any service any Sacrifice yea it is all Sacrifice God will not despise but own and honour a contrite Spirit because it is very gracious and amiable Tricameratum it is Avicenna's word wherein you have not the three Persons personally but the Love of the Father the Grace of the Son and the Renovation of the holy Ghost mystically Hence Cor Pauli Cor Christi Chrysost the Heart of Paul is the Heart of Christ This broken contrite Spirit in the purpose and preparation of it is Amor Dei the Love of God in the inspiration and infusion of it it is Donum Dei the Gift of God in the comforts of it it is Osculum Dei the Kiss of God It is no chance-Gift inter missilia Fortunae as that Excellent Prelate speaks D. B. B. E. but God's choice Gift In other blessings God kisseth us sleeping we know not how we come by them but this is given non dormientibus sed vigilantibus not to them that sleep but to those that watch and weep cry and wait for it But more particularly The broken contrite Spirit is gracious and very amiable For You have in it all the lineaments of the new Creature the new Birth the Divine Nature 1. Conviction 2. Compunction 3. Conversion See all drawn to the life in Primitiis Evangelii in the first famous Conversion wrought by the Apostles in the Christian Church the Pattern and great Exemplar of all Conversions to the World's end There was Conviction 2. Acts 36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Compunction 37. v. And when they heard this they were prickt at their heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the points of so many poisoned daggers or scorpions stings had been struck into every part of their hearts at once in the cruellest manner imaginable so the word imports Conversion 38. For they Repented and were Baptized c. The Hebrew calls Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we Conversion the main joynt of Repentance which implyes not only an aversion from sin a dying to it in the passions of the mind Fear Grief and Hatred but a turn in the Will to God Not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grief for what is past but a change of mind for the time to come not grief of mind only so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a grief for sin mixt with Faith which is repentance to Salvation never to be repented of 2 Cor 7.10 Whose rise is godly sorrow whose nature is a purpose to sin no more whose fruit is amendment of life A Contrite spirit is gratious Lastly because there is in it the Evidence of God's immediate Omnis potent and Efficacious working upon the Soul not in a way of Providence or Justice but in a way of Grace Vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regenerationis as the Renown'd Mead hath it 36. Eze. 26. I will take away the heart of stone and I will give a heart of flesh 1. A very stone made flesh A Monster of Vice a Miracle of Virtue Monstrum vitii Miraculum virtutis This is modus rei 2. I will do it this is modus dicti I will take away the heart of stone stupid senseless rebellious and I will give a heart of flesh tender pliable flexiible to every good word and work Hitherto you have had these Sacrifices naked and open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skin pul'd of and the Intrails expos'd to open view I now come to the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 His rightly dividing the word and giving every one their due General discourses are like the beams of the Sun dispers't in the air which may warm us a little and that 's all but close application is like the Burning glass which gathers all the Beams into one point or Centre fastens them on the Soul and so Verba not inflantia but inflammantia kindle and enflame Then learn here from this Doctrine of a Broken and contrite Spirit What the issue of sin in the end will be It may be sweet in thy Mouth but it will be bitter in thy Bowels The little pleasure sin brings thee in if it be not thy bane thou must vomit it up again and that may tear and torture thy very Soul 2. Jer. 19. It is an evil thing and bitter to provoke the Lord. Extrema gaudii luctus occupat the end of that mirth is mourning If ever God save any of your Souls it will be by brokenness and Contrition If ever God by his Grace come to dwell in any of your hearts he will make a forcible entrance Consider how dreadful the condition of despair is if these whom God intends Mercy Grace and Peace to be so broken and beaten so bruis'd and ground to powder what are their racks and tortures their Tribulation and Anguish Whom God strikes and wounds with the sight and sence of his wrath as most deserved and due to them as most unavoidable and unsupportable by them These racks and tortures are Primitiae infernalis flammae the first fruits of the infernal flame the greatest part of the torment of the damn'd in Hell where the worm never dies and the fire never goes out Quid patientur quos reprobet si sic cruciantur quos amat saith Gregor If David's bones were so broken for his adultery what furious reflexions What a Hell was in Achitophels conscience for his Perjury Treachery and Treason How did his sorrow rise into horror and that horror into despair God grant that both you and I may know what this despair is rather by relation then experience See the blessed estate of those whose hearts and Spirits are broken and Contrite They will be preserved from sin and the sad effects of it and inabled to perform all duties acceptably 31. Jer. 18. I have heard Ephraim bemoaning himself c. I have surely heard i. e. hearing I have heard heard attentively so as to regard c. This will make the soul patient under the greatest affliction and thankful for the least mercy glad with the woman of Canaan for a Crum taste with the Church a little honey in an Ocean of Gall Lamen 3.22 It it the Lords mercies we are not consumed Their Obedience will be highest when their Condition is lowest and their hearts lowest when their condition in the world is highest This brokenness and Contrition will make the heart the only fit soyl for the word of God to take root in and bring forth thirty sixty and a hundred fold The hearts of the Corinthians were first tables of flesh then written upon by the spirit of God and so declared to be the Epistle commendatory of Christ seen and read of all men 2 Cor. 3.3 I might here demonstrate the Vast odds betwixt
Minister as his handling another mans sin Esay 50.4 The Lord hath given me Linguam Eruditorum the tongue of the Learned What to doe To dispute Controversies tie and untie knots in Divinity No but that I should know how to speak a word in season sitibundo lasso to him that is weary Lastly It is grateful to the Almighties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God himself though he will not own divisum dispersum Cor a heart and a heart yet he will accept and honour confractum contritum Cor a broken and contrite Spirit For 1. He preferres this alone to all typical ceremonial Sacrifices ver 16. Thou desirest not Sacrifice elsè would I give it thee thou delightest not in burnt-offerings Indeed we find not exprest any Sacrifice for Murther Adultery or any Capital crime therefore God desires them not 1. simply for themselves nor 2. comparativè in comparison of the inward Sacrifice of a contrite Spirit or of the all-sufficient Sacrifice of Christ upon the Cross Nihil ergò offeremus saith S. Augustine Sic veniemus ad Deum Unde illum placabimus Shall we then offer nothing to God shall we come empty to him how then shall we appease him Habes in te quod offeras saith the same Author thou hast in thy self the Beast that thou maiest sacrifice and the Incense that thou maiest offer In me sunt Deus vota tua That O God is in me thou callest for from me 2. God preferres this before all Moral and Pharisaical perfections Hence the Publican is preferr'd before the Pharisee Luke 18.10 15. The Pharisee is on his tip-toes stands alone seorsim proud and censorious as that famous and great Divine D. Hammond speaks full of self-righteousness worldly confidence and earthly adherence Lord I thank thee I am not as other men or as this Publican The Publican in the sight and sense of his sin and the unreasonableness of it is ashamed dares not lift up his head but smites upon his breast with God be merciful to me a sinner I tell you saith Christ this man went down to his house justified rather then the other so our Translation but not the other Impropria est comparatio so Master Calvin And the weeping Prodigal before his insulting hypocritical elder brother Luke 15. For though he justles him and thrusts him away will not so much as own him for his brother but speaking to his Father saith this thy son v. 30. who hath devoured thy living with Harlots c. yet the Father tells him for all this he is his brother v. 32. This thy brother was dead and is alive again c. If I be thy Father he is thy Brother It is meet we should make merry and be glad Yea he preferres him for he receives embraces and kisses him clothes and adorns him feeds and feasts him In allusion to this Parable the now Arch-angel of this Church of England His Grace of Canterbury in whom expertus loquor Indulgentia Christi solicitudo Angeli officium Episcopi The Indulgence of Christ the solicitude of an Angel the office of Primitive Evangelical Catholick Episcopacy do verily meet I say he in the Chappel-Royal in a publick Sermon since printed told his Majesty whose mind is alwaies watered with the mild dews of meekness and moderation That it became him as a publick Father to look upon all his Subjects as Sons but upon his Prodigals with more kindness and tenderness when they once come to themselves and acknowledge their Error yea when he sees them returning though afarre off to meet them caress them call for the Ring and the Robe to set some mark of favour upon them more then ordinary that may give assurance to them and to the World that his Promises made and performed were not the effects of Necessity but the fruits of a gracious Princely minde inviolably resolved to out-doe all his Promises and Engagements And I hope saith that grave and religious Prelate the now Lord Bishop of Winchester Dr Mor. in the Epistle to his Coronation-Sermon That your Majesty herein will find a happy success in doing not onely as your Grand-father Henry the fourth of France did but as God himself doeth As Henry the fourth of France did who pardoned those Rebellious Subjects that came in to him how much soever they had before offended and to secure them from their fears and oblige them to his service he honoured some of them with Titles of quality and Places of Trust and I finde not saith that excellent Bishop that any of them ever gave him cause to repent But in doing as God himself doeth who receives the Prodigal yea and makes as much of him as if he had never offended though the elder Brother repine at it methinks this should bespeak those who would be called the sons of these spiritual Fathers to walk in their steps to goe and doe likewise Lastly God owns and honours the broken contrite Spirit for this is the especial grace he promises to his Church by which all other blessings are qualified and sanctified and without which they are nothing worth Ezek. 36.21 God opens the treasures of his mercy at the 24. verse he promiseth to take his People from amongst the Heathen gather them out of all Countries bring them to their own Land c. And yet as if all this were nothing unless a broken and contrite Spirit were vouchsafed them God promiseth at the 26. verse I will take away the heart of stone and I will give a heart of flesh first as an Antidote against sin secondly as a spiritual Potion to kill the worms of temptation which might lead them into Evil and thirdly as a preservative from Lamentation Mourning and future Woe And to speak to our own condition Though God hath brought us out of the dangers of tumultuous clamours and schismatical terrors given us our Religion and Laws our Properties and Immunities and which is the summe of all our King and Church yea though we have had many fair mornings after a black day though our Candle gives a clear light and we sleep in the arms of Peace yet if God break us not for our Sins and from them if he give not a broken contrite Spirit a worm may yet breed out of our Corruption and consume our Gourd But why will not God despise but so accept and honour a broken contrite Spirit that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Because it is a spiritual Sacrifice First the Sacrifice is the Spirit secondly the Spirit as broken 1. The Sacrifice is the Spirit that is the best of man Prov. 23.26 My son give me thy heart 2. The Spirit as broken and that is the best of the Spirit When we beat hard things into powder we call that powder the flour of it Brokenness and Contrition is * Dr W. flos Cordis the finest of the heart The finer the flour the fitter offering for God A contrite Spirit is fit for
Heart Lastly Obedientially resigns up its self into Gods hands For it is a heart after his heart that is ready to do or suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his Wills The will of his Word and the will of his works of Precept and Providence This was the character God gives of David 13. Act. 22. I have found David the Son of Jesse a man after my own Heart which shall fulfil all my wills 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like melted Oar Secondly it will run into his mould and receive every lineament of it Rom 6.17 You have have received that form of Doctrine that was delivered to you or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which you are deliver'd With Abraham it will come to Gods foot Thirdly 4. Es 2. come at his call Vocavit eum ad pedem suum calls him to his foâ—t ut sequeretur eum quocunque vellet eum ire ut prompti morigeri famuli solent qui Domini vestigia sequuntur tametsi incerti sint quo ipsos ducant so the Cald. Paraph. that he might follow him whither soever he would have him goe follow him as a good servant his Master though he knows not whither all his Saints come to his hand and receive the law from his mouth Deut. 33.3 But Secondly Try your selves as by the Qualities in it so by the effects and Consequents of it which are these Four It will repress censoriousness A truly broken and Contrite heart is most sensible of its own sin knows most evil by it self judgeth its own sin greatest and its own state saddest hath neither list nor leisure to censure others as knowing that Censoriousness is a complicated evil that there is in it first a Usurpation of one of those immediate Prerogatives of God Glory Vengeance Judgement Secondly Rashness thirdly Uncharitableness fourthly Scandal 14. Rom. 13. Let us not judge one another but judge this rather that no man put a stumbling block in his brothers way and therefore a sin justly damnable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merito paenas luens Rom. 3.8 St. Paul calls himself the least of Saints and greatest of sinners The least of Saints 3. Eph. 8. To me the least of all Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Comparative made of a Superlative Minimissimo so Estius The greatest of sinners 1 Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very chief signiferum peccatorem me confiteor I profess my self so He was not so saith St. Aug. but seem'd so to himself and the reason is good For he set his own sins in debita proximitate and so they appeared in justa magnitudine in a due distance and they appeared in the just magnitude but he look't at the sins of others remotely and so they lost their proportion St. Peter before his fall thought best of himself and worst of others Though all men should forsake thee yet will not I. He fell by this censorious comparison and was so broken and bruised with his fall that he durst never after compare with others much less prefer himself before others or censure and reproach them In the 2. Acts you have some of the Apostles Auditors scoffing in their faces and censuring them at the 7. ver for simple and illiterate Galileans at the 13. ver for drunkards but no sooner by the dint of the word are their hearts broke but they leave their censuring and fall to beseeching 37. ver Men and brethren what shall we do Words of great humility and reverence St. Jerome complained of a sort of men in his time that plac't religion in sifting censuring and speaking evil of others Omnibus maledicere bonae conscientiae officium putant This was an Epidemical disease in St. Aug. time Temerariis judiciis plena sunt omnia In brief a censorious spirit is not a contrite spirit A censorious man is another Doeg Dophi which the Hebrew Doctors thus interpret do duo pi os one that hath two tongues To him God speaks 50. Psalm 20. Thou sits and speaks against thy brother thou slanderest thy own mothers son Ponis probrum struis calumniam so Vatab. thou strowest thy seat with censures blowest them into thy neighbours ear but 21. ver Arguam te ordinabâ— in oculis tuis quicquid fecisti I will reprove thee and I will set all thy own faults in thy eyes resistam tibi in faciem so the Hebrew Text and I will resist thee to thy face hold thy eye upon them till I have fill'd thee with conviction and fear Consider this you that herein forget God lest he tear you in pieces when there is none to deliver the Metaphor is taken from Lyons that catch their prey and tear it out of whose jaw none can rescue A Broken Contrite heart meekly and patiently submits to Gods afflicting hand for sin Thus David 2 Sam. 15.25 Absolom had stoln the hearts of all Israel into a rebellion against his Father the conspiracy and insurrection was sudden and strong In this storm you find no estuations of spirit no invectives no cursing his Stars the dirt of a foul heart but he lies down at Gods feet in a gracious poyze and evenness of soul not knowing what God will do with him whether he will take him up or tread upon him weighs the events but casts anchor here If I shall find favour he will bring me back shew me both the Ark and the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepâ—uagint the beauty and holiness of it But if he thus say I have no delight in thee here am I let him do to me what seems good to him If the worst come that can I am determined to submit to Gods hand to resolve all events Pro and Con and my self too into his blessed will though the issue seem not good to me it is enough it seems good to him A stone in the fire will sooner flie in your face then melt and an unbroken heart sooner fret rage and blaspheme God then submit to God But a contrite spirit will say with the Church I will bear the indignation of the Lord because I have sinned against him and with David here 4. ver Against thee thee only have I sinned and done this evil in thy sight that thou mightest be justified acquitted glorified by my Confession Justified when thou speakest in the reproof of Nathan and clear when thou judgest me by sentencing my sin and punishment for it or when thou art judged by others who may think I am dealt too sharply with A Broken Contrite heart under Gods afflicting hand is like a box of Spicknard broken or like sweet flowers pounced many fragrant graces spread and give their spiced smells The fire discovers mettals whether good or bad tempests Trees whether well rooted or no and afflictions our hearts whether broken and contrite or not A broken and contrite spirit Thirdly will freely and fully recant and retract all its errors and sins Confession is the genuine effect of
offences saith our Saviour Matth. 18.7 not passive offences saith the late Reverend Hoard i. e. Actions which men stumble at when they have no just cause through their own ignorance ill-affectedness rashness pride or any like cause for then wo would be to the very best men the earth bears none being able to walk so accurately blamelesly and wisely as to avoid and prevent all captious exceptions cavils and prejudices no not our Saviour himself for his Disciples told him Mat. 15. that the Pharisees were offended at him Our Lord then means Active scandals truly and properly given such as carry that in their foreheads which the Christian World nay the Pagan world cannot choose but be offended at Such are 1. The late National Oath and Covenant which is either leterally to be kept which I hope none dare say or to be repented of which I hope all will say One of the Horns of this Dilemma will Gore 2. The killing of our late Soveraign Lord the King not to be mentioned without abhorrency nor forgotten without stupidity nihil funestius luctuosius nihil 3. The very scandalous offences in Life and Doctrine accompanying our late Rebellions and Schismatical courses and our continued compliance with the late Usurpations and Traytorous forces These are those evil deeds by which we have given occasion to the enemies of God to Blaspheam Vide Christianos quid agunt evidenter fieri potest de ipso Christo sciri quid doceat thus the Pagans in Salvian See what the Christians do and by that you may easily know what their Christ teacheth These are those horrid scandals which live in the memories of men and do daily mischief for 1. Do they not serve mens turns for the justification of their sins 2. Do they not fill their heads with hopes that they shall do well enough notwithstanding their seditions conspiracies and Rebellions though they should put the Kingdom again into blood seeing such men who were reputed good and are now believed to be in Heaven were guilty of the same and worse But that I may come to that which is Verbum Diei It was Prophesied by our Soveraign of glorious memory Christus Jehovae to his Son our now most Gracious King Miraculum Clementiae Just up to the highest example but Merciful beyond example in the 27. Meditation of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the most of all sides who have done amiss have done so not out of malice but mis-information and misunderstanding of things And which is the Prophesie that none will be more loyal and faithful to You or to Me than those subjects who sensible of their own errors and our injuries will feel in their souls most vehement motives to repentance and earnest desires to make some reparations for their former defects Behold this day this Prophesie fulfilled for feeling in my soul most vehement motives to repentance and earnest desires to make some reparations for my former defects I have voluntarily taken hold of this solemn opportunity having here neither Text nor terms put upon me as one of the greatest mercies of my life the advantage of grace the fruit of the Spirit Nutus Dei Gods beckning me into this place wherein to offer to him the Sacrifice of a broken heart and contrite spirit What was St. Paul's comfort after the confession of his sin 1 Cor. 15. is mine though not worthy to be called an Apostle a subject of the Kings a son of the Church founded in Praelacy from which Government this Nation received the everlasting Gospel planted and watered with their blood The blood of our learnedst and most religious Martyrs Cranmer Arch-Bishop of Canterbury Ridley Bishop of London Latimer Bishop of Worster Hooper Bishop of Glocester Ferrer Bishop of St. Davids these all dyed Protestant Bishops in opposition to popery That is 1. To all those Doctrines held by the modern Church of Rome which are either contrary to the written word of God or be superadded as necessary points of Faith to be of all Christians believed upon pain of damnation 2. To all those superstitions used in the worship of God which are either unlawful as being contrary to Gods word or being not contrary and therefore arbitrary and indifferent are made essentials and imposed as necessary parts of worship So Dr. Sanderson the late learned loving and vigilant Bishop of Lincoln of reverend memory And Oh that my head were a fountain of tears to bewail our ingratitude injustice perjury and Antichristianism in covenanting against them I say that though unworthy to be called a subject of the Kings a Son of the Church Yet by the grace of God I am that I am a Penitent a Convert And as a token of it with St. Paul to make some compensation where I have done the wrong I have herein laboured more abundantly than they all who have alike offended And not as pleasing men but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of hearts I do here with that seriousness as if I were immediately to appear before the Tribunal of Christ make this threefold profession of my judgment 1. That the Solemn League and Covenant which I have taken was and could not be other than sinfully taken by me or any other and continues so to all that have taken it to be sin to them until they have renounced it And therefore cannot but condemn my own or any other of my brethrens repentance whilest we would seem to repent of other our offences against God our Sovereign and this Church but hold fast defend stil that Covenant which was and as it is to be feared is still secretly meant as a common band of confederacy and iniquity And therefore do by these admonish all that are involved in this guilt with my self no longer to add impenitency unto their sin upon pretence of conscience for that which ought to be renounced as we tender our own and others souls safety for conscience sake 2. That I believe the killing our late Sovereign Lord the King was a most horrid murder and parricide and the great shame of all them and their religion that acted in it or towards it or after approved it by assisting thereto by any force or Councel or preaching or praying or giving thanks And therefore also cannot but condemn from my heart all such who though not consenting to killing yet teach it lawful for some subjects to resist by force fight against imprison and forbid addresses unto their Liege-Lord and Sovereign And particularly I cannot but condemn that robbing of the King of the universal subjection and defence due to his sacred Majesty by such equivocal swearing that they will defend his Person in the defence of the true Religion as it is mentioned in the late Covenant And all these practices and Doctrines I do freely acknowledge to be more evidently and truly Popish than any thing which hath in the late Quarrels been objected to the Fathers and Sons of the Church of England 3. That whereas I do acknowledge that very often other scandalous offences in Life and Doctrine are wont to accompany such Rebellious and Schismatical courses and continued compliance with all present Usurpations through all the time of Rebellions force so as that it needs God's infinite mercy to pardon and great charity from men to believe any following profession of repentance yet for as much as a sinner hath no other way or hope left of his Salvation but such sincere and late repentance I humbly crave pardon of God and man for any offences which I have given and beseech all men to believe this my unfeigned Profession of Repentance For as much as Charity 1. Suffers long and is Kind 1 Cor. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies a gentleness sweetness of manners hence Christians in the purest times of the Church were cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loveliness of their conversation one towards another 2. It doth not behave it self unseemly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not bitterly disgrace another is not transported by cruel passions 3. Is not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fals not quickly into a sharp fit 4. Rejoiceth not in iniquity is not glad another hath done ill that thereby he may be disgraced but rejoiceth in and with the Truth 5. Bears all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Beam bears the Building or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies covers faults with her large Mantle Non facile de quoquam desperat quin ad meliorem fungem venire possit as the learned Grotius on the place doth not easily despair of any but that he may repent and be saved Lastly Believes all things not all things simply but credenda credibilia as Paraeus speaks in other mens sayings and doings believes the best As an Evidence of this Charity In all humility I beseech you Men Brethren and Right Reverend Father to join with me in Prayer That the God of Peace that brought again from the dead our Lord Jesus Christ the great Shepheard of the Sheep through the bloud of the everlasting Covenant would make us all perfect in every good work to do his will working in us all that which is well pleasing in his sight And that in the multitude of his mercy he would forgive us all that is past and grant that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ to whom with the Father and the blessed Spirit be all glory Majesty Dominion Power and Adoration both now and for evermore Hallelujah FINIS