to his several needs let him make trial awhile and spend that time in them which he spends in humane compositions let him study them as earnestly as he does books of less concernment let him pray the holy Spirit that made them to open his eyes to see the admirable use of them let him intreat holy and learned guides of Souls to direct him in the use of them and by the grace of God in the frequent use of them he may attain to the Primitive fervour and come to be a Man as holy David was after Gods own heart S. HIER in Epitaph Paulae In the Morning at the third sixth and ninth hour in the Evening at midnight Davids Psalms are sung over in order and no Man is suffered to be ignorant of Davids Psalms These PSALMS we sing or say by course The Priest one verse and the People another or else one side of the Quire one verse and the other side another according to the ancient practice of the Greek and Latin Church Socrat. Hist. l. 6. c. 8. Theodoret. l. 2. c. 24. Basil. Ep. 63. And according to the pattern set us by the Angels Esay 6. 3. who sing one to another Holy Holy Holy These reasons may be given for this manner of Singing by course First that we may thus in a holy emulation contend who shall serve God most affectionately which our LORD seeing and hearing is not a little pleas'd Ter. l. 2. ad ux Secondly that one relieving another we may not grow weary of our service S. Aug. l. Conf. 9. c. 7. When we say or sing these Psalms we are wont to stand by the erection of our bodies expressing the elevation or lifting up of our souls to God while we are serving him in these holy employments At the end of every Psalm and of all the Hymns except TE DEUM which because it is nothing else almost but this Glory be to the Father c. enlarg'd hath not this Doxology added we say or sing Glory be to the Father and to the Son and to the holy Ghost which was the use of the ancient Church never quarrel'd at by any till Arius who being prest with this usage as an argument against his Heresie of making the Son inferiour to the Father laboured to corrupt this Versicle saying Glory be to the Father by the Son in the Holy Ghost Theodoret Hist. l. 2. c. 24. The Church on the contrary was careful to maintain the ancient usage adding on purpose against Arrius As it was in the beginning is now and ever shall be Conc. Vas. can 7. Now if this joyful Hymn of Glory have any use in the Church of God can we place it more fitly than where it now serves as a close and conclusion to Psalms and Hymns whose proper subject and almost only matter is a dutiful acknowledgment of Gods excellency and glory by occasion of special effects As an Hymn of Glory is fit to conclude the Psalms so especially this Christian Hymn wherein as Christians not as Jews and Pagans we glorifie God the Father Son and holy Ghost by which Christian conclusion of Davids Psalms we do as it were fit this part of the Old Testament for the Service of God under the Gospel and make them Evangelical Offices LESSONS AFter the Psalms follow two LESSONS one out of the Old Testament another out of the New This was the ancient custome of all the Churches in Egypt Cassian l. 2. cap. 4. who sayes it was not taught by men but from heaven by the ministery of Angels This choice may be to shew the harmony of them for what is the Law but the Gospel foreshewed what other the Gospel but the Law fulfilled That which lies in the Old Testament as under a shadow is in the New brought out into the open Sun things there prefigured are here perform'd Thus as the two Seraphims cry one to another Holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God First one out of the Old Testament then another out of the New observing the method of the holy Spirit who first published the Old then the New first the precepts of the Law then of the Gospel Which method of their reading either purposely did tend or at the least wise doth fitly serve that from smaller things the mind of the hearers may go forward to the knowledge of greater and by degres climb up from the lowest to the highest things sayes incomparable Hooker A wise constitution of the Church it is thus to mingle Services of several forts to keep us from wearisomness For whereas devout Prayer is joyned with a vehement intention of the inferior powers of the soul which cannot therein continue long without pain therefore holy Church interposes still somewhat for the higher part of the mind the understanding to work upon that both being kept in continual exercise with variety neither might feel any weariness and yet each be a spur to other For Prayer kindles our desire to behold God by speculation and the mind delighted with that speculation takes every where new inflammations to pray the riches of the mysteries of heavenly wisdom continually stirring up in us correspondent desires to them so that he which prayes in due sort is thereby made the more attentive to hear and he which hears the more earnest to pray The Minister that reads the Lessons standing turning himself so as he may be best heard of all such as are present Rubr. 2. before Te Deum Turning himself so as he may best be heard of all that is turning towards the people whereby it appears that immediately before the Lessons he lookt another way from the people because here he is directed to turn towards them This was the ancient custom of the Church of England that the Priest who did officiate in all those parts of the Service which were directed to the people turn'd himself towards them as in the Absolution See the Rubr. before Absol at the Communion Then shall the Priest or Bishop if present stand and turning himself to the people say c. So in the Benediction reading of the Lessons and holy Commandments but in those parts of the office which were directed to God immediately as Prayers Hymns Lauds Confessions of Faith or Sins he turn'd from the people and for that purpose in many Parish-Churches of late the Reading-Pew had one Desk for the Bible looking towards the people to the Body of the Church another for the Prayer-Book looking towards the East or upper end of the Chancel And very reasonable was this usage for when the people were spoken to it was fit to look towards them but when God was spoken to it was fit to turn from the people And beâ—ides if there be any part of the World more honourable in the esteem of Men than another it is fit to look that way when we pray to God in publick that the
the same reason to say it that old Simeon had and we should have the same spirit to say it with There can nothing be more fitting for us as we have said than having heard the Lessons and the goodness of God therein Preach't unto us to break out into a Song of Praise and Thanksgiving and the Church hath appointed two to be used either of them after each Lesson but not so indifferently but that the Former Practice of exemplary Churches and Reason may guide us in the choice For the Te Deum Benedictus Magnificat and Nunc Dimittis being the most expressive-Jubilations and rejoycings for the redemption of the world may be said more often than the rest especially on Sundayes and other Festivals of our Lord excepting in Lent and Advent which being times of Humiliation and Meditations on Christ as in expectation or his sufferings are not so fitly enlarged with these Songs of highest Festivity the custom being for the same reason in many Churches in Lent to hide and conceal all the glory of their Altars covering them with black to comply with the season and therefore in these times may be rather used the following Psalms than the foregoing Canticles as at other times also when the Contents of the Lesson shall give occasion as when it speaks of the enlargement of the Church by bringing in the Gentiles into the Fold of it for divers passages of those three Psalms import that sense And for the Canticle Benedicite O all ye works of the Lord it may be used not only in the aforesaid times of Humiliation but when either the Lessons are out of Daniel or set before us the wonderful handy-work of God in any of the Creatures or the use he makes of them either ordinary or miraculous for the good of the Church Then it will be very seasonable to return this Song O all ye works of the Lord bless ye the Lord praise him and magnifie him for ever that is ye are great occasion of blessing the Lord who therefore be blessed praised and magnified for ever The APOSTLES CREED The Creed follows At ordinary Morning and Evening prayer and most Sundaies and Holy-daies the Apostles Creed is appointed which Creed was made by the Apostles upon this occasion sayes Ruffinus in Symb. n. 2. The Apostles having received a Commandment from our Lord to Teach all Nations and withal being commanded to tarry at Hierusalem till they should be furnish'd with gifts and graces of the holy Spirit sufficient for such a charge tarried patiently as they were enjoyned expecting the fulfilling of that promise In the time of the stay at Hierusalem they agreed upon this Creed as a Rule of Faith according to the analogy of which they and all others should reach and as a word of distinction by which they should know friends from foes For as the Gileadites distinguished their own men from the Berjamites by the word Shibboleth Iudges 12. 6. And as Souldiers know their own side from the Enemy by their Word so the Apostles and the Church should know who were the Churches friends and who were enemies who were right believers who false by this word of Faith for all that walkt according to this Rule and profest this faith she acknowledged for hers and gave them her peace but all others that went contrary to this rule and word she accounted Enemies Tertul. de praescrip led by false spirits For he that hears not us is not of God hereby know we the Spirit of truth and the spirit of error 1 Iohn 4. 6. This Creed is said daily twice Morning and Evening So it was of old Aug. l. 1. de Symb. ad Catech. cap. 1. Take the Rule of Faith which is call'd the Symbol or Creed say it daily in the Morning before you go forth at Night before you sleep And l. 50. Hom. 42. Say your Creed daily Morning and Evening Rehearse your Creed to God say not I said it yesterday I have said it to day already say it again say it every day guard your selves with your Faith And if the Adversary assault you let the redeemed know that he ought to meet him with the Banner of the Cross and the shield of Faith above all taking the shield of Faith Ephes. 6. Faith is rightly called a Shield S. Chrys. in loc For as a Shield is carried before the body as a wall to defend it so is faith to the soul for all things yield to that This is our victory whereby we overcome the world even our Faith Therefore we had need look well to our faith and be careful to keep that entire and for that purpose it is not amiss to rehearse it often and guard our soul with it Cum horrâ—mus aliquid recurrendum est ad Symbolum When we are affrighted run we to the Creed and say I believe in God the Father Almighty this will guard your soul from fear If you be tempted to despair guard your soul with the Creed say I believe in Jesus Christ his only Son our Lord who was crucified c. for us men and our salvation that may secure your soul from despair If you be tempted to Pride run to the Creed and a sight of Christs hanging upon the Cross will humble you If to Lust or uncleanness to the Creed and see the wounds of Christ and the remembrance of them if any thing will quench that fiery dart If we be tempted to presume and grow careless take up again this shield of Faith see Christ in the Creed coming to judgment and this terrour of the Lords will perswade men In a word the Creed is a guard and defence against all temptations of the world all the fiery darts of the Devil all the filthy lusts of the flesh Therefore above all take the shield of Faith saith S. Paul and be sure to guard your soul Morning and Evening with the Creed thy symbol of the most holy Faith Besides This solemn rehearsing of our Creed is a plighting of our faith and fidelity to God before Devils Angels and Men an engaging and devoting of our souls in the principal faculties and powers of it our reason and understanding and will wholly to God the Father Son and holy Ghost to believe in the ever blessed Trinity whatsoever flesh and blood shall tempt to the contrary which is an high piece of loyalty to God and cannot be too often perform'd It is that kind of Confession that S. Paul says is necessary to salvation as well as believing Rom. 10. 10. For it is there said Verse 9. If we confess with our mouth as well as if we believe with the heart we shall be saved it is that kind of Confession that our Lord Christ speaks of S. Matt. 10. 32. Whosoever shall confess me before men him will I confess also before my Father which is in Heaven And therefore since it is a service so acceptable it cannot be thought unreasonable for the Church to require it
spirit of thy grace The BLESSING We end our Service with a BLESSING which is to be pronounced by the Bishop if he be present See the Rubrick before the Blessing in the Communion-Service Then the Priest or Bishop if present shall let them depart with this Blessing This is order'd for the honour of the Bishops authority Heb. 7. 7. Without contradiction the less is blessed of the greater Therefore blessing being an act of Authority the Bishop ought not to be blest by the Priest but the Priest by the Bishop This blessing of the Bishop or Priest was so highly esteem'd in the Primitive times that none durst go out of the Church till they had received it according to the Councils of Agatha Can. 31. in the year 472. and Orleans the third Can. 22. And when they received it they did it kneeling or bowing down their heads And the Deacon to prepare them to it was wont to call out immediately before the time of the Blessing in such words as these Bow down your selves to the Blessing Chrys. Liturg. The Iews received it after the same manner Eccles. c. 50. v. 23. When the Service was finished the high Priest went down and lifted up his hands over the Congregation to give the blessing of the Lord with his lips and they bowed down themselvs to worship the Lord that they might receive the Blessing from the Lord the most high And doubtless did we consider the efficacy and vertue of this blessing of Priest or Bishop we could do no less than they did For it is God from heaven that blesses us by the mouth of his Minister We have his word for it Numb 6. 22. And the Lord spoke to Moses saying Speak to Aaron and his sons saying On this wise shall ye bless the children of Israel The Lord bless thee c. And they shall put my name upon the children of Israel And I will bless them And the same promise of Gods assistance and ratifying the Priests Blessing we have in the Gospel S. Matth. 10. 13. S. Luke 10. 5. where our Saviour charges his Apostles and Disciples that into whatsoever house they enter they should say not pray say with authority Peace be to this house and not if your prayers be servent or if they in the house joyn in prayer with you but if the Son of peace be there that is if he that dwells in the house hinders not nor resists your blessing if he be a person capable of so much good as your blessing for this is signified by this Hebrew phrase Son of peace your peace shall rest upon him but if he be not such a son of peace your blessing shall return to you again which it could not be said to do unless vertue together with the blessing had gone out from them The EVENING SERVICE differs little or nothing from the Morning and therefore what hath been said concerning the Morning office may be applyed to that The LITANY LItany signifies an humble an earnest Supplication These Forms of prayers call'd Litanies wherein the people are more exercised than in any other part of the Service by continual joyning in every passage of it are thought by some to have been brought into the Church about four hundred years after Christ in times of great calamity for the appeasing of Gods wrath True it is that they are very seasonable prayers in such times and therefore were by Gregory and others used in their Processions for the averting of Gods wrath in publick calamities but it is as true that they were long before that time even in the first Services that we find in the Church used at the Communion-Service and other Offices as Ordination of Priests and the like witness Clem. Const. l. 8. c. 5 6 10. where we find the Deacon ministring to the people and directing them from point to point what to pray for as it is in our Litany and the people are appointed to answer to every Petition Domine miserere Lord have mercy And in all Liturgies extant as Mr. Thorndyke hath well observed in his Book of Religious Assemblies the same Allocutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed Litanies may be seen And S. Aug. Ep. 119. c. 18 tells us of the Common-prayers which were indited or denounced by the voice of the Deacon All which make it probable that the practice of Litanies is derived from the Apostles and the custom of their time And S. Câ—rys in Rom. c. 8. seems to assert the same For upon that verse We know not what we should pray for as we ought but the Spirit helps our infirmities he saies thus In those daies amongst other miraculous gifts of the Spirit this was one Donum prâ—â—um the gift of making prayers for the Church to help the ignorance of the people that knew not what to pray for as they ought he that had this gift stood up and prayed for the whole Congregation and taught them what to pray for whose Office now the Deacon performs viz. by directing them from point to point what to pray for To every of which Petitions sayes Clem. above cited the people were to answer Domine Miserere This continual joyning of the people in every passage of it tends much both to the improving and evidencing that fervour and intention which is most necessary in prayers Hence was it that these Forms of prayers where the peoples devotion is so often excitedâ— quickned and exercised by continual Suffrages such as Good Lord deliver us We beseech thee to hear us good Lord were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or intense Petitions In which if they were relished aright the earnest and vehement devotion of Primitive times still breaths and in these prayers if ever we pray with the Spirit Concerning the Litany of our Church we may boldly say and easily maintain it that there is not extant any where 1. A more particular excellent enumeration of all the Christians either private or common wants Nor 2. A more innocent blameless form against which there lies no just exception Nor 3. A more Artificial Composure for the raising of our devotion and keeping it up throughout than this part of our Liturgy In the beginning it directs our prayers to the right object the Glorious TRINITY For necessary it is that we should know whom we worship Then it proceeds to Deprecations or prayers against evil lastly to Petitions for good In the Deprecations as right method requires we first pray against sin then against punishment because sin is the greatest evil From all which we pray to be delivered by the holy actions and passions of CHRIST the only merits of all our good The like good order is observed in our Petitions for good First we pray for the Church Catholick the common mother of all Christians then for our own Church to which next the Church Catholick we owe the greatest observance and duty And therein in the first place for the principal
Meditation of each day should be the chief subject of one and this to be the day For no sooner had our Lord ascended into Heaven and Gods holy Spirit descended upon the Church but there ensued the notice of the glorious and incomprehensible Trinity which before that time was not so clearly known The Church therefore having solemnized in an excellent order all the high Feast of our Lord and after That of the descent of Gods Spirit upon the Apostles thought it a thing most seasonable to conclude these great solemnities with a Festival of full special and express Service to the holy and blessed Trinity And this the rather in after-times when Arrians and such like Hereticks had appeared in the world and vented their blasphemies against this Divine Mystery Some proper Lessons this day hath as the Morning First and Second The first Lesson is Gen. 18. wherein we read of three that appeared to Abraham or the Lord in three Persons ver 1 2. A type of that mysterious Trinity in Unity which was after revealed in the Gospel So Theodor. l. 2. ad Graec. Because the Jews had long lived in Egypt and had learned there the worship of many gods the most wise God did not plainly deliver to them the mystery of the Trinity lest they should have mistaken it for a doctrine of a plurality of gods Yet the Doctrine of the Trinity was not wholly hidden in those times but some seeds of that perfection of Divinity were dispersed and for that cause the Quire of Angels sing thrice Holy but once Lord holy holy holy Lord God of Hosts and here Three Men appeared to Abraham The Second Lesson S. Matth. 3. is thought fit for this Feast because it delivers to us the baptism of Christ at which was discovered the mystery of the Trinity for there the Son is baptized the holy Spirit descends upon him and the Father speaks from Heaven This is my beloved Son The Epistle and the Gospel are the same that in Ancient Services were assigned for the Octave of Pentecost The Epistle being of the vision of S. Iohn Rev. 4. and the Gospel the Dialogue of our Lord with Nicodemus And the mentioning which we find therein of Baptism of the holy Spirit and gifts of it though it might then fit the day as a repetition as it were of Pentecost so is it no less fit for it as a Feast to the Blessed Trinity The mission the Holy Ghost brings with it as aforesaid more light and clearness to the doctrine of the Trinity and when more fit to think of the gifts of the Spirit than on a solemn day of Ordination as this is one when Men are consecrated to spiritual Offices But besides this we have in the Gospel set before us all the Three Persons of the Sacred Trinity and the same likewise represented in the Vision which the Epistle speaks of with an Hymn of praise Holy holy holy Lord God Almighty c. which expressions by ancient interpretation relate to the holy Trinity as is above said Of the Sundayes after TRINITY till ADVENT THe Church hath now finished the celebration of the high Festivals and thereby run as it were through a great part of the Creed by setting before us in an orderly manner the highest Mysteries of our Redemption by Christ on earth till the day he was taken up into Heaven with the sending down of the Holy Ghost at Pentecost Now after she hath in consequence and reflexion upon these Mysteries broke out into a more solemn and special Adoration of the Blessed Trinity she comes according to her Method in the Intervals of great Feasts of which see Pag. 93. to use such Epistles Gospels and Collects as suit with her holy affections and aims at this season Such namely as tend to our edifying and being the living Temples of the Holy Ghost our Comforter with his Gifts and Graces that having Oyl in our Lamps we may be in better readiness to meet the Bridegroom at his second Advent or coming to judgment And this done in the remaining Sundaies till Advent which in their Services are as it were so many Eccho's and Reflexions upon the Mystery of Pentecost the life of the Spirit or as Trumpets for preparation to meet our Lord at his second coming Which will be more manifest if we take a general view of the Gospels together and afterwards of the Epistles and Collects The GOSPELS for this time according to the method which hath before been declared pag. 93. are of the holy Doctrine Deeds and Miracles of our Saviour and so may singularly conduce to the making us good Christians by being followers of Christ and replenished with that Spirit which he both promised and sent and for which the Church lately kept so great a solemnity For to be charitable heavenly-minded repentant merciful humble peaceable religious compassionate and thankful to trust in God and abound with such spiritual qualities are the Lessons taught us by our Lord in these Gospels and that not only by word and deed but many miracles also for divers Gospels are of such and tend much to our edifying From his healing of the sick and going about doing good we may learn to employ that power and ability we have in works of mercy and goodness He that raised the dead and did such mighty works can be no other we may be sure than God and Man the Saviour of the world and able to protect us even against death it self to raise our bodies from the dust and glorifie them hereafter Thus we have in general the intent of these Gospels as may easily appear by particular observation and withal how pertinent they are to the time And with them the Church concludes her Annual course of such readings having thereby given us and in such time and order as most apt to make deep impression the chief matter and substance of the four Evangelists True it is that in ancient Rituals and particularly in S. Hieromes Comes or Lectionarius where we find this same order of Epistles and Gospels See Pamelii Liturg. Eccles. Lat. T. 2. there are some other besides these which our Church useth as for Wednesdays Fridaies and other special times and Solemnities But these for Sundaies and other Holy-daies which are retained by our Church are so well chosen for the fitness variety and weightiness of the matter and out of that Evangelist that delivers it most fully that the chiefest passages of all the Evangelists are hereby made known and preached to us and what we meet not with here is abundantly supplied by the daily Second Lessons And the like also may be said concerning the Epistles In the EPISTLES for this time there is an Harmony with the Gospels but not so much as some have thought in their joynt propounding of-particular considerations and those several and distinct as the daies they belong to for that belongs to more special solemnities but rather as they meet all in the common stream
the general meditation and affection of the season We may therefore observe that as all the Gospels for Sundaies since Easter day hitherto are taken out of the beloved Disciple S. Iohn who therein gives us many of the last and most tender and affectionate words of our dear Lord before his Passion and Ascension his promising of a Comforter bidding them not fear bequeathâ—ing his peace to them and the like so now the two first Epistles are taken and most fitly out of the same Apostle who therein minds us with much earnest affection of that spirit which our Lord promised for our Comforter and of the great effect and sign of it the love of one another If saith he we love one another God dwelleth in us and his love is perfect in us Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And the Epistle for the second Sunday exhorteth us in like manner To love one another as he gave commandment and he that keepeth his Commandments dwelleth in him and he in him and hereby we know that he abideth in us even by the Spirit which he hath given us In the Epistle for the third Sunday we are put in mind by S. Peter of submission and being humble for God gives grace to such of sobriety watching faith and patience in affliction with an exhortation to cast our care upon God who cares for us and shall perfect seâ—tle strengthen and stablish us which is according to what Christ said That he would not leave us Comfortless The fourth Epistle is out of Rom. 8. and is a comfort against afflictions as not worthy of that glory which shall be shewed upon us provided we be such as they whom the Apostle there speaks of who had received the first-fruits of the Spirit The Epistle for the fifth being taken out of S. Peter exhorts us to Love Peace Innocence and such spiritual affections and if any trouble us not to be afraid but to sanctifie the Lord God in our hearts The rest of the Epistles for all the days following relate much to the same business as newness of life and all the fruits and gifts of Gods holy Spirit and as a particular insight will sufficiently manifest But being not the first that are used in this season they seem to have been chosen with more indifferency for they are taken out of S. Paul and keep the very order of his Epistles and the place they have in each Epistle For of them the first are out of the Epistle to the Romans and so in order the next out of the Epistles to the Corinthians first and second Galatians Ephesians Philippians and Colossians for so far the Order reacheth till the time of Advent Only two of the Sundaies the 18. and 25. do vary from this method in the choice of their Epistles and there is reason for both And first for the 25. or last Sunday the reason is manifest for it being lookt upon as a kind of preparative or fore-runner of Advent as Advent is to Christmas and in S. Ieromes Lectionarius it is comprized within the time of Advent an Epistle was chosen not as hapned according to the former method but such an one as prophesied of Christs Advent or Coming for that plainly appears in This out of Ieremy Behold the time cometh saith the Lord that I will raise up the righteous branch of David which King shall bear rule and he shall prosper with wisdom and shall set up Equity and Righteousness again in Earth The like Prophesie is implyed in the Gospel and applyed to Iesus in the words of the people when they had seen his miracle This is of a truth the same Prophet that should come into the world And therefore when there are either more or fewer Sundays than 25 between Trinity and Advent if we so dispose of the Services as always to make use of this for the last of them it will be agreeable to reason and exemplary practice and that from time of old for we find such a Rule in Micrologus an ancient Ritualist The other Sunday that follows not the method of the rest is the 18. after Trinity for its Epistle is taken out of the first to the Corinthians not out of that to the Ephesians as other are for the Sundayes that go next before and after This seems to be occasioned by a particular circumstance for which a fit Epistle was to be found out though it were not taken out of its place in the usual order and that was the Ordination of Ministers for the understanding of which and the ancient care about Ordinations it will not be amiss to be somewhat the larger We may therefore note that what was said of Collects pag. 70. is true also of this order of Epistles and Gospels that it comes down to us from Ancient Times as appears by S. Hieromes Lectionarius above mentioned and other old Liturgists and Expositors And by them we find that it was the Custome of old to have proper Services for Wednesdays Fridays and Saturdayes in each Ember-week and then followed as with us the conferring of Holy Orders But care being taken that the Ordination should be performed after continuance the same day in Prayer and fasting and yet be done upon the Lords day also and because by ancient Canon that day was not to be fasted they therefore took this course to perform it on Saturday it being one of the Ember Fasts and yet in the Evening of it for that time was accounted as belonging to the Lords day following or if they would continue so long fasting to do it early in the morning following See Leâ— Epist. 81. ad Diosc. In regard therefore that this was accounted a Sundays work and that there had been so much Exercise and Fasting on Saturday the Sunday following had no publick Office and was therefore called Dominica Vacat or Vacans a vacant Sunday But it was afterwards thought better not to let that day pass in that manner nor to continue so long and late on Saturday in such Abstinence and Exercise and therefore the Ordination came to be dispaâ—cht sooner on Saturday and the Sunday following had a Service said on it which at first for some time was borrowed of some other days but afterwards One was fixt being fitted to the day or season with some respect in the frame of it to the Ordination at that time For although there were peculiar Readings Rites and Prayers for the Ordination it self as there is also in our Church much resembling the ancient Form yet besides that in the general Service of the day some reflexion was made on the business of Ordination Only the Vacant Sunday for the Ember week in September had no constant peculiar â—ervice for being fixt to a certain time â—fâ— that Month it chanceth that the said Sunday sometimes is the 18. after Trinity sometimes the 17. or sooner as Easter falls out and accordingly takes
between two hooks of which there are even still some remainders though now for the most part neglected 3. Neither does this our Translation always follow the LXX And Vulgar Lat. Even in Additions As for Example Not Psalm 1.5 in the repetition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Psalm 68. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Psalm 125.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Pslam 138.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Psalm 145. in the verse put in between the 13 and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it may seem to be wanting in our present Hebrew Copies all the rest of the verses of this Psalm going in the order of the Alphabet and this verse which should begin with ◠only wanting in our present Copies but found or supposed by the LXX to begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The Additions are not very many wherein it doth follow them The chiefest which I have observed are these Psal. Ver.  1. 5. from the face of the Earth 2. 11. unto him  12. right 3. 2. His 4. 8. and Oyle 7. 12. strong and patient 11. 5. the poor 13. 6. yea I will praise the Name of the Lord most Highest 14. 4. no not one 14. 5 6 7. Their throat is an open Sepulchre c. before their eyes  9. Even where no fear was 19. 12. my 14.  all way 22. 1. look upon me 31.  my and ver 32. the Heavens 23. 6. thy 24. 4. his neighbour 28. 3. neither destroy me 29. 1. bring young Rams unto the Lord the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice translated 30. 7. from me 33. 3. unto him and ver 10. and casteth out the counsels of Princes 36. 12. All 37. 29. * the unrighteous shall be punished Edit 1540. v. 37. his place 38. 16. Even mine Enemies v. 22 God 41. 1. And needy ver 11 And Amen 42. 12. That trouble me 45. 10. wrought about with divers colours 12. God in the Latin only not in the Greek 47. 6. Our 48. 3. of the Earth 50. 21. wickedly 51. 1. Great 55. 13. peradventure ver 25 O Lord 65. 1. In Jerusalem 67. 1. And be merciful unto us 71. 7. that I may sing of thy glory 73. 12. I said ver 27 In the Gates of the daughter of Sion 77. 23. Our 85. 8. Concerning me 92. 12. of the house 95. 7. the Lord 108. 1. my heart is ready repeated 111. 11. Praise the Lord for the returning again of Aggeus and Zachary the Prophets Edit 1540. 115. 9. thou house of 118. 2. That He is gracious and 119. 97. Lord 132. 4. Neither the Temples of my head to take any rest 134. 1. Now ver 2 Even in the Courts of the house of our God 136. 27. O give thanks unto the Lord of Lords for his mercy endureth for ever being in the Latin only not in the Greek 137. 1. Thee O 145. 15. The Lord 147. 8. And herb for the use of men 148. 5. He spake the word and they were made For Psal. 58. 8. Or ever your Pots c. I conceive our Translation to agree very well both with the sence and letter of the Hebrew Neither doth it go alone but so translated both Pagnin a little before and Castellio since who both keep as close to the sence of the Hebrew and Pagnin to the letter also as any that I have observed Pagnin whom Vetablus follows Antequam sentiant lebetes vestri ignem rhamni sicut care cruda sic ira ut turbo perdat cum Castellio Ac veluti si cujus ollae spinas Annot. ignem qui fieri solet ex spinis nondum senserint sic illi tanquam crudi per iram vexentur Annot. Pereant aetate immaturâ ut si carnes ex olla extrahantur semicrudae See also Calvin in Loc. For Psal. 105. 28. They were not obedient c. Herein our Translators follow the LXX who supposing this to be spoken of the Egyptians translate the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out the negative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exacerbaverunt sermones ejus or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia exacerbaverunt which is all one with our English They were not obedient that is they rebelled or were disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exchanging significations And this reading is also followed by the Syriack the Arabick and the Ethiopick translations Only which is strange the Vulgar Latin which usually in the Psalms is a meer translation of the LXX yet here differs from them and puts in the Negative Particle according to the Hebrew And in three other things in the same Hemistick it differs not only from the LXX but also from the Hebrew and from S. Hierome and from all other Translations that I have seen viz. Altering the Verb from the plural number to the singular 2. supposing Deus to be the Nominative case to it And so 3. making the Pronoun affixed to be reciprocal Et non exacerbavit sermones suos See Mr. HOOKERS Eccles. Polity lib. 5. Sect. 19. pag. 214. where he defends this our Translation thus far at least that it doth not contradict the present Hebrew as it seems was objected The Epistles and Gospels in our Liturgie seem to follow Coverdales Translation Printed 1540. Here ends the book of Common-prayer truly so called being composed by the publick spirit and prescribed by the publick Authority of the Church for the publick service and worship of God to be offered up to him in the name and spirit of the Church by those who are ordained for men in things pertaining to God to which every person of the Church may according to S. Paul say Amen with understanding because he knows before hand to what he is to say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come all together to the same prayer let there be one Common-prayer one and the same mind and Spirit Ignat. ad Magnesianos SOLI DEO GLORIA I will pray with the Spirit and I will pray with the understanding also Obsecrationem sacerdotalium Sacramenta respiciamus quae ab Apostolis tradita in toto Orbe at que in omni Catholica Ecclesia uniformiter celebrantur ut legem Credendi lex statuat supplicandi GENNAD Eccles. Dogm 30. FINIS THE TABLE A. THe Absolution by the Priest alone standing why pag. 13 19 20. Remission of sins by the Priest what it is not p. 15 16. What it is p. 16. Three parts of Repentance p. 17. The several forms of Absolution in the Service p. 18. All in sence and vertue the same p. 19. Advent Sundays p. 98. Ashwednesday 125. Caput Jejunii ibid. Dies Cinerum ibid. The solemnity then used upon sinners p. 126. S. Andrew p. 198. All-Saints why kept p. 206. Ascension-day hath proper Lessons and Psalms p. 162. the Antiquity thereof p. 170. B. Of Baptism p. 245. S. John 3. 5. expounded p. 246. The Benediction or Consecration of the Water
fruition of the glorious Godhead Trinity in Unity and Unity in Trinity to be adored for ever God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to the end whereunto according to his own Ordinance we have ordain'd it to be a Sanctuary to the most High and a Church for the living God The Lord with his favour ever mercifully behold it and so send upon it his spiritual Benediction and Grace that it may be the House of God to him and the Gate of Heaven to us Amen Haec precatus Episcopus Baptisterium adit atque impositâ manu ait REgard O Lord the Supplications of thy Servants and grant that those Children that shall be baptiz'd in this Laver of the New birth may be sanctified and washed with the Holy Ghost delivered from thy wrath received into the Ark of Christs Church receive herein the fulness of Grace and ever remain in the number of thy faithful and elect Children Suggestum dein GRant that thy Holy Word which from this place shall be preach'd may be the savour of life unto life and as good seed take root and fructifie in the hearts of all that shall hear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque GRant that by thy Holy Word which from this place shall be read the hearers may both perceive and know what things they ought to do and also may have Grace and Power to fulfil the same Sacram etiam Mensam GRant that all they that shall at any time partake at this Table the highest blessing of all thy Holy Communion may be fulfill'd with thy Grace and Heavenly Benediction and may to their great and endless Comfort obtain Remission of their sins and all other Benefits of thy Passion Locum Nuptiarum GRant that such persons as shall be here joyned together in the holy estate of Matrimony by the Covenant of God may live together in holy Love unto their lives end Vniversum denique Pavimentum GRant to such bodies as shall be here interr'd that they with us and we with them may have our perfect consummation and bliss both in body and soul in thine everlasting kingdom Tum flexis genibus ante sacram Mensam pergit porro GRant that this place which is here dedicated to thee by our Office and Ministry may also be hallowed by the sanctifying power of thy holy Spirit and so for ever continue through thy Mercy O blessed Lord God who dost live and govern all things world without end Grant as this Chappel is separated from all other common and profane uses and dedicated to those that be sacred only so may all those be that enter into it Grant that all wandring thoughts all carnal and worldly imaginations may be far from them and all godly and spiritual cogitations may come in their place and may be daily renew'd and grow in them Grant that those thy servants that shall come into this thy holy Temple may themselves be made the Temples of the Holy Ghost eschewing all things contrary to their profession and following all such things as are agreeable to the same When they pray that their prayers may ascend up into Heaven into thy presence as the Incense and the lifting up of their hands be as the morning sacrifice purifie their hearts and grant them their hearts desire sanctifie their spirits and fulfil all their minds that what they faithfully ask they may effectually obtain the same When they offer that their Oblation and Alms may come up as a Memorial before thee and they find and feel that with such Sacrifices thou art well-pleased When they sing that their souls may be satisfied as with marrow and fatness when their mouth praiseth thee with joyful lips When they hear that they hear not as the word of man but as indeed it is the Word of God and not be idle Hearers but Doers of the same Populus interea tacite ingressus in imis substitit dum haec in Cancellis agerentur quibus finitis sedes quisque suas jussi capessunt atque ad solennem Liturgiam Sacellani se parant Alter Sacellanorum coram sacra mensa venerans sic incipit IF we say we have no sin we deceive our selves and the truth c. Confessionem Absolutionem Dominic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recitant c. Psalmos canunt pro tempore accommodos Ps. 84. 122 132. alternis respondente populo quibus facultas erat libri Lectio prima definitur ex 28. Gen. à ver primo ad finem Hymn Te Deum c. Lectio secunda ex secundo capite S. Joh. à vers◠13. ad finem Hymn Psal. 100. I Believe in God c. Et post usitatas Collectas hanc specialem addidit Episcopus O Lord God mighty and glorious and of incomprehensible Majesty thou fillest Heaven and earth with the Glory of thy presence and canst not be contain'd within any the largest compass much less within the narrow walls of this Room yet forasmuch as thou hast been pleased to command in thy holy Law that we should put the Remembrance of thy Name upon places and in every such place thou wilt come to us and bless us we are here now assembled to put thy name upon this place and the Memorial of it to make it thy house to devote and dedicate it for ever unto thee utterly separating it from all worldly uses and wholly and only consecrate it to the invocation of thy glorious Name wherein supplications and intercessions may be made for all men thy sacred Word may be read preached and heard the Holy Sacraments the Laver of Regeneration and the Commemoration of the precious death of thy dear Son may be administred thy Praise celebrated and sounded forth thy people blessed by putting thy Name upon them we poor and miserable creatures as we are be altogether unfit and utterly unworthy to appoint any earthly thing to so great a God And I the least of all thy servants no ways meet to appear before thee in so honourable a service yet being thou hast oft heretofore been pleased to accept such poor offerings from sinful men most humbly we beseech thee forgiving our manifold sins and making us worthy by counting us so to vouchsafe to be present here among us in this religious action and what we sincerely offer graciously to accept at our hands to receive the prayers of us and all others who either now or hereafter entring into this place by us hallowed shall call upon thee And give us all grace when we shall come into the house of God we may look to our feet knowing that the place we stand on is holy ground bringing hither clean thoughts and undefiled bodies that we may wash both our hearts and hands in innocency and so compass thine Altar I am alter Sacellanus denuo exiens venerans ante sacram Mensam incipit Litaniam in fine cujus recitavit hoc ipse Episcopus O Lord God who dwellest
fuisset Postremo reservamus nobis successoribus nostris Episcopis Winton potestatem visitandi dictam Capellam prout alias Capellas infra nostram Diocesin situatas communiter nuncupatas peculiares ut nobis eisque constet an decenter in reparationibus aliisqueâ— conservetur an omnia ibidem decenter secundum ordinem fiant Quae omnia singula sic reservamus quoad caetera vero praemissa quatenus in nobis est de jure possumus pro nobis successoribus nostris decernimus stabilimus per praesentes Actu demum recitato veneratur denâ—o atque infit BLessed be thy name O Lord God for that it pleased thee to have thy Habitation among the Sons of Men and to dwell in the midst of the Assembly of thy Saints upon earth Bless we beseech thee this days action unto thy people prosper thou the work of our hands unto us yea prosper thou our handy work Finitis precationibus istis Dominus Episcopus sedem separatim capessit ubi prius populusque univerâ—â—s noâ— communicaturus dimittitur Porta clauditur Priâ—r Sacellanus pergit legendo sententias â—â—as hortatorias ad Eleemosynas interea dum alter Saâ—ellanus singulos Communicaturos adit atque in patinam argenteam oblationes colligit Collecta est summa 4. 1. 12. s. 2. d. quam Dominus Episcopus convertendam in Calicem huiâ— Capellae donandum dercernit Caeteris rebus ordine gestis demum Episcopus sacram Mensam redit Sacellanis utrisque ad aliquamulum recedentibus lotisque manibus panc fracto vino in Calicem effuso aqua admista stans ait ALmighty God our Heavenly Father c. Eucharistiam ipse primo loco accipit sub utraque specie proximo loco tradit Fundatori quem jam coram sacra Mensa in genua supplicem collocarant dein utrique Sacellano Ad caeteros vero pergentem Episcopum atque panem iis tradentem prior Sacellanus subsequitur Calicem ordine porrigit Cum vinum quod prius effuderat non sufficeret Episcopus de novo in Calicem ex poculo quod in sacra Mensa stabat effundit admistaque aqua recitat clare verba illa confecratoria Finita tandem exhibitione Dominus Episcopus ad Sacrae Mensae Septentrionem in genibus recitante quoque populo ait OUr Father c. O Lord our Heavenly Father c. GLory be to God on high c. Concludit denique cum hac precatione BLessed be thy name O Lord that it hath pleased thee to put into the heart of this thy servant to erect an house to thy worship and service by whose pains Care and Cost this work was begun and finish'd Bless O Lord his substance and accept the work of his hands Remember him O our God concerning this wipe not out this kindness of his that he hath shewed for the house of his God and the offices thereof and make them truly thankful to thee that shall enjoy the benefit thereof and the ease of it and what is by him well intended make them rightly to use it which will be the best fruit and to God most acceptable Post haec vota populum stans dimittit cum Benedictione hac THe peace of God which passeth all understanding keep your hearts and Minds in the knowledge and Love of God and of his Son Jesus Christ our Lord and the Blesling of God Almighty the Father the Son and the Holy Ghost be amongst you and remain with you always Amen Consecratio COEMETERII STatim à prandio quod in adibus suis vicinis Fundator Capellae satis laute appararat Domino Episcopo atque convenarum magnae frequentiae ad rem divinam reversis alter Sacell anorum praeit OUr Father c. Post Responsas Psalmus 90. recitatur alternis Post Psalmum Episcopus cum universa multitudine egreditur Capella atque ad Orientalem Coemeterii partem stans denuo sciscitatur Captain Smith for what have you called us hither again Ille schedulam ut prius humillime porrigit quam praefatus à Registris recitat in haec verba IN the name of Richard Smith of Peer-tree in the County of Southampton Esquire R. Reverend Father in God I present unto you the state of the Village of Weston c. ut prius usque ad the River cannot be passed whereby it often cometh to pass that they have been constrain'd to bury their dead in the open fields the water not being passable or if they durst venture over yet the dead body was follow'd with so little Company as was no way seemly And thus much formerly having been presented to your Predecessor the R. R. F. in God Iames late Bishop of Winton and Petition to him made to give and to grant leave unto the said Richard Smith to enclose a piece of ground for a burial place on the East side of the said River he favourably gave licence and granted power unto the said Richard Smith so to do as may appear by an instrument under his Episcopal Seal bearing date the 23. of February in the year of our Lord God according to the Computation of the Church of England 1617. Which place of Burial being now enclosed with a decent Rail of Timber at the only proper cost and charges of him the said Richard Smith with intent and purpose that it might be dedicated and consecrated only and wholly for Christian burial for him the said Richard Smith and his Family and the said inhabitants and none other In which respect I beseech God to accept of this sincere intent and purpose and both he and they are together humble Suiters to your Lordship as Gods Minister the Bishop and Ordinary of this Diocess in Gods stead to accept this his free-will offering and to decree this ground severed from all former common and profane uses and to sever it as by the Word of God and prayer and other special Religious duties to dedicate and consecrate it to be a Coemeterie or place of Christian burial as aforesaid wherein their bodies may be laid up until the day of the general Resurrection promising that they will ever so hold it for holy ground and use it accordingly applying it to no other use but that only and that they will from time to time and and ever hereafter as need shall be see it conveniently repair'd and fenc'd in such sort as a Coemetery or burying place ought to be Hoc ipsum vero ab Episcopo paucis interrogatis viva voce confirmant Fundator qui è vicinia Lectio prima desumitur è 23. Gen. Secunda Lectio destinabatur è prima Epist. ad Cor. cap. 15. à vers 15. ad finem propter angustias temporis omissa Tum Dominus Episcopus in genua ibi submissus precatur O Lord God thou hast been pleased to teach us in thy holy Word as to put a difference between the soul of a Beast and the spirit of a Man for the soul of a Beast goes down
to the earth from whence it came and the spirit of man returneth unto God that gave it so to make diverse accompts of the Bodies of Mankind and the Bodies of other living Creatures in so much as the Body of Adam was resolved on and afterwards the workmanship of thine own hands and endued with a soul from thine own breath But much more since the second Adam thy blessed Son by taking upon him our nature exalted this flesh of ours to be flesh of his flesh whose flesh thou sufferedst not to see Corruption so that the Body returns to the earth and the soul to him that gave it It shall from thence return again it is but a rest and a rest in hope as saith the Psalmist for it is a righteous thing with God that the Body which was partaker with the soul both in doing and suffering should be rais'd again from the Earth to be partaker also with the soul of the reward or punishment which God in Mercy or Justice shall reward not to one of them alone but joyntly to them both There being then so great difference it is not thy will O Lord that our Bodies should be cast out as the Bodies of Beasts to become dung for the earth or our bones lye scatter'd abroad to the sight of the Sun But when thy servants are gathered to their Fathers their Bodies should be decently and seemly laid up in the bosom of the Earth from whence they were taken Neither is it thy pleasure O Lord that they should be buried as an Ass in the open fields but in a place chosen and set apart for that purpose For even so from the Beginning we find the holy Patriarch Abraham the Father of the faithful would not bury his dead in the common fields nay nor amongst the Bodies of Hethites who were heathen men but purchased a burial place for himself in the plain of Mamre which became as it were the Church-Yard of the Patriarchs therein they laid the dead bodies of Sarah his Wife of himself his son Isaac and Rebecca his wife after them Iacob and Leah were buried there After this manner did the Patriarchs in old time who trusted in God sever themselves places for Burial whose children we are so long as we do their works and walk in the steps of their most holy Faith Ensuing then the steps of the Faith of our Father Abraham we for the same purpose have made choise of the very same place wherein we now are that it may be as the Cave of Mamre even Gods store-house for the Bodies of such our Brethren and Sisters to be laid up in as he shall ordain there to be interred there to rest in the sleep of peace till the last Trump shall awake them for they shall awake and rise up that sleep in the dust for thy dew shall be as the dew of herbs and the earth shall yield forth her dead We beseech thee good Lord to accept this work of ours in â—hewing mercy to the dead and mercifully grant that they whose bodies shall be here bestowed and we all may never forget the day of putting off the Tabernacle of this flesh but that living we may think upon death and dying we may apprehend life and rising from the death of Sin to the life of Righteousness which is the first rising of Graceâ— we may have our parts in the second which is the 〈◊〉 to glory by thy Mercy O most gracious Lord God who doest live and govern all things world without end Priorem dein formulam per omnia secutus in Cathedram ibi se collocat atque Actum consecrationis promulgat IN Dei Nomine Amen Nos Lancelotus permissione divina Winton Episcopus hunc locum jacentem in vasto solo vulgo nuncupatum Ridgway-heath infra Parochiam Ecclesiae parochialis sanctae Mariae c. jam propriis sumptibus strenui viri Richardi Smith de Peer-tree Armigeri in circuitu Capellae noviter ab eo quoque propriis sumptibus suis constitutae palis inclusum arboribus consitum continentem in longitudine 148 pedes aut circiter in latitudine 124 pedes aut circiter in toto vero circuitu 435 pedes aut circiter a pristinis aliisque quibuscunque communibus usibus profanis in usus sacros separandum fore decernimus sic separamus ac eundem inhabitantibus vel degentibus in familia Ric. Smith in villa de Weston Hamlettis de Itchin Wolston Ridgeway in parte Manerii de Bitterne quae est de Parochia sancta Mariae juxta Southampt in Caemeterium sive locum Sepulturae pro corporibus inibi decedentium Christiano ritu humandis quantum in nobis est ac de jure Canonibus Ecclesiasticis ac de statutis hujus Regni Angliae possumus authoritate nostra ordinaria Episcopali assignamus ac per nomen Coemeterii Capellae IESU designamus dedicamus in usum praedictum consecramus ac sic assignatum dedicatum consecratum fuisse esse in futurum perpetuis temporibus remanere debere palam ac publice declaramus Ac Coemeterium Capellae IESU deinceps in perpetuum nuncupandum decernimus Privilegiis insuper omnibus fingulis Coemeteriis locis sepulturae ab antiquo consecratis dedicatis competent Coemeterium praedictum sive locum sepulturae ad omnem juris effectum munitum esse volumus quantum in nobis est de jure possumus sic munimus stabilimus per praesentes Proviso tamen quod praedict Richardus Haeredes Assignati sui ac reliqui in dicta villa Hamlettis c. inhabitantes propriis suis sumptibus dictum coemeterium de tempore in tempus in decenti statu conservabunt clausuras ejus quoties opus fuerit sufficienter convenienter reparabunt Salvis etiam omnino reservatis Rectori Ecclesie Parochialis sanctae Mariae praedictae ac Guardianis aliisque Ministris dictae Ecclesiae pro tempore existentibus in perpetuum omnibus singulis oblationibus mortuariis Feudis vadiis pro omnibus singulis sepulturis Mortuorum in hoc coemeterio aut ratione eorundem de jure sive consuetudine debitis in tam amplis modo forma ac si personae praedictae sepultae fuissent in Coemeterio Matricis Ecclesiae praedictae Quas quidem oblationes mortuaria feuda vadia omnia singula sic de jure ac consuetudine debita Rectori Guardianis Ministris dictae Matricis Ecclesiae pro tempore existentibus in perpetuum soltendi quantum in nobis est jura patiuntur reservamus per praesentes salva item nobis successoribus nostris tanquam loci Ordinariis potestate visitandi dictum Coemeterium de tempore in tempus inquirendi an sufficienter reparatum fuerit in clausuris an omnia ibi decenter et secundum ordinem fiant et si minus fiant per censuras Ecclesiasiicas corrigendi His finitis
precatur denuo LOrd God of Abraham Isaac and Iacob who because thou art the God not of the dead but of the Living shewest hereby that they are living and not dead and that with thee do live the spirits of all them that dye in the Lord and in whom the Souls of them that are Elect after they be delivered from the burden of this flesh be in joy and felicity thou hast said thou wilt turn men into small dust and after that wilt say Return again you Children of men Thou art the God of Truth and hast said it thou art the God of power and might and wilt do it by that power whereby thou art able to subdue all things unto thy self and bring to pass whatsoever pleaseth thee in Heaven and Earth with whom nothing is impossible Lord Jesu Christ who art the Resurrection and the Life in whom if we believe though we be dead yet shall we live who by thy death hast overcome death and by thy rising again hast opened to us the Gate of everlasting life who shalt send thine Angels and gather the bodies of thine Elect from all the Ends of the Earth and especially those who by a mystical union are flesh of thy flesh and in whose hearts thou hast dwelt by Faith we humbly beseech thee for them whose bodies shall in this place be gathered to their Fathers that they may rest in this hope of Resurrection to eternal life through thee O blessed Lord God who shalt change their vile bodies that they may be like thy Glorious body according to the mighty working whereby thou art able to bring all things even death and all into subjection to thy self Holy and blessed Spirit the Lord and giver of life whose Temples the bodies of thy Servants are by thy sanctifying Grace dwelling in them we verily trust that their bodies that have been thy Temples and those hearts in which Christ hath dwelt by Faith shall not ever dwell in corruption but that as by thy sending forth thy Breath at first we received our Being Motion and Life in the beginning of the Creation so at the last by the same Spirit sending forth the same breath in the end of the Consummation Life Being and Moving shall be restored us again so that after our dissolution as thou didst shew thy holy Prophet the dry bones shall come together again Bone to his Bone and Sinews and Flesh shall come upon them and thou shalt cause thy Breath to enter into them and we shall live and this Corruption shall put on Incorruption and this Mortal shall put on Immortality God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to that end whereunto according to thine own Ordinance we have ordain'd it even to bestow the Bodies of thy Servants in till the number of thine Elect being accomplished they with us and we with them and with all other departed in the true Faith of thy Holy Name shall have our consummation and Bliss both in Body and Soul in thy eternal everlasting glory Blessed Saviour that didst for this end dye and rise again that thou mightest be Lord both of the Living and the Dead whether we live or die thou art our Lord and we are thine living or dying we commend our selves unto thee have mercy upon us and keep us thine for evermore Reintrantes igitur Capellam cantant priorem partem Psal. 16. Conscendit suggestum Magister Matthaeus Wren Thema ei posterior pars vers 17. cap. 2. S. Ioan. Zelus domus tuae c. Agit de affectibus in Christo Zelo inter caeteros nec illo falso sed pro Deo nec caeco sed secundum scientiam pro Domo pro Cultu Dei de praesentia Dei praecipue in Templis magno non Morum solummodo nostrorum sed sâ—ei quoque Fidei incremento fulcimentoque Deum Locorum distinctione gaudere confirmat tum exemplo mirifice Jacobi tantopere distinguentis Bethel tum maximo omnium miraculo quo Christus Mercatores è Templo ejecit Enarratis Christi per hoc factum devotionibus concludit in debitam à nobis Templorum reverenâ—â—â—â— atque istius Fundatoris Encomium meritissimum Cantatur pars reliqua Vespertinae precationes incipiendo jam à Symbolo Apostolico secundum communem Ecclesiae formulam finiuntur FINIS Balsam in Nomâ—caâ— tit 2. 6. 2.
the Father c. which is the Christians both Hymn and shorter Creed For what is the summ of the Christians faith but the mystery of the holy Trinity God the Father Son and Holy Ghost which neither Jew nor Pagan but only the Christian believes and in this Doxology professes against all Hereticks old and new and as it is a short Creed so it is also a most excel-Hymn for the glory of God is the end of our Creation and should be the aim of all our services whatsoever we do should be done to the glory of that God the Father Son and Holy Ghost and this is all that we can either either by word or deed give to God namely GLORY Therefore this Hymn fitly serves to close any of our Religious services our Praises Prayers Thanksgivings Confessions of Sins or Faith Since all these we do to Glorifie God it cannot be unfitting to close with Glory be to God the Father Son and Holy Ghost It cannot easily be expressed how useful this Divine Hymn is upon all occasions If God Almighty send us prosperity what can we better return him than Glory If he sends Adversity it still befits us to say Glory be to c. Whether we receive good or whether we receive evil at the hands of God we cannot say a better Grace than Glory be the Father c. In a word we cannot better begin the day when we awake nor conclude the day when we go to sleep than by Glory be to the Father and to the Son and to the Holy Ghost Then the Hallelujah or Praise ye the Lord of which S. Augustine sayes There is nothing that more soundly delights than the praise of God and a continual Hallelujah The VENITE O come let us sing unto the Lord. THis is an Invitatory Psalm For herein we do mutually invite and call upon one another being come before His presence to sing to the Lord to set forth His praises to hear His voice as with joy and chearfulness so with that reverence that becomes His infinite Majesty worshipping falling down and kneeling before Him using all humble behaviour in each part of His service and worship prescribed to us by His Church And needful it is that the Church should call upon us for this duty for most of us forget the Psalmists counsel Psal. 69. 7. To ascribe unto the Lord the honour due unto his Name into his Courts we come before the presence of the Lord of the whole Earth and forget to worship him in the beauty of holiness The PSALMS THe PSALMS follow which the Church appoints to be read over every Month oftner than any other part of holy Scripture So was it of old ordained saith S. Chrys. Hom. 6. de poenit All Christians exercise themselves in Davids Psalms oftner than in any other part of the Old or New Testament Moses the great Lawgiver that saw God face to face and wrote a Book of the Creation of the World is scarcâ— read over once a year The holy Gospels where the Miracles of Christ are preached where God converses with Man where Death is destroyed the Devils cast out the Lepers cleansed the blind restored to sight where the Thief is placed in Paradise and the Harlot made purer than the Stars where the waters of Iordan to the sanctification of Souls where is the food of immortality the holy Eucharist and the words of life holy precepts and precious promises those we read over once or twice a Week What shall I say oâ— blessed Paul Christs Oratour the Fisher of World who by his 14. Epistles those spiritual Nets hath caught Men to salvation who was wrapt into the third Heaven and heard and saw such Mysteries as are not to be uttered him we read twice in the week We get not his Epistles by heart but only attend to them while they are reading But for holy Davids Psalms the grace of the holy Spirit hath so ordered it that they should be said or sung night and day In the Churches Vigils the first the midst and the last are Davids Psalms in the Morning Davids Psalms are sought for and the first the midst and the last is David And Funeral Solemnities the first the midst and the last is David In private houses where the Virgins spin the first the midst and the last is David Many that know not a letter can say Davids Psalms by heart In the Monasteries the quires of Heavenly Hosts the first the midst and the last is David In the Deserts where Men that have crucified the world to themselvs converse with God the first the midst and the last is David In the Night when Men are asleep David awakes them up to sing and gathering the Servants of God into Angelical troops turns Earth into Heaven and makes Angels of Men singing Davids Psalms The holy Gospels and Epistles contain indeed the words of eternal life words by which we must be saved and therefore should be sweeter to us than Honey or the Honey-comb more precious than Gold yea than much fine Gold but they are not of so continual use as Davids Psalms which are digested forms of Prayers Thanksgivings Praises Confessions and Adorations fit for every temper and every time Here the penitent hath a form of confession he that hath received a benefit hath a Thanksgiving he that is in any kind of need bodily or ghostly hath a prayer all have Lauds and all may adore the several excellencies of Almighty God in Davids forms and these a Man may safely use being compos'd by the Spirit of God which cannot erre whereas other Books of Prayers and Devotions are for the most part compos'd by private men subject to error and mistake whose fancies sometimes wild ones are commended to us for matter of devotion and we may be taught to blaspheme while we intend to adore or at least to abuse our devotion when we approach to the throne of grace and offer up an unclean Beast instead of an holy Sacrifice May we not think that this amongst others hath been a cause of the decay of right and true devotion in these latter dayes namely the neglect of this excellent Book and preferring Mens fancies before it I deny not but that Collects and other parts of Devotion which the consentient Testimony and constant practice of the Church have commended to us may and especially the most divine Prayer of our LORD ought to be used by us in our private devotion but I would not have Davids Psalms disused but used frequently and made as they were by Athanasius and S. Ierome a great if not the greatest part of our private devotions which we may offer up to God as with more safety so with more confidence of acceptation being the inspiration of that holy Spirit of God who when we know not what to say helps our infirmities both with words and affections Rom. 8. 26. If any man thinks these Psalms too hard for him to understand and apply