pit He saw us wretched and miserable lying hopeless and helpless reserved in Chains of Darkness to the judgment of the great Day and then he had Compassion on us and broke our Bonds in sunder But there is one step higher still 4. Let us behold the noble design and happy consequence of this Deliverance he hath not only snatched us from the flames of Hell but made us Heirs of Heaven not only pacified our offended Judge but engaged him to become our most gracious Father so that he owns us for his Friends adopts us for his Children and intends us to be partakers of his endless joys We are taken from our Dungeon into the Family of God from his Bar into his Bosom and advanced to be like unto the Angels in glory and immortality Oh the heigth and length the depth and breadth of the love of Christ Who can sufficiently admire it that so great a Majesty should stoop so low and suffer so much for so poor and so evil-deserving wretches with purpose to advance them to so blessed a condition this is a subject fit for an Angels Song-Praise the Lord oh my Soul and let all thy powers be acted with such love and wonder that thou maist break forth into all the expressions of joy that admiration and gratitude can inspire thee with Glory be to thee O Lord most high § 9. And to the end that we should always remember the exceeding great love of our Master and only Saviour thus dying for us and the innumerable benefits which by his precious blood-shedding he hath obtained to us he hath instituted and ordained holy mysteries as pledges of his love and for a continual remembrance of his Death to our great and endless comfort Our merciful and gracious Lord hath so done his marvellous works that they ought to be had in remembrance Psal 111.3 but especially this work of our Redemption which to forget were an ingratitude baser than Heathens or Publicans ever knew Math. 5.46 and might almost compare with the Cruelty of his Murtherers Is it not our greatest comfort and our highest honour that we were thus redeemed by such a Saviour Can we forget that precious blood which was the price of our Souls and the purchase of Heaven by which we obtain benefits more than we can number greater than we can sufficiently apprehend Pardon and peace the love of God and the service of Angels Victory over Satan and the Conquest of Death the Conversion of Souls and the fruition of glory do all spring from it with many many more The Choire of Heaven bless God for it and Eternity is designed to sing the glory of this excellent love which had no pattern hath no parallel nor ever can it fully have an imitation John 15.13 Rom. 5.7 8. And is it possible now that those for whom all this was done should ever forget so rare a mercy or neglect so cheap d Qui meminit sine impendio gratus est Sen. so mean a return as to Commemorate it with thanksgiving Reason would deem this impossible but experience alas shews it is too frequent and both good and bad do more or less let slip the memory hereof Wherefore the holy Jesus found it necessary to appoint this Sacrament to be the Worlds Remembrancer therein It hath been the Custom of all Nations to preserve the memory of their Hero's and to perpetuate their deliverances by appointing publick Games and Festivals thus Cities commemorate their Founders and the Sects of Philosophers their first Authors yet all these being of humane Institution are soon apt to decay and beside they are without advantage to the Souls of men But our Lord hath appointed a Commemoration of his Death and our Salvation that shall as far out-last as it doth outvy them all A Coelestial Banquet and worthy of so great so divine an Author Which doth at once represent our Saviours Passion before us and convey its benefits to us it demonstrates his love confirms our Faith mortifies our Lusts it makes us like to Jesus and one with him And how can we have more evident pledges of his favour He knew we were apt to forget him and then we grow cold and dull exposed to our Enemies and open to all mischief wherefore he hath contrived these mysteries that we might neither want the comfort of remembring his holy Passion nor the benefit of sharing in the merits of it He had given himself for all before but now he gives himself to every particular Soul Let us then take care duly to receive these Tokens of his endless love and they shall begin a joy which shall never cease till our Lord in person shall appear in all his glory and by the brightness of his presence remove all these Vails and Coverings and give us leave to see him face to face § 10. To him therefore with the Father and the Holy Ghost let us give as we are most bounden continual thanks submitting our selves wholly to his holy will and pleasure and studying to serve him in true holiness and righteousness all the days of our life Amen By this time surely we begin to be melted with these vigorous manifestations of the love of Christ and our affections big with gratitude and admiration begin to struggle within us for therefore is this representation made that we might remember it and remembred that we might celebrate it with Hymns and Eucharist My heart is ready O God saith the pious Soul My heart is ready Psal 108.1 Most seasonably therefore doth the Priest invite us to Praise the Lord with him just now and summon us to this excellent duty almost in the very words of St. Paul Heb. 13.15 We have seen the everlasting love of the Father the unspeakable kindness of the Son the incomparable grace of the Holy Ghost and our own infinite Obligations Let us therefore all join in offering up all possible Praise and Glory let us begin the Office with it that it may warm our hearts and dispose them for all the following parts thereof And let us worship the blessed Trinity with such sincere and hearty thanksgivings that the Choire of Communicants may be a little Emblem of that of Angels with this only difference that they openly behold that which we discern by Faith but both they and we rejoice in it with joy unspeakable and full of glory But because when we have done all we can we shall come far short we must resolve not only to make a few praises in this highest part of our Devotion but to perpetuate the duty to our lives end for our very life is too short and all our Thanksgiving too narrow to celebrate these mercies let us strive therefore to imprint the love of Jesus so deeply in our minds that the memory thereof may never depart from us but be ever in us and always dispose us to bless the Lord at all times in all places and upon all occasions And further since no praises
forth the Death of Christ and that homage and service which thou commandest us to perform Wherefore Dear Lord be thou pleased with this so sincere though poor acknowledgment not weighing or considering our merits by which we cannot pretend any right to thy acceptance but pardoning our offences which might cause thee to reject us Oh do thou deal thus with us through the Merits and Intercession of Iesus Christ our Lord by whom as our Mediator and with whom as thy only Son in the unity of and together with the Holy Ghost we desire all honour and glory may be given unto thee O Father Almighty both now in this World and for ever in the World which is without end Amen SECT III. Of the second Prayer in the Post-Communion § 1. WHen we communicate often it may be very grateful and sometimes very helpful to our devotion to vary the form for which cause the Church hath supplyed us with an other Prayer that so according to the temper of our spirit we may make our choice This being more full of praises and acknowledgments will be most fit when our minds have a joyful sense of the benefits received in this Sacrament as the former consisting chiefly of Vows and resolutions is more proper when we would express our selves in love or duty And yet we may use either of them at any time because neither doth the former want Thanksgivings nor this Petitions for Grace The Composition of this also is regular and judicious pious and extracted out of antient forms and as the former Prayer it will not only serve to close our Devotions within the Temple a Non est vera Religio quae cum templo relinquitur Lactantius but it offers very useful Meditations for the Closet also after we return home as the ensuing method will demonstrate The Analysis of the Second Prayer in the Post-Communion § 2. This Second Prayer consists of Four Parts 1. A hearty Thanksgiving for the present Favour describing 1. The Object of our Praise Almighty and everlasting God we most heartily thank thee 2. The Subject thereof for that thou hast vouchsafed to feed us who have duly received these holy Mysteries with the spiritual Food of the most precious Body and Blood of thy Son our Saviour Iesus Christ 2. A free Confession of the Benefits assured thereby 1. In possession 1. The Love of God And dost assure us thereby of thy favour and goodness towards us 2. Union with the Saints and that we are very Members incorporate into the mystical Body of thy Son which is the blessed Company of all faithful People 2. In reversion Eternal Life And are also Heirs through hope of thy everlasting Kingdom by the Merits of the most precious Death and Passion of thy dear Son 3. An humble Petition that we may retain them shewing 1. The Thing requested And we most humbly beseech thee O heavenly Father so to assist us with thy Grace 2. The Ends why we do request it viz. for 1. Perseverance that we may continue in that holy Fellowship 2. Fruitfulness and do all such good works as thou hast prepared for us to walk in 3. The Motive to obtain it Through Iesus Christ our Lord 4. A concluding Doxologie to whom with thee and the Holy Ghost be all honour and glory world without end Amen A Practical Discourse upon the second Prayer with Meditations after the Communion § 3. Almighty and everliving God we most heartily thank thee for that thou hast vouchsafed to feed us who have duly received these holy Mysteries with the spiritual food of the most precious Body and Blood of thy Son our Saviour Iesus Christ This Act of Thanksgiving may be expressed in various words but it must not be omitted after the Communion and therefore it is put into both these forms We ought not at any time rudely to ask for blessings from God until we have prepared the way by Praises b Arrogans oratio si ab homine quid petiturus dicas statim da mihi hoc Peto Debet inchoari oratio à laude Dei ut sequatur supplicatio Ambr. de Sacr. l. 6. c. 5. But having so lately received so great mercy it would be unsufferable to pray for more till we have acknowledged that which is already bestowed on us And by confessing the former mercy in the very entrance of this Prayer we do both encourage our selves to ask and expect further blessings c Sequentium rerum certitudo est praeteritorum exhibitio Greg. in Evang. hom 1. and we do also by our gratitude engage the Almighty to give us more d Ascensus gratiarum descensus gratias Cassiod Efficacissimum genus est rogandi gratias agere Plin. Paneg. Indignus est dandis qui ingratus est pro datis Aug. de temp 112. Besides the very gift it self now imparted to us is the greatest and the best the most sweet and most necessary for us in the World we bless God for our daily Bread our common food how much more then ought we to praise him for this spiritual food which nourisheth our Souls unto life everlasting True it is that carnal and unworthy Receivers have little cause of joy e Sacrificia non sanctificant hominem non enim indiget Deus sacrificio sed conscientia ejus qui offert sanctificat hominem pura existens Irenae l. 4. c. 34. for they have eat the Bread and drank the Wine not discerning the Lords Body and Blood but those that prepared themselves by Repentance and received by Faith those I say have fed upon the spiritual part and therefore they have the most reason with all their powers to bless the Lord in this wise An Act of Thanksgiving It is a mighty favour to me O my God that thou hast made bread to grow out of the Earth to nourish my mortal body but O how far hast thou transcended that mercy in giving me the Bread of Life from Heaven to feed my immortal Soul Whom was there in Heaven or Earth that I could have wished for in comparison of Jesus Christ and now thou hast given him to me whom my Soul longed for and in him thou hast given me all for he is all in all He is the fairest of ten thousand for whose sake I will trample upon all that this World accounts desirable O my Soul bless thou the Lord I came not to gaze at or taste of the outward part but to satisfie the longings of my sin-sick Soul by laying hold of the merits of a Crucified Saviour yet I have received the Sacred Elements and thou hast made them to me that which I needed and desired even the Body and Blood of thy Son I have received his flesh in Sacrament but his grace in reality f Ideo in similitudine quidem accipis sacramentum sed verae naturae gratiam virtutemque consequeâ—is Ambr. de sacr l. 6. And O how it fills my Soul with joy to behold thy Majesty
stedfast and unmoveable always abounding in the work of the Lord. And I beseech thee give me constant and continual supplies of thy Grace that I may be able to perform whatsoever I have promised and let not forgetfulness or indevotion seize upon me hereafter Let me hold fast that which I have and daily strive to gain more and finally make me faithful to the Death so shall I receive the Crown of Life for he that endureth to the end shall be saved Amen § 8. Through Iesus Christ our Lord to whom with thee and the Holy Ghost be all honour and glory World without end Amen There is a mighty efficacy in the name of Jesus used by a devout Soul that hath lately beheld the Commemoration of his great Attonement Through him we beg this Grace therefore And to him together with the Father and the blessed Spirit we offer up all honour and glory for the favours imparted to us in this Communion which but just now we did acknowledge and these Prayers and Praises we have cause to sign with an unfeigned Amen For we need the grace desired and the blessed Trinity deserves the glory ascribed wherefore we say Amen So be it But of this we have spoken before The Paraphrase of the second Prayer O Lord who art ever able and always ready to help thy servants being an Almighty and everliving God whose power and mercy can never fail We thy poor Creatures according to our bounden duty do most heartily thank and most unfeignedly praise thee for that of thy infinite pitty and bounty thou dost vouchsafe at this thy holy Table to feed us who have with penitence and Faith devoutly and duly received these holy Mysteries For therein thou hast refreshed our Souls with the spiritual and most desirable food of life thou hast made us Partakers by Faith of the most precious Body and of the most holy blood of thy Son our Saviour Iesus Christ which was offered for the Redemption of the whole World We acknowledge O Lord that besides the present comfort of this inestimable gift thou hast convinced us And dost assure us thereby of that which though we do not deserve yet we esteem above all things even thy favour thy gracious designs and goodness towards us poor Sinners And further by this holy Rite thou hast declared us thy Children and that we are very certainly living Members incorporate in and united unto the mystical Body of thy Son even thy Holy Church which is the blessed Company which are redeemed reconciled and sanctifyed by Jesus consisting of all faithful People in whose Prayers Priviledges and hopes we have now a happy interest And are also together with those thy servants by this Seal of thy Covenant made Heirs through hope already of thy Everlasting Kingdom which was purchased by the Merits of the most precious Death and Passion of thy Dear Son whose sufferings are set forth and the benefits of them conveyed to us in this Sacrament And now lest we should lose these blessings again by relapsing to folly as we have formerly done We most humbly and earnestly beseech thee O Heavenly Father for thy mercy sake so constantly and powerfully to assist us with thy grace in all our endeavours to perform our Obligations and our Vows that we may continue for ever in that holy fellowship with thy Son and thy Saints to which thou hast admitted us And do all such good works of Mercy Piety and Vertue as thou hast by the direction of thy holy Word prepared for us to walk in who have professed our selves to be thy Servants All which we beg through the most powerful intercession of Iesus Christ our Lord by whom we have received these and all other Mercies To whom therefore with thee O Father Almighty and the Holy Ghost three Persons and one God let there be all honour and glory ascribed both now and World without end Amen Be it so SECT IV. Of the Gloria in Excelsis or the Angelick Hymn § 1. TO conclude this Office with an Hymn is so direct an imitation of our Saviours practice Math. 26.30 that it is observed in all Churches and hath been used in all Ages And although the forms may differ yet this is as Antient as any now Extant The former part of it is of an Heavenly Original and was sung by the Angels at our Lords Nativity Luke 2.14 and it seems from thence it was transcribed into the Oriental Liturgies for it is thrice repeated in that of St. James The latter part is by Hug. de S. Victor l. 2. said to be composed by St. Hilary Bishop of Poictiers but by Rabanus Maurus who lived 200. years before the said Hugo it is ascribed to Telesphorus about the year of Christ 139. Certain it is that it was added by the Ecclesiastical Doctors as we are informed by the fourth Council of Toledo a Concil Tolet. IV. Can. XII celebrated about 1000. years ago and yet those are accursed by that Council who shall reject this or the Gloria Patri or other Hymns because they are not verbatim in the Scripture for as is there well noted upon that pretence we might reject the most part of the Church Offices It is also to be noted that with very little difference we find this Hymn in Clement's Constitutions l. 17. cap. 48. so that it is likely to have been of very antient use in the Western Church And whereas in the present Roman Missal it stands in the beginning of this Office it is much more properly placed by our Liturgy here in the end of the Communion for every devout Communicant is now even full of gratitude and longeth for an opportunity to pour out his Soul in the praises of God and how fit this Hymn is for that purpose the Analysis and following discourse will shew The Analysis of the Angelick Hymn or Gloria in Excelsis § 2. The Angelick Hymn hath Two Parts 1. The Angels Song acknowledging 1. The Effect of Christs Death 1. Above Glory be to God on High and 2. Below in Earth Peace 2. The moving Cause of it good will towards Men. 2. A Descant upon it by 1. A Glorification of the Father expressing 1. The Manner how we offer this Praise We praise thee we bless thee we worship thee we glorifie thee we give thanks unto thee 2. The Reason why for thy great Glory 3. The Person to whom O Lord God Heavenly King God the Father Almighty 2. A Supplication to the Son who is 1. Confessed in his Titles O Lord the only begotten Son Iesu Christ O Lord God Lamb of God Son of the Father 2. Invocated by his 1. Office to 1. Pardon that takest away the sins of the World have mercy upon us Thou that takest away c. have mercy c. 2. Hear us Thou that takest away the sins of the World receive our Prayer 2. By his Glory also to pardon us Thou that sittest at the right hand of the Father
have mercy upon us 3. A Doxology to him also together with the whole Trinity For thou onely art Holy thou onely art the Lord thou onely O Christ with the Holy Ghost art most High in the Glory of God the Father Amen A Practical Discourse upon the Gloria in Excelsis § 3. Glory be to God on high on Earth Peace and good will toward men This blessed Hymn the Church hath learned from that Heavenly Choire which came to celebrate our Lords Nativity Luke 2.16 And since we have tasted the Coelestial Manna and fed upon Angels food it is fit we should join with them in singing the praises of their Lord and ours and as one of the Angelick Order first began and then a multitude of the Heavenly Host united their Voices so it was the Custom b Angelicum posthaec sacrifex pater incipit hymnum Inceptum complet vociferando Chorus Hildebert Conoman Episc of old for the Priest first to begin and then all the Communicants to compleat the Harmony of this divine Anthem It was first endited to set forth the happy effects of that Redemption which Jesus did undertake at his Birth and it doth declare that it caused Glory to be given to God in Heaven and made Peace for poor Sinners on Earth because it did engage the good will of the Almighty towards Men But all this was but expected and prophesied of then whereas now when the Merits of this Redemption are really and effectually communicated to Penitent Souls in this Sacrament those things are all performed and accomplished so that the worthy Receivers have juster cause now than ever to sing Glory to God in the highest note who dwelleth in the highest place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando excellentissimè Math. 21.9 hoc loco terrae opponitur Grot. for he hath now done us the highest favour in making such Peace on Earth d Deus nobis haec otia fecit Virg. and giving such testimonies of his good will toward us No doubt the blessed Spirits above who sing at the Conversion of one Sinner do give glory to God in the highest now when he hath sealed his Covenant of Peace with so many and when they behold us all at peace one with another and rejoicing in these pledges of the divine favour The Church rejoyceth to see so many poor Souls revived with the hopes of Mercy e Gaudet Ecclesia redemptione multorum adstare sibi familiam candidatam spirituali exultatione laetatur Ambros de Sacr. l. 5. c. 3. every heart is full of joy and every Tongue is ready to bless the Lord for this happy reconciliation Oh let us strive to sing the Praises with an Angelick Spirit that so they above and we below may make a lovely Concord and if our Devotion cannot rise to the same note yet let our sincerity keep us in an agreeable Key and for the help of our affections let us thus meditate O my Soul behold and blush to see the Angels who are almost unconcerned sing for thy felicity while thou art silent and unmoved The Heaven is calm above thee the Earth is quiet round about thee and thy God hath testified his good will unto thee Rejoice and be exceeding glad admire and celebrate the Love of Jesus and the efficacy of that Sacrifice which hath filled Heaven with Glory Earth with Peace and all the World with Comfort O ye Celestial Powers it is my concern to magnifie him to whom you pay these Praises for I have received those Mercies which are the cause of your Joy Wherefore I will join with you and bless my God in the highest strain and I will pray that I may extol him more highly O let all the Lords redeemed on Earth and all the glorious Spirits of Heaven unite their Voices till all the World do resound with his Praise who hath restored Peace to us and shewed such good will unto men Hosanna in the highest § 4. We praise thee we bless thee we worship thee we glorifie thee we give thanks unto thee for thy great glory O Lord God Heavenly King God the Father Almighty Having before propounded the subject of our Praises we now begin to descant upon it and first we glorifie the Father Almighty to whom the former Praises are primarily directed And although we are taught with many words to express our gratitude and our joy yet none can censure this as a vain repetition because it is done in imitation of those Celestial Hymns recorded in the Revelations viz. Blessing and Glory and Wisdom and Thanksgiving and Honour and Power and might be c. Revel 7.12 and the like Chap. 5.13 as also because every word here used is highly pertinent and hath its peculiar and proper signification f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philem. Poet. Graec. We praise God by setting forth his Greatness we bless him by declaring his goodness we worship him with our Bodies we glorifie him with our mouth we give him thanks with our hearts for the great glory which he hath gotten to himself by these his Mercies toward us And further the adding so many words doth well express the vehemency of our affections and shew that we are so full of admiration and delight that we know not well with what words to signifie the pleasure which we feel within us And whilst we are repeating so many Phrases let our Souls be enlarged in comfortable reflections upon the goodness of God and then we shall not object against their number but find a new motion in our minds to comply with every one of these Eucharistical words and use every one of them with devotion O God the Father of Heaven whose mercy is over all the World I am infinitely pleased to behold the glory and to hear the Praises which thou hast gotten by thy mercy to poor Sinners and I could even pour out my Soul in the manifestation of that joy which my heart conceiveth at thy so universal Honour Wherefore I will praise thee by acknowledgments and bless thee with Hymns I will worship thee with the lowest reverence and glorifie thee in the highest note yea I will give thanks unto thee with all my Soul for thy Pity and thy Patience thy Mercy and long-suffering thy Bounty and Loving-kindness towards thy unworthy yet miserable Creatures And as all men do share in thy goodness I hope they will join in thy Praises in singing that Song of the Lamb which is to be the subject of eternal Hallelujahs Praise and Blessing Honour Glory and Thanksgiving be unto him that sitteth upon the Throne for ever and ever Amen § 5. O Lord the only begotten Son Iesu Christ O Lord God Lamb of God Son of the Father that takest away the Sins of the World Have mercy upon us Thou that takest away the Sins of the World Have mercy upon us Thou that takest away the
thanks unto thee with all our hearts for thy great glory Which is given to thee by all the World O Lord God We acknowledge thou art our Heavenly King who hast subdued our Enemies Thou art God the Father Almighty who hast designed and brought about this marvellous work We do also adore thee O Lord our Saviour remembring with delight and confessing with joy that thou art the only begotten Son of God Iesu Christ the anointed Redeemer And now O Lord God As thou art the most innocent Lamb of God slain and sacrificed for our offences and as thou art the most dearly beloved Son of the Father that by thy holy Passion takest away the sins of the World We entreat thee to Have mercy upon us and pitty us And again we beseech thee Thou that takest away the sins of the whole World since we are Sinners Have mercy upon us and forgive us And once more we pray thee O Thou that takest away the sins of the World take away our sins and receive our Prayer which otherwise might be hindred by them We know thou hast the only interest in Heaven wherefore we do again beseech thee Thou that sittest in great glory at the right hand of the Father that thou wilt have mercy upon us and save our Souls To thee we make this application for pardon and acceptance Blessed Jesus for thou only art holy in and from thy self To thee we seek for succour for thou only art the supream Lord of Lords Thou only O Christ together with the Holy Ghost the Comforter art most high in the favour and a Partner in the glory of God the Father constituting the holy and undivided Trinity which is blessed for ever Amen SECT V. Of the final Blessing § 1. OF the concluding the Ordinary Prayers with a blessing we have discoursed Comp. to the Temple SECT ult But besides it is apparent that the people were always dismissed from this Ordinance with a solemn Benediction pronounced by the Bishop when he was present a Plebs ab Episcopo cum benedictione mittatur Concil Agath can 30. and in his absence by the Priest b Populus non ante discedat quà m Missae solennitas compleatur ubi Episcopus non fuerit Benedictionem accipiat sacerdotis Concil 3. Arelatens yet so as none might depart till this was given by the one or the other Which Custom some would ground upon our Saviours practice who after his last eating with his Disciples Luke 24.43 took his leave with a blessing ver 50. The present form is taken out of holy Scripture the first part is from Philip. 4.7 The latter part is a Christian Paraphrase upon the old form of Moses Numb 6.24 25 26. for whereas the name of the Lord is thrice repeated there to note the Mystery of the Trinity we have explained it by the Father Son and Holy Ghost And what is further observable the following method will declare The Analysis of the final Blessing Sect. 2. This Blessing containeth a twofold wish 1. For the Peace of God to be in us shewing 1. The Excellency thereof The Peace of God which passeth all understanding 2. The end for which it is desired Keep your hearts and minds in the knowledge and love of God and of his Son Iesus Christ our Lord. 2. For the Blessing of God to be upon us intimating 1. Whence it must proceed And the blessing of God Almâ—ghty the Father the Son and the Holy Ghost 2. How it is to be imparted be amongst you and remain with you always Amen A Practical Discourse upon the final Blessing § 3. The Peace of God which passeth all understanding Keep your hearts and minds in the knowledge and love of God and of his Son Iesus Christ our Lord. When St. Paul had directed us to make our addresses to God by Prayers Supplications and Thanksgivings Philip. 4.6 he immediately adds And the Peace of God shall keep your hearts c. ver 7. So that he may seem to have designed this to be a Conclusion for this very office For we have now by Prayers Letany and Eucharist c Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 made our applications to the Divine Majesty Wherefore the holy man by this method ought now to give us the Peace of God We have begun in Piety and therefore we shall certainly end in Peace Hence all Liturgies generally conclude with the mention of Peace d In pace Christi eamus Lit. S. Jacob Reg. MS. enim lâ—git 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysos hom de jejun in Pasch In pace procedamus in nomine Domini Lit. S. Basil And there is not a more comprehensive blessing than Peace nor a more seasonable valediction after this Sacrament whether we understand it of the Peace which God hath made with us or of that which he requires of us 1. If we take it for the Peace which God hath made with us viz. for our Reconciliation to him by Jesus Christ Rom. 5.1 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylac in loc Philip. and the internal Peace of Conscience following thereupon It is so admirable in it self and it brings such comforts to the Soul which enjoys it that it not only surpasseth all the gifts of Wisdom and Knowledge but passeth the capacity of the highest Understanding to comprehend it And whereas we do now all pretend to know and to love God and our Lord Jesus Christ the Minister prays that we may find such comfort and delight in our Peace and Reconciliation with God that it may keep us firm and constant to this Knowledge and Love that it may win the affections of our hearts and gratifie the powers of our Mind so as to attract us to a further progress in the knowledge of so gracious a God and in the love of so dear a Saviour He prays that this Peace may make us despise all the friendships of Sin and engage us to seek after a further acquaintance with God and a nearer Union with Jesus Christ so that we may fall off no more to vanity when we have tasted these divine pleasures 2. If we take it for the Peace which God requires of us viz. that Peace which by his command we here make with our Brethren which sense Theophylact also mentions it is very proper to wish that this Peace may keep our hearts also For we are all here joined in the Unity of the Spirit and the Bond of Peace and Amity as a token whereof the Antients finished these Mysteries with a kiss of Peace f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin M. Apol. 2. Osculum Pacis quod est signaculum orationis Tertul. de Or. Roman 16.16 and supposed they had not received aright unless they all departed in mutual Peace and Charity g Quale sacrificium est à quo sine Pace receditur idem Tertul. ibid. And this blessed Peace is both better than
so afterwards that we may retain the benefits which we have received as the more particular consideration thereof will shew The Analysis of the First Prayer in the Post-Communion § 2. This First Prayer consisteth of Three Parts 1. A Supplication to the Father 1. For the Acceptance of our Sacrifice of Praise O Lord our heavenly Father we thy humble Servants entirely desire thy Fatherly Goodness mercifully to accept this our Sacrifice of Praise and Thanksgiving 2. For the Benefits of the Oblation made by Jesus Christ Most humbly beseeching thee to grant that by the Merits and Death of thy Son Iesus Christ and through Faith in his Blood we and all thy whole Church may receive remission of our Sins and all other benefits of his Passion 2. An Oblation of our selves by 1. A solemn Dedication 1. The thing dedicated And here we offer and present unto thee O Lord our selves our souls and bodies 2. The end of the Dedication to be a reasonable holy and lively Sacrifice unto thee 2. A Petition for Grace to make good this Vow Humbly beseeching thee that all we who are Partakers of this Holy Communion may be full filled with thy Grace and heavenly Benediction 3. An Act of Humility expressed in 1. Acknowledging our unworthiness And although we be unworthy through our manifold Sins to offer unto thee any Sacrifice 2. Petitioning to be mercifully accepted yet we beseech thee to accept this our bounden Duty and Service not weighing our Merits but pardoning our Offences 3. A Doxology to the whole Blessed Trinity Through Iesus Christ our Lord by whom and with whom in the Vnity of the Holy Ghost all Honour and Glory be unto thee O Father Almighty world without end Amen A Practical Discourse upon the first Prayer with Meditations after the Communion § 3. O Lord our Heavenly Father we thy humble Servants entirely desire thy Fatherly goodness mercifully to accept this our Sacrifice of praise and thanksgiving The devout Soul being newly refreshed with these Heavenly Comforts and even ravished with joy to find him whom she loved and longed after desires now an opportunity to express her gratitude But alas what have we to return we can make no requital only we must acknowledge the favour and offer up a Sacrifice of Praise for it and since this is all we can do we had need do this very well but if we reflect upon the manner even of this Oblation we shall easily perceive there have been many defects so that without a merciful acceptance it could never avail us in the sight of God how apparent is it that we have not praised God so affectionately and unfeignedly as so infinite a mercy doth deserve Wherefore if we be really his humble Servants the first thought in our hearts and the first word in our mouths will be the confession of our failings even in the whole office from the beginning to the end for the Ancients called the whole Communion the Sacrifice of Praise c Ecclesia immolat in Corpore Christi sacrificium laudis Aug. l. 1. in advers legis cap. 20. as our Church here doth whereas the Romanists only call it a Sacrifice d Praesta ut hoc sacrificium quod oculis tuae Majestatis indignus obtuli Missal Rom. without any other addition but it is not the Sacrifice of Christ which we here speak of for that is always pleasing to God and was absolutely perfect but it is our own Peace-offering in Commemoration thereof in which there have bâ—en many failings and therefore we desire and beg that it may be accepted in mercy so that our infirmities may not deprive us of the benefit and the comfort thereof to which purpose let us thus Meditate When I compare thy acts with mine Holy Jesus I am exceedingly ashamed to behold so vast a disproportion thou givest me thy merits and graces thy life and thy love at present and hast promised thy Kingdom to me in reversion and I have scarce returned this with the intire devotion of one half hour Oh how little is my obdurate heart affected with the sense of my own guilt the fears of the divine wrath or the apprehensions of thy sufferings Yet Lord I do desire and did endeavour to praise thee so that I hope thou wilt consider my infirmities with much compassion and measure my services not by the exactnâ—ss of the performance but by the sincerity of my wishes so shall I be accepted before thy Heavenly Father and by the mercy of that acceptance be obliged unto thee for ever § 4. Most humbly beseeching thee to grant that by the merits and death of thy Son Iesus Christ and through Faith in his Blood we and all thy whole Church may obtain remission of our sins and all other benefits of his Passion Our Heavenly Father doth not at any time require our praises meerly for the advancement of his own glory but that we may thereby be the more fit to receive greater benefits from him e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. in Gen. hom 52. thus in the design of this holy Sacrament he doth not only intend it as a Sacrifice of Praise for the Death of Christ but as a means to convey the blessings thereof to us Wherefore we must in the next place petition that we may find the happy effects of our Lords Passion and then we shall have good grounds to turn this memorial thereof into Eucharist and Thanksgiving We have beheld that sacred body broken and that precious blood spilt in a mystery which is sufficient to attone our sins and the sins of the whole Church and we have now perceived our own need of mercy and we are in perfect Charity with all Christian people so that it is now most proper for us to pray that that so excellent a price may not be paid in vain so glorious an offering may not want its due effects But that by this Sacrifice as the meritorious and moving cause and by our Faith therein as the instrumental we and the whole Church may find remission at the hands of God This is the great end of our Communicating and if we would most earnestly intreat for it we may thus enlarge our selves Gracious Lord we have beheld the efficacious and all-saving Sacrifice which thy Son hath offered for us we have remembred it and blessed thy name for it as well as we were able though not so highly as we are obliged to do f Gratias agimus Deus omnipotens non quantum debemus sed quantum possumus Liturg. S. Clement For the benefits thereof are inestimable Oh let them not all be lost unto us for want of Faith to believe and receive them There is no want of merit in Jesus to deserve no want of mercy in thee to bestow remission Oh let there not want in us or in any of those for whom Christ died grace to accept this Pardon Behold Lord how we struggle under a load of guilt
a troubled Conscience doth perplex us our remaining Corruptions oppose us the decay of our graces doth deject us and lo here is an effectual remedy for all these Evils help us we beseech thee every one so to apply it that both we and our brethren whom we love as our own Souls may find a blessed Cure Who was ever reconciled to thee but by Jesus or who was ever so much thine Enemy but this holy Sacrifice hath made their Peace and shall it be ineffectual only to us Dear Father let us find the efficacy thereof in our selves and discern the fruits thereof in all the members of thy Church so shall we be ingaged to praise thee more and more for this great Salvation through Jesus Christ Amen § 5. And here we offer and present unto thee O Lord our selves our Souls and Bodies to be a reasonable holy and lively Sacrifice unto thee They that are truly sensible of that infinite mercy which God hath shewed them will not think the praises of their lips a sufficient return but when they have paid them will still ask with David What shall I return to the Lord for all the benefits he hath done unto me Psal 116.11 if he required Sacrifice Psal 51.16 they would give the fairest of their flock yea if it were expected they would lay down their own lives in Sacrifice But no other Sin-offering besides that which Jesus hath made is desired by the Almighty only A body hath he prepared us Psal 40.8 And St. Paul beseeches us by the mercies of God to offer up that as a living holy and acceptable Sacrifice and considering that our Saviour hath offered up his Body for us this is no more but our reasonable service Romans 12.1 By this Apostolical direction therefore we do here make this Oblation of our selves which though wholly omitted in the Mass was antiently a considerable part of the Sacrifice to be offered up at this Altar called upon that account mensam rationalem by Theodoret Serm. 6. de Prov. and thence it is that Eusebius g Euseb de praep Evang l. 1. c. 10. mentions it as an essential part of this office We offer saith he the Eucharist with religious Hymns and Prayers to God for our Salvation yea we consecrate our selves wholly to him and dedicate our Words our Bodies and Souls to his High-Priest And because all that we have done hitherto is in vain without this we will first by several reasons evince the necessity of thus offering up our selves at this Ordinance and secondly direct the manner how it is to be done First we have many peculiar Obligations to this duty just now laid upon us whâ—refore let it be considered First That our Lord Jesus hath here represented to us how he hath given himself for us and offered up his Body and Soul to deliver our Bodies and Souls from everlasting torments in Hell fire And is it not most reasonable according as the old Roman Law determined h Grotius de jur Bel. Pacis lib. 3. cap. 9. Sect. 10. that he who is saved from Execution and rescued from the Sword of an Enemy should spend that life which he hath received in the service of his deliverer We must now esteem our sâ—lves no more to be our own since we are bought with a price 1 Cor. 6.20 such as the greatest lover never gave for the purchase of his best beloved even with the precious blood of Christ and can we be so ingrateful and unjust as not to consecrate our selves to his service who hath thus redeemed us Secondly He doth in this Sacrament give himself to us intending to be with â—s and dwell in us wherefore it is most equal that the Covenant should be mutual and that we should give our selves to him as we must have him or nothing else will profit us so we must give our selves to him or nothing else will please him i Cant. 6.3 Domine mea tibi oblata non prosunt sine me nec tua mihi sine te Bern. If he please to make us happy in his desirable presence We must dedicate our bodies to be Temples k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Hierocl of the holy Ghost our Souls to be Houses of Prayer and receptacles of holy thoughts Wheresoever this King of Glory comes he must have all the Keys delivered to him and he must be Commander in Chief so will he be content to abide with us for ever if so great a Prince shall condescend to espouse the meanest of his subjâ—cts to be a sharer in his riches and a Partner in his honours how can she do less than vow in all duty to be for ever and most faithfully his 1 Sam. 25.41 Thirdly We have chosen him to be our Lord and our Guide as wâ—ll as our Saviour because his conduct as well as his pardon is necessary to our Salvation wherefore we have now taken the Sacrament that is the Souldiers Oath l Sacramentum seu juramentum militaâ—e erat Se streriuè fucturum quaecunque praeceperit Impâ—rator Vegetius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Hâ—licar l. 11. Et ap Horat. Non ego persidum diâ—i sacramentum Ibimus ibimus utcunque praecedes Supremum carpeâ—e iter Comites parati That we will obey and do whatsoever our Gâ—neral shall Command us to our Power and follow him whithersoâ—ver he shall lead us not only through danger but Death it self so that we are bound to give up our Souls and Bodies to the conduct of our Triumphant Leader who will doubtlâ—ss carry them both safely through all the Aâ—mies and Ambushes of the Enemy and bring them to Everlasting Glory Fourthly We have hâ—re received extraordinary testimonies of the divine favour and pledges of the love of Jesus so that we are obliged in requital to give back the greatest and best gift that we have and that is our selves When many of Socrates Scholars presented him with large donatives poor Aeschines came blushing to him and said Sir I have nothing to give which is worthy of you but I here offer unto you all that I have to give viz. My self m Tu mihi magnum munus dederis nisi forte parvo te aestimes Sen. de ben 1. Prov. 23.26 Et Prosper Epigr. 15. Quid voveat Domino quisquis bene â—orde volutat Ipsum se totum praeparet voveat Major enim offerri nequit hostia mentis in ara Nec Christi ex templo suavior exit odor and I beseech you to accept this present considering that though others have given you more yet none hath left himself so little as I who have given you my self and all at once To whom Socrates made this reply even as Christ will do to those who present themselves to him Thou couldst not have given me any gift more acceptable than thy self and it shall be my care to keep this gift choicely and I will return thee
profess if we had not been encouraged by his love and goodness and commanded by his own Precept we durst not have approached to these terrible mysteries Yet since it is our bounden duty and a service so fit so just and reasonable we may hope he will accept us not because we are worthy or have done any thing to merit his favour but because he is merciful y Non aestimator meriti sed veniae largitor Ambros Rom. Missal and apt to forgive our failings if he should take a measure of the worth of our Sacrifice by the Holiness of the offerers z Qui petit primo debet attendere ut pro suis meritis nihil accepturum se putet sed de Dei misericordiâ tantum Bern. in sent it is sure ours would be rejected and therefore it is best for us to fly to his mercy For the best of Gods Saints whose devotion far excelled ours have set us this Example and found it the wisest and safest way I confess to thy goodness saith St. Ambrose that I am not worthy to come near to so great a mystery for my manifold sins But thou canst make me worthy Wherefore although a Sinner I come to thy Altar to offer the Sacrifice which thou hast appointed Whose example we may follow by this or the like Act of Humility O thou all-seeing and most holy Lord God I have been admitted to make an Oblation of my praises and my self unto thee and I am infinitely concerned that thou shouldst accept me therein not for any merit in me but for thy own mercy sake O my God thou knowest I have been polluted with Sin undutiful to thy commands unfaithful to my promises unmindful of my obligations confederate with thy Enemies yea and even in the time of these holy mysteries so obdurate and confused that I might justly fear lest my wretchedness should make my Sacrifice an abomination I blush that I am no fitter I lament that I should bring so many defilements where the purity of an Angel is scarce sufficient but I take sanctuary in thy most obliging condescensions and because I am so unworthy I will endeavour to esteem my self as vile as I really am in thy sight O do not look upon the deserts of a wretched sinner but remember thy own mercies and accept what thou hast required of me And so shall thy favour be more illustrious because it is bestowed upon so undeserving a Creature and the sense of my unworthiness shall enlarge my thankfulness and make me praise thee more than if I had approached with all perfections § 8. Through Iesus Christ our Lord by whom and with whom in the unity of the Holy Ghost all honour and glory be unto thee O Father Almighty World without end Amen When the people prayed without Luke 1.10 they directed their faces toward the Temple and the Priest who was there offering Incense but we have much more reason to lift up our hearts to our great High Priest who is now entred into the Heavens and doth there present most perfect intercessions and unreproveable Mediations for us We know our own services to be altogether imperfect wherefore we do here declare that our only hopes of Acceptance and Pardon is Through Jesus Christ by whom we are directed to offer the Sacrifice of Thanksgiving Heb. 13.15 as we here do in this present Doxology which comes very near to the antient form used in this Office a Audi quid dicat sacerdos Per Dominum nostrum Jesum Christum in quo tibi est cum quo tibi est honor laus gloria magnificentia potestas cum Spiritu Sancto à seculis nunc semper in omnia secula seculorum Amen Ambros de sacr l. 6. c. 5. and doth glorifie the whole Trinity from every person whereof we have now received peculiar testimonies of grace and favour and I wish that we may do it with a devotion proportionable to the great Obligations now laid upon us and then it will be accepted according to our desire Amen The Paraphrase of the first Prayer § 9. O Lord whom though we may make bold to call our Heavenly Father through Christ Jesus yet We esteem it our honour to be accounted thy humble Servants Having now finished this great mystery we do most heartily and entirely desire thy Fatherly goodness to pass by our failings therein as the infirmities of thy own Children and beseech thee mercifully to accept this our Oblation of our selves together with our Eucharistical Sacrifice of Praise and Thanksgiving for the sufferings and merits of our Redeemer Most humbly deseeching thee who hast given such a Sacrifice for us and in this holy Sacrament offered the benefits thereof unto us That thou wilt please to grant that it may not be in vain to us or any of thy people But that â—y the merits of the Passion and death of thy Son our Saviour Iesus Christ which we have now commemorated and through a lively Faith in his blood which was shed for us Both We who have now Communicated and thy whole Church throughout the World may receive a free Pardon and full remission of our Sins And also obtain reconciliation and adoption sanctification and power against sin assurances of peace hopes of glory and all other benefits of his all-saving Passion And here at thy Altar where thou hast re-minded us of thy giving thy Son for us and where thou hast offered to make a League with us in his most precious blood We offer not only the praises of our lips which are too mean a return for such favour but we dedicate and present unto thee O Lord that which thou chiefly requirest and all that we have to give even our selves wholly and entire all the powers of our Souls and all the members of our Bodies designing them absolutely to thy service and intending them to be a reasonable holy and lively Sacrifice and therefore we have consecrated them unto thee And we hope thou wilt accept us for thine own and never suffer us to be enslaved to sin hereafter And that we may keep this vow we do here crave thy gracious assistance humbly beseeching thee to send thy holy Spirit to take possession of our hearts so that all we who are partakers of the outward part of this holy Communion being made thine may be fullfilled and replenished in Soul and Body with thy grace within us and thy Heavenly benediction upon us And although we confess thou maist justly charge us to be unworthy through the stain and the guilt of our manifold sins which mingle with all our duties to offer unto thee so pure and holy a Majesty any Sacrifice of Praise or to make any Oblations before thee Yet we have ventured in hopes of thy goodness upon this â—acred mystery and we do beseech thee to accept this our imperfect endeavour as a testimony of our desire to please thee since it is our bounden Duty to shew
sins of the World receive our Prayer Thou that sittest at the right hand of the Father have mercy upon us As the Father is the Object so the Son is the Subject of the Angelick Praises wherefore in the next place we are to glorifie him who is remembred and represented given by God and received by us in this Mystery It is usual at the Entertainment of great Princes by a Herauld to proclaim their Names Stile and Titles with great solemnity Even so the pious Soul which hath now received her dearest Lord doth with a mighty pleasure repeat all the names belonging to his Person to his Nature and his Offices and thereby declare the Majesty and Glory the Mercy and Goodness of him whom she hath now accepted for her Lord and King And whilst we are setting out his glories we do also invocate him by all these honourable and endearing Names that he will imploy his Power his Interest and Merits to make our Persons and our Prayers acceptable We behold him dying for the sins of all the World and we cannot but beseech him to grant our Pardon We discern him sitting at the right hand of the Father interceeding for us and thereby we are encouraged to beseech him to pitty our miseries and accomplish our desires His glory and our necessity makes us beg this with ingeminated cries and a redoubled importunity saying as he once in his Agony did the very same words And thus we do at once provide for our own relief and do honour to the Blessed Jesus for this part is so contrived that it is a Confession of our Faith an acknowledgment of his Glory a Prayer and a Tanksgiving all in one and thus we may reduce it to a practical Meditation How shall we express thy welcom into our Souls Blessed Jesus or how shall we celebrate thy praise We will remember what thou art in thy self and what thou hast done for us for thou art glorious enough in thy own perfections O thou Eternal and only begotten Son of God equal to the Father who art thy self both Lord and God How lovely art thou O thou innocent Lamb of God encircled with millions of redeemed Souls whom thou hast washed in thy blood O how illustrious a brightness shines round about thee whilst thou art in the midst of all thy happiness interceding for poor Sinners I adore thee and long to do thee honour and I delight to see all the Angels of Heaven worshipping thee my Lord and my God Hast thou merited so much on Earth and hast thou so much glory in Heaven sweetest Saviour then sure I cannot perish Behold how many poor Souls are prostrate before thee admiring and publishing the merits of thy Death and the power of thy intercession hear our importunate Supplications and help us all therefore O Lord that we may be able by experience to proclaim thy goodness Amen § 6. For thou only art holy thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of God the Father Amen This Phrase thou only art holy with some others in this Hymn are taken out of the Song of Moses and of the Lamb Revel 15.4 as that thou only art the Lord is from the first Ep. Tim. 6.15 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 15.4 Vulg. Solus Pius es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Timoth. 6.15 Non quod non aliis is titulus aliquo sensu tribuatur sed quia hoc quicquid est à Deo venit Grot. in 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Responsor ad Quaest Graec. There are indeed holy Angels and Saints and there are Lords many 1 Cor. 8.5 Yet none of these have a propriety in this Title because their holiness is imperfect and derived Only Jesus is Holy in and of himself and of his holiness all others do receive He is Holy and Hallowed because he halloweth and sanctifieth us as the Liturgy of St. James paraphraseth it h Solus tu sanctus es qui sanctificas sanctificaris Liturg. S. Jacob. He only is that Lord saith St. Augustine i Solus verus Dominus es qui Dominum non habes Aug. Confes l. 10. c. 36. who hath no other Lord above him For he only with the Holy Ghost is equal to the Father God blessed for ever And this is the reason why we exalt him so highly and pass by the Mediation of Saints and Angels because none is so holy none so mighty none so high in the favour of God nor none so gracious and loving to us as Jesus is This we do acknowledge therefore with all possible joy and triumph and it is a mighty rejoicing to our Spirits that he who hath given himself for us and is come to dwell with us is so High and so Magnificent And while it doth chear our hearts to set forth his glory our Enemies are confounded For while the Church triumphs the powers of darkness tremble at the mention of his perfections Let us then refresh our selves with some such Meditation We have exalted thee O Lord as high as we can and yet scarcely so high as really thou art We will apply our selves to thee only for Holiness for thou only art most Holy we will seek for succour and protection from thee for thou art the supream Lord of Lords and we will not doubt of acceptance with our Heavenly Father because thou art a Partner in his Divinity the highest Favourite of the Coelestial Court Thou art the greatest and the best in Heaven and Earth and to my endless comfort whatsoever thou art thou hast made thy self mine so that the greater thy glory is the greater is my happiness now by Faith hereafter by enjoyment 'T is true I cannot see thee with my bodily Eyes but I admire and bless thee I love thee with ecstasies of affection for thou art my Lord and I am thy servant I feel thy influence and I believe thy excellencies so that I can rejoice in thee with joy unspeakable and full of glory Thou art the highest in thy Fathers favour and in my esteem also to thee therefore with the Father and the Holy Ghost be all honour and glory now and for ever Amen The Paraphrase of the Angelick Hymn § 7. O come let us join with the Heavenly Host and sing Praises for the Redemption wrought by Jesus which bringeth so much Glory to God who dwells on high from all the Saints and Angels and which makes on Earth such a blessed Peace by reconciling us all to God and to one another and which also declares so great good will in the Almighty towards Men who had perished eternally without his Mercy Holy Father it is we that receive the benefit of this thy goodness wherefore We praise thee for the Power and we bless thee for the mercy of this great Salvation We worship thee with our Bodies and we glorifie thee with our Souls for thou hast redeemed them both We give