of Angels and Deuils night and day fighting for vs and round about vs we would become more carefull how wee grieued those good Spirits who attend vs for our safety to the reioycing of them that seeke our destruction By S. Michael who was Prince of the good Angels and termed by S Iude an Arch-Angell some vnderstand Iesus Christ For hee is indeed the principall Messenger or Angell of our saluation and the chiefe of the Princes as holy Daniel called him yea to him alone this Name Michael which signifieth who is like God doth most properly appertaine seeing he onely is the perfect image of his Father Song 76. Sing this as the 44. Song TO praise oh GOD and honour thee For all thy glorious Triumphs wonne Assembled here this Day are we And to declare thy Fauours done Thou took'st that great Arch-Angels part With whom in Heau'n the Dragon fought And that good Armies Friend thou wert That cast Him and his Angels out 2 Whereby we now in safety are Our dangers all secured from For to encrease thy glory here Thy Kingdome with great power is come And we need stand in dread no more Of that enraged Fiends despight Who in thy presence heretofore Accused vs both day and night 3 In honour of thy blessed Name This Hymne of thanks wee therefore sing And to thine euerlasting fame Through Heauâ—n thine endlesse praise shall ring We praise thee for thy proper might And LORD for all those Angels to Who in thy Battels came to fight Or haue beene sent thy will to do 4 For many of that glorious Troope To bring vs Messages from Thee From Heau'n vouchsafed haue to stoope And clad in humane shape to be Yea we beleeue they watch and ward About our persons euermore From euill Spiritâ— vs to guard And we returne thee praise therefore S. Luke THis Day we memorize the benefit the Church receiued by the blessed Euangelist S. Luke a Physitian both for soule and body and the first Ecclesiasticall Historiographer For he was Authour not onely of that Gospell which beareth his Name but also of that Booke called the Acts of the Apostles and an Eye-witnesse of most part of that which hee hath written remaining a constant companion of S. Paul in his tribulations Worthily therefore ought we to honour him with a Christian memoriall and praise God for the grace vouchsafed vs by his meanes Song 77. Sing this as the 44. Song IF those Physitians honour'd be That doe the bodies health procure Then worthy double praise is He Who can both soule and body cure In life time both wayes Luke exceld And those Receipts hath also left Which many soule-sicke Patients heald Since from the world he was bereft 2 And to his honour this beside A blessed Witnesse hath declar'd That constant he did still abide When others from the Truth were scar'd For which the glory LORD be thine For of thy grace those gifts had he And thou his Actions did'st encline Our profit and his good to be 3 By his example therefore LORD Uphold vs that we fall not from The true profession of thy Word Nor by this world be ouercome And let his wholesome doctrine heale That leprous sicknesse of the soule Which more and more would on her steale And make her languish and growe foule Simon and Iude Apostles THis Day is dedicated to the praise of God and the pious memory of the two blessed Apostles of Iesus Christ Simon called Zelotes or the Cananite and Iude the brother of Iames. And in this solemnity we are among other things principally put in mind of that loue which Christ commandeth to be continued among vs and of that heed we ought to haue vnto our abiding in that state of grace whereunto God hath called vs as appeareth in the Epistle and Gospell appointed for the day Song 78. Sing this as the 3. Song NO outward marke we haue to know Who thine oh Christ may be Untill a Christian Loue doth show Who appertaines to Thee For knowledge may be reach'd vnto And formall Iustice gain'd But till each other loue we do Both Faith and Workes are faign'd 2 Louâ— is the summe of those commands Which thou with thine dost leaue And for a marke on them it stands Which neuer can deceaue For when our knowledge Folly turnes When Showes no show retaine And Zeale it selfe to nothing burnes Then Loue shall still remaine 3 By this were thy Apostles knit And ioyned so in one Their True-loue-knot could neuer yet Be broken nor vndone Oh let vs Lâ—RD receiued be Into that sacred knot And One become with them and thee That sinne vndoe vs not 4 Yea lest when we thy grace possesse We fall againe away Or turne it into wantonnesse Assist thou vs we pray And that we may the better finde What heed there should be learn'd Let vs the fall of Angels minde As blessed Iude hath warn'd All-Saints day THis Day the Church hath appointed that to the praise of God and our comfort we should commemorate that excellent Mystery of the Communion of Saints which is one of the twelue Articles of Christian beleefe And that considering how admirably the diuine wisedome hath knit all his elect into one body for their more perfect enioying both of his loue and the loue of one another wee might heâ—e receiue a taste of the pleasure we shall haue in the full fruition of that felicity and be stirred vp also to such mutuall loue and vnity as ought to be betwixt vs in this life This is the last Saints day in the Ecclesiastâ—ck Circuite of the yeare generally obseruable by the auncient ordinance of the Church And it seemeth to haue a mystery in it shewing that when the Circle of tyme is come about we shall in one euerlasting holy-day honor that blessed Communion and mysticall Body which shall be made perfect when all those whom we haue memorized apart are vnited into One that is when the Father the Sonne the Holy Ghost the Angels and all the holy Elect of God shall be incorporated together into a ioyfull vnspeakable and inseparable Vnion in the Kingdome of Heauen which the Almighty hasten Amen Song 79. Sing this as the 9. Song NO Blisse can so contenting proue As vniuersall Loue to gaine Could we with full requiting Loue All mens affections entertaine But such a Loue the heart of man Nor well-containe nor merit can 2 For though to all we might be deare Which cannot in this life befall We discontented should appeare Because we had not hearts for all That we might all men loue as we Beloued would of all men be 3 For Loue in louing ioyes as much As Loâ—e for louing to obtaine Yea â—oue vnfaign'd is likewise such It cannot part it selfe in twaine The Riuals friendship soone is gone And Loue diuided loueth none 4 Which causeth that with Passions pain'd So many men on earth we see And had not GOD a meanes ordain'd This discontent in Heauâ—n would be For all
ayre And stronger they then Lyons were 4 Weepe Isrel's daughters weepe for Saul Who you with skarlet hath arayd Who clothed you with Pleasures all And on your garments gold hath layd How comes it he that mighty was The foyle in battell doth sustaine Thou Ionathan oh thou alas Upon thy Places-high wert slaine 5 And much distressed is my heart My brother Ionathan for thee My very deare-delight thou wert And wondrous was thy loue to me So wondrous it surpassed farre The loue of women eu'ry way Oh how the Mighty fallen are How warlike Instruments decay Dauids Thankesgiuing 1. Chro. 29.10 KIng Dauid hauing by perswasions and his ownâ— liberall example stirred vp the people to a bouâ—tifull Beneuolence toward the building of Gods house praysed him for that willing and cheereful free-offrinâ— And in this Thanksgiuing we obserue this method Firâ—â— he acknowledgeth Gods Blessednesse Greatnesse Powâ—â— Glory Victory Maiestie Bountie with the like and coâ—fesseth in generall that Honour Riches Strength wiâ—â— all other good things are at the Almighties disposing Secondly he therefore prayseth the Lord and acknowledgeth also that his and the peoples willingnesse 〈◊〉 giue came not of themselues but was Gods owâ—â— proper gift as well as that which they had giuen Laâ—â—ly He prayeth for the continuance of Gods blessinâ— both vpon their purposes and endeauours and thâ—â— their Beneuolence may be disposed to that End for whicâ— it was giuen This Song may be very properly vsed whensoeuer among vs there hath beene any free anâ— liberall contributions to good and pious Ends. Anâ— to fit the same the better to such purposes the Personâ— and some few circumstances are a little changed 〈◊〉 this Translation Song 6. Sing this as the fifth Song OH LORD our euerlasting GOD Blisse Greatnesse Power Praise is thine With thee haue Conquests their abode And glorious Maiestie diuine All things that earth and heau'n afford Thou at thine owne disposing hast To thee belongs the Kingdome LORD And thou for head or'e all art placâ—t 2 Thou wealth and Honour dost command To thee made subiect all things be Both strength and power are in thine hand To be dispos'd as pleaseth thee And now to thee our God therefore A Song of thankfulnesse we frame That what we owe we may restore And glorifie thy glorious Name 3 But what or who are we alas That we in giuing are so free Thine own before our Offring'was And all we haue we haue from thee For we are Ghuests and Strangers here As were our Fathers in thy sight Our dayes but shadow-like appeare And suddenly they take their flight 4 This offring LORD our GOD which thus We for thy Name sake haue bestowne Deriued was from thee to vs And that we giue is all thine owne Oh GOD thou proou'st the heart we know And dost affect vprightnesse there With gladnesse therefore we bestow What we haue freely offerd here 5 Still thus Oh LORD our GOD incline Their meanings who thy people be And euer let the hearts of thine Be thus prepared vnto Thee Yea giue vs perfit hearts we pray That we thy pâ—ecepts erre not from And grant our Contribution may An honour to thy Name become The Prayer of Nehemiah Nehem. 1.5 NEhemiah determining as the story sheweth to moue Artaxerxes for the repaire of the Citie and house of the Lord first made this prayer Wherein hauing acknowledged the Maiestie Iustice and Mercy of God he confesseth the haynousnesâ—e of his and his peoples sinnes desireth forgiuenesse entreateth for the peoples deliuerance from captiuitie and requesteth hâ— may find fauour in the sight of the King his Master Now we who by regeneration are the sonnes of Israel and such as in a spirituall sence may be said also to be dispersed among the heathen as often â—s we are carried captiue by the heathenish conâ—upiscences and vanities of the worâ—d euen we may in a litterall sence make vse of this excellent forme of confession before our seuerall Petitions And doubtlesâ—e a faithfull vsing oâ— these the Holy Ghosts owâ—e words with remembrance of the hâ—ppie successe they herâ—tofore had will much strengthen and encrease the hope confidence and comfort of him that prayeth Who changing the two last lines onely may appropriate it to any necâ—ssity For example if it be to be sung before labour concludâ— it thus And be thou pleas'd O LORD to blesse Our Labours with a good successe If before a iourney thus And LORD all dangers keepe vs fâ—om Both goâ—â—g foorth and comming home If before a battel thus And be thou pleased in the fight To make vs victors by thy might If in the time of famine thus And LORD vouchsafe thou in this need Our soules and bodies both to feed If before a Sermon c. thus And grant that we LORD in thy feare May to our profit speake and heare And the like as occasion requires Song 7. Sing this as the 9. Song LORD GOD of Heau'n who onely art The mighty God and full of feare Who neuer promise breaker wert But euer shewing mercy there Where men affection beare to thee And of thy Lawes obseruers be 2 Giue eare and ope thine eyes I pray That heard thy seruanâ—s suit may be Made in thy presence night and day For Israels Seed that serueth thee For Israels seed who I confesse Against thee grieuously transgresse 3 I and my Fathers house did sinne Corrupted all our actions bee And disrespectiue we haue bin Of Statutes Iudgements and Decree Of those which to retaine so fast Thy seruant Moses charg'd thou hast 4 Oh yet remember thou I pray These words which thou didst heretofore Unto thy seruant Moses say If ere saidst thou they vexe me more I will disperse them eu'ry where Among the Nations here and there 5 But if to me they shall conuert To doe those things my Law containe Though spread to Heau'ns extreamest part I would collect them thence againe And bring them there to make repose Where I to place my Name haue chose 6 Now these thy People are of right Thy seruants who to thee belong Whom thou hast purchas'd by thy Might And by thine Arme exceeding strong Oh! let thine eare Lord I thee pray Attentiue be to what I say 7 The prayer of thy seruant heare Oh heare thy seruants when they pray Who willing are thy Name to feare Thy seruant prosper thou to day And be thou pleas'd to grant that he May fauour'd in thy presence be The Song of King Lemuel Prou 31.10 THis Song is Alphabeticall in the originall It containeth an admirable description of a good Wife And these three things are here principally considerable the aduantage her Husband receiueth by her the commendable vertues she hath in her selfe And the reward thâ—â— followes her Her Husbands aduantages are these A quiet heartfree from iealousie or distrust of her a ricâ— estate without oppressing others and place of honoâ—â— in the Common-wealth Her vertues are Industry Prâ—uidence Chearefulnesse Courage and Vnweariednesse
And feed thy tender Kidlings there 7 My Loue thou art of greater force Then Pharaoh's troupes of Chaâ—ret-horâ—e Thy cheekes and necke made louely be With rowes of stone and many a chaine And we gold-borders will ordaine Beset with siluer studs for thee The second Canticle THis Song seemeth to set forth the mysterie of Christ his Incarnation whereby the Churches first Petition mentioned in the former Canticle is accomplished And herein these particulars appeare to be mystically expressed His Birth and repose betweene the two Testaments with his sweet and sanctifying operations Secondly the Churches acknowledgment of her Redeemers beauty innocency and delightfulnesse with how pleasant and incorruptible an habitation is prepared for those Louers and what excellent priuiledges she hath by his fauour Thirdly Christ and his Church doe as two Louers interchangeably preferre one another before all others by way of comparison Fourthly the Spouses spirituall loue-sicke passions are expressed And lastly shee hauing declared how shee is enclosed in his embraces there is warning giuen that their sweet vnion be not disturbed This Canticle may be properly sung vpon the Feast of Christs Natiâ—ity or at any other time wee hauing first prepared our selues by a fruitfull meditating the particular mysteries of the Song Song 10. Sing this as the ninth Song WHile that the King was at repast My Spikenard his perfumings cast And twixt my breasts repos'd my Deare My Loue who is as sweet to me As Myrrhâ— or Camphire bundâ—es be Which at Engaddi Uineyards are 2 Loe thou art faire loe thou my Loue Art faire and eyed like the Doue Thou faire and pleasant art my Deare And loe our Bed with flowers is strow'd Our House is beamâ—d with Cedar-wood And of the Firre our Rafters are 3 I am the Rose that Sharon yeelds The Rose and Lilly of the fields And flower of all the Dales below My Loue among the Daughters showes As when a sweet and beauteous Rose Amid her bush of thornes doth grow 4 Among the Sonnes such is my Deare As doth an Apple-tree appeare Within a shrubby Forrest plac't I sate me downn beneath his shade Whereto a great desire I had And sweet his fruit was to my tast 5 Me to his banquet-house he bare Eu'n where his wine-prouisions are And there his Loue my banner was With Flagons me from fainting stay With Apples comfort me I pray For I am sicke of Loue alas 6 My head with his left hand he stayd His right-hand ouer me he layd And by the Harts and Roes said he You Daughters of Ierusalem Stirre not for you I charge by them Nor wake my Loue till pleas'd she be The third Canticle BY contemplating this Canticle we may be mystically informed of Christs calling his Church in the Apostles and of her estate in the beginning of Christianity when he went from place to place as a Hynde ouer the Mountaines to further the worke of our Redemption wooing his Disciples and in them his Church to follow him by shewing his Diuinity a little and a little as it were through the Grate and from behinde the Wall of his Humanity Moreouer the spring-like season of the Gospell after the cloudy and winter-like time vnder the Law is here set forth And then the Church hauing petitioned that the Curtaines of the Ceremoniall Law might be so drawne away as that she may both heare and see her Beloued in his vnuailed perfections she requesteth also that the sly enimies of his Vineyard may be destroyed She reioyceth likewise in their mutuall loues and prayeth him that whilst the day of Grace lasteth she may on all occasions enioy his speedy Consolations Lastly the Church confesseth how blindly she sought Christ during the Night of the Law how diligently and through what afflictions she searched after him how at length she found him where also with what affections she entertayned him And so concludes as in the former Canticle It ought therefore to be sung with Reuerence and consideration of the Mysteries therein contained Song XI Sing this as the fift Song I Heare my Loue and him I see Come leaping by the Mountaines there Loe o're the Hillockes trippeth He And Roe or Stag-like doth appeare Lâ—e from behind the wall he pries Now at the window-grate is he Now speakes my Deare and saies arise My Loue my Faire and come with me 2 Loe Winter's past and comâ—e the Spring The Raine is gone the Weather cleare The season wooes the Birds to sing And on the Earth the flowers appeare The Turtle croweth in our Field Young Figs the Figge-tree downe doth weigh The blossom'd Uines a sauour yeeld Rise Loue my Faire and come away 3 My Doue that art obscured where The Rockes darke staires doe thee infold Thy voice thy sweet voice let me heare And Thee that louely sight behold Those Foxes cubs the Uines that marre Goe take vs whilst the Grapes be young My Loues am I and mineâ—s my Deare Who feeds the â—illy flowers among 4 While breake of Day when shades depart Returne my Well-beloued One Eu'n as a Roe or lusty Hart That doth on Bether Mountaines runne For him that to my soule is deare Within my bed by night I sought I sought but him I found not there Thus therefore with my selfe I thought 5 I le rise and round the Citty wend Through Lanes and open waies I 'le goe That I my soules-delight may finde So there I sought and mist him too The Citty-watch me lighted on Them askt I for my soules-delight And somewhat past them being gone My soules-beloued found I straight 6 Whom there in my embrace I caught And him forsooke I not till he Into my Mothers house I brought Her Chamber who conceiued me You Daughters of Ieâ—usalem Surre not by field-bred Harts and Roes For you I doe adiute by them Nor wake my Loue till she dispose The fourth Canticle HEre the Royall Prophet first singeth Christ his going forth to preach the Gospel metaphorically expressing it and as it were by way of â—dmiraâ—â—oâ— at the excellent manner thereof Next he mentioneth his Couch or resting place meaning either the Church or else that Bed of his Humanitie which the Holy Fathers and Pastors of the Church as her valiant Champions defended by the Sword of Gods Word against Infidels Heretickes and all the Powers and Terrours of the Kingdome of Darkenesse Then he mystically describeth that Palace Throne or abiding place of Christ together with the Glorie of it as well in regard of the precious matter of each seuerall part as in respect of the forme and â—eautie of the whole Fabriâ—ke And lastly he exhortâ—th 〈◊〉 the Faithfull vnder the name of the Daughters of Syon to contemplate seriously the excellent Glorie of Christ when by his Incarnation the Deitie was espoused to the Humanitie In singing this we are to meditate in what securitie and glorious contentment we shall enioy the embraces of our Redeemer seeing his Bed and place for entertainement of the Daughters of Ierusalem
that is the Soules of the Faithfull is so excellently built and furnished as this Allegorie implyeth Song 12. Sing this as the fift Song WHat 's he that from the Desert there Doth like those smoaky pillers come Which from the Incense and the Myrâ—he And all the Merchant-spices fume His bed which loe is Solomons Threescore stout men about it stand They are of Israels valiant Ones And all of them with Swords in hand 2 All those are men expert in fight And each one on his thigh doth weare A Sword that terrors of the night May be forbid from comming there King Solomon a goodly place With trees of Libanon did reare Each Piller of it Siluer was And Gold the bases of them were 3 With purple couer'd he the same And all the pauement thoroughout Oh Daughters of Ierusalem For you which Charity is wrought Come Syon daughterâ— come away And crowned with his Diadem King Solomon behold you may That crowne his Mother set on him When he a married man was made And in his heart contentment had The fift Canticle THat louelinesse which is found in the most beautifull body endowed with the riches of the mind and adorned with the goods of Fortune being of all obiects the most powerfull ouer humane affections The Holy Ghost in this Song of Songs hath thereby mystically expressed the Churches estate in her seuerall Ages That so it might the better worke into our soules an apprehension both of those excellent perfections Christ hath bestowed on his Church and the better informe vs also of that vnspeakeable affection which he beareth vnto her And it seemeth the Metaphors in this Allegory being expounded that the state of the Church in her seueral members is here described with her Louers affection shewed towards her about the time of the Gospels entrance euen when our blessed Sauiour was abiding on the earth But the explanation of each seuerall Metaphor will be too large for this place Nor will euery Capacity reach vnto the particular application of them It may suffice therefore ifsuch do by an implicite Faith sing these Mysteries with a general application of them to Christ and his Church beleeuing themselues members of that Spouse And that Iesus Christ is he who in this Song professeth an intire affection not onely to the whole Mysticall body of the faithfull but euen to euery member of it in particular Song 13. OH my Loue how comely now and how beautifull art thou Thou of Doue-like eyes apaire shining hast within thy haire And thy locâ—â— like Kidlings be which from Gilead hill we see 2 Like those Ewes thy Teeth doe show Which in rowes from washing goe When among them there is none Twinlesse nor a barren-one And thy Lippes are of a red Like the Rosie-colour'd thread 3 Speach becomming thee thou hast Underneath thy Tresses plac't Are thy Temples matchlesse faire Which o're-shadow'd with thy haire Like Pomgranats doe appeare When they cut asunder are 4 To that Fort thy Necke's compar'd Which with Bulwarkes Dauid rear'd Where a thousand sheilds are hung All the Targets of the Strong Breasts thou hast like twinned Roes Feeding where the Lilly growes 5 While day breake and shades are gone To the Mountaines I will ruâ—ne To that hill whence Myrrh doth come And to that of Libanum Thou my Loue all beauty art Spotlesse-faire in eu'ry part 6 Come my Spouse from Libanum Come with me from Libanum From Amana turne thy sight Shenir's top and Hermons height From the dennes of Lyons fell And the hils where Leopards dwell 7 Thou my Sister thou art shee Of my hart that robbeth me Thou my Spoâ—se oh thou art shee Of my hart that robbeth me With one of thine eyes aspect And with one locke of thy necke 8 Sister and espoused-peere Those thy Breasts how faire they are Better be those Dugs of thine Then the moâ—t deliâ—ious wine And thine oyntmentâ— odours are Sweeter then all spices farre 9 Loue thy Lipâ— drop sweetnesse so As the Combs of hony do Thou hast vnderneath thy Tongue Hony mixt with milke among And thy Robes doe sent as well As the Frankincense doth smell 10 Thou my Sister and espous'd Art a Garden fast enclosd Walled-Spring a Fountaine seal'd And the plants thy Orchard yeeld Are of the Pomegranat-tree With those fruits that pleasant be 11 Camphire there with Nard doth growe Nard commixt with Crocus too Calamus and Cynamom With all trees of Libanum Sweetest Aloâ—s and Myrrhe And all spice that pretious are 12 All the Gardens eu'ry where Take their first beginning there There the precious Fountaine lyes Whence all liuing-waters rise Eu'n all those Streames that come Running downe from Libanum The sixt Canticle IN this Canticle is mystically set forth the death and pasâ—ion of Iesus Christ â—rom whence all the Sacramenâ—s and spirituall graces bestowed on the Church tooke their beginning First Christ desireth that by the blowing of those two contrary winds the Charitable will of God aâ—d the malitiouâ— will of his Aduersaries the worke of our redemption might be wrought To which purpose the Church also addeth her request Secondly Christ sheweth that hee hath accomplished his own with the Churches desire therein and expressing the fulfilling of his Bitter-sweet-passion inuiteth all the faithfull to come and take benefite thereof Thirdly here is wondrous moouingly intimated both our Redeemers watchfulnesse to secure vs euen while hee slept in the graue and those Loue-passages of his wherwith he came to wooe vs in his humane nature as it were a louer knocking and calling at his Beloueds window in the darke-night of his Passion and vnheeded Afflictions Lastly here is described the Churches readinesse to open to her Beloued with that loue distemperatuâ—e which appeared in her when the women and the Disciples misled him in the graue and when through feare of the high Priests they were for a time dispoiled of their Robe and vaile of Faith This Canticle may properly be sung in commemoration of our Redeemers suffrings And of his Spouses feare and sorrow before his Resurrection Song 14. ARise thou North-winâ—e from the North And from the South thou South-winde blowe Upon my Garden breathe yee forth That so my Spices there that growe From thence abundantly may flowe And to thy Garden come my Deare To eate thy fruites of pleasure there 2 My Sister and espoused-peere Unto my Garden I am come My Spice I gather'd with my Myrrhe I ate my hony in the Combe And drunke my wine with milke among Come Friends and best-belou'd of me Come eate and drinke and merry be 3 I slept but yet my heart did wake It is my Loue I knocking heare It was his voice and thus he spake Come open vnto me my Deare My Loue my Doue my spotlesse-peere For with the deaw my head is dight My lockes with droppings of the night 4 Loe I haue now vndressed me Why should I clothe me as before And since my feet cleane washed be Why should I soyle them
in minde that she is the treasureâ—â—e both of those graces which cause contentment within our selues and make vs acceptable to God By the last part we may apprehend the comfort that will follow when we desire that the open profession of Christ may be granted meerely for the loue of him Song 17. Sing this as the ninth Song THou Daughter of the Royall Line How comely are those Feet of thine When their beseeming Shooes they weare The curious knitting of thy Thighes Is like the costly Gemiâ—es of prize Which wrought by skilfull workmen are 2 Thy Nauell is a Goblet round Where Liquor euermore is found Thy faire and fruitfull Belly showes As doth a goodly heape of Wheat With Lillies round about beset And thy two Brests like twinned Roes 3 Thy Necke like some white Towre doth rise Like Heshbon Fish-pooles are thine Eyes Which neere the Gate Bath-rabbim lye Thy Nose which thee doth wel-become Is like the Towre of Libanum That on Damascus hath an eye 4 Thy Head like Scarlet doth appeare The Hayre thereof like purple are And in those Threads the King is bound Oh Loue how wondrous farre art Thou How perfect doe thy pleasures show And how thy Ioyes in them abound 5 Thou Statur'd art in Palme-tree-wise Thy Breasts like Clusters doe arise I said into this Palme I 'le goe My hold shall on her branches be And those thy Breasts shall be to me Like clusters that on Uines doe growe 6 Thy Nostrils sauour shall aswell As newly-gathered fruits doe smell Thy Speech shall also relish so As purest wine thâ—t for my Deale Is â—itting drinâ—e and able were To cause an old mans lippes to goe 7 I my Beloued's am And he Hath his affection set on me Come well-beloued come away Into the Fields let 's walke along And there the Villages among Eu'n in the Country we will stay 8 We to the Vines betimes will goe And see if they doe spring or no Or if the tender Grapes appeare We will moreouer goe and see If the Pomegranats blossom'd be And I my Loue will giue thee â—here 9 Sweet smels the Mandrakes doe afford And we within our Gates are stor'd Of all things that delightfull be Yea whether new or olde they are Prepared they be for my Deare And I haue layd them vp for thee 10 Would as my Brother thou might'st be That suckt my Mothers breast with me Oh would it were no otherwise In publike then I thee would meet And giue thee kisses in the street And none there is should thee despise 11 Then I my selfe would for thee come And bring thee to my Mothers home Thou likewise shouldst instruct me there And wine that is commixt with Spice Sweet wine of the Pomgranat iuyce I would for thee to drinke prepare 12 My Head with his left-hand he stayd His right-hand ouer me he laid And being so imbrac'd by him Said he I charge you not disease Nor wake my Loue vntill she please You Daughters of Ierusalem The tenth Canticle IN this last part of Solomons Song he first singeth that sweet peace and extraordinary prosperity vouchsafed vnto the Church after her great persecutions and expresseth it by putting the question who she was that came out of the wildernesse leaning on her Beloued Secondly hee introduceth Christ putting the humane Nature in remembrance from what estate he had raised it and requiring the dearest of our affections in regard of the ardency vnquâ—ncâ—ablenesse and inestimâ—ble value of his loue Thirdly hâ—uing remembred the Church of the affection due to him Christ teacheth her the charitable care she ought to hâ—ue of others and thâ—t she being brought into his fauour and protection should seeke the preferment of her younger Sister also euen the people who haue not yet the breasts of Gods two Testaments to nourish their soules Fourthly the Churches true Solomon or Peace-maker meaning Iesus Christ hauing a Vineyard in Baal-hammon that is wheresoeuer there are pâ—â—ple Herein is declared thâ— reward of such as are profitably employed in that Vineyard And lastly the confirmation of Christs marriage vpon the Hils of Spice meaning Heauen is hastned In singing this Canticle wee ought to meditate what estate God hath raised vs from what loue hee hath vouchsafed what our charity should be to others what we should minde concerning this life and what desire we should haue to the comforts of the world to come Song 18. WHo 's this that leaning on her Friend Doth from the Wildernesse ascend Minde how I raised thee Eu'n where thy Mother thee conceiu'd where she that brought thâ—e forth conceiu'd beneath an Apple-tree 2 Me in thy heart engrauen beare And Seale-like on thy handâ—wrist weare For Loue is strong as Death Fierce as the Graue is Iealousie The coales thereof doe burning lye And furious flames it hath 3 Much Water cannot coole Loues flame No floods haue power to quench the same For Loue so high is prizâ—d That who to buy it would assay Though all his wealth he gaue away it would be all despis'd 4 We haue A Sister scarcely growne For she is such a little one That yet no Breasts hath shee What thing shall we now vndertake To doe for this our Sisters sake If spoken for shee be 5 If that a wall she doe appeare We Tuâ—retâ— vpon her will reare And Pallaces of Plate And then with boords of Cedar-tâ—ee Enclose and fence her in will we If that she be a Gate 6 A wall already built I am And now my Breasts vpon the same Doe Turret-like arise Since when as one that findeth rest And is of setled peace possest I seemed in his eyes 7 A Vineyard hath King Solomon This Uineyard is at Baal-hamon Which he to Keepers put And eu'ry one that therein wrought A thousand siluer-pieces brought And gaue him for the fruite 8 My Vineyard which belongs to me Eu'n I my selfe doe ouersee To thee oh Solomon A thousand-fold doth appertaine And those that keep the same shall gaine Two hundred-fold for one 9 Thou whose abode the Gardens are Thy Fellowes vnto thee giue eare Cause me to heare thy voice And let my Loue as swiftly goe As doth a Hart or nimble Roe Upon the Hils of Spice The first Song of Esay Esa. 5. IN this Song the Prophet singing of Christ and hiâ— Vineyard first sheweth that notwithstanding his laboâ— bestowed in fencing and manuring thereof it broughâ— forth sowre grapes Secondly he summoneth theiâ— Consciences whom he couertly vprayded to be Iuâ—â—ges of Gods great loue and their vnprofitableneâ—â— Thirdly he showes both how he intends to deâ—â— with his Vineyard and who they are whom he pointeâ— out in this Parable Now seeing it hath befallen tâ—â— Iewes according to this Propheticall Hymne we are 〈◊〉 make a two-fold vse in singing it First thereby 〈◊〉 memorize the Mercy and Iustice of God both whâ—â—â— are manifested in this Song his Mercy in forewâ—â—â—ning his Iustice in punishing euen his owne peopâ—â— Secondly we are so to mediâ—ate
betrayed and forsaken of all his Disciples In commemoration of which passages the Church holds this yearely Assembly that our pious affections towards our Redeemer may be stirred vp to his glory and our comfort Song 54. Sing this as the 9. Song A Holy Sacrament this Day To vs thou didst oh LORD bequeath That by the same preserue we may A blest memoriall of thy Death Whereof oh let vs so partake We may with Thee one body make 2 Thy Holy-Supper being done The last which thou vouchsafedst here By Thee the feet of eu'ry one Of thy Disciples washed were To which Humility of thine Our hauty mindes doe thou encline 3 The rest of that Day thou didst vse To pray to comfort and aduise None might when thou wert gone abuse Thy Friends or make of them a prize Yet when thy pleasure thou hadst said By one of thine thou wert betrayd 4 And loe that night they all did flye Who sate so kindely by thy side Eu'n he that for thy loue would dye With oathes and curses thee denide Which to thy soule more nigh did goe Then all the wrongs thy Foes could doe 5 Sweet Iesus teach vs to conceiue How neere vnto thy heart it strooke When thy Beloued thee did leaue And thou didst backe vpon him looke We may hereafter nigh thee keepe And for our past denials weepe 6 Yea let each passage of this Day Within our hearts be grauen so That minde them we for euer may And still thy promise trust vnto So our affections shall to thee In life and death vnchanged be Friday before Easter THis Day we commemorate the vnsufferable Passion of Iesus Christ our blessed Redeemer who was at this season of the yeare despightfully crucified by Pilate and the Iewes Euery day we ought seriously to thinke vpon it by our selues But this day we ought to meet about it in the publike Assemblies that wee might prouoke each other to compunction of heart to renue the memorie of it and to moue those that haue not yet taken notice thereof to come along with vs to heare the story of his vnmatchlesse sorrow who for the loue of vs tooke vpon himselfe those punishments which our wickednesse deserned Song 55. Sing this as the 24 Song YOu that like heedlesse Strangers passe along As if nought here concerned you to day Draw nigh and heare the saddest Passion song That euer you did meet with in your way So sad a Storie ne're was told before Nor shall there be she like for euermore 2 The greatest King that euer wore a Crowne More then the basest Vassaile was abus'de The truest Louer that was euer knowne By them he lou'd was most vnkindly vs'de And â—e that liu'd from all transgressions cleare Was plagu'd for all the sinnes that euer were 3 Eu'n They in pitty of whose fall he wept Wâ—ought for his ruine whilst he sought their good And watchet for him when they should haue slept That they might quench their malice in his blood Yet wheÌ„ their bonds froÌ„ him he could haue thrown To saue their liues he daignâ—d to lose his owne 4 Those in whose harts compassion should haue been Insulted oâ—re his poore afflicted soule And those that nothing ill in him had seen As guilty him accus d of treason soule Nay him that neuer had one idle thought They for blaspheming vnto Iudgement brought 5 Where some to aske him vaine demands begin And some to make a sport with him deuise Some at his answeres and behauiour grin And some doe spit their filth into his eyes Some giue him blowes some mocke some reuile And he good heart sits quiet all the while 6 Oh that where such a throng of men should be No heart was found so gentle to relent And that so good and meeke a Lambe as He Should be so vsâ—de and yet no teare be spent Sure when once malice â—â—ls the heart of man Nor stone nor steele can be so hardned than 7 For after this his clothes from him they stript And then as if some Slaue this LORD had beene With cruell rods and scourges him they whipt Till wounds were ouer all his body seene In purple clad and crowned too with thorne They set him forth and honor'd him in scorne 8 And when they saw him in so sad a plight As might haue made a flintie heart to bleed They not a whit recanted at the sight But in their hellish fury did proceede Away with him Away with him they said And Crucifie him Crucifie him Cryde 9 A Crosse of wood that huge and heauy was Upon his bloudy shoulders next they lay Which onward to his Execution-place He carryd till he fainted in the way And when he thither weake and tyred came To giue him rest they nayld him to the same 10 Oh! could we but the thousand part relate Of those Afflictions which they made him beare Our hearts with passion would dissolue thereat And we should sit and weepe for euer here Nor should we glad againe hereafter be But that we hope in glory him to see 11 For while vpon the Crosse he payned hung And was with soule tormentings also greeu'd Farre more then can be told by any tongue Or in the hearts of mortals be conceau'd Those for whose sake he vnderwent such paine Reioyc'd thereat and held him in disdaine 12 One offerd to him vineger and gall A second did his pious workes deride To dicing for his Robes did others fall And many mockt him when to GOD he cry'd Yet he as they his paine still more procur'd Still lou'd and for their good the more endur'd 13 But though his matchlesse Loue immortall were It was a mortall Body he had on That could no more then mortall Bodies beare Their malice therefore did preuaile thereon And loe their vtmost furie hauing tri'de This Lambe of God gaue vp the ghost dy'de 14 Whose Death though cruell vnrelenting Man Could view without bewailing or affright The Sunne grew darke the Earth to quake began The Temple-vaile did rend asunder quite Yea hardest Rockes there wiâ—h in peeces brake And graues did open and the Dead awake 15 Oh therefore let vs all that present be This Innocent with moued soules embrace For this was our Redeemer this was he Who thus for our vnkindnesse vsed was Eu'n He the cursed Iewes and Pilate slew Is he alone of whom all this is true 16 Our sinnes of spight were part of those that day Whose cruell whips thornes did make him smart Our Lusts were those that tyr'de him in the way Our want of loue was that which pierc't his heart And still when we forget or sleight his paine We crucifie and torture him againe Easter day THis Day is solemnized in memoriall of our Sauiours blessed Resurrection froÌ„ the dead vpon which as the meÌ„bers with their head the Church began her triumph ouer Sinne Death and the Diuell And hath therefore appointed that to record this mysterie and to stirre vp thankfull reioycings in our
hearts there should be an annuall Commemoration thereof That wee might in charitable Feasts and Christian glee expresse the ioy of our hearts to the glory of God to the comfort of our brethren to the encrease of charity one towards another and to the confirmation of a true ioy in our selues Song 56. Sing this as the 44. Song THis is the Day the LORD hath made And therein ioyfull we will be For from the blacke infernall shade In triumph backe return'de is He The snares of Satan and of Death He hath victoriously vndone And fast in chaines he bound them hath His triumph to attend vpon 2 The Graue which all men did detest And held a dungeon full of feare Is now become a Bed of rest And no such terrors find we there For Iesus Christ hath tooke away The horror of that loathed Pit Eu'n euer since that glorious day In which himselfe came out of it 3 His Mockings and his bitter smarts He to our praise and ease doth turne And all things to our ioy conuarts Which he with heauy heart hath borne His broken flesh is now our food His blood he shed is euer since That drinke which doth our soules most good And that which shall our foulnesse clense 4 Those woâ—nds so deepe and torne so wide As in a Rocke our shelters are And that they pierced through his side Is made a Doue-hole for his Deare Yea now we know as was foretolde His flesh did no corruption leâ— And that Hell wanted strength to hold So strong and one so blest as He. 5 Oh let vs praise his Name therefore Who thus the vpperhand hath woune For we had else for euermore Beene lost and vtterly vndon Whereas this Fauour dotâ— allow That we with boldnesse thus may sing Oh Hell where is thy conquest now And thou oh Death where is thy sting Ascension day AFter Iesus Christ was risen from the dead and had many times shewed himselfe vnto his Disciples he was lifted from among them and they beheld him â—scending vp into heauen till a cloud tooke him out of their sight In memory of which Ascension and to praise God for so exalting the humane Nature to his owne glory and our aduâ—ntage the Church worthily celebrated this Day and hath commended the obseruation thereof to her Children Song 57. Sing this as the 3. Song TO GOD with heart and cheerefull voyce A Triumph-Song we sing And with true thankefull hearts reioyce In our Almighty King Yea to his glory we record Who were but dust and clay What honour he did vs afford On his Ascending day 2 The Humane Nature which of late Beneath the Angels was Now raised from that meaner state Aboue them hath a place And at mans feet all Creatures bowe Which through the whole world be For at GODS right-hand throaned now In glory sitteth He. 3 Our LORD and Brother who hath on Such flesh as this we weare Before vs vnto heauen is gone To get vs places there Captiuity was captiuâ—d then And he doth from aboue Send ghostly presents downe to men For tokens of his loue 4 Each Dore and euerlasting Gate To him hath lifted bin And in a glorious wise thereat Our King is entred in Whom if to follow we regard With ease we safely may For he hath all the meanes prepar'd And made an open way 5 Then follow follow on a pace And let vs not forgoe Our Captaine till we winne the place That hee hath scalde vnto And for his honour let our voyce A shoute so hearty make The Heauâ—ns may at our mirth reioyce And Earth and Hell may shake Pentecost or Whitsunday AFter our Sauiour was ascended the fiftieth day of his Resurrection and iust at the Iewes Feast of Pentecost the Holy Ghost our promised Comforter was sent downe vpon the Disciples assembled in Ierusalem appearing in a visible forme miraculously filling them with all manner of spirituall gifts and knowledge tending to the diuine worke they had in hand Whereby they being formerly weake and simple men were immediately enabled to resist all the powers of the kingdome of Darknesse and to lay those strong foundations vpon which the Catholike Church now standeth both to the Glory of GOD and our safety In remembrance therefore of that great miraculous mysterie this Day is solemnized Song 58. Sing this as the 3. Song EXceeding faithfull in thy word And iust in all thy wayes We doe acknowledge thee oh LORD And therefore giue thee praise For as thy promise thou didst passe Before thou went'st away Sent downe thy Holy-Spirit was At his appoynted day 2 While thy Disciples in thy Name Together did retire The Holy Ghost vpon them came In Clouen tongues of fire That in their calling they might bee Confirmed from aboue As thou wert when hee came on thee Descending like a Doue 3 Whereby those men that simple were And fearefull till that howre Had knowledge at an instant there And boldnesse arm'd with powre Receiuing gifts so manifold That since the world begun A wonder seldome hath beene told That could exceede this one 4 Now also blessed Spirit come Unto our Soules appeare And of thy Graces showre thou some On this Assembly here To vs thy Doue-like meekenesse â—â—nd That humble wee may bee And on thy siluer wings ascend Our Sauiour Christ to see 5 Oh let thy Clouen tongues wee pray So rest on vs agen That both thy truth confesse we may And teach it other men Moreouer let thy heauenly â—ire Enflamed from aboue Burne vp in vs each vaine desire And warme our hearts with loue 6 Uouchsafe thou likewise to bestow On vs thy sacred Peace We stronger may in vnion grow And in debates decrease Which â—â—ace though many yet contemne Reformed let them be That we may LORD haue part in them And they haue part in thee Trinitie Sunday AFter Arrius and other heretâ—â—kes had broâ—ched their damnable fancies whereby the faith of many concerning the mysterie of the blessed Trinity was sâ—aken diuers good men laboured in the rooting out of those pâ—stilent opinions And it was agreed vpon by the Church that some particular Sunday in the yeare should be dedicated to the memory of the holy Trinitie and called Trinitie-Sunday that the Name might giue the people â—ccasion to enquire after the Mysterie And moreouer that the Pastor of each seuerall Congregation might be yearely remembred to treat thereof as necessity required certaine portions of the holy Scripture proper to that end were appointed to be read publikely that Day In some Countries they obserued this Institution on the Sunday next before the Aduent and in other places the Sunday following Whitsunday as in the Church of England Song 59. Sing this as the 9. Song THose oh thrise holy Three in one Who â—eâ—ke thy Nature to explaine By rules to humane Reason knowne Shall finde their labour all in vaine And in a shell they may intend The Sea as well to comprehend 2 What therefore no man can conceaue Let
the Saints would iealous proue Of GOâ—S and of each others Loue. 5 But he whose wisedome hath contriu'd His Glory with their full Contents Hath from himselfe to them deriu'd This Fauour which that strife preuents One Body all his Saints â—e makes And for his Spouse this one he takes 6 So each one of them shall obtaine Full Loue from All returning to Full Loue to All of them againe As members of one Body doe None â—ealous but all striuing how Most Loue to others to allow 7 For as the Soule is All in All And All through euery Member to Loue in that Body Mysticall Is as the Soule and â—ils it so Uniting them to GOD as neare As to each other they are deare 8 Yea what they want to entertaine Such ouerflowing Loue as his He will supply and likewise daigne What for his full Delight they misse That he may all his Loue employ And they returne his fill of Ioy. 9 The seed of this Content was sowne When GOD the spatious world did frame And euer since the same hath growne To be an honour to his Name And when his Saints are sealed all This Mysterie vnseale he shall 10 Meanewhile as we in Landskip viewe Fields Riuers Cities Woods Seas And though but little they can shew Doe therewithall our fancies please Let Contemplation Maps contriue To shew vs where we shall arriue 11 And though our hearts too shallow bee That blest Communion to conceaue Of which we shall in Heau'n be free Let vs on Earth together cleaue For those who keepe in vnion here Shall know by faith what will be there 12 Where all those Angels we admir'd With euery Saint since time begun Whose sight and loue we haue desir'd Shall be with vs conioyn'd in One And We and They and They and We To GOD himselfe espoused be 13 Oh happie wedding where the Guests The Bride and Bridegroome shall be one Where Songs Embâ—aces Triumphes Feasts And Ioyes of Loue are neuer done But thrice accurst are those that misse Their Garment when this Wedding is 14 Sweet Iesus seal'd and clad therefore For that great meeting let vs be Where People Tongues and kinreds more Then can be tolde attend on Thee To make those shoutes of Ioy and praise Which to thine honour they shall raise Rogation weeke THis is called Rogation weekâ— being so tearmed by Aâ—tiquity â— Rogando from the publike Supplications â—or then the Lâ—tany which is full of humble Petitions and eâ—tâ—eaâ—ies was with solemne Procession vsually repeated becauâ—e there be about that seâ—son most occasions of puâ—â—ike Prayer in regâ—rd Princes goe then forth to battâ—ile the Fâ—uites and hope of plenty are in theâ—r 〈◊〉 the Ayâ—e is most subiect to contagions Infections and there is most labouring and trauailâ—â—g both by Land and Sea also from that time of the yeare forâ—aâ—d Which laudâ—ble custome though it be lately much decayed and in some Countries abused from the right end and mingled with superstitious Ceâ—emonies is in many places orderly retained according as the Church of England approueth it And wee yearely make vse also of those Processions to keepe knowledge of the tâ—ue Bounds of our seuerall Parishes for auoyding of strife And those Perambulations were yearely appointed likewise that viewing Gods yearely blessing vpon the â—rasse the Coâ—ne â—nd other fruites of the Earth we might be the more prouoked to praise him Song 80. Sing this as the 44. Song IT was thy pleasure LORD to say That whatsoeuer in thy Name We pray'd for as we ought to pray Thou would'st vouchsafe to grant the same Oh therefore we beseech thee now To these our Prayers which we make Thy gracious eare in fauour bowe And grant them for thy mercies sake 2 Let not the Seasons of this yeare As they their Courses doe obserue Engender those Contagions here Which our transgressions doe deserue Let not the Summer wormes impaire Those bloomings of the Earth we see Nor Blastinâ—s or distemper'd Ayâ—e Destroy those Fruites that hopefull be 3 Domesticke Brawles expell thou farre And be thou pleasâ—d our Coast to guard The dreadfull â—ounds of in-brought Warre Within our Confines be not heard Continue also here thy word And make vs thankefull we thee pray The Pestilence Dearth and the Sword Haue beene so long with-held away 4 And as we heedfully obserue The certaine limits of our Grounds And outward quiet to preserue About them walke our yearely Rounds So let vs also haue a care Our soules possessions LORD to know That no encroachments on vs there Be gained by our subtill â—oe 5 What pleasant Groues what goodly Fields How fruitfull â—ils and Dales haue we How sweet an Ayre our Climate yeelds How â—â—oarâ—d with Flockes and Heards are we How Milke and Honey doth o reflowe How cleare and wholesome are our Springs How safe from rauenous Beasts we goe And oh how free from Poysnous things 6 For these and for our Grasse our Corne For all that springs from Blade or Boâ—gh For all those blessings that adorne Or Wood or Field this Kingdome through For all of these thy praise we sing And humbly LORD entreat thee too That Fruite to thee we forth may bring As vnto Us thy Creatures doe 7 So in the sweet refreshing shade Of thy Protection sitting downe Those gracious Fauours we haue had Relate we will to thy renowne Yea other men when we are gone Shall for thy mercies honour Thee And famous make what thou hast done To such as after them shall be S. George his Day THis may be called the Court Holy-Day for with vs it is solemnized vpon command in the Court-royall of the Maiesty of Great Britaine onely or in the Families of those Knights of the Order who are constrained to bâ—e absent from the solemnity there held which is vsually on the day anciently dedicated to George the Martyr Neuerthelesse we beleeue not that it was he whom they anciently chose to be the Patron of the fore-named Order For the relation of him who deliuered the Lady froÌ„ the Dragon is onely a Christian Allegory inuented to set forth the better the Churches deliuerance Iesus Christ is the true S. George and our English â—utelary Saint Euen he that commeth armed vpon the White Horse Reu. 19.11 The Dragon hee ouerthrowes is the Beast mentioned in the sâ—me Chapter and called a little before the Dragon with seauen heads and ten hornes The Lady he deliuers is that woman whom the Dragon persecutes Reu. 12. And to the honour of him I conceiue the most honourable Order of S. George to be continued and this Day consecrâ—ted Nor is there any irreuerence in imposing this Name on our Redeemer for George signifieth a Husbandman which is a Name or Attribute that euen Christ applyed to his Father Iohn 15.2 My Father saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the George or the Husbandman And indeed very properly may this Nation call GOD their George or Husbandman For hee hath as it were moâ—ed
humble thoughts shall mount vs hie Eu'n to eternall blisse 7 Oh pardon all those hainous crimes Whereof we guilty are To serue thee more in future times Our hearts doe thou prepare And make thou gracious in thy sight Both vs and this we do That thou therein mayst take delight And we haue loue thereto 8 No new Oblation we deuise For sinnes prefer'd to be Propitiatory sacrifice Was made at full by Thee The Sacrifice of Thankes is that And all that thou dost craue And we our sâ—lues are part of what We sacrificed haue 9 We doe no grosse Realities Of Flesh in this conceaue Or that their proper qualities The â—read or Wine doe leaue Yet in this holy Eucharist We by a meanes diuine Know we are fed with thee oh Christ Receiuing Bread and Wine 10 And though the outward Elements For signes acknowledg'd be We cannot say thy Sacraments Things onely signall be Because who e're thereof partakes In those this powre it hath It either them thy Members makes Or slaues of Sinne and Death 11 Nor vnto those doe we encline But from them are estrang'd Who yeeld the forme of Bread and Wine Yet thinke the Substance chang'd For we beleeue each Element Is what it seemes indeed Although that in thy Sacrament Therewith on thee we feed 12 Thy Real-presence we auowe And know it so diuine That carnall Reason knowes not how That presence to define For when thy Flesh we feed on thus Though strange it doe appeare Both we in thee and thou in vs Eu'n at one instant are 13 No maruaile many troubled were This Secret to vnfold For Mysteries Faiths obects are Not things at pleasure told And he that would by Reason sound What Faith 's deepe reach conceaues May both himselfe and them confound To whom his Rules he leaues 14 Let vs therefore our Faith erect On what thy Word doth say And hold their knowledge in suspect That new Foundations lay For such full many a grieuous Rend Within thy Church haue left And by thy peacefull Sacrament The world of Peace bereft 15 Yea what thy pledge and seale of Loue Was first ordain'd to be Doth great and hateful Quarrels moue Where wrangling spirits be And many men haue lost their blood Who did thy Name professe Because they hardly vnderstood What others would expresse 16 Oh let vs not hereafter so About meere words contend The while our crafty common Foe Procures on vs his end But if in Essence we agree Let all with Loue assay A helpe vnto he weake to bee And for each other pray 17 Loue is that blessed Cymment LORD Which must vs re-vnite In bitter speeches fâ—re and sword It neuer tooke delight The Weapons those of Malice are And they themseluâ—s beguile Who dreame that such ordained were Thy Church to reconcile 18 Loue brought vs hither and that Loue Persâ—â—adâ—s vs to implore That thou all Christians hearts would'st moue To seeke it more and more And that Selfe will no more bewitch Our minds with foule debate Nor fill vs with that malice which Disturbes a quiet state 19 But this especially we craue That perfect Peace may be Mong those that disagreed haue In show of loue to thee That they with vs and we with them May Christian Peace retaine And both in new Ierusalem With thee for euer raigne 20 No longer let ambitâ—ous Ends Blinde Zeale or cankred Spight Those Churcheâ— keep from being friends Whom Loue should fast vnite But let thy glory shine among Those Candlestickes we pray We may behold what hath so long Exilâ—d thy Peace away 21 That those who heeding not thy word Expect an earthly Powre And vainly thinke some temp'rall Sword Shall Antichrist deuoure That those may know thy weapons are No such as they doe faigne And that it is no carnall warre Which we must entertaine 22 Confessors Martyrs Preachers strike The Blowes that gaine this Field Thanks Prayre Instructions and the like Those weapons are they weild Long-suffering Patience Prudent-care Must be the Court-of-Guard And Faith and Innocencie are Instead of Walles prepard 23 For these no question may as well Great Babel ouerthrow As Ierichoes large Bulwarkes fell When men did Rams-hornes blowe Which could wee credit wee should cease All bloody plots to lay And to suppose Gods holy peace Should come the Deuils way 24 LORD let that flesh and bloud of thine Which fed vs hath to day Our hearts to thy true-True-loue encline And driue ill thoughts away Let vs remember what thou hast For our meere loue endurâ—de Eu'n when of vs despis'de thou wast And we thy death procur'de 25 And with each other for thy sake So truely let vs beare Our patience may vs dearer make When reconcil'd we are So when our courses finisht be We shall ascend aboue Sunne Moone and Starres to liue with Thee That art the God of Loue. Ember weeke THe Ember weekes are foure Fasts anciently solemnized at the foure principall Seasons of the yeare and by an Instituâ—ion appointed to bee obserued for diuers good purposes First to humble our selues by Fasting and Prayer that God might vpon our humiliation be mooued to grant vs the blessings belonging to those seasons Secondly that it might please God to strengthen our Constitutions against the distemperatures occasioned by the seuerall humors predominate at those Times to the endangering of our bodily healths Thirdly that we might be remembred to dedicate a part of euery season to Gods glory And lastly that there might be a publike Fasting and Prayers made for those according to the Apostâ—es vse who by the laying on of hands were to bee confirmed in the Ministery of the Gospell For the Sunday next after â—hese Fasts is the time ordinarily appointed for the ordination of such as are called to those Offices Song 84. Sing this as the 9. Song THou dost from eu'ry season LORD To profit vs aduantage take And at their fittest Times afford Thy Blessings for thy mercy sake At Winter Summer Fall or Spring We furnish'd are of eu'ry thing 2 A part therefore from each of these With one consent reseru'd haue we In Prayer and Fasting to appease That wrath our sinnes haue moou'd in thee And that thou mayst not for our crimes Destroy the blessings of the Times 3 Oh grant that our Deuotions may With true sincerenesse be perform'd And that our liues not for a day But may for euer be reform'd Lest we remaine as fast in sinne As if we neu'r had fasting byn 4 Our Constitutionâ— temper so Those Humors which this season raine May not haue powre to ouerthrowe That health which yet we doe retaine Else through that weaknesse which it brings LORD make vs strong in better things 5 And since thy holy Church appoints These times thy Workemen forth to send And those for Pastors now anoynts Who on thy â—olde are to attend Blesse thou where they who should ordaine With Prayâ—e and Fasting hands haue laine 6 Oh blesse them euer-blessed LORD Whom for thy worke
the LORD him praise adore And magnifie him euermore 4 Oh praise him both you Ice and Snow You Nights and Dayes doe you the same With what or Darke or Light doth show You Cloudes and eu'ry shining Flame Blesse ye the LORD him praise adore And magnifie him euermore 5 Thou Earth you Mountaines and you Hills And whatsoeuer thereon growes You Fountaines Riuers Springs and Rills You Seas and all that ebbes or flowes Blesse ye the LORD him praise adore And magnifie him euermore 6 You Whales and all the Water yeelds You of the Feather'd airy-breed You Beasts and Cattell of the fields And you that are of humane seed Blesse ye the LORD him praise adore And magnifie him euermore 7 Let Israel the LORD confesse So let his Priests that in him trust Him let his Seruants also blesse Yea Soules and Spirits of the Iust Blesse ye the LORD him praise adore And magnifie him euermore 8 You blessed Saints his praises tell And you that are of humble heart With Ananias Misael And Azarias bearing part Blesse you the LORD him praise adore And magnifie him euermore The Song of S. Ambrose or Te Deum THis Song commonly called Te Deum or the Song of S. Ambrose was repeated at the baptizing of S. Augustine And as it is recorded was composed at that very time by those two Reuerend Fathers answering one another as it were by immediate inspiration It is one of the most auncient Hymnes of the Christian Church excellently praising and confessing the blessed Trinitie and thereâ—ore is daily and worthily made vse of in our Liturgie and reckoned among the Sacred Hymnes Song 42. Sing this as the 44. Song WE praise Thee GOD we knowledge Thee To be the LORD for euermore And the eternall Father we Throughout the earth doe thee adore All Angels with all powers within The compasse of the heauens high Both Cherubin and Seraphin To Thee perpetually do cry 2 Oh holy holy holy-one Thou LORD and GOD of Sabbath art Whose praise and Maiesty alone Fils heauen and earth in eu'ry part The glorious Troupe Apostolike The Prophets worthy Company The Maâ—tyrs army-royall eke Are those whom thou art praised by 3 Thou through the holy Churâ—h art knowne The Father of vnbounded powre Thy worthy true and only Sonne The Holy Ghost the Comfortour Of Glory thou oh Christ art King The Father's Sonne for euermore Who men from endlesse Death to bring The Virgins wombe didst not abhorre 4 When Conquerour of Death thou wert Heau'n to the Faithfull openedst thou And in the Fathers glory art At Gods right-hand enthroned now Whence we beleeue that thou shalt come To iudge vs in the day of wrath Oh therefore helpe thy Seruants whom Thy precious blood Redeemed hath 5 Them with those Saints doe Thou record That gaine eternall glory may Thine Heritage and People LORD Saue blesse guide and advance for aye By vs thou dayly prais'd hast beene And we will praise Thee without end Oh keepe vs LORD this day from sinne And let thy mercy vs defend 6 Thy mercy LORD let vs receiue As we our trust repose in thee Oh LORD in thee I trusted haue Confounded neuer let me be Athanasius Creede or Quicunque vult THis Creed was composed by Athanasius after the wicked heresie of Arrius had spread it selfe through the world that so the faith of the Catholicke Church concerning the Mystery of the blessed Trinity might be the better vnderstood and professed to the ouerthrow and preuenting of Arrianisme or the like heresies And to the same purpose it is appointed to be said or sung vpon certaine dayes of the yeare in the Church of England Song 43. Sing this as the 3. Song THose that will saued be must hold The true Catholike Faith And keepe it wholly if they would Escape eternall death Which Faith a Trinity adores In One and One in Three So as the Substance being one Distinct the Persons be 2 One Person of the Father is Another of the Sonne Another of the Holy-Ghost And yet their Godhead one Alike in glory and in their Eternity as much For as the Father both the Sonne And Holy-Ghost is such 3 The Father vncreate and so The Sonne and Spirit be The Father he is Infinite The other two as He. The Father an Eternall is Eternall is the Sonne So is the Holy-Ghost yet these Eternally but One. 4 Nor say we there are Infinites Or vncreated Three For there can but one Infinite Or vncreated be So Father Sonne and Holy-Ghost All three Almighties are And yet not three Almighties tho But onely One is there 5 The Father likewise GOD and LORD And GOD and LORD the Sonne And GOD and LORD the Holy Ghost Yet GOD and LORD but One. For though each Person by himselfe We GOD and LORD confesse Yet Christian Faith forbids that we Three GODS or LORDS professe 6 The Father nor begot nor made Begot not made the Sonne Made nor begot the Holy-Ghost But a Proceeding-One One Father not three Fathers then One onely Sonne not three One Holy-Ghost we doe confesse And that no moe they be 7 And lesse or greater then the rest This Trinity hath none But they both Coeternall be And equall eu'ry one He therefore that will saued be As we haue said before Must One in Three and Three in One Beleeue and still adore 8 That Iesus Christ incarnate was He must beleeue with this And how that both the Sonne of GOD And GOD and Man 〈◊〉 is GOD of his Fathers substance pure Begot ere Time was made Man of his Mothers substance borne When Time his fulnesse had 9 Both perfect God and perfect Man In Soule and flesh as we The â—athers equall being God Is Man beneath is â—e Though God Man yet but one Christ And â—o dispose it so The Godhead was not turnâ—d to flesh But Manhood tooke thereto 10 The Substance vn-confusâ—d He one In Person doth subsist As Soule and Body make one Man So God and Man is Christ Who suffred and went downe to Hell That we might saued be The third day he arose againe And Heauâ—n ascended he 11 At God the Fathers right-hand there He 〈◊〉 and at the Doome He to adiudge both quicke and dead From thence againe shall come Then all men with their flesh shall rise And he account require Well-doers into blisse shall goe The Bad to endlesse Fâ—re Veni Creator THâ—s is a very aâ—ciâ—nt Hymne composed in Latine 〈◊〉 and câ—mmoâ—ly called Veni Crâ—ator because those are the first words of it By the Cannons of our Church it is commanded to be said or sung at the Consecration of Bishops and at the Ordination of Ministers c. It is therefore here translated sillâ—â—le for sillable in the same kind of measure which it hath in the Latine Song 44. COme Holy-Ghost the Maker come Take in the soules of thine thy place Thou whom our hearts had being from Oh fill them with thy heauenly grace Thou art that Comfort
from aboue The Highest doth by gift impart Thou spring of Life a fire of Loue And the annointing Spirit art 2 Thou in thy Gifts art manifold GODS right-hand finger thou art LORDâ— The Fathers promise made of old Our tongues enriching by the Word Oh! giue our blinded Senses Light Shed Loue into each heart of our And grant the â—odies feeble-plight May be enabled by thy powre 3 Farre from vs driue away the Foe And let a speedy Peace ensue Our Leader also be that so We euâ—ry danger may eschew Let vs be taught the blessed Creed Of â—ather and of Sonne by Thee And how from both thou dost proceed That our beleefe it still may be To Thee the Father and the Sonne Whom past and present Times adore The One in Three and Three in One All glory be for euermore Here ends the first part of the Hymnes and Songs of the Church THE SECOND PART of the HYMNES and Songs of the CHVRCH appropriated to the seuerall Times and Occasions most obseruable in the Church of ENGLAND EVery thing hath his season saith the Preacher Eccl. 3. And Saint Paul aduiseth that all things should be done Honestly in Order and to Edification 1. Cor. 14 Which Counsell the Church religeously â—eâ—ding and hâ—w by obseruation of Times and other circumstances the memories and capacities of weake people were the better assisted It was prouided that there sâ—ould be Anâ—uall Commemorations of the principall Mysteries of our redemption And certaine particular dayes weâ—e deâ—â—cated to that purpose as nigh as might be gessed for the most part â—pon those very seesons of the yeare in which the seuerall Mâ—steries were accomplished And inâ—eede this is not that heathâ—nâ—sh or Idolatrous heeding of Timeâ— reprehended in Isaâ—ah 47. Nor such a Iewish or superstitious obseâ—uation of Dayes and Mouthes and Times anâ— Yeares as is reprooued by S Paul Gal. 4. Nor a â—â—lciation fâ—r idlenesse contrary to the fourth Commandement But a Christian and warrantable Obseruation profitably ordained that things might be done in order that the vnderstanding might be the better edâ—fied that the memory might be the oftner refreshed and that the Deuotion might be the more stirred vp It is true that we ought to watch euery howre But if the Church had not by her authority appointed set dayes and houâ—es to keepe vs awâ—ke in some of vs would hâ—â—â—ly watâ—h one hower And therefore those who haue zeale according to knowledge doe not only religiously obserue â—he Churches appointed Times but doe by her example voluntarily also appoint vnto themselues certaine dayes anâ— howers of the day for Christian exercises Neither can any mâ—n suppose this commendable obseruation of Feasâ—s neither burthensome by multitude nor superstitious by inâ—itâ—tion to bâ— an abridgement of Christian liberty who as he ought to doe beleeueth that the Seruice of God is perfect freedome We perswade not that one day is more holy then anothâ—r in his owne nature But admonish that those bee reuereâ—tly and Christianly obserued whiâ—h are vpon so good ground and with prudent moderation dedicated to the worship of God For it cannot be denied that euen those who are but coldly affâ—cted to the Churches ordinances in this kinde doe neuerthelesse ofteâ— apprehend the mysterie of Christs Natiuity and Passion vpon the dayes of commemorating them much moâ—e feelingly thâ—n at other times and that they forget also some other mysteries altogether vntill they are remembred of them by the distinction and obseruation of times vsed in the Church These things considered anâ— because there be many wâ—â— through ignorance rather then obstinaâ—y haue neglected the Churches ordinance in this poynt here are added to those Songs of the Church which were either taken out of the Canonicall Scripture or anciently in vse certaine other spirituall Songs Hymnes appropriated to those Dayes Occasions which are most obseruable throughout the yeare And before each seuerall Hymne is prefixed a breefe Preface also to declare their vse the purpose of each Commemoration That such who haue heretofore through ignorance contemned the Churches discipline therein might behaue themselues more reuerently hereafter and learne not to speake euill of those things they vnderstand not Aduent Sunday THe Aduent is that for Christmas which Iohn Baptist was to Christ â—uen a fore-runner for Preparation And it is called the Aduent which signifieth Comming because the Church did vsually from that time vntill the Natiuity commemorate the seueral commings of Christ and instruct the people concerning them Which Commings are these and the like His Conception by which he came into the Virgins wombe His Natiuity by which he came as it were further into the world His comming to Preach in his own Person His comming by his Ministers His comming to Ierusalem The comming of the Holy Ghost His spirituall coÌ„ming which he vouchsafeth into the heart of euery Regenerate Christian And finally that last comming of his which shall be vnto Iudgement c. All which Commings are comprehended in these three his comming to men into men and against men to men by his Incarnation into men by Grace against men to Iudgement Song 45. Sing this as the 9. Song WHen Iesus Christ incarnate was To be our Brother then came He When into vs he comes by grace Then his beloued Spouse are we When he from Heau'n descends agen To be our Iudge returnes he then 2 And then despaire will those confound Thaâ— his first commings nought regard And those who till the Trumpet sound Consume their Leasures vnprepard Curst be those pleasures cry they may Which droue the thought of this away 3 The Iewes abiected yet remaine That his first Aduent heeded not And those fiue Virgins knockt in vaine Who to prouide them oyle forgot But safe and blessed those men are Who for his commings doe prepare 4 O let vs therefore watch and pray His times of visiting to know And liue so furnisht that we may With him vnto his wedding goe Yea though at midnight he should call Let vs be ready Lampes and all 5 And so prouide before that Feast Which Christ his comming next doth minde That He to come and be a Guest Within our hearts may pleasure finde And we bid welcome with good cheare That Comming which so many feare 6 Oh come LORD Iesu come away Yea though the world it shall deterre Oh let thy Kingdome come we pray Whose comming most too much deferre And grant vs thereof such foresight It come not like a Theefe by night Christmas day THis Day is worthily dedicated to be obserued in remembrance of the blessed Natiuity of our Redeemer Iesus Christ At which time it pleased the Almighty Father to send his onely be gotten Sonne into the world for our sakes and by an vnspeakeable vnion to ioyne in one person God and Man without confusion of Natures or possibility of separation To expresse therefore our thankefulnesse and the ioy wee ought to haue in this loue of GOD there hath beene anciently