare o­portet, &c. Tert. de bapt. cap. ult. to prepare themselves for this Seal of Remission, by Fa­sting, and Prayer, and a serious Consideration of the Covenant into which they are about to en­ter. This variety between their duty and that of Infants, hath oc­casioned the compiling of a pecu­liar Office, but alas there is too seldom occasion to use it, for we see but few Converts to Christia­nity in these days, and may justly lament the scandal which is given to the Unbelievers, by the wickedness and the divisions of those whose man­ners are the disgrace of their Prin­ciples Aut haec non est Chri­stiana Religio, aut vos non estis Christiani: Dictum Hominis Paga­ni S. Scripturam inspi­cientis.. And it is sad to consider, that the several Sects of Christians, are more concerned to diminish each others party, than to add to the whole Church H [...]c sit negotium illis non Ethnicos converten­di, sed nostros evertendi; hanc magis gloriam captant si stantibus rui­nam, quam si jacentibus elevationem operantur. Tertul. de praescrip. c. 41.. The first poor despised Planters of our Religion, brought in thousands, and in des­pite of all the Wit and Learning, Power and Malice which did op­pose them, they daily added to the Church of God; whereas now when we have all imaginable ad­vantages on our side, such is our sloth, that an Age scarce produceth an hundred Converts of Jews, Turks, or Infidels: Yet this office is some­times used for the unhappy Children of those licenti­ous Sectaries who not content to oppose all the prudent Institutions of the Church, have cast off both those [Page 365] Sacraments which are of Christs own appointing, by reason whereof those who spring from them want their Baptism till they come to understand and hate the ac­cursed Errours of their deluded Parents; But on what occasion soever it is used, the Person to be baptized may by this discourse be instructed in order to so great a work, by altering some few circumstances, and apply­ing all unto their own Case: and it will be proper also for those who are Sureties to learn here, how far their obligation doth extend, yea all that are baptized may from hence be instructed in and remembred of their great Baptismal Vow. For although we treat princi­pally of Infant Baptism, yet a little variation will make this Discourse sute the other Cases. But before we be­gin with the several Parts, let this Table give you the method of the whole Office.

SECT. I. Of the Preparation before Baptism.

The Analysis of the Office of Publick Baptism.

  • §. 5. The Office of Publick Baptism is divided into Three Parts.
    • 1. The Prepa­ration before Baptism, w ch concerns ei­ther SECT. I.
      • 1. The Child it self,
        • 1. Enquiring if it want Baptism,
          • The first Question, §. 1.
        • 2. Shewing the necessity of Baptism,
          • The first Exhorta­tion, §. 2.
        • 3. Praying it may be fit­ted for it,
          • The two Collects, §. 3, 4.
      • 2. The Sure­ties in its be­half,
        • 1. Encouraging them, by
          • 1. The Gospel, and its Application, §. 5.
          • 2. The Thanksgi­ving, §. 6.
        • 2. Engaging them, by
          • 1. Perswa­sion,
            • The Preface to the Covenant, §. 7.
          • 2. Stipula­tion,
            • The Interrogato­ries and Answers, §. 8.
    • 2. The Admi­nistration of Baptism, w ch consisteth of SECT. II.
      • 1. Devotions for the sancti­fying of
        • 1. The Child,
          • The Short Prayers, §. 1.
        • 2. The Water,
          • The Prayer of Consecration, §. 2.
      • 2. Holy Actions, in
        • The Form of Ba­ptism, §. 3, 4.
      • 3. Solemn Declaration,
        • The Reception of the Child into the Church, §. 5.
    • 3. The Close and Conse­quents after Baptism, being SECT. III.
      • 1. A Recital of the Benefits of Ba­ptism, in
        • The Exhortation to the Congrega­tion, §. 1.
      • 2. Desires the Child may obtain them, in
        • The Lords Prayer, §. 2.
        • The last Collect, §. 3.
      • 3. Directions in order thereunto, in
        • The concluding Ex­hortation to the Sureties, §. 4.

§. 1. The first Question.

Quest. HAth this Child been already Baptized?] This Question howsoever it hath been deri­ded by ignorant or impious Persons, must by no means be omitted, because it is necessary before we begin this great mystery that we be certified it hath not been done already, since it is a rite never to be repeated; for as there is but one one Lord, and one Faith, so there is but one Baptism, Ephes. 4.5. And because Baptism of old was called Illumination [...]. Just. Mar­tyr:, there­fore that place of the Apostle Heb. 6.4. Gr. [...]: Syriac. Arab. & Aethi­op. semel baptizatos: & ita explicat Am­bros. de poenitent. l. 2. c. 2., of the once enlightened, hath been usu­ally expounded of those that have been once Baptized; and after­wards did Apostatize: but besides what is intimated in Scripture, the Antient Church doth positively condemn the repeating of Bap­tism Concil. 1. Carthag. Can. 1. Anno 330. i­tem Concil. 3. Tole­tanum. Ʋnus omnino Baptis­mus est nobis, tam ex Domini Evangelio, quam ex Apostolicis literis. Tertul. de Bapt. Renovatio per sacri baptismatis lavacrum secundâ vice fieri non potest. Ambros. in Heb. 6., provided the party were baptized in the Name of the Fa­ther, the Son, and the Holy Ghost. And whereas the Council of Nice, Can. 19. S. Cyprian, and Tertullian speak of Baptizing again those who had been baptized by Here­ticks, it was because they esteemed [Page] [Page 367] their Baptism no Baptism Illis ideo (que) nec Bap­tismus unus, quia non idem, quem cum rite non habeant sine dubio non habent, nec capit numerari quod non ha­betur. Tert. de Bapt. c. 15. [...]. Cyril. Hieros., as not being performed in the Name of the Holy Trinity according to Christs appointment: So that it is absurd and impious to do this over again, and therefore we ask this Question, which also may ad­monish the Minister and the whole Congregation to be very serious and devout now in behalf of this present Infant, since it can never more have the like opportunity for its Puri­fication. And as to those of riper years, it doth highly require their care to do it well. For, They cannot (saith St. Cyril) come to this Laver twice or thrice, to correct the Omissions of the first time; if it be ill done at first, it must remain so for ever.

§. 2. The first Exhortation.

Dearly beloved, for as much as all men are Con­ceived and born in Sin, &c.] There is a mutual Cove­nant in this Sacrament between God and Man, but there is so vast a disproportion between the parties, and so great a condescension on the part of the Almighty (who designs only our advantage in it, and is moved purely by his own free grace to agree to it) That it be­comes us to begin this Office with Prayer; and that we may pray with Understanding, this Exhortation is pre­mised, wherein we are taught, 1. The Reasons why we must pray for this Infant. 2. What it is which we must ask in its behalf. 1. The Reasons are introduced with a Courteous salutation directed not only to the Sureties, but to the whole Congregation who are stiled Dearly Beloved, because they are all Christians, and invi­ted to join because they were once in the same condition [...] [Page 370] which Nature cannot give, even that this Child may be washed in Soul with the Spirit, as well as with Water on the Flesh, and not only be listed in the Register of vi­sible Christians but have its name written in Heaven; Nature hath polluted, but it cannot cleanse, the Parents have transmitted Sin, but cannot remove it; the Mini­ster can provide Water, and perform the external Rite, but it is above humane power, or the possibilities of Nature, to make these things effectual to the Childs E­ternal Salvation; wherefore we have the more reason to cry most passionately to him that only can effect all this.

§. 3. The first Collect for the Child.

Almighty and Everlasting God, who of thy great mercy didst save Noah, &c.] Being prepared with the former Motives and Directions, the Minister invites us in the antient Form, Let us pray: and goes before us in these two pious Composures: in the first of which there are three Parts. 1. A Preface laying down the encouragements to this Request. 2. The Request it self. 3. The End for which we make it.

1. When the Preface hath minded us that he whom we call upon is Almighty in Power, and Everlasting in Duration; it doth Commemorate the Antient Types of Holy Baptism, together with the Consignation thereof in the Person of our Lord Jesus: that by Remembring what God hath done by, and for, the Element of Wa­ter, with respect to this Mystery, we may heighten our own Expectations, and learn to hope for great things from it, and engage the Almighty to make the present effect answerable to so early and so noble an Apparatus, as himself had made thereunto. 1. St. Peter assures us, the Saving of Noah in the Flood, was a Type of our [Page 371] Salvation by Baptism, 1 Peter 3.21. and many of the Fathers take notice of it also In diluvio quo (que) jam tunc figura Baptisma­tis: Ambros. de [...]acr. l. 1. c. 6. Baptismum (ut ita dixerim) Mun­di. Tert. de bap. Cap. 8. Cyril. Hieros. cat. 3., The Flood was the Baptism of the World, the iniquity whereof was purged by Water, and all that was Corrupt was buried in that Uni­versal Deluge, until at last in token that the Evil was Expiated, the Dove did rest upon the renewed face of the Earth, and was the Messenger of Peace to those who were saved by those Waters. Thus our old Man is buried in Baptism and our Sins washed away, yet so as the new Man is re­stored thereby, and sealed with the Holy Ghost. 2. St. Paul affirms, that God did prefigure the Christian Bap­tism by the Passage of the Israelites through the Red Sea, 1 Corinth. 10.2. Which Tertullian observes in these words. The people ready to leave Egypt, escaped the force of Pharaoh, by going through that Water which drowned the King and all his Army, which figure is more manifest in the Sacrament of Bap­tism Illud mare nostri Baptismi figura fuit. Ambros de Mansioni­bus Israelit. & Cyril. [...] Cateches. 3., for all Nations are delivered from the World by Waters, and leave the Devil their former Ruler and Oppressor overwhelmed in them: de bapt. Cap. 9. Now if God did twice save the whole Church by Water, on purpose to typifie the efficacy of Baptism before it was instituted, we may very reasonably believe, that now the substance is come, he will much more save a few Children or be­lieving Persons thereby. 3. And it is the more proba­ble that we shall prevail when we ask this mercy, be­cause that Our Lord himself was pleased to honour this Ordinance, by causing it to be Administred to himself [Page 372] by St. John in the River Jordan, Math. 3.17. And He was Baptized (saith St. Ambrose) not that he might be cleansed, but that he might cleanse the Waters, that they themselves being washed by the flesh of Christ which knew no sin, might have a right to be used in Baptism ever after. Ambr. in Luc. 3. and the grace which it received from him, it pours upon us Christians: idem Serm. Domin. 6. post Pen­tec. Yet we must not fancy as Tertullian and St. Ambrose note, that this Sanctification was derived only to that one River (whereupon some of old, would be baptized no where but in Jordan) For the Blessing was commu­nicated (say they) to all Water that should ever be used to this purpose. Now if the great end why Jesus was baptized, were to Hallow the Water to this use, we may the more chearfully present our Petition, that the Party to be baptized may find supernatural effects from this holy Laver.

2. The Petition therefore advanced upon these Pre­mises is, First, For Gods general Pitty to be expressed towards this infant, because it is miserable by nature and liable to his wrath. 2. Particularly, that he will please to wash and purifie it from all its Natural Pollu­tions by the living Water, John 7.38. even his holy Spirit [...]. Theophyl. in Johan. 3. which alone can cleanse the Soul, and which gives the power of cleansing to this Water. We pray that he who gave so many illustrious Types of Baptism be­fore its Institution, and at its first Original dignified it with the presence of his own Son, that he will now look with Compassion on the original misery of this Child, and wash it wholly away by his Spirit. 3. And we ask this the more fervently, because there will fol­low so blessed an effect upon our being heard, viz. 1. Pri­vative: if it please him so to wash away the Sin of this [Page 373] Child, it shall be delivered from Gods wrath, Math. 3.7. since his wrath doth not remain on those whose Sins are pardoned: but when the iniquity, the cause, is gone, the wrath is removed also. 2. There will follow also positive effects, even the Seeds of Sanctifying Graces, which will manifest themselves in due time. The sum is, that if it be washed with the Spirit, it shall not be left to perish in the general deluge, but be taken into the Church (as Noah into the Ark Ecclesia est arca fi­gurata: Tertul. de bap. In illa mirandae capacitatis arca—Ec­clesia figuratur: Am­bros. de voc. gen. l. 2. c. 4.) and so be saved from the common destruction: and although this Child (as the Ark Navicula illa figu­ram Ecclesiae praefere­bat, quod in mari id est seculo, fluctibus id est persecutionibus & ten­tationibus inquietatur. Tert. of old) be tossed a while upon the trouble­some Waves of this World, yet if Faith be the Pilot, Hope the Sails, and Charity the Lading, no boist­erous Billows shall be able to over­whelm it, but it shall triumphant­ly and joyfully ride over these Sur­ges, until they have conveyed it safe to the Port of Immortality. All these Graces are the fruits of that One Spirit, so that if here it be received, all these happy effects will be the consequents thereof.

§. 4. The second Collect for the Child.

Almighty and immortal God, the aid of all that need, &c.] To express our earnestness and importu­nity we do again renew our Address, and in this second Prayer we request, First, That this Child may be par­doned and regenerated. Secondly, That it may be adopted and accepted by Almighty God, both which are enforced with their proper motives. 1. The first Petition is ushered in by a solemn Invocation, wherein [Page 374] we call upon God by all those Attributes which do ex­press his Power and Mercy: we confess him to be Om­nipotent and immortal, 1 Tim. 6.16. the reliever of the needy, Psal. 10.16. & 69.33. the helper of those that fly to his Protection, John 6.37. He giveth Eter­nal Life to Believers, and raiseth those that are Dead, John 11.25. and therefore he is the fittest to be sollici­ted in behalf of a weak and helpless infant, dead in trespasses and sins. Yea we esteem our selves happy that we have so great and so good a God to come unto in its behalf: for here we do present him with an object suit­able to his Might and his Mercy; and since this poor Creature is so miserable, but yet can neither apprehend its own misery, nor speak in its own behalf, we our selves become its spokesmen, that it may be born again in this Laver of Regeneration, and have all its Sins both par­doned and removed: and doubtless so Charitable a Prayer from so many Hands, presented to such a God, for so deplorable an object, cannot return empty. 2. The next Petition proceeds further, and craves, that when the sin is removed, and the nature renewed, it may be most favourably received by God, and adopted for his own Child. And herein we seem to imitate that antient custom prescribed by the Roman Law, in that kind of Adoption which was cal­led Adrogation Arrogatio autem di­cta, quia genus hoc in alienam familiam tran­sitûs, per Populi roga­tionem fit. Au [...]. Gellius noc. Att. 5. 19. Et Justinian instit. l. 1. titul. 11. de Adop. Sect. 1., whereby a Child being to be adopted into a better Family, was admitted by the ap­probation of the High Priest, and at the Intercession of all the peo­ple in a publick Assembly. Thus we who are already Citizens of Heaven, do all join in requesting there may be one more added to our number, and re­ceived into the Houshold of God: And the motive to [Page 375] this Petition is no less than Gods gracious Promise by Jesus Christ, Math. 7.7. that if we ask, we shall have, which St. Luke applies to the giving of the Holy Spirit, Chap. 11.13. and some of the Antients refer this pro­mise to this very mystery: Nor can this promise be urged more properly. For we have brought this infant to Heaven Gate, but we cannot make it the Child of God, nor let it in, so that all we can do is to ask, and seek to him to open the Gate, and to receive it, who hath promised to hear the Prayers of his Church. The External washing is but a temporal priviledge, and on­ly makes this Child one of the number of the visible Church: But the Heavenly wash­ing of the Soul Aquâ enim corpus ab­luitur, Spiritu animae delicta mundantur. Am­bros. in Luc. 3. Quod incorporale est invisibi­litèr abluatur: idem. is an Everlasting Blessing, and doth purifie the Soul, and fit it for Eternal Life Foelix Sacramentum aquae nostrae, quâ abluti delictis pristinae caecita­tis in vitam aeternam liberamur. Tert. de bap. cap. 1.. Its na­tural life is a miserable mortal life, a state of Bondage: But we pray it may here be adopted to an Eter­nal life, and a glorious Kingdom through Christ his Merits. Amen.

§. 5. The Gospel and Exhortation deduced from it.

Hear the words of the Gospel, Mark 10.13. They brought young Children to Christ, &c.] This portion of Scripture hath been censured by some as improper for this place, because the Children here mentioned were not brought to be Baptized; but whosoever makes this Objection, doth not well understand upon what account this Gospel is placed here, and if they would take their measures by the end for which it is made use of, they would retract so impertinent a charge. Let it be considered therefore, that in the making of a [Page 376] Covenant, the express Consent of both Parties is required Pactio est enim duo­rum pluriumv [...] idem placitum seu consensus. L. 1. ff. de pactis.. And this Covenant of Baptism being now to be made, between Al­mighty God and this Child, it is requisite that before the Sureties engage in behalf of the Infant, they should have some Comfortable assurances that God on his part will be pleased to consent to, and make good the Agree­ment: Now though he be in Heaven, yet his Ambassa­dor the Priest in his Name doth produce this place out of his Holy Word (the Declaration of his Will) where­by it doth appear that God is willing to receive Infants into his favour, and hath by Jesus Christ declared them capable of that Grace and that Glory which on Gods part are promised in this Baptismal Covenant; where­fore the Sureties need not fear to make the stipulations on their side, since they have Gods Royal Word, his teste meipso, and as great assurances as Majesty uses to give, that there is no impediment in Children to make them incapable of receiving that which he hath promi­sed, and will most surely perform. It is very likely it might be a Custom among the Jews to bring their Chil­dren to Persons of Eminent Sanctity to obtain their Blessing; for St. Hierom relates, that when St. Hilarion passed through Syria, the Men, Women, and Children, came flocking to him, and kneeling before him they cry­ed Barac, i. e, Bless us Hieron. in vitâ S. Hilarionis.: which also is the manner of the East to this day Drusius quaest. Hebr. l. 2.. But doubtless those who brought these Infants Luke 18.15. [...]: Marc. 10.13. [...]. & vers. 16. cum accepisset eos in ulnas. in their Arms, did conceive some hope our Saviour was the Messiah, and because the Promises belonged to them and to their Children, Acts 2.39. they came to Jesus to desire he would pray for [Page 377] them and bless them, and thereby own them as Mem­bers of the Covenant of Abraham. But his Disciples, either because they heard their Master require Faith and Repentance from all that he did receive, or else esteeming it below their Masters dignity, reproved those that brought them: Whereupon our Lord checks their folly, and taketh this occasion to shew that Children have a right to his Kingdom. The Kingdom of Grace the Church consisteth of Children in Age, or in Manners, of them and such as they are, and the Kingdom of Glory or Heaven shall be filled with Infants blessed by Christ, and with Men become as little Children. He be­gins (saith Epiphanius) with Infants; but lest the Kingdom of Heaven should be thought only belonging to them, be grants to those of every age (provided they be like unto them) that they shall inherit it, together with them: But if these that are such as they, be admitted to the Kingdom, how much more Infants themselves who are the Patterns of those that be compared to them? Epiph. Panar. L. 2. Tom. 2. haer. 67. in Hieracitas. Another Antient Author (a little otherwise, but appositely enough to this Case) saith, that Christ would not allow Jewish Children to be kept from coming to him, because of such, i. e. of Christian Children brought by their Sureties to Baptism, the Kingdom of Heaven was. Author libri Hypognosticon, l. 5. And when Jesus hath thus pleaded their Cause (who could not speak for themselves) and declared that they are capable of the Kingdom of Hea­ven, he establisheth a perpetual Decree that none do presume ever after to keep them from his Grace, since they are capacitated for his Glory; And then he doth bless them, according to the desire of those that brought them: and we are to believe that the laying on of our Saviours hands was no empty Ceremony, but did effectu­ally [Page 378] convey a Blessing unto them Deus cum benedicit, facit quod dicit. Augu­stinus., so that this also testifies they are capable of receiving Grace. From all which Premises the Church in the Exhortation, doth conclude, that the Sureties may chearfully promise that which belongs to their Part, since God by his Son Jesus Christ hath given such satisfaction that his Part shall be accomplished. It appears both by the Words and Deeds of our Lord in this Case, that Infants are beloved by him and by his Father, that he will receive them kindly, when they are brought to him, that he will give them all the Grace and Blessing which is need­ed by them or desired for them, it is evident that they are capable of being adopted into the Church, and that the Kingdom of Heaven may be estated on them, yea if they die after they have received Christs Blessing, and have done nothing to evacuate it, there is none more fit or likely to enter into Everlasting Glory, whi­ther we our selves cannot come unless we be like unto them Tantum contingat nos virtutis puritate eidem similes fieri, ut integri­tate morûm eandem cum infantibus in Chri­sto requiem consequa­mur. Basil. Ep [...]d Ne­ctar. 44. de filiolo mor­tuo ejusdem Nectarii.. Wherefore since Baptism is the only way now for Infants to be brought to Christ, the Godfa­thers may be assured that God is well pleased with their Charity, in bringing so fit an object for his Mercy, and they may perceive now how ready our Heavenly Father is on his Part, which Mercy they must acknowledge in the following Thanksgiving, and so proceed to seal their Part of the Covenant in the Name of the Child as hereafter is directed.

§. 6. The Thanksgiving.

Almighty and Everlasting God, Heavenly Father, we give thee humble thanks.] The good News which is every where imparted by the Gospel, requires that it should always be concluded with Thanksgiving. And this foregoing Portion doth peculiarly deserve it, for it declares the Humility, Mercy, and Condescension of Jesus in admitting Infants into a state of Grace, and be­cause we our selves were once received in this manner, it doth admonish us to renew our acknowledgments for the mercy of our Christianity, upon this fresh occa­sion. Plato is said to have blessed the Gods that he was a Man, not a Beast, a Grecian not a Barbarian, and an Athenian amongst the Grecians: the Jews are wont to Praise the Lord every Day that they are born of the stock of Israel, and are within the Covenant of Abraham, Buxt. synag. cap. 5. But we have much more reason to give Thanks to our Heavenly Father, who hath acquain­ted us with the Grace of his Gospel, and taught us the true Catholick Faith: and when we make this confes­sion of his Mercy to us, and to this now to be admit­ted Christian, it is very fit we should pray both for our selves that we may make a good progress in this true Religion, whereinto we are already entred, and for this Infant that it may be effectually sealed for a Christian, and so prepared to enjoy the Kingdom with those that have gone before in this Faith: this is the most com­mon and obvious sense: But we may confine this Thanks­giving to the present occasion, Namely, That where­as God hath in the Gospel foregoing made known un­to us his grace and good will towards Infants, and thereby begot in us a lively hope and Faith in him, so that we are perswaded he will receive this present In­fant. [Page 380] First, We give him most humble thanks for it, And secondly, We beseech him to let us know him more fully, and make us believe more firmly this his merci­ful purpose toward this present Child, by Giving his Holy Spirit unto it, as a new and further testimony of his Grace; For by so fresh an Experiment of his Good­ness, not only our knowledge will be encreased and our Faith confirmed, but this poor Infant also shall thereby be regenerated and made an Heir of Glory: Wherefore we entreat him to fulfil his Promises unto it and unto us, and to answer all our expectations through Jesus Christ, who though he liveth and reigneth on high, yet despi­seth not one of these little ones, but admits their Angels daily to behold the Face of his Heavenly Father.

§. 7. The Preface to the Covenant.

Dearly Beloved, ye have brought this Child here to be baptized, &c.] The Persons spoken to in this Ad­monition, are the Godfathers and Godmothers, the use of which in the Church of Christ was derived from the Jews as well as the Initiation of Infants it self was; for it is certain, that the Rector of the House of Judgment was to take care to baptize the Infants of Proselytes, and accordingly was to be called their Father Gemara. tit. Che­tub. c. 1.: and there was one appointed to hold the Child in Circumcision called the Master of the Covenant Elias Thisb. Rad. [...], and by the mo­dern Jews (who use it to this Day) he is called the Surety Tum puelli circumci­dendi sive sponsor sive susceptor accedit: Buxt. Synag. Cap. 2.. Who is to Answer also, as appears by that Relation of Rabbi Juda sirnamed Pious, who being Surety for the Child of a rich Jew of Germany, stood mute in the midst of the Office, discerning (as they say) [Page 381] by a Prophetick Spirit the Child would afterward turn Christian, wherefore he refused to answer his Part. And very learned Men do believe this Custom to have been as Antient among the Jews as the times of Isaiah Ex hoc ritu profe­ctum esse illum nostrum constat, quo certi homi­nes speciatim — adhi­bentur testes accessus ad Christum & ad Eccle­siam per baptismum, &c. Jun. & Tremel. in Je­sai. 8.2., it being highly probable that those Witnesses, Chap. 8.2. at the naming of his Son, were of the same nature with those we call Godfathers and Godmo­thers. In the Primitive Church the use of them was so early, that it is not easie to fix the time of their beginning, only the most antient Fathers who speak of Baptism, do mention them [...], Just. Mart. [...], Dio­nys. Areop. Sponsores Tertulliano: Fidei — jussores Augustino vo­cantur.. Out of whom we might have abundant Testimonies, but that they will come in more seasonably in their several places (where we speak of their Duty) afterwards: Only it may be remembred, Platina affirmeth, that Hy­ginus Decreed Baptism should not be Administred with­out one such Surety at least; in vit. Pontif. R. But be­sides the very nature of the Ordinance, especially as it is Administred to Infants seems to require some such Persons in the solemnizing thereof: For as Circumci­sion was a Covenant of old Gen. 17.13. & 1 Reg. 19.10. Foedus tuum deseruerunt: Vid. Gal. 5.4., whereby the Jews were bound to keep the whole Law, Galat. 5.4. So is Baptism a Covenant [...] Nazianzen de Baptism. Sed & nunc nos paciscimur in Bap­tismo ut abrenunciemus Diabolo, & operibus ejus, Hieron. in Psal. 128. also; wherein we Promise to obey the Gospel: Now because Infants cannot promise for themselves, the Laws of all Nations have al­lowed them Guardians to contract [Page 382] for them in secular matters, which contracts if they be fair and beneficial, the Minor must make good when he comes to Age. And in like manner the Church hath given them spiritual Guardians to promise those things in their Name, without which neither old or young can obtain Salvation; if they stay out of this Covenant they are liable to perish; and they can enter into it no other way, but by having some to engage that they shall stand to Gods terms. They need the grace of Baptism, and yet they cannot express that Faith and Repentance which are the necessary conditions of it, wherefore the Church hath found out this Suppletory, appointing some to undertake in their Name. And thus Infants may re­ceive the good things of Baptism by the Faith of those who represent them [...] Responsor. ad Orthod. quaes. 56., even as (the Antients note Cyril. Hierosol. Ca­tech. 5. Theophylac. Math. 9.) the Centurions servant was restored by his Masters Faith, the Man in the Palsie by the Faith of those who brought him, and Lazarus though Dead was rai­sed by his Sisters Believing. But fully to this purpose Rabanus Mau­rus. In the Church of our Saviour the Salvation of Infants (which by their tender age are uncapable of renouncing the Devil or believing in God) is compleated by the hearts and mouths of those that bring them — For it is manifest that as Chil­dren drew those sins from others which are remitted to them in Baptism, so also by others they may believe unto Salvation. And thus also if any dumb or deaf Persons, who could neither hear nor profess their Faith, should by any Christians be presented to Baptism; they are believed to be saved by the Faith of the Offerers, for the infirmity of humane Nature cannot hinder the grace of Almighty God. de instit. Cler. l. 1. c. 26. So that we ought to [Page 383] believe till the Child be capable, the Faith of its Sureties is so far accepted for it, as to intitle it to all the Bles­sings of the Covenant; and it is an excellent Charity of the Church to lend them hands to receive such a mercy, without which they must remain under the power of Death. There are other Reasons also given of the Institution of Godfathers and Godmothers, viz. 1. For the security of the Church that the Children shall not Apostatize, hence they are called Sureties. 2. That every Christian may have a Monitor who was present and concerned in his Vow, hence they are called Wit­nesses. 3. That the New-birth may be better repre­sented, by new and spiritual Relations, whence they are termed Godfathers and Godmothers: For God and Nature have sufficiently obliged the natural Parents al­ready, yet for the greater care of the baptized's Salva­tion, the Church hath added two or three more, that if some neglect their Duty, the others may supply their defects. Now to these Sureties is this plain admoni­tion directed, as an introduction to the Covenant into which they are about to enter. And first it looks back and briefly remembers them what hath been done al­ready. 1. They have presented the Child, and in the two first Collects begged that God will accept it, Par­don it, Sanctifie it, and make it an Heir of his King­dom. 2. On Gods part they have heard from the mouth of Jesus, that this Child is capable to receive, and he is willing to give all these blessings as well unto it, as to those of riper Years, provided the Child be en­gaged to perform those conditions, without which God will not grant these blessings to old nor young. Se­condly, Therefore this Exhortation looks forwards, and as briefly tells them what it is which the Lord ex­pects from them, viz. To become Sureties in the name of this Child, and to promise to him in its behalf; First [Page 384] Repentance. Secondly, Faith. Thirdly, Obedience: Let them therefore stand forth with seriousness and so­briety, remembring they are bound to all these things already for themselves. Yet now God is pleased to ac­cept them as Bondsmen for a poor helpless Soul; in whose stead they stand, and Covenant for it to save it from Hell, and to procure it a right to glory: the par­ticulars of which stipulation do next follow.

§. 8. The Interrogatories and Answers.

I demand therefore: Dost thou in the name of this Child renounce the Devil, &c.] Almighty God hath promised Eternal Life, but it is upon certain Con­ditions, viz. of Faith, Repentance, and Obedience, and since the Master requires these, the Servant cannot dispense with them, it were vain in the Minister to offer, and impudent in any Person to expect Salvation upon other terms Avidus ad merce­dem, piger ad laborem, quâ fronte speras quod promisit Deus, qui non facis quod jussit Deus. August. de Sanct. 4.. As God pro­miseth on his part, we must engage on ours, and he is willing to deal with us after the manner of men, amongst whom In omnibus pactis, stipulatio subjici debet, ut ex stipulatione actio nasci possit. Paulus ju­risc. 2. sent. 22. Sect. ult. all contracts are made by mutual promises: Where­fore he hath placed the Priest in his stead to take security, that this Infant shall observe the conditions of the Covenant; and because it cannot Answer for it self, the Church hath lent unto it the tongue of its Surety to promise for it Accommodat illis ma­ter Ecclesia aliorum pe­des ut veniant, aliorum cor ut credant, aliorum linguam ut stipulent. Aug. in Act. 2.. Since for want of Age Children (saith S. Augustine Aug. de bapt. in Donatist. cap. 24.) cannot believe with the heart to [Page 385] righteousness, nor confess with the mouth unto Salvation, therefore others answer for them, that the Sacrament may be Administred compleatly to them, and this sufficeth for their Consecration, because they cannot Answer. Where we may Observe, that this Baptismal Covenant was always made by Question and Answer, which is taken notice of by all the Antients, and seems to have been the method in the Apostles days, because St. Peter calls Baptism the Answer (or as the word rather signifies [...]. Vulg. Conscientiae bonae inter­regatio: Beza, stipu­latio.) The ask­ing of, or concerning a good Con­science, 1 Peter 3.21. for there was always Queries put to the par­ty Baptized, which adult Persons did Answer them­selves, and Children by their Representatives, who are here to Answer in the first Person (as the Advocate doth speak in the Person of his Client) I renounce &c. because the contract is made properly with the Child; And since this is so solemn a Covenant, these Sureties must speak with a plain and audi­ble Voice Praeterea inutilis est stipulatio, si quis ad ea quae interrogatus fuit non Respondeat. Justin. in­stit. l. 3. Tit. 20. Sect. 5. to the several Queries, which we will now consider in Order, being four in all. The first Concerning Repentance, and for­saking of Evil. The second and third concerning Faith, and believing of the Truth. The fourth Concerning Obedience, and the doing of that which is good.

Query 1. When we enter into League with God and become his Confederates, we must have the same Friends and Enemies, especially because the same which are Enemies to him are also Enemies to our Salvation; Nor can we be listed under Christ, unless we engage to fight against the World, the Flesh, and the De­vil [Page 386] Neque enim potest esse quis Domini nisi prius renuntiaverit mundo. Ambros. Luc. 20. Vide Rom. 6.18.22.: And First, because Satan is the chief Agent in opposing our Salvation, and all his Works tend to subvert us, we must Renounce him and all his Works, and vow that we will never serve under him, nor do his Com­mands, nor entertain his suggestions. Now this renun­tiation was done in the Primitive times with great So­lemnity by such as were of Age and had been Conver­ted from the actual service of the Devil, and Idolatry: These did turn toward the West, and three times re­peat, I renounce, &c. and then spitting as it were in defiance of their old Master, they were signed with the Cross, and marked for Christs Souldiers, and finally Consecrated with many holy Prayers called Exorcisms, to secure them in the possession of Jesus, as may be seen in the Antient Doctors Cyril. Cateches. 1. Ambros. de initiand. c. 2. Hieronym. in Amos 6. Dionys. Ec­cles. Hierar. c. 2.. But now, since we commonly Bap­tize Children, many of these Ce­remonies are omitted; and yet the substance is retained still, be­cause Children are by nature slaves of Satan; and though as yet they have not been actu­ally in his service, yet they will be apt to be drawn into it, by the pomps of this alluring World, and the Lusts of their Flesh; so that it is necessary to secure them for God betimes, and engage them to take all these for their Enemies, viz. 1. The Devil. 2. The World with all its Pomps and Vanities, 1 John 2.16. for who so loveth these cannot love God; The sinful fashions and inticing gayeties, the gaudy splendor of Riches, and all the Magnificence which ministers to Pride and Vanity; these a Christian must renounce. He must not desire them greedily, nor delight in them at all, nor use them so as to make him forget God, or neglect the so­lid [Page 387] glories of a better World: if he be in Place and Dignity, and be obliged to somewhat of Gallantry or Grandeur to distinguish him, and bear Proportion with his Quality, he must be humble in the midst of all, and learn to despise it and to understand the Va­nity thereof, and must not exceed the bounds of Mode­ration. Thirdly, The Flesh, that is, all the desires af­ter filthy or unlawful pleasures, all thoughts that do al­lure to wantonness or debauchery. The Christian must not strive to please his Appetite, his Palate or his Con­cupiscence, but doth here vow, he will not please them but please God, and in order thereto that he will con­fine his Carnal as well as Covetous desires, within the bounds of Reason, Innocence, and Moderation. And this is a brief Account of the first part of the Baptis­mal Vow, which together with the Answer, I renounce them all, is so exactly Primitive, that it is very plea­sant to compare ours and the Antient forms together, and thereby we shall perceive, that although they some­what differed among themselves, yet we have extract­ed the marrow and substance of them all [...]. Clem. Constit. Apost. l. 7. c. 42. ita Dionys. Areop. Aquam adi­turi, sub Antistitis manu contestamur nos renuntiare Diabolo, pompae, & Angelis ejus. Tertul. Coron. Militis. Repete quid interrogatus fis, recognosce quid responderis: Renuntiasti Diabolo, & operibus ejus, mundo & luxuriae ejus & voluptatibus. Ambros. de init. c. 2. Quando te interrogavit Sacerdos Abrenuncias Diabolo & operibus ejus? Quid respondisti? Abrenuncio: Abrenuncias seculo & volup­tatibus ejus? — Abrenuncio. Ambros. de Sacram. l 1. c. 2. Se­culo renuntiaveramus cum baptizati sumus. Cypr. ad Rogat. ep. 7. Primum interrogatur — si Abrenuntiat Diabolo & omnibus damnesis ejus operibus & fallacibus pompis. Raban. Maur. instit. cler. l. 1. c. 27.: The only remaining part of our Care is, that we do this with a Primitive Spirit, that [Page 388] is, That we make this renuntiation with all sincerity, for we are obliged to it upon our own Account; and that we perform it couragiously, remembring that the Powers of Hell tremble to see their designed Vassals thus pass into the Tents of Jesus their invincible Adversary; and let us together with this promise, unfeignedly wish in our hearts that this poor Infant may never retract this beneficial Engagement, nor become a Slave to so Cruel a Master any more, for his work is deceitful and his Wages Death, and Jesus hath now freed it from this Bondage into which it can never return, till it renounce him who hath made it free indeed.

Quer. II. & III. After the deserting and renouncing the Old Master, the next act is to embrace Jesus Christ, and to declare him to be our new Master [...]. Const. Apost. l. 7 ca. 47.. For he hath made Faith to be a necessary Qualification for Baptism, Mark 16.16. and before St. Philip would baptize the Eu­nuch, he asked him if he did Be­lieve with all his heart, and received his Answer, That he Believed Jesus to be the Son of God, Acts 8.37. From which remarkable President, the Church doth ever since demand of all those who do enter into the Chri­stian prof [...]ssion, if they believe all the Articles which Constitute that Profession; and this was done either by way of Question and Answer [...] Cyril. catech. 2. Credis in Deum patrem omnipotentem? & dixisti Credo. Ambr. de sacr. l. 2. c. 7. Solenne sit in lavacro post Trinitatis confessionem interro­gare Credis in S. Ecclesiam? credis in Remissionem, &c. Hieron. in Luciferian. Vid. Cypr. Ep. 70. ad Januar. Ambros. in Luc., or else the party baptized (if of Age) was made to repeat the whole Creed Qui gratiam baptismatis aditurus est, symbolum fidelium populo audiente recitat. Augustin.: But even a Child [Page 389] cannot be made a Christian, unless he be engaged to believe as Christians do believe, which here by his Sureties he doth promise; And they may very well promise that the Child shall believe these divine truths, since they were all revealed from Heaven, con­firmed by Miracles, sealed by the blood of holy Mar­tyrs, and attested by the constant consent of the Univer­sal Church. This Child is not left at random, to take up its Religion by chance or interest, but is here fixed in the true and unquestionable Verity, which will lead it unto Everlasting Life, and it hath confessed that Rule, which God hath given us to unite us in one Bond of Peace: But it is not only necessary that the party Bap­tized do believe the Christian Faith, but he must desire to be joined to that Society by the solemn Rite of Initia­tion; Wherefore it is demanded, 3. Whether you will be baptized in this Faith, because God will have no un­willing Servants, nor ought men to be compelled by Violence unto Religion Nemini deinceps ad credendum vim inferre liceat, Concil. Toletan. Nec religionis cogere re­ligionem. Tertul. ad Scapul. Nemo se ab in­vito coli volet ne homo quidem. Id. Apol. c. 24.. And yet the Christian Religion is so reasonable, so sweet, and easie, so profitable both as to this World, and the next, that the Godfathers may presume to Answer, They will, for doubtless if the Child could understand the excellency of this Religion, and speak its mind, it would say the same Words; and if it be early instructed in the Principles thereof, it will soon come to know how much it owes to those who have brought it into so happy an Estate.

Quer. IV. Finally, We are taught, that we are de­livered out of the Hand of our Enemies, to the end that we may hereafter live a godly, righteous, and sober life, Luke 1.74, 75. Titus 2.11, 12. and that every one who is a Christian must Depart from all iniquity, [Page 390] 2 Timoth. 2.19. so that none can be admitted into this Holy Society, unless they do promise to live according to Gods Commandments [...]. Justin. Mart. Apol., be­cause Baptism is an Engagement to live purely, as Greg. Nazianzene speaks, and St. Paul saith, they that are Baptized ought to walk in newness of life, Rom. 6.4. before any can be enrolled a Souldier of Jesus Christ, he must vow in the Words of this Sacrament, to observe the Commands of his General Recordare Tyrocinii tui diem quo Christo consepultus, in sacra­menti verba jurasti. Hieron. ad Heliodor.: And though this Child cannot perform them at Present, yet if it live to years of Discretion, it must either do the Will and walk by the Laws of God, or else it can never come to Eternal Life, Math. 19.17. Wherefore as you pro­mised they should forsake all evil before, so now you engage they shall do that which is good [...] Clement. Constit., without which neither they nor you your selves can be ad­mitted to the Kingdom of Heaven. Perhaps some will say, this is a hard saying; and such as had rather dis­pute than obey, and are readier to question than perform their Duty, will alledge it is impossible to keep all the Commandments: but it is dangerous thus to charge God [...]. Basil ho 19. Mandando imp [...]ssibilia non praevaricatores ho­mines facit, [...]ed humi­les. Bern in Cant. Fa­cere quod possis & petere quod non possis (monet) Aug. de nat. & grat. as if he were a hard Master, who though he binds us to our whole Duty, yet will not exact more than we are able, and is contented if we do what we can, and lament that we can do no more, and pray to [Page 391] him to strengthen us still to do better; yet withal we are obliged to do all that God requires, and in strictness are Sinners for every wilful neglect. The sum is, that this Child is engaged to believe and live like a Son and Servant of God, because it is now about to be adopted and sealed in this Holy Sacrament; Which is so solemn and sacred a thing that it ought to be ushered in with this necessary and compleat Preparation.

SECT. II. Of the Administration of Baptism.

§. 1. The short Prayers for Sanctification of the Child.

O Merciful God, grant that the old Adam in this Child may be so buried, &c.] These Prayers are the Address to this holy Laver, and since the Cove­nant is now made, it is fit the Minister should more peculiarly interceed with God for grace to perform it; And these (as an excellent Author notes) do supply the place of the Old Exorcisms, which at first, seem to have been certain Divine [...] Cyril. praef. ad Catech. Pray­ers collected out of Gods word, for the purifying of the Soul, and the exclusion of Satan from thence. In like manner these short and pious forms are made in behalf of the party baptized, that he may obtain the benefits of Baptism, and be secured against the Enemy. The first being a Petition for Regeneration, the second for [Page 392] Sanctification, the third for Power against spiritual Ene­mies, the fourth for encrease of Grace: All which are so necessary that every one of them requires our devout joyning in them.

1. The first Collect is taken out of Rom. 6.4, 5, 6. where the Apostle teacheth us, that a principal end of Baptism is for the mortifying of the old [...] Theophylac. ad Co­loss. Man, or old Adam, that is, for the destruction of Original Corruption, and the extirpation of all evil concupiscence, which when it is slain and buryed as it were, then the new Man that is a gracious disposition doth succeed by the Spirits entring into us: and as of old the Baptized Person was plun­ged over the head, and came up again like a new Per­son, as Jesus out of his Grave after his Resurrection, so we pray (according to the antient phrase Vetus Adam in La­vacro [...]otus moritur & Novus cum Christo re­nascitur. Hieron. in Ruffin.) That the Old Adam or corrupt Nature in this Child may be mortifyed, so as the new na­ture may appear in it. That is, that it may be born again in this Laver of Regeneration, and not only have the guilt, but the power of original Corruption taken away also.

2. As the former Collect Petitions for the removing of the Cause, so this for the destruction of the effects: for carnal affections, and inclinations to Lust, Covetous­ness and Vain-glory, do spring from Original Sin, and are the Branches and Fruit of that Root of Bitterness; now if these remain they will soon intice this new Souldier into the Enemies Quarter, and make him lust to return to Aegypt, notwithstanding all these Renuntia­tions; wherefore we pray that the Spirit may root up these evil fruits, and plant in their stead spiritual affecti­ons, [Page 393] Heavenly desires, holy purposes, the Love of God, &c. that so it may keep its Covenant with ease and delight: We pray that the Lusts of the flesh may grow weaker and weaker, like the House of Saul; and the Graces of the Spirit stronger and stronger, like the House of David, 2 Sam. 3.1. or as St. Paul speaks, That the Body (that is, the affections of the Body) may be dead as towards sin; but the Spirit Life as towards Righteousness, Rom. 8.10.

3. The third Collect goes further, and sues for spiri­tual strength, not only that it may not be conquered, but may Conquer and Triumph over those Enemies, which this Child hath now defyed; it seems indeed impar congressus, an unequal match for a frail Man to contend with the flesh within, the Devil without, and the World round about him, but Christ hath overcome the World, John 16.33. and (if we will use it) he gives us grace in Baptism to subdue the Flesh, and defeat the Devil, who can do little when our Corruptions do not join with him Diabolus plus confi­dit in adjutorio carnis quia est hostis domesti­cus. Bern. Med. c. 4: Eva nostra, caro no­stra: idem., therefore let us take the Shield of Faith Ephes. 6.16. 1 John 5.4. [...] Cyril. Catech. 5. and follow our Victorious Leader, so shall we be Conquerours our selves, and then we may pray the more chear­fully for this Infant; it is now like the Israelites newly escaped out of Aegypt, and will certainly be pur­sued, but we hope it shall see all these Enemies Dead, and sing a Triumphant Song over them in the Heavenly Canaan. We know that humane Nature hath no such power of its own, and therefore we beg it of him that is able to subdue all things to himself; and O how blessed will this Child be if it be Master of its own desires, and have learned to despise the World, [Page 394] and be able to stand against all the wiles of the Devil.

4. The last Collect advanceth still higher, desiring that this Child (and all other to whom this Salutary Rite shall be Administred) may not only cease to do evil, but learn to do well, Isai. 1.16, 17. not only e­scape the pollutions of the World, but add to their Faith Vertue, 2 Peter 1.4, 5. We pray that they may be in­dued with Grace and Heavenly Qualities, Meekness and Charity, Faith and Patience, Temperance and Sobriety, Zeal and Devotion, &c. so that they may obtain Eter­nal Life, which though it be not due by the Servants Merit Vita aeterna justitiae quidem stipendium est sed tibi gratia, cui gra­tia est ipsa justitia: Aug. ep. 105. ad Sixt. Presb., yet shall be bestowed by the Mercy of the Master upon all that are so qualified: Let us then earnestly beseech this blessed Lord who is the Fountain of eternal goodness, and doth govern and dispose of all things, to give abundant grace to this his new Servant, so that it may have the comfort of these graces here, and the reward of them hereafter, through his Mercy, which Crowneth in us that which he hath first given to us, for Jesus sake, Amen.

§. 2. The Prayer of Consecration.

Almighty and everliving God, whose most dearly beloved Son Iesus Christ, &c.] The word of God teacheth us that the World was darkness, and a Chaos until the Spirit moved upon the face of the Waters, Gen. 1.2. from whence the rude and indigested matter received a quickning influence which produced that beauty and order which we now behold: And as it was in the first Creation and Generation of all things, so it is in the new Creation and Regeneration of a [Page 395] Christian, the Spirit moving upon the Waters of Bap­tism giveth Light and Life, and bringeth in order and comeliness instead of the confusion and darkness which Sin had caused: wherefore since there is so great a work to be done by the Spirit, we must most humbly beseech, that the holy Spirit may return to its antient seat, as Tertullian speaks: It is true our Lord Jesus did sanctifie Water in general, to the mystical washing away of Sin; but when this particular Water is to be used in so sacred a Ministry, and to so admirable purposes, it is necessary it should first be sanctified by the word of God and Pray­er, 1 Timoth. 4.5. that is, by repeating the Words of Christs Institution, and by Petitioning for the descent of the Holy Spirit, which are the two Parts of this Prayer. Yet if any shall ask why we Consecrate the Water, and where we have an express command in Scripture for it? S. Basil Benedicimus Aquam baptismatis, ex quâ au­tem Scripturâ, nonne ex tacitâ traditione? Basil. de Spir. Sanc. cap. 27. An­swers, We do this as well as many other weighty things, because of the Constant Tradition, and con­tinual Practice of the Church, which is a sufficient Warrant in matters so reasonable and pious as this is: Now that the Primitive Christians did always use a Prayer for the Consecrating of the Water doth appear by many Wit­nesses Oportet vero mundari & sanctificari Aqua pri­ùs à sacerdote, ut possit baptismo suo peccata ho­minis qui baptizatur abluere. Cypr. l. 1. ep. 21. Venit sacerdos, Pre­cem dicit ad fontem, invocavit Patris nomen, Praesentiam filii & Spi­ritûs Sancti, Ʋtitur verbis coelestibus — Quod baptizemus in Nomine Patris & Filii & Spiritûs Sancti. Ambros. de sacr. l. 2. c. 5. In Ecclesia Aqua sacerdotis prece sanctificatur. Aug. de bapt. in Donat., and which is more, their Prayer did consist of two princi­pal Parts, (as ours also doth) viz. 1. The repetition of Christs Word, Math. 27.19. and a Petition for the Holy Spirit: Only the present [Page 396] form is somewhat fuller, having First a Typical Al­lusion as to the Original of Baptism. Secondly, A re­cital of the Institution thereof. Thirdly, A double re­quest grounded on these premises. 1. For the sancti­fying of the Water. 2. For the right disposition of the Child to receive the benefits conveyed thereby.

1. This great Petition is introduced by remembring a remarkable passage in the Passion of Christ, viz. the flowing of blood and Water from his holy side, as he was hanging on the Cross, which the Fathers say, was from no natural cause, but that it was miraculous and a mystery; designed to signifie, that as Sin had entred into the World by the Woman (made by a wound in Adams side) So Salvation came in by the two Sacra­ments of Water and Blood Aqua ad lavacrum, sanguis ad potum. Am­bros. de virgin. ad Marcellin. l. 3. idem in Luc. 23. & de Sacram. l. 5. c. 1. item Tertul. de bapt. c. 16. which flowed from the side of the se­cond Adam; and therefore we fol­low Antiquity in this application, and encourage our selves to ex­pect great things from him, whose suffering did occasion this Myste­ry, and who poured out his hearts blood for us.

2. Our Lord did not only figure this Sacrament in a mystical manner, but after his Resurrection by a plain and express Commission made it a perpetual Sanction, That all Nations should be Baptized in the Name of the Father, &c. Math. 28.19. Wherefore since it is by his Command that we go about this Mystery, we do repeat the Words of our Commission to shew that we expect the inward part and the efficacy of all from him, who set us upon the work; And since he is God blessed for ever, and now also glorified and invested with all Pow­er in Heaven and Earth, Math. 28.18. we believe his words Accedat verbum ad Elementum & fit Sa­cramentum. Augustin. [...]. Dictum Oraculi Pythii ap. Herodot. [...]. Philo de sacrif. Abel. are sufficient to effect whatsoever he [Page 397] would have done in Baptism. There are many believe that in this (as well as the other) Sacra­ment, the Consecration is made by the divine efficacy of the words of Christ: Yet that we may not rest in the repetition of the Syllables only,

3. Here is added the requests of the whole Congre­gation, who are all bound to join in this great request, that it may be the more prevalent when so many who are already Christian, do beg the holy Spirit, for the ma­king these Waters effectual to the party now to be bap­tized: And the two former particulars do add much strength to this Petition, which we may thus Express. O thou who didst so livelily typifie this sacred Ordinance in thy Passion, and so plainly institute it after thy Resur­rection, let us not want thy Presence and thy influence, now that we are going about it by express Commission from thee. Behold we do all unite our most fervent desires that thou wilt by this Water effect that which far transcends all hu­mane Power, Amen. Now the things desired are two. First, That whereas this which we have provided is but common Water, yet upon our humble supplication he, will send down his Holy Spirit upon it [...] Cyril. Catech. 3. Ita de sancto (viz. Spiritu) sanctificata na­tura aquarum, & ipsa sanctificare concepit. Tertul. de bapt. c. 4., that it may signifie, operate and effect all that ever any Soul received in this holy La­ver, and convey all the blessings of Baptism unto this Child. We do not desire nor expect the Water should be changed in substance, but only sanctifyed to a new purpose, and impregnated with a spiritual property for the mystical washing away of Sin: And if [Page 398] the holy Dove did descend in the Baptism of Jesus, who had no need of cleansing; we hope by the devout Prayers of the Church, it will be sent to these Waters, which are to be used for the purifying of a Soul most miserably defiled. Secondly, We pray for suitable dis­positions in the suscipient, as well as spiritual efficacy in the instrument, that not only this Water may be hal­lowed to convey, but this Child fitted to receive abun­dance of Grace at present, and may keep the blessings for ever which are now bestowed on it. There are too many whose names are written in the Catalogue of Christians, yea and their names written (it seems) in the Book of Life, who yet are blotted out again because of their Apostasie, Revel. 22.19. & Chap. 3.5. A sanctitate ad im­munditiam, à justitiâ ad iniquitatem, à fide ad impietatem multos transire dubium non est. Prosper. resp. ad ob­jec. 3. and lose their Crown Revel. 3.2. Domi­nus non minaretur au­ferri posse coronam ju­stitiae, nisi quia rece­dente justitiâ, recessit & corona. Cyprian. de un. Eccles.: Wherefore we pray that this Child may not only be admitted into the number of Gods chosen ones, but may make its calling and election sure, by adorn­ing this Faith, into which it is baptized, with Virtue and all holy Conversation, 2 Peter 1.5.10. Many have received abundance of Grace in this holy Laver, here they have been adopted, and have persevered in that blessed estate to their lives end: and we wish this Child may receive as much as any ever re­ceived, use it as well as ever any used it, and keep it as long as ever any kept it. Amen.

§. 3, & 4. The Naming and Baptizing of the Child. Name the Child, N.] All things being thus Prepared, when we see the Minister take the Infant in his Arms, it should mind us of the mercy of Jesus who [Page 399] in like manner embraced those that were brought unto him, and we are to hope that he will as lovingly re­ceive the Soul thereof as his Minister doth the body. And now the time is come to give it a new name. Na­ture hath taught the most barbarous Nations to im­pose Names on their Children for distinction, and among the Civilized part of the Heathen World, the Name was given upon a certain day Alexander ab A­lexand. genial. Dier. l. 2. c. 25. Varro l. 17. Nominalia, Ro­manis dicuntur., either the Seventh, Eighth, Ninth or Tenth according to cu­stom of several places; But al­ways with great solemnity, and among the Grecians not without a Sacrifice. The Jews (it is well known) named the Child at Circumcision, Gen. 21.2, 3. Luke 1.59, 60. Chap. 2.21. and therefore the Christians named theirs at Baptism: Alluding to that new name which Jesus promiseth to give to his Servants, Revel. 2.17. Yea even Persons of riper Years did commonly change their Names, as (St. Ambrose saith) Saul, did in Baptism change his name to Paul, Acts 13.9. At ubi pluvia super eum lavacri coelestis in­fluxit — necatur persecu­tor, necatur & Saulus, vivificatur. Apostolus, vivificatur & Paulus, us (que) adeo autem perdi­dit veterem hominem ut cum moribus mutaret & nomen: Ambros. Dom. 1. Quadrag. ser. 2. Ordine 31. The like might be shewed in many others, especially where they had names before taken from any Idol, or relating to false Gods: For it was forbid by Christian Councils Concil. Nicaen. can. 30. to give Hea­then Names to Children or others, but rather to give them the Name of some Apostle or Saint; not that there is any fortune or merit in the name it self, but that so the party may be stirred up to imitate the Example of that holy Person whose name he bears: Now this Name (though it may be privately resolved upon by the Re­lations, [Page 400] Gen. 28.29. Ruth 4.18. yet) it must be di­ctated by the Godfather, the Witness of this new birth, the Surety who engageth it shall lead a new life; and then solemnly given by the Minister, because he is in Gods stead, who we hope will give it a new nature al­so. We derive one name together with our original guilt from our Parents, which ought to humble us and mind us of our being born in Sin: But this new name we receive at the time of our Regeneration, to admo­nish us of our new Birth, and our Heavenly Kindred. This Christian Name was given us when we were listed under Christs Banner, and it is a badge that we belong to God, so that as often as we hear it, we should re­member the Vow then made in our behalf. The Cu­stom of old was to write the Souldiers name upon his Shield Inde prodiit jus ima­ginum — & nomina mi­litum clypeis inscripta. Forerius in leg. 95. Vide Veget. de re militari. l. 2. c. 28. by which he was engaged in honour not to lose that Shield, unless he lost his life; Even so hath God given us our Name and our Faith together, so that if we Apostatize, our Name will be our Eternal Infamy: We have a new Name, let us walk worthy of it and lead a new life Reatus impii est pium nomen. Salvian. de Prov. l. 4. — Cura esse quod audis. Horat. Epist. 16. Nomen tuum attende, esto quod diceris. Hie­ron. ad Paul., either striving to make our name Exemplary, if there have been no Saint of it, or else labouring to be like those of our Ancestors ( Luke 1.59. Vide Grot. in locum) or of Gods Saints who have worn it worthily before us, so shall it be recorded not only in the Churches Register, but in the Book of Life, and stand there for ever: Amen.

§. 4. The form of Baptism.

N. I Baptize thee, In the name of the Father, of the Son, and of the Holy Ghost, Amen.] After the Name is given, there are three things considerable in the performance of this Holy Ministration. 1. The Person who baptizeth. 2. The Words. 3. The Acti­ons used in Baptizing. 1. He that doth Baptize ought to be a lawful Minister, for Christ gave this Commission only to the Apostles, joining the Office of Preaching to­gether with it, so that unordained Persons may as well presume to preach as to Baptize Petulantia autem mulieris quae usurpavit docere, non etiam tin­guendi jus sibi pariet. Tert. de bapt. c. 17.. And therefore the Church of old forbad Women to baptize Mulier baptizare non praesumat. Conc Car­thag. 4. Can. 100. qui­bu [...] Gratian & P. Lomb. de suo addunt, nisi co­gente necessitate., and Epiphanius accounts it ridiculous in Marcion and his followers to permit Women to do this Office Epiphan. Panar. lib. 1. tom. 3. haeres. 42.. So that our Church requires it be done by a lawful Minister: I know there are some allegations out of Antiquity which seem to allow of a Lay-Man to Baptize in Cases of great necessity. But there are others of the Fathers who disallow that pra­ctice; and certainly it is a great presumption for an or­dinary Person to invade the Ministerial Office without any Warrant; and as to the pretence that a Child may be in danger, I suppose the Salvation of the Child may be as safe upon the stock of Gods mercy without any Baptism, as with a Baptism that is not commanded by God, nor hath he made any promises unto it. So that where God gives not opportunity of a Person who may do it aright, it seems better to leave it undone. 2. The Words I Baptize thee, &c. were always the form of [Page 402] the Western Church, and cannot be pronounced Em­phatically by Midwives or such as the Romanists some­times permit to baptize, but do suppose a lawful Priest, one to whom Christ hath given Power to do this: The Eastern Church use a little variation, Let N. be Bapti­zed, &c. but the sense is much the same: howsoever in the next words, In the Name of the Father, &c. all Orthodox Christians ever did agree, because it is of Christs own appointment, and unalterable; wherefore when the Hereticks presumed to vary from this form, they were censured by the Church, and those Baptisms declared null which were not ministred in the Name of the Father, Son, and Holy Ghost. I confess there were words put in to explain, not to vary the sense [...]. Clem. Constit. l. 7. c. 23. & fusiùs ap. Justin. Mar­tyr. Apol. 2.. And the Ortho­dox took liberty to mingle a Pa­raphrase with them; yet surely it is more prudently done of our Church to preserve the Words of our Lord intire without any Ad­dition or Diminution. Now by Baptizing in the Name of the Three Persons is not only meant we do it by the Commission and Authority of God the Father, Son, and Holy Ghost; But that we do baptize them into the Faith of the Holy Trinity, and do receive them into that Society of Men who are distin­guished from Jews and Turks, Heathens, and all false Professions in the World, by believing Three Persons and one God: This is the great fundamental Article on which all the rest depend, and to which they may be referred; so that our very being Baptized into the Trinity, is an Argument we are Christians, and a Pro­fession of the Religion which Jesus taught. And the more to illustrate this, St. Ambrose tells us, that when Men come to full Age were Baptized, they asked [Page 403] them three several times, if they did believe in each of the three Persons, and put them into the Water first when they professed their belief in the Father, and again when they declared their Faith in the Son, and a third time when they said they believed in the Holy Ghost: Ambros. de sacram. l. 2. cap. 7. We may add that this solemn naming of the three Persons is a kind of calling them to Witness from Heaven, that we may as it were profess before these three Witnesses our unfeigned Faith, 1 John 5.7. And so we have the same for Witnesses of our Faith — obsignata in Pa­tre, Filio & Spiritu Sancto: nam si in tri­bus testibus stabit omne verbum, quanto magis dum habemus per bene­dictionem eosdem arbi­tros Fidei, quos & spon­sores salutis. Tertul. de bapt. c. 6. who make us the pro­mises of Salvation, and sure we shall never dare fall off, who have sealed our Profession in the Pre­sence of the Father, Son, and Holy Ghost, wherefore let our words be established for ever. 3. We are to consider the Sacred Actions in Bap­tism, which are the Dipping or Sprinkling of the Party with Wa­ter. It is indeed very probable, that at the first Institu­tion of Baptism in those hotter Regions where it was ordinary to bath daily, the Rite might be performed commonly by Immersion, but the Prudence and Cha­rity of the Church (knowing this not to be Essential to the Sacrament) did even there appoint that Clinick Christians, that is, such who by weakness kept their Beds, should only be sprinkled with Water, which St. Cyprian determines to be a lawful Baptism In sacramentis salu­taribus necessitate co­gente, & Deo largiente indulgentiam suam, to­tum conferunt Divina [...] Compendia: Cypr. ad Magn. ep. 76.. And therefore for the same reason it may very well be indulged, to tender-infants in these Northern Countries. For God will have mercy and not Sacri­fice; and the divine grace is not [Page 404] measured by the quantity of Water used in the Admini­stration. And yet because the way of immersion was the most antient, our Church doth first prescribe that, and only permits the other, where it is certified the Child is weak, although Custom have now prevailed to the laying the first wholly aside: but it is not a matter worth contending for, since sprinkling is sufficient. As for the Custom of Dipping or sprinkling three times, Once at the naming of the Father, again at the naming of the Son, and a third time at the naming of the Holy Ghost, it is very likely Non semel sed ter, ad singula nomina in per­sonas singulas tingui­mur. Tertul. advers. Prax. cap. 26. Cyril. catech. 2. it was the general use of the Church of old, and they supposed it did very well express the Mystery of the Trini­ty: But our Church hath not en­joined it; wherefore if it be used by any, it must not be urged as necessary; for when some in Spain began to press and strain this Trine Im­mersion too far, it was Decreed in a Council, Caeutum est ne in Hispania fiat baptismus nisi una mersione. Con­cil. Tolet. 4. Can 5. That it was suffici­ent to do it once, because this did as well set out the one God, as the other did the Three Persons. To con­clude, we ought not to be so much concerned for these outward and ritual parts, as for the Devotion of our Hearts: Wherefore let the Priest minister herein with all possible Humility, Reverence, and Sincerity, re­membring that God is doing his work within, while he is exercised without; and let the People behold the mystery with gravity and wonder, thankfully remem­bring the like mercy once shewed to them: And finally let the Priest and all the People heartily say Amen, when the mystery is ended, both to shew they believe the Child to be rightly baptized, and to desire God may ra­tifie that in Heaven which we have done upon the Earth. Amen, so be it.

§. 5. The Reception of the Child into the Church.

We receive this Child into the Congregation of Christs flock, and do sign him with the Sign of the Cross, &c.] Baptism is by the appointment of Christ himself the Sacrament of our initiation and admission into his Church; wherefore when any one is Baptized, it is requisite they should be solemnly declared mem­bers of the visible Church, and when God hath recei­ved them into his favour and sealed them with his Spi­rit, as he ever doth in this mystery where there is no impediment; we may then very justly receive them into our Communion, and sign them with the cogni­zance of Christs Religion, as we do in this present Form. 1. By Words. 2. By a Sign; concluding Thirdly with a practical Application. 1. The Words are a solemn Proclamation made by a Sacred Herald (according to the Custom in humane Creations, Investi­tures, and Admissions to Honourable Orders,) decla­ring the party is now, and ought to be reputed a Chri­stian; and this ought to be spoken with a loud voice, that all the Congregation may rejoice in beholding one more listed under Jesus Christ. Now if we seek any Precedent for this in Scripture, methinks it may very well be deduced from that solemn Proclamation made by God the Father, immediately after the Baptism of Je­sus Christ, Math. 3.17. This is my beloved Son, in whom I am well pleased: As he by the Master, so we by the Servant are declared to belong to God. He as his own only-begotten Son, we as adopted by him into the Fa­mily of our Heavenly Father. Again St. Paul speak­ing of the Ephesians who were baptized (which is [Page 406] meant by their being raised up to­gether in Christ Ephes. 3.6. [...] Theophylac. in loc.) he declareth that whereas they were before Aliens from the Commonwealth of Israel, and Strangers to the Covenant of Promise, ver. 12. they were now become fellow Citizens with the Saints, and of the Houshold of God, ver. 19. Our Lord Jesus hath rescued this poor Soul from the Bon­dage of Satan, he hath found this strange and straying Sheep, and hath sent it home, wherefore let us joyfully receive it. The Church on Earth is compared to the Moon, daily diminishing and encreasing, we see many of our Brethren do die and are parted from us, but God hath now filled the vacant places, and by these conti­nual accessions the visible Church shall be continued to the end of the World. Our Saviour himself is the great Shepheard, but under him the Pastors of the flock of Christ, are to admit the Sheep into his Fold, and ac­cordingly the Priest here saith, We receive, &c. and withal sets the mark of Christ upon the new Baptized Person, declaring by Actions as well as Words the self­same thing: Even that this Person is of the Religion of Jesus Christ, and one of the Society that do profess the same. But because this Signing with the sign of the Cross hath been scrupled by some, and reviled by others as abominable superstition, &c. I will endeavour some­what more fully to vindicate the Church in this parti­cular, and to give satisfaction to those whose prejudice hath not made them inflexible: 2. The Sign which is Ordered to be annexed to the foregoing Words, is the Sign of the Cross, which seems designed from the be­ginning to some great mystery, for (not to mention that it is the figure of Mans Body when the Arms are Extended) we find that God did chuse it to be the [Page 407] mark which should be set upon those who should be sa­ved from a common Destruction, Ezek. 9. ver. 4. And though the Rabbins, the sworn Enemies of the Cross, do expound the Hebrew word Tau there to signifie a mark, I see no reason why the Christians should follow them, having Translators Omnem autem super quem videris Thau non occidetur. Vulg. [...] Aquil. & Theod. ita Expli­cat. Tertul. in Marci­on. l. 3. c. 22. Origen. Homil. de Epiphan. Hieronym. in loc. &c. and the most learned Fathers against them, particularly St. Jerome, affirming that it signifies the letter Thau, which in the old Samaritan Al­phabet had the form of a Cross: even as [Τ] among the Greeks, which (it may be from thence) was the mark of the Living, and [Τ] was set in the Muster-roll af­ter a Battel against the names of the living Sixt. Senens. biblio­thec. l. 2. Thau., as [θ] was against the names of the slain. And further it is very remarkable what is rela­ted in the Church History Ruffin. Eccl. Histor. l. 11. cap. 29. Socr. l. 5. cap. 17. Sozom. l. 7. cap. 15. Niceph. l. 21. c. 16. Isidore l. 1. O­rig. c. 3., and observed by others Hor.—Apollo Hie­roglyph. cum notis Nicolai Caussini., That one straight line upright and another transverse, was an Eminent Hie­roglyphick among the Aegyptians, and signified sometimes the one upholder of all things, sometimes Eternal Life: which was so well known to the Worshipers of Serapis at Alexandria, that when they saw this Figure of the Cross so often used by the Christians, they did many of them believe, by remem­bring the Antient signification of the Cross among them, supposing it was a mysterious prediction that the Christians were the Servants of the one true God, and were in the right way to Eternal Life. But to come nearer, when our Blessed Redeemer had expiated the Sins of the World upon the Cross, the Primitive Disci­ples [Page 408] of his Religion, who (as Minutius Foelix affirms) did not worship the Cross, yet they did assume that figure as the Badge of Christianity; and long before material Crosses were in use they did with their finger make this sign, either in the Air, or upon their Fore­heads or Breasts, in their rising up and lying down, go­ing out and coming in, in washing, eating, &c. as might abundantly be proved out of Tertullian, St. Basil, Cyril, and many others, but only that it is too evident to be denied, wherefore we must condemn the purest Ages of the Church, if we shall censure the making this sign to be idolatrous or superstitious, and it may be be­come injurious to the Spirit of God, who did work many Miracles in the first Centuries by the sign of the Cross, as is apparent to all that are versed in the History of those Times. All this is confessed by many who yet pretend that it was not used in Baptism: although they alledge no sufficient reason, why they might not have used it there, as well as upon all other occasions. But as to the matter of fact, it seems to me very plain, that the sign of the Cross was used in Baptism also, for Lactantius speaking of the Converted Heathens saith, They came under the Wings of Jesus and did receive his great and noble sign upon their Foreheads — which like the blood on the Lintel causeth the destroying Angel to pass over Lactant. Instit. l. 4. c. 27.: yea he calls a Christian one with a signed forehead: And Ter­tullian Mithra signat illic in frontibus milites su­os. Tertul. de praeser. adv. haer. c. 40. saith, that Satan not only imitated the Christians in the washing, but the signing his Soul­diers in the forehead: which shews it to have been then a known rite of Christianity. St. Basil also affirms it to be an antient tradition to sign those with the sign of the Cross, who had placed their [Page 409] hope in Christ Basil. de Sp. S. c. 27., that is, who were Baptized, which is also the mean­ing of those (in St. Cyprian Ea parte corporis nota­tur (Ozia sc.) offenso Do­mino, ubi signantur qui Dominum promerentur. Cypr. de unit. Ecc. Vide Chrys. hom. 54. in Mat:) who were signed when they were ad­mitted to Christ; but most clearly St. Augustine Credit Catechumenus in cruce Christi quâ & ipse signatur. August. in Gal. 6.14. who tells us ex­presly that the Catechumens were signed with the Cross of Christ in which they had believed. There is it may be some difference in the time of making the sign of the Cross, for the Antients seem to have used it before the Act of Baptizing, whereas we use it after­wards, the better to content our scrupulous Brethren, who cannot justly charge us with making it essential to Baptism, because the Rite as to the substance of it is fi­nished before we make the Cross, and we esteem Bap­tism in Cases of haste, no worse, as to the effects, where it is celebrated without it. If it be alledged that it is a signifying sign of humane institution, and so ought not to be annexed to a Sacrament of divine appointment; I desire it may be remembred that the putting white Gar­ments upon the Baptized, and the Receiving the Infant into the Church with a kiss Cyprian. l. 3. epist. 8., as now become one of our Brethren 1 Thessal. 5.26., with many others, were signifying Signs, and instituted and used by the best Christians, and yet never any offence was taken at them; and a good Mythologist will make every action and gesture to be significant. But I am now beside my purpose; wherefore I will return to consider with how innocent intentions the Church doth use the Cross in this Office. When we receive any into the Society of our Religion, it is certainly as lawful to declare it by a In nullum nomen Re­ligionis, seu verum seu falsum, coagulari homi­nes possunt, nisi aliquo signaculorum, vel sa­cramentorum visibili­um consortio colligentur. Aug. in Faust. l. 19. c. 11. sign, as by words: And surely there is no Character or sig­nature, [Page 410] so universally known to be the mark of a Christian, as the sign of the Cross, which makes St. Paul to put the Cross for Christia­nity it self, 1 Corinth. 1.17, 18. Galat. 5.11. Philip. 3.18. because the belief of a Crucifyed Saviour is the proper Article of this Faith, distinguishing the Christians from Jews, Turks and all kinds of Religion in the World. Wherefore when the Emperour was Converted, immediately the Cross became the most usual badge Vexilla militum cru­cis infignia sunt, Regum purpuras, & ardentes diadematum gemmas patibuli salutaris pictu­ra condecorat. Hieron. ep. 7. ad Lat., and of publick use as a testimony of his being a Christian. Hence it is called the Sign of the Faithful: the Seal to make us known by our Master: and the Seal of Christ [...] Cy­ril. Catech. 13.— [...] idem. [...] Epi­phan. haeres. 30. sig­num Dei. Cypr. ep. 56.: Wherefore to sign with the sign of the Cross, is to declare the party to be Christi­an; and as the Custom was of old for Servants to have their Masters name in their Forhead, Caelius Rhodig. l. 5. c. 31. so we set the mark of Christ there, to shew they have taken Christ Jesus for their Lord, or if (as the Church directs) we like the military application better, St. Chrysostome tells us that the Roman Souldiers would sometimes in love to their General, burn his Name up­on their Skin; and Procopius affirms, that the devotion of some Christians made them in like manner imprint the sign of the Cross upon their Arms, Com. in Jesai. 44. but we by an easier Rite do sufficiently publish, to what General they belong; Bap­tism is the solemn Oath which we take [...] Cyril. praef. ad Ca­tech. Vocati sumus ad militiam Dei vivi, jam tunc cum in Sacramenti verba spospondimus. Tertul. ad Mart. Sa­cramentum verae reli­gionis accipere. Lact. Instit. l. 1. when we are entred Souldi­ers [Page 411] of Jesus Christ, and then we first put on his Badge, which is like the Ring that the Aegyptians gave unto their new listed Souldiers Aelian. histor. ani­malium. l. 10. cap. 15., with a device to mind them to fight manfully. And what more auspicious sign could we chuse than the Trophy of the Cross, since our Victorious Redeemer did triumph over those Ene­mies which we have renounced by it, yea upon it, Co­loss. 2.15. Ver. 15. [...], i. e. [...], Ver. 14. so that it is a terrour to the Devils [...] Cyril. Cateches. 13., and a great en­couragement to the Christian, to remember he fights under that Tri­umphant Banner, which hath been so successful; it is a shame to fol­low such a Leader Malus miles est qui imperatorem gemens se­quitur. Senec. ep. 107. with a faint heart, or to fly from these happy Colours, when we have so good assurance that if we keep close unto them, In this Sign we shall overcome; the Cross doth shew our Captain died for us, and therefore it doth incite us to follow him, unto the Death striving against Sin; and if we die in this service, that Death shall be to us as it was to him, the way to a glorious and everlasting life. Let the World deride a Crucified Lord, and Atheism mock at the Cross of Jesus, we are so far from being ashamed of our Faith, that we glory in nothing more than in the Cross of Christ, and therefore we print it upon the proper seat of blushing [...] Cyril. catech. 4. Nec nos pu­det crucifixi sed ubi pudoris signum est, crucis ejus signum habemus. August. in Gal. 6.14.. To conclude the Ceremony is exceed­ing proper, and very innocent, used by most Christians, approved [Page 412] by all the Antients, and by some of the most eminent Reformed Divines expresly Bucer & Zanchy., and condemned by no Church: so that if this Ceremony be rejected by any, they ought to con­sider that the fault is in Scandalum ni fallor non bonae rei, sed malae Exemplum est, aedificans ad delictum, bonae res neminem scandalizant nisi mulam mentem. Tertul. de veland. Vir­gin. cap. 3. them­selves, not in the thing, at which offence is taken, but none justly given, if the Church be but rightly understood; so that it will be much more profitable for us all to join against real Idolatry and Su­perstition, than to contend about the shadows of it, and we shall do better to live like him whose seal is set upon us, and to fight against our spiritual Enemies, than for so small an occasion to fall out with an excellent Church, and be at enmity with our Fathers or our Brethren.

SECT. III. The Close and Consequents after Baptism.

§. 1. The Exhortation to the Congregation.

SEeing now, Dearly Beloved Brethren, that this Child is regenerate, &c.] We must not presently turn our backs upon God so soon as the Holy Rite is fi­nished, but compleat the Solemnity by Thanksgiving and Prayer, and that we may do both, not only with the Spirit, but with Understanding, the Minister doth here teach us what must be the Subjects of our Praises [Page 413] and Petitions. 1. Our Praises must look back upon the Grace already shewed, and the benefits which are al­ready given to this Infant, which are principally two. 1. Internally it is regenerated. 2. Externally it is grafted into Christs Church; for which we must give hearty thanks to Almighty God. To which we must add, 2. Our Prayers which must look forward upon the grace which will be needful to enable it to live an­swerable to this Estate into which it is admitted; and this we must beg of Almighty God also, or else the for­mer blessings will be altogether in vain. Now all this is so plain that no more would need to be added, but only that some with Nicodemus are apt to say, How can these things be? John 3.9. judging it impossible that so great a matter as regeneration can be effected so soon, and by so mean an instrument Simplicitas sacra­menti quibusdam dero­gat effectûs fidem, cum sumptu plurimo & pom­pis, idolorum arcana sibi authoritatem conci­liant. Tertul. de Bapt., as they account it: whereas the effect is to be ascribed to the Di­vine Power of the Author, not to the intrinsick efficacy of the out­ward means: Yet in regard we can never bless God heartily for a mercy unless we believe he hath bestowed it, we must labour to remove these scruples by a fuller Account of this Baptismal Regeneration, that we may not with­hold the divine praises, by our doubting and unbelief. The word Regeneration is but twice (that I know of) used in Scripture, first Math. 19.28. Ye that have fol­lowed me in the Regeneration: where though (by alter­ing the point — followed me, in the Regeneration when the Son of man, &c.) it may signifie in the Re­surrection: yet as we read, it signifies the renewing of men by the Gospel and Baptism. Secondly, Titus 3.5. — he saved us by the Laver of Regenera­tion [Page 414] Graec. [...]. per La­vacrum Regenerationis. Vulg. Syr. Vatab. & Beza., and renewing of the Holy Ghost, which is a Paraphrase up­on that of our Saviour, John 3. Except a man be born of Water and the Spirit, he cannot enter into the Kingdom of God, ver. 5. And because Persons come to Age before their Conversion, are first taught and per­swaded by the Word of God, the Language of Holy Writ enlarges the Metaphor, and saith, such are Begot­ten by the Word of God, 1 Cor. 4.15. and then Born again or Regenerated in Baptism. In like manner speak the Fathers, who do constantly and unanimously affirm, that we are Regenerated in or by Baptism In novam vitam la­vacro aquae salutaris a­nimatus. Cyprian. de seipso ep. 2. ad Donat. Regeneratione coelesti Christo consurreximus. lib. de zel. & livor. Lavacrum inde Diony­sius vocat [...]: Vide Ambr. de Sacram. l. 3. c. 1.. So that we must next enquire wherein this Regeneration doth consist. And first, whereas both Children and those of riper years are by nature dead in Sin, so that they lie under the guilt and power thereof; our gracious Fa­ther doth here in Baptism Seal a Covenant with us wherein he pro­miseth to pardon them, and when this deadly load is removed, the Soul receives as it were a new life, and takes new hopes and Courage, being restored to the divine favour, and being set free from the sad expectations of unavoidable condemnation for former sin, Original in Infants, and both it and Actual, in those of riper years. Before this Covenant we were dead in Law, and by the Pardon of our Sins we are begotten again to a lively hope, and herein stands the first particular of our Regeneration, viz. in the Re­mission of Sins, wherefore both Scripture and Antiquity Luke 3.3. Acts 2.38. Chap. 22:16. Om­nem autem enormitatem sceleris baptismi sacramenta diluunt. teach us [Page 415] that Baptism is the means for Remission of Sin, and hence they join Pardon and Regeneration commonly together [...] Justin. Martyr. [...] Cyril. Ca­tech. 2., because this for­giveness puts us into a new Estate, and an excellent condition in comparison of that which our na­tural Birth had left us in. 2. But further by Baptism we gain new Relations, and old things being done away all things become new. Hence the Jews called their Prose­lytes New-born Children, because they forsook all their Heathen Kindred; so we, although we do not renounce our Earthly Parents because they also are Christian, yet we gain new Alliances, for God hereby doth become our Father, and Jesus our Master, and all the Saints both in Heaven and Earth our Brethren, so that it is as if we were born over again, since Baptism doth inti­tle us to this Coelestial Kindred: But this is not all. For Thirdly, Our corrupt nature is changed in Baptism, and there is a renovation effected thereby, both as to the mortification of the old affections, and the quick­ning of the new, by the Holy Spirit which is hereby given to all that put no bar or impediment unto it. This was the Antient Doctrine, who affirmed a real Change to be wrought Da injustum, insipi­entem, peccatorem, con­tinuò & aequus & pru­dens, & innocens erit, uno enim lavacro mali­tia omni [...] abolebitur. Lact. Inst. 3. 26. Ʋndae genitalis auxilio supe­rioris aevi labe detersâ, in expiatum pectus & purum desuper lumen infudit. Cypr. de seipso. [...]. Cyril. catech. 3., and be­lieved the Spirit to be therein be­stowed as God had promised, Ezek. 36.25, 26. That he would sprinkle clean Water upon them, and they should be clean from all their filthiness, and then a new heart would he give them, and put a new [Page 416] Spirit within them. And it is manifest, that in the first Ages of the Church, there was abundance of gifts and graces miraculously bestowed upon Christians in their Baptism, and no doubt if the Catechumens of our days who are of Age, would prepare themselves as strictly by Repentance, Fasting, and Prayer, as they of old did, they should find incomparable effects of this sacred Laver, if not in as miraculous measures, yet to as real purposes, that is, they should be truly regenerated, and their hearts changed by the influence of the Divine Spirit. But some may doubt whether Infants be regenerate in this sense, because they are not capable of giving any Evidences of their receiving the Spirit, nor doth there any immediate effects of their Regeneration appear, hence the Pelagians denied it, but they are therefore condemned by the Milevitan Council Can. 2. and confuted by St. Augustine ad Bonif. l. 3. It is confest they can shew no visible signs of spiritual life in the ope­rations thereof, no more can they of their having a ra­tional Soul, for some time, and yet we know they have the power of reason within them; and since all In­fants are alike, either all do here receive a Principle of New Life or none receive it; wherefore I see no reason why we may not believe as the Antients did, that Gods Grace which is dispensed according to the Capacity of the Suscipient, is here given to Infants to heal their na­ture, and that he bestoweth on them such measures of his Spirit as they can receive; for the malignant effects of the first Adams sin, are not larger than the free gift obtained by the second Adams righteousness, Rom. 5.15.18. And if it be asked how it comes to pass then, that so many Children do afterwards fall off to all im­purity? I answer, so do too many grown Persons also, and neither Infants nor Men are so regenerated in this life, as absolutely to extinguish the concupiscence: for [Page 417] the flesh still will lust against the Spirit Baptizatus caret qui­dem omni peccato; sed non omni malo, remanet siquidem concupiscentia. Aug. advers. Julian. Dimittitur concupiscen­tia carnis, non ut non sit; sed ut in peccatum non imputetur: id. de Bapt. & Concup. l. 1. c. 5.— ad agonèm ma­net, non consentientibus nihil omnino nocitura: idem de remiss. l. 2. c. 4.: but then God gives the Spirit also to lust against the flesh, Gal. 5. He leaves the Corruption to try and exercise us, but so that he engageth to enable us to get the better, through this new nature planted in us, if we will improve it, and follow the Dictates of his holy Spirit; but by neglect or wilful complying with the flesh, we may lose this grace again; Our Gracious Father hath already done his part, and will do it more and more as the Child shall be capable and willing to receive it; and if this seem strange to any whose Opinions are taken up from later Definitions of Regeneration, let them dis­pute with holy Cyprian (not with me) who saith, Eadem gratia spiri­tualis quae aequalitèr in Baptismo à credentibus sumitur; in conversa­tione at (que) actu nostro postmodum vel minuitur, vel augetur. Cypr. ep. 76. ad Magnum. The Grace of God is equally distri­buted in Baptism, but it may either be diminished or encreased after­ward, by our Acts and Conversati­on. The sum is, That Baptism doth seal a Pardon to us for all former Transgression, and begets us again to the hope of Eternal Life; that it restores us to the favour of God, and gives us a new Relation to him; and finally it heals our nature by the Spirit hereby conveyed to us: and though all this be up­on condition of our keeping our part of the Covenant, yet that makes not Gods mercy less, nor ought it to diminish any of our Praises, but only it must make our Prayers at present more earnest, and the Childs care hereafter more strict, to make this its calling and Electi­on sure. This is I hope the sense of our Church as [Page 418] well as of the Primitive, and if so, it will not be ma­terial to a judicious Christian for any to say it doth not agree to some modern Systems. The other Parts of this Exhortation we shall not need further to ex­plain here, because we mentioned them in the begin­ing, and there are no objections against them, and they are all repeated in the ensuing Collect, where we will speak more practically of them.

§. 2. Of the Lords Prayer.

Our Father which art in Heaven, &c.] Whensoe­ver we pray we are Commanded to say, Our Father, Luke 11.2. because whatsoever we need is comprized in that divine form: and when this leads the way, it prepares God to hear all the rest, giving efficacy to them and supplying the defects of them; But still we must apply it to the present occasion: And now let us consider we could never say, Our Father, with re­spect to this Infant before, whereas the whole Congrega­tion being about to Petition for this new Member of their Society, and lately adopted Child of God, may fitly now say, Our Father which art in Heaven: and since he hath given to it and to us the Holy Name of Christian, we ought to pray that this his Name may be Hallowed in our lives, and that his Kingdom of Grace may be compleated by these daily accessions till the coming of his Kingdom of Glory; in the mean time that all we his Earthly Children may do his will and submit to his Providence, as those in Heaven ever do: We must pray that God will henceforth take a Fatherly care of this Infant among the rest of his Children, Gi­ving both to it, and to us our daily bread: And that he will please to forgive to it its Original, and to us our Actual Sin, even as we are engaged in a Covenant of [Page 419] Charity, and promised to forgive all the World as one of his prime commands. Finally, we must beseech him to defend both it and us from the Temptations which we have renounced, that so we may not fall into the Evil of Sin or Punishment, nor fall off from the Grace in which we stand. All which, for this new Brother of our So­ciety which yet cannot pray for it self, and also upon our own Account, we must conclude with a hearty Amen.

§. 3. Of the last Collect.

We yield thee hearty thanks most merciful Father, for that it hath pleased thee, &c.] As the foregoing Exhortation did perswade us to conclude this Office with Praises and Prayer, so here the Church hath pre­pared an excellent form to express both, and according to the method there prescribed, here is First, most hearty Thanksgivings for the benefits of Baptism. 2. Most humble Petitions, that the Party which hath received them may walk answerably. 1. We begin with Ac­knowledgments and Praises in imitation of the Jews, who when the Child is Circumcised, do use to say, Bles­sed be the Lord our God who hath sanctified us with his Precepts, and commanded us to bring this Child into the Covenant of Abraham Fagius in Deuter. 10.6. Buxtorf. Sy­nagog. cap. 2.: But this Child enters into a better Cove­nant, established upon better pro­mises, so that we have more cause to bless God than they; nor ought we to Question whether the Grace of the Sacrament be received or no, since the Church of old did ever suppose it, even in Adult Persons, because they knew the Lord was ever ready on his part, and had promised to be with his Church to the end of the World, in this very Admini­stration, [Page 420] Math. 28. ult. Hence in the East they sung after Baptism, the 32. Psalm. Blessed is he whose iniquity is forgiven, &c. and St. Ambrose saith, the Priest spoke to the Person Baptized in this manner: God the Father Almighty, who hath regenerated thee by Water and the Holy Ghost, and forgiven thee thy Sins, &c. which shews, that the Antients did not question the effect of the Sa­crament, no not in Persons of Age, until their future Conversation declared they had broke their Covenant; how much more then ought we to believe this, in the Case of Infants, who can put no impediment to the Grace of God, and are all alike, so that either all or none receive these blessings? Now the particulars for which we bless our most merciful Father, they are Three; all of them acts of free Grace, and effects of a mighty favour, and all of them highly beneficial to the party on whom they are bestowed. First, That it hath plea­sed God to Regenerate this Infant with his Holy Spirit; which is an invaluable mercy: For whereas it was by its first Birth guilty of Original Corruption, and lya­ble to Eternal Death, in this second Birth that guilt is done away, and that Obligation to Death cancelled, and so shall ever remain, unless it fall under it again by actual disobedience. And whereas it was defiled and corrupted in the principles of its being deprived of the image of God, under the Power of Sin and the Domi­nion of the Flesh, in a servile wretched condition, so that it could never have pleased God, Rom. 8.8. nor conquer'd its evil affections, nor had it any assistance or strength so to do: But now it is born of the Spirit, and purifyed in the inward Man, and the image of God is begun to be drawn anew, it hath a new principle put into it which will resist the flesh, and may wholly in time subdue it; it is in Covenant with God, and hath promises of aid from him, so that its nature is healed at [Page 421] present, and shall be sanctifyed throughout hereafter, if this Grace be not expelled again: it was an Object of divine wrath, a Vessel fit for destruction, a corrupt abominable Creature; but now it is beloved, purifyed and restored, it is admitted to a state of Pardon, put into a Capacity of pleasing God, and Conquering all its Enemies, and it hath as fair possibilities of glory, as the best of Gods Saints (which now injoy it) once had. Oh let us bless the Almighty for this change, for from such beginnings Eternal felicity uses to spring, and this little seed by the divine influence and careful culti­vating, will thrive and grow into a state of perfection and immortality. 2. We must praise him that he hath adopted it for his own Child, which is a consequent of the Regenerating it, for God adopts none for his Chil­dren till he hath first sanctified Pythagoraei vocant Deum [...] Hierocles. them and made them in some measure like himself. Now how excellent a favour is this also? that so poor a Wretch, whose Kindred was Worms and Corruption, if not evil Spirits, should so freely be adopted by the King of Kings, not because he wants Children of his own (the usual reason of Adoption Adoptio solet fieri [...] Aulus Gellius. Divus Augu­stus amissis liberis, ne­potibus, exhaustâ Cae­sarum turbâ, adoptione domum desertam fulsit. Senec. Consol. ad Marc. Sect. 15.) for besides the Holy Jesus, the Bles­sed Angels are all Sons of God; nor yet because he deserved this favour, was this Child Adopted: But of his own infinite goodness Our Heavenly Father takes the Slaves of his Enemy, whose lives are forfeit to his Justice, and not only pardons them, but makes them his own Children, and thereby gives them the best freedom, even the glorious liberty of the Sons of [Page 422] God Eum servum quem Dominus actis interve­nientibus filium suum no­minaverit, liberum esse constituimus. Justin. in­stitut. l. 1. tit. 2. Sect. 12., Rom. 8.21. and intitles them to a Portion of his Grace, and also an Inheritance in his Glory, and a right to the Crown of Life. Oh who can parallel this mercy, or how can we sufficiently express it? Lastly, We are to give thanks that this Child is made a Member of the Church; it is a rare mercy that the great Husbandman should take this dead Branch of a wild Olive, only fit to be fuel for Eternal Flames, and graft it into the true Olive, Rom. 11.17. so as to make it partake of the same Spirit, and grace which is derived from the Root into the most flourishing and fruitful Branches: That this Stranger should be incorporated into the Society of Christs Holy Church, and made a Denizon of the New Jerusalem [...] Chrysost.. The Chief Captain purchased his freedom in the Ro­man City at a very great rate, Acts 22.28. and it was formerly thought a reward for the greatest merits to give them the Priviledges of a Roman: but behold one that could deserve nothing, most freely made a Fellow-Citizen with the Saints, and of the Houshold of God, Ephes. 2.19. admitted to all the Franchises and Immunities that belong to the Communion of Saints: Blessed be God! Could this poor Infant understand its own hap­piness herein, or were it able to express it self, it would most passionately sing praises, and be ravished with Admiration, at so marvellous bounty and condescen­sion: but since the Child cannot do this as yet, let us (to whom the like favour hath been shewed) lend it our Tongues and Hearts to bless the Lord at present, and let us really rejoice in remembrance of our own Mercy, so that the Name of his Majesty may be mag­nified [Page 423] as it ought to be, Amen. 2. To our Thanks­giving we must add Petitions and beseech Almighty God, that it may not receive this Grace in Vain. And herein also we have a President in the Jewish Rites, where the Circumciser having ended the Circumcision, saith, O our God and the God of our Fathers, strengthen and preserve this Infant unto his Parents, &c. and as he hath entred into the Covenant of Circumcision, let him en­ter into the state of Marriage, and good Works: But our Prayers are more spiritual, viz. for inward Grace ra­ther than outward Blessings, and good Reason, for all these benefits will vanish, unless they be afterwards im­proved, they will not have their full effect, unless the Conditions be performed. Neither we nor the Primi­tive Church do believe them to be so regenerate or so endued with the Spirit, but that by sloth and wilful ini­quity they may be deprived of all again; their Corrup­tions are not so mortified, but that by complyance and base negligence, they may revive again, so that the last Estate shall be worse than the first, and it shall be more tolerable for Heathens than for vile Apostates. Where­fore we beg most humbly and earnestly, that this Child may live as one upon whom such great favours are be­stowed. The Words of these Requests are St. Pauls, Rom. 6.4, 5, 6. and ver. 11, 12, 13. and the Phrase is frequently used by the Fathers in this Case. The sum of them is, to desire that whatsoever is shadowed in the Outward part, and signified in Rite, may in Substance and reality be fulfilled Baptismus salutaris est, si perfectum est in corde quod factum est in Corpore. Augustin., and that whatsoever the Scripture affirms to be the duty of all baptized Per­sons, may be particularly perform­ed by this Child; That as this Child hath in figure imitated Christs Death and Resur­rection, so it may hereafter live, as one dead unto sin [Page 424] and all the desires of it, but alive unto righteousness, and ready to execute all the commands thereof; That as it is baptized into the Faith of Christ Crucified for Sin, so it may mortifie and kill all its corrupt affections, until it have utterly abolished all the powers of Lust and Con­cupiscence, and brought the flesh in subjection to the Spirit. We pray that it may not renew the guilt that is remitted, nor fall back into the bondage from which it is delivered, that it may not defile what God hath cleansed, nor expel what he hath given; but when it comes to understanding, that it may make use of the Grace that is offered unto it, and improve the begin­ings planted in it, and live like one of Gods Children, and one of the Society of Saints; and then we are assured that it shall not only have an Interest in the me­rits of Christs Death, but feel the power of his Resur­rection; and finally, it self also shall rise again in the Resurrection of the Just, of which this Mystery is a pledge Baptismus ita (que) re­surrectionis pignus est & imago. Ambros. in Rom. 6.. We do most ardently therefore desire this Infant may lead a holy life; for if it live like Jesus on Earth, it shall live with him in Heaven; if it be an obe­dient Son, it shall not fail of the Inheritance; if it fol­low the steps of holy Saints, it shall go whither they are gone, and with them at last sing Hallelujahs in Ever­lasting Glory. And oh what pity is it, that when this Child is set in the right way thither, when it is put into such a state, that neither former Guilt, nor future power of Sin can stop its passage, if it hold fast the Grace re­ceived; what pity is it (I say) that it should fall off and lose all again? And yet too many do thus Aposta­tize, and exchange Life for Death, Liberty for Bon­dage, and Heaven for Hell, whose sad Catastrophe doth stir us up most heartily to pray, that this poor Infant [Page 425] may never do the like, but through the Continuance of the grace of God may lead the rest of its life according to this blessed beginning for Jesus sake: and let all the People say, Amen.

§. 4. The concluding Exhortation to the Sureties.

Forasmuch as this Child hath promised by you that are his Sureties, to renounce, &c.] The Church hath always had an especial care that this Vow of Baptism may be conscientiously performed; And in regard that nothing tends more directly to the securing of Holiness and Religion, here is added endeavours to our Prayers for the fulfilling thereof. In the first Ages when those of riper years were Baptized, the Exhortation Alloquimur recentèr baptizatos, ut animos accendamus sive ad vir­ginalem integritatem, sive ad continentiam vidualem, sive ad ipsius thori conjugalis fidem. Aug. de Civ. dei l. 1. cap. 27. was directed to the Persons themselves, and there are many excellent Tracts of the Fa­thers made upon that occasion: But now that Children are most commonly the Subjects of Bap­tism, who are not yet capable of Admonition; here is a serious and earnest Exhortation made unto the Sureties: Which if it be well considered, will shew how base it is for any to undertake this Trust meerly in Complement, how absurd to put little Children (whose Bond is not good in humane Courts) upon this weighty Office, and also how ridiculous for those who have taken this duty up­on them, to think they can shake off this Charge again, and assign it over to the Parents: which are the evil Customs of this Licentious Age: It is sure, that if this Institution of Godfathers and Godmothers were prudently undertaken, and well performed, there could not be a more effectual means to repair the decay of [Page 426] Christian Piety; and therefore it is very lamentable to behold how slightly men enter upon it, and how little they do regard it afterwards. For remedy whereof I wish that all Sureties would well weigh this Excellent Exhortation, which contains, First, A review of what they have done. Secondly, A direction concerning what they are to do. Thirdly, A reason why it is so necessary that these things should be done by them. 1. They have engaged for a Minor unto Almighty God, the God of truth, and the Judge of all Men; they are become Sureties and Bondsmen Quicun (que) viri, quae­cun (que) mulieres de sacro fonte filios spiritualiter exceperunt, cognoscant se pro ipsis fide-jussores extitisse. August. de Temp. Serm. 136. for this Child unto the Majesty of Heaven; and it is a hainous Crime to deal falsly with him Eccles. V. 2.4. Quam gravia vincula promit­tere Deo & non solvere. Ambros. in Luc. 20., and he will in no wise be mocked: You have undertaken that this Infant shall renounce the Devil, believe in God, and serve him, and though the Childs wilful Apostasie doth not forfeit your Bond, yet your own negligence may, if you do not en­deavour to instruct and amend him; God knows it is not in your power to give the Childs Grace, but it is in your power to teach and to admonish, and if you will not do so small a matter, the Child is lost through your default, and it is apparent you care not what you pro­mise to Almighty God; for the least that a Bondsman can do is to call upon the Debtor to discharge what is owing, nor can there be a more easie condition than that the Surety shall be free, if he do but often admonish him that he is bound with to pay the Debt. Consider therefore all you that are concerned, what you have done, and then it is easie to gather from thence what you are obliged unto: 1. To teach these Children the nature of their Baptismal Vow, and this was of old [Page 427] appointed even as to grown Persons when they had been baptized in haste, in Cases of imminent danger, they were to be taught afterwards, what favour God had done them, and what duty they owed for the same Qui in aegritudine con­stituti baptismum perce­perunt, facti sani, fidei symbolum doceantur, ut noverint quâ donatione digni sunt habiti: Con­cil. Laodicen. Can. 59.: Much more is it necessary in the Case of In­fants; wherefore, The Godfather or Godmother (saith an antient Au­thor) ought to signifie to those whom they have received from the Font of Regeneration (when they come to Age) what Promises they have made for them — that they may study not to live unworthy of the Salvation provided for them, but may fulfil by their own performance what they have promised by the mouths of others: Walafrid. Strabo de reb. Eccles. cap. 26. St. Augustine also warneth them to instruct and correct them whom they have answered for Quos enim ex baptis­mo suscepistis, docete & castigate: Aug. de rect. & Cathol. convers.: and the Synod of Mentz Compatres spiritua­les filiolos suos Catholicè instruant: Synod. Mo­gunt. Can. 47. hath a peculiar Decree in this mat­ter. But if there were no Autho­rity, it is highly reasonable and absolutely necessary, for how shall they believe in him of whom they have not heard, and how shall they hear without a Teacher? Rom. 10.14. It is impossible they should keep this Vow if they do not understand it; wherefore you must begin early and inculcate often to them, what you did for them, and upon what terms they stand with Almighty God, which you cannot better do, than by making them learn and understand the Church Catechism, the first part of which is an Excellent Account of this Solemn Vow, plainly and briefly shewing both what God promised to them, and what they by you promised to him, together with other particulars for their better keeping of the [Page 428] same. This is the first part of the Sureties Duty; The second is that they do bring them to the House of God more fully to be instructed and advised; for Faith comes by Hearing, Rom. 10.17. Sermons are appointed to convince the Judgment, perswade the Will, and move the Affections of such as have been initiated in the first Principles of Religion. And here they shall be exhor­ted and reproved, and continually kept in mind of their Duty; so that Experience shews that those who neglect to hear Sermons Alphius foenerator so­lebat dicere, Optima no­mina, non appellando mala fieri. Columella de re rusticâ, l. 1. c. 7., do grow worse and worse, and fall into damnable neglect, even forgetting that ever any vow was made by them or for them, running at last into Atheism and open Prophaneness. Thirdly, But because Sermons will do little good until a good foundation be laid, they must privately teach them, First, The Creed which they have promised to believe. Secondly, The Lords Prayer that they may have help from God against the Enemies which they have renounced. Thirdly, The Ten Commandments which they are enga­ged to keep, and all these in the English tongue, lest they patter them over as ignorant Papists their Ave Maries, and do not understand them. These must be taught the poorest, being indispensably necessary; but then where Children can read, their Godfathers must teach them in private all things that may further their Salvation, and also bring them to be Catechized by the Minister where they may be taught more fully. Fourthly, They must endeavour that their Parents bring them up in Vertue and the Fear of God: for without this all knowledge is unprofitable, and therefore they have just Authority to advise these Children to do well, and to reprove them for doing ill, yea to admonish the Parents also if they neglect their Duty. Lastly, Lest any should think this [Page 429] is more than needs, the Exhortation ends with a Co­gent Reason, shewing the necessity of this care, viz. Be­cause the main end of Baptism and the design of all the Rites in it, is, that we may be real Christians, that is, lead holy Lives, and become like unto Christ Quid est Christianus? similitudo Dei quantum possibile est humanae na­turae; si suscepisti Chri­stianismum, festina fieri similis Deo. Basil. Hex­am. Hom. 10. [...]. Hierocles., whose name we are Baptized into, and whose Religion we have undertaken: if we do not live the more free from Sin, and do more good works, we might as well have been Unbapti­zed, yea it shall be more tolerable for Turks and Infidels. You God­fathers and Godmothers have done the Child little kindness, if you look after it no further, you have assisted it in vowing and engaging to be the Servant and Souldier of Jesus Christ, in abjuring and renouncing all Wickedness, and will you not do something to procure it may perform these? Be assured that Baptism will nei­ther do you nor them good, unless it make you more holy afterwards, but will be the aggravation of your Condemnation. Wherefore I will conclude with a threefold Admonition. 1. To Parents, who must chuse such Sureties as may be assistants to them in their weigh­ty Charge, and must be either so pious to bring up their Children well, or so humble as to be willing to be told of it by those whom God and the Church hath made their Supervisors. But if Parents be proud and scornful, or take such advice in evil part, they are doubtless guilty of the breach of this Vow. Secondly, To Sureties, Let them not be discouraged from this pious underta­king, by the Duty attending on it, for it is uncharitable to refuse it, and others have done it for us; we are bound to all these things for our selves, and every Chri­stian [Page 430] must reprove his offending Brother, yet by thus en­gaging we become an instrument of our Neighbours Salvation, nor shall we need to bring any guilt upon our selves, for we may easily deliver our soul; And when we do become Sureties, we may declare to the Parents, that it is our Duty and Resolution to endea­vour the Salvation of this Child. Let them take it well or ill, let us not displease God and endanger our own Souls Amici vitia si feras, facis tua. P. Mim. Ʋti­liores sunt plerum (que) ini­mici objurgantes, quam Amici objurgare metu­entes: Aug. ep. ad Hieron. Molesta veri­tas, siquidem ex eâ odi­um nascitur: sed multo [...] molestius obsequium, quod peccatis indulgens praecipitem ferri ami­cum sinit. Cicero. for fear of giving them of­fence; Let us resolve we will an­ger them rather than connive at their Childs ruine: It is a cruel and mischievous modesty to be ashamed to speak for God where two Souls are concerned, our own and his for whom we are enga­ged. Let not others negligence be a President or excuse to us, for we see Religion almost lost, while none take care of Childrens Religious Education: And if Sureties do instruct, exhort, and reprove their Charge, they have done their part, and must leave the success to God. Thirdly, To those that are Baptized, You must be thankful to and reverent to­wards your Sponsors, and give them leave to reprove you, taking all in good part from them, and being desi­rous to learn your Duty. And let us all that have re­ceived this Sacrament, Remember our Vow unto our lives end, for it will arm us against Sin [...]· Ig­nat. Ep. ad Polycarp., to consider how solemnly we have renounced it; and Luther tells us of an Holy Virgin that con­quered all the Devils Temptations, by Crying out, I am Baptized, I am a Christian. If we fall off to an Evil Faith, or Wicked Life, we are not only disobedient or [Page 431] deceived, but perjured and forsworn; and we forfeit all the Grace that we had begun to receive, and the Glory to which we were sealed. Let our lives shew we did obtain some Grace in Baptism, by early beginning to cul­tivate that good Seed, before it be choked with the Weeds of evil Lusts. Let the younger labour to keep out sin by speedy applying themselves to good exercises, and the elder labour to regain by unfeigned Repentance their former Purity, remembring from whence they are fallen; so shall Baptism not only let us into the way to Heaven, but be a means to keep us in the same, till we come to the enjoyment of a blessed Immortality, Amen.

A Brief Discourse upon the Office of Confirmation.

THE Conclusion of Baptism being an Admo­nition that the party Baptized may be brought to Confirmation, would have obliged us to treat of this Rite there; but because the Church hath made it a peculiar Office, we may allow it a peculiar Discourse, and it doth most fitly follow that of Baptism, being so nearly allyed to it, and in pursuance of that great Vow to the observance whereof we are all so strictly bound: only before we enter upon the Parts of this Office, we shall first survey the Original thereof.

Although our Lord Jesus did not expresly institute Confirmation as he did Baptism and the Holy Eucharist, and so it is not properly a Sacrament; yet Aquinas fan­cies the reason why this had no positive institution, was, because the Holy-Ghost (which is herein to be com­municated) was not given till after Christs Ascension, John 7.39. yet in his promising the Holy Spirit to his Disciples, and to remain with his Church for ever, John 14.16. he seemed to suppose that there should be some Rite instituted by them for the perpetual Collation of the Spirit. The first Converts indeed whom the Apo­stles Baptized were confirmed by the immediate Hand of God, and he by miraculous gifts of the Holy Ghost sealed their Baptism, and attested the Religion into which they had entred: But it was not long before the Apostles were appointed to Minister in giving the Holy Spirit to the newly Baptized, and then they instituted [Page 433] the Rite of Laying on of hands: and God was pleased so far to approve their institution, that he did actually give wonderful measures of the Spirit to those on whom they laid their hands, thereby honouring the Go­vernours of his Church, and engaging all the Members thereof to be subject to them, and to be at Peace one with another: This appears from that famous instance, Acts 8.14, 15, 16, 17. where when the Samaritans had been Converted and Baptized by Philip the Deacon, they did not receive the Holy Ghost, until St. Peter and St. John had Confirmed them Id quod deerat à Petro & Johanne fa­ctum est, ut oratione pro eis habitâ & manu im­positâ, invocaretur & infunderetur super eos Spiritus Sanctus; Quod nunc quo (que) apud nos ge­ritur: Cypr. ep. ad Jubai. ita Hieron. in Lucif. Innocent. l. 1. ep. 3. &c., from whence the Fathers generally de­duce this Practice: But that this was generally constituted among the Apostles is evident because St. Paul meeting with some Baptized Persons at Ephesus, did in like manner lay his hands upon them and confirm them, Acts 19.6. of which he minds them, Ephes. 1.13. In whom also after that ye be­lieved ye were sealed with that holy Spirit of Promise: And so we may justly believe he did in other Churches, whereupon he saith to those of Corinth, 2 Corinth. 1.21, 22. Now he which Confirmeth us Graec. [...]. with you in Christ, and hath A­nointed us is God, who hath also sealed us, &c. And when this great Apostle comes to reckon up the Fundamentals of Religion, Hebrews 6.1, 2. amongst them he placeth, The Laying on of Hands, which can­not well be meant of the Imposition of hands in absol­ving Penitents, since that is included in Repentance before, nor yet of Ordination which is one of those Mysteries of perfection to which St. Paul goes on, [Page 434] Chap. 7. But in regard it follows Baptism, and is a Doctrine to be taught to Catechumens or young begin­ners, it is most likely to be meant of Confirmation, and so it is interpreted by St. Chrysostome, The Doctrine of be­ing prepared to receive the Holy Spirit, which is given by imposition of hands. St. Cyprian also applies that of our Saviour, John 3.5. of being Regenerated with the Spi­rit as well as with Water, to this Mystery Tunc enim plenè san­ctificari & esse filii Dei possunt, si Sacramento utro (que) nascantur, cum scriptum sit, Nisi quis na­tus fuerit ex Aquâ & Spiritu, &c. Epist. 72.. Which is so often al­luded to in Scripture, and so plain­ly to be proved from thence, that those who disallow it, are forced to pretend, that this Apostolical Usage, Laying on of Hands, was only a Personal Priviledge, and was to cease when mi­raculous inspirations did not accompany it. But besides that we might argue that the Spirit is to abide in the Church for ever, and that Christians have and need it now, though not in such wonderful measures, yet as really and effectually to the purposes of Sanctification, as any had it then; wherefore there is no reason the Rite of Communicating it should cease; besides this I say, we can easily Confute this pretence, by shewing that the Church did in every Age continue this Custom of Confirming after Baptism, which proves they did not imagine it was a Temporary Institution. We might here alledge the Testimonies of Dionysius, and Clemens Romanus, as also the Epistles of Ʋrban and Melchiades Dionys. Eccles. hie­rar. cap. 4. Clement. Constit. l. 3. c. 17. & Epist. 4. Urban. E­pist. ad omnes fidel. Melchiad. Epist. ad E­pisc. Hispaniae., which though they are not so antient as their pretended Authors, yet in their due place are not wholly to be rejected, these therefore we omit as being liable to Exception: But we find in Eusebius, that the Asian Bishop, not only [Page 435] Baptized but Confirmed the young Man which St. John delivered to him Euseb. Eccles. hist. l. 3. cap. 17.. Tertullian who lived in the second Century plainly affirms, That they laid on hands after Baptism to invite the Holy Ghost Dehinc manus impo­nitur advocans & invi­tans Spiritum Sanctum, de Bapt. cap. 6.. And elsewhere, The flesh is sealed, that the Soul may be defended, the flesh is shadowed by imposition of hands, that the Soul may be illuminated by the Spirit Idem de Res. carnis Cap. 8.. About fifty years af­ter, St. Cyprian is most express. Ʋpon those (saith he) who have been baptized in the Church, and received Ecclesiastical and lawful Baptism, the Holy Ghost is invocated and poured out, Prayer being made over them, and hands laid upon them: and more to the same purpose Qui in Ecclesiâ bap­tizantur per Praepositos Ecclesiae offerantur, & per nostram orationem, & manûs impositionem Spiritum Sanctum con­sequantur. Epist. ad Jubaian. 73.. About the same time was that Epistle writ by Dionysius of Alexandria men­tioned by Eusebius Eccles. histor. l. 6. cap. 45., wherein he saith, that though Novatus were Baptized, yet being not consummated with the seal of Confirmation, he could not receive the Holy Ghost. To this may be added the 77 Ca­non of the Council of Eliberis, which requires the Bishop should confirm by his Bene­diction, those who had not been Baptized in his pre­sence: For it is to be noted that when the Bishop was present, and the Person baptized was of full Age, the Rite of Confirmation immediately followed Baptism; Which otherwise (in the Western Church especially) was deferred for some time after. The next Authority may be derived from the Council of Laodicea, An. 365. which [...]· Canon. 48. saith, [Page 436] That the Baptized must after he anointed with the Heavenly Ʋnction, that they may be partakers of the Kingdom of God. And nothing is more full than St. Ambrose, who lived about 20. years after, Who puts the young Christian in mind of the Spiritual Seal which he had received Accepisti signaculum spirituale — signavit te Deus Pater, confirma­vit te Christus, &c. lib. de initiand. cap, 7.. And tells us this spiritual Seal was, when (after Baptism) the Holy Ghost was poured forth at the invocation of the Priest Post fontem superest ut perfectio fiat quando ad invocationem Sacer­dotis S. Sanctus in­funditur. de Sacram. l. 3. Cap. 2.. And in ano­ther place Comment. in Hebr: 6. initio., By Imposition of hands it is believed the Spirit may be recei­ved, which is wont to be done after Baptism, by the Bishop, for the Confir­mation of Ʋnity in the Church. His Contemporary also S. Basil records, that Eubulus and he were confirm­ed by Bishop Maximus. And to conclude, St. Hierome a man of the same Age speaking of Confirmation saith, This Observation by the Authority of Scripture, was derived upon the Bishops for their honour — and if there were no Authority of Scripture, the consent of the whole World in this matter would have the force of a law Hieron. Dialog. ad­vers. Luciferianos.. It will be needless to descend lower, where testimonies grow still more numerous; only we may add, that Confirmation in our sense is allowed by the Lutheran Churches Confessio Saxonica de Confirm., and constantly practi­sed in Bohemia Comenius Annot. in Ration. disciplin. Ec­cles. Bohem. cap. 3. Sect. 3., nor is it condem­ned by any sober Protestants. And therefore, as our Church hath pru­dently and piously retained it, we ought to have a high Veneration for it, especially since we are all baptized usually in our infancy. And that (when­ever we are partakers of it,) it may be really effectual to us, we will briefly consider the way of its Administration, beginning with the method of the whole Office.

The Analysis of the Order of Confirmation.

  • The Order of Confirmation hath Three Parts.
    • 1. The Pre­paration for it, by
      • 1. A serious Admo­nition, in
        • The Preface,
          • To the end that Confir­mation may be mini­stred, &c.
      • 2. A solemn Stipu­lation, in
        • The Interrogation,
          • Do you here, in the pre­sence of God, &c.
        • and Answer,
          • I do.
      • 3. Acts of Praise, in
        • The Versicles,
          • Our help is, &c.
        • and Responses,
          • Who hath made, &c.
      • 4. Supplication for the gifts of the Spi­rit, in
        • The First Prayer,
          • Almighty and everliving God, who hast vouch­safed to, &c.
    • 2. The Rite it self, as to
      • 1. The Act, or the Ceremony, viz.
        • Laying on of Hands.
      • 2. The words which do accompany it,
        • The Solemn Bene­diction,
          • Defend, O Lord, this Child, &c.
    • 3. The Con­clusion, be­ing
      • 1. More general Pe­titions, in
        • 1. The Versicle, and Response,
          • The Lord be, &c.
          • And with thy, &c.
        • 2. The Lords Pray'r
          • Our Father, &c.
      • 2. More peculiar to the Occasion, in
        • The Proper Collect
          • Almighty and everla­sting God, who makest us both, &c.
        • The last Collect,
          • O Almighty Lord, and everlasting God, &c.
      • 3. A Benediction, viz.
        • The final Blessing,
          • The Blessing of God Almighty, &c.

§. 1. The Preface.

To the end that Confirmation may be Ministred to the more edifying of such as shall receive it, &c.] Our Church is so far from esteeming Ignorance to be the Mother of Devotion, that there are all endeavours used that every Office may be performed with under­standing, to which purpose this (as well as other Offi­ces) begins with a Preface, wherein those who come to Confirmation are taught what they are about to do, and what is required of them, for this is most agreeable to St. Pauls great Rule, 1 Corinth. 14.26. Let all things be done to edification, that is, to the most profit and spi­ritual advantage of those who partake of these Myste­ries. Now as to this of Confirmation, in the present Greek Church it is always done at the same time with Baptism, even to Infants as well as Adult, for fear they should die without it [...]. Gabriel Episcop. Phi­ladelphiae.; and in the Roman Church Infants were con­firmed very soon after Baptism, up­on the perswasion that they were not perfect Christians without this Aquinas sum. 3. p. quaes. 72. artic. 9.. In England about Lestrange Alliance of Divine Office. Ex Edmundo Cantuar. de Baptismo. Anno. 1230. 400. year ago, Children were usually Confirmed at five years of Age: Which was sooner than they could apprehend the design, or do the Duties of this Ordinance; where­fore now, in the Latine Churches especially, Children are not admit­ted to be Confirmed till they be of fuller Age, that so op­portunity may be given to the Parents and Godfathers, and to the Rectors of the Church, to instruct and admonish them more diligently in the Faith which they have professed [Page 438] in Baptism; Cassander consult. cap. 9. The Assembly at Trent appoints it be administred between seven and twelve years of Age; and a Synod at Milan, Anno 1565. positively forbids the Confirming of any under seven: But because there is great variety in regard of the difference of Childrens Capacities, and manner of Education; therefore the Old Canon Law fixed no time, but requi­red they be of perfect Age De consecrat. di­stin. 5. can. ult. jejuni, &c., which the Gloss doth ill to interpret Twelve-year-old, since the mean­ing is, That they be of competent years to profit by Confirmation. And in the same man­ner doth our Church nominate no year, but appointing it be done only to such as are come to years of dis­cretion, and are well instructed in the Catechism, for how can Children renew their Vow, unless they under­stand what it is? It was formerly promised for them, and now they are to engage, that they will renounce all Evil, believe the Articles of the Christian Faith, and keep the Commandments of God; wherefore it is ab­solutely necessary, that they first understand the reason­ableness of their Renunciation, the truth of the Creed, the meaning and extent of the ten Commandments, together with the use of Prayer and the Sacraments for obtaining Grace to observe them, or else they can never make a prudent, or a lasting Resolution; The promise was made by others when we were altogether uncapa­ble, but now that God hath spared us to years of dis­cretion, it becomes our own Duty, and we must by de­liberate choice take it upon our selves; and as this Pre­face notes, those are the two great ends and benefits of this Duty. 1. That every one may expresly consent to the Covenant in which he is so highly concerned. 2. That he may before God and many Witnesses engage to per­form his part thereof. Not much unlike this is that Cu­stom [Page 439] of the Jews, of bringing their Children before the Congregation at 13. years old, when they have learned the Law and the Misnah, and their daily Prayers, where­upon they are declared Sons of the Precept, and hence­forth to answer for their own sins, and so the rite ends in Praises and Supplications, Buxt. Synagog. Jud. cap. 3. Considering therefore here is so great a work to be performed, Ministers, Parents, and Godfathers must most diligently prepare those under their Charge for it, and they who are to be Confirmed, must examine themselves if they can freely and willingly make this Vow without any reserve or hypocrisie, and consider how they may keep it; and that some Days before be set apart to this purpose is very convenient, for it was an old Order that all should fast before they came to so weighty a Duty. We must not dare to come for Company meerly, or for fashion-sake, nor let it be said of us as Sidonius did of Theodorich, His worship of God is such, that every one might perceive, he shewed that observance, rather out of Custom, than for any Reverence to Religion, Sidon. ep. 1. for then we shall not only be condemned by Men, but by God also.

§. 2. The Interrogation and Answer.

Quest. Do ye here in the presence of God, and of this Congregation, renew the solemn Promise and Vow, &c. Answer. I do.] The most antient and universal way of obliging our selves by Words, is Sti­pulation, that is, by a Question and Answer, which is the most approved by the Roman Laws, because it gives the Party to be obliged, opportunity to consider what he is to bind himself unto, and so may give a deliberate Answer. Justinian. Institut. lib. 3. Tit. 6. §. 1. Which method was antiently used in Confirmation, wherein [Page 440] we are asked by the Highest Minister of Religion, the Bishop himself, whether we will renew our Baptismal Vow Inde olim vocatur [...]· Constitut. Apostol. lib. 3. cap. 17.. And to this he solemnly chargeth us to answer as in the pres [...]nce of God and the whole Congregation; and for greater se­curity, one Godfather or Godmo­ther is peculiarly required Pro eo qui promittit solent alii obligari qui fidejussores appellantur, quos homines accipere solent dum curant ut di­ligentiùs sibi cautum sit. Justinian instit. lib. 3. tit. 21. Sect. 1., as a pledge of our sincerity, and to be a continual Monitor to us to keep our Vow, as well as a Witness of our making the same. So that it behoveth every one who is to be Confirmed, to consider well, and answer sincerely, lest he affront God to his very Face, who discerns the Heart, yea lest he abuse his Witnesses, and the whole Congre­gation who will testifie against him at the Dreadful Day of Doom. We were every one obliged before, but in regard that Vow was made by others for us, and long since, when we were uncapable, it is thought fit by the Church there should be a Novation (as the Civil Law calls it) that is, that we should renew the Obligation in our own Names, that so the Vow may have the greater force upon us: But it is so much our Interest and Ad­vantage to consent to Gods terms and engage our selves in his Covenant, that if we know our own benefit, we shall need no urging to it, but as soon as we hear the blessed Question shall heartily and thankfully agree to it Fides suadenda non imperanda: Bern. in Cantic. 66. Nemo co­gitur ut credat invitus. Cassiodor. variar. l. 2.. There are indeed many Duties to which you do bind your selves, but without them you cannot have Eternal Life. So that it is no more than if the Bishop should say thus: Since you cannot be saved unless you renew your Vow, &c. will you renew it and [Page 441] keep it, that you may be saved? who would not Ans­wer, I will: You have been spared now by Go [...] to those years that you can consider, what benefi [...]s you [...]ill have by making and keeping it, and what sad miseries you run into by breaking it, so that it may justly be ex­pected you shall upon good grounds say, I agree to it with all my Heart, before God and all this Congrega­tion; And when you have engaged, remember as the Greek Church speaks to the Catechumen after his solemn promise to be A Christian, The Bonds are now sealed, and Christ hath received them who is in He [...]ven, mind your promise, and fulfil your Engagement, which will openly be produced at the Day of Judgment. — Take heed you blush not at Christs dreadful Tribunal, where all the powers of Heaven tremble, and all mankind stands to be judged — where the Devil will be present to accuse you, saying, Lord this wretch in word renounced me, but in deed was my servant. Then Angels shall sigh▪ and Holy Men shall bewail your Misery. But Father nor Mother cannot help you; Bre­thren and Friends will not own you, but every man shall be naked and destitute — Consider th [...]refore and provide for your own safety: Euchologion Graecor. in Orat. ad faci­endum Catechum.

§. 3. The Versicles and Responses.

Upon the hearing of this good Confession, The whole Church express their joy and their desires it may be confirmed, in some of the Words of Davids Psalms, which are often used in Antient Liturgies, and are very properly inserted here, that the whole Congregation may join, I. In the profession of their Faith in God. II. In the giving glory to him. III. In begging ac­ceptance from him. The particulars follow.

I. Psalm Cxxiv. 7. Our help standeth in the Name [Page 442] of the Lord. Answ. Who hath made, &c.] When we consider how at our Admission into the Covenant of Grace, The snare (of the D [...]vil) was broken, and we were delivered, ver. 6. we are admonished to confess it was by the Help of God, and to prevent spiritual Pride the Bishop minds us we cannot keep this promise by our own strength Sed ne putes te viri­bus tuis hoc posse, atten­de cujus est opis: Au­gust. in loc., but we may have Help from him who made Heaven and Earth, and therefore ought not to despair.

II. Psalm Cxiii. 2. Blessed be the Name of the Lord: Answ. Henceforth World without end.] And since the Name of this glorious Lord God hath been our only help, and shall be so for ever, Have we not all possible reason to magnifie and praise his Name now our selves, yea and to desire that it may be Blessed and glorified to all Eternity? for he pi­tied and visited us, he redeemed and washed us from our Sins in the Laver of Regeneration, and in the fountain of his Sons Blood, and he hath now encreased the num­ber of his professed Servants. Oh that his Mercy may be remembred for ever and ever.

III. Psalm Cii. 1. Lord hear our Prayers. Answ. And let our Cry come unto thee.] From the Remem­brance of his former favours we are encouraged to ask for more, and in this Humble manner, we crave Audi­ence of the King of Heaven before our Supplication be­gin. The Bishop is going to pray and cry to God on our behalf, and we and all the Congregation are about to join with him in Prayers for the good Spirit which we need, and in earnest Cries to be delivered from the Evil Spirit to which we were in Bondage; first, there­fore we crave acceptance, and desire that by his An­swering our Requests we may perceive our Cry hath come unto him; or as St. Augustine observes, the Phrase [Page 443] is doubled to shew the vehement desire and fervent affections of the Petitioners In geminatione af­fectus petentis est. Aug. in locum.. Wherefore we must speak this with an earnest Devotion, so shall we (no doubt) make way for the following Prayer to pierce the Clouds.

§. 4. The first Prayer.

Almighty and Everliving God, who hast vouchsa­fed to regenerate these t [...]y Servants, &c.] Before the Imposition of hands there was a Prayer made for the gifts of the Spirit to be poured forth upon the party to be Confirmed, as appears by the Testimonies of S. Cy­prian, Tertullian, Ambrose, &c. before cited: For al­though the Spirit do go along with the Water in Chri­stian Baptism, yet the Apostles thought it necessary to lay their Spiritus autem San­ctus in solâ Catholicâ per manus impositionem dari dicitur: Aug. in Donat. de Bap. l. 3. c. 15. hands on the Baptized that they might receive the Spirit in greater measures, and the Fathers thought it was particularly given by this Rite. Nor is it any won­der (saith one Raban Maurus de institut. Cleric. lib. 1. cap. 30.) if a man have a double Ʋnction in order to recei­ving the Holy Ghost, since the Spirit was twice given to the Apostles themselves, John 20.22. Acts 2.4. especially since the Spirit is given to several purposes (as the former Author notes) viz. In Baptism, to consecrate an habitation to God; In Confirmation, to de­clare that the seven-fold grace of the Holy Ghost is come into us with a fulness of Sanctity, Wisdom, and Virtue. Or, as Eusebius Emissenus serm. de Pentec. In Baptism the Holy Spirit gives what is sufficient to make us inno­cent, but in Confirmation it gives increase and makes us gracious. In short, there the Spirit was bestowed to [Page 444] cleanse us from sin, here to adorn us with all its Graces Albaspin. observat. lib. 1. 25.. According to which An­tient Doctrine this Prayer is Com­posed; First, to acknowledge the former gift, and then to Petition for the second, in the very words almost of that Antient Prayer which came between Baptism and Confirma­tion in the Greek [...] ▪ Euchologion. Graecor. pag. 355. of­fic. S. Baptism. Liturgy. Bles­sed art thou O Lord God Almighty, — Who now hast pleased to regene­rate this thy new inlightened Ser­vant, by Water and the Holy Ghost, granting him a pardon of all his voluntary, and involuntary Sins: Do thou O Lord and merciful Go­vernour of all, bestow upon him also the seal of the gift of thy Holy, Om­nipotent, and ever to be adored Spi­rit, &c. And it is very fit we should praise God for the Grace of Baptism, before we beg that of Confirmation; especially because the washing of us from Original Sin in the holy Laver, did cleanse and prepare us that we might be pure Tem­ples for the Holy Ghost to dwell in; the greater mea­sures of the Spirit now begged, are but in pursuance of the former mercy. The Lord did then consign us to the Spirit, and now we pray it may visibly exert it self: He then lifted us as his Souldiers, and we have been ever since by Catechising trained, Gen. 14.14. and now are going into the Field against our spiritual Enemies, so that we shall need more visible and more efficacious as­sistances; wherefore we pray for all the gifts of the Holy Spirit, which in the Old Greek and Latine Tran­slations are reckoned up to be seven, Isai. 11.2. and [Page 445] from thence are transcribed into this Prayer, and these seven are put for all, because the Scriptures describe the gifts of the Holy Ghost by seven Spirits, Revel. 1.4. Chap. 4.5. & 5.6. whence also we often read in the Antients of the sevenfold Grace of the Spirit Ambros. in Luc. 9. item Raban. Maurus, lib. 1. c. 30., and the number Seven is put for the Holy Spirit it self Septenario numero significatur Spiritus san­ctus. August. de Civ. dei, l. 11. c. 31.. But for these seven here reckoned up, it is certain they were in the same Words repeated in the Office of Confirmation as long ago as St. Ambrose his time, who saith, Remember that thou hast received the Spiritual seal▪ the Spirit of Wisdom and Ʋnderstanding, the Spirit of Counsel and strength, the Spirit of Knowledge and Godliness, and the spirit of holy fear Ambros. lib. de ini­tiand. c. 7.. And in ano­ther place Idem de Sacram. lib. 3. cap. 2., It remaineth after Baptism (saith he) that we be made compleat, when upon the Pray­er of the Priest the Holy Spirit is poured into us, the Spirit of Wisdom, &c. as before. Where he further instructs us that all gifts and graces belong to the Spirit, but these are the most Eminent and Principal, so that they are put for all the rest. We must not be too curious in the particulars, since many of the Words seem to be synonymous, yet we may thus distinguish these seven gifts: 1. The Spirit of being wise in Spiritual things. 2. The Spirit of apprehend­ing what we are Taught. 3. The Spirit of prudent managing all our Actions. 4. The Spirit of power to execute all our religious purposes. 5. The Spirit of discerning between good and evil. 6. The Spirit of Devotion in Gods service. 7. The Spirit of Reverence to be expressed towards God in our whole Conversa­tion. These are the blessed gifts for which the Bishop [Page 446] prays, that we may be wise and apprehensive, prudent and couragious, discreet in our choice, devout in our duties, and pious in our Lives; and if these can be ob­tained we may be assured all graces will spring from these Roots, Charity and the love of God, Humility and Watchfulness, Faith and Holiness, Meekness and Patience, Temperance and Chastity, and what not? Let us therefore kneel reverently, and join devoutly with the Holy Man, let us open our hearts by earnest desires, and stretch out the hands of Faith and Hope to receive these so much needed, these so inestimable gifts; and let us not doubt but God will hear his own Servant, and gra­tifie our desires; Christ hath promised to give these gifts to us, and others have received them in the use of this very means, so that if we ask heartily, and be­lieve firmly, God will by the same means give them un­to us also.

§. 5. The laying on of Hands.

The imposition of Hands is one of the most antient Ceremonies in the World, observed by Jacob in the gi­ving of his blessing, Gen. 48.14. and by his Example ever after practised among the Jews in Benedictions, in conferring of all holy Offices, Numb. 27.18. and to many other purposes in their Religion; whereupon our Lord Jesus used it also when he blessed little Children, Math. 19.13. as well as when he healed the sick, Math. 8.15. and the Apostles adopted it to be the Rite, for Communicating the Spirit in Confirmation, Acts 8.17. which was so regularly observed, that it gave name to the whole Office, which is called, Laying on of Hands, Hebrews 6.2. as we noted before, and not only St. Augustine August. in Donat. de Baptis. lib. 3. cap. 16., but most of the Latine Writers call it [Page 447] usually Imposition of Hands; nor was Confirmation ever Ministred without Laying on of Hands Dehinc manus impo­nitur advocans & invi­tans Spiritum Sanctum. Tertul.. The Roman Church of late hath left it out, and instead thereof use anointing and giving the party a Box on the Ear: But our Church hath restored this Essential and Apostolick Rite; and as upon Moses laying his Hands upon the Se­venty Elders, God put his Spirit upon them, Numb. 11.17. so we hope he will impart it to us when the Bishop lays his hand upon us, See Numb. 6.27. and therefore we kneel most humbly that we may receive it. It was antiently the manner for the Bishop to lay both his hands a-cross on the head of the confirmed, not only in imitation of Jacob, Gen. 48. but with allusion to the Death of Christ in whom we believe, and from whom we receive the Holy Ghost. But this is now laid aside. It may seem more strange to some, how our Re­formers came to omit the Ceremony of anointing with Oyl, used so antiently in the Latine Church, and in the Greek also, that it hath caused the whole Office to be called Chrism, or Anointing, and by that name it is cal­led in some very antient Canons: But it must be con­sidered, that this Oyl or Chrism is not of Apostolical In­stitution, nor use in Confirmation, but was added after their times in allusion to that Oyl unto which the Holy Spirit is compared, for its healing and flaming quali­ties: and I am apt to believe this anointing was first added to the office of Baptism, but not used in Confirma­tion till afterwards, which hath occasioned divers to mistake, who apply many places of Antiquity where the Baptismal anointing is mentioned, as if they be­longed to Confirmation. However this Chrismation is accompanied with much superstition in the Roman Church, and hath excluded the more antient Rite of [Page 448] laying on of hands; so that our Reformation hath re­stored the Primi [...]ive Ceremony, and rejected the Anoint­ing, well-knowing it was not essential to this Office, nor used by the Apostles, so that if any shall object there is a deficiency in our Confirmation, he may say there was a defect in that of the Apostles also, since we do all that it is recorded they did. Nor is our Church more careful to keep to the Apostolick pattern in the Ceremony, than in the Person who performs this Rite; appointing it only to be done by a Bishop, because though Philip had libe [...]ty both to preach and to Bap­tize, yet the Apostles only could confirm, Acts 8.14, 15. Chap. 18.6. and thereupon the Antient Church did ever reserve the honour of disp [...]nsing this Administra­tion to the Bishops their Succ [...]ssors, as all the Fathers with one consent testifie [...]· Dio­nys. Eccl. hier. cap. 5. Ad confirmationem uni­tatis in Ecclesiâ Christi, à Pontificibus fieri so­let. Ambros. in Heb. A solis Episcopis: Au­gust. quaest. 44. in N.T. [...]· Chry­sost homil in 18. Act.; and though St. Ambrose mention the Presbyters in Aegypt, who consign in the Bishops absence Ambros. Comment. in Ephes 4., yet we may gather from St. Augustine August. Quaest. 101. in Vet. & Nov. Test., that is meant of their Consecra­ting the Elements; and if any where else we read of the Priests Anointing, it is usually meant of the anointing in Baptism; For that of Confirmation was ever thought to be the Bishops Prero­gative. But then as the Bishops have the sole honour, so they have also the whole Charge of this Du­ty Non est dignum ut in­de exigis honorem. unde refugis laborem. Bern. Ep. 87. See the Lx. Canon of our Church., and since it must be wholly undone, if they perform it not, the Church hath enjoined the fre­quent Administration thereof unto those Reverend Fathers, whose peculiar priviledge of [Page 449] Confirming, is apt to beget a greater Veneration of it in the minds of devout people, and to make them ex­pect nobler effects from that Office, which none but the highest Minister of Religion can Celebrate.

§. 6. The Benediction.

Defend O Lord this thy Child (or this thy Ser­vant) with thy Heavenly Grace, that he may conti­nue thine for ever, &c.] The present Church of Rome is very Magisterial in the Words of this Rite, for the Bishop saith, I seal thee with the sign of the Cross, and I Confirm thee with the Oyl of Salvation: the Greek is something more modest, saying only, The Seal of the gift of the Holy Ghost. Eucholog. But ours is the hum­blest form of all, being an earnest supplication to shew that the Bishop doth not pretend to give the Spirit from himself Deus dat Spiritum Sanctum, non enim hu­manum hoc opus, ne (que) ab homine datur, sed qui invocatur à sacerdote à Deo traditur, in quo Dei munus est ministerium sacerdotis. Ambros., but he begs it of God, whose Steward he is, and the in­strument to convey it to us. It is probable also, that it was most an­tiently done by Prayer, since St. Au­gustine saith, Imposition of hands was a Prayer made over a person Manûs autem impo­sitio [...] quid est aliud, nisi oratio super hominem? August. in Donat. de bap. l. 3. c. 17.; and St. Ambrose notes, that even St. Paul himself was not so bold as to communicate the Spirit autorita­tively to his new Converts; but he begs it of God for them, Coloss. 1.9. Impetrare optavit, non imperare praesump­sit. Ambros. de Spir. Sanc. l. 1. c. 7. Now the party confirmed ought chearfully to hope this Prayer shall be accepted, and while the Bishops hand is over our head, we ought to meditate, that God himself will keep us in the shadow of his hand, Isai. 49.2. and that by this Rite is signified, that the Lord will [Page 450] stretch out his Hand to Defend us against all our Spiri­tual Enemies. We have given up our selves to be his Servants, and the Hand of the Lord is with us, Luke 1.66. that is, his Spirit is upon us, and if we keep close to him, none can pluck us out of his hand, John 10.28, 29. but we may continue his for ever; Satan will as­sault us, the World will allure us, and the Flesh will entice us, to break this Vow, but the Holy man prays we may be defended by the Spirit of grace, so that we may never fall off, as too many have done. It is a com­fort to see so many Dedicating themselves to God, but it is also a sad consideration, that scarce one of twenty remember this engagement, but they first forsake God, and then he forsakes them for ever, 1 Chron. 28.9. Oh then let us pray, that neither we nor any of our Rela­tions may prove Apostates or Backsliders, but that we may remain under the divine protection, and continue his to our lives end: For if we keep united to this Li­ving Root, we shall not only live, but flourish, grow, and bring forth more and more fruit, John 15.2. The Grace now imparted, is of that nature, that if we che­rish it, we shall encrease daily therein, and therefore the Bishop prays we may not only have the Spirit at pre­sent, but that we may grow in Grace every Day, even until we be fitted for glory, and be partakers of Gods Heavenly Kingdom, as the Council of Laodicea speaks. And since so excellent a Prayer is made by so eminent a Person, with so antient a Rite, let every one for him­self, and every one for his Children, Servants, or Friends, add thereto a most affectionate Amen.

§. 7. The Versicle, Response, and Lords Prayer.

The Lord be with you. Answ. And with thy Spi­rit. Our Father, &c.] We have fully discoursed of [Page 451] these Devotions, Comp. to the Temple, Part. I. and shall only note here, That the Parties Confirmed, ha­ving professed their Faith, and vowed Obedience, ought now to be saluted as Brethren, and are to be reckoned among the Faithful, as being sealed with the Seal of God, and now belonging unto his Family [...]. Gregor. Nazianz.. The Spirit hath been gi­ven to them, we pray therefore it may remain with them. The Bi­shop desires the Lord may assist them in blessing his Name for these Mercies, and they mutually pray the Lord may assist the spirit of the holy Man, who is praying for them. And then all most fitly join in saying the Lords Prayer, Which the whole Church sayeth, and shall say unto the end of the World. August. retract. lib. 1. cap. 19.

§. 8. The Proper Collect.

Almighty and Everlasting God, who makest us both to will and to do those things that be good, &c.] Without me (saith Christ) ye can do nothing, John 15.2. and the better sort of Heathens confessed, that the power to do good as well as the will to chuse it, was from Heaven [...]· Pindar. [...]· Hie­rocles.; which Truth as it is expressed in St. Pauls words, Philip. 2.13. is made the foundation of this address. We have heard these Persons willing to chuse, and ready to promise that which is good, wherefore we confess God gave them the will, and he can only give them Power to perform that which they have promi­sed; and since he hath made them willing already, we hope he will make them able also; for though the will [Page 452] be good, yet if it produce no suitable actions, it will but aggravate their Condemnation, and that is the rea­son why we pray so oft and so earnestly for them. The Bishop hath now in imitation of the Apostles (as all Parties confess Hic unus locus abun­dè testatur hujus cere­moniae originem fluxisse ab Apostolis. Calvin. in Heb 6. Exempla Apo­stolorum & veteris Ec­clesiae vellem pluris aesti­mari: Zanchius. Vide Chemnit. Examen Con­cilii Trident. part. 2. de confirm.) laid his hands upon these Persons, and as Christ shewed his favour to little Chil­dren, Math. 19.15. by laying his hands on them, and expressed his love to St. John by the same sign, Revel. 1.17. So the Holy Man hath laid his hands on these as a token of Gods favour, and therefore he is concerned to pray that it may not be an empty and insignificant sign; but that the Hand of God may be over them for ever, even when his hand is removed, and that Gods Spirit may be always with them; which Petitions are well Paraphrased by that Prayer of the Greek Church, Lay thy mighty hand upon him, and protect him by the power of thy goodness, keep this holy Seal inviolable, and vouchsafe to bring him to Eternal Life, and to fulfill all thy good pleasure [...]· Eucholog. in offic. ab­lut. post S. Baptism.. For thus it is desired here, that the Hand and Spirit of God may continue with us, the one to assist us in the un­derstanding, the other to help us in the performance of the Divine Word, till we come to everlasting happiness. The Word of God shews us the way to Heaven, The Spirit makes us to understand and obey the Directions thereof, so that if God hear this Prayer, we cannot miss of that blessed end. And here we must observe, to what end the Holy [Page 453] Ghost is given us in this Ordinance, not to make us able to speak with Tongues, but to know the Word and do the Will of God. It is the saying of the famous St. Au­gustine: The Spirit which is now given by imposition of hands, is not attested by temporal and sensible miracles, as it was at first, for the commendation of our Faith while it was young, and to enlarge the beginnings of the Church. For who doth now expect that those on whom hands are laid, for receiving the Holy Ghost, should presently begin to speak with tongues? but yet the divine Love is understood to be secretly and invisibly inspired into their hearts by the Bond of Peace which enables them to say, The love of God is shed abroad in our hearts by the Holy Spirit which he hath given us. August. de Bapt. in Donat. lib. 3. cap. 16. So that we must not despise Confirmation in our Church, though it be not attended with miraculous effects, which have been ceased above twelve hundred years; though it impart no gifts, yet it communicates Graces, which are much more desireable; if hereby we gain the De­fence of Gods peculiar protecting hand, and the influ­ence of his Spirit, that we may understand our duty and practise it, so as to go on safely to the possession of Eternal Life, we shall have cause to rejoice that we came to it; and be obliged to give glory to Jesus who with the Father and the Holy Ghost liveth and reigneth, ever one God World without end, Amen.

§. 9. The general Collect and final Blessing.

Both these Parts of this Office are expounded in the end of the Communion Service; The Collect is added here because the Antients believed that Confirmation was a Preserva­tive to both Body and Soul [...]· Cyril. Catech. mystag 3., so [Page 454] that after it we may fitly pray, That God may direct, sanctifie, and govern both our Souls and Bodies, so that we may not stray from his Commandments, and we make it a new Prayer, if we say it with a new Devotion, and apply it to this Occasion. The Blessing concludes all Offices, and particularly ought to end this, in regard it is the Epitome of the whole Administration, which is only a more solemn Benediction, and therefore we must most humbly receive it, and most firmly believe it, that it may be made good unto us, Amen.

The Conclusion.

Thus we have represented a Rite in it self Primitive and Pious, in its Administration pure and separate from all that Superstition had added to it, in its End so excel­lent, that it is commended by Christians of all perswa­sions, and yet alas (however it comes to pass) too much neglected, to the grief of all good Men, the scan­dal of the Church, and the great detriment of Religi­on. Wherefore we cannot leave it till we have pressed the constant observation thereof. The Romanists indeed pretend to prefer it before Bap­tism Hoc sacramentum per­fectivum esse Baptismi, asserit Aquin. sum. 3. p. qu. 72. art. 9. ma­jori veneratione vene­randum & tenendum quam Baptismus. Dist. 5. de consec. can. de his., but must we give it no ho­nour because they give it too much? It is not in our Church set to vye with Baptism, but as of old appointed to pursue the same de­sign, and ordered to make the Baptismal Vow more solemn, and more regarded. We do not abso­lutely deny Salvation to all that want it, but we judge it a great sin to despise it, or wilfully to neglect it; And we think it highly concerns the Church and every parti­cular Person to be careful it be not omitted, and that [Page 455] for these Reasons: I. Because it tends very much to advance the knowledge of Christian People, who are more obliged to teach and to learn, when so solemn an Account is to be given. II. It conduceth to the en­crease of Piety also, and lays fresh engagements upon every one to avoid Evil and to do good, obtaining withal the Spirit for their assistance therein. III. It is an excellent means to preserve the Churches Peace, and may prevent many from falling into Schism and Here­sie, by laying a good foundation at first, and by rescuing the younger from the dire misfortune of Evil guides. IV. It doth effectually confute the clamours of Ana­baptists against our custom of baptizing Children before they can understand; for if this be added, we have the benefit of Baptism against the danger of Death, and yet the same security they pretend to who defer it till riper years. V. Hereby we shall agree with the Apostles, with the Catholick Church in all Ages, with all those wise and holy Men who have enjoined and practised this Rite, and believed great benefits were received thereby: Which Considerations I hope will have their due effect upon all that are concerned. And I. That the Reverend Fathers of the Church will imitate the Piety of the Primitive Bishops, and not esteem it a trouble to go into the Country to confirm Non quidem abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos qui longe in minori­bus urbibus per Presby­teros & Diaconos bapti­zati sunt, Episcopus ad invocationem Sancti Spi­ritûs manum impositu­rus excurrat. Hieron., since they will thereby bring so much good to the Church, & beget in the minds of the People a sin­gular affection to their Persons, and a great Veneration of their Office. II. That Parents and Godfathers who stand obliged by the Baptis­mal Vow, will be careful to obtain a discharge from the Bonds they have entred, and when they have done their Duty in [Page 456] fitting their Charge for Confirmation, I hope they will not repine at a little trouble and charge, but rather go to the Bishop, than want so great a benefit to themselves and to the Child. III. I hope that Ministers will be ready to promote it, considering that when they have fitted their Catechumens for this Office, and brought them to it, they are excellently prepared to receive the benefit of all their after labours, and may well hope to give a good account to God of them. Finally, I wish this serious Advice may encourage all persons who want Confirmation, of what Age or condition soever, to de­sire it, and wait for an opportunity of it, and that it may direct those who come to it to perform their part acceptably, and so as to gain the benefits of it. And also that it may warn all who have been Confirmed, To keep the grace thereof (as St. Cyril speaks) intire and without spot in their heart, daily encreasing in good works, and walking in all well-pleasing to the Author of their Salvation Christ Jesus, to whom be glory for ever and ever Cyril. Catech. my­stag 3.. For nothing can more adorn this excellent Rite than the holy Conversation of those who have been partakers thereof.

FINIS.

A TABLE Of the chief Heads in the Com­munion Office.

Of the Communion Office in general.

the Analysis of the whole Office.

PART. I.

  SECT. Parag. Page.
Of the more general Prepa­ration to the Holy Com­munion.      
Of the Lords Prayer. I. §. 1. 1
the Paraphrase.   2 2
Of the Collect for Purity. II. 1 3
the Analysis.   2 4
the Practical Discourse.   3 &c. 4 &c.
the Paraphrase.   6 8
Of the Ten Commandments. III. 1 9
the Analysis.   2  
the Practical Discourse contain­ing directions and heads of Self-Examination.   3 &c. 11
Of the two Collects for the King. IV. 1 32
the Analysis of the first.   2 34
the Practical Discourse.   3 &c. 35
the Paraphrase.   7 39
the Analysis of the second.   9 42
the Paraphrase.   10 ib.
Of the Epistle and Gospel. V. 1 43
and of the Nicene Creed.   2 46
the Paraphrase of it.   4 50
Of the Offertory and Sentences. VI. 1 53
the Analysis of the Sentences.   3 58
Discourses and Paraphrases of them.   4 &c. ib
Of the Prayer for the whole Church. VII. 1 75
the Analysis.   2  
the Practical Discourse.   3 &c. 78
the Paraphrase.   14 97
Of the warning before the Communion. VIII. 1 101
the Analysis.   2  
the Practical Discourse.   3 &c. 103
Of the Exhortation to the Communion. IX. 1 127
the Analysis.   2  
the Practical Discourse.   3 &c. 129

PART. II.

  SECT. Parag. Page.
Of the more immediate Pre­paration.      
Of the Exhortation at the Communion. I. 1 155
the Analysis.   2  
the Practical Discourse.   3 &c. 157
Of the immediate invitation. II. 1 173
the Analysis.   2 175
the Paraphrase.   3 176
Of the Confession. III. 1 ib.
the Analysis.   2 178
the Practical Discourse.   3 &c. ib.
the Paraphrase.   9 192
Of the Absolution. IV. 1 194
the Analysis.   2 196
the Practical Discourse.   3 &c. ib.
the Paraphrase.   5 199
Of the Sentences of Scripture. V. 1 200
the Discourse and Paraphrase on Math. XI. 28.   2 202
the Discourse and Paraphrase on John III. 16.   3 204
the Discourse and Paraphrase on 1 Tim. I. 15.   4 206
the Discourse and Paraphrase on 1 John II. 1.   5 207
Of the Prefaces and Trisagium. VI. 1 209
the Analysis.   2 212
the Practical Discourse.   3 &c. 213
Appen. Of the Particular Prefaces.   8 221
Meditations for the Communion
  • at Christmas.
  • at Easter.
  • on Ascension day.
  • on Whitsunday.
  • on Trinity Sunday.
   9 223
  10 225
  11 227
  12 228
  13 230

PART. III.

  SECT. Parag. Page.
Of the Celebration.      
Of the Address. I. 1 232
the Analysis.   2 233
the Practical Discourse with Me­ditations.   3 &c. ib.
the Paraphrase.   6 240
Of the Prayer of Consecration. II. 1 241
the Analysis.   2  
the Practical Discourse with Me­ditations.   3 &c. 244
the Paraphrase.   14 268
Of the form of Administration. III. 1 270
the Analysis.   2 273
Discourses and Meditations upon it.   3 ib.
Meditations      
before the Recei­ving of the bread
  • an act of Faith.
  • an act of Humility.
  • an act of Love.
  • an act of Desire.
   4 274
    275
  5 276
  6 277
when it is of­fered to us an act of Admira­tion.   7 278
while we eat it. an act of Contrition.   8 ib.
After Receiving the bread an act of Gratitude.   9 280
Before Re­ceiving the Cup
  • an act of Acknowledgment.
  • an act of Repentance.
  • an act of Supplication.
   10 281
  11 282
  12 283
In Receiving the Cup an act of Commemo­ration.   13 284
After Receiving the Cup an act of Resolu­tion.   14 285

PART. IV.

  SECT. Parag. Page.
Of the Post-Communion.      
Of the Lords Prayer, with a Pa­raphrase. I. 2 289
Of the first Prayer. II. 1 291
the Analysis.   2  
Discourses and Meditations upon it.   3 &c. 292
the form of a solemn Vow.     301
the Paraphrase.   9 307
Of the second Prayer. III. 1 309
the Analysis.   2  
Discourses and Meditations upon it.   3 &c. 311
Contain­ing
  • an act of Thanksgiving.
  • 3. Acts of Acknowledgment.
  • A Prayer for Perseverance.
     312
    315 &c.
    326
the Paraphrase.     328
Of the Angelick Hymn. IV. 1 329
the Analysis.   2  
the Practical Discourse with Me­ditations.   3 &c. 331
the Paraphrase.   7 337
Of the final Blessing. V. 1 339
the Analysis.   2 340
the Practical Discourse.   3 ib.
the Paraphrase.   5 344
An Appen­dix of the additio­nal Pray­ers.
  • 1. for safety in worldly changes.
  • 2. for Preservation of body and soul.
  • 3. for a blessing on Gods word.
  • 4. for success in all our actions.
  • 5. to supply the defects of our other Devotions.
  • 6. for the acceptance of all the rest.
   2 345
  3 346
  4 347
  5 349
  6 350
  7 352
The Chief Heads in the Office of Baptism.      
Of Baptism in general.   1 &c.  
the Analysis of the whole Office.   5  
Of the Preparation before Baptism. I.    
the first Question.   1  
the first general Exhortation.   2  
the first Collect for the Child.   3 370
the second Collect for the Child.   4 373
the Gospel and Exhortation.   5 375
the Thanksgiving.   6 379
the Preface to the Covenant.   7 380
the Interrogatories and Answers.   8 384
Of the Administration of Baptism. II.    
the short Prayers for sanctifying the Child.   1 391
the Prayer of Consecration.   2 394
the naming of the Child.   3 398
the form of Baptism.   4 401
the Receiving the Child into the Church, and signing it with the Cross.   5 405
Of the Consequents after Ba­ptism. III.    
the Exhortation to the Congregation.   1 412
the Lords Prayer after Baptism.   2 418
the Last Collect.   3 419
the last Exhortation to the Sureties.   4 425
Of Confirmation in general.     432
Of the Preface to the Office.   1 437
the Interrogation and Answer.   2 439
the Versicles and Responses.   3 441
the first Prayer.   4 443
the laying on of Hands.   5 446
the Benediction.   6 449
the Versicle, Response, and Lords Prayer.   7 450
the proper Collect.   8 451
the general Collect and final Blessing.   9 453
the Conclusion.     454

ERRATA, thus to be Corrected.

PAge 1. line 17. read repeat it, p. 18. l. 4. r. good things, p. 20. l. 6. r. refractory, p. 37. l. 5. r. set forth, p. 46. l. 21. r. with the heart, p. 66. l. 28. r. dispenseth, p. 75. l. 18. r. his office, p. 84. l. 31. r. their several, p. 95. l. 8. r. lan­guish, p. 97. l. 13. r. disclaiming, p. 121. marg. l. 14. r. sum­mum, p. 133. marg: r. [...], p. 140. marg. r. coarctant, p. 141. l. 29. r. at present are, or, p. 145. l. 5. r. being not ready, p. 159. l. 19. r. of what we did, p. 162. l. 29. r. is here, p. 177. marg. l. 7. r. docum. p. 228. l. 22. r. go to thy Altar, p. 244. l. 29. r. grateful heart, p. 265. l. 3. r. which makes, p. 291. l. 26 r. teach us how, p. 310. l. 14. r. with in, p. 311. marg. l. 14. r. gra­tiae, p. 320. l 27. r. thy murtherers, p. 326. marg. l. 7. r. difficilia sunt, p. 343. l. 11. r. his blessing.

And note, that in several places, especially the Analyses [Sect.] is printed instead of this mark [§] which stands for Paragraph. And the little letters directing to the Margin are often set after the points of the sentence they belong to; besides some lesser mistakes.

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