they will the thing which only we are to subscribe is That the Doctrine contained therein is agreeable to the Word of God and to this there is a consent whether those By passages stand or fall What some have added That the Articles are not full enough nor do particularly enough express all the substance of Faith or Truth to be believed This signifies nothing in this case For to omit that 1. I look upon it as the wisdom of This Church to couch her Articles in those general expressions agreeable to the Sacred Canon to which all must unanimously subscribe rather than descend to more particular decisions which would have been still more matter of controversie Men according to their various sentiments differing in particulars and the more they descend to particularities the wider they are in their judgements when yet they agree in the general Doctrines I say to omit this 2. The Article requires not our judgement as to any thing else nor doth it oblige us to believe that nothing else is agreeable to the Word of God but that this Doctrine contained in these Articles is so This we see is granted and why then may it not be subscribed 2. Sect. 68 Here is no scruple neither at the Oaths of Allegiance or Supremacy which is all required in the first Article That then may also be subscribed 3. Sect. 69 The only difficulty is about the second the lawfulness of the use of the Book of Common Prayer and a promise to use it Of this I shall give a more full account in the next parts But in the mean time let us see what is yielded and how far we are required to subscribe it 1. Sect. 70 It is professed by those Reverend Divines That They would not have the door left open for Papists and Hereticks to come in Now the use of this Liturgy was ever accounted one Characteristical of our Church differencing it from the Church of Rome so far is it from being nothing but their Mass-book and in the judgement of our Governours who require it an excellent barre to the door and a means to keep out Papists and Hereticks And with this do but compare their professed principles That the publick judgement Civil and Ecclesiastical belongs only to publick persons and not to private men And this will go very far towards a perswasion of the lawfulness of this Subscription which in the judgement of our Superiours is so necessary as to that very thing which we our selves would have to be done Again 2. Sect. 71 Here is nothing urged against this Subscription that speaks the particulars of the Liturgy and Ceremonies materially or manifestly evil but only that there are some controverted passages about them Now in such things how much may we yield for peace sake when if nothing be required that is materially evil or manifestly against Gods Word it is certain we cannot sin in subscribing But it is not certain we should not sin in refusing yea it is certain we should sin in disobeying an established Law where that Law is not contrary to the Law of God And that is all that we subscribe not that it is the best that may be framed but that it is good or not contrary to the holy Word and may lawfully be used And what may lawfully be used we may lawfully promise to use But of this more hereafter 3. Sect. 72 Let me adde one consideration more There cannot I think be produced any settled or established Church or any established order in a Christian Common-wealth where some subscription or engagement is not required of all those who are admitted to any publick office or imployment in it Yea I suppose it may be made appear also that the things required by others are not of lesse but matter of more dispute and doubt among learned and conscientious men than these or any of these are which are required of us Look into the Dutch Churches may any be admitted among them to the exercise of a publick ministery who will not subscribe or which is equivalent expressely own the Decisions of the Synod of Dort against the Remonstrants And those points I am sure are an higher controversie a matter of much more doubt among learned and conscientious men than any of ours wherein had our Church decided either way and required our subscription to it it would have unavoidably proved a matter of perpetual Schism as we may justly deem to the worlds end Sect. 73 But to go no further than our own time and place It cannot be forgotten nor may it be denied That even then when the Presbyterial Government was erected by the Ordinance of the two Houses of Parliament the Covenant was really made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shibboleth to distinguish parties to omit how it was a snare too to many conscientious men and so only used for it is too manifestly known particularly at Cambridge it was tendered to none but those whom they suspected and had a mind to eject out of their places none could be ordained nor admitted into a living unless he did subscribe it and solemnly swear the Extirpation of the established Episcopacy were he otherwise in Doctrine never so Orthodox and in holy life never so exemplary nor indeed keep that living whereof he was legally possessed How many I say not scandalous and vicious persons but truly learned able faithful orthodox holy men were ejected and sequestred only for refusing that Covenant and conscientiously keeping close to their Oaths of Allegiance and Supremacy not to speak of the latter times wherein the Usurpations Tyrannies and Extravagances of men ran up to the height of Enmity against the Church and Ministery Sect. 74 Now Brethren let me beseech you lay your hands upon your hearts Might you require Subscription then to your Establishments And is it sin in our Governours now to require the like to theirs yea not theirs only but of this Church and Kingdom ever since the Reformation Is the established Episcopacy a matter of controversie now and was it not so then Or are those only who oppose it learned and conscientious godly men and those only who are for it men of no learning conscience or godliness Was it lawful for you to require a Subscription to one side of the controversie which you judged right and is it not lawful for them to require the same to that part which they judge so yea is it not much more legal in them who require it by the Authority of an established Law than in those who had no such Authority In a word was it by you accounted lawful that men for the liberty of exercise of their publick Ministery should not only subscribe but swear to endeavour the extirpation of the Prelacy of England which was never proved unlawful to submit to though some have judged it so to exercise a business which those who were put upon Covenanting had no call to act in an established Government by a known
no less if I did any thing to satisfie conscience in these scruples than to shew that if His Majesty and our undoubted Governours under Him should not yet see reason to alter the establishment we are all bound to obey and conform and that notwithstanding any thing in these exceptions we lawfully may do so as far as in our places the Laws and Constitutions require that we should Sect. 2 And now what remains but that I passionately intreat for Peace and Obedience We have been divided and we have contended long enough O let the Peace of the Gospel be precious in our eyes and let us by this evidence that we indeed obey the Gospel of Peace The way to Peace is not to consider what our Rulers should do or how far they should yield to us but what we should do our selves if they mistake their errors in Government will not excuse the sin of our disobedience Let us do our parts and if we have not the wished for Peace the fault will not lie at our Doors yea let us do our parts and we shall have Peace Would we be conscientious in our obedience the Powers of Hell cannot be able to divide and ruine us The wounds of the Church have been too long open This is all that we can do to close them O let the tears of the Mother have some effect upon and draw some pity from the hearts of her children if we unite not she must expire Unity and Peace is the best fence to the Vineyard of God let us obtain and maintain this then shall neither the Wild Boare of the Forest be able to lay her waste nor the subtile Foxes within pluck off her grapes or destroy the Vine It is within reach we may have it if we will our selves and that only by our obedience and ready submission to the Publick establishment Never look for Peace in this nay not in any Church if the members may refuse to obey while ever they see any thing which they judge fit to be altered in the Government But though something there may deserve an alteration yet if it be not altered because those to whom that power belongs and they only are judges see it not convenient because the benefit of alteration possibly may not countervail the mischief of a change and lawful to be obeyed The Peace of the Church must oblige us to obedience Such is our case at present in reference to the established Episcopacy it is that only Government which our Laws acknowledge that which they oblige us to conform to and wherein it hath been cleared there is nothing but what a conscientious Christian may lawfully submit to O then for the Lord-sake for the Churches for Peace for Conscience sake let us obey Let me for a close of this Chapter and Argument but propound these four things to be seriously weighed and considered 1. Sect. 3 If the Episcopacy established be indeed so contrary to the Word of God and the Primitive pattern as is suggested and some pretend that it is altogether unlawful to submit to it or exercise our Ministery under it according to the Laws thereof it cannot be avoided but that we must charge the whole Ministery of England that continued in their publick stations and exercised their Ministery according to the publick Rules of this Church ever since the Reformation till these late confusions to have lived in manifest sin and to have been guilty of a sinful compliance with corrupt men against the interest of Jesus Christ And what an uncharitable and unchristian judgement would this be What! all those famous Champions some learned Writers by their Pen maintaining the Truth of the Protestant and Evangelical cause against the Romish adversary Many Holy Confessors Glorious Martyrs who were not afraid to lay down their lives at the Stake and by their Constancy shewed their Courage who for the Testimony of Jesus (a) Rev. 12 11. loved not their lives to the Death Some of these were Bishops themselves Others not only submitting to but acting in this Government All exercising their Ministery by vertue of their Call by these hands And yet it will be a strange Censure all guilty of manifest sin in their very Calling in those Actings Ministery and Preaching which yet God was pleased to honour with the glorious success of the happy conversion of so many souls to God Hath this been the sad fate of Poor England that among all the Reformed Churches she only hath never had till of late any Publick Ministery but such as have been guilty of manifest sin in their very Calling and whole exercise of their Ministery God forbid 2. Sect. 4 Upon the same ground if those principles be good it must follow also That all those Christians which attended on that Ministery and did communicate in the worship established howsoever otherwise they made it their care to serve God in righteousness and holiness all their dayes must be concluded to live in manifest sin even in their hearing and attending upon and communicating with this Ministery which was only exercised according to the Laws of this Government and that none were pure or worshipped God aright but such as drew off from our Church and separated themselves from our Communion And now whether in this we shall judge righteous judgement I shall appeal to all the sober spirits and godly-wise in the Land 3. Sect. 5 If upon the fore named causes men shall still account it unlawful and therefore refuse to conform to the Government and to obey the Laws established What a wide door must there needs be open to an unavoidable and perpetual Schism in this poor Church Our Governours judging that they are bound as indeed they are to preserve the honour of the establishment and the Laws in their vigour and too many thinking that they are bound when yet indeed they are not to oppose or withdraw or suffer rather than obey And what a bane this will infallibly be to Piety as well as Peace we need not search very deep to Devine too sad experience will too soon be a manifest conviction 4. Sect. 6 And what is not of the least or lowest consideration How many good and pious and tender Christians through this mistake will be unavoidably exposed to sufferings and miseries when they have sucked in and are possessed with these dividing principles it is no difficult matter to foresee when the Laws are not Bruta Fulmina but have an armed power to force obedience and to punish the disobedient And howsoever therefore some may resolve willingly so to suffer and may triumph and rejoice in their sufferings yet He that would have real ground of joy had need first look well to the cause of those sufferings (b) 1 Pet. 4.14 16. If indeed ye suffer for Righteousness sake happy are ye The Spirit of Glory and of God resteth upon you and even these will be a Crown of Glory and a Diadem of Beauty upon your heads
besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
understood it as contrary to that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short and pithy speeches as the Spartans used who saith the [h] Plut. in vita Licurgi Historian had a vast deal a great masse of mony to be worth but little but a few words of great weight They spake little but much to purpose The wise Philosopher [i] Plato in Alcibiad therefore far preferring their short and pithy prayers that God would give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the long prayers of the Athenians wherein they affecting prolixity uttered many things which nei her became the Majesty of God nor were expedient for themselves and saith well [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we had need of much care circumspection and deliberation what is fit to be spoken and what not agreable to that of a wiser than he even Solomon [l] Eccl. 5.1.2 Keep thy foot c. Be not rash with thy mouth God is in heaven and thou upon earth therefore let thy words be few Sect. 6 But besides this Notation of the word we have much light from the text it self there are two expressions to guide us 1. One in the end of the verse in a word Sinonymous declaring that by this Battology Christ did understand a [m] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiloquy or verbosity an heaping up of words and nothing or little else but words a babling to no purpose which was both in a tedious length such as was in the prayers of Pharisees condemned by Christ as Hypocritical who for a pretence [n] Mat. 23.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did thus pray long and in often repetition of the same words that they might hold out and continue talking And 2. We may understand the thing by the persons that were wont to use it and the reason why they did so They were the Heathens and the reason why they did so was because they hoped by that mians to be heard the sooner or at the last at least They perswaded themselves that their much loud and long crying often repeated did at last prevail with their Gods to answer them for which the Prophet so manifesty scoffs at those Idolatrous Priests of Baal who cryed all day and aloud from morning to evening and all the same note O Baal hear us O Baal hear us Sect. 7 By these things then it is clear That this Battologie there by Christ condemned was the Heathenish babling or what is like that which they used in their Idolatrous worship viz. multitude of words without weight of matter 2. Not every repetition but such as theirs vain and idle 3. And these uused as if they looked to be heard for their many words sake Sect. 8 Now let any charitable man or considering Christian judge whether these or any of these can be rationally charged upon the Liturgy for those repetitions of the Lords Prayer and the Gloria Patri would we know who are guilty of this crime indeed One and he no Popish nay nor Episcopal Author I think will tell us that [o] Marlor exsecario Vtuntur in cratione inani hac loquacuaio et multiplicandorum verborum vanitate diffidentes et qui frigâ—do sunt anime nec admedum scrio curant quid loquuntur â— Calv. in Mat. 6.7 Qui ut Deum persuadeant et exorent multum veriorum profundunt Those men are in their prayers guilty of this idle loquacity or vanity of multiplying words who are 1. Diffident doubtful they shall not else be heard 2. Whose hearts are cold their affections not inflamed in their devotions 3. Who are not serious who neither mind nor care what they speak And saith another Those who pour out a multitude of words and think by this means to perswade and prevail with God Shall I give instances Sect. 9 1. It is manifest the Popish practice is extremely faulty where persons are taught their Paters and Aves by number and tale to number upon their Beads a certain set of prayers which they understand not and therefore cannot mind putting so much the greater meritoriousnesse in them and receiving larger Indulgences as they do oftner mumble over their Rosaries Nor are They free who affect a tedious length in a continued Prayer and yet are not able to find either fit matter or words nor to keep their hearts close to God and so lifted up with faith and inflamed with fervour during that time as they ought to be in these holy Duties and Addresses to the most high God for though where a man is endowed with such a gift of expression utterance and where variety of holy matter is poured forth with a constant continued attention of mind and vigor of affections such prayers cannot but be acceptable Sacrifices nor can they be condemned for the length and even in this sense may we [q] Col. 4.1 continue in prayer Yet when such is our weaknesse that our minds rarely do attend and our dulness such that our affections scarce can be intent so long it is not only our wisdome but a duty to moderate the length of our prayers according to the measure of grace received and the strength of our affections faith and devotion that the intention of them be not dulled where it cannot hold out though where it can last r Intentio sicut non est obtundâ—nda si perdurere non potest ita si perdurare potest non est reliquenda August ep 121. it be not to be laid down [s] Absit in oratione multa locutio sed non desit multa preâ—â—tio si perseveres intentio Aug. ep 21. Much Praying is one thing and much speaking or many words in prayer is another the one is a duty the other a fault and to be avoyded This must be condemned as a vain Battology which Solomon fitly calleth the [t] Eccl. 5.1 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice of Fools and is a thing which argueth no little irreverence in worms of earth before the high God wherein we often see that to speak much and to speak seasonably and fitly are far a sunder men soon becoming negligent and the Devil easily taking occasion to steal in upon them and to steal away their hearts from the matter they are about and when the heart is absent they offer up nothing but words which is not much short of the Ethnical or Popish Battology and much more guilty then the Liturgy can with any shadow of reason be pretended to be Sect. 11 3. Yet I deny not but in the use of this Liturgy men may be and some I fear too many are guilty of this also but withal it is unquestionable that this is not the fault of the book but only of those persons who use it so Sect. 12 Not of the Book for 1. The things repeated are not many they are but two The Lords Prayer and that never in the same but in distinct offices and parts of worship which is very
of God who then looks as with a full eye upon them do then tremble and acknowledge their unworthiness to appear before the presence of so Glorious and to ask and expect any thing of so Righteous a God themselves being so vile as they are and do then especially see themselves to be This made Peter when by the great draught of Fishes he saw the print of Christs Deity cry out (o) Luk. 5.8 Depart from me for I am a sinful man O Lord And holy Job (p) Job 42.5 6. I have heard of thee by the hearing of the ear but now mine eye hath seen thee therefore I abhor my self in dust and ashes It was this that made the poor Publicans (q) Luk. 18.10 prayer to be accepted when seeing his own vileness and confessing his sin he stands afar off as not daring to approach and begs mercy Lord be merciful to me a sinner when the proud Pharisees is rejected who presumptuously drew near in conceit of his own merits and came not to beg mercy but to brag of his own righteousness God I thank thee I am not c. Sect. 26 2. The other thing required to an effectual prayer is Faith and confidence whereby we having a certain warrant from the Word and being assured that what we ask is according to Gods Will and the Subject of his Promises the Soul is now poured out in earnestness and with an holy confidence grounded upon the mercies of God and merits of Jesus Christ is encouraged to hope for and expect a gracious return Thus saith St. James (r) Jam. 1.6 Let him that prayeth pray in faith and it is (s) Jam. 5.15 16. the prayer of faith which is effectual The Promises made to our prayers still require this condition in the Petitioner (t) Mat. 21.22 If ye believe And as men (u) Rom. 10.14 cannot call on him on whom they have not beleeved So when they believe they have encouragement enough to pray and may come with boldness and confidence when they pray and grounds enough of confident hopes we have from the rich goodness and inconceivable mercies of our God and the infinite and invaluable merits of our Lord and Saviour So that as (x) Joh. 15.5 without Christ we can do nothing nothing acceptable to God (y) Rom. 8.26 nor then can we pray as we ought neither can we come to God (z) Joh. 14.6 but by him who only is the way so (a) Phil. 4.13 through Christ we can do all things and through faith we have an interest in him to him (b) Joh. 6.35 we come by believing and now (c) Eph. 3.12 in him we have boldness and access with confidence even by faith in him Christ (d) Heb. 10.19 20 22. hath opened a way through the vail for us to enter into the Holiest of all to the Throne of Grace and now we may draw nigh with a true heart in full assurance of faith The soul now sends up her prayers to Heaven with such strength of Adhesion and fulness of considence as a Ship tears up and flies with full Sails to its Haven And he that before being sensible of his own weakness and vileness and trembling before the Majesty and Purity of the most High and Holy God durst neither speak not pray now through this faith in Christ hath his tongue loosed his lips opened and can draw nigh with confidence (e) Psa 116.10 I believe therefore have I spoken Sect. 27 Thus must and do these twin graces Humility and Faith go hand in hand together in the faithfuls prayer when we are most humbled in regard of vileness and unworthiness in our selves we are yet to hope and we may with confidence trust in the mercies of God through the merits of Jesus Christ And when we are carried up with the strongest affiance and highest confidence in those saving mercies and all-sufficient merits we yet must as we have reason disclaim all confidence in any dignity excellency or worth in our selves Sect. 28 These things considered do clearly evidence the piety and prudence of our Church in composing and commending the use of these prayers to her Members wherein we are so excellently instructed in the matter of prayer and together taught the exercises of those necessary graces of Humility and Faith Consider what we are and what we need we are naturally as the Laodicean Angel (f) Rev. 3.17 miserable poor blind and naked and wanting all things we know not what we need and therefore (g) Rom. 8.26 know not what to pray for nor how to pray as we ought Here therefore we pray that God who knoweth our ignorance in asking and what things we have need of before we ask would give us those things which for our blindness we cannot ask Again we are persons guilty of much unthankfulness to God of many high provocations against God and let any man seriously consider and compare his own contemptible baseness with Gods glorious incomprehensible Majesty his own filthiness and impurity with Gods spotless purity and holiness his own frequent lapses yea rebellions with Gods most exact justice and righteousness And then say if when he hath nothing else to bottom his hopes and confidence upon his flesh do not tremble and his heart quake in the presence of God If such a worm of earth vile dust sinful wretches can dare to send up any request to such a Glory Here we must say Our conscience is afraid and our prayers dare not presume to ask But then let this poor penitent sinner set before him the long experienced mercies the inconceivable goodness and rich overflowing grace of God the meritorious sufferings and infinite merits of the blood of Jesus and his continual intercession for us Here shall he see a large door of hope and mercy opened his heart is now again enlivened and with an humble boldness he can pray and hope to speed Sect. 29 So that here is now no contradiction at all but an excellent harmony between our expressions and our real prayers in these Collects for When we consider our ignorance and blindness we see we cannot ask when our vileness and unworthiness indeed we dare not ask But God shall (h) Zech. 12.10 poure upon us a Spirit of grace and supplication and make us willing and able to pray When (i) Rom. 8.26 the Spirit it self helpeth our infirmities then indeed we can and when the heart is inflamed and the soul purified by the blood of Jesus when we come in the name of the Beloved who are in our selves loathed in him (k) Ephes 1.6 we are accepted When we consider our High Priest (l) Rev. 8.3 4. standing beside the golden Altar and perfuming the incense of our prayers with the precious odours of his own merits we are now bold to ask what before we durst not do Thus through Jesus Christ we ask for his sake and worthiness we