and forget not all his benefits, who forgiveth all thy sin, and healeth all thine infirmities, who saveth thy life from destruction, and crowneth thee with mercy and lovingkindness. I thy humble servant entirely desire thy fatherly goodness mercifully to accept this my sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, I and all thy whole church may obtain remission of our sins, and all other benefits of his passion. And here I offer and present unto thee, O Lord, my soul and body to be a reasonable, holy, and lively sacrifice unto thee, humbly beseeching thee, that I and all who are partakers of the Holy Communion, may be filled with thy grace and heavenly benediction. And although I am unworthy, through my manifold sins, to offer unto thee any sacrifice, yet I beseech thee to accept this my bounden duty and service; not weighing my merits, but pardoning my offences, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen. THE MEDITATION FOR FRIDAY EVENING. 1. Upon universal charity. Above all things put on charity, which is the bond of MY soul! our thankfulness cannot be heightened, but by the reviving in our minds the memory of the benefits we have received; and we are very properly led to these, when we are celebrating the great instance of God's love to mankind, in his Son Jesus Christ. Our charity to all others can never be more effectually improved, or inflamed, than when we take our obligations to it from the love of God to ourselves, shown forth in the commemoration of the death of Christ; and from our being all united in one body under him our head. 2. Thou knowest that faith without charity is dead; and as I am but dust and ashes, thou must quicken me, or I shall not be able to profit any thing from all these good resolutions thou hast brought me to. 3. Hitherto we have been setting ourselves right toward God; but I am told that this is not all, we must proceed further, and inquire how the heart stands toward our neighbour, since we are expressly forbidden to offer up any gift or oblation unto God, if our hearts are leavened with malice, hatred, or revenge. For as Christ prefers mercy before sacrifice, we must forgive all manner of injuries before we presume to eat of that bread or to drink of that cup. And it is expressly said, that our prayers are not accepted, nor our pardon sealed in heaven, until such time as we forgive men their trespasses; so that we can never be welcome or worthy guests at this heavenly feast, where Jesus the Saviour of penitents, and Prince of Peace, is spiritually present, unless our repentance reconcile us to God, and our charity to all mankind. Wherefore we are told that it is requisite to be in charity with all men. Flesh and blood thinks this a hard lesson. Tell me, then, what if my friend prove false, injurious, and endeavours to undo me; must I still trust him, love him, and favour him as I used to do? What if he seek to take away my estate, to hurt my reputation, or assault my person; must I endure this patiently, and seek no remedy, but treat him still in the friendly manner I was wont ? 4. I remember that thou hast told me, how Christianity obliges us to hate no man; to do no man any injury; to seek no revenge; nor to take any, though it might be done with secrecy and safety; nay, moreover, that it obliges us to pray to God for the forgiveness of such as may have injured us in the highest measure, and obliges us to deny them nothing that is due in justice, in humanity, and mercy so that, 5. Their enmity and ill usage will never excuse me from doing them any sort of good turns that are due to them, as men or Christians. But tell me, can this hinder me from defending myself from any injury or violence? From recovering what is my own? Or from bringing upon them whatever mischief the law will inflict upon such transgressors ? 6. Shall Christianity hinder me from breaking off friendship with one who has showed himself unworthy of it? Nay, I am well satisfied that the doctrine of Christ is of greater purity, than to require me to continue him in that confidence and trust, he has heretofore been in, but now forfeited by falsehood and ill usage. I know there can be no communion between the disciples of God and Belial, so that if we must not hate, yet we may dislike any one that injures our reputation, fortune, or our person. 7. This I understand to mean, that we may cease our friendship as to opinion, but not our readiness to do all good offices; as, for example, if I have injured any one, I must be reconciled and make amends; and if any one has injured me, I must pray to God to for give him, and so forgive him myself, as not to return evil for evil, nor take any advantage against any one to their prejudice. 8. Therefore, my soul! it concludes in this if our adversary be unreasonable, and will not be reconciled to us, it is enough that we have desired it, and shown ourselves disposed to it. Only I shall always learn of thee to have immediate recourse in all difficulties, which may happen in like cases, to some prudent and good spiritual guide, who will easily tell me what is to be done in the matter and especially I shall remember, that to be on the forgiving side is wisdom, and pleasure, and superiority; yea, it is to do bravely, and to be a good Christian. The Hymn on Friday Evening. Upon universal Charity. HAD I the tongues of Greeks and Jews, Were I inspir'd to preach and tell |