officia Dei honor in patre fidei testimonium in nomine oblatio obsequii in voluntate commemoratio spei in regno petitio vitae in pane exomologesis debitoâ—um in deprecatione sollicitudo tentationum in postulatiene tutelae Tertul de Orat. here is our belief of his goodness our persuasion of his love our desire after his holiness our subjection to his Authority and hope of his Kingdome our willingness to suffer and readiness to do his will here we declare our dependance on his Providence and contentedness with his dispensations our Penitence for former sins and resolutions of amendment our sense of our own frailty and our trust in his mercy and grace and all this ending with acts of Faith and Love joy and praise Devotion and Adoration So that this Divine Form is fitted for all times and all places and all persons The ignorant must use it because he may understand it the knowiâ—g that they may understand it better the sinner that he may be holy the holy man least he become a sinner the rich prays thus for the sanctification of his gifts the poor for the supply of his wants in private it extends to particular needs in publique it unites us all into one soul and makes us equally desire (r) Non singulis privatam precem mandavit sed Oratione communi concordi prece pro omnibus jussit orare Cypr. Epist 8. others good with our own being indited in a publique stile so that though it be useful every where yet it is especially fitted for the Assemblies of the Church where all Antiquity used it as the Salt of all other offices (s) Sat omnium divinorum oâ—â—ctorumâ— and we in Imitation of them for our Church prescribes it after the Absolution for acceptance after the word of God read and the recital of the Creed for assistance in holiness and confirmation in Faith in the Letany for deliverance from evil in the Communion Service to dispose us for a penitent hearing of the Laws of God never too often nor never superfluously as you may observe afterwards for how can we too often joyn his most perfect Prayer to ours that are so imperfect since by him both we and our prayers are alone made acceptable Those that presented Petitions to the Roman Emperors drew them up by the direction of some judicious Lawer but we have this Sacred Form from the wonderful Counsellor who came out of the Bosom of God and knew his treasures as well as our wants he best could inform us what was fit for us to ask and what most likely for him to grant he was to go to Heaven to be our Advocate there and he hath taught us this that there may be a Harmony between our requests and his What zeal and height of devout affections are sufficient to offer up this Prayer with drawn up by the great Master of Requests and orderer of all entercourse between God and Man how sure is this of acceptance (t) Animata suo privilegio ascendit coelum commendans patri quae filius docuit Tertull. which is stamped with his Image signed with his hand and sent in his name his Power will make it prevalent and Gods love to his dear Son most acceptable (u) Dum prece Oratione quam filius docuit ad patrem loquitur faciliùs audiamur Cypr. for what can pierce the ears sooner or melt the heart of a tender Father more readily then the voice of his only and Beloved Son use it therefore Reverently and heartily and doubt not to be heard The Division of the Lords Prayer The Lords Prayer hath three Parts 1. The Preface or Compellation 2. The six Petitions which concern Expressing 1. Charity to Men Our 2. Faith in God Father 3. Fear of God which art in Heaven Either Gods Glory by 1. The Reverence of his Attributes hallowed be thy Name 2. The Exercise of his Authority thy Kingdome come 3. The fulfilling of his Will thy Will be done in earth as it is in Heaven Or our own good in 1. Temporal supplies give us this day our daily bread 2. Remission of sins past and forgive us our trespasses as we forgive them that trespass against us 3. Deliverance for the future from Sin and lead us not into temptation Punishment but deliver us from evil Being an acknowledgement of God 1. As Supreme for thine is the Kingdome 2. As Omnipotent the Power 3. As Gracious and the Glory 4. As Eternal for ever and ever Amen 3. The Conclusion or Doxology A Practical Discourse on the Lords Prayer § 2. OUr Father which art in Heaven This was the usual Preface to the Jewish Forms of Prayer who stiled God their Father which was in heaven (x) Pater noster qui es in coelis fac nobis gra iam Sed. Tephil Lusitan Deus noster qui in coelo unicus es in lib. Musar But since they owned not God the Son they could not justly call God Father and being in bondage to the Law (y) Galat. 4.6 Servis â—ancillis non permissum Abba vel Immaâ— Dominis suis dicere in Gem. they were Servants rather then Sons and such by their own rule might not call their Masters by the name of Father This Appellation suiteth us better who are by Jesus adopted to be the Sons of God and by his Spirit who obtained that priviledge we are taught to cry Abba Father (z) Gal. 4.6 he that is the eternal Son of God himself who hath alone right to this Name hath put the words in our mouths and what fitter words to begin our Prayers then these two which include the principal requisites of Prayer Faith and Charity no man can call God his Father but by Faith and he must be in Charity that can add Our Father which cannot be said devoutly but by him that is free from wrath to man or doubting (a) 2 Tim. 2.8 'T is certain God is our Father for he hath created us after his own Image and begotten us again by the washing of Regeneration he feeds and cloths us preserves and provides for us he teacheth us what is right and correcteth us when we do amiss and Finally he hath done like a Father in providing an eternal inheritance for us (b) 2 Cor. 12.14 even such as men make for their Children (c) 2 Sam. 7.19 G. P. Talis enim est provisio humana He hath ever expressed a Fatherly love to us and care of us and tenderness toward us and this Jesus obligeth us to acknowledge (d) Isai 63.16 that while we call him Father we may be gratefull to him and have the affections of Children upon us when we come to him in our needs trusting in his mercy persuaded of his All-sufficiency rejoycing in hope and filled with love and joy and comfortable expectations because we are going to our Father and least if we were uncharitable to our Bretheren that unlikeness to
slight its reproofs refuse its commands despise its threatnings and dis-believe or disregard its promises and so all will be lost upon you But till you hear Gods voice you cannot expect he should hear yours when you come to this house of prayer 4. to ask those things which are requisite and necessary either towards our well-being or being even all that is convenient or of absolute necessity as well for the body as the soul for if you do beg temporal mercies earnestly he knows you will be strengthened in your sins by them and for those which concern the soul if the obstinate sinner could desire them God would not give them nor is such an one capable to receive them Wherefore since we are come into the House of God to worship and serve him and all we can do will be esteemed but a mocking of God without repentance I pray and beseech you who am the Ambassadour of the King of Heaven to whom you intend to pray for all good things and of him to beseech deliverance from all evil I in his Name do request all you as many as are here present high and low rich and poor young and old whether you are the best of the Congregation or the worst of sinners to accompany me in presenting an humble Confession to Almighty God who by Christ Jesus hath given you leave to come into his presence and commanded me to bring you with me and will most mercifully accept and lovingly embrace us both Oh then come along with me and let us confess our sins with a pure heart not harbouring any hypocrisie in our souls and humble voice to express the sorrow of our minds and since you have deserved shame do you in your own words accuse your selves and justifie God and fear not that your own testimony shall be used to help to condemn you for you are not going to a humane tribunal but to the throne of the heavenly Grace where he sits who did invite you and doth wait for you and will forgive you do not fear it And though he be in Heaven yet trouble not your selves how to bespeak him for if you be willing to go with me I will be your Mouth only I request you will in your own words consent to and seal every sentence by saying after me this most hearty Confession following SECTION III. Of the daily Confession The Analysis or Division of the Confession THis pious Confession is so methodically composed that it naturally falls into these four Parts 1. The Introduction 2. The Confession properly so called 3. A Deprecation of evil 4. A Petition for good 1. The Introduction in which is shewed 1. To whom it is made to our Almighty and most merciful Father who is Able to puÌ„ish Willing to forgive Likely to receive us 2. By whom it is made by us we 2. The Confession it self 1. in general that we have sinned have erred and strayed from thy wayes how we have sinned like lost sheep 2. in particular 1. of the cause original sin We have followed too much the Devices and Desires of our own heart 2. of the effect Actual sin in general Disobedience We have offended against thy holy Laws in sins of Omission we have left undon those things which we ought to have done in sins of Commission And we have done those things which we ought not to have done* 3. in a conclusion from both * And there is no health in us 3. The Deprecation of the Evill 1. What we would be delivered from and 2. The Reasons annexed to every one 1. The guilt of sin But thou O Lord have mercy upon us with the Reason because we are miserable offenders 2. The puniâ—hment of it spare thou them O God with the Reason because such that confess their faults 3. The power of it Restore thou with the Reason because we are of them that are penitent 3. An Argument to enforce the Deprecation 1. From the Promises in general According to thy Promises 2. The manner of giving Declared 3. The Persons to whom unto mankind 4. The Person by whom they were given in Christ Iesu our Lord 4. The Petition for good in which there is 1. Of whom we desire it And grant O most merciful Father 2. Through whom we desire it for his sake 3. What we desire of God 1. in general amendment that we may hereafter live 2. Piety to God a godly 3. Charity to others righteous 4. Temperance to our selves and a sober life 4. Why we desire it or to what end To the glory of thy holy Name Amen A Practical Discourse on the General Confession § 1. Almighty and most merciful Father The Church hath been curious and exact to select such Titles for God in the beginning of every Prayer as are most proper to the Petitions to which they are prefixt and most likely to produce affections sutable to those requests in him that useth them which as it is every where apparent to a considering person so it may appear particularly in the fitness of these two compellations to the subsequent Confession being the Attributes of his infinite Power and Mercy The first is an acknowledgment of the greatness of him whom we have offended and is the same with that which God stiles himself by to Abraham (a) Gen. 17.1 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speusippus Ipsa suis conâ—enta opibus nil indigo nostri Lucrer de natur And it denotes his being all-sufficient in himself for his own happiness as the Philosopher defined him as also his being able to supply all our wants And further it notifies his absolute Dominion over all the world and his infinite power to do whatsoever he pleaseth So that the consideration of this attribute shews us that we have sinned against a God whom we cannot hurt by our sins but by them we damage our selves both in stopping the current of his blessings by which we are sustained and refreshed and by provoking him to stretch out his mighty Arm to destroy us the shutting his hand of bounty would make us perish for want bâ—t the weight of his Arm of power will crush us to pieces And we must meditate on this so long till our hearts are pierced with a religious fear and holy dread of the anger of this Almighty God only this fear must not drive us from him but draw us more speedily to him and be as the Needle (b) Si nullus est timor non est quâ charitas intret sicut setam introducere filum videmus sed nisi exit seta non succedit linum sic timor occupat mentem prior verum non ibi manet quia ideo intravit ut introduceret charitatem Augustin in 1. ep Johan 4o. which enters not to stay but to make way for the thread of
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr Paedag. as the Christians form of praising God above 100 years before the Councel of Nice An. 190. besides it appears it was used in the service of the Church before or somewhat very like it (x) Gloria Deo Patri honor item adoratio cum filio collegâ unà cum Sancto vivificatore Spiritu Athanasius because the Arrians did alter the antient form into Glory be to the Father by the Son and in the holy Ghost for which they are sharply reprehended by the Orthodox Fathers who afterward annexed it to their publique Devotions in this Form in which we now have it All which doth not only prove the Antiquity of it but teach us that it may serve for two purposes first as a form of Praising God and glorifying every Person of the Trinity which was the first design of those that invented it Secondly as a shorter Creed and declaration of our Faith in the Trinity in Unity which was the use it was fitted to afterwards I wish we might have no occasion to make use of it in the second sense as a Teste for Hereticks though the Disciples of Socinus and Fanatick Enthusiasts do even still deride or deny this mistery but if there were no such it might still serve its principal end to be a Form of ascribing all Praise and Glory to the Supreme Being and an Act of Adoration to each Person which we are obliged particularly to pay because every one of the Persons in the Trinity hath done peculiar benefits for us so that it is our Duty to Praise the Father for our Creation the Son for our Redemption the Holy Ghost for our Sanctification The Father hath sent us into the world and preserves and provides for us in it The Son hath lived with us and died for us and being returned to his Glory is still mindful of us The Holy Ghost doth come to us and stay with us as a guard and a guide a comforter and an advocate cleering our minds cleansing our hearts quickening our affections and enforcing our prayers and shall we not then be highly ungrateful if we pay not a particular tribute to every Person in special as well as to all in general Remember the Angels sung praise to the undivided and ever-blessed Trinity in the morning of the Creation the beginning of all time (y) Job 38.7 and they and all the world do it now and both men and Angels shall continue this Jubilee to eternity As long as goodness endures (z) Omnes tam orationes quam oblationes cessabunt in seculo futuro sed oblatio gratiarum nunquam cessabit R.D.K. Psal 100.4 gratitude and praise cannot cease This was and is and ever shall be done in all ages and generations (a) Psal 145.4 The Patriarchs and Prophets did it in the beginning of the Church the Apostles and Martyrs in the first planting of the Gospel All these though removed to heaven continue to sing praises to the Trin-une God there as we and all Pious Christians do here and there will never want tongues in Heaven nor Earth to sing this gratulatory Hymn for all generations Observe further the Comprehensiveness of these few words which extend to all things as well as to all times and persons and present at once to our view all the Mercies of God past present and to come and are an acknowledgment that all the good that ever was or shall be done or is now enjoyed in heaven or earth hath proceeded from this all-sufficient and ever-flowing fountain to whom this tribute of praise is and was and ever will be due Behold then oh pious soul a glorious Quire of Angels Patriarchs Prophets Apostles Saints and Martyrs in Heaven with all holy Men and Women in all the world at once with united voices and joyful hearts to sing this triumphant Song let this inspire thee with holy raptures and extasies of Devotion to bear a part here on earth and when thou art taken hence thy place shall be supplied by the succeeding generations and thou shalt be advanced to a state as endless as his mercy where thou shalt praise him to eternity What better form can we have to glorifie God by then this which is a declaration of our faith a discharge of our homage in which we acknowledge his former mercies and confess his present favours to us and all the world and glorifie him for both we hope in him for those that are to come expecting all from him and resolving upon those returns of Eucharist which we will for ever make to him How can this be done too often or repeated too frequently surely his mercies are more frequent then our praises can be Those that censure this as a vain repetition would ill have digested the hundred blessings (b) Deut. 10.12 R. R. legunt pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro quid leg centum unde unusquisque benetur centum benedictiones quotidiè reddere which the Jews are bid to say every day and might be offended at Davids seven times a day (c) Psal 119.64 and St. Pauls charge to rejoyce alwaies (d) 1 Thess 5.18 Philip. 4.4 but as God never thinks it too often to relieve us let us never think his praises too many tedious or impertinent but in Psalms Letanies and every thing let us give thanks and when Gloria Patri is not in our mouths let it be in our heart that we may never forget his benefits To this we shall only add the particular reason why the Church hath placed it in the close of the penitential part of daily Prayer and that is in imitation of holy David who commonly when he hath made his Confession and declared his distress (e) Psal 6.9 and 130.7 and begged pardon and deliverance turns his petitions into Praises because of his lively hope of acceptance so we being full of hopes that our gracious Father will forgive us for his Sons sake by the Ministry of his spirit We I say do now give glory to the Father who granteth this Absolution to the Son who purchased and obtained it and to the Holy Ghost who sealeth and dispenseth it to us and we also call to mind those innumerable instances of the like infinite mercies to poor sinners which have been and ever shall be to the worlds end and what heart can conceive or tongue express that exstasy of ravishing pleasures which we shall feel at the last day when we and all true Penitents that ever were or shall be shall all joyn in singing songs of praise to our deer Redeemer whom we shall love much because much is forgiven us we can foresee those Anthems which shall then be sounded on the battlements of Heaven by millions of glorious souls rescued from destruction and we by Faith have such a sense hereof that we begin now that Song that we shall sing for evermore § 5. Praise ye the Lord the Lords