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
us and our enjoyments yet then we are uncertain who shall enjoy the benefit of our labours whether our selves our Heirs or our Enemies Vers 7. There is nothing therefore in this Life that is worth the patience of our expectance or the solicitude of losing what we have acquired There is only one thing which is the matter of a sober Man's ambition and that is to be in favour with Thee O God and to glorify thee in what ever condition thy mercy shall chose for us Vers 8. Therefore I desire thee to pardon my many sins by thy grace and to free me from those punishments which are due to them by thy mercy and let not wicked men thy enemies and mine prosper in their wickedness least they triumph over me and piety and reproach my dependance on Thee as the greatest folly for this will turn to the dishonour of thee and thy service Vers 9. What is hitherto befallen me I take patiently without either murmuring or repining for I know it comes from thee whose disposals are most wise and be it never so sharp I am sure it is less than I have deserved Vers 10. Yet let it be thy pleasure now to set a period to my calamities that I be not utterly destroyed by them Vers 11. 'T is most certain that when Thou by our sins art justly provoked the very with-drawing thy favour doth insensibly blast and consume us every way in our health and wealth and beauty and whatever is most precious to us so very a truth it is that we Men and all that we have are meer nothing Vers 12. O Lord be pleased to hear this sad request which I now pour out before thee that seeing my time and all Mens is so short and transitory in this World Vers 13. Thou wouldst give me a little space of relaxation from my present pressures and calamities that so I may devoutly serve and glorify Thee some space of time longer here on Earth before I depart hence to the Grave and Land of Forgetfulness never more to return into this frail and brittle life to be seen and looked upon by any mortal Eys Vid. Dr. Hammond Paraphrase Note This Psalm or Prayer was either composed by Moses that eminent Prophet of God who in Gods stead governed the People of Israel and conducted them out of Aegypt or else by some other as in his Person for it reflects on those times wherein Moses lived when the children of Israel were many Years afflicted in the Wilderness and great Multitudes of them untimely cut off for their provocations it sets before us the afflictions and shortness of life together with a Prayer for the return of mercy Psal 90. Vers 1. Blessed Lord God we have never had any Helper refuge or place of protection to flie unto for aid and relief from time to time but Thee only Thou hast hitherto been our only defence and safeguard do not now forsake us and destroy us utterly Vers 2. Before any part of this World was formed by Thee or the Earth by thy wise disposal brought forth the Mountains thou hadst an incomprehensible power and beeing within thy self by which power this World wherein we now live was at first created yet thou remainedst immutably the same before it had beginning and so shalt do when it shall have ending O let thy afflicted Creatures at this time receive the benefits of this thy Holy Power and Mercy Vers 3. Thou art the great and most just Disposer of all events when thy Creatures fall off and make defection from thee it is just with thee to punish them for their sins and to return them back to the Earth from whence by thy Creative Power they were at first produced This was the Sentence passed upon Adam and according to the same art thou now pleased to deal with many of us Vers 4. And though some in the old World who were great Offenders were permitted to live neer a Thousand Years yet what is that compared with thy Infinity a Thousand Years considered in thy duration are but as a drop spilt and lost in the Ocean It is but as a day past and gone or but the sixth part of it the space of some hours in the night which is insensibly past over in sleep Vers 5. As for us Men we are frail and short-liv'd our whole Age is quickly at an end by the course of Nature but when thy wrath breaks forth upon us then death comes as a torrent and sweeps us away in the midst of our strength our life is then but as a dream when one awakes out of sleep a phansie at first and that soon vanish'd whilst we live we do but seem to live death comes and the phansy of life vanisheth Vers 6. Our condition is no more stable and durable than that of the flower or grass of the Field which when it flourisheth most is subject to soon fading and withering but if the Sickle come the emblem of thy judgments upon sinners then it falls in the prime of its verdure and so do we flourish in the morning fade and loose our beauty moisture life and all ere it be night Vers 7. For by reason of our sins thou art provoked to cut us off in the prime and most flourishing part of our Age. Vers 8. Our open and crying sins thou thinkest fit thus to punish with excision and besides there are many secret sins unknown to Men but not unknown to Thee which also provoke thy wrath and call forth thy vengeance against us such are our Apostasies turnings back dislike of thy Methods in the guiding and governing of us preferring the satisfaction of our own lusts before an obediential submission to thy Commands and for such sins as these are we swept away and consumed in a visible formidable manner Vers 9. By reason of our provocations thy displeasure is gone out against us so that our Years are suddenly cut off sooner then one can speak and that is as soon as one can think like the Spider we weave such Webs as the next Broom sweeps away our Age is spent in fruitless labours which presently come to nothing Vers 10. Thy Oath being gone out to cut short our time here for our impieties multitudes of us die before we can advance to more than the seventieth Year of our Age few live up to eighty and they who live beyond it have little joy in their life being combred with weakness weariness and diseases so that our Age is nothing in respect of true duration it being but a thought or breath Vers 11. Whilst thus we are daily cut off the great unhappiness of it is that no Man is careful to lay to heart these terrible effects of God's wrath upon us no Man is so far instructed by what he sees daily befall others as to be sensible of his own danger and the shortness of his life so as to live well whilst he is permitted to live Vers 12. But O
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
ancient custom after Burial to go to the holy Communion unless the Office were performed after Noon for then if Men were not fasting it was done only with Prayers Concil Carthag 3. Can. 29. Vid. Doctor Sparrow Rational pag. 355. and the Book of Canons and Constitutions Ecclesiastical set forth by him 4. Funeral Doles were an ancient custom Chrysost Homil. 32. in Matth. But as concerning them the right use and the abuse Vid. Haman L'estrange in his alliance of Divine Offices in his account given of the Burial Office 5. The custom of Funeral Sermons and Orations may seem to be first derived from the Jews and Heathens For it was a custom amongst the Heathens Laudare defunctum pro rostris Sueton. Jul. Caesar c. 6. And touching the Jews we find it practised by King David 2 Sam. 1. And from both Christians may have derived this custome making it serve for these purposes 1. To make those who are alive more careful how they live when they know their departure shall not be folded up in silence 2. To confirm Mens hopes against the time of their own dissolution and to mind them 1. Of their timely preparation for death 2. Of their estate after death 3. Of the Resurrection but chiefly of the Quatuor Novissima Death Judgment Heaven Hell that so all may bring us if possible to holy living which is the surest preparation to happy dying that by every such occasion we may learn something to better us in our spiritual estate and not only wish with Balaam to die the death of the righteous but according to the Apostles advice strive to live their lives treading so near as we can in the steps of their most holy faith considering the end of their conversation Heb. 13.7 For my part I cannot speak much in the commendation of this among some overmuch magnified custom only it is a good help to mend the Ministers maintenance where it is as it is in too many places very scandalously small I hope those who are now in place to do it will consider of it and by their prudent care enlarge the too penurious proportions for if this course was taken I am very confident it would give abundant satisfaction to the People and undoubtedly be a great incouragement to the inferiour Ministry to lay aside their Placentia and to preach that doctrin which may be less pleasing but more profitable when they receive any assurance from an established Law that their maintenance is legally due and not altogether depending upon the courtesie and uncertain benevolence of the People But indeed in Funeral Sermons there hath been observed too much of the mode and gallantry too much of applause and flattery too much of popularity and vanity Encomiums and Elogies have been given where none due The vile Person hath been called liberal and the Churl bountiful Isay 32.5 By some Parasitical Preachers an absurdity better befitting the Stage than the Pulpit yet neither place well for both Comoedia and Concio should be Vitae Speculum Now in regard Funeral Sermons are so much in fashion indeed preaching for the most part is now but fashionable as it was in Ezekiel's time Chap. 33. Vers 30 31 32 33. Therefore I shall conclude this Treatise with a short Sermon The TEXT Heb. 9.27 And as it is appointed unto Men once to die but after this the Judgment The INTRODUCTION FUneral Sermons are ordinary Discourses made over the dead but intended for the benefit of the living and Funeral Offices that is set forms of Burial to be read over the dead at the Grave have the like holy end design in them Both are to mind us of the last things which we cannot escape and yet are willing to forget till such like ocular demonstrations as these bring them fresh to our remembrance Death Judgment Heaven and Hell He that would make these four his Vade mecum and seriously consider of them all his life time would rarely do amiss Were these as carefully laid up in our hearts as they are customarily by preaching poured into our ears certainly they would have a more reforming influence upon our lives than most what they have How should we be less proud and more humble How should we loath sin and love sanctity How should we prize Heaven and set all below Heaven at nought How evenly should we carry our selves betwixt both the Tables of Piety and Justice of holiness and charity towards God and our Neighbour Superiors Inferiours Equals How careful should we be not to omit any duty How fearful should we be to commit any sin How piously should we live as to God-ward how righteously as to Man-ward how soberly as to our selvs did we seriously resolve to practise what we hear as we customarily come upon such like occasions to hear what we should practise or would we but carry away the Text when perhaps much of the Sermon like the good Seed in the Gospel may be catched up by the Birds of the Air wandring thoughts or choaked by thorns the cares of the World yet did we but carry this Text home with us and seriously meditate upon it when we come at home it might with God's blessing do a great part of the work every Sermon should be designed for and that is not to make us wiser but to make us better not to inform our Judgments but to reform our lives and to settle us upon such a bottom as not to dare to live in that state of life wherein I am sure we should not willingly dare to die a state of sin a state of impenitency a state of hardness of heart Certainly no Man willingly would have death find him in such a state as this especially considering that death is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last of the last things but only passeth us over to something still beyond it either to eternal bliss if we live in God's fear and die in God's favour or to a miserable eternity if we live and die otherwise For as it is appointed c. The meaning of the words is so obvious that they need no explication Desiderant potius pium auditorem quam curiosum expositorem They require rather a conscientious application than an explication of curiosity The words are plain It is the condition of all Men to die and to die but once and then to be judged to all Eternity Here 's enough for explication any one may see into the meaning of the Text who will not be wilfully blind I but now for the application if this be the state if this be the condition of all Men first to be under the arrest of death and then to be arraigned at the Bar Luk. 24.32 and brought before the Judge will not this make our hearts burn within us warm our affections and beget in us a zeal to godly living more than ordinary Nay will not this prick us at the heart as
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
out in my Scriptural citations upon the absolution at the beginning of the Service-Book and I love not Actum agere Rubrick Then the People shall say this that followeth after the Minister Turn Thou us O good Lord. Note Here the People as Persons very deeply sensible of their sins and nearly concern'd to beg paâ—don and ask forgiveness are incited to do it after the Minister with unanimous hearts united affections and the highest fervency of devotion in such form of words as is not only consonant with but almost Verbatim taken out of the Scriptures Hos 14.2 Joel 2.17 Joel 2.12 13. Nehem. 1.4 5 c. Rubrick Then the Minister alone shall say The Lord bless us and keep us c. Note This form of blessing is grounded upon Numb 6.23 24 25 26 27. It is pronounced by the Minister as being an Act of Authority Heb. 7.7 Highly esteem'd in the Primitive times and none durst go out of the Church till they had received it Concil Agath Can. 31. Ann. Dom. 472. Concil Orlean 3. Can. 22. The People kneeled to receive it Chrysost Liturg. The Jewes received it after the same manner Eccles 50.23 As God blessed by the Priests then Numb 6.22 23. So we have the promise of his assistance and ratifying the Priests blessing which they are to pronounce with authority under the Gospel Matth. 10.13 Luke 10.5 Where by peace resting upon the party capable and by Blessing returning to the Minister where the House resists and hinders the blessing we may note that there is a vertue goes out from the Minister together with the blessing POST-SCRIPT Reader FOr the removing of all scruples and to give satisfaction to some religious Persons who are perhaps of a different perswasion and whose Consciences may be so tender as to take offence where none is given I have here joyned by way of an Appendix a Paraphrase upon some places of Scripture sorted out for that purpose For truly I would have such Persons dealt with in the most tender and gentle way that can be imaginable I would have the Mote so discreetly pull'd out of their Eye as not to pull out Eye and all but done with so gentle a hand as not to forget the tenderness of an Eye and the nearness of Brethren we should make Christs President our pattern who would not break the bruised Reed nor quench the smoaking Flax. Rom. chap. 14th Vers 1. For the preserving of Christian charity among all who profess themselves to be Christians take these following Directions There are great dissensions and divisions gotten in already amongst us by reason of some different perswasions about some things in their own nature indifferent however all are not so perswaded these have caused animosities sidings and separations amongst us so that the communion and peace of the Church the most precious thing to be preserved is more than likely to be broken Therefore to make up this breach that it prove not incurable by continuance I make this seasonable application and first I admonish those who do not think themselves obliged to the use of those indifferent things not to reject others who think themselves bound up in Conscience to their observance but to receive them to their communion and not to quarrel with other Mens resolutions and perswasions as to such things but to direct their own lives by what in conscience they are perswaded is lawful or unlawful about such matters in case the things indifferent in their nature are left also indifferent in their use Vers 2. For he who is sufficiently instructed in his Christian liberty makes use of his Christian liberty and makes no scruple at all about such things neither doth he place any religion in them further then to express his obedience to lawful Superiors which is not the least part of Christian Religion whereas he who is weak and not sufficiently instructed in the nature of the liberty allow'd him by Christ so long as he remains in that errour reckons of such things as unclean in themselves and not to be conformed to Vers 3. But let not him who discerns his Christian liberty in such matters despise him who is scrupulous and erroneous neither let the scrupulous and erroneous reject and cast out of his communion those who are better instructed in the nature of their Christian liberty seeing God hath admitted them into his Church and received them as Servants into his Family Vers 4. And what commission can any pretend to judg the Servants of God received and owned by him or to exclude them out of the Church touching such matters seeing they must stand or fall be cleared or condemned by God's Sentence and not Man's God is able to clear them if he will and he certainly will having received them into his Family and given them this liberty Vers 5. Some Judaizing Christians observe the Sabbaths and other Rites appointed by Moses others who know their liberty make not that difference of times and things which Moses Law requires in such things Let every Man act by his own Conscience and not by another Mans what he is verily perswaded he ought to do and let not the unity and peace of the Church be broken for such matters Vers 6. 7. He who makes a difference betwixt days as they were differenc'd by Moses Law this is nothing to our Christian Festivals observed upon another account thinks it is God's will he should do so and he who doth not make that difference thinks it is God's pleasure now under Christ that he should not make it So is it for Meats as well as for Days some who understand not their liberty make a difference from the supposed obligation of Moses Law others who are very well instructed in their Christian liberty make no difference as from Moses Law however from Christian Laws a difference may be made as to the use but not as to the nature of Meats and Days which Christian-Laws Christians who rightly understand their Christian liberty will cheerfully obey certainly when both sides do what they do meerly out of conscience and to do a thing pleasing to God this is well done for no Man is to do what himself likes best but what he thinks to God is most acceptable Vers 8. For our life and death are very inconsiderable but as by them we may serve God so ought we to do it in all other things Vers 9. This being the great end of Christ's death Suffring and Resurrection that he should have power over us all and command and give what liberty he pleaseth but further then he gives we may not take nor pretend to such a Christian liberty as unavoidably destroys Christian duty Vers 10. But why do we condemn our fellow Christians or exclude them from our Communion Why do we vilifie set them at naught or judg them so long as they only use and do not abuse their Christian liberty in conforming to the use of some things which not the
as being to sit in a more eminent place in the Congregation to pay her thanks to God for her safe deliverance from so great a danger which Veil may not only mind her of her subjection but teach her also to make reflexion upon that first sin wherein the Woman was the first which brought the Sex first under subjection and withall subjected them to the great danger of Child-birth Indeed some superstitious Persons who are apt to create fears to themselves where there is no ground of fear which is the right meaning of superstition taken in a bad sense scruple more at this Vestment than at the committing of a gross sin and where-ever this Veil is used I verily believe it may be to convince these pittiful Christians of their gross ignorance who scruple so at every indifferent thing that they do not only destroy all Christian duty but all Christian liberty too which they so much contend for I do not read it injoyned by any Ecclesiastical Canon nor by any injunction of the Church only it is a civil custom and fashion of the Country and hath no more offence in it than the wearing of new Gloves at Marriages or blacks at Funerals Dr. Whitgift Defence of his Answer to the Admonition Fol. 537. 3. Note The Woman is to kneel in a convenient place For kneeling I suppose no just exception can be taken out against that for it hath ever been the manner in Christ's Church Note 1. Book of Edward VI. unto the Quire Door whether we offer to God or receive ought offered from him in this wise to do it Vid. Bishop Andrews Serm. on Phil. 2.8 9 10 11. Now the Woman at this time hath a peculiar offring of praise and thanksgiving to offer up to God for her deliverance and therefore it is fit she do it in most decent and humble manner But as to the convenient place we must take our directions from custom and the Ordinary however in case it be more within the publick view and the publick hearing than any other place the Chancel and as neer to the Communion Table as may be approached the Woman not pressing or presuming within the Rail which is a place peculiar to the Priest only is the fittest place and hath ever been so accounted in the Churches practise For that is indeed properly the Sacrarium where Oblations were wont to be made They who brought any gift were to bring it unto the Altar or to the Holy Table which in Ignatius is frequently termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Altar According to that of our Saviour If thou bring thy gift to the Altar Mat. 5.23 which is clearly a Christian injunction implying when we bring any special gift to God for any special mercy received thither we must bring it It was the usual place whither all oblations donations and gifts devoted to God and the maintenance of his Service were brought Vid. Capital Caroli Magni Wormatiae lib. 6. c. 285. And then the Priest shall say unto Her For as much as it hath pleased Almighty God of his goodness to give you safe deliverance and hath preserved you in the great danger of Child-birth you shall therefore give hearty thanks unto God and say Rubrick Then shall the Priest say this Psalm Note 1. In the former Liturgy this Preface For as much as it hath pleased c. was left arbitrary to the Priest these words or such like as the case shall require but since our Reformers very prudently noting of how dangerous a consequence it is to leave things arbitrary in publick Offices especially when some extravagant Ministers took occasion thereby to depart clearly from the sense sometimes as well as from the words and assumed such a liberty as did exceed the due bounds of modesty and sobriety therefore to avoid all such extravagancies for the future have tied up the Ministers to use these very words which words are to be applied to the Woman who is to return her thanks and that she may discharge this duty of thankfulness with the more fervency and devotion she is in few words put in mind 1. Of the greatness of her danger 2. Of God's goodness to her in her deliverance Note 2. The Minister is to go before the Woman I suppose in the reading of the Psalm and she to make her Response of every Verse after him for in the Preface she is to say as well as the Priest is to say in the Rubrick The usual Psalm both in the Scotch Liturgy and our former Liturgy was Psalm 121. which was a Psalm not abused but very appositly applied in regard the Contents of it are expresly thus That the faithful ought only to look for help from God But in regard some Persons have made their exceptions against it by reason of some passages in the Psalm which were not plain enough to their capacities in their literal meaning therefore our late Reformers being willing to give satisfaction to all truly tender Consciences have laid that Psalm aside and made choice of two other less liable to exception for to supply that defect Psal 116. This Psalm is a grateful acknowledgment of God's seasonable deliverances and gracious returns to the prayers of his afflicted distressed Servant which are to be answered with vows of new obedience and intire affiance in God This Psalm indeed was not Penn'd for such a particular occasion as this but yet it is thought seasonable at this time to be used and may very fitly be applied to this occasion Paraphrase Vers 1. I desired of the Lord in whom I reposed my chief and only confidence that he would be pleased to hear my prayer and in his good time consider my distress and send me a seasonable and gracious deliverance Vers 2. Now seeing he hath thus graciously heard my request and bestowed upon me the mercy which I prayed for I shall when ever my calamities approach me or seize upon me apply my self by my prayers chiefly and solely to God and however I neglect not any other lawful means yet will I make him my chief trust and dependance Vers 3. My dangers indeed which by the strength and goodness of my God I have escaped were very great menacing death Vers 4. And when I had small or no hopes of rescue left me from any humane means I made my address to God's over-ruling help and providence I humbly and fervently besought him in my Prayers that he would send me a seasonable deliverance Vers 5. For certainly thought I be my dangers what they will yet I have a merciful and faithful God in whom I trust who will make good his promise of mercy to all who depend upon his promises and faithfully by prayer solicite him for performance Vers 6. It is his proper attribute to be the supporter of the weak and the reliever of those who are in distress and accordingly hath he dealt with me in my greatest destitution Vers 7. And now being thus rescued
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