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
and the compliance of our affections being not only confident of their truth because God hath revealed them but delighted with their excellency because they tend to make us holy and happy and then we shall believe them with a perswasion stronger than can be built upon the Scholastical Demonstration we shall adhere to them closely and for ever because they are amiable and lead us to God and immortality Let us not think our Faith sufficient till we so believe in Jesus as our Lord and Saviour that we are moved thereby to repent of our sins and cast our Souls on him for Pardon and then we have spiritually communicated already we have obtained the benefits and perfected the designs of this Sacrament and done that internally and nakedly by Faith which is more solemnly effected in the Mysteries themselves To which there is no better preparation than such a repetition of our Holy Faith The Paraphrase of this Creed Sect. 4. I confess with my mouth and believe with my heart in one God a pure and infinite Spirit distinguished into three Persons the first of which is God the Father declared to be Almighty as he is the Maker of Heaven and Earth Creator of the whole World and all things contained in any part thereof both visible as all bodily substances on Earth and invisible as spiritual beings and Angels in Heaven And I also believe firmly in one Lord Iesus Christ the second Person of the glorious Trinity who is not as Angels or Men the adopted but the only begotten Son of God not created in time but begotten of his Father from all Eternity before all Ages of the Coelestial or Terrestrial Worlds Of the same nature with his Father God begotten of God after a mysterious and spiritual manner as Light is kindled of Light not diminishing his Fathers substance and yet being very God of very God derived not as the Creatures for he was begotten and not made and is equal to God being of one nature and substance with the Father and of the same dignity and power for he is that Eternal Word by whom all things were made out of nothing I believe also it was this very Son of God who passing by the fallen Angels for us Men and for the effecting of our Salvation and deliverance out of the state of sin and death in which we miserably lay came down unto this Earth from Heaven and left his glory for he took our nature and was incarnate by assuming a body of flesh like ours only without sin because it was conceived by the overshadowing of the Holy Ghost in the Womb of the Virgin Mary so though he was still very God yet he took the form of a servant And was made Man living holily and working Miracles till at last he was unjustly condemned and was crucified also with intolerable torments to satisfie Gods justice for us and all Mankind who were become liable to Damnation which cruel Death he endured under Pontius Pilate the Roman President by whose unjust sentence he suffered till he was really dead and was buried and yet when he had paid the full price of our Redemption The third day after his Crucifixion by his divine power he rose again to life according to all those Prophecies and Types of him before recorded in the Scriptures After which he conversed with his Disciples fourty days and ascended in their sight into Heaven where he is restored to all his glory and sitteth at the right hand of God the Father interceeding for us And he shall come again at the end of the World with glory and Millions of Saints and Angels to judge all men according to their works both the quick then living and the dead who departed never so long since whereupon the wicked shall be condemned to endless Torments and the righteous received to immortal joy by the same Jesus whose Kingdom shall then fully begin but shall have no end but remain for ever and ever And I believe most firmly in the Holy Ghost the third person of the glorious Trinity who is also very God the Lord and giver of grace and all spiritual Life who is not made nor begotten but proceedeth from the Father and the Son yet is not less in dignity as who with the Father and the Son in all Offices of the Church together and in the same manner is worshipped and glorified being the inditer of holy Scriptures and he who spake by the Prophets in the Old Testament and by the Apostles in the New And finally I believe that the whole body of Christian people holding the right Faith do make one Catholick and Universal True and Apostolick Church in which Society I acknowledge there are great priviledges viz. One Baptis◠instituted by Christ not only as a sign of but a means for the remission of all those sins which we are guilty of when we enter into this Covenant Wherefore being my self baptized I hope for pardon and grace in this life And I look for and expect that my body though after Death corrupted and turned to dust shall be restored to life in the Resurrection of the Dead at the last day and I hope then for a Portion in glory and the life Everlasting and that I shall Reign in the blissful Kingdom of the World which is to come after this is utterly dissolved Amen Lord be it unto me according to my Faith Amen § 4. The Sermon which is here to follow comes not within the Method we have proposed so that we shall only note that it was appointed by Antiquity there should be Sermons i Concil 6. Constant can 19. Concil Mogunt can 25. or Homilies k Concil Vasense can 4. an Christi 460. every Lords Day especially when the Lords Supper was Administred l Acts 20.7 Post lectionem legis prophetarum Epistolarum c. Ordinatus-alloquatur populum verbis Exhortatoriis Const Apost c. 4. Leo. 1. Serm. 2. de Pasch Aug. confes l. 3. cap. 3. and surely this is the fittest place since the Sermon is either an explication of some Article of the Creed preceeding or an exhortation to the following duty of Charity But I do earnestly wish that when there is a Communion the Minister would sute his Discourse to that occasion for to treat of another subject then although otherwise never so good will too much divert the minds of those whose careful preparation hath composed their thoughts for this Ordinance whereas if the Sermon be chiefly tending to raise them still into a higher strain of Devotion for their communicating it will be a word spoken in due season Prov. 15.23 and rarely improve their Souls then made tender by Repentance and much more apt to receive impressions from all representations of the love of Christ and the means of our Union with him Yet withal the people must now hear with extraordinary attention and receive with great affection these holy Instructions and Exhortations drawn from the Word of
have another opportunity but that thy next Inditement may be in another World And in the mean time that an All-seeing God will come in at this Feast to inquire how faithfully thou hast performed this Duty And then fifthly Set your self seriously to look over all the Records of your Memory and Conscience Call to mind all Places you have been in all Companies and Persons with which you have conversed Reflect upon your designs your business your pleasure and divertisements with all those circumstances which may represent unto you all your evil thoughts words and actions and may set before you all the good which you have omitted And if any seem dubious Quo praetergressus quid factum in tempore quid non Offensus pravis date palmam praemia rectis you must prove and try them Lam. 3.40 That you may condemn them in your judgment as well as recollect them by your memory And do this as impartially as is possible judging the same of your own Actions as you would if they were done by the worst of your Enemies For your better help wherein the following Table is contrived Sect. 6. Brief heads of Self-Examination upon every one of the Commandments I. Commandment § Though I have not Atheistically denied the Being of God or wickedly renounced him by Apostasie Yet § Have I not loved desired and delighted in other things more than God § Have I not feared Men more than God and sinned against him to avoid their displeasure or outward Sufferings § Have I not trusted in Man and relyed on outward means more than on God in my wants dangers and distresses § Have I neither neglected lawful means nor used unlawful means to bring me out of them § Have I not despaired of Gods mercy so as to neglect my duty or by presuming upon it incouraged my self to go on in Sin § Have I not been fearless of the divine threatnings And yet discontented with impatient under and unreformed by Gods Corrections § Have I not been unthankful for goods things or ascribed the praise of what I am have or can do to fortune my self or any other Creature Lord have mercy c. And encline c. II. Commandment Though I have not worshipped God by Images Yet § Have I not entertained gross and false Conceptions of God and worshipped him so as is unbecoming his Divine Nature § Have I not failed in any of the parts of Religious Worship § Have I not either omitted or sleightly performed Morning and Evening Prayer and reading the Holy Scriptures § Have I not been indifferent and customary as to my coming to the Publick Worship § Have I not behaved my self there without Reverence or Devotion forgetting the Presence of the Invisible God whom I serve § Have I not by design or carelesness neglected the Lords Supper or come to it ignorantly rashly and without preparation § Have I not received it irreverently and without spiritual affection or broken the vows and promises I then made Lord have mercy c. And encline c. III. Commandment If I have not openly blasphemed the Holy Name of God § Have I not sleightly or irreverently mentioned his Holy Name or Attributes § Have I not prophanely jested upon or abused his holy Word § Have I not violated holy Places Persons Ordinances or any thing peculiarly dedicated to God § Have I not taken Gods name in vain by common Swearing or by Cursing my self or others § Have I not taken false or unlawful Oaths Or broken my lawful Oaths or Vows Especially my Baptismal Vow Lord have mercy c. And encline c. IV. Commandment § Have I not neglected the publick worship of God on the Sabbath Day § Have I not mispent any part thereof in vain sports idle discourses complemental visits or unnecessary business § Have I not permitted those under my charge to prophane it § Have I not forgotten to praise God for the Creation and Resurrection especially on this Day § Or for his other Mercies in his Son or his Servants upon the Festivals of the Church § Have I not sleighted these solemnities or abused them by debauchery Lord have mercy c. And encline c. V. Commandment § Have I not omitted or acted contrary to my Duty in those Relations wherein I stand § Have I not censured envyed or railed against my Domestical Ecclesiastical or civil Governours instead of honouring imitating and praying for them § Have I not been undutiful to my Parents disloyal to my Prince stubborn or unfaithful to my Master fractory and unthankful to my Minister peevish and unkind to my Yokefellow § Have I been careful to instruct and incourage in well doing To reprove and chastise for ill doing those under my charge Lord have mercy c. And encline c. VI. Commandment If I have not actually taken away the life of any person Yet § Have I not made my Neighbours life grievous concealed designs against it or willingly hastned his death or wished it § Have I not by fighting or quarrelling wounded or maimed him or drawn him to any vice which might destroy his health or shorten his life § Have I not been rashly and immoderately angry or used reviling and quarrelsom speeches or harboured thoughts and purposes of Malice and Revenge § Have I not been intemperate in meat or drink or any other ways prejudiced my own health or indangered my life Lord have mercy c. And encline c. VII Commandment If I have escaped the grosser acts of Adultery and Fornication Yet § Have I not neglected to use the means to preserve my own and others Chastity § Have I not by gluttony and drunkenness pampered my body or by cherishing unclean thoughts purposes and desires defiled my Soul § Have I not run into any occasions or used any provocations of wantonness § Have I not used or listened to filthy talking or been guilty of immodest Garbs or unchast behaviour Lord have mercy c. And encline c. VIII Commandment If I have not been guilty of notorious Felony or Robbery Yet § Have I not by negligence in my particular Calling run into debt without hopes or purposes of repayment § Have I not wasted my own Estate and ruin'd my Family by idleness or prodigality § Have I not cheated my neighbour in buying or selling breaking my Covenants fraudulent writings or falsifying my word § Have I not by violence or oppression exacted of my inferiours or by unreasonable usury taken advantage of others necessity § Have I not wasted or imbezeled that which was committed to my trust refused to restore the pledge abused what was lent or denied that which was found by me Lord have mercy c. And encline c. IX Commandment If I have not before a Magistrate directly sworn falsly Yet § Have I not accustomed my self to lying in my common discourse § Have I not maliciously and uncharitably raised or spread abroad evil and false
present with us For thus the Greek Liturgy orders ſ Sapientiam sermonem Dei hunc esse omnes credentes clamamus Gloria tibi Domine S. Germ. Theor. Et Liturg. S. Chrys Gloria tibi domine dicant omnes And the Ancients used to say before the Gospel Glory be to thee O God and afterwards Thanks be to God for his holy Gospel tanquam Christo praesenti as if Christ was then before their Eyes Do you but endeavour to hear it with Faith so as you may obey and imitate and then you shall have great reason to break forth into the Divine Praises If you remember the sad tidings of Condemnation which the Law lately sounded in your Ears Oh how welcome must the prospect of so sweet a Saviour and the news of so gracious a Pardon be unto you As for the particular use to be made of these Holy Portions of Scripture I refer the Reader to the Comp. to the Temple Sect. of the Lessons § 8. having no opportunity here to pursue that subject Sect. 2. Of the Creed in the Communion Office § 2. As the Apostles Creed is placed immediately after the daily Lessons so is this after the Epistle and Gospel since it is founded on the Doctrine of Christ and his Apostles and herein we follow St. Pauls Method Rom. 10.10 That as in the Gospel c Quia ut per S. Evangelium corde credatur ad justitiam per Symbolum ore Confessio fiat ad salutem D. Bern. we have 〈◊〉 the heart believed unto Righteousness so in the Creed we confess with our Mouths unto Salvation This Creed was composed in the second general Council at Constantinople probably by the famous Nazianzen An. Dom. 383. in the time of Gratian and Theodosius the Great approved by 150. Bishops the chief of which seems to be Cyril of Hierusalem and confirmed by the Imperial Authority it is sometimes called the Nicene Creed because it differs very little from that which was composed in the first general Council at Nice nor did this Council intend it for a new Creed d Custodiendam esse fidem 318. Patrum qui apud Nicaeam c. Can. 1. Concil Constant 1. but only a fuller explication of some Articles in order to a more particular confutation of the Arrians the Macedonian Photinian and Eunomian Hereticks And this Creed hath ever since been received and used in the Liturgies of both Eastern and Western Churches so that although we had the shorter Creed before in the Morning Office yet we here again repeat this First with good Authority Secondly For weighty Reasons First For Authority To omit the Command of God in the Case of the Passover Exod. 12.43.48 That no stranger or uncircumcised should eat thereof we have clear evidence of the Primitive practice who never celebrated this Mystery till they had solemnly excluded e Quibus vescentes confessionem fidei suae addebant Ambr. de Sacr. Diaconus inter precandum clamat Nullus Catechumenus nullus auditor nullus infidelis nullus Haereticus Constit Apostol quod probat Sozom. Hist Eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Eccl. Hier. all unbaptized and unbelieving Persons so that they never administred it to any but those of the right Faith f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Apol. using this as a Touchstone to try who might and who might not stay to communicate so that by the third Council of Toledo about 600. years after Christ it was positively commanded That every Communicant should after the manner of the Eastern Church repeat this Creed with an audible voice that so they may both shew what Faith they profess and that by right believing their hearts may be purified and prepared for this holy Sacrament Can. 2. ap Caranz sum Secondly As for Reason we may assert the fitness of it upon these Accounts First Since in this Sacrament we are to renew our Baptismal vow the Foundation whereof is to believe all the Articles of the Christian Faith we must not be admitted till we have declared that we stand firm in the belief of these Articles Secondly Because the Eucharist is the highest Mystery of Christianity and the sublimest priviledge of a believer on Earth The Communicants must not only hold the general Creed but shew themselves free from every Heresie and profess that they are in the strictest League of Union with the Holy Catholick Church Thirdly Since this Ordinance is the highest exercise and noblest Tryal of our Faith wherein we are to raise up our minds above the sensible objects to believe that which our bodily Eyes do not see g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 2. in 2 Timoth. and to receive all the benefits thereof by Faith alone it is hugely necessary that we should first train this grace by imploying it on spiritual objects that in this divine office it may make a better flight § 3. How to improve the Creed and to recite it every day with a new devotion may be learned in the first Part h Compan to the Temple Disc of Creed Sect. 1. c. only we shall briefly remark the necessity and the manner of using it aright in order to the Holy Communion First You may remember that this Sacrament doth necessarily presuppose a firm and affectionate belief of every one of these Principles and is a superstructure raised upon this Foundation so that the least doubt or hesitancy in these main Articles will make the Soul lame in the whole Performance nor can you be a worthy receiver unless you do fully believe the Majesty of the Father whom you have offended the Divinity Incarnation Passion and Resurrection of the Son by whom you sue for Pardon as also the divine nature and sanctifying efficacy of the Holy Ghost whereby you hope to be enabled to keep your Covenant and so in all the rest Especially since this Communion is the peculiar badge and cognizance of Christians wherein we do avow the Lord Jesus to be our Master and publickly own our selves Disciples of his Religion for so both Jews and Gentiles by eating of their several Sacrifices did declare they were Servants of that Deity to whom the Sacrifice was presented 1 Cor. 10.16 And thus as Athenaeus tells us the various Sects of Philosophy had their Symposia and Commemoration Feasts wherein they did remember their Founder and profess themselves Abettors of his Opinions in like manner do we protest our Faith in Jesus by this divine Festival and therefore it is necessary that we do first repeat the proper Articles of this Religion as the Rules by which we resolve to live and as such infallible truths for which if need require we will not refuse to die Secondly Let us then devoutly say over this our Creed before the Sacrament especially and as we go along entertain every Article not only with an assent of the understanding but with the consent of our Will
man considers before he set upon any great affair First He surveys the nature of the work Secondly He examines his own fitness to undertake it Thus did Solomon when he was to build the Temple 1 Kings 3.3.8 9. and when a marriage with Sauls Daughter was proposed to David Seemeth it saith he a light thing unto you to be a Kings Son c. so must we meditate of this divine Ordinance and say to our own Souls O how dreadful is this place Gen. 28.17 seemeth it a small thing unto thee to be feasted with God waited on by Angels fed with the body of Jesus and refreshed with a Cup of that saving blood which hath attoned the sins of the World What meaneth this secret that so poor a Wretch and sinful a Rebel should receive so mighty a favour and be received to so near embraces How can I approach to these Terrible Mysteries till I have pulled back the Veil and worshipped him that feeds my body to convey grace to my Soul and makes that stoop to the Eye of sense which Angels cannot behold with open faces The Minister's considering this before doth not excuse us from considering it also but we our selves must as he adviseth consider withal the dignity to make us full of desires and humble and the danger to put us upon the strictest care and preparation And if the peril of unworthy receiving do only make us more diligent to come well it becomes its own Cure and the consideration of this danger makes that really there is none to those who come humbly esteeming this Ordinance as it doth deserve § 7. And so to search and examine your own Consciences and that not lightly and after the manner of dissemblers with God but so that ye may come holy and clean to such an Heavenly Feast in the marriage garment required by God in holy Scripture and be received as worthy partakers of that holy Table Having spent some time in a serious contemplation of the dignity of this mystery our next duty is to search and try how we are fitted for it we must not only admire the Guest but prepare and cleanse the House for his reception and if we have done the first part so as that we have begot in our Souls a due esteem of the blessed Jesus we shall not dare to bring him into a filthy heart the receptacle of his Enemies and his Murderers When Augustus found but mean entertainment at the House of a Roman Citizen to whom he was invited he accounted it a disrespect to his Person and in anger said Sir I thought you and I had not been so familiar but our Lord is not offended at the meanness of his treat if there be no mixtures of uncleanness and iniquity Pythagoras his mystical precept not to cast Bread into a draught i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly warn us not to put this Bread of Life into a Soul more odious to the Eyes of God than the receptacles of abomination can be to ours How careful was Joseph and Nicodemus to wrap his dead body in the purest linnen and shall we shew a less regard to his Person now that he liveth for ever But surely no Christian need be urged to so plain and so necessary a Duty only let us note those excellent directions for the manner of doing it which are here given us viz. That which we must search is the the Records of Conscience which if we examine l Salvatorem nostrum suscepturi totis viribus debemus nos cum iplius adjutorio praeparare omnes latebras animae nostrae diligentèr aspicere ne fortè sit in nobis aliquod peccatum absconditum quod conscientiam nostram confundat oculos divina Majestatis offendat Ambros de Sacram. seriously and strictly we may find there an impartial account of all the good we have omitted and all the evil which we have committed for there are those remembrances which will either accuse or excuse us at the holy Table Rom. 2.15 Wherefore we must take heed that we do not this lightly only out of Custom before a solemn time or meerly that we may seem to have done it as most men do who only gently touch these sores and give a slight and superficial glance at some of their greatest or latest committed sins but never care for searching into the bottom and looking into the inward Corners of their Corruptions These alas are but Dissemblers with God who only seek for some matter to confess and tell a sad story without any sorrow or real purposes of amendment yet call this preparation and come to this Sacrament with expectations of pardon and acceptance But truly we had as good do nothing neither God nor Conscience will so excuse us we do but lose our labour and cheat our selves with a shadow for the substance unless we do it impartially and with real designs to see our sins clearly and be humbled deeply for them so that we may hate and forsake them for ever hereafter Now that our Examination may be thus performed let us as the wise man adviseth Remember the end and we shall never do amiss Ecclus 7.16 We must consider therefore in the present case That we are so to try our selves First That we may come to this Heavenly Feast holy and adorned with the Wedding Garment Math. 22.2 that is we must examine not only till we see our sin but till we hate it and instead of those filthy rags have put on pure and pious dispositions which are that clean Linnen even the Righteousness of the Saints Revel 19.8 for by these Ornaments are holy Souls fitted for that Coelestial Company which is to be met at this Solemnity And secondly another end of our Examination is that we may be accepted by God himself as worthy Communicants that he who seeth the heart may approve the sincerity of our Repentance and the great King who comes in to see the Guests may by his gracious estimation supply the defects of our performance and call us worthy though strictly we are not so It is not that men may think we have duly prepared but that the All-seeing God may receive us that is treat us nobly and entertain us kindly as the word to receive signifies Math. 18.5 Act. 21.17 at this Heavenly Banquet And can we think a formal search will procure these graces or prevail for the divine acceptance nothing less than a through Repentance will suffice to this end and how to perform that the next Paragraph will discover § 8. The way and means thereto is first to examine your lives and Conversations by the Rule of Gods Commandments and whereinsoever ye shall perceive your selves to have offended either by Will Word or Deed there to bewail your own sinfulness and to confess your selves to Almighty God with full purpose of amendment If all that hath been said have convinced us of the necessity and advantage of a strict preparation
to the Church and those of the Closet performed by humbled Souls in order to their preparation for this Sacrament We learn from St. Chrys that all the Communicants were wont to join in saying the same general Prayer for Mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 18. in 2. ad Cor. and St. Aug. b August de salutar dorum c. 33. affirms that when they received these mysteries they first did fly to Confession and Repentance and what sins they found themselves guilty of upon a strict survey of their actions they did immediately purge away by penitential acknowledgments So that of old not only the Priest as the Custom of Rome now is but every one of the people made an open Confession to God before the Communion it was indeed in general Terms c In hâc confessione non in specie sed in genere confitenda sunt peccata quoniam ista confessio non occulta est sed publica Innocen l. 2. de myst but omitted by none because there is no Man but he hath sinned and he that is not censured by the Church nor lyable by humane Laws may yet be guilty before God The Death of Jesus is now to be set forth and if we do not confess those sins which caused that his bitter Passion he might seem to suffer for his own offence Nor can we expect a publick pardon sealed till by Confession we declare how little we deserve it how much we need it and how highly we are obliged for it And by doing this one duty well we shall renew the sense of our sins and enlarge our affections to him that died for them we shall move our God to forgive them d Quando homo detegit Deus tegit cum homo coelat Deus nudat cum homo agnoscit Deus ignoscit Aug. in Psal and give the best testimony of our amendment e Somnium narrare vigilantis est vitia sua confiteri sanitatis iudicium est Senec. ep 54. Now that we may thus offer up this exact and pious Confession let us first labour to understand it and be affected with it by the following explication The Analysis of the Confession Sect. 2. This Confession hath five Parts 1. An acknowledgment of our sins shewing 1. To whom we do confess Almighty God Father of our Lord Iesus Christ Maker of all things Iudge of all Men. 2. What we do confess 1. In general We acknowledge and bewail our manifold sins and wickedness 2. In particular 1. The number Which we from time to time most grievously have committed 2. The kinds by thought word and deed against thy Divine Majesty 3. The effects of them provoking most justly thy wrath adn indignation against us 2. An Act of Contrition for them expressed 1. More largely We do earnestly repent 2. More strictly in our 1. Sorrow for them and are heartily sorry for these our misdoings 2. Hatred of them the remembrance of them is grievous unto us 3. Trouble under them the burden of them is intolerable 3. A supplication for pardon intimating 1. What we crave Have mercy upon us have mercy upon us 2. Of whom we crave it most merciful Father 3. In whose name for thy Son our Lord Iesus Christ his sake 4. How far our Petition extends forgive us all that is past 4. A Petition for such Grace as may be true 1. In the duration of it and grant that we may ever hereafter 2. In the Acts of it serve and please thee in newness of life 3. In the end of it to the honour and glory of thy Name 5. A general motive to them all through Iesus Christ our Lord Amen A Practical Discourse upon the Confession § 3. Almighty God Father of our Lord Iesus Christ maker of all things Iudge of all men When the glories of God were described before holy Job he immediately abhors himself in dust and ashes Job 42.5 6. and there is not a more effectual instrument of contrition than a serious prospect of the Majesty whom we have offended hence the Servants of God in Scripture do usually begin their Confessions with the mention of the Divine Power and goodness Nehem. 1.5 Dan. 9.4 And for this cause our Church hath selected four most comprehensive Titles which do most clearly set before us the Greatness and the Goodness of that Lord against whom we have sinned We will therefore particularly consider them First As they contain matter of terror for our humiliation Secondly As they express grounds of hope to encourage us to ask Pardon 1. We may meditate that he whose Laws we have broken is an Almighty God infinite in Power and terrible in his Anger from whom nothing can defend us but submission and a great humiliation It was desperate presumption to offend him and it is a strange stupidity and madness if we now be void of fear and sorrow Are we stronger than he 1 Cor. 10.22 if not why did we provoke him at first or how dare we now stand out against him 2. He is the Father of our Lord Jesus Christ and in him he is the Father and Fountain e Pater Hebraicè pro authore vel fonte misericordiae ita Ephes 1.17 Job 38.28 c. of all mercies 2 Cor. 1.3 and by him he hath expressed such an affection to us as all the World can never parallel and have we thus requited him by profaning his name disobeying his Commands despising his love and doing that which his Soul hateth Oh monstrous ingratitude 3. He is the maker of all things and so may justly challenge obedience from all the World nor is there any of his Creatures but we alone that are refractory to his will Can there then be greater injustice than that we should rob him of the service we owe unto him and abuse him by those very things which he hath made to serve our needs 4. He is the Judge of all men Gen. 18.25 at whose sentence we must either be justified or condemned for ever and yet instead of obliging him to stand our Friend we have even urged him to become our Enemy and forced him as he is just to pass a dreadful doom upon us Let us lay all this to heart and his Power will shew the Boldness his Love the Baseness his Title to us the Injustice and his Authority over us the folly of every sinful Act and all together I hope will melt our rocky hearts and make us sincerely Penitent 2. That we be not too much dejected let us review these Attributes again and we shall also find in them motives sufficient to support our hope and encourage us to ask forgiveness For first He is Almighty even absolute and supream so that if he please he can forgive without controul and none can reverse his Acts of Grace Secondly He is the Father of our dear Redeemer and in him loveth us with an everlasting love by him our Peace is made so that through him we
all gifts of understanding and it hath a sweetness and pleasure in it that passeth all Carnal knowledge and none can tell the delights of this Peace but they that feel it Wherefore when the Minister sees you all united in this divine Peace he prays that you may find such comfort in this Amity and Concord as to keep your hearts and minds firm in loving that God who hath made you all friends That you may be so taken with these paths of Peace that you may desire to know more fully and to love more fervently the God of Peace and the Prince of Peace who first directed you into those blâ—ssâ—d ways In both Senses it is an apt and pious wish that we may not Apostatize nor fall of and therefore we ought to join our own Petitions to this Blessing that so we may be constant to the end § 4 And the Blesâ—ing of God Almighty the Father the Son and the Holy Ghost be amongst you aâ—d remain with you always Amen It is a principal part of the Priests Office to bless the People in Gods name Deut. 10.8 and he hath promised to bless those whom thâ—y bless Num. 6. ver 27. hereupon the Antient Christians departed not till the Priest had given them the Blessing h Domine benedic Benedictio Domini super nos semper nunc in secula seculorum Amen in fine Liturg. S. Chrys And the Congregation ought to receive it upon their knees as the Blessing of their spiritual Father And we are to believe it to be more than a bare Prayer because it not only begs but imparts a Blessing to those who are duly qualified We believe that God heard his Prayer in order to the Consecration of the Elements and why should we doubt of the efficacy of â—his Blessing i Benedicere populo non debet qui Christum meruit consecrare Hieron ep ad Ruffin We ought to believe that those whom Gods Minister blesseth shall be Blessed and accordingly let us most fervently desire of God to ratifie and confirm it For I assure you it is a most desireable thing It is the blessing of God Almighty which makes every thing to prosper and particularly it is the Blessing of the Father as to our Preservation the Blessing of the Son as to our Pardon the Blessing of the Holy Ghost as to our Sanctification and all this desired to be with us all at present and to remain upon us for ever O happy Soul that receives this Benediction what can such an one need or desire more than the Blessing of God and the favour of every Person in the Holy Trinity both now and for ever and yet wheresoever the Peace of God hath gone before this Blessing shall follow after Receive it then with Faith and thankfulness and when you have done worship and return home with joy since the Blessing of Heaven goeth with you and will never leave you so long as the Peace of God doth rule in your hearts and may that be for ever Amen The Paraphrase of the final Blessing § 5. Let the comfort which you find in The Peace and favour of God and the sweetness of that amity made one with another which passeth and excelleth all the gifts of knowledge yea and surpasseth all understanding to comprehend it Let this divine peace I say keep the affections of your heart and the powers of your mind firm and constant in the knowledge and sincere in the love of God our Father and of his Son Iesus Christ whom we have taken to be our Lord and only Saviour And let the blessing and favour of God Almighty which you all so much need and desire Even the Blessing of God the Father for your Preservation of God the Son for your Redemption and of God the Holy Ghost for your Sanctification Let each of these at present be amongst you and let them remain with you always to your lives end And may the Almighty say hereto Amen and then it shall be so An Appendix of the Additional Prayers § 1. Lest there should be any thing left unasked in this excellent Office the Church hath added six Collects more to be used at the Ministers discretion Concerning which there is little to be said in the general but that they are plain and pious and almost every sentence in them taken out of holy Scripture wherefore it will be sufficient to give them their proper Titlâ—s to manifest on what occasion they may most fitly â—e usâ—d as also to remark in the Margin the places of Scripture whereof they are composed and finally by a brief Paraphrase to illustrate every particular I. A Prayer for Safety in all Worldly Changes § 2. When we apprehend any danger by reason of the sudden Changes and sad Accidents to which we and all the World are liable there are two main particulars which we are to beg of God for our security 1. That he will always assist our Prayers 2. That he will direct us toward the right end For so long as we can pray fervently and are going on in the right course to Heaven we are in no danger whatsoever may happen The Paraphrase of the first Prayer Be pleased to Assist us according to thy promise a Rom. 8.26 and and help us Mercifully O Lord that we may be sincere and devout in these and all our Supplications and Prayers For we cannot be miserable so long as we can fervently call upon thee And thou that orderest every good Mans going b Psal 37 23 order the Conversation c Psal 50. ult and Dispose the way d Prov. 4. ult ubi Vulg. 70. addunt of us who are thy Servants That we may e Ipse autem rectos faciet cursus tuos itinera autem tua in pace producet still tend toward the attainment of our great end even Everlasting Salvation for so long as we remain in the paths that lead thither we are safe Wherefore do thou so direct us that among all the Changes of this uncertain World and all the sad accidents and Chances f Eccles 9.11 Fortuna est accidentium rerum subitus inopinatus eventus Lact Inst l. 3. Sect. 29 which may happen to us or any of thine g Cuivis potest accidere quod cuiquam potest Pub. Syr. in the course of this mortal life We and they may never presume or despair but ever be defended from all the mischiefs of those alterations â—y thy most gracious Providence watching over us and thy ready help afforded to us whensoever we are in danger All which we beg through the prevailing Mediation of Iesus Christ our Lord who always interceeds for our relief Amen II. A Prayer for the Preservation of Body and Soul § 3. The former Prayer mentions the Evils from which we would be defended this declares what it is which we desire should be preserved it is grounded upon St. Pauls Prayer 1 Thessal 5.23 and
may fitly be used when we fear or feel any Temptation to Sin as the other when we apprehended any danger For so long as our hearts and bodies are kept in the ways of Righteousness we may be assured of universal and continual safety The Paraphrase of the Second Prayer O Almighty Lord Eternal and Everlasting God whose Power is infinite and always the same Remember the frailty of us thy finite Creatures and vouchsafe we beseech thee to keep us wholly and throughout h 1 Thessal 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl Direct by thy Wisdom sanctifie by thy grace and govern by thy Providence both the affections of our hearts where sin is wont to begin i Spiritus enim dominatur caro famulatur Tertul. de Bapt. and the members of our Bodies by which it is too often accomplished Keeping them both in the right and pleasant ways of thy Laws assisting them in the duties and in the holy and good works of thy Commandments Let us never stray from thy sure paths so that through thy most mighty Protection which is always over those that are exercised in well-doing Both here in this present life and ever hereafter We may be preserved from all sin and danger and kept safe both in Body and Soul until we come to thy Kingdom Which we beg through his merits who is our Lord to govern us and our Saviour to deliver us even for Iesus Christ his sake Amen III. A Prayer for a Blessing upon the Word of God § 4. This short Collect is of excellent use after the Sermon or Lessons in publick as also when the Scripture hath been read in private And because it is not the hearing of Gods word with our Ears but the engrafting it in our hearts James 1.21 which makes it powerful to our Salvation we ought always after it to pray as here 1. That it may take root in our hearts 2. That it may spring forth in our lives The Paraphrase of the third Prayer O Lord we have brought forth little fruit of all the excellent things which we have hitherto heard Grant we beseech thee therefore O Almighty God who only givest increase to this spiritual Seed k 1 Corinth 3.6 Cathedram in coelo habet qui corda docet Aug. in Ep. Johan That the words which we have heard this day Preached or read out of holy Scripture with our outward Ears which are so apt to let good things slip l Nec retinent patulae commissa fidelitèr aures Pauci illam quam conceperunt mentem domum perferre potuerunt Sen. ep 108. even that they may through the working of thy Grace which quickens all things be so grafted and planted m James 1.23 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriac plantatum benè nam Verbum Dei saepe confertur semini Math. 13. c. inwardly in our very hearts and affections that they may never be forgotten but take root there and bring forth in us so plentifully that our whole Conversation may abound in the fruit n Coloss 1.6 James 1.22 of good works Which blessed effect of thy Word we pray for because it will not only tend to our benefit but to the spreading of the Honour and setting forth the Praise of thy Name who hast so happily reformed our ways Do thou therefore thus teach us through the merits and for the sake of Iesus Christ our Lord be it so Amen IV. A Prayer for Success in all our actions § 5. If we acknowledge Gods Providence we must undertake nothing till we have first asked his Counsel to direct us o Ita Scipio referente Plutar. Et ap Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Timae and as we go on we must call for his assistance to further us and when we have done we must wait for his blessing to Crown all with success All which we are taught to do in this compendious and pious form which is never unseasonable but very fit to be used especially in the Morning before we begin our work The Paraphrase of the fourth Prayer O God our ways are not in our own Power p Jer. 10.23 wherefore we commit them to thee who art able to bring them to pass q Psal 37.5 And be thou pleased to Prevent r Prevent vex media Psal 88.13 in malo sensu Psal 18.18 in bono 21.3 Psal 59.10 Bonitas tua O Deus meus antevertat Vulg. praeveniet me Vatabl. Psal 79.10 Vulg. Antevertat nos Misericordia tua Vide item Hammond Psal 21. ver 3. Annot. b. us O Lord before we expect it in the beginning of all our doings and come early to meet us before hand with thy most gracious savour so that we may begin things pleasing and then as we go on further us all the way with thy continual help And leave us not till we have accomplished them by thy prospering our endeavours Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosthen Olynth 2. So that in the performance of all our works since they are Begun by thee and thy direction continued through thee and thy assistance and ended t Hinc omne principium huc refer exitum Horat. Carm. l. 3. Od. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in thee and with thy blessing We may have continual cause to glorifie and speak good of thy holy Name when we find how we prosper by trusting in thee And finally having advanced thy Glory in this short life let us though unworthy and without any merit in our selves yet by thy mercy obtain that everlasting life where we may praise thee for ever through Iesus Christ our Lord for whose sake we beseech thee to hear us Amen V. A Prayer to supply the defects of our other Devotions § 6. When St. Paul had asked all he could for his Ephesians he commits them to him that was able to do more for them than he could ask or think u Ephes 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl And from thence we have taken this suppletory Prayer being very proper for the beginning or ending of publick or private Supplications because it sets before us 1. The incomparable Wisdom of God 2. Our own Imperfections And thence deduceth 1. A general Petition for Compassion as to all the defects of our Prayers 2. A particular request for the adding of that which we omitted The Paraphrase of the fifth Prayer x Note this Prayer is very proper to be said to our selves when we kneel down at our first coming into the Church to Prayers O Almighty God the Original of all Power and the fountain of all Wâ—sâ—om y Proverbs 2.6 We make not our Prayers to instruct thee z Math. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl who knowest our necessities and all our wants before we ask of thee to supply them And who discernest our Ignorance and folly in asking hurtful things because we do not well know what is good for ourselves
est sed tibi gratia cui gratia est ipsa justitia Aug. ep 105. ad Sixt. Presb. yet shall be bestowed by the Mercy of the Master upon all that are so qualified Let us then earnestly beseech this blessed Lord who is the Fountain of eternal goodness and doth govern and dispose of all things to give abundant grace to this his new Servant so that it may have the comfort of these graces here and the reward of them hereafter through his Mercy which Crowneth in us that which he hath first given to us for Jesus sake Amen §. 2. The Prayer of Consecration Almighty and everliving God whose most dearly beloved Son Iesus Christ c. The word of God teacheth us that the World was darkness and a Chaos until the Spirit moved upon the face of the Waters Gen. 1.2 from whence the rude and indigested matter received a quickning influence which produced that beauty and order which we now behold And as it was in the first Creation and Generation of all things so it is in the new Creation and Regeneration of a Christian the Spirit moving upon the Waters of Baptism giveth Light and Life and bringeth in order and comeliness instead of the confusion and darkness which Sin had caused wherefore since there is so great a work to be done by the Spirit we must most humbly beseech that the holy Spirit may return to its antient seat as Tertullian speaks It is true our Lord Jesus did sanctifie Water in general to the mystical washing away of Sin but when this particular Water is to be used in so sacred a Ministry and to so admirable purposes it is necessary it should first be sanctified by the word of God and Prayer 1 Timoth. 4.5 that is by repeating the Words of Christs Institution and by Petitioning for the descent of the Holy Spirit which are the two Parts of this Prayer Yet if any shall ask why we Consecrate the Water and where we have an express command in Scripture for it S. Basil g Benedicimus Aquam baptismatis ex quâ autem Scripturâ nonne ex tacitâ traditione Basil de Spir. Sanc. cap. 27. Answers We do this as well as many other weighty things because of the Constant Tradition and continual Practice of the Church which is a sufficient Warrant in matters so reasonable and pious as this is Now that the Primitive Christians did always use a Prayer for the Consecrating of the Water doth appear by many Witnesses h Oportet vero mundari sanctificari Aqua priùs à sacerdote ut possit baptismo suo peccata hominis qui baptizatur abluere Cypr. l. 1. ep 21. Venit sacerdos Precem dicit ad fontem invocavit Patris nomen Praesentiam filii Spiritûs Sancti Vtitur verbis coelestibus Quod baptizemus in Nomine Patris Filii Spiritûs Sancti Ambros de sacr l. 2. c. 5. In Ecclesia Aqua sacerdotis prece sanctificatur Aug. de bapt in Donat. and which is more their Prayer did consist of two principal Parts as ours also doth viz. 1. The repetition of Christs Word Math. 27.19 and a Petition for the Holy Spirit Only the present form is somewhat fuller having First a Typical Allusion as to the Original of Baptism Secondly A recital of the Institution thereof Thirdly A double request grounded on these premises 1. For the sanctifying of the Water 2. For the right disposition of the Child to receive the benefits conveyed thereby 1. This great Petition is introduced by remembring a remarkable passage in the Passion of Christ viz. the flowing of blood and Water from his holy side as he was hanging on the Cross which the Fathers say was from no natural cause but that it was miraculous and a mystery designed to signifie that as Sin had entred into the World by the Woman made by a wound in Adams side So Salvation came in by the two Sacraments of Water and Blood i Aqua ad lavacrum sanguis ad potum Ambros de virgin ad Marcellin l. 3. idem in Luc. 23. de Sacram. l. 5. c. 1. item Tertul. de bapt c. 16. which flowed from the side of the second Adam and therefore we follow Antiquity in this application and encourage our selves to expect great things from him whose suffering did occasion this Mystery and who poured out his hearts blood for us 2. Our Lord did not only figure this Sacrament in a mystical manner but after his Resurrection by a plain and express Commission made it a perpetual Sanction That all Nations should be Baptized in the Name of the Father c. Math. 28.19 Wherefore since it is by his Command that we go about this Mystery we do repeat the Words of our Commission to shew that we expect the inward part and the efficacy of all from him who set us upon the work And since he is God blessed for ever and now also glorified and invested with all Power in Heaven and Earth Math. 28.18 we believe his words k Accedat verbum ad Elementum fit Sacramentum Augustin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum Oraculi Pythii ap Herodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de sacrif Abel are sufficient to effect whatsoever he would have done in Baptism There are many believe that in this as well as the other Sacrament the Consecration is made by the divine efficacy of the words of Christ Yet that we may not rest in the repetition of the Syllables only 3. Here is added the requests of the whole Congregation who are all bound to join in this great request that it may be the more prevalent when so many who are already Christian do beg the holy Spirit for the making these Waters effectual to the party now to be baptized And the two former particulars do add much strength to this Petition which we may thus Express O thou who didst so livelily typifie this sacred Ordinance in thy Passion and so plainly institute it after thy Resurrection let us not want thy Presence and thy influence now that we are going about it by express Commission from thee Behold we do all unite our most fervent desires that thou wilt by this Water effect that which far transcends all humane Power Amen Now the things desired are two First That whereas this which we have provided is but common Water yet upon our humble supplication he will send down his Holy Spirit upon it l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. 3. Ita de sancto viz. Spiritu sanctificata natura aquarum ipsa sanctificare concepit Tertul. de bapt c. 4. that it may signifie operate and effect all that ever any Soul received in this holy Laver and convey all the blessings of Baptism unto this Child We do not desire nor expect the Water should be changed in substance but only sanctifyed to a new purpose and impregnated with a spiritual property for the mystical washing away of Sin And
strength a Sed ne putes te viribus tuis hoc posse attende cujus est opis August in loc but we may have Help from him who made Heaven and Earth and therefore ought not to despair II. Psalm Cxiii 2. Blessed be the Name of the Lord Answ Henceforth World without end And since the Name of this glorious Lord God hath been our only help and shall be so for ever Have we not all possible reason to magnifie and praise his Name now our selves yea and to desire that it may be Blessed and glorified to all Eternity for he pitied and visited us he redeemed and washed us from our Sins in the Laver of Regeneration and in the fountain of his Sons Blood and he hath now encreased the number of his professed Servants Oh that his Mercy may be remembred for ever and ever III. Psalm Cii 1. Lord hear our Prayers Answ And let our Cry come unto thee From the Remembrance of his former favours we are encouraged to ask for more and in this Humble manner we crave Audience of the King of Heaven before our Supplication begin The Bishop is going to pray and cry to God on our behalf and we and all the Congregation are about to join with him in Prayers for the good Spirit which we need and in earnest Cries to be delivered from the Evil Spirit to which we were in Bondage first therefore we crave acceptance and desire that by his Answering our Requests we may perceive our Cry hath come unto him or as St. Augustine observes the Phrase is doubled to shew the vehement desire and fervent affections of the Petitioners b In geminatione affectus petentis est Aug. in locum Wherefore we must speak this with an earnest Devotion so shall we no doubt make way for the following Prayer to pierce the Clouds §. 4. The first Prayer Almighty and Everliving God who hast vouchsafed to regenerate these tâ—y Servants c. Before the Imposition of hands there was a Prayer made for the gifts of the Spirit to be poured forth upon the party to be Confirmed as appears by the Testimonies of S. Cyprian Tertullian Ambrose c. before cited For although the Spirit do go along with the Water in Christian Baptism yet the Apostles thought it necessary to lay their c Spiritus autem Sanctus in solâ Catholicâ per manus impositionem dari dicitur Aug. in Donat. de Bap. l. 3. c. 15. hands on the Baptized that they might receive the Spirit in greater measures and the Fathers thought it was particularly given by this Rite Nor is it any wonder saith one d Raban Maurus de institut Cleric lib. 1. cap. 30. if a man have a double Vnction in order to receiving the Holy Ghost since the Spirit was twice given to the Apostles themselves John 20.22 Acts 2.4 especially since the Spirit is given to several purposes as the former Author notes viz. In Baptism to consecrate an habitation to God In Confirmation to declare that the seven-fold grace of the Holy Ghost is come into us with a fulness of Sanctity Wisdom and Virtue Or as Eusebius Emissenus serm de Pentec In Baptism the Holy Spirit gives what is sufficient to make us innocent but in Confirmation it gives increase and makes us gracious In short there the Spirit was bestowed to cleanse us from sin here to adorn us with all its Graces e Albaspin observat lib. 1. 25. According to which Antient Doctrine this Prayer is Composed First to acknowledge the former gift and then to Petition for the second in the very words almost of that Antient Prayer which came between Baptism and Confirmation in the Greek f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchologion Graecor pag. 355. offic S. Baptism Liturgy Blessed art thou O Lord God Almighty Who now hast pleased to regenerate this thy new inlightened Servant by Water and the Holy Ghost granting him a pardon of all his voluntary and involuntary Sins Do thou O Lord and merciful Governour of all bestow upon him also the seal of the gift of thy Holy Omnipotent and ever to be adored Spirit c. And it is very fit we should praise God for the Grace of Baptism before we beg that of Confirmation especially because the washing of us from Original Sin in the holy Laver did cleanse and prepare us that we might be pure Temples for the Holy Ghost to dwell in the greater measures of the Spirit now begged are but in pursuance of the former mercy The Lord did then consign us to the Spirit and now we pray it may visibly exert it self He then lifted us as his Souldiers and we have been ever since by Catechising trained Gen. 14.14 and now are going into the Field against our spiritual Enemies so that we shall need more visible and more efficacious assistances wherefore we pray for all the gifts of the Holy Spirit which in the Old Greek and Latine Translations are reckoned up to be seven Isai 11.2 and from thence are transcribed into this Prayer and these seven are put for all because the Scriptures describe the gifts of the Holy Ghost by seven Spirits Revel 1.4 Chap. 4.5 5.6 whence also we often read in the Antients of the sevenfold Grace of the Spirit g Ambros in Luc. 9. item Raban Maurus lib. 1. c. 30. and the number Seven is put for the Holy Spirit it self h Septenario numero significatur Spiritus sanctus August de Civ dei l. 11. c. 31. But for these seven here reckoned up it is certain they were in the same Words repeated in the Office of Confirmation as long ago as St. Ambrose his time who saith Remember that thou hast received the Spiritual seal the Spirit of Wisdom and Vnderstanding the Spirit of Counsel and strength the Spirit of Knowledge and Godliness and the spirit of holy fear i Ambros lib. de initiand c. 7. And in another place k Idem de Sacram. lib. 3. cap. 2. It remaineth after Baptism saith he that we be made compleat when upon the Prayer of the Priest the Holy Spirit is poured into us the Spirit of Wisdom c. as before Where he further instructs us that all gifts and graces belong to the Spirit but these are the most Eminent and Principal so that they are put for all the rest We must not be too curious in the particulars since many of the Words seem to be synonymous yet we may thus distinguish these seven gifts 1. The Spirit of being wise in Spiritual things 2. The Spirit of apprehending what we are Taught 3. The Spirit of prudent managing all our Actions 4. The Spirit of power to execute all our religious purposes 5. The Spirit of discerning between good and evil 6. The Spirit of Devotion in Gods service 7. The Spirit of Reverence to be expressed towards God in our whole Conversation These are the blessed gifts for which the Bishop prays