people as it holds a real presence of Christ's Body and Blood in the Sacrament saying The Body of our Lord Jesus Christ which was given for thee c. The Blood of our Lord Jesus Christ which was shed for thee c. So it seems to shut the Door against Transubstantiation in saying Take and eat this in Remembrance c. Drink this in Remembrance c. Noting it to be a Commemoration only of his suffrings in his natural Body upon the Cross however spiritually his Body and Blood are both exhibited and participated in the Sacrament Again our Church is expresly both in her Book of Homilies and in her Articles against Transubstantiation Artic. 28. Indeed the form for administration in the late Directory did rather officiate towards the errour of Transubstantiation then the form in our Common-Prayer-Book 4. To with-hold the Cup of blessing from the People in the Lords Supper is looked upon by some as a very gross Popish errour especially by those who have neither given the Bread nor the Cup to the People for many Years together Now our Common-Prayer-Book expresly injoynes the Minister to give the Communion to the People in both kinds and our Church is urgent in one of her Articles to have it so Artic. 30. Eccles Ang. 5. To restrain the holy Scriptures from the perusal of the People is branded for Popery and that by some who have indulged so great a liberty to the People in this kind that they have abused and wrested the Scriptures to patronize Treason Rebellion Sacriledge and any gross sin whatsoever Now in our Common-Prayer-Book that Scripture which is most for edification is not only ordered to be read in the vulgar tongue but so ordered to be read and so sorted out to all the best advantages that would the People follow the Churches order and method it is not possible they should be so grosly ignorant as they are 6. To have publick Prayers in a Tongue unknown to the common People and to which they cannot understandingly say Amen is condemned for grand Popery by those who yet have devised a way of extemporary Prayer and many times in such language too that it is not possible for People safely to joyn their Amen to those Prayers which they cannot understand But the Common-Prayer sums up all lawful and necessary requests in so plain and pious formes that they may say Amen to and edifie by those Prayers if they will 7. To prohibit Marriage to Men in Holy Orders is voted grand Popery especially by those who have so much invaded the Church-maintenance that there is scarce sufficient left to maintain the Ministers in a single life wheras our Common-prayer-Book in the Office for Matrimony admits all to the holy state of Matrimony that are allowed of by the Word of God and the Church of England expresly declares the marriage of Priests to be lawful Artic. 32. 8. To indulge Marriage to Persons within the degrees prohibited by the Laws of God is accounted another branch of Popery But the Common-prayer-Book in the Matrimonial Office declares against it and so doth the Church Can. 99. 9. To tolerate the liberty of Divorce betwixt Man and Wife for more causes than the cause of Fornication is accounted Popery and yet they did both allow it and practise it who profess themselves to be the only Anti-Papists The Common-prayer now in the Matrimonial Office admits of no such thing and our Church is very cautious in so weighty a matter Can. 105 106 107. 10. To obtrude new Articles of faith upon the People which have no ground in the Word of God is complain'd of for very gross Popery especially by those who have of late years done it thrusting upon the People new Doctrines new Catechisms new Covenants which are in many things contrariant to God's Word and did it with such violence as to refuse them communion who refused to submit to these impositions Whereas our Common Prayer-Book admits of no more Articles of faith than what are contained in the ancient Creeds of the Latin and Greek Church And the Church expresly declares for them Artic. 8. and as expresly declares against any thing enforced as a matter of faith which is contrary to Gods written word Artic. 6. Artic. 20. Artic. 21. 11. The Doctrine concerning Purgatory Pardons worshiping and adoration as well of images as of Reliques and also invocation of Saints is declaimed against as very foul and intolerable Popery by those especially who made of late Years Mens lives more bitter then any Purgatory who drew People off from their subjection and allegiance to their lawful Prince and pardon'd them when they had done who defaced all Images which were only for decency and a civil remembrance with that zeal and fury as if they saw some Religion in them more then ever was intended and who were so far from the invocation of Saints that they ran fouly into the other extreme obliterating all their annual days of observance and instead of allowing them any pious and civil remembrance sordidly reviling them and disgracing so much as in them lay their very memories and names However the Common-prayer-Book and our Church teacheth them no Popery yet both may teach them more civility and moderation As for a Popish purgatory the Common-prayer is against it in the Burial Office holding the spirits of all who depart hence in the Lord to be in joy and felicity in bliss though not in their perfect consummation and bliss As for pardons and indulgencies the Common-prayer takes notice of none but only while Men are alive to beg for pardon and that of God not for the merit of any Saint but for the merits of Christ for most of the Collects conclude Through Jesus Christ our Lord. For worshiping and adoration of Images there is not one syllable in all the Common-prayer tending that way but through all the Offices our worship and adoration is terminated in God as the proper object and offred by Christ as the only Advocate Mediator and Intercessor And for invocation of Saints departed or praying to them there is no thing so irreconcilable to our Common-prayer-Book For through all the Offices of it we acknowledg no Mediator Intercessor or Advocate but Christ only indeed we honor the memorial of some known Scripture Saints by observing set days and propounding their lives as exemplary to us we praise God for their holy living here in this World Articl Eccles Anglic. 22. happy departure hence praying that our lives may be as holy and our deaths as happy but we do not pray unto them If there be any other Tenents which some are pleased to call Popery for all is Popery with some which they have not a châ—ef hand in the establishment if they fear Justifying Popery Free-will Popery Merit Popery Supererrogation Popery Satisfaction Popery or what Popery soever for they must name it I fear I have not given the names aright but if it be Popery
hopes of a Resurrection Such Ceremonies are used in exprobration to Death and Mortality By them we shew that we are not sorry for our departed friends as Men without hope we look upon them only as Herbs and Flowers cropt off for a time and to spring up again in their season We sow their Bodies in the Earth with as much faith as we do our Seeds and Herbs and equally expect the spring of both In the midst of life we are in death of whom may we seek for succour but of Thee O Lord who for our sins art justly displeased Note Our end borders upon our beginning Finisque ab origine pendet Death and Life like Jacob and Esau take hold on each others â—eel Orimur morimur We bring sin and death into the World with us Haeret lateri lethalis arundo 'T is in vain to hope for long life which is so short that it is at an end whilst we are speaking of it Dum loquimur fugit vita The Man in the Gospel sung a Requiem to his Soul for many Years when the summons came presently Stulte hac nocte Luk. 12.20 Vitae summa brevis spem nos vetat inchoare longam A Christians hope is not in this life only which is not the only life indeed not to be reckon'd of as life at all Via non vita A midling betwixt life and death Mortalis vita vitalis mors but truly my hope saith David is in Thee O Lord who canst deliver my Soul from sin and my Body from the Grave Psal 39.7 8. Thou killest and thou makest alive thou bringest down to the Grave and bringest up 1 Sam. 2.6 Yet O Lord God most Holy O Lord most Mighty O Holy and most Merciful Saviour deliver Us not into the bitter pains of Eternal Death Note As there is a two-fold Resurrection a Resurrection from sin to the life of grace which is glory begun Rom. 6.4 1 Cor. 15.34 and a Resurrection from the Sepulchre to the life of glory which is grace compleat 1 Cor. 15.54 Philip. 3.21 So there is a two-fold death The first death to which the first nature which we derive from Adam is subjected For upon Adam's sin all that are partakers of his nature are concluded under the sentence of death pronounced against him 1 Cor. 15.22 It was a statute made in Paradise a Decree not to be reversed a Debt not possible to be declined Gen. 3 19. Statutum est omnibus semel mori Heb. 9.27 All Men must die the first Death Wherein the Sepulchre like the Serpent feeds on nothing but dust it is not so much the death of the Body as the Death of the Corruption of the Body Mortalitas magis finita est quam vita And there is a second death to which all regenerate Christians who belong to Christ are not subjected but as they derive another nature from Christ so in that nature they shall be raised again to the life immortal 1 Cor. 15.22 Souls and Bodies both For however there is a death of the Soul not that it ceaseth to be but when it ceaseth to be righteous Habet anima mortem suam cum vita beata caret quae vâ—ra animae vita dicenda est August Perdere animam est non ut non sit sed ut male sit So the glosse upon Matth. 16.26 Yet they who belong to Christ who live according to his Doctrine and Example shall be raised Souls and Bodies to an endless life of endless felicities They who have a part in the Resurrection of grace shall have no part in the Second Death Which first Resurrection is proverbially applied to the flourishing condition of the Church under the Messias after a long time of Persecution Revel 20.5 According to that of the Apostle speaking of the Jews received to favour as Persons raised from the dead again Rom. 11.15 and the Second Death is applied to an â—tter final irreparable excision and cutâ—ing off Revel 20.6 Now against this Second Death the bitter pains of Eternal Death in the burning Lake where the Worm never dies and the Fire is not quenched the Church here teaches us to pray for as to the first Death which is a Debt to be paid to that nature which we derive from Adam there is no avoiding of it Palvis es in pulverem reverteris â—s Man's Epitaph written with Gods own Finger Gen. 3.19 But Libenter mortalis sum qui sim futurus immortalis is the faithful Man's subscription Thou knowest Lord the secrets of our hearts shut not thy merciful Eares to our Prayers but spare us Lord most Holy O God most Mighty O Holy and Merciful Saviour Thou most worthy Judge Eternal suffer us not at our last Hour for any pains of death to fall from Thee Note Here we pray to God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Maker of hearts and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Knower and Searcher of hearts and of actions as well as of hearts that he would in mercy hear our Prayers and in equal mercy pardon and forgive us our sins that he would sanctifie us by his Holiness imparted to us that he would defend us by his power save us in his infinite mercy and as we must all stand before him at the day of Judgment so he would stand by us at the Hour of Death that so the Devil who assaults us in the heel Gen. 3.15 and is most busie at the end and close of our life may have no advantage of us but that by the Shield of Faith we may put by all his Fiery Darts and never come into those everlasting Burnings but dying as Moses did Ad osculum oris Jehovae At a kiss of the Mouth of God So the Chalde paraphrase in Deut. 34.5 We may depart in the arms of God and so pass by Death temporal to Life Eternal Rubrick Then while the Earth shall be cast upon the Body by some standing by the Priest shall say Note This is left arbitrary for any by-stander to perform by which it is implied that it shall be the state and condition of every One one day He that casts earth upon the dead Body to day may have earth cast upon his tomorrow Hodie mihi cras tibi For as much as it hath pleased Allmighty God of his great mercy to take unto Himself the Soul of our dear here departed Eccles 12.7 we therefore commit _____ Body to the ground earth to earth ashes to ashes dust to dust Eccles 12.7 Eccles 3.20 Gen. 3.19 in sure and certain hope of the resurrection to Eternal Life Psal 16.9 1 Cor. 15.20 21 22. 1 Thes 4.13 14. through our Lord Jesus Christ who shall change our vile Body that it may be like unto his glorious Body according to the mighty working whereby he is able to subdue all things to Himself Philip. 3.20 21. Note When we perform these officia postremi muneris as the Fathers call them and decently commit the Bodies
Lord be thou pleased to give us this grace so to instruct us and convince us of the shortness of our lives that we may by this consideration be brought to pay that constant reverence and obedience which is due to Thee and wherein the true wisdom consists for there cannot be any greater folly imaginable than to provoke Thee by our sins and to run the adventure of being cut off by Thee in our sins Vers 13. And O Lord if it stand with thy good pleasure reverse the sentence of excision which is gone out against us let it suffice that thy wrath hath swept away so many of us vouchsafe at last to be pacified and reconciled with us Vers 14. We have lain very long under thy wrath delay not now to afford us the full streams of thy mercy which we have so long wanted and impatiently thirsted after that so for the remainder of our time we may have some matter of rejoycing after so much sadness Vers 15. May the days of our rejoyceing hold some proportion with the days of our mourning and let our comforts be answerable to our calamities Vers 16. Magnifie thy glorious work of grace and mercy which is properly thy work to us and our posterity Vers 17. Shew thy loving kindness and light of thy countenance towards us look in mercy upon us give us thy grace to direct us all our days and in all our ways work in us both to will and to do and then by thy good providence prosper our designs and undertakings Vid. Dr. Hammond Note Why Gloria Patri concludes this and the foregoing Psalms I have given my Reasons in another Book upon the Common-Prayer Rubrick Then shall follow the Lesson taken out of the Fiftéenth Chapter os the former Epistle of St. Paul to the Corinthians Paraphrase Note This Lesson indeed the whole Office sets forth the peculiar hope of the Church touching the Resurrection of the Dead Which is Primarium Evangelii caput The Predominant Article that presupposeth all the rest It is Nexus Articulorum Fidei The tying Knot upon which all other links of holy Faith depend By this hand Religion is held up by the head 1 Cor. 15. vers 20. ad finem Vers 20. All the hope of a Christian is not terminated with this life of his here on Earth for if it were so Christians would be the most unhappy Persons and the most proper objects of compassion in the World But blessed be God for it it is much otherwise for Christ is risen and he by raising himself raiseth all others with him as in the consecration of the first fruits the whole Harvest is also consecrate So that we Christians who are miserable here shall be rewarded hereafter for Christ's Resurrection is a most certain proof of ours As the Head must rise before the Members so the Members are sure to follow the Head Christus est typus Christianorum Christus resurgens non solum est auspex exemplar sed fide-jussor chirographum nostrae resurrectionis Vers 21. As one Man brought death into the World so another Man brought Resurrection into the World Vers 22. For as upon Adam's sin All who are partakers of his nature are concluded under the sentence of his death so all regenerate believers who are like to Christ and belong to him shall be raised to immortal life Vers 23. But yet with some distance of Time shall this be Christ the first fruits shall rise some time before and all regenerate Christians shall rise after Him at his last coming to Judgment Vers 24. And then at the Conclusion of this World and of the spiritual Kingdom of Christ in the Church here below he shall deliver up all his power exercised by Himself and his Commissioners into the hand of God his Father having first destroyed all earthly Dominions pronouncing sentence upon the mightiest as well as the meanest Men subduing all to his Power either by their conversion or their destruction Vers 25. For this was the promise which was made to Christ Psal 110. that his Spiritual Kingdom on Earth should last so long till God had brought all the World to be subject to Him Vers 26. The last Enemy to be subdued by him is death and that must be therefore subdued that Men may be raised again from death to life Vers 27. The evidence is clear that God will subdue all enemies and things without exception under Christ only God is excepted from being so subdued from whom Christ hath received this power Vers 28. And when all things shall thus be brought in subjection to Christ then shall Christ lay down that Office which til then he exerciseth and in which he is conspicuous in his Church And then shal God Father Son Holy Ghost fill all the Elect with endless Bliss and Glory Vers 29. Now if the dead rise not why do Men at their Baptism make profession of the belief of it for the Resurrection of the dead is one of the prime Articles of belief into which Christians are Baptized and to which Baptism refers as a significant emblem first of Christs then of our Resurrection from the Grave The putting in and taking out of the Water being a sign of descending into the state of the dead and ascending from thence To be a Baptized Christian and not to believe the Resurrection is a ridiculous thing an Hypocrisie which will never be answer'd to God or men Note These words of St. Paul which are plain and easie and rational enough in the sense before mentioned are by some diversly rendred and strangely too 1. Stapleton and others prove from hence a Purgatory Vid. Du Moulin in his Confutation of Purgatory pag. 268. 2. Thomas Aquinas by the dead understandeth sins which are dead works 3. Claudius Guiliandus understands it of Martyrdom for the Faith of the Resurrection 4. Some interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the dead as if it had been the manner of some to Baptize over the Graves of the dead to cherish their hope of the Resurrection but this custome is no where read of 5. Others think it may allude to an ancient custome of the faithful Jews who to strengthen their hopes of a Resurrection used to wash the Bodies of their dead and then embalm them before they buried them 6. Calvin following Epiphanius interprets it to refer to the custome of such Conveâ—ts in Religion who neglected Baptism til their death approached 7. Franciscus Junius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not super but insuper as if the Apostle had said why is Baptisme still continued in the Church for the comfort of the Living as it was found of comfortable use to those who are now dead if the dead rise not 8. St. Ambrose understands it of a Sacramental washing applied unto some living Man in the name and behalf of his Friend dying without Baptism 9. Du Moulin applies it to the manner of Baptisme used By plunging the Body in Water to
note the state of death and taking it out again to represent the Resurrection 10. But Chrysostom Tom. 3. pag. 514. and Theophylact and others understand Baptizing for the Dead to imply this and no more The being Baptized in the faith and profession of the Resurrection of the dead And so Harmenopulus refuting the Marcionites interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only the Resurrection of the dead is expressed here by way of abbreviation by this word Dead Vers 30. And why do we Christians run hazards and encounter dangers and difficulties which may certainly bring death upon us if we had no assurance that there was another life wherein all our patience and valour for Christ should be rewarded by Him Vers 31. For my part I protest by my fidelity to Christ which is the greatest thing I joy in in this World that I daily run the hazard of death which sure I should never do if I had not confidence of another life after this Vers 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as far as Mans purposes could go to have me sentenc'd and condemned to have me combat with wild Beasts upon their Theaters however I was by God's good providence snatched out of those dangers can be nothing at all advantageous to me unless there be another life after this Besides if it was so that there is no other life it would excuse and justify that common saying which is used amongst some of you Let us enjoy the good things of this World at present for when Death comes which cannot be far of there is an end of all Note This Place of fighting with Beasts at Ephesus is variously expounded by learned Men. Tertullian Theophylact and others take it to be spoken metaphorically of Men in shape Beasts in condition and Oecumenius saith That these Beasts were the Jews at Ephesus and Demetrius with his faction called Beasts in the same sense as Nero is called a Lyon 2 Tim. 4.17 and Herod is termed a Fox Luk. 13.32 David's Persecutors Bulls of Basan Psal 22.12 The Scribes and Pharisees Vipers Matth. 23.33 The Enemies of the Church wild Boars Psal 80.13 with these did Paul fight by strength of Argument proving them to be no Gods which are made with hands and so cut the throat of that Ephesian Beast Idolatry as that all the Silver-Smiths of Diana could not Hammer out a Reply to his Charge Chrysostom Ambrose and others take it literally as if Paul did actually encounter with Beasts upon their Theatre and Pareus inclines to be of the same judgment For to fight with Beasts was a punishment which Malefactors were condemned to in those days it was used in Asia as appears by the Epistle of the Church of Smyrna about the Martyrdom of Polycarpus Euseb lib. 4. c. 15. For upon their Festivities and Solemnities they performed these barbarous inhumanities as an honour to their gods and they made choice of such times for the punishing of Malefactors not only to make their punishments more exemplary but to be as a piece of sacrifice to their gods Now that there was a Theatre at Ephesus for this purpose we read Act. 19.29 and that Christians as Malefactors were punished after this manner we find in Tertullian that Christianos ad Leones was a common word and of Damnatio ad Bestias Bestiarii we may read at large in the Jewish Antiquities But the most genuine and proper sense of this place is by very learned Men taken to be this that Paul was condemned at least by the Multitude designed to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combating with Beasts at Ephesus as appears Act. 19.30 31. 2 Cor. 1.8 9. The Sentence of this kind of death was passed on him but God took him out of their hands and snatched him out of those dangers raising him as it were from the dead by delivering him from so great a death 2 Cor. 1.9 10. whereas Gaius and Aristarchus two of Paul's Companions were hailed to the Theatre Act. 19.29 The devout Christians would not permit Paul to come amongst them vers 30. and the Asiarcha who had some kindness for him which was a work of God's Providence to him sent unto him that he should keep close and not run the hazard by coming out of being carried thither vers 31. By which it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Men signifies this that Paul so far as Man's purpose extended concerning him was condemned to this death of fighting with Beasts at Ephesus only God by a wonderful providence delivered him from it Now it had been very strange should the Apostle have exposed himself to so apparent danger of death as Men led on by nothing but that which is humane such as vain glory and some other respect have done had not he by faith looked at a Resurrection and at God the Rewarder of those who suffer for him at that Day Vers 33. But have a care that ye be not seduced by any Philosophical or debauched Discourses to disbelieve the Resurrection Take heed that such Atheistical temptations to sensuality under pretence of no other life after this do not work upon you and the rather because good natures and the most flexible dispositions are the soonest cheated and deceived by such corrupt converse and foolish dispute Vers 34. Ye have all the Reason in the World and now it is more than time that ye should rouse up your selves out of the drouzy condition of sin which ye have been in for a long time in so much that some of you by your behaviour and discourse show your selvs to be very Atheists stil and meer Heathens of whom I am forced to speak only to work shame in you for suffering such Men among you and that ye may not permit your selves to be tempted by them into such Errours and Debaucheries Vers 35. But some perhaps may object that if Men die How can they live again or what kind of Body shall they have seeing that which they had is rotten in the Grave Vers 36. But this is a foolish Objection for even in Corn that is sowed the rotting of the Corn is necessary to the enlivening of it or springing of it up again Vers 37. And it is not the custom to sow that very thing which after comes up the Blade and Ear and Corn in it but only the Corn without the rest as the Corn of Wheat and the like Vers 38. And whensoever such a single Grain is sown in the Earth without any Ear or Chaff about it God causeth it to grow up out of the Earth in this or that forme with Root and Blades and Ears of Wheat and of all other Seeds proportionably according to their kind Vers 39. And as amongst us here below one sort of flesh differs very much from another so the Bodies of Men here differ in their
of our deceased friends unto the Grave we do not lay up these precious Reliques in the Wardrobe of the Earth as Carkasses lost and perished but as having in them a seed of Eternity in sure and certain hope of a Resurrection to Eternal Life this is to bury Christianly the hope of the Resurrection being the proper hope of Christians Vid. August de Civit. Dei lib. 1. c. 13. Now this hope is grounded upon Christ's Resurrection who is our Resurrection and Life John 11.25 He is Primogenitus mortuorum Colos 1.18 As he rose in se so he rose Pro aliis As an Angel proclaimed at his Grave Resurrexit non est hic Mat. 28.6 So from his Resurrection we have added on our Tomb-stones to Hic jacet this happy clause Spe Resurgendi What is gone before in the Head shall follow in the Members if the Head be above there is hope for the whole Body if the Root have Life the Branches shall not long be without Christ the first fruits being restored to life all the rest of the dead who die in him are in him entitled to the same hope Rubrick Then shall be said or sung Note This following is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant Hymn to be sung by Priest and People or said by the Priest alone to show our expressions of joy over our deceased friends whereby we do in a holy valour laugh at death I heard a voice from Heaven saying unto me write From henceforth blessed are the dead which die in the Lord even so saith the Spirit for they rest from their labours Note This place of Scripture is primarily applied to the great Trials and Persecutions which were then to fall upon the Church within a short time which should be so great that they should be counted happy who were well dead before and were gone to enjoy their reward of peace and bliss being taken away from the Earth before such combats and storms as these should fall The holy Divine accounts those happiest who should die soonest and be taken out of this life from having their parts in the evil to come Isay 57.1 So upon mention of oppressors and strength on their side and the no comforter the Preacher tells us that he praised the dead which are already dead Eccles 4.1 2. And to this belongs the answer of the Spirit in the words following they shall have rest from their labours that is from those Persecutions which attend them here and which only death can put an end to But our Church very fitly applies it to all the Saints and Servants of God departing this life as finishing their warfare and going out of the World to receive the reward both of their Christian combat and conquest Rubrick Then the Priest shall say Note Here the Priest is Vox Populi the Peoples Mouth to God-ward Luk. 18.13 Lord have mercy upon us To God the Father Mat. 15.22 Christ have mercy upon us To God the Son Mark 10.48 Lord have mercy upon us To God the Holy Ghost Note This is thrice repeated to shew our faith in the Trinity This was called the lesser Litany and was of very early usage in Church Offices Clem. constit lib. 8. cap. 5. 6. Our Father which art in Heaven hallowed be thy Name Our Father Great in our Creation Good in our Redemption Rich in Goodness and good in the riches of thy mercy sweet in love and slow to wrath willing to hear us for our Father able to help us for in Heaven Which art in Heaven The Glass of Eternity the Crown of Felicity the Treasure of all Complacency In Heaven Eminenter chiefly there but not only there in Heaven the Throne of thy Glory the Place of thy Majesty teaching us both whither to direct our Prayers and where to setle our affections when we pray Hallowed be thy Name in us by us upon us thy Kingdom come That it may be as Hony in the Mouth Melody in the Ear Jubily in the heart as Holiness is chief in Thee so let it be chief in our account and esteem of Thee May thy Name of Father be so hallowed in us and by us in our words lives and actions that we may deserve the title of Sons Thy Kingdom come Thy Kingdom of Grace come to us that we may come to thy Kingdom of Glory Thy Kingdom come that the Kingdom of Sin Satan and Death may be destroyed Thy Kingdom of Power to defend us Thy Kingdom of Grace to Sanctifie us Thy Kingdom of Glory to establish us in all bliss and happiness We are in this World but thy Kingdom is not of this World call us out of the one into the other Here thy Kingdom is begun in us by grace hereafter it must be perfected in us by glory Here is truth mixed with error here is joy mixed with grief here is tranquility mixed with trouble Here thy Kingdom thy will be done in earth as it is in Heaven hath many enemies who seek the division of it labour the ruine of it malice the glory of it though avert it they may evert it they cannot The gates of Hell cannot prevail against the gates of Sion nor the kingdom of Satan against the Kingdom of Christ But O Lord let it come in its power and full glory that there may be in it Truth not mixed with errour Joy not mixed with sorrow Peace without trouble Glory without shame and a Kingdom so setled it upon us and we in it that there may be no more fear of losing it Thy will be done c. Thy will not ours be done in us and by us Freely without coaction fully without imperfection faithfully without fraud or hypocrisie In us that is in us men as it is done in Heaven that is in and by the holy Angels So that we may love those things which thou lovest hate those things which thou hatest shun those things which thou forbidest and do those things which thou commandest Give us this day and suffer those things with patience which thou art pleased in thy wise providence to inflict upon us Give us this day c. Give for we cannot have it except thou give it Dicimus da nobis ne putetur esse a nobis We are taught to ask it of God to shew that we have it not of our selves Us thou teacheth us that we are not to pray for our selves alone but that we are to seek the good one of another Pro se orat necessitas pro aliis charitas This day Day is here taken for life so long as we live so long shall we stand in need of God's givings and may say this Prayer Give us c. This day should teach us moderation in the pursuit of earthly things They are Utenda not Fruenda things to use not to enjoy Like Israel's Manna we are to feed upon them only till we come to the borders of our Canaan This life is Via the way Daily bread is
Tertullian is very plain and full Vid. Melanct. in Evangel domin in loc commun And Mr. Calvin is very express That Christ alone is enter'd into the Sanctuary of Heaven and that he presents unto God the Prayers of the People who remain in a remoter Court till the end of the World Instit lib. 3. c. 20. Sect. 20. lib. 3. cap. 25. sect 6. in Luc. cap. 16. vers 22. vid. Marlorat vid. Calvin lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 3.19 2 Pet. 2.4 Luc. 23.43 Mat. 8. Genes 5. de raptu Enochi Job 14. Philip. 1.6 2 Cor. 5.1 2 Cor. 12.13 Instit lib. 4. cap. 4. sect 12. in Catechism In all which places he will not define or determine any thing in terminis only holds as we do that they are in bliss but shall not have their perfect consummation and bliss till the Resurrection and Day of Doom The Collect. O merciful God the Father of our Lord Jesus Christ who is the Resurrection and the Life in whom whosoever believeth shall live though he die and whosoever liveth and believeth in him shall not die eternally Joh. 11.25 26. who also hath taught us by his holy Apostle St. Paul not to be sorry as Men without hope for them that sleep in him 1 Thes 4.13 14. We meekly beseech Thee O Father to raise us from the death of sin unto the life of righteousness Rom. 6.3 4. 1 Cor. 15.34 That when we shall depart this life we may rest in him as our hope is this our _____ doth and that at the general Resurrection in the last day we may be found acceptable in thy sight and receive that blessing which thy well beloved Son shall then pronounce to all that love and fear Thee saying Come ye blessed Children of my Father receive the Kingdom prepared for you from the beginning of the World Mat. 25.34 Grant this we beseech thee O merciful Father through Jesus Christ our Mediator and Redeemer Amen Note This Collect sums up all the remarkableness of the Burial Office in a short devout prayer and brings all home in pious application Herein we declare our hope concerning all who depart this life in the bosom of the Church for so long as we are in the bosome of the Church we are in the state of pardon however if we are sometimes mistaken in our hope as to particulars yet it is ever a testimony of our charity It is Error amoris in case it happen at any time to be an errour 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost be with us all ever more Amen Viz. The charity of God the Son the love of God the Father and the bounty or liberal effusion of the graces of God's Holy Spirit be in us with us and upon us now and ever Amen POSTSCRIPT Christian Reader IN the first place I am to desire thee to have so much charity for our reviving Mother the Church of England as not to think her any way addicted to an affected singularity in her prescribed Office for the Burial of her dying Children for as in her other Offices so in this she holds exact conformity with her other Sisters the Reformed Churches beyond the Seas so far as they may be permitted to hold conformity with her Vid. Mr. Durel Touching the conformity of other reformed Churches with the Reformed Church of England pag. 34. sect 38. pag. 48. sect 60. Besides take notice of the words of the most judicious Hooker Take away saith he these prayers praises and holy Lessons which were ordained at Burials to shew the peculiar hope of the Church touching the Resurrection of the dead and in the manner of the dumb Funerals what one thing is there whereby the World may perceive that we are Christians Hook Eccles Pol. lib. 5. sect 75. Some few Rites more I shall add observed at Funerals together with their Reasons annexed only to give satisfaction to those better sort of weak Christians who quarrel at their use more out of tenderness of conscience than out of turbulency or any contentious spirit as for such who are contentiously given who are ill-willers to Sion who are enemies to the peace of the Church who delight in nothing but dreadful confusions and make it a great part of their Religion to quarrel the ancient practises of the Church and just Orders of Superiours I leave them to the severest execution of the Laws of the Land and the power of those who are invested with Jurisdiction to punish them as schismatical and seditious Persons and as the nature of their offence shall deserve and truly I think Superiours may be blamed for their indulgence in such cases as well as for their severity Our Church will never be at peace and our State never at quiet from the working of some Mens spirits and intemperate zeal Si vitiis Principum irasci liceat insidiari bonitati But enough of this I proceed now to speak of the few other Rites rather practised at Funerals than by Law or Canon prescribed and to account for them with what brevity and perspicuity I can 1. The ringing of the Passing-bel or Soul-bell as we call it is not intended to help the passage of the Soul when departed out of the Body but only to stir up devout Christians to pray for its happy passage out of its Body and to move those who are living to make reflexions upon their own mortality and seriously to consider of their later end This Bell is like St. Paul's Trumpet 1 Cor. 14.8 which gives such a certain sound that all within the hearing of it may prepare themselves to the Battel which is to be fought in the Field of Death 2. It was an ancient custom and is still practised to bury the Dead with their Faces turning towards the East to shew that they were as sure of an uprise as the Sun that comes forth of his Eastern Chamber and that they lie waiting for that Sun of Righteousness Malach. 4.2 who shall at the last day return with his healing Wings and quicken and revive all the dead Bodies of his Servants by his healing and life-giving influence when he comes with his Prodi Lazare or Surge qui dormis then the Graves shall set open their Marble Doors and restore their deposita When the Arch-Angel shall sound the Trump of Collection then the scattered bones of Gods Saints shall be gathered together with sinews and those sinews incorporated with flesh and that flesh covered over with skin all mortality being purged away and by a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pythagoras never dreamed of the same Soul shall re-enter the same Body These and the like Ceremonies the Church hath practised in her Funerals to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many significant emblems to strengthen and confirm her living Children in the hopes of a joyful resurrection 3. It was an
be put off that immortality may be put on Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first Age had this story told of them all they lived so many years and then they dyed Gen. 5. What Man is he that liveth and shall not see death The Prince and the Peasant are elemented of the same earth as Adam was like Nebuchadnezar's Image though we may have Heads of Gold yet we all stand but Lute is pedibus on feet of clay We are but like the Ark of God In medio pellium in the midst of skins living within Paper-walls walls of flesh we dwell in Houses of Clay whose foundation is in the dust and dirt which are crushed before the Moth. Job 4.19 I need say no more for confirmation of the first Proposition Let us see in the next place what use is to be made of it if we must all die and depart hence this being not our rest not our home but our way home Let us make provision in our life time for that time of dying which will most certainly come upon us though it be most uncertain when Let us think every day of dying for indeed we die daily as soon as we are born we begin to die Let us make death familiar by expectation of it by daily apprehension of it Let us at all instants go out to meet it and think our selves always upon our Death-bed He deserves not saith Jerom the name of a Christian who will live in that state of life in which he would not die Indeed it is a very great adventure to be in an evil state of life because we know that every minute of it hath a danger and we know withall that after death there is something else to be looked after which brings me to the next particular That all Men after Death must come to Judgment This is a Proposition carrying in it a very great truth which Pagans Turks and Infidels I mean the most sober and best moraliz'd amongst them have not been ignorant of How Heathens came by this knowledg whether by the light of nature or by some Revelation unknown to us or happily by some light derived from our Scriptures I am not able to say nor curious to enquire for my way hath ever been to sit down contented with my own ignorance in things which are in the dark and wherein I may spend much time in the disquisition and find but little satisfaction at last In secret things which belong to God Ignorance shall be the Mother of my Devotion That God shal judg the World is a clear truth Rom. 3.6 That he shall judg the Jews who sinned in the Law by the Law the Gentiles who sinned without Law without Law and Christians who have sinned against the clear light of the Gospel by the Gospel is a very great truth also Rom. 2.12 13 14 15 16. When this final Judgment shall be I will not determine Let curious heads meddle with these curiosities I dare not I will not so much as desire to know what God was not willing to reveal There is a day God hath appointed in the which he will judg the World in Righteousness by that Man whom he hath ordained Act. 17.31 even Jesus Christ before whose Tribunal we must all appear and receive according to what we have done in our Bodies be it good or evil 2 Cor. 5 10. God is pleased in wisdom to conceal that day that we may carefully observe every day By way of Application I add but this Knowing therefore this terror of the Lord 2 Cor. 5.11 Consider I pray you and lay it to heart What manner of Persons ye ought to be in all holy conversation and godliness 2 Pet. 3.11 And let this be a comfort to all Christians who have not their hope in this life only nor fix the Anchor of it here below that the same Jesus Christ who is now our Advocate in Heaven shal hereafter be our Judg c. Reader A Funeral Sermon of this nature may not be impertinent although not very necessary neither the Church in her Funeral Office having made such a full provision already But were the Funeral Orations and Encomiums o◠some low spirited Preachers well examin'd there is nothing in Print can appear more unseemly and misbecoming Christian profession wherein great Persons meerly for being great shall be applauded for that goodness which was never apparent in them Certainly these Elogies were intended as things extraordinary for Men of extraordinary sanctity and not else THE END The Thanksgiving of Women after Child-Birth Commonly called The Churching of Women Note 1. OUr Church of England eminent in her Liturgy and publick Offices both for her Charity to Man and Piety to God hath prescribed to Us in Her Service-Book two notable Passages as relating to Child-bearing-Women 1. In the Litany we are taught to pray in a general way for all Women labouring with Child that is for their safe deliverance in so great a danger which is so great that the Spirit of God being to lay out a danger to the full expresseth it thus As travel upon a Woman with Child 1 Thes 5.3 noting both the suddenness and sharpness of the pains Now there was a curse we know inflicted upon Woman-kind for Eve's sin That they should bring forth Children in sorrow or with sore travel at their birth Gen. 3.16 Every Child should be to her a Benoni and Filius Lachrymarum because the Woman was the cause and beginning of sin and ruine on all Man-kind 1 Tim. 2.14 However God is pleased to moderate the curse so that Woman shall be able to pass through her Child-bearing safe though not without some difficulty and danger and this curse no question is not so heavy upon Woman-kind as that sin deserved by means of the seed of the Woman the Messias which should be born from her Posterity For no doubt he would redeem that nature which he was to assume and did assume not only from the danger of Child-bearing but from a greater danger of eternal damnation upon condition that these Child-bearing-Women continue in the Faith and live in that Charity Holiness and Sobriety as they ought to do performing those Duties of Chastity and modest behaviour which Christianity requires of them 1 Tim. 2.15 Yet notwithstanding the curse of Child-bearing is moderated and mitigated it is not taken away it remains stil so as to expose the Woman to very great danger which motive puts the Church upon it constantly to pray for all Women labouring with Child I wonder ever any Women who have been sensible of these dangers should be taken captives by those spirits of errour and seducing Teachers 2 Tim. 3.6 which creep first into their houses and then into their hearts so as to be brought to a loathing and dislike of that most excellent Prayer which the Church hath inserted into her constant Morning-Service for their safe deliverance 2. Here is a peculiar Office for the purpose
they are Persons who must give an account of their proficiency in the Gospel who are under their charge Heb. 13.17 I wish the Ministers were so careful of their People as to go to the Sick when they call or send for them and that the People had so much respect for the Ministers and for themselves too as to send for them upon all occasions when ever they stand in need of any spiritual aids Peace be to this House and to all that dwell in it Note This is clearly grounded upon that of our Saviour When ye come into an House salute it say peace that is all kind of prosperity be to this House Matth. 10.12 13. Luk. 10.5 6. And if there be any pious Person or Son of Peace in the house capable of so great a blessing theâ— the blessing of peace shall rest upon him if not the blessing shall return to the Minister and the party visited shall receive no advantage by the Ministers coming to him upon a design of so much charity Rubrick When he cometh into the sick Mans presence he shall say knéeling down Remember not Lord our iniquities c. Note This short Prayer is warranted from these Texts of Scripture Joel 2.17 1 Pet. 1.18 19. Act. 20.28 Psal 85.3 Answer Spare us good Lord. Note This supposes a company joyned in Prayers with the Minister and to return back Spare us good Lord in answer to the Ministers Spare thy People going before Rubrick Then the Minister shall say Let us Pray Lord have mercy c. Our Father which art in Heaven c. Note I have already often accounted for the frequent use of these in our divine Offices and therefore I shall not now say any thing of them only give me leave to insert this short Paraphrase upon the Lord's Prayer Our Father which art in Heaven O Lord God our Heavenly Father who art the giver of all goodness who art the Father of our Lord Jesus Christ by nature ours by grace and favour who dwellest in Heaven the Throne of thy Majesty the Seat of thy Glory attended by myriads of Angels ready to take Commissions from Thee in order to execute thy will and pleasure Hallowed be thy Name Send down thy grace unto us and to all People that we may glorifie thy great Name as we ought to do Let thy blessed and glorious Name be ever sanctified by us and by all that draw nigh unto Thee may we never profane it in our common talk abuse it by detestable oaths or blasphemies nor vainly make use of it in words or works professing Thee with our Lips and departing from Thee in our Lives Thy Kingdom come May the Scepter of thy Spirit so over-rule our unruly Spirits that we may worship Thee serve Thee and obey Thee as we ought to do Lord remove from us the Kingdom of thy Justice for if Thou shouldst strictly account with us no flesh could be justified bring us into Thy Kingdom of Grace that we may be comforted here and into thy Kingdom of Glory that we may be crowned hereafter Thy will be done in Earth as it is in Heaven So long as we are to live in this Vale of misery let not our own wills but Thy will be done in us and by us in our several stations periods and conditions incline our hearts unto Thee that we may do all thy commands sincerely readily chearfully and in some proportion to what is done by the blessed Saints and glorious Angels in Heaven where there is no opposing disputing or resisting of thy will Give us this Day our daily Bread And that we may go on the more cheerfully in the discharge of our duties not taken off nor interrupted by any anxious thoughts about the things of this life We pray Thee to send us all things needful both for our Souls and Bodies the necessaries of our lives from day to day proportion'd to every Mans being or sustenance Give us the day of our life and the life of our days our daily bread victual for the nourishing of our bodies doctrinal for the reforming of our lives Sacramental for the sanctifying and saving of our Souls And forgive us our trespasses as we forgive them that trespass against us We beseech Thee also to be merciful unto us and to forgive us our sins punish not on us those sins wherewith we have offended and provoked Thee to punish us Pardon all our sins of impiety committed against Thee of injustice and uncharitableness committed against our Neighbours of intemperance and uncleanness committed against our selves These and all other sins committed by us against thy Divine Majesty in thought word or deed we pray Thee to pardon and pass by as we forgive all who have any way or at any time trespassed against us in thought word or deed in body goods or Name And lead us not into Temptation And to these blessings of thy Mercy in pardoning what is past add that other of thy providence to preserve us for the time to come Suffer us not through our own corâ—uptions which are very many nor through the Devils malice which is very great to be brought into any temptation or snare or to be intangled in any dangers or difficulties which may not be easily supported by us But deliver us from evil But let it be thy pleasure to save and defend us in all dangers ghostly and bodily to keep us from all sin and wickedness from our ghostly enemy and from everlasting death Deliver us from the blandishments of the flesh the allurements of the World the plausible snares of the Devil From external evils internal evils eternal evils by thy grace from the evil of sin by thy mercy from the evil of punishment Good Lord deliver us For thine is the Kingdom the power and the glory for ever and ever Amen These and all other blessings of thy grace goodness mercy and Majesty we trust Thou wilt bestow upon us of thy mercy and goodness through our Lord Jesus Christ For thine is the Kingdom and we doubt not but that Thou art able to remove from us all those Evils and Judgments which we have prayed to be delivered from For thine is the power Both which we beg at thy hands in order to advance and to set forth thy glory For thine is the glory To Thee therefore Father Son and Holy Ghost Three Persons and One God be ascribed in our Prayers and in our praises all honour glory power praise might majesty and dominion to both Ages the present and the future for the ever of this World which hath an end and the ever of that other World which is without end Amen Lord so be it Minister O Lord save thy Servant c. O Lord look down from Heaven c. Hear us Almighty and most merciful God and Saviour c. Note These Prayers are all prescribed and deliver'd in the very Scripture phrase so full of piety charity and devotion and so sitted to all
own mouths and make a particular application of these general Heads to our own comfort 3. The Object GOD in God Credere Deum That he is Credere Deo That he is true cannot be deceived himself will not deceive us Credere in Deum Because a Father so willing to hear us and because Almighty so able to help us To believe in God is Facere voluntatem Dei to do as God would have us God is here manifested to us 1. By his Title Father Principium Deitatis 2. By his Attribute Almighty He can do whatever implies not a contradiction in it self or argues not imperfection in him 3. By his Works Maker of Heaven and Earth Seculum Speculum Creatura index Creatoris Artificem commendat opus Psal 33.6 Psal 95.5 Psal 96.5 Psal 104.24 Psal 121.2 Psal 124.8 Psal 134.3 Hebrews 1.2 Act. 17.24.26 Let any make such a World and let him be God He made something of nothing and of that something all things How can we distrust that God who hath proved Himself thus Omnipotent 2. Article And I believe in Jesus Christ his only Son our Lord. John 3.18 Rom. 3.26 Philip. 1.29 John 14.1 This part of the Creed treats of Man's Redemption wherein we are to observe the Titles and in Them the Natures and Offices of our Redeemer 1. Jesus So a Saviour Matth. 1.21 2. Christ So a Saviour anointed Mat. 1.16 Matth. 16.16 John 4.25.29 That is anointed with the Holy Ghost the fulness of grace in him and from his fulness do we receive John 1.16 Colos 1.19 Others Christi Domini He Christus Dominus The anointing powred down upon him dropt down upon others He anointed above his fellows Psal 45. Others anointed Kings so David Priests so Aaron Prophets so Elisha None King Priest and Prophet but He. Melchizedeck King and Priest David King and Prophet Samuel Priest and Prophet these saving Offices met doubly in others but in Him they all meet Who is David's Priest Psal 110. Jeremie's King Jerem. 23.5 Moses Prophet Deut. 18.15 As a King he redeems us from danger as a Priest from sin as a Prophet from error 3. His only Son There his Divine Nature of the same Power Majesty and Eternity with the Father John 5.26 John 10.30 1 John 4.15 John 3.16 4. Our Lord. There his humane nature Nostram assumpsit naturam non deposuit suam Ours 1. By Gift John 3.16 2. By Faith Ephes 3.17 Lord. 1. By Creation John 1.3 2. By Redemption Gal. 3.13 3. By Dominion Mat. 28.18 All redeemed by Him though all not actually saved by Him as many Israelites came out of Aegypt which dropt short of Canaan That all are not saved is from our own default not any defect in the meritorious price of our Redemption Incredulitas facit esse paucorum quod alias esset commune omnium beneficium 3. Article Who was conceived by the Holy Ghost Matth. 1.18 20. Born of the Virgin Mary Luke 1.27 Isay 7.14 This Article sets before us Christ's Humanity as the former did chiefly his Divinity which is proved 1. From his mysterious Incarnation and Conception 2. From his miraculous Birth and Nativity Requisit it was that He should be God and Man who was to Redeem Man to God and to Reconcile God to Man Fit He should be one of both who was to make both one A Jacob's Ladder in this coupling Earth to Heaven standing upon Earth as Man reaching up to Heaven as GOD. 4. Article Who suffred under Pontius Pilate was crucified dead and buried and descended into Hell This and the Article preceding shews how and by what means the work of Man's Redemption was wrought For as to Redeem us was the thing chiefly intended so it was done by steps and there were many intervening acts to bring it about 1. His mysterious Conception By the Holy Ghost 2. His miraculous Nativity Of the Virgin Mary 3. His active obedience and holy life included in both for He could not possibly sin whose Conception was so holy and Birth so pure 4. His passive obedience and meritorious death wherein we are to consider 1. That He suffred this He did from the Cradle to the Grave from the Cratch to the Cross The whole History of his sufferings are recorded at large in the Four Evangelists all comprized in these words He suffred under Pontius Pilate was crucified dead and buried Whence Note 1. The who He. 2. The what Suffered 3. By and under whom Pontius Pilate one of the Chief to be noted in that foul murder For he was the Magistrate then in being the Judg who swayed the whole Bench although the People sway'd him 4. What manner of death he suffred Was crucified Which is marked out in Scripture for an accursed death wherein was both pain and shame and that to the highest aggravation of his suffrings 5. That he suffred death for dead 6. That he was really dead for buried The words following are not to be understood of any part of his humiliation but of the first degree of his exaltation Where by Hell we are to understand the place of the damned August Epist 99. Ne ipsos quidem inferos uspiam scripturarum locis in bono appellatos potui reperire So he Vid. August de Genes ad Lit. lib. 12. c. 33. By his descent we are to understand that as in his Body he descended into the Bowels of the Earth so in his Soul separated from his Body He descended into Hell Vid. Dr. Howel's Catechism in Locum Artic. 3. Edward Reg. 6 ti Artic. 3. Elizabeth 1562. and Artic. 1. Vid. August Epist. 99. Athanas Symbol Tertul. de anim c. 55. The end of his descending was to dissolve the power of Hell Aug. Epist 99. To triumph over Hell and to fulfill that of the Prophet Hos 13.14 5. Article The Third Day He rose again from the Dead This Article presents us with Christ's Triumphant return from Death to Life Act. 10.40 41. 1 Cor. 15.4 2 Cor. 5.15 Whence we may observe 1. That he is risen 2. That we shall rise For Resurrexit solus sed non totus He is Primitiae dormientium 6. Article He ascended into Heaven And sitteth at the right hand of God the Father Almighty In this Article is noted to us Christ's Exaltation into Heaven and his investing with all Power and Rule for the Father did put all Authority into the Sons hands and as Kings at their Inaugurations give gifts to Men so did He. Act. 2.33 33 34 35 36. Act. 1.9 Ephes 4.8 9 10. Philip. 2.9 10. Colos 1.16 17 18. Colos 2.10 Matth. 22.44 Luc. 22.69 Rom. 8.34 Ephes 1.20 21 22. 7. Article From thence He shall come to judg both the quick and the dead This Article speaks of Christ's second coming at the end of the World and the Consummation of all things a coming much differing from the first then he came as a Lamb now as a Lion then in weakness now in Power then in ignominy now in glory
Peter's Sermon did and work compunction upon our Spirits Will it not bring the guilt of our sins to our Remembrance Act. 2.37 2 Cor. 5.19 and make us as the Jews once did passionately sue to those Ministers to whom Christ hath committed the word of reconciliation that they would administer a seasonable word of comfort to us and give us directions what to do in such a case as this I know the Scripture Rule is Is any sick among you let him call for the Elders of the Church Jam. 5.14 That is seek out to some spiritual Person who is over the Congregation that he may contribute his assistance afford the sick man his best directions pray to God with him and for him that God would pardon his sins asswage his pain remove the disease restore him to his former health and the like this being a duty injoyned would not be omitted Better then in time of sickness than not at all but better in time of health I think than in time of sickness In the midst of life we are in death therefore in the midst of life we should prepare for death whether sick or well that message to Hezekiah concerns us all Set thine house in order Isay 38.1 There is a time when all Men will be glad to seek God and that is Cum occiderit when he lays any scourge or sickness upon us when he slew them then they sought him and turned them early and enquired after God Psal 78.34 Even they who kept not the Covenant of God before Vers 10. who forgot his works Vers 11. who siâ—ned provoked him tempted him in their heart and spake against him Vers 17 18 19. who neither believed in him nor trusted in his salvation Vers 22. but spent their Days in vanity and their Years in turmoil in the World Vers 33. never thinking upon God at all in a pinch of danger and extremity when he slew them did all turn seekers to find help from the same hand which hurt and wounded them This is the very Atheists time and the time of the most debauched Person in the World to seek God in this is the time which brought home the Prodigal they who loose him in time of health will be glad to seek and sue to him in time of sickness Therefore let me recommend to you another time when ye will be more certain and sure to find him because it is God's acceptable time and that is in time of health when your Mountain is strong your Hedge and Fence about you safe and untoucht when you have other dependencies yet then to slight them all and to depend upon God that 's the time which pleases him Now now saith Solomon in the days of thy youth in thy prosperity before the evil days come Eccles 12.1 Remember now thy Creatour However our memory is placed in the hinder part of the Head yet we must not defer our remembring to the hindermost part of our Life I know it is the desire of all Men when they are going out of the World to have a secure Passport and to get as much an assurance of their happiness and future estate as can be Now give me leave to be plain with you I can give you no better assurance then what the Scripture affords God's word is the best security If ye look for an assurance of faith Faith is but the substance of things hoped for the evidence of things not seen Heb. 11.1 If ye look for an assurance of hope Heb. 6.11 Hope carries us to that which is within the Vail Heb. 6.19 which we hope for but cannot see if ye look for an assurance in that which we call Election I know the foundation of God standeth sure having this Seal The Lord knoweth who are his Yet have a care Let every one who nameth the Name of Christ depart from iniquity 2 Tim. 2.19 Make your calling and Election sure How is that by giving all diligence to add to your faith vertue to vertue knowledge to knowledg temperance to temperance patience to patience godliness to godliness brotherly kindness to brotherly kindness charity for if ye do these things ye shall never fall 2 Pet. 1.5 6 7 8 9 10. We can be no further assur'd of our Salvation by Christ than we can be secur'd of our being in Christ and conforming our lives to the Christian Rules The security we can have in this present state of grace may not be imagined to be the same with that we shal have in the state of glory It is only the Saints departed who have enter'd the Ark of Heaven can sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Death is swallowed up in victory 1 Cor. 15.54 We that are below in this Church militant must be ever upon our Watch saying with holy Job All the days of my appointed time or warfare here on earth will I wait till my change come Job 14.14 And our change will come sooner or later The wheel of nature Jam. 3.6 is ever turning and turning some off into the dust every day like Peter and John we are continually running one after another to the Sepulchre The best Antidote I can prescribe unto you I will not say against Death but against the terror of it that Death may loose its sting and the Prince of Terrors may not be terrible is this to look upon your selves all your life time if of the number of the predestinate to be predestinate to be conformed to the Image of Christ Rom. 8.29 To live as he lived to walk as he walked to make his spirit your guide his word your rule his life your example In all Scripture the holy Spirit of God hath revealed unto us but one way of preparing for death and securing our future estate which is by an holy life Faith may shew us Heaven as Moses saw the Land of Canaan at a distance but it is holy life and an habitual sanctity must land us there The Text I have now pitched upon may settle us upon this bottom if we will but seriously weigh and consider of the two Propositions which are indeed two undeniable Doctrines arising out of it 1. That all men must die 2. That all Men after death must come to Judgment As the Tree falls so it lies and as Death leaves us so Judgment will certainly find us 1. All Men must die This is so unquestionable a verity that I never yet heard or read of any that durst offer at a confutation of this Proposition Jews Heathens Turks and Tartars all confess it and have in one kind or other their Justa or Funeral rites their Officia postremi muneris which they perform at the Funerals of their dead This statute of dying was made in Paradise Gen. 3.19 not yet repeal'd Debemur morti nos nostraque to die is as good a debt as any the world knows for the levying of which there is an extent upon all Man-kind Rom. 5.12 This mortal must
by him and delivered from those dangers which did encompass me I have nothing to do but to serve him in all sincerity and integrity of conversation Vers 8. For he hath rescued my life from death wiped all tears from my eyes restored me from my weakness to a perfect strength and soundness Vers 9. Therefore will I spend the remainder of my days which he shall afford me in this World in his service and at the present make my humble address to the place of God's special presence there to celebrate that mercy which he hath afforded me in so signal a deliverance Vers 10 11. When my calamities were most pressing and my dangers greatest by which I was clearly convinced that the arm of flesh was not to be trusted in for my relief yet I knew there was one sure hold to which I might hopefully and successfully resort the never failing Omnipotent hand of God therfore to that I betook my self entirely and from that I received my deliverance Vers 12 13 14. For this and for all other abundant mercies which God hath so graciously bestowed upon me I am bound up by all obligations to make my most thankful acknowledgment and to do it in the most solemn manner in the presence of the whole Congregation by way of publick Festival blessing and magnifying God's Holy Name who hath preserved my life from so great a danger and kept it as a Jewel of his own Cabinet as being by me humbly deposited with and intrusted to him And this is his gracious way of dealing not with me only but with all who truly rely and depend upon Him For which signal mercy of his I here present my self at this time to pay that gratitude and oblation of praise which if I did not promise in my danger yet am now bound up to perform after my deliverance Vers 16. O most gracious Lord how am I obliged to Thee by all the bonds that any ingagement can lay upon me No Servant bought with a price or born in a Man's house can be more closely bound to him than I am bound to Thee who hast rescued me by so great a deliverance from so great a danger Vers 17 18 19. What remains now but that I should return to Thee the humblest offrings of praise and prayer and spend my whole life as a vow'd oblation to thy service rendring Thee all possible praise in the publick Assembly and in the most solemn manner saying Blessed be the name of the Lord or Glory be to the Father and to the Son and to the Holy Ghost As it was in the begining is now and ever shall be World without end Amen Vid. Dr. Hammond Or this Psalm 127. Note This or the former is left to the prudence and discretion of the Minister but the Church in both hath made so good a choice that the Minister in either cannot make an ill one Paraphrase This Psalm was composed by Solomon as a Compendium of his Ecclesiastes wherein is set down the vanity of worldly sollicitude without God's blessing as in all things else so in that of Children the greatest blessing of life Vers 1. There is no way in the World to attain any secular wealth or safety save only from the blessing of God the author and dispenser of all good things The building up of Houses and Families of gathering Riches and begetting Children to inherit them is not to be imputed to Man's sollicitude but is wholly imputable to God's blessing Unless God by his special protection guard a City all the guards of Men can do but little to the securing or preserving of it and unless God build up a Family all the industry of Men will not be successful to it Vers 2. 'T is to little purpose for Men to deny Nature that rest which God hath indulged to her to moil incessantly and to debar themselves the enjoyment of worldly comforts thinking by this means to inrich their Posterity for they who trust and depend upon their own anxious and sollicitous indeavours are generally frustrated and disappointed in their aims and ends whereas they who take God's blessing along with them thrive insensibly and become prosperous though they never loose any sleep in the pursuit of it Vers 3. And for Children that 's a particular blessing of God's from whom all increase comes and he gives them as he pleases and sees good as a present reward to the piety and other virtues of Men. Vers 4. And of all blessings this of a numerous Progeny is the greatest every Child being an addition of strength and safety to the Father Children of Youth are as arrows in the hand of a mighty Man and defend the House from Hostil Invasions as well as Weapons can Vers 5. As the Military Man guards himself with Weapons Arrows and Darts having them in a full quiver all in a readiness and prepared so the Master of a Family is fortified from Hostile Invasions and all other insolencies and molestations by the multitude and strength of his numerous Children who are in a readiness to back and defend him at all turns from injuries of any kind which the open violence or more secret fraud of Men can design against him either in the Field or in any Court of Judicature Vid. Dr. Hammond Therefore for other blessings and for these amongst the rest Glory be to the Father and to the Son and to the Holy Ghost c. Note Two more excellent Psalms could not have been selected out of the whole Book of Psalms for this Office which though not Penn'd for this particular occasion yet are most admirably fitted to it and most seasonably applied and no Church in the World is more happy for her Verba Opportuna as our Church of England is Then the Priest shall say Let us Pray Note This is like the Prophet David â—s invitatory Psal 95.1 and is frequently used in other Offices of the Service Book especially before the Lord's Prayer to shew what requests we desire more particularly to summe up in that Prayer at that time For this reason is this clause inserted into the Absolution at the begining of Morning Prayer Wherefore let us bâ—seech Him to grant us true repentance and his holy Spirit c. The meaning is that we are incited more particularly to pray for the grace of repentance and the gifts of the Spirit in the Lord's Prayer immediately following which Prayer was undoubtedly indicted by our Saviour for such a purpose or else it is set before these Three Versicles Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us which antiquity called the lesser Litany and were of very early admission into the service of the Church Clemens lib. 8. c. 5. c. 6. And fitly are they placed before â—â—e Lord's Prayer because expedient it is we implore God's mercy before we resort to him in Prayer Durand rational lib. 4. c. 12. It is an address to the blessed Trinity whereby