then he would by fraud or flattery lying or cheating deceive his neighbour of what is justly his If any here object many rich men have goods laid up for many years and need not ask their daily bread I answer The Rich need Gods blessing to prosper and preserve what they have as the poor do to give them what they have not nor can their meat nourish them (l) Matth. 41.4 their garments warm them or their pallaces defend them without his blessing what one hath more then another is here confessed to be the gift of God and Christ teacheth the rich humility by shewing them whence their abundance came and by whom it is continued and least they should despise the poor they learn that if God withdraw his blessing they will soon become both alike wherefore he that hath as well as he that hath not must every day on his knees beg a piece of bread or a power to use it and a blessing upon it And thus we have begun to pray for our selves and Jesus teacheth us to begin at the lowest step and first to ask relief for our bodies assuring us that our Heavenly Father cannot hear his Children cry for bread and not supply them and when he hath done so we may from his kindness in lesser things be encouraged to ask for our Souls which he is more concerned for but it would seem presumption for us to ask the greatest first who do not deserve the least Genes 32.10 § 7. And forgive us our trespasses as we forgive them that trespass against us The Particle and connects this to the former Petition and declares we are continuing those requests which concern our selves and we have need to look further then our earthly needs least if we obtain a supply for them from his bounty (m) Consequens erat ut observata Dei liberalitate clementiam ejus precaremur quid enim alimenta proderunt si illi reputamur reverà quasi taurus ad victimam Tertull. and do not procure a Pardon from his mercy our food should fat us for the slaughter If we rightly apprehend the danger of our souls all the enjoyments of this life can yield no more pleasure to us then the curious fare presented to that Persian Captive designed to be sacrificed when he remembred the knife and the Altar The fears of Gods eternal vengeance will imbitter all our abundance and therefore we add a prayer for forgiveness without which we cannot relish our daily bread nor do we think our food so necessary as the remission of our offences the want of that could but bring us to a temporal death but without this we shall loose everlasting life and dye in eternal misery and the necessity is also as universal for as no man can live without bread so no man can live comfortably here or happily hereafter without mercy for all men have sinned (n) Rom. 3.23 Sâ—iâ—bat Dominus se solum sine delicto esse Tert. and those sins cannot be done away without mercy which every man that lives by bread must pray for even the best of men and as often as they pray for that even every day they must also ask Pardon of Almighty God because no day is wholly inoffensive and our Lord Jesus would here set our sinfulness daily before our eyes to make us constantly sensible that we are unworthy of the meat we eat and all outward blessings which we receive and to make us continually humble and penitent He knew before that even the best of men had sin and prescribes this petition as daily useful to all his Disciples and those who out of ignorance or pride think they have no sin do exclude themselves out of the number of his Schollers who have all learned to pray for Absolution But to be more particular let us observe how many Duties are exercised in these few words even all that becomes the address of a true Penitent Confession and self-accusation Contrition for and Aggravation of the sâ—ns deprecation of the punishment with acknowledgement of the justice thereof Faith in a Redeemer and hope in his Merits First we herein daily confess our sin our very asking pardon is an acknowledgment we are guilty and we appropriate them to our selves (o) Exomologesis est petitio veniae qui petit veniam delictum confitetur Tert. de Orat. for though Jesus did suffer the Punishment we acted the Crimes which we here being mindful of his bitter Passion do own with sorrow calling them Our Trespasses and in that word we signifie the vast number of our transgressions this plural indefinite word declares them very many which we have committed against God and our neighbour not against one but all his laws not once but many times And further we confess they are as heinous as numerous viz. trespasses and injuries done to God himself by us his poor Creatures (p) 1 Sam. 2.25 in his own person or in his subjects our neighbours of whose Rights he is the Protector and the avenger of their wrongs we have broke down the hedge of Gods laws and by our disobedience disowned his supremacy and denied that duty which we owed to him whereupon sins are called debts (q) Matth. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Luke 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Luke 13.2 cum ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de poen 2. Debitum in Scripturis delicti figura est quod perinde judicio debeatur nec evadat justitiam exactionis nisi donetur exactio Tertul. ut supr because God being our supream Lord Creator and preserver we are bound to obey all his pleasure and to do his commands specially having voluntarily promised this in our Baptism wherefore if we pay not God this due and vowed obedience we are debtors to him and must discharge and satisfie by suffering the Penalty (r) Si non reddit faciendo justitiam reddit patiendo miseriam August unless we can find a surety to undertake for us Oh what can set out the heighnousness of sin more lively it is a wrong and injury done by us poor miserable wretches against the Laws and Authority and the Rights of that God who made us and whose Covenant-servants we are and to this we must add that we are liable to his just and severe threatnings and may be if God please summoned to his Bar endited for this Debt nay Condemned for it to eternal Torments for the satisfaction But only that his Mercy and Wisdome hath found a gracious Redeemer who hath taken these Trespasses upon himself and made a fuller satisfaction for them then we could have done by eternal sufferings And it must be supposed we believe the satisfaction of Christs death and by it hope for a Remission or else what encouragement have we to ask pardon and confess a debt when we are insolvent and that to a just and true God that must have satisfaction this were to ask impossibilities
Apostles are raviâ—hed with his glory whom they saw in his weaknâ—ss The Prophets are delighted with him whom they prophesied of but never beheld before The Martyrs are transpoâ—ted with his love and forgetting all their torments solace themselves in his joyes and every gaping wound (d) Quot vulnera hiantia tot ora laudantia Deum is a mouth to chant out his Praise Oh what honour is it to serve such a Lord what delight to be admitted to so glorious a society Summon up all the powers and fâ—culties of your souls and as they fill Heaven do yoâ— fill the Earth with setting out the Majesty of his Glory § 3. The second part of this Hymn in the eleven following versicles is a Confession of Faith And eveâ—y Aâ—ticle thereof is a fâ—rther motive to praise God eitâ—er foâ— the gâ—ory of his Essence or the mercy that appears in his works And since we see God at present only by Faith the Profession of that Faith is to us reputed a glorifying of him (e) Rom. 15.6 The Saints and Angels have a fâ—ll view and what they â—o by Joy we do by Faith and holy desires of a nearer union Aâ—d certainly we cannot set out the Majesty of his Glory better then by assenting to that Revelation which his Truth hath made of himself and by confessing him that the glorious Hosts of Heaven adore and the Universal Châ—â—ch doth and ever did acknowledge For so we agree in a sweet harmony with the Saints and Angels in heaven and with all holy men our Bretheren on the earth For the unanimous consent of the Servants is a manifestation of the Masters honour And it is an evidence that our Lord is really such and so glorious as we believe him to be since all unite in the profession of it Aâ—d this holds good most evidâ—ntly in the great mistery of the Trinity which the Celestial Quire owns by their Trisagium Holy Hâ—ly Holy And the Catholick Church hath most unanimously acknowledged most sacredly kept and most courageously defended above all other Articles so that all those agree in this who differ in many other points Let us then chearfully acknowledge the infinite Majesty of the Father who governs all Creatures and declare the honour of his true and only Son whose Glory is great in our salvation Let us confess the Divinity of that holy Spirit who is our Advocate in Heaven and our Comforter (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u rumque signif Johan 14.16 1 Ep. Johan 2. ver 1. upon the Earth Above all let us be carefull that the humiliation of our mercifull Redeemer do not abate of our esteem To prevent which the Church in this Hymn as also in all her Creeds makes the largest and most particular Confession of the Son of God and we have here a full account of Divinity and Humanity because by the malice of Sathan these have been so confounded and mistaken by so many Heresies and we have also a recital of those works of his which most concern us because it is the interest of us all to know and believe these which more directly tend to our salvation then any other of the works of God and therefore do more strongly engage our gratitude for we shall find abundaâ—t matter of Praise both in what Jesus is in his nature and what he hath done for us He is very God and therefore we give â—im that title which alone belongs to the Lord of hosts and St. Ambrose the best interpreter of this Hymn saith (g) Psal 24 7. 10. Quis est iste Rex gloriae Respondetur à scientibus Dominus virtutùm ipse est Rex gloriae Ergo Dominus virtutùm est ipse filius Ambros de Fide lib. 4. that twenty fourth Psalm was sung by the Angels at our Saviours Resurrection those who came with him calling to those in Heaven to open the gates for the King of Glory who answered them as it is in that Psalm And we may call him the King of Glory both as he is very God and because he hath purchased Glory for us and shall distribute it to us and shall receive glory and praise from us and all that are partakers of it And his glory depends not on our praises but is inseparable from his nature because he is the true and only begotten Son of God not Created as the Angels nor Adopted as Men but by Eternal Generation Coeternal with the Father and Coequal What though he was born in time the Son of Man this doth not take away his Being the Son of God nor change his nature but express his love and engage our affections Dear Jesus whether hath thy love carried thee from Glory to misery from the highest Throne in Heaven to the lower parts of the Earth (h) Ephes 4.9 Pudorem exordii nostri non recusaâ—iâ— sed contumelias naturae nostrae transcurrit Hilar How hast thou pursued â—s through all the stages of our infelicity from the dishonours of the Womb to those of the Tombe not abhorring the meanest place that was pure nor the lowest condition that Innocence could be put into What cause have we to bless thee (i) Ideo quod homo est Christus esse voluit ut homo possit esse quod Christus est who wert pleased to become what we were that we might be not what we deserved but as thou art Holy Saviour we believe and rejoyce in believing that thou wast born like us livedst with us and diedst for us and that death was our life it was shameful and inglorious sharp and tormenting so terrible as might startle a great confidence in a good cause But it was not more bitter to thee then sweet to us We even we Oh Lord had armed Death with a sting sharp and venomous for our sin had provoked the Divine wrath And this sting though with the suffering (k) 1 Cor. 15.57 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devicto mortis aâ—uleo Ambr. of inexpressible dolours thou hast pulled out and having satisfied the Justice of God canst now triumph over death it self and enable us with comfort to say O Death where is thy sting with which thou didst threaten all the World with unavoidable destruction Who can behold what thou hast suffered and we have escaped and not be ravished with thy Love Oh blessed Lord Jesus The way to Heaven was ever open to Innocence but we all had sinned and come short of the glory of God Heaven gates were shut against us and Hells mouth open to receive us And in this estate our life had been worse then death by the dreadful expectations of deserved vengeance and our death had certainly delivered us up to feel what we feared Do we live with any comfort 'T is thou hast removed our fears Can we dye with any peace It is thou alone hast renewed our hopes if any men that are or ever were or shall be are admitted into this Kingdome
probable he was a person considerable very likely him whom the Jews call Simeon the first who lived at this time and was the son of the most famous Rabbi Hillel (i) Vid. Scultet Exerc. Evang. l. 1. c. 61. and Light-foots Harm on this place who opposed the received opinion of the temporal Kingdome of the Messiah for it is certain our Simeon did so or he had never thus rejoyced over a Messiah presented by so mean Parents in swadling clothes at the gates of the Temple It was not the object that appeared to his eyes but the illumination of the Spirit and the prospect of his Faith that elevated his affections Wherefore we need not pretend to dismiss this holy song by alledging it was an extraordinary occasion for the writings of thâ— Apostles which are daily read among us do as clearly represent him the Saviour of the world to the eye of Faith and set him before us as evidently in the house of God as any bodily sight could do to him and if our minds be inlightened and our faith firm as his we have the same occasion and ought to rehearse it with the same devotion The mercy is made sufficiently plain to us it we were but as apprehensive of the advantages it brings to us and all men as he was I know not why we should wish to live any longer then till we have obtained hopes of a share in it But we have houses to build families to propagate and designs to compleat and all before we are willing to dye We desire something besides nay perhaps more then an Interest in Jesus and therefore we dare not joyn in this noble wiâ—h But he was dead to the world before and had been impatient of a longer stay but only for the promise to have a sight of Jesus in the flesh And when this long-wished for happiness was come to pass his expectations are answered and all his desires filled He values nothing here but humbly craves his dismission His holy soul that came from God can find no rest on the waters of this world and therefore desires to return with an Olive-branch of peace to its dear Lord (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Câ—em Al. Strom. 4o. Mortem Stoici appellare solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian where it was sure of rest and joy among the best of friends He now desires leave to depart from the flesh which he had long esteemed his Prison wherein he was confined by his infirmities (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themistius ap Stobae and shut up from beholding the glories of God which he now longs to see more then ever by this last experience of his Truth and Mercy and he knew that death would set him free his desires and joy begin to swell too big to be confined in the walls of flesh and now he is even straitned till he be let loose into the regions of glory to praise him face to face And yet his extasies transport him not beyond the measures of obedience and humility for he first asks his Masters leave nor will he go till he have Commission but he intimates he had stript himself of all worldly desires and had his inner coat his flesh in his hands ready to lay it down and run whenever the watch word (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. was given His hopes and desires to see his Saviour had alone made his life acceptable and the fulfilling of them makes even death most welcome to him because he knew that Jesus came to disarm death and by satisfying for sin to deprive it of that sting which made it terrible to all men All the sin-offerings of the law were but weak armor to encounter death nor could they so fully purge or appease the Conscience as that it should not accuse in the fatal hour But the perfect Sacrifice of the death of Jesus doth so fully avert Gods wrath that all that believe in him can triumph over death meet it with courage and embrace it with peace as the end of their fears and the entrance into their felicity (n) 1 Cor. 15.55 Non est timendum quod liberat nos ab omni timendo How can he fear death that hath his sins forgiven or how can he doubt Gods mercy that beholds his Son with faith and love or how can he question the truth of Gods Promises that embraces Jesus the greatest of all in his arms He that knows Gods power is persuaded of his love and convinced of his truth can dye in peace and lye down with joy in the assurance of a blessed Resurrection And this we may do for it was only their priviledge who lived then to see Jesus and whoever looked on him so as to dare to dye then must behold him by faith and thus we may see Christ not only with Simeon presented in the Temple but with St. Steven standing at the right hand of God not only in his rising but his full glory Why then are we so fixed to this world so desirous to stay so loath to depart so sad when God calls Oh let us look on this our Redeemer so stedfastly and embrace him so tenderly in our hearts that it may appear he is dearer to us then our very lives Let us love him so intirely that nothing may satisfie us without him and trust so fully in his merits and mercies that we may live chearfully and dye peaceably Let us say with this devout Old man Lord I do now so clearly perceive thy purposes of mercy so confidently believe thy promises of forgiveness and so firmly rely on the hopes of glory that I resolve to be ever thy servant I desire to stay no longer in this world then to get assurances for a better Earths vanities do not make me wish to live nor deaths terrors afraid to dye If thou callest me this day Lord I come I can live with patience or dye in peace for I see him that will preserve me in life or death and gives me hopes that whether I live or dye I am the Lords I was not with Simeon in the Temple to behold my Saviour with my bodily eyes but I have had thy Salvation as clearly manifested in this thy holy word as if I had seen him with my eyes Lord grant me thy holy Spirit that I may behold him with the same faith and embrace him with the same affections that he did and then I shall chearfully joyn in a Nunc Dimittis and being daily ready to dye shall ever be fit to live and thy will shall be done in my life or death Blessed Lord thou hast even to our dayes by these holy writings sufficiently manifested thy Son before all our faces and it is our carelesness ingratitude and unbelief that hides him from our eyes and makes us hug these vanities and fear to leave them But thou hast done thy part and I will praise thee for sending this bright and glorious Sun
to pray to my Victorious Redeemer to rescue me from the snares of Sathan whom he hath conquered to obtain my justification in Heaven and to compleat my sanctification on Earth that I may serve him in new obedience and never lye as dead in sin more Art 6. I do also most firmly believe that the work of our Redemption being finished on Earth he ascended as a glorious Conquerour with great triumph into Heaven from whence he came and sitteth there in great glory now interceding for us and pleading his merits on the right hand of God the Father Almighty that we may be admitted thither for his sake Wherefore I am obliged and resolved to lift up my heart to him and trust in him in all my troubles to hope for the acceptance of my services to ascend thither now in my thoughts affections and desires that I may hereafter ascend in Person and have the full prospect and fruition of his glory And I am encouraged to call upon my glorified Mediator that he will preserve me in peace on Earth fill my soul with longings after Heaven and procure my acceptance there And that his power over Men and all Angels and his interest at the Throne of God may be imployed to bring me to himself Art 7. I do also most firmly believe that though Jesus be now in heaven yet at the end of the world from thence he shall come again most gloriously attended with millions of Angels to try and to judge all the world according to their deeds both the quick which shall then be found alive and the dead though departed never so long before Wherefore I am obliged and resolved daily to expect and diligently to prepare for his coming to Judgment by frequently examining and severely judging my self before by careful avoiding that which would then condemn me and by leaving all evil actions of others to receive their sentence at his Tribunal And I am encouraged to make my supplication to my Judge who also is my Saviour that he will forgive me and all my enemies and to beseech him to prepare us for this day by his Grace and to acquit us in it by his infinite merits and then none can condemn us for ever Art 8. Furthermore I believe most firmly in the third Person of the glorious Trinity the Holy Ghost the sanctifying spirit who is very God and by his assistance and blessing on the means of grace doth instruct convert strengthen and comfort all pious and pure souls Wherefore I am obliged and resolved to honour the holy Word of God to attend on all his Ordinances to follow the good motions of this blessed Spirit and in a lively hope and expectation of the assistance thereof to resist all evil and apply my self to all that is good And I am encouraged to pray by the help of this good Spirit for a blessing on the Word and Sacraments and all Religious duties that I may by them become still more wise and holy till I am sanctified throughout in Spirit and Soul and Body Art 9. I do also most firmly believe that God is and ever was acknowledged by and hath and ever will defend the Universal society of Believers in all ages and places called the holy Catholique Church who are all united unto Christ their head by grace and to one another by love as appears by the Communion of Saints in all offices of Piety and Charity among themselves Wherefore I am obliged and resolved to live in unity peace and charity as a useful member of this Church to adhere to the Faith professed by it to joyn in the Ordinances Administred in it and to do good to all that belong unto it And I am encouraged to pray with my bretheren for the encrease safety and peace of this Church for the flourishing of Religion the prosperity of the Princes sâ—ccess of the Ministers and unity of the members thereof that by our Concord and good works we may all appear living members of Christ Art 10. I do also most firmly believe that I and all true Christians upon our unfeigned Faith and hearty Repentance shall obtain the forgiveness of and a Pardon for all our sins through the merits and intercession of Christ Jesus Wherefore I am obliged and resolved never to forsake Christs Church to which this priviledge doth belong diligently to repent of all my Transgressions and chearfully to serve my God without fear neither doubting the truth of his Promise nor the sufficiency of my Redeemers merits And I am encouraged daily to make an humble Confession of my siâ—s with earnest supplications for Absolution and hearty Petitions that I may repent so truly that I may abhor and forsake all iniquity here and be fully acquitted from it at the last and great day Art 11. I do also most firmly believe that not only our souls remain after death but our whole man shall be restored to life again by the resurrection of the body howsoever corrupted or dispersed and its reuniting to the soul at the voice and by the power of the Son of God Wherefore I am obliged and resolved to keep this body in temperance soberness and chastity while I live to resign it chearfully when I dye to be steadfast unmoveable alwaies abounding in the work of the Lord since I know my labour shall not be in vain in the Lord. And I am encouraged to pray through the first begotten from the dead for the sanctification of my vile body and a part in the first Resurrection that over me the second death may have no power and that I may be delivered in the greatest miseries of this life and supported under the very Agonies of Death Art 12. And finally I do most firmly believe that the wicked shall remain in endless torments while Gods faithful servants shall enjoy his presence and the society of Saints and Angels in the life whose joys are unspeakable and its glories everlasting which Faith I seal with a most hearty Amen Wherefore I am obliged and resolved to suffer patiently whatever happens in this transitory life to spend the moments thereof well to despise the short and empty pleasures of sin and to esteem nothing too good to loose too difficult to resist or too tedious to perform for the obtaining this happiness And lastly I am encouraged to pray to the purchaser of this Glory to comfort me in all the troubles of this life with the hopes and to carry me through all my duties here by the desires thereof and finally to bring me to the fruition of this bliss the fulfilling of all these hopes and desires hereafter Amen SECTION XII Of the Versicles and their Responsals before and after the Lords Prayer § 1. THe Lord be with you Answ And with thy Spirit If we have sincerely repeated our Creed together we have professed our Faith in God and declared our unity and agreement with one another and then we have cause to hope our Prayers will prevail
lest his Mercy become the support of iniqâ—ity his Holiness the entertainer of what he hates and his Goodness the encouragement to the breach of his Laws And if this seem difficult that you must forsake all evil and do the contrary good before you can be accepted you must consider the benefit of it is the saving your souls alive this will preserve you from a two-fold death the least of which is worse then bodily death a dying in sin and a dying for sin for while you go on to practise these sins you are really dead (d) Impii etiamsi videantur vivere miseriores tamen sunt omnibus mortuis carnem suam sicut tumulum circumferentes cui infaelicem infoderunt animam quae intra humum volvitur terrenae avaritiae cupiditatibus caeterisque vitiis includitur ut gratiae coelestis auram spirare non possunt Ambros de Cain Ab. Ephes 2.1 1 Tim. 5.6 though you have a name to live because you so long have no sense of any good nor motion toward it nor any union â—ith God whose departure from the soul of the sinner is as real a death to the soul as it is to the body to have the soul separated from it But by forsaking your sins God will be moved to return and revive you and so you shall not dye eternally whereas the wicked man that lives in his sins first God forsakes his soul and then his soul forsakes his body (e) Revel 3.1 and so begins his eternal misery (f) Cum anima à Deo deserta deseriâ— Corpus Aug. where his soul lives only to feel torments but never more to enjoy any good To prevent which you must turn out of that evil way that leads to both these deaths and your souls shall live in glory for though Gods justice oblige him to punish you for the old score yet our Lord Jesus hath by his death purchased a Covenant of Repentance for us wherein God ingageth to receive us and he promiseth to satisfie the former Debt if we repent and amend (g) Ezek. 18.27 Though I might easily revenge my self on the sinner for all his old transgressions yet through my Son Christ Jesus I do here promise when the wicked man who is walking in the wayes of death not onely confesseth his fault but also turneth away from those paths and being really grieved for what is past abstaineth from his wickedness and never more practiseth those sins that he hath formerly with so much delight committed if this wicked man amend his life and doth that which is lawful and allowed by my word so that his wayes be good and right in my eyes I will forgive the punishment and remove the power of his sins so that while impenitent sinners are dead in sin here and die eternally for it hereafter he shall save his soul alive and I will give him life everlasting A Meditation preparatory to Prayer for the instruction of such as are mistaken IS it possible I should be all this while deluded so grosly to imagine my eyes open and my way direct and to suppose I have hitherto dwelt in light when indeed my eyes are shut and my feet are wrong and my mind over-spread with the mist of Error and the Aegyptian Darkness of a stupid Ignorance Thy Word O Lord is a light to my feet not onely to shew me which is the right way but to let me know when I am in the wrong which I never suspected till I met with the faithful conduct of thy sacred Oracles How have I given up my soul to false gâ—ides who that I might not enquire after the right way would never acquaint me I was wandring from it had I followed them still I had stumbled on the threshold of hell while I expected to arrive at the gates of heaven Blessed be thy Name I now see I have been straying from thee the fountain of all true happiness and have been in vain seeking content where it is not to be found and this disappointment drives me to seek it where it is Had I not been a stranger to my own heart I had not been so far out of the right way But I have supposed my self clear only because I never considered wherein I was guilty and have flattered my self with the pleasing thoughts of my own innocence so that I have been as secure as if I really had been so I have relyed on my own vain imaginations being glad to spare my self the labour of a farther inquiry and most foolishly I have accounted this a Peace which was no other but want of a sense of my real danger I find my chief design hath been to seem good and persuade my self I was so that I might be more quiet in the ways of evil and might neither be accused by my own Conscience nor allarumed by thy dreadful threatnings since I supposed they did not belong to me But alas how miserable would the event of this self deceit have been for thou oh my God didst see and wouldst have condemned me for all my blasphemous and repining thoughts against thee my malicious envious disdainful and treacherous thoughts against my neighbour thou heardest all those false and slanderous vain and filthy words I uttered with my mouth those deceitful and unjust cruel and uncharitable works which I committed with my hands thou sawest yea all that formality and hypocrisie ambition and pride lust and covetousness that lay in the secret corners of my heart were apparent in thy sight and what did it avail me not to see them thy vengeance would have come as certainly and more terribly because it was not expected It is most strange I should never see this vast heap before but sure I have wilfully shut my eyes lest I should discern that I was loath to believe and unwilling to amend and thus my Iniquities continue still But now I see them by thy mercy and I believe I have offended thee as much by hypocrisie in concealing them as by my disobedience in committing them Therefore now I will ingenuously confess them because the graciousness of thy Nature and the truth of thy Promises and the satisfaction of the Lord Jesus are sufficient to procure a pardon for those who dare so far trust to thy Mercy as to become their own accusers and while I thus discover my sore to the Physician of souls though it be dishonourable and troublesome 't is the onely way to have it cured and cleansed had not Jesus dyed for me upon my confession thy Justice would have proceeded to punish but now by thy promise to him it will oblige thee to forgive me and deliver me Yet since my God hath so graciously convinced me of the evil and danger of those courses I have taken I will not rest in a bare confession I am in the wrong but by his grace will return from it and utterly forsake all these my follies His Mercy perhaps is great enough to
our selves into this estate but thou O Lord who seest our distress have mercy upon us and let thy bowels yearn upon so wretched a spectacle forgive that horrid guilt that doth amaze us for though we deserve no pitty yet thou knowest we are most miserable sinners like to be eternally condemned by thy Justice if thou dost not pardon us and certain to perish under thy vengeance whensoever thou beginnest to punish us but for thy pity and compassion sake spare thou them O God that knowing they have deserved thy wrath and fearing before it comes do of their own accord confess their faults in hopes to find mercy and a deliverance if it please thee from temporal judgments however from eternal Although O Lord our God when thou hast removed thy Judgments unless thou also take away that security and presumption impenitence and unbelief the sad remains of our sins we shall want thy favour still which is our only happiness therefore we further pray Restore thou that health and comfort that former joy and peace freedom and strength we had before we did offend For we now groan under that deadness which seized on us upon the withdrawings of thy holy spirit and do see and lament those sins which did occasion it we â—ow relent and are of the number of them that are penitent and resolve if thou wilt cleanse us from the dregs of these corruptions never to do the like again We confess we have no merit to deserve these things and so no ground in our selves to expect them but we hope thou wilt grant us all these requests for Pardon Peâ—ce and Restauration because they are oh thou God of truth according to thy Promises which thou madest so freely out of thy everlasting love and resolvest so fully to perform that that thou hast openly declared and proclaimed these thy gracious intentions unto mankind on purpose that such poor sinners as we who are not excepted might not despair but come in upon thy general summons and lay hold on those comfortable promises which are made in Christ Iesus our Lord who Purchased this favour for us by his death and now lives to dispense his benefits to those he dyed for in whom thou art reconciled to us so that we not only hope for a Pardon but mindful of his intercession we beseech thee to give us thy holy Spirit and grant O most merciful Father unto us who deserve nothing on our own account to be so powerfully assisted by thy grace for his sake who is now pleading in heaven for us that we who have earnest desires and unfeigned purposes to amend though we cannot satisfie for the time past may hereafter give all diligence to fulfill the end of Christs coming and answer the design of thy forgiving us that we may live a godly and religious life in observance of all our duties to thee that we may love and fear thee honour and adore thee believe in thee and rely upon thee long for thee and delight in thee above all the world daily seeking to know thee praying for thy help praising thee for thy Mercies and waiting in hopes of the eternal injoyment of thee that by serving thee we may be inabled also to lead a Righteous life in all justice honesty and charity to our Neighbours hurting no man in thought word or deed but ready to relieve and help all to our power doing ever unto others what we would have done to our selves And lastly grant that by thy Divine aid we may live a Temperate Chast and a sober life Mortifying our lusts moderating our desires restraining our appetites so that we may avoid all carnal delights that would cloud our reason engross our thoughts pollute our bodies and souls or unfit us for thy service Which if thou shalt please to do for us thy mercy in forgiving our grievous sins thy pity in delivering us from apparent mine and thy grace in strengthening us to live a reformed life will not only be our advantage but turn to the glory of thy holy name which shall be praised by us and all the world for these incomparable testimonies of thy unspeakable Loving-kindness now and evermore And in token of our earnest desire of all these Petitions we unfeignedly sign them by heartily saying Amen Lord grant it may be so SECTION IV. Of the Absolution §. 1. Of Absolution in General SIN doth abridge the Soul of its free converse with God and by the terror of it binds the soul down with fear and by it the wicked are reserved in chains to the judgment of the great day wherefore it is compared to a bond (s) Acts 8.23 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sinner is said to be holden in its cords (t) Prov. 5.22 but since Christ came to loose those bonds (u) Isai 66.1 they are now prisoners of hope (x) Zach. 9.12 because Jesus hath the keys of death and Hell and he can loose whom he please by forgiving that is absolving and unloosing those bonds But because he is now invisible and imployed in heaven to intercede for us before his departure he appointed his Apostles to supply his place giving them Commission (y) Math. 16.19 Chap. 18.18 John 20.22 23. by a visible and external application of this power to support the spirits of all true Penitents till himself should come to ratifie this Absolution upon which ground the Bishops and Priests of the whole Christian Church have ever used to absolve all that truly Repented and at this day it is retained in our Church and is a part of the daily office which being so useful and necessary and founded on holy Scripture needs not any arguments to defend it but that the ignorance and prejudice of some makes them take offence at it and principally because it hath been so much abused by the Papal Church so that it may perhaps help the Devotion of many if we discover the true meaning of Absolution and the mistakes of our adversaries on both sides as well those who make it nothing as those who urge it as instar omnium those who would rob us of it as those who would ensnare us by it 1. The true judgment of the Church of England concerning Absolution may best be gathered from the Liturgy in which are three forms of Absolving set down The first declaratory here which is a solemn promulgation of pardon by a Commissionated person repeated every day when the whole Congregation confess their sins wherein they are assured of forgiveness if they Repent and believe and this is fitted for a mixt Company of good and bad men where many hypocrites feign Repentance but this Absolution gives no encouragement to such Only it assures all that there is a Pardon and shews on what terms it may be had so that to those who truly do repent it is present remission to those that do not it is a Monitor that they may repent it comforts the Godly and
they have benefit by this excellent part of holy Writ 4ly The Prophesies are the Predictions of ruine from the mouth of God to all wicked men both heathens and enemies of Gods people and also those that then gloried in that name as we do now but continued in the practice of all iniquity How sadly do the Prophets complain of such what terrible Menaces and piercing reproofs do they give them Yet every where intermixed with earnest invitations to amendment and pressing exhortations to sincere reformation and the practice of that hearty obedience which the Letter of the Law expressed not as an introduction to the Gospel and coming of Jesus which is here set out in all its glory And when we behold that both those heathen Nations and the Jews themselves have pulled utter ruine on themselves by their contempt of the Promises and verified the Threatnings by their disobedience to these warnings we ought to fear and grow wise by their Calamity and take heed to answer our profession with a holy life and cast off all those destructive sins or we may be sure these Prophecies shall once more be fulfilled in our inevitable destrâ—ction And for the more Mysterious Prophesies (s) S. Propheta audivit nâ—n intellexit quid faâ—ient hi qui signatum librum usque ad tempus consummationis mulâ—is obscuritatibus inâ—â—luâ—um praesumptione mentis edissâ—runt Hieron in Dan. we need not curiously pry into them noâ— know particularly to what Church or Persons to fix the woes therein denounced but rather applying them to our own lusts let us take courage from the assurance of victory under Christs Kingdome to mortifie and subdue them That as God hath sent him to us in the Flesh and so far made good these predictions so we may admit him to reign in our hearts and then we shall experience the truth of that triumph joy and peace which is promised to wait upon his Government and also avoid all the terrors that are denounced against the workers of iniquity § 8. The New Testament is read for the Second Lessons because it is the perfection of the Law the substance of the types and the fulfilling of all the Prophecies and because it hath manifested the reward more fully it heightens and improves the duties (t) Lex vetus ligat manum lex nova ligat animum for since to us mâ—ch is given much may justly be required And if so clear a discovery of Gods infinite love will not work upon us we are strangely obdurate But we hope better things will be effected 1. By the History of the Gospel 2. By the Epistles Fifthly Therefore that we may apply and improve the Gospel let us consider it as an exact account of all that Jesus did and suffered for us Here is a Relation of his mean and humble birth a record of his holy and afflicted life a register of his Miracles a summary of his Sermons and a most moving description of his painful and Meritorious death Let us therefore in hearing these Lessons imagine our selves of his retinue as if we were giving audience to his voice or beholding his wonders of goodness and might Let us carry our Pride to his Nativity our idleness to his industrious doing good to all our anger to his meekness our revenge to his gentleness and love of his enemies that they may blush and dye when they see their deformity by so sweet a pattern See and wonder admire and love and strive to imitate your dear Saviour in kindness and charity mercy and pitty diligence and piety patience and constancy faith and zeal and rejoyce to have him presented to you thus because your Captain is your Companion (u) Tunc enim promptius iâ—unt Milites cum Dux sit Socius and hath done himself what he requires of you The servant of Wenceslaus following his Royal and devout Master barefoot in a deep snow to a house of Prayer in a Winter night when he began to tire beheld his Prince and with shame and love recruited his tired spirits and every look gave him a new life So would the sight of Jesus beget in us did we view him with that affection and steddiness as we ought if we have a due love for Christ it will not only be pleasant but profitable thus daily to hear of him For his Sermons will convert us his Conversation engage us to love him more his Example will invite and enflame us and his Death will above all tye our souls to him and make our sins as odious as the worst instruments of that black cruelty thus we may live like him dye with him and rise again to newness of life Lastly those sacred Epistles are used which do further explain the Mysteries of the Divine Love and the Covenant of Grace declaring Gods designs in it and expectations from us and the preparations made for us with incomparable cautions against the deceits of Sathan cruelty of Persecutors and falshoods of hereticks together with variety of Promises Exhortations and Directions so closely united and so majestically expressed that it requires a quick apprehension and a solid jâ—dgment to unravel all the mysteries in them and yet they that avoid curiosity and self-conceit and bring humility love and holy resolutions such cannot be more effectually improved in knowledge and piety by any part of Scripture And this rule must be observed by all in the Offices of Religion when we hear Gods word that we do not pursue difficulties and unprofitable disputes but apply the holy Scripture to profit by it And certainly he best understands it who by it learns to bridle his passions bound his desires conquer his appetites to fear God love his neighbour and to be careful of his own Immortal soul and if we make this use of the words of God we shall have good cause to joyn in the next duty of giving praise to him that made them and assists us that we may profit by them SECTION IX Of the Hymns for the Morning Prayer § 1. THere is not in the whole Circle of Christian Duties any more universal then Praise For because in every thing God shews mercy we must in every thing (x) 1 Thess 5.18 give thanks So that Hymns of Praise are ever seasonable especially in the house of God where they are to be intermixed with every part of Divine Service to make it pleasant to us and delightful to him we worship We are to bless God for our bodily food how much more then for the food of our souls the providing of which for us is the greatest mercy next to that of giving the Eternal word to us For if God had not written his Word for us we should not have seen either our sin or our danger our duty nor our assistance our Deliverer nor our reward and shall we not Praise him for this shining light And particularly what Chapter is there but it contains a peculiar reason of our
wherein the Messias and our Saviour of the world was to set up a spiritual kingdome in the hearts of men it was necessary for all that desired to become his subjects to renounce those lusts to which they had been enslaved and to prepare his way by repentance or else they must remain slaves still and this reason urgeth us now as strongly as ever because our Lord Jesus doth every day now by his Word and Embassadours proclaim liberty to us and offers to become our King but in most of our hearts sin hath usurped his throne and therefore we must first exclude that and if we repent not it seems we love the slavery of Sathan better then the liberty of the Sons of God and do declare we will not have Christ to reign over us and though he may for a while connive at this affront yet remember there is another kingdome of heaven at hand even the kingdome of glory wherein all that shall then have rejected Christ for their King shall be utterly destroyed (p) Luke 19.27 and condemned to unspeakable and endless torments And this ought to fill such lazy persons with fear because for any thing they know the end of all is near at hand however 't is secret that you might not delay and will be sudden when it doth come and if it surprize us we can never repent more and if this world should last 10000 years more it is nothing to us for this kingdome of heaven begins with us when we leave this world and therefore who knows how near the kingdome of heaven may be Matth. 3.3 I see you have committed many sins and do still go on in them and so are neither fit for that grace which is offered you here nor to appear in that judgment which must pass upon you hereafter Wherefore I charge you all repent ye of all your wickednesses and confess them seriously and forsake them speediâ—y for the kingdome of Jesus Christ the eternal Son of the God of heaven is now to be set up in the hearts of all true penitents and for others their death is not 〈◊〉 off and the kingdome of glory is at hand and wiâ—â— surprize them in their trifâ—ing intentions to their utter ruine A Meditation preparatory to Prayer for the quickening of such as neglect repentance IT had been well for my soul if all this while my safety had been equal to my confidence for none ever thought themselves more secure though there was no other ground for it but only because I was resolved not to take the pains to behold my danger I have multiplied my transgressions and lived in sins unamended yea unrepented of and therefore have had the drawn sword of the divine vengeance hanging over my guilty head by the slender thred of my uncertain life which every thing can snap asunder and I have seemed wilfully to shut my eyes chusing rather to feel it and the eternal smart of it then to behold this dreadful sight which would long since have terrified me into amendment and snatched me from under the approaching ruine what prodigious folly hath seized on me what stupid laziness hath benummed me are the pains of escaping greater then the pains of suffering or will the blow be lighter because I resolve neither to see it nor avoid it awake my soul awake while there is a possibility to prevent thy ruine thy sins are so numerous and so hainous that thou canst be ignorant of them the threatnings of Gods wrath are so plain and so positive that thou mayst see they aim at thee thy conscience cryes so loud that thou canst not but hear it and Gods holy spirit pleads so powerfully that thou must take as much pains to exclude these friends as would serve to turn out thy enemies Surely God gave me not wit and understanding to invent a plausible cover for the eyes of my conscience or to contrive bulworks of excuses to intrench my sins in safety and yet I unhappy wretch have been ingenious in nothing so much as in plotting the ruine of my soul and designing to perish undisturbed Behold and blush where holy David lyes covered with shame drowned in tears and overwhelmed with sorrow not able through sear and terror to take his eye of that one offence whilst thou a far greater sinner art careless and unconcerned He sets his before his own face and God throws them behind his back but I who cast them behind me and strive to bury them in oblivion and inconsideration shall have them set before my face when the sight of them cannot conduce to the obtaining of my pardon but the aggravating my eternal misery the sight of them indeed is most unpleasant the object odious and ungrateful but the benefit will abundantly recompence the trouble and if I behold them now so as to repent of them I shall see them no more for ever I will imitate therefore this holy man and ever view the guilt and the danger of them that I may humbly confess them and obtain a pardon for them my wretched heart hath taken pleasure in committing them and it shall have vexation in reflecting on them for I will not take my eyes off from them till the horrid aspect of my grievous iniquities have humbled my soul for them and turned my heart against them The blessed Jesus that sees the hearts and knows the necessities of all hath given a universal command of repentance to all men which yet methinks seems peculiarly directed to me who have neglected this necessary duty hitherto Thou oh Lord seest my danger and pittieth my approaching ruine I bow my head and heart and neither dare nor can disobey so gracious and loving advice so useful and necessary a warning Thy bare word had been sufficient to command obedience from those who expect salvation by thee but thou art pleased farther to convince me I do believe dear Jesus the benefit is great if I shall turn now while thy grace is so freely offered to all people I know the danger is dreadful if I defer any longer since 't is certain thy Kingdome shall come but uncertain how soon either death shall arrest me or judgment surprize me in such delayes I have cause to bless thee that neither of these have happened yet since I have so justly provoked thee by excluding so gracious a King out of my heart rather then I would be at the trouble of preparing for thee yet Lord thou callest still and now I am making what haste I can oh remember not how long I have stayed but consider how little time I have left and by the help of thy grace make my work short and easie proportionable to my time and strength I confess I knew before but I never considered till now and now I dare not stay but through thy help now I come oh do not cast me off for thy mercies sake Amen § VII Lastly If any by dayly use of these offices begin to grow
ad Dist 1. de Poen Negatur remissio iis quibus noluerunt sacerdâ—tes remittere Bellarm. supr as the Audian hereticks of Old and Donatus disciples (m) Optat. Mil. in Parmen l. 5. did contrary to the Antient Church of Christ (n) Homines autem in remissionem peccatorum ministerium suum exhibent non jus alicujus potestaris exercent Ambros de Spir. S. l. 3. c. 19. nay to their own Opinions (o) Vid. Biol in 4 Dist 14. Quaes 2. and practices (p) secundum quod potestas mihi tradita sâ— extendit quantum debeo possum in vet form Indulg P. Martin in former times and therefore we may and must declare our abhorrency of these evil uses of Absolution though in that sober moderate and useful manner we do perform it we do not vary from the prime intention of Christs commission and the Practice of Antiquity Absolution was instituted by Jesus and if it have been corrupted by men we will cast away the Corruptions not the Ordinance it self §. 2. The Analysis or Division of the Absolution The Absolution contains these three things * ☜ 1. The Commission in which is shewed 1. From whom That God who is 1. Able Almighty God 2. Willing as the Father of our Lord Iesus Christ and who wouldest not the death of a sinner but rather that he should turn from his wickedness and live 2 To whom Ministers And hath given Power and Commandment to his Ministers 3. For whom his people To declare and pronounce to his People being Penitent 4. About what The Absolution and Remission of their sin ☞ * 2. The execution of it by declaring 1. Who giveth He viz. Almighty God 2. What is given viz. Deliverance from the guilt and punishment Pardoneth and Absolveth 3. To whom 1. How many all them 2. How qualified 1 that truly Repent and 2 Vnfeignedly believe his holy Gospel 3. The Application or a direction to Prayer shewing 1. For what we must Pray Wherefore let us beseech him to grant us 1. true Repentance 2. and his holy Spirit 2. Why we must Pray viz. for 1. Present acceptance that those things may please him which we do at this present and 2. Future assistance that the rest of our lives hereafter may be pure and holy so 3. Endless happiness that at the last we may come to his eternal joy 3. How we must Pray for them through Iesus Christ our Lord Amen A Practical Discourse on the Absolution § 3. ALmighty God the Father of our Lord Iesus Christ There is nothing in the world more desirable then the peace of a good Conscience especially to those who have felt the smart of it when it is disquieted by sin The Pardon of sin which removes those terrors is most welcome news to such and the Messengers most acceptable (q) Rom. 10.15 but he that hath been truly humbled will make a stop either out of Doubting or Admiration (r) Luke 1.34 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dubitantis sed admirantis Grot. when a Nathan is sent from God to tell him of Pardon (s) 2 Sam. 12.13 he would wish it might be according to that sweet word only the greatness of his desires awaken some little jealousies least the message be too good to be true and therefore no wonder if they ask us by what Authority we do this (t) Matth. 21.23 we answer we are but Deputed servants (u) Heb. 5.4 in all we do much more in this transcendent part of our office (x) 2 Cor. 5.8 we therefore shew our Commission from Almighty God whose Power none can Question it being a Part of his Name (y) Exod. 34.7 to be the Pardoner of Iniquity Transgâ—ession and Sin of all sorts in thought word and deed His Laws indeed forbid sin and his Word decrees punishment for it but this doth not tye his hands nor take away his Priviledge (z) Deus cum legem peneret non ademit sibi omnem potestatem sad habet ignoscendi licentiam Lactant. to forgive by which he indeed shews himself Almighty (a) Imperatori licet sententiam revocare reumque mortis absolvâ—re ipsi ignoscere quia non est subjectus legibus qui habet potestatem leges ferre August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme Lord of all the World above us and his own Laws so that he can dispense with them he that bound can loose without appeal or controul (b) Revel 3.7 we come from him who is the offended Party and the Judge who if he please to forgive can do it so fully that neither Men nor Devils can call you to a further account (c) Rom. 8.33 Now if this term of Almighty prove dreadful as representing an Almighty justice who remits not without blood Heb. 9.22 Then the poor soul will ask with Isaac (d) Gen. 22.7 8. where is the Lamb I answer God hath provided and in the next words behold the Lamb of God Jesus Christ for your comfort this Almighty is the Father of our Lord Jesus Christ and in him the Father of Mercies and God of all comforts (e) 2 Cor. 1.3 in that being satisfied with that all-sufficient sacrifice he can be just and yet forgive us (f) 1 John 1.9 he that sends us can do it by his supremacy easily may do it by his Covenant in Christ Jesus justly will do it through his love to us in him certainly And now methinks the Pious man should be transported with extasies of Reverence and Love Reverence to this Mighty God Love to this merciful Father Behold that glorious God whose Anger thou hast provoked and whose Commissions for thy final ruine were issuing out to be executed by the destroying Angel he is now the Father of Jesus and for his sake and at his intreaty hath sealed thy Pardon and Cancelled that Warrant signed for thy Execution (g) Ezek. 18.4 and sent thee a full and free Absolution by the hands of a Messenger of Peace What posture is lowly enough to receive it what love great enough to return for it Oh blessed Change Now thou seest what Jesus hath done for thee look not so much at the hand that brings it as the Power that sent it and the Merits that Purchased it so shall thy Faith be firm thy comfort sweet and thy peace durable so that nothing but wilful renewed affronts against him that sent it can alter thy Pardon abate thy joy or disturb thy happy peace § 4. Who desireth not the death of a sinner These are the very words of God himself Ezek. 18.23 and for better confirmation they are again repeated Chap. 33. vers 11. and are strengthened by an Oath which he is pleased to take by his life that is himself (h) Heb. 6.13 Not that he needs such bonds (i) Num. 23.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Deus loquitur nobiscum linguâ filiorum hominum R. R. to keep him to
his promise but for the confirmation of our Faith and as a condescention to our infirmity Indeed all Gods words are most true but not many have an Oath annexed as this hath which he that will not have us swear but upon weighty Occasions would not have added but because the belief of this is the Foundation of all Religion since no man can begin to seek to God till he believe he delights in Mercy (k) Heb. 11.6 and is willing to receive those that turn to him wherefore let us not doubt so great and necessary a truth confirmed with his Oath (l) O beatos nos quorum causa Deus jurat O miserrimos si nec Deo juranti credimus Tert. de poenit who assures us he wills not the death of a sinner (m) LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatab. num desidero aut volo with his Will nor desires it as we do those things we have pleasure in but is even forced to it against his inclination Which gracious nature of God is here set before the sinners eyes to discover what probability there is for his granting out such a Commission because he that desireth not the death of such will not withold Mercy nay he will by the offer of a Pardon prevent it for this phrase means he desires the life even the everlasting life of all penitents (n) Negatio mali in S. S. notat accumulationem boni Job 3.18 Job 11.26 vide 1 Tim. 2.4 1 Thess 5.9 and if the assurance of Remission will support them and give them encouragement to seek for happiness they shall not want it For to do good is the Nature of God he doth this willingly and readily without the consideration of merit or expectation of reward but Punishments are Extorted from him (o) Lam. 3.33 Vatab. ex corde non est proprium Dei affligere castigare homines sed alienum by mens wickedness and when he inflicts them he expostulates with himself like an indulgent Father about to correct a disobedient child (p) Hos 11.8 Ezek. 33.11 So that it is no incredible thing that he should send a Pardon it is the device of Sathan to picture the Almighty so dreadful that he may be a terror to his Supplicants to make men fear and hate and fly from him rather then serve or love him But God is love and especially kind to Men (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 1 John 4.8 who have no reason to dishonour God by dismal apprehensions of him Remember I beseech you the Price payed for you the Covenant made with you the Promises given to you call to mind how justly frequently and easily he might have cut you off if he had not designed to be Reconciled and think of the earnestness of his invitations continuance of his patience the arts of his providence and all other means used to preserve you and then blush at your selves for having ever had hard thoughts of God or doubting he would not Absolve you Whoever hath so conceived of God is as bad as an Atheist for he takes away Gods Being and this his goodness as if like the Scythian Deities (r) Meliùs esset nullos credere Deos quam esse putare sed sanguine caesorum hominum laetatos existimare Plutar. de Superstit Scyth Gallorum he rejoyced in humane Sacrifices and we our selves had rather be reported dead then traduced living but though this unbelief do attempt to dishonor God the mischief lights upon it self for God is glorious still in Mercy and he that does not believe it is void of love and hope weak in Faith full of fears and dismal expectations (s) Et faciunt animos humiles formidine divum Depressosque premunt ad terram Luc. and when he that is perswaded of Gods mercy can rejoyce in hearing this Absolution the other quarrels with the Messenger or suspects the Master and tortures himself with endless scruples § 5. But rather that he should turn from his wickedness and live We must be cautious while we endeavour to prevent despair that we encourage not presumption and least any should think when they hear of Gods kindness to sinners that he will allow them their sins (t) Rom. 6.1 this is added to shew that he so desires our happiness as the end that he desires our holiness as the only way thither he would have us live viz. in Eternal glory but his desires cannot be accomplished if we continue in our wickedness because then God is obliged in justice to destroy us therefore he labours to turn us from those evil ways which end in death and to bring us into the safe paths of holiness which are the beginning of Heaven upon earth for the felicity of Heaven is but an addition to and the perfection of that begun holiness in vain therefore does any trust to this Mercy of God who lives wickedly still for what Father would spare his offending Child or what Prince pardon his rebellious Subject but upon condition they will not renew the same Crimes it is possible indeed to deceive men into Remission when the offenders mean not to reform Caesar was stab'd by Brutus a reconciled enemy whom he had adopted for his son Cicero was beheaded by Popilius whom he had saved from publique justice But the All-seeing God knows your purposes and can tell what you will do hereafter so that you deceive your selves in hoping for forgiveness while you remain impenitent but you cannot deceive him to make him grant to it he will not make his mercy the support of your iniquity and it would undo (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. sinners if he should too easily forgive such mercy before true repentance would make sin cheap and encourage men to do wickedly Wherefore he sends his Ambassadors to proclaim his gracious intentions of saving you least any should grow desperate with Cain (x) Gen. 4.13 and as the hardened traitor resolve to dye in their rebellion but these Ministers of God are first to turn (y) Acts 3. ult men from their iniquities and if they prevail in that they have a Pardon ready sealed and can assure them of life everlasting and that God who punisheth unwillingly will freely forgive he must either condemn or save you it is most evident he had rather give you life and will rejoyce if you accept it and if you miss it it is because you had rather sin and dye not because he had rather you should so perish § 6. And hath given Power and Commandement to his Ministers Whoever hath a just right and absolute Authority may either exercise it in Person or Depute others by communicating to them their Power subordinately and then these substitutes have a Ministerial right so far as their Commission extends a Temporal Prince can do thus and choose which of his Subjects he pleaseth to act thus in his Name and by
of the Christian Church prove Christ to be God (u) Ergo qui remittit Deus est quia nemo remittit nisi Deus Hilar. in Math. Can. 8. because he forgave sin which none but God can do (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 15. and his son Jesus who is also very God and purchased this Mercy of Absolution with his own blood (y) Ille solus peccata dimittit qui pro peccatis mortuus est Ambr. Veniam peccatis quae in ipsum commissa sunt solus potest ille largiri qui peccata nostra portavit Cypr. wherefore we give to God the things which are Gods and plainly declare he is the Author we the dispensers only of this favour and the Witnesses and Messengers to bring certain news thereof (z) En fili certificate remissa tibi esse peccata hujus me testem habebis Vade in Pace Fer. in Matth. 9. And this is more comfort to the Penitent the Supreme Judge he from whose Sentence is no Appeal Pardoneth thee fear not the state of Agag whom Saul had pardoned but God had not wherefore Samuel hewed him to pieces in the midst of his vain hopes that the bitterness of death was past He Pardoneth that hath no equal to examine or approve much less superiour to disanul his actings Our absolution is profitable when the Persons are meet to receive it (a) Tunc enim vera est absolutio Praesidentis cum aeterni arbitrium sequitur judicis Greg. hom 26. but the stamp of God will make it currant in Heaven it self The Priests Pardon is not compleat at present till it be ratified at the last day But he Pardoneth at this present while we are holding out this Absolution he that knows who among you are true believers and really Penitent is at this instant sealing your Pardon in Heaven which makes ours to be valid we then are but the Messengers and interpreters but it is our great Master that Absolveth because what we do is Pronounced in his name dispensed by his Authority offered on his Condition and confirmed by his Approbation § 9. All them that truly repent and unfeignedly believe his holy Gospel These two acts Repentance and Faith are by Christ (b) Mark 1.15 and his Apostles (c) Act. 20.21 made the Conditions of all the Gospel promises and without them no Absolution can be had those that have these no man can condemn but without these no man can acquit it was therefore a great arrogance in those Ecclesiasticks in St. Hieroms time who imagined they could save or destroy at pleasure (d) ut vel damnent innocentes vel solvere se noxios arbitrantur Hierom. Com in Matth. l. 3. Nec Angelus nec Archangelus potest nec Dominus ipse si peccaverimus in poenitentiam deferentibus non relaxat Ambros Epist 28. ad Theodos and it is as great a vanity in any to believe a Servant acting contrary to his Masters known Will because it will be insignificant wherefore if any by hypocrisie shall think to surprize an Absolution Or if he that dispenseth an act by prejudice or corruption you must know it is he must ratifie the Pardon who can see whether these qualifications are in him that receives it or no and though we hold out this Act of a Grace to all yet our Master pardons none but such as do repent truly and believe unfeignedly and how many soever do so if they have been the worst of sinners they shall every one be forgiven Let us then take care to come 1. With an hâ—mble lowly penitent and obedient heart sorrowing and being ashamed fearing exceedingly confessing humbly and resolving heartily against all sin let us beware that a hard heart and a customary confession and hypocritical pretences do not ruine our hopes and blast our desires for he only Pardoneth the real Penitent 2. Let us bring with us an unfeigned Faith in his Gospel trusting in the assurances of his Promises and persuading our selves of the necessity and excellence of his laws and confirming our souls in the expectations of his rewards and this Faith unfeigned (e) 1 Tim. 1.5 2 Tim. 1 5. will open the door of Mercy but for that bold challenge which some make to the promises and the benefits of the Gospel while they are void of hatred to sin or love to God it is only feigned to stifle the accusations of Conscience and ward off the threats of the Law and to give the man liberty to sin and God will never accept such to remission but discover these men had no other ground for their confidence but only because they had persuaded themselves of a falshood Remember you come to him that searcheth the heart for a Pardon and strive that your Repentance may be true and Faith cordial and sound as you hope for mercy from him and learn by this order first to repent of your former evil ways before you entertain too particular confidences of Gods love and your interest in Jesus but if you have truly repented the more firmly you believe the greater will be Gods glory and the sweeter your comfort and the speedier will your Absolution be confirmed Though your iniquities are heinous and innumerable if upon the sight you have had of them you do condemn your self with real purposes of amendment and notwithstanding your unworthiness if you can trust to the Merits of Jesus and believe all the gracious Promises of the Gospel shall be fulfilled to you I doubt not to assure this your Repentance and Faith shall pass the test of God himself and your desires shall be satisfied in his mercy § 10. Wherefore let us beseech him to grant us true Repentance and his holy Spirit The whole duty of a Minister consists in instruction and exhortation (f) Acts 2.40 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first to convince the understanding the second to engage the affections both which parts of his Office the Priest doth here exercise for hitherto he hath testified there is Remission to be obtained and now he exhorts to seek for it for in this Section we are directed how to obtain in the following we are encouraged by the Benefits to be had thereby now this present exhortation is a conclusion inferred from all the former parts of this Absolution which are in this word wherefore urged as so many motives to quicken our addresses viz. 1. Since God who is full of power and mercy would not the death of us sinners but desires we may live therefore we may cheerfully come to him for help who will be as well pleased with the opportunity of giving as we with the mercy of receiving 2. He hath Commissionated Ministers to be the Heralds of his willingness to forgive wherefore let us in answer to this gracious Proclamation go in and submit to him who though he be the offended Party first sent to us to be reconciled 3. He hath assured us he
is the Christians highest aim it was Davids prayer (z) Psal 19.14 and the greatest blessing the Priest could wish (a) Numb 6.24 25 26. Psal 20.3 4. that Almighty God might accept them Poor Socrates after many a tedious step in a virtuous but afflicted state (b) An diis placent quae feci nescio hoc autem solum scio me sedulò haec egisse ut placerent could not tell whether he had given content to his Deities or no but whoever of you have the grace of Repentance and the holy spirit are not in those uncertainties but have Enochs Testimony Heb. 11.5 that you do please God § 12. And that the rest of our lives hereafter may be pure and holy this is the second benefit and motive earnestly to pray for these things for so you shall not only be welcomed at present with a gracious smile but all your lives long be reputed as the friends of God and by his help shall be preserved as pure as a true Repentance hath made you and as holy as those are who are under the Guard of the Spirit of holiness Pray therefore with all your soul for a true Repentance or else as soon as your soul is washed it will return to its impure wallowings and all your labour is in vain hitherto (c) 2 Pet. 2.22 laterem lavare for a feigned repentance will send Absolom away for a while but upon the next Enterview will hurry us with more passion into his embraces whereas the deep wounds of the true penitent make sin hateful to him while he lives and he that gets on a white garment with so much difficulty will not easily sully it but carefully preserve it pure as his tears have made it And upon the same ground be very pressing for the holy spirit Which if you can obtain you shall not only be preserved from the spots of sin but shall shine with the lustre of a holy life for our goodness is apt to vanish (d) Hos 6.4 we are wavering and soon weary unless we have that establishing spirit (e) Psal 51.14 David prays for and then all duties will be easie and we shall be strong for love and the sense of his assistance will carry us cheerfully through them all so as to be our pleasure not burden and when we are arrived to this nothing can bribe us to forsake them Oh happy soul that is thus begun to be restored to that purity and holiness which are part of Gods Image (f) Ephes 4.24 and parcels of the Divine Perfections blessed is he that is so far advanced that God is not like to forsake him because he hath made him holy pure and a fit temple for the inhabitation of his spirit nor is he likely ever to forsake that God whose mercy hath saved him whose grace doth refresh him whose waies please him and his glorious bounty which faith discovers doth still allure him to press forward to neerer unions and unseparable connexions no state under the Sun is to be longed and wished for like this which a true Repentance and Gods holy Spirit brings us to § 13. So that at the last we may come to his eternal joy through Iesus Christ our Lord Amen There is nothing more desirable then the sweet peace of a good Conscience but only that which is the end and perfection thereof and that is that happiness which is infinite and endless which the Scripture calls an eternal and everlasting joy (g) Isai 35.10 Chap. 61.7 51.11 which neither men nor devils can lessen or interrupt much less put a period to it And if God give us true Repentance it will preserve us from the sins which forfeit this and if he add his holy spirit it will safely lead us into those paths of righteousness which lead thither where we can desire no more because we have all that is desirable There are no cares to disturb no fears to allay nor sorrows to abate those ravishments of delight for ever there is joy which far surpasseth the half-sad and mixed pleasures which this world hath being nothing else but pure joy which pleaseth by its own excellence and by having no fears nor possibility of defailance in degree or continuance we tast something of it in the charming calm of a strong faith and a quiet conscience with undeceived expectations of Gods love but this is but the land-skip of our heavenly Canaan which Jesus hath purchased for us and God the Father will grant unto us and the most holy Spirit will be our guide thither (h) Psal 51.14 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole glorious Trinity is concerned for us and will cooperate with us to put us into possession of them and then rejoyce over us to all eternity The Father who forgave us the Son who dyed for us and the Blessed Spirit who wrought effectually in us will Communicate this their joy with us and to us for ever And lastly to shew that you thankfully follow these Directions of the Ministers and have in your own heart and thoughts most devoutly petitioned God for a true Repentance and his holy Spirit by means whereof all these incomparable benefits may redound to you in testimony I say hereof you sum up all in a Petitionary Amen desiring it may be so and assenting also to the truth of all this It is most true and therefore oh so be it unto you Amen The Paraphrase of the Absolution BE it known to every one of you that hath confessed his sins with an humble lowly Penitent and obedient heart that Almighty God Supreme King of Heaven and Earth whose Royal Prerogative it is fully to acquit or finally to condemn being the Father of our Lord Iesus Christ who assumed our nature and suffered for our sins this great God by his Merits is of an angry Judge become a tender Father and hath solemnly sworn he is one who desireth not neither taketh pleasure in the death or damnation of a sinner though never so justly deserving it but rather chuseth to have opportunity to shew mercy and therefore he useth all possible means that he may turn from his wickedness which will bring the sinner into condemnation that by leaving these paths of death he might be forgiven and live in holiness and comfort here and in everlasting glory hereafter And to confirm this his good will and keep penitent sinners from despair he hath given and in holy Scripture communicated Power by vertue of his Supreme Authority and Commandment for the exercise of this power for when poor sinners need comfort he hath given special charge to his Ministers lawfully chosen by himself and those he appoints to be his Ambassadors to declare at all times his willingness to pardon all and pronounce Absolution more particularly and plainly to those that by returning and obedience do own him even to his People being Penitent for all their offences as you now from your
property (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot of a King to do what he pleases But as Gods Kingdome is scarce visible upon Earth so neither is the accomplishment of his Will for those that renounce his Authority become Lords (e) Psal 12.4 to themselves and do their own Will even where it displeaseth God and though his Will be at last done upon them in their final ruine yet this is not so properly his Will not voluntas beneplaciti his pleasure no more then the malefactor doth his Princes will when he suffers death by his Laws for a capital crime because he that made that Punishment did appoint it to terrifie from the Crime and it was not his intention any should suffer by it so it is the Will of God that all men should live holily here (f) 1 Thess 4.3 and happily hereafter (g) 1 Tim. 2.4 Vt salvi simus in coelis in terris quia summa est voluntatis ejus salus eorum quos adoptavit Tertull. ut supr and if any will be wicked it is also his will they shall suffer for it but then his will is not properly done on them that suffer but only on supposition they were obstinate sinners which he would not have them to be Wherefore we pray that his first and principal Will may be done in the Conversion and Salvation of all men And having lately viewed the upper part of his Kingdome where they are ever happy by a full and free obedience to his Heavenly Will we long and wish and desire that this lower part of his Kingdome where so many are yet totally in Rebellion and others frequently revolting when they do profess subjection even that this World were modelled by that heavenly pattern (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 40. as exactly as is consistent with the frailty and mutability of such a state for 't is easie to discern that all the miseries in this world spring from our disobedience to the Laws and our acting contrary to the Will of God so that if the corrupt affections of the better sort were subdued and the evil actions of the more impious did cease and all did guide their actions by the will of God we might be very happy even in this world and should begin our Heaven upon Earth so that we also pray that since 't is Gods will for all to live holily (i) Quid autem Deus vult quam incedere nos secundum suam disciplinam Tert. that this will of his may be accomplished and because our Heavenly Father hath innumerable blessed Spirits there to perform his will and they do it cheerfully and readily fully and constantly we see how much our endeavours come short of them and how little reason we have to be puffed up for our imperfect duties which are begun with reluctancy deferred by sloth or interrupted by vanity carried on heavily shaken with fears and sometimes broken off by sin and this prospect doth humble us while we behold them flying on the wings of love and zeal and our selves creeping by fears and uncertainties and it ought to trouble us that we can do the Will of so great and good a Master in no better manner and then we shall strive and pray that we may know Gods will as fully and desire to do it as fervently and be enabled to accomplish it as pleasantly and as constantly as the glorious Hosts of Heaven do both the lights in the lower Orbs which exactly observe the laws of their Creation (k) sicut coelestia semper inconcussa suo volvuntur sidera motu and those glorious Angels and blessed Spirits which in the regions of bliss do delight continually (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Constit l. 2. cap. 56. to serve him Oh what affections are vigorous enough to pray for the same obedience and unity consent and uniformity among Gods Children as is there above where every one moves in his own place without disturbance thwarting or opposition making perfect Harmony and keeping exact peace and this is Gods will But the word be done seems to others to have a passive signification viz. That whatever happens to us or any by the will of God whether good or evil it may not be displeasing to us and this further shews why we prayed his Kingdome might come that so he may administer all things as he pleaseth for we are not jealous as the Subjects of earthly Princes sometimes are least our God should make his will an arbitrary law because his Holiness and Mercy Truth and Justice are his will we are most sure whatever is his will is best for us be it Judgment or Mercy plenty or want health or sickness life or death it is the best for us whether we apprehend it or no and we ought to wish it may be done because we know he wills no evil to us (m) eò nobis benè optamus quod nihil mali sit in Dei voluntate Tert. and if something we think ill descends from him we may say as Melito did to the Emperor about the Persecutions (n) Si quidem te jubente hoc faciunt bonum credamus quicquid justo imperatore jubente committitur Euseb l. 4. Histor Eccl. c. 25. in hoc dicto ad sufferentiam nos ipsos admonemus Tert. If thou commandest them they are good because injoyned by a just Authority surely though it may seem hard at present it is judged fittest for us by him that knows our temper and need so did the Author of this prayer learn submission (o) Matth. 26.42 and illustrated this petition by his example and so St. Paul (p) Acts 21.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. and to murmure against Gods choice was forbidden by a Heathen and is so impious and foolish that it is a wishing God out of his Throne and the reins out of his hands that we might sit there and rule all things by our own will as if we wished our former petition unsaid Sure we must not only cease to be Christians but sober men before we can fancy our selves wiser to contrive and fitter to dispense all things then God himself is Socrates his prayer was for what was convenient not what he might desire (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap Juvenal Permittes ipsis expendere numinibus quid Conveniat nobis rebusque sit utile nostris that is plainly that Gods will might be done And if we were our own Carvers we should through rashness and folly passion and prejudice ever choose the worst and having such experience of our mistakes Jesus teacheth us to desire God to order us as he pleases and if we can live this petition believeing the pleasure of God to be alwaies best we shall have comfort in all Conditions and shall glorifie God by such noble opinions of his Wisdome and Power of his love and mercy more then by whole burnt-offerings and
the hand of our enemies should never by sin put our selves in their power again but being obliged by our Pardon and assisted by his grace henceforth might serve him with a lively faith and chearful hope without fear of being hurt by Sathan or rejected by God So long as we walk in holiness towards him and righteousness toward our Neighbours and if our Religion and Charity be sincere as done before him and constant so as we continue in it all the days of our life we answer all his expectations and need not doubt of acceptance and reward Lord thou camest to make us holy as well as happy and therefore thou hast sent this Harbinger to acquaint us with thy design And thou Child art chosen to give the world warning and shalt be called the Prophet of the highest God thy office shall be to fit men to receive this mighty Saviour for thou shalt go as a Herald before the face of the Lord by severe reproofs and powerful exhortations to prepare his ways by bringing men to repentance Thou art sent to shew the danger of sin and to give knowledge of him that will bring Salvation to his People that they repenting and fearing the wrath to come may forsake all iniquity and fly to Jesus for the Remission of their sins It is high time for us who are guilty of so many sins to take care least by impenitence and unpreparedness we loose the benefit of this salvation which is provided for us through the tender bowels of the mercy of our God whereby he pittied our desperate danger and after our dismal right hath given us the light of the day-spring even his only Son who from on high leaving his Heavenly Throne hath visited us And now hath set up his Gospel among us to give light and discover the dangerous event of sin to them that sit in darkness through ignorance or by horrid guilt are in the valley and shadow of death that so they may be instructed converted and live And to guide our feet when we are thus brought out of our evil and dangerous paths that we may enter into the way that leads to the everlasting Kingdom of Peace we will observe this light and follow this guide and ever praise thee for it saying Glory be to the Father c. The second Hymn after the second Lesson at Morning Prayer Or the 100 Psalm § 9. THE Church hath provided not only for our necessities but our delight giving us the choice of another Hymn which is a Psalm of Praise as the Title tells us and was Composed to be sung by course in the Temple-service (f) Dr. Hammond Paraph. and Annot. on Psal 100. at the time of the Oblation of the Peace-Offering and yet it is not so appropriate to the Jewish service but it may well fit the Christian worship being a double exhortation to publick Praise which is most due to God for the publication of his Gospel and besides it is addressed to all Nations and so is a fit return for so universal a Mercy as the Redemption is There is no difficulty in the Method or Phrase and therefore we shall only note That the first Exhortation in the three first Verses is both to direct and quicken us in the duty of Divine Praise directing us in the two first Verses concerning the Persons by whom the manner how and place where we must perform it and the third Verse contains the Motives which are taken first from the Nature of God secondly from his Works both in Creating us and taking special care of us as of the sheep of his Pasture Wherefore the fourth Verse renews and inforceth the Duty even to come into Gods house with hearts full of gratitude and joy lauds and benedictions and the fifth Verse gives new reasons of it and more spiritual motives to it first because of his Essential goodness secondly his Endless Mercy thirdly his infallible truth All which are manifested so clearly in his holy Gospel that the world never had such a Testimony of them before and therefore this Hymn directly looks upon us who have heard this good news and obligeth us to bless God for that infinite Grace and Mercy and Truth which he shewed in giving his Son to us for which we must ever ascribe Glory to the Father c. SECTION X. Of the Hymns for the Evening Prayer and first of the Magnificat The Analysis of the Magnificat This Hymn hath two Parts 1. A general Thanksgiving containing 1. The Acts of Praise Magnifie and Rejoyce 2. The Instruments Soul and Spirit 3. The Object of it The Lord God c. 2. The special reasons for it 1. Upon her own account considering 1. Her present Meanness 2. Her future Honour 3. The Author of her happiness He that is Mighty He that is Holy 2. Upon the account of others 1. For the general disposals of his Providence Giving to the Pious Mercy Humble Exaltation Poor Supplies Procuring to the Proud Shame Mighty Humillation Rich Want 2. For the particular grace of the Redemption in which God shewed His Mercy In remembring of us His Power In sending help to us His Truth In keeping his word with us A Practical Discourse on the Magnificat § 1. THE Blessed Virgin whom God chose to be the Instrument of the greatest blessing that ever the World had by the fruit of her lips as well as of her Womb hath given apparent testimony of the extraordinary presence of the Divine Spirit with her and in her For this sacred Hymn breaths forth such lovely mixtures of faith and fear humility and love charity and devotion that it appears she was full of grace as well as highly favoured And it should be our wish and endeavour to repeat it with the same affections and holy fervours with which she indited it Perhaps we think we have not the same occasion 'T is true God the Word took flesh in her Womb and that is her peculiar Priviledge But if we receive the word of God and the motions of the holy Spirit that attend it we may turn that word into (g) Verbum Carnem facere est Verbum in Opus Scripturas in operas convertere Bish Andr. Ser. 6. flesh by Faith and Obedience if we so hear as to practice (h) Sit in singulis Mariae anima Nam etsi secundum carnem una Mater est Christi secundum fidem tamen omnium fructus est Ambros in Luc. we do conceive Christ by Faith and he is formed in us (i) Omnis enim anima concipit Dei verbum si tamen immaculata immunis à vitiis intemerato castimâ—niam pudorâ— custodiat Idem by the overshadowing power of the Holy Ghost and a puâ—e heart and he is by holiness brought forth for Christ himself calls such (k) Matth. 12.50 by the name of his Mother We are to rejoyce with all that do rejoyce but especially when we are sharers in the mercy and
still Are not our principles surer our hopes clearer and our probabilities fairer and our gains like to be infinitely more Why then do we say these principles over as it were some Lesson that was never to be put in practice Let us turn our Creed into Syllogisms and we shall see what consequences necessarily flow from it And let us so firmly believe it that our Conversation may be the natural conclusion from those premises for there is no man whose natural Logick will not enable him to argue thus He that believes God to be Almighty and that he made him and all the world must love and fear this God and trust in him in all his needs But I believe in God the Father Almighty c. Therefore I must love and fear and trust in him at all times Or thus Whoever deserves and fears Gods wrath cannot truly believe Jesus came to save him from it but he must speedily apply himself to him and thankfully embrace this salvation But I who deserve and fear Gods wrath do believe this c. Therefore I must speedily apply my self to him and thankfully embrace this salvation from him And thus without strictly confining our selves to the rules of Art the most ignorant may with a little consideration find the natural result of every Article and what effect it will produce in any man that heartily doth embrace it And oh that all the world were as willing to live according to their professions as they are able to apprehend the force of these arguings We should not see our practises so frequently opposite to nay destructive of those principles we pretend to believe Let us ask our selves what manner of persons we ought to be who do so solemnly protest our belief that all these things are true In temporal things what we believe dangerous and unprofitable we avoid what we are persuaded is pleasant and advantageous we pursue and if our assent be as firm why should we not do so in spirituals Where the grounds are surer the inferences clearer and the gain and reward infinitely greater 't is too much to be feared we follow not our Creed far enough nor consider what the belief of those Articles would produce in us if cordially embraced Wherefore for the sake of such as could not or would not thus use the Articles of their Faith we have added to the Paraphrase the following Application The Paraphrase and Application of the Creed Art 1. I Believe most firmly in one infinite and eternal God who is a most powerful wise gracious and pure spirit Distinguished into three Persons the first of which is the Father Almighty who is the maker of me and all the Creatures of heaven and earth the preserver and Governor of all the world Wherefore I am obliged and resolved to own him for my God and Almighty Father by loving fearing serving and obeying him and to acknowledge him the Creator of all by admiring his works rightly using his Creatures and relying on his Providence for whatever I want in this world which is at his disposal And I am encouraged to call upon this my mighty God and merciful Father for my self and all the world for a competent measure of food and raiment health and wealth peace and plenty and not to doubt but that he who can do what he please will take care of the work of his own hands Art 2. And I do most firmly believe in the second Person of the glorious Trinity even in Iesus Christ our anointed Saviour who is very God equal to the Father being his only Son by eternal generation and is now become our Lord by the merciful redemption of our souls from death and hell Wherefore I am obliged and resolved most thankfully to commit my salvation to the management of my glorious and gracious Redeemer and as anointed by God to be a Prophet Priest and King to observe his teaching rely on his attonement and submit to his Authority and to walk answerable to the price that is payed for me And I am encouraged to pray in his name with faith and comfort for deliverance from my spiritual enemies and the salvation of my soul for a safe Pasport to Gods Heavenly Kingdome since his only Son is my Redeemer Art 3. I do also most firmly believe it was this very son of God who became man and yet was conceived free from sin by the overshadowing power of the Holy Ghost and that assuming our Nature and uniting it to his own Divine Nature was born of the blessed Virgin Mary so that he was both God and Man two Natures in one Person Wherefore I am obliged and resolved to be most thankful for that miraculous condescension and to learn to submit to the meanest condition to do good and to be careful not to defile my Nature which Jesus hath united to the Divinity And I am encouraged to pray that I may be sustained under the necessities of my frail estate which Jesus was acquainted with and purged from the corruptions which he was freed from and that being regenerate like him by the power of the Holy Ghost I may be partaker of his Nature as he was of mine Art 4. I do also most firmly believe that the holy Jesus being to satisfie the Divine Justice for our offences suffered the wrath which we had deserved and under Pontius Pilate the Romane Governor though most innocent in himself he was crucified till with cruel torments both of body and soul he had offered up his life a sacrifice for sin He was really dead and buried and took possession of the regions of darkness for he descended into hell and remained under the power of death for a time Wherefore I am obliged and resolved to lament for and crucifie my sins the cause of his bitter Passion to beware least by continuing in them I bring my self under the same curse and loose the benefits of this all-saving death and also to learn from him to suffer patiently and dye chearfully when God pleaseth And I am hereby encouraged to pray that I may not suffer what Christ hath endured for me that this sacrifice may be accepted as a satisfaction for all my transgressions and that the remembrance of it and the grace obtained by it may mortifie and kill in me that which hath crucified him Art 5. I do also most firmly believe that when he had paid the full price for the sins of the world death could no longer hold him so that the third day after his suffering by an infinite power he arose again assuring us that justice was satisfied and our enemies conquered since he was delivered from the dead among whom our iniquities and Gods anger had laid him Wherefore I am obliged and resolved in my lowest estate to trust in his power for my safety to rely on his All-sufficient merits for my Pardon and to endeavour to rise from the death of sin to walk in newness of life And I am encouraged