people as it holds a real presence of Christ's Body and Blood in the Sacrament saying The Body of our Lord Jesus Christ which was given for thee c. The Blood of our Lord Jesus Christ which was shed for thee c. So it seems to shut the Door against Transubstantiation in saying Take and eat this in Remembrance c. Drink this in Remembrance c. Noting it to be a Commemoration only of his suffrings in his natural Body upon the Cross however spiritually his Body and Blood are both exhibited and participated in the Sacrament Again our Church is expresly both in her Book of Homilies and in her Articles against Transubstantiation Artic. 28. Indeed the form for administration in the late Directory did rather officiate towards the errour of Transubstantiation then the form in our Common-Prayer-Book 4. To with-hold the Cup of blessing from the People in the Lords Supper is looked upon by some as a very gross Popish errour especially by those who have neither given the Bread nor the Cup to the People for many Years together Now our Common-Prayer-Book expresly injoynes the Minister to give the Communion to the People in both kinds and our Church is urgent in one of her Articles to have it so Artic. 30. Eccles Ang. 5. To restrain the holy Scriptures from the perusal of the People is branded for Popery and that by some who have indulged so great a liberty to the People in this kind that they have abused and wrested the Scriptures to patronize Treason Rebellion Sacriledge and any gross sin whatsoever Now in our Common-Prayer-Book that Scripture which is most for edification is not only ordered to be read in the vulgar tongue but so ordered to be read and so sorted out to all the best advantages that would the People follow the Churches order and method it is not possible they should be so grosly ignorant as they are 6. To have publick Prayers in a Tongue unknown to the common People and to which they cannot understandingly say Amen is condemned for grand Popery by those who yet have devised a way of extemporary Prayer and many times in such language too that it is not possible for People safely to joyn their Amen to those Prayers which they cannot understand But the Common-Prayer sums up all lawful and necessary requests in so plain and pious formes that they may say Amen to and edifie by those Prayers if they will 7. To prohibit Marriage to Men in Holy Orders is voted grand Popery especially by those who have so much invaded the Church-maintenance that there is scarce sufficient left to maintain the Ministers in a single life wheras our Common-prayer-Book in the Office for Matrimony admits all to the holy state of Matrimony that are allowed of by the Word of God and the Church of England expresly declares the marriage of Priests to be lawful Artic. 32. 8. To indulge Marriage to Persons within the degrees prohibited by the Laws of God is accounted another branch of Popery But the Common-prayer-Book in the Matrimonial Office declares against it and so doth the Church Can. 99. 9. To tolerate the liberty of Divorce betwixt Man and Wife for more causes than the cause of Fornication is accounted Popery and yet they did both allow it and practise it who profess themselves to be the only Anti-Papists The Common-prayer now in the Matrimonial Office admits of no such thing and our Church is very cautious in so weighty a matter Can. 105 106 107. 10. To obtrude new Articles of faith upon the People which have no ground in the Word of God is complain'd of for very gross Popery especially by those who have of late years done it thrusting upon the People new Doctrines new Catechisms new Covenants which are in many things contrariant to God's Word and did it with such violence as to refuse them communion who refused to submit to these impositions Whereas our Common Prayer-Book admits of no more Articles of faith than what are contained in the ancient Creeds of the Latin and Greek Church And the Church expresly declares for them Artic. 8. and as expresly declares against any thing enforced as a matter of faith which is contrary to Gods written word Artic. 6. Artic. 20. Artic. 21. 11. The Doctrine concerning Purgatory Pardons worshiping and adoration as well of images as of Reliques and also invocation of Saints is declaimed against as very foul and intolerable Popery by those especially who made of late Years Mens lives more bitter then any Purgatory who drew People off from their subjection and allegiance to their lawful Prince and pardon'd them when they had done who defaced all Images which were only for decency and a civil remembrance with that zeal and fury as if they saw some Religion in them more then ever was intended and who were so far from the invocation of Saints that they ran fouly into the other extreme obliterating all their annual days of observance and instead of allowing them any pious and civil remembrance sordidly reviling them and disgracing so much as in them lay their very memories and names However the Common-prayer-Book and our Church teacheth them no Popery yet both may teach them more civility and moderation As for a Popish purgatory the Common-prayer is against it in the Burial Office holding the spirits of all who depart hence in the Lord to be in joy and felicity in bliss though not in their perfect consummation and bliss As for pardons and indulgencies the Common-prayer takes notice of none but only while Men are alive to beg for pardon and that of God not for the merit of any Saint but for the merits of Christ for most of the Collects conclude Through Jesus Christ our Lord. For worshiping and adoration of Images there is not one syllable in all the Common-prayer tending that way but through all the Offices our worship and adoration is terminated in God as the proper object and offred by Christ as the only Advocate Mediator and Intercessor And for invocation of Saints departed or praying to them there is no thing so irreconcilable to our Common-prayer-Book For through all the Offices of it we acknowledg no Mediator Intercessor or Advocate but Christ only indeed we honor the memorial of some known Scripture Saints by observing set days and propounding their lives as exemplary to us we praise God for their holy living here in this World Articl Eccles Anglic. 22. happy departure hence praying that our lives may be as holy and our deaths as happy but we do not pray unto them If there be any other Tenents which some are pleased to call Popery for all is Popery with some which they have not a châ—ef hand in the establishment if they fear Justifying Popery Free-will Popery Merit Popery Supererrogation Popery Satisfaction Popery or what Popery soever for they must name it I fear I have not given the names aright but if it be Popery
hopes of a Resurrection Such Ceremonies are used in exprobration to Death and Mortality By them we shew that we are not sorry for our departed friends as Men without hope we look upon them only as Herbs and Flowers cropt off for a time and to spring up again in their season We sow their Bodies in the Earth with as much faith as we do our Seeds and Herbs and equally expect the spring of both In the midst of life we are in death of whom may we seek for succour but of Thee O Lord who for our sins art justly displeased Note Our end borders upon our beginning Finisque ab origine pendet Death and Life like Jacob and Esau take hold on each others â—eel Orimur morimur We bring sin and death into the World with us Haeret lateri lethalis arundo 'T is in vain to hope for long life which is so short that it is at an end whilst we are speaking of it Dum loquimur fugit vita The Man in the Gospel sung a Requiem to his Soul for many Years when the summons came presently Stulte hac nocte Luk. 12.20 Vitae summa brevis spem nos vetat inchoare longam A Christians hope is not in this life only which is not the only life indeed not to be reckon'd of as life at all Via non vita A midling betwixt life and death Mortalis vita vitalis mors but truly my hope saith David is in Thee O Lord who canst deliver my Soul from sin and my Body from the Grave Psal 39.7 8. Thou killest and thou makest alive thou bringest down to the Grave and bringest up 1 Sam. 2.6 Yet O Lord God most Holy O Lord most Mighty O Holy and most Merciful Saviour deliver Us not into the bitter pains of Eternal Death Note As there is a two-fold Resurrection a Resurrection from sin to the life of grace which is glory begun Rom. 6.4 1 Cor. 15.34 and a Resurrection from the Sepulchre to the life of glory which is grace compleat 1 Cor. 15.54 Philip. 3.21 So there is a two-fold death The first death to which the first nature which we derive from Adam is subjected For upon Adam's sin all that are partakers of his nature are concluded under the sentence of death pronounced against him 1 Cor. 15.22 It was a statute made in Paradise a Decree not to be reversed a Debt not possible to be declined Gen. 3 19. Statutum est omnibus semel mori Heb. 9.27 All Men must die the first Death Wherein the Sepulchre like the Serpent feeds on nothing but dust it is not so much the death of the Body as the Death of the Corruption of the Body Mortalitas magis finita est quam vita And there is a second death to which all regenerate Christians who belong to Christ are not subjected but as they derive another nature from Christ so in that nature they shall be raised again to the life immortal 1 Cor. 15.22 Souls and Bodies both For however there is a death of the Soul not that it ceaseth to be but when it ceaseth to be righteous Habet anima mortem suam cum vita beata caret quae vâ—ra animae vita dicenda est August Perdere animam est non ut non sit sed ut male sit So the glosse upon Matth. 16.26 Yet they who belong to Christ who live according to his Doctrine and Example shall be raised Souls and Bodies to an endless life of endless felicities They who have a part in the Resurrection of grace shall have no part in the Second Death Which first Resurrection is proverbially applied to the flourishing condition of the Church under the Messias after a long time of Persecution Revel 20.5 According to that of the Apostle speaking of the Jews received to favour as Persons raised from the dead again Rom. 11.15 and the Second Death is applied to an â—tter final irreparable excision and cutâ—ing off Revel 20.6 Now against this Second Death the bitter pains of Eternal Death in the burning Lake where the Worm never dies and the Fire is not quenched the Church here teaches us to pray for as to the first Death which is a Debt to be paid to that nature which we derive from Adam there is no avoiding of it Palvis es in pulverem reverteris â—s Man's Epitaph written with Gods own Finger Gen. 3.19 But Libenter mortalis sum qui sim futurus immortalis is the faithful Man's subscription Thou knowest Lord the secrets of our hearts shut not thy merciful Eares to our Prayers but spare us Lord most Holy O God most Mighty O Holy and Merciful Saviour Thou most worthy Judge Eternal suffer us not at our last Hour for any pains of death to fall from Thee Note Here we pray to God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Maker of hearts and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Knower and Searcher of hearts and of actions as well as of hearts that he would in mercy hear our Prayers and in equal mercy pardon and forgive us our sins that he would sanctifie us by his Holiness imparted to us that he would defend us by his power save us in his infinite mercy and as we must all stand before him at the day of Judgment so he would stand by us at the Hour of Death that so the Devil who assaults us in the heel Gen. 3.15 and is most busie at the end and close of our life may have no advantage of us but that by the Shield of Faith we may put by all his Fiery Darts and never come into those everlasting Burnings but dying as Moses did Ad osculum oris Jehovae At a kiss of the Mouth of God So the Chalde paraphrase in Deut. 34.5 We may depart in the arms of God and so pass by Death temporal to Life Eternal Rubrick Then while the Earth shall be cast upon the Body by some standing by the Priest shall say Note This is left arbitrary for any by-stander to perform by which it is implied that it shall be the state and condition of every One one day He that casts earth upon the dead Body to day may have earth cast upon his tomorrow Hodie mihi cras tibi For as much as it hath pleased Allmighty God of his great mercy to take unto Himself the Soul of our dear here departed Eccles 12.7 we therefore commit _____ Body to the ground earth to earth ashes to ashes dust to dust Eccles 12.7 Eccles 3.20 Gen. 3.19 in sure and certain hope of the resurrection to Eternal Life Psal 16.9 1 Cor. 15.20 21 22. 1 Thes 4.13 14. through our Lord Jesus Christ who shall change our vile Body that it may be like unto his glorious Body according to the mighty working whereby he is able to subdue all things to Himself Philip. 3.20 21. Note When we perform these officia postremi muneris as the Fathers call them and decently commit the Bodies
for their so doing Dicuntur fratres in Aegypto crebras quidem habere orationes sed eas quidem brevissimas raptim quodam modo ejaculatas ne illa vigilanter erecta quae Orationi plurimum necessaria est per productiores mores evanescat atque hebetetur intentio August Epist 121. But I say no more upon this Argument the shorter our Prayers are the neerer they are to the pattern of our Saviour who when he taught his Disciples to pray prescribed them a short forme and the Reverend Mr. Calvin in his Pray'rs after Sermon swerved not from this Rule observing ever both a set and short forme See his Bidding of Prayer used at the end of his Sermons upon Job Again the Prayer of our Saviour as it is short so it is most excellent in the use being so fram'd that it may suit for all Times Persons Places and Conditions other Prayers may be at some times unseasonable this never it is not only Norma Orationis a Rule to pray by Mat. 6.9 but it is Forma Orationis a Form to pray in Luk. 11.2 As John's Disciples had a Form which none used but themselves by which they were known to be his Disciples Luk. 11.1 So Christ gave his Disciples a Form which Tertullian terms Orationem Legitimam a Prayer which Christ's own Law hath tied his Church to use in the same form of words wherein he deliver'd it and ever hath it been used in all parts of the World where Christian Religion ever was He who made us to live hath taught us to pray and doubtless if God will hear us wheâ— we use his Sons Name he will much more hear us when we use his Sons words as Prayer in general so this in special is of much efficacy and necessity for the good of our Souls there is not in Christian Religion any thing of like force through every hour and moment of our whole lives Therefore if we may believe St. Augustin as a witness of Antiquity the Universal Church of Christ hath ever used to begin and end all her Prayers with this form as striving indeed by divers other formes more largely to express the sense of this but being not able to come neer to the high note and most excellent spirit of perfection in this they ever concluded with it as being assur'd that however they may for divers defects not attain to the depth of it yet by it they shall be sure to beg all things necessary at Gods hands Vid. August Epist 59. Hook Eccles polic lib. 5. sect 35. B. Andrews Sermons of the Worshipping of Imaginations And for this very reason it hath been the custom in our Church of England to place Christ's Prayer in the front of our prayers as a guide and to add it neer to the end of some principal Offices as a complement which fully perfecteth whatsoever may be defective in the rest Praemissa Legitima ordinaria oratione quasi fundamento accidentia imus est desideriorum imus est superstruendi extrinsecas petitiones Tertul. de orat For this Prayer excels all other in many respects It is the Gospels Epitomy compiled by wisdom it self so large for matter so short for phrase so sweet for order as that it deserves worthily to have both the best and the most place in our Liturgy the first as a guide to the rest the most as a necessary complement to supply what is wanting in the rest Therefore is it used in our Burial Office and all other offices to be Tanquam sal omnium divinorum officiorum Durand Rational divin offic lib. 5. c. 5. sect 17. Priest Almighty God with whom do live the spirits of them that depart hence in the Lord. Mat. 22.32 Eccles 12.7 Heb. 12.23 and with whom the souls of the faithful after they are delivered from the burden of the flesh are in joy and feliciâ—y Revel 14.13 Luk. 23.43 We give thee hearty thanks for that it hath pleased thee to deliver this our _____ out of the miseries of this sinful World beseeching thee that it may please thee of thy gracious goodness shortly to accomplish the number of thine Elect and to hasten thy Kingdom that we with all those that are departed in the true faith of thy holy Name may have our perfect consummation and bliss both in body and soul in thy eternal and everlasting glory through Jesus Christ our Lord Amen Note That the Soul dies not with the Body is a received truth amongst the wiser and better Heathens Vid. Cic. Tuscul quoest Cato major de Senectut Somn. Scipion. Pythagoras rather thought of a Transmigration of Souls than a dormition or dying The Fathers all hold the same Vid. August de immortalitat animae Ne in somnium quidem cadit anima cum corpore quomodo ergo in veritatem mortis cadet quae nec in imaginem ejus ruit Tertul To think our Souls shall sleep in dust as our Bodies do til the last doom is but a dream of the Psychopannychites the spawn of the ancient Arabicks against whom Mr. Calvin hath written a learned Treatise It is an errour clearly confuted by the Scriptures take one place which is Instar omniem Mat. 22.32 Note again As the Souls of Gods Servants when they are separated from the Body are in some certain definite place so they are in a state of rest and refreshing the Scripture-phrase diversly expresseth it by being in the hand of God being with God being in the Society of Angels being in Abraham's bosome in Paradise in the Land of the Living in the Tabernacles of peace in Heavenly Mansions in Heaven it self that is they are so dispos'd of as to have the Glory and Blessedness of Heaven communicâ—ted to them and to enjoy the beatifical vision in part wheresoever they are and this may be the reason of that usual Epitaph among the Jews upon their Sepulchres Let his Soul be bound up in the Garden of Eden or in the bundle of the Living Godw. Antiq. lib. 6. c. 5. Yet I cannot say that they are in that very Heaven whither Christ as our fore-runner is enter'd not in that perfect bliss and happiness the Treasury of which was first opened by Christ at his Ascension and shall be more compleatly shewed and revealed upon all the faithful at the General Resurrection when they shall be where he is and as he is and partakers of the same glorious felicities with himself at Gods right hand as our Church prays that we may have our perfect consummation and bliss which is the same in effect with that Petition in our Saviour's prayer Thy Kingdom come Touching this I could say very much but for brevities sake I refer my Reader to some Writers of Note upon this Argument Irenaeus lib. 4. c. 45. lib. 5. c. 31. Athanasi tom 2. orat de Ascens Chrysost tom 5. pag. 637. Tertul. de anim c. 55. lib. 4. contr Marcio cap. 6. c. 10. lib. de anim In which Book
read of them fallen Miror quorum facta imitamur eorum exitus nos non perhorrescere But what is it think you that causeth this hardness of heart Whence proceedeth it Truly it proceeds from the heart it self from some errour there They err in their hearts not in their heads but in their hearts Heb. 3.10 It lies not so much in the understanding as in the will a weak understanding doth not contribute so much to this Soul-murdering sin as a wicked will Therefore the Apostle's caution is not so much against an erroneous head as an evil heart Heb. 3.12 An unfaithful unthankful heart a heart apt to tempt God to provoke God a heart that is more inclinable to grieve God with sin Forty Years together then to be grieved for sin A heart that will depart from God rather than depart from sin from the living God rather than from any one beloved sin When an evil heart and the deceitfulness of sin meet together when Sin and the wily Serpent both joyn to deceive the heart and the heart is as willing to be deceived by them this is it which produceth in time hardness of heart Heb. 3.13 But now to keep us from this sin which unless we are kept from Salvation it self cannot keep us from perishing the Church hath appointed such times of austerity as these to mortifie our lusts and to mollifie our hearts And hath framed up a Service proper for this Day to bring the heart if possible into a good frame So that the sins which we are most prone to are presented to us with a sting in the tayl of them usher'd in with a Maledictus Cursed is such a sinner for such a sin and closed up with an Amen so it is God says it and the People seal it The Minister goes before with a Commination and the Congregation follows after with a Confirmation But that none of these Curses to be pronounced by us may fall upon us but all beside us I desire you that as you have heard God's Voice spoken by me so now ye would with a little more patience hear God's Voice spoken by the Church and so having given you in part the Reason for this Days observance I come now to conclude with the proper Office framed up for the better observance of it and so in the close we shall shut up with the Ministers Benediction the better to secure us from Moses Malediction that when we have heard the severe curses against sin we may depart from sin and so all the forementioned curses may depart from us and we depart with God's blessing Note This Sermon was preached before the reading of the Commination Office the better to acquaint the People with the Reasons of it and to remove some scruples A COMMINATION OR Denouncing of God's anger and judgments against sinners with certain Prayers to be used on the first day of Lent and at other times as the Ordinary shall appoint Rubrick After Morning Prayer the Litany ended according to the accustomed manner the Priest shall in the Reading-Pew or Pulpit say Note 1. THe learned Bucer as touching this Office gives this full commendation in few words Cum primis salutaris est ceremonia c. And whereas it was formerly used but upon one day it was by his motion brought in to be used at several times in the Year which times are not settled by any prescribed rule only we read in the Visitation Articles of Arch-Bishop Grindal three days mention'd as relating to this Office Ann. Dom. 1576. One before Easter another before Pentecost a third before Christmass and Ashwednesday or the first day of Lent must be always supposed to have been another day as appears by the following Preface However as sins abound and God's judgments follow at the heels of them in order to the Reformation of the one and the Removal of the other it is left to the Ordinary of the place and Men impowred for the ordering of Ecclesiastical affaires to indict days as they shall see occasion provided nothing be done contrary to any established Law or prescribed Rules Note 2. This Office is a very necessary Office to lay open Mens gross sins unreformed and unsanctified lives for which the wrath of God is revealed from Heaven Rom. 1.18 Rom. 1.32 that seeing the guilt of their sin in the glass of their punishment they may reform their lives and so keep themselves both from the wrath present which is as a spark and the wrath to come which is as a great Fire Note 3. It is an Office very proper for the first day of Lent commonly called Ashwednesday because this was Caput jejunii the Head of the Lent-Fast and was a day of extraordinary humiliation called Dies cinerum or Ashwednesday from a Ceremony of Ashes wherewith Christians used to sprinkle themselves partly to mind them of their mortality but chiefly to mind them of that Fire which is of sins kindling those everlasting burnings Isay 33.14 which nothing but the tears of unfeigned repentance and the Blood of Jesus can quench This is the terrour of the Lord 2 Cor. 5.11 which the Ashes of this Day once preached that by our fasting penance mortification and amendment of life we might keep our selves from the wrath to come and the wrath to come from us Matth. 3.7 However the Ceremony is gone yet I hope the substance is not though the Ashes are blown away yet the memory of them should remain the substance should not be blown away after the Ceremony This and the three days following were added to the Lent-Fast by Gregory the Great to supply the Six Sundays falling in Lent which were never fasted on Ignatius accounts them Schismatiques to say no worse who fast upon the Lord's Day and to make up the just number of Forty Days which is about the tenth part of the Year by which the Church seemed to devote to God as well a tenth of their time as of their fruits Here is to be noted also once for all Psal 6. Psal 32. Psal 38. Psal 102. Psal 130. Psal 143. that there are proper Psalms now added to Ashwednesday which were not in our former Liturgy Psalms admirably chosen by the Church being Psalms penn'd by David or others upon some occasion of special humiliation for confession of sins and averting of God's judgments Note 4. The Place injoyned the Priest for the reading of the Commination was the Pulpit in the former Service-Book but now the Minister may make his choice of Pew or Pulpit and use his discretion to take the fittest of these two places for the People to hear him and joyn in their Amens to the Commination The Pulpit which is now made use of only for popular Orations was anciently the place where a great part of the Service was performed Injunct 22. Edward 6. and Injunct 4. Ann. 1547. Injunct 5. Elizabeth The Reading-Pew or Desk we read not of till Can. 82. Ann. Dom. 1603. However the
our debauched souls with thy grace extirpate sin that grace may be implanted break the power of sin in us bruise Satan under our feet and set up the Throne and Scepter of Jesus Christ in our hearts bring down every exalting thought and proud imagination in us to the obedience of Christ translate us out of the kingdom of Darkness into the Kingdom of thy dear Son Let not Sin nor Satan reign in us but let thy Son reign in us by the Scepter of his Holy Spirit May thy Kingdom of Grace come to us that we may come to thy Kingdom of Glory 3 Petit. And O Lord we desire Thee to cloath our Souls with those Divine affections that we may love the same love choose the same objects and delight in unions and holy conformities with Thee Lord so incline our hearts and affections that we may make thy providence which is the guide of the World the measure of our desires that we may be patient in all accidents and conform to thy will both in doing and in suffering that we may submit to all changes even to persecutions for thy Holy Name Make us to do thy will in the manner of Angelical obedience promptly readily cheerfully and with all our faculties as the Angels in Heaven serve Thee with concord harmony and peace so may we joyntly serve Thee here on Earth with peace and purity and love unfeigned That we may have nothing in us that may displease Thee but that quitting all our own desires and pretensions we may live in all Angelical conformity Make our Souls subject to Thee and our passions to our Souls that thy will may be done by us here on Earth as it is done by the Holy Angels in Heaven 4 Petit. And O Lord we pray Thee to give us all that is necessary for the support of our lives that portion of bread which is Day by Day needful for us we pray Thee for the poor who want it and have it not but as it is deposited in thy hand Let thy mercy O Lord ploughing the Fields of Heaven bring them in their Meat in due season we pray Thee for the rich who have it and yet may stand in need of thy blessing with it From the highest to the lowest we all wait upon Thee that thou would'st be pleased to feed us with food convenient for us We beg but for a Day that we may always have our dependance on Thee to minister to us as we need it 5 Petit. And seeing every sin entertained with a free choice and a full understanding is an obstruction to our Prayers keeping our Prayers from Thee and thy blessings from us as sinful delinquents and penitent Servants we desire Thee to pardon and forgive us all our sins not only our sins of infirmity invasion and sudden surprize which through natural weakness may adhere to most of our best actions but also our sins of a deeper dye our sins of wilfulness and wickedness Pardon O Lord what is past in thy mercy and keep us from such presumptuous sins and all other for the time to come by thy grace And when we ask forgiveness of Thee incline our hearts to discharge the obligation which thy condition of pardon hath laid upon us in forgiving one another May the indearing mercy of Thee our Father lay an engagement upon our Souls not to contrive the least revenge or entertain the least malice against our erring brethren and follow Christians who have in the least been injurious to us we implore thy mercy to forgive our grand trespasses which are talents and we beg thy grace that we may forgive petty injuries done to us which are but pence 6 Petit. And seeing O Lord we are in this World hemm'd about with many dangers and lie exposed to many afflictions as Persons placed in the midst of dangers we make our addresses to Thee the only great and most gracious deliverer humbly beseeching Thee to guard and defend us from all adversities which may happen to the Body and from all evil thoughts which may assault and hurt the Soul Lord suffer us not to be led into temptation but if through frailty and weakness we fall into any gross sin give us the grace of repentance to rise again and work in us such a detestation of sin for the time to come that we may stand the firmer after our fall may the fear of falling with thy supporting grace be for ever after the best tenure of our standing 7 Petit. Deliver us O Lord from the evil of sin by thy grace from the evil of punishment by thy mercy From our selves O Lord deliver us from the allurements of the flesh from the temptations of the World from the suggestions of the Devil From evil men from the Men of this World from all their plots plausible snares terrible threats violent and rude armes may their power only prevail to exercise our patience but not to subvert our faith or destroy our confidence in Thee Shelter us under the covert of thy Wings against all fraud and every violence that no temptation may destroy our hopes weaken our strength alter our state or overthrow our glories this we beg for our selves for thy whole Church hear them we pray Thee for us hear us for them and thy Son Jesus Christ for us all Doxology To whom with Thee and the Holy Spirit be ascribed all honour power and glory for thine One God in Essence distinguished in Personality is the Kingdom Power and Glory now and for ever Amen So it is Lord so be it Minister O Lord save thy Servants c. Note These short Ejaculatory Prayers by way of Response for which the reason is already given in my first essay upon the Service-Book are so grave so clearly Scriptural that they are delivered in the very Scripture phrase so that I look upon it as a very needless task to put my self to any further trouble about the recommending of them to the vulgar I know rational Men are able to give a right judgment upon rational things and to acquiesce and truly for the inferiour sort of People whom I have no small value for they costing Christ as dear as the most Potent in Superiority I advise them to trust the judgment of the Church in the ordering of these external things which are not contrariant to the Word of God and assure them withall that their obedience in such matters is better than Sacrifice or any exteriour act of Religion performed meerly in a customary manner and for fashion-sake as I fear too many are guilty of Minister Let us pray Note The reason for this I have given already it is only when we are turning our selves as it were to any special part of devotion required in any special and distinct Office to be intent upon it and to make it our Hoc age O Lord we beseech thee mercifully c. O most mighty God c. Note These are for the substance Scriptur'd