Rubrick. When any Person is sick, notice sha [...]l be given thereof to the Minister of the Parish, who coming into the sick Persons House shall say,

Rubrick. When he cometh into the sick Mans presence he shall say, knéeling down,

Note. This short Prayer is warranted from these Texts of Scripture, Joel 2.17. 1 Pet. 1.18, 19. Act. 20.28. Psal. 85.3.

Answer. Spare us good Lord.

Note. This supposes a company joyn­ed in Prayers with the Minister, and to re­turn back, Spare us good Lord, in answer to the Ministers, Spare thy People going before.

Rubrick.

Then the Minister shall say,

Let us Pray. Lord have mercy, &c.

Note. I have already often accounted for the frequent use of these in our divine Offices, and therefore I shall not now say any thing of them; only give me leave to insert this short Paraphrase upon the Lord's Prayer.

O Lord God, our Heavenly Father, who art the giver of all goodness; who art the Father of our Lord Jesus Christ by nature, ours by grace and favour, who dwellest in Heaven the Throne of thy Ma­jesty, the Seat of thy Glory, attended by myriads of Angels ready to take Com­missions from Thee, in order to execute thy will and pleasure.

Send down thy grace unto us, and to all People, that we may glorifie thy great Name, as we ought to do. Let thy bles­sed [Page 6] and glorious Name be ever sanctified by us, and by all that draw nigh unto Thee, may we never profane it in our common talk, abuse it by detestable oaths or blasphemies, nor vainly make use of it in words or works, professing Thee with our Lips, and departing from Thee in our Lives.

May the Scepter of thy Spirit so over­rule our unruly Spirits, that we may wor­ship Thee, serve Thee, and obey Thee, as we ought to do; Lord, remove from us the Kingdom of thy Justice, for if Thou shouldst strictly account with us, no flesh could be justified; bring us into Thy Kingdom of Grace, that we may be com­forted here, and into thy Kingdom of Glo­ry, that we may be crowned hereafter.

So long as we are to live in this Vale of misery, let not our own wills, but Thy will be done in us, and by us, in our seve­ral stations, periods, and conditions; in­cline [Page 7] our hearts unto Thee, that we may do all thy commands, sincerely, readily, chearfully, and in some proportion to what is done by the blessed Saints and glorious Angels in Heaven, where there is no opposing, disputing, or resisting of thy will.

And that we may go on the more cheerfully in the discharge of our duties, not taken off, nor interrupted by any anx­ious thoughts about the things of this life; We pray Thee to send us all things needful, both for our Souls and Bodies, the necessaries of our lives from day to day, proportion'd to every Mans being or sustenance. Give us the day of our life, and the life of our days, our daily bread, victual, for the nourishing of our bodies, doctrinal, for the reforming of our lives, Sacramental, for the sanctifying and sa­ving of our Souls.

We beseech Thee also to be merciful [Page 8] unto us, and to forgive us our sins; pu­nish not on us those sins, wherewith we have offended, and provoked Thee to pu­nish us. Pardon all our sins of impiety committed against Thee, of injustice and uncharitableness committed against our Neighbours; of intemperance and un­cleanness committed against our selves. These and all other sins committed by us against thy Divine Majesty, in thought, word, or deed; we pray Thee to pardon and pass by, as we forgive all, who have any way, or at any time trespassed against us in thought, word, or deed, in body, goods, or Name.

And to these blessings of thy Mercy in pardoning what is past, add that other of thy providence to preserve us for the time to come. Suffer us not through our own cor [...]uptions, (which are very many) nor through the Devils malice (which is ve­ry great) to be brought into any tempta­tion or snare, or to be intangled in any dangers or difficulties, which may not be easily supported by us.

But let it be thy pleasure to save and defend us in all dangers, ghostly and bo­dily, to keep us from all sin, and wicked­ness, from our ghostly enemy, and from everlasting death. Deliver us from the blandishments of the flesh, the allure­ments of the World, the plausible snares of the Devil. From external evils, inter­nal evils, eternal evils, by thy grace from the evil of sin, by thy mercy from the evil of punishment, Good Lord deli­ver us.

These and all other blessings of thy grace, goodness, mercy and Majesty, we trust Thou wilt bestow upon us of thy mercy and goodness, through our Lord Jesus Christ, For thine is the Kingdom: and we doubt not but that Thou art able to remove from us all those Evils and Judgments, which we have prayed to be delivered from, For thine is the power: Both which we beg at thy hands in order [Page 10] to advance, and to set forth thy glory, For thine is the glory. To Thee therefore, Fa­ther, Son, and Holy Ghost, Three Persons and One God, be ascribed in our Prayers, and in our praises, all honour, glory, po­wer, praise, might, majesty, and domini­on, to both Ages, the present, and the fu­ture, for the ever of this World, which hath an end, and the ever of that other World, which is without end.

Amen. Lord, so be it.

Minister.

Note. These Prayers are all prescribed and deliver'd in the very Scripture phrase, so full of piety, charity, and devotion, and so sitted to all Persons any way visited or afflicted in mind, body, or estate, that I cannot conceive them liable to any the least exception, they are most what ta­ken out of the Psalter, which is a rich Magazine of Devotions, furnishing all [Page 11] sorts of Men in all conditions both to praise God, and to pray unto him. Psal. 20. vers. 1, 2, 3, 4. Psal. 25. vers. 15, 16, 17, 18, 19. and other places out of the Book of Psalms, will furnish us not only with the materials, but also with the very phrase and manner of expressions, where­of the forementioned Prayers are made and composed.

Rubrick. Then shall the Minister exhort the sick Person after this form, or other like.

Note. The Exhortation is left arbitra­ry for the Priest to use this or some o­ther at his own choice, as he sees occasi­on administred to him from the Sick Per­son, for he is to apply his spiritual aids according to the Sick parties needs; yet this Exhortation framed by the Church is so formed, that a better cannot be de­vised to suit with all Mens conditions, however visited and afflicted; and it is grounded upon these and the like places of Scripture, 1 Sam. 2.6. Job 5.17, 18. Job 12.9, 10. Job 12.14. Job 13.15. [Page 12] Job 13.26. Job 14.16, 17. Job 16.11, 12, 13, 14, 15, 16, 17. Job 19.21. Job 19.25, 26, 27. Job 23.12, 13, 14. Job 27.5, 6. Psal. 39.7, 8, 9, 11, 12, 13. 1 Sam. 3.18. Jam. 1.2, 3. Jam. 1.12. 1 Thess. 3.3, 4. Jam. 4.10. Jam. 5.11. 1 Pet. 1.5, 6, 7. 1 Pet. 4.1, 2. 1 Pet. 4.12, 13.

Rubrick. If the Person visited be very Sick, then the Curate may end his Exhortation in this Place, or else procéed.

Note. By Curate in this Place is not meant only a stipendiary Minister, but e­very Rector, and spiritual Incumbant, who hath Curam animarum. He is left to use his discretion, either in lengthning out, or cutting short his Exhortation, as he sees the sick party in a capacity to admit of any longer or shorter discourse. The following part of the Exhortation is grounded upon these places of Scripture. Heb. 12.6, 7, 8, 9, 10, 11. Heb. 12.2, 3. Rom. 6.3, 4, 5. Rom. 8.29. Luk. 24.26. 2 Tim. 2.11, 12, 13. 1 Pet. 4.13. 1 Thes. [Page 13] 4.14, 15, 16, 17. Heb. 10.23. Heb. 9.27. 2 Cor. 5.10. Rom. 14.10. 1 Cor. 11.31, 32.

After this Exhortation, the Minister is to rehearse to the sick party the Articles of our faith, that the party may know whether he believes as a Christian Man should or no. Admirable is that saying of St. Augustine, Male vivitur si de Deo non recte creditur, we live ill, and dye so too, if we believe amiss of God. Heaven Gates are shut up against Male-fidians, as well as Nulli-fidians, and Soli-fidians. If our faith be wrong, all is wrong; Chri­stian Religion is made up of these two constituent parts, a right faith, and a righ­teous life, as a right faith without a righ­teous life will not save us, so neither will a righteous life without a right belief. He, who lives justly, but blasphemes im­piously, cannot be safe. Vid. Haman Le­strange, Alliance of Divine Offices. pag. 297. Dr. Sparrow Rational. pag. 327. Therefore this is a very considerable que­stion put to the sick Person, whether he believes as a Christian ought to do, and there can be no better rule to try his faith [Page 14] by than the Creed, which is the summa­ry of all contained in both Testaments touching God the Father, Son, and Holy Ghost. August. Serm. de Temp. 137. Ruf­fin. in Symbol. Tertull. de praescript. Irenae­us. lib. 1. c. 3. & 19. Here I have assu­med to my self a liberty of inserting this short Exposition following upon the A­postles Creed.

The Apostles Creed, or Rule of Faith.

Rubrick. Then shall the Minister examine, & [...].

Note. It is not enough that the sick Person declare his assent to all the Arti­cles of Faith contained in the Creed, but that his faith may appear sound and sin­cere, and be in some sort evidenced to the Minister, that so it is, by the fruits and effects of it, the Minister is to exa­mine him further, touching his life and conversation. 1. Touching his charity, without which a bare profession of faith is nothing worth, Fides non est fides nisi charitate formata. As charity will accom­pany us to Heaven, so there is no hop [...]s of going to Heaven without it. The sick Person, when he leaves the World, must forgive the World, and, as the Athenian turn'd his Cup of Poyson into a Cup of Charity, so a dying Christian should di­gest every injury done to him, and re­quite it with a kindness, rather than medi­tate a Revenge, as did our late glorious [Page 33] Martyr King Charles I. of blessed memo­ry, whom I should commend for the on­ly President of this kind, most signally imitable, only we have a fairer original pattern of Charity to transcribe after, and that is, our blessed Saviour, who, when he was nailed to the Cross, was, Liber charitatis explicatus. Patebant visce­ra per vulnera. As he commended for­giveness of injuries to us for an Apho­rism. Matth. 6.14, 15. making our par­doning others to be as a condition annex­ed to Gods pardoning us. So he inforc'd it on by his own practise. Luk. 23.34. In persecutione positus pro persequentibus o­rabat; what his last and dying words were in Cruce, such should be ours in Ex­trema hac luce. He dies desperately, who dies uncharitably; how can he expect forgiveness from God, who forgives not Man? The parable of the Servus nequam. Matth. 18.33, 34. may caution us to let go wrath and malice, before we leave the World. 2. The sick Person is to be ex­amin'd, how he stands disposed to make satisfaction to those he hath done injury to. For without this, Repentance will not [Page 34] profit, because it can hardly be true and sincere without restitution. Fingitur non agitur. Non remittitur peccatum nisi resti­tuatur ablatum. August. Epist. 5. Chrysost. Homil. 15. in Matth. Now in the business of restitution, it is intended only so far to be made by the Sick party, as that the par­ty injur'd may be no looser by him. That he restore what he took away, if it be pos­sible. Ezek. 33.14, 15. if not that, yet to have a will and heart so to do, God will accept of a Quod potuit, so far as we are able in such a case. Pro facto reputat Deus, quod homo quidem vere voluit, sed non valuit adimplere. 2 Cor. 8.12. If a Man does according to his ability, that shall be accepted at Gods hands, and re­warded, neither shall that be expected from him, which he is not able to do. Now in regard of a late prejudice against Ministers, and their maintenance, which bad Men, by the advantage of bad times have contracted, People have been more inclined to injure, rob, and defraud their Ministers than any other, to the very great scandal of Christian profession, therefore it is not amiss in this place to give some [Page 35] account of mortuaries which are still in force: by Statut. 21. Henri. 8 vi. c. 6. the end of them, and how they became due; it w [...]s upon a general presumption that the deceased party did fail in the pay­ment of his dues to the Minister. Vid. Ha­man Lestrange, Alliance of divine offices. pag. 304. Dugdal. descript. Warwick. pag. 679. Lastly, The Minister is to exhort the sick Person to settle his Estate, a thing better done in time of health, that when they come to dye, they may have no­thing else to think on, but to secure their future estate; indeed a minutes time lost in this extremity, may loose a Man Hea­ven. Therefore in time of health, let a Man set his House in order, and not defer it till the evil days come. The only full imployment for a sick Man is to prepare to dye, which should be the work of his whole life, but now he is to intend it and nothing else, make it his Hoc age, his Unum necessarium. In his life time, and time of sanity, he should keep his Lamp burning, and prepare his Oyl, but in extremis, he should trim it, and get it in a readiness, that he may have nothing to do, but to [Page 36] go forth to meet him, when the Bride­groom calls. Again, the Minister is to ex­hort the sick Person, if he be of ability to be liberal to the poor; For this is to have mercy upon our own Souls: In not for­getting the Poor, we remember our selvs. This is Christum scribere haeredem, to make Christ our Heir. Manus pauperis est the­saurus Christi. The poor Man's hand is Christ's treasury. When the poor receives from us, Christ stands by, and reaches out his hand to receive with them. Mat. 25.40. This is Ars quaestuosissima. For by thus parting with the Riches, which we cannot keep, we may gain those Riches, which we cannot lose. Quas dederis solas semper habebis opes. This is not to throw away our Riches, but to lay them out with such prudence, as to make friends of the unrighteous Mammon. Luk. 16.9. This is to make p [...]ovision for our future estate, by so using the fading wealth, which is intrusted to us here, that when these transitory comforts forsake us, we may be received into Heaven. A duty very ne­cessary at all times, but most needful then, when we are going to give up our ac­counts [Page 37] to God: for nothing seems more powerful to procure absolution at God's hands, than liberality to the Poor. Mat. 25.34, 35. Our charity cannot be com­pleat without this, it is not enough to forgive injuries, but to give almes; this is called doing good, and they, in whom this grace hath abounded, are said to be rich in good works. 1 Tim. 6.17, 18, 19. What we do for the poor, we do for our selves too, more for our selves then for them; this is to do our selves good, this is to lay up for our selves; this is to lay a sure foundation, and to make a sure and certain ground work of the uncertainty of Riches. Our good works are our only moveables, which shall follow us to ano­ther World, and no time more season­able for them then sickness, when we are packing up to be gone. As Charity is Vita Sanctorum, so is it Comes defunctorum. But he who desires more upon this argu­ment, let him read B [...]shop Andrew's Sermon, on 1 Tim. 6.17, 18, 19. and his Funeral Sermon, on Heb. 13.16. There is only one thing more I am to account for, and that is the sick Persons special confes­sion [Page 38] of his sins, if he feel his Conscience troubled, and the Ministers Personal ab­solving of him, if the sick Party humbly and heartily desire it. Touching the first, it cannot be meant of that auricular con­fession, which is corruptly practised, for no more is intended by it, then that the Minister should contribute his utmost aid and assistance towards the removal of that great burden of guilt, which by reason of sin may lie upon the sick Man's Conscience. This the Ministers ought to do, for this very end and purpose is the Ministry of reconciliation committed unto them, they have a Commission granted them to give reconciliation, peace, pardon, and absolution to sinners, upon their sincere repentance, and renew­ing of their lives. And the Tenure of their Commission is this, That God hath used Christ as a means to make peace between Him and the sinful World, not by par­doning their sins, whilst they remain in them, but by admitting them to repen­tance, by calling them, and using admi­rable methods of mercy in revealing him­self unto them; which word of reconci­liation [Page 39] is put into the Ministers hands, that they may upon all needful occasions make known the means of grace, and ad­vise and perswade all who need it, espe­cially the sick and grieved in conscience, to make use of it. The Ministers imploy­ment is to be as Negotiators for Christ, to supply Christ's place on earth, and to treat with Men after the same manner, as Christ did when he was upon the Earth, by calling them to repentance, and be­seeching them to reform their lives, and make themselves capable of the return of God's favour to them. 2 Cor. 5.18, 19, 20. When the Minister hath done this, and the sick party hath received some large measure of satisfaction from him, then upon his serious and unfeigned re­pentance (if it be desired) he is to give him absolution, saying, I absolve thee, &c. But here we are to take notice, that there are three opinions, touching the Ministers absolution. 1. That it is only optative and precarious: So in the Absolution for the Communion-Office. 2. That it is only declaratory pronouncing the Pe­nitent absolved, by applying God's pro­mises [Page 40] to the signs of his contrition: So in the Absolution at the beginning of the Service-Book. 3. That it is Authorita­tive, as deriving Power and Commission from God, not only to declare the party absolved, but to absolve him in words, denoting the first Person, so in this Office for the Visitation of the Sick; not that the Minister can absolve any whom God absolves not, or that any sick Person can receive any benefit of absolution, but up­on the condition of his sound and sincere repentance. The power of absolution is, 1. Absolute and original, which belongs only to God. Mark 2.8. 2. Delegate, and in the Charter of the Church, be­longing to the Ministers, and them only. Matth. 16.19. Matth. 18.18. John 29.23. Vid. Bishop Andrew's Serm. in Locum. See the Form of Ordination of Priests. Vid. Montag. Appell. Caesar. cap. 35.36. Vid. Fisher Visitation of the Sick upon the Service-Book, lib. 1. c. 16. Vid. Reeve B. D. his Christian Divinity out of the Service-Book. cap. 63. Vid. Bishop Morton, in his appeal. pag. 270. Sacerdos utitur ipsissima Christi potestate in remit­tendis [Page 41] peccatis. Bullinger in Diatrib, pag. 267. Sacerdos absolvendo confitentem pro­nunciat absolutum non remittit peccatum. Sacerdotes dimittunt ostendendo, & mani­festando; habent se ad modum demonstran­tis, non directe, sed dispositive, ea adhibent per quae Deus dimittit peccata; & dat grati­am. Aliter Deus solvit, vel ligat, aliter ec­clesia. Vid. Montag. appell. Caesar. cap. 36.

Our Lord Jesus Christ, &c. Note, This absolution is grounded on Matth. 16.19. Matth. 18.18. John 29.23. And here the Minister first prays to God to absolve before he absolves himself, and what he doth he doth in the Name of the Trinity, acts so far as he receives Power and Com­mission from the Trinity, and no further.

Rubrick.

And then the Priest shall say the Collect fol­lowing,

Let us Pray. O most merciful God, &c.

Note. This is the Principle and chief Prayer in the Office, every word ground­ed [Page 42] upon Scripture, and therefore, Let us pray, is prefixed to make the Minister and People present, more intent upon it, and serious and fervent in it. It is grounded upon many clear Texts of Scripture, not only the Materials of it, but the very phrase is taken out of the Scripture. Jam. 5.14, 15. Heb. 8.12. Psal. 51. &c.

Rubrick. Then shall the Minister say this Psalm. Psal. 71.

Note. This Psalm is a Prayer for deli­verance in time of distress, which hap­pens to a Man in the latter end of his life; and therefore very fitly is it made to bear a part in this Office.

Rubrick. For as much as all mortal Men be subject, &c.

Note. The Communion is to be recei­ved by every Parishioner at the least thrice a Year, whereof the Feast of Easter to be one. Can. 21. Eccles. Anglican.

The administration of this Sacrament to Christians in extremis, was reputed by the Primi­tive Fathers a very neces­sary dispensation, Nicen. Can. 13. cod. Eccl. univers. so ne­cessary, that they indulged [Page 49] it in that extremity, to such as were ex­communicated by the censures of the Church. Concil. 1. Nicen. Can. 13. Bucer saith, this Office is framed according to the Rule of Holy Scripture. Censur. pag. 487. The Argentine or Strasburgh exiles had in their Liturgy an Office intitled, De Eucharistia ministranda aegrotis.

The Communion for the Sick is used in most reformed Churches, when any sick Person desireth it, and the same provision is made for a number to Communicate, as is here made in our Rubrick. Vid. Durel. Conformity of other reformed Churches with the Reformed Churches of England. pag. 49. Mr. Calvin pleads very much for it. Epist. 361.363. This is Ultimum Vi­aticum. Vid. Dr. Sparrow. Rational. pag. 333, 334, &c. It is to be administred to all dying Persons desiring it, in case they are found fit to receive it. Vid. Cyprian. Epist. 54. The Sacrament is a great de­fensative in the last Hour, when the De­vil is doing his last and worst. Vid. Con­cil. 4. Carthag. Can. 76, 78. Concil. Auras. Can. 3. Concil. Vas. 2. c. 2. See more in Dr. Sparrow's Rationale.

The Collect. Almighty ever-living God, Maker of Man-kind, &c.

Note. This Collect or short Prayer is fitted to this Office, and grounded upon Heb. 12.5, 6, 7, 8. Pro. 3.11, 12. 1 Thes. 5.23.

The Epistle. Heb. 12.5, 6. Paraphrase.

My Son kick not at God's punishments, but make that use of them, for which they are sent, neither be discouraged and dis­heartned by them. For it is an effect in God of Paternal love, that on his beloved Chil­dren and Servants, he inflicts punishments for their farther amendment, and it is an ar­gument of his approving them for his own, that he dealeth thus sharply with them.

The Gospel. John 5.24. [Page 51] Paraphrase.

This is so perfectly the will of God, who is the Father of our Lord Jesus Christ, that I must tell you, that if you believe in Christ, and entertain his Doctrine as the message of God, thereon depends your Eternal well-be­ing, by this means you shall escape Eternal Death, and attain Eternal Life.

Rubrick. After which the Priest shall procéed, &c.

Note. What follows are partly Rules and Directions, how and in what order the Minister is to proceed in the Com­munion Office for the Sick. For Ministers, who are to bring the People to a Rule, should keep themselves to an established Rule, and not go some one way, some a­nother. Partly they are comfortable ap­plications to be made to the sick Person, in case by reason of some just impedi­ments the Sacrament cannot be admini­stred in that extremity; in such a case, the Minister is to tell the sick Person, that if he be a sincere Disciple of Christ, so [Page 52] believing the Doctrin of Christ, as to o­bey it also, embracing all his promises upon the same terms as they are made, not only assenting to the truth of them, but undertaking the performance of the conditions of them too; If he transcribe Christ's Doctrin and Example, so as that both may have an influence upon his life, if he sincerely and unfeignedly repent of his sins, and depend upon Christ, and him only for salvation, resigning up himself wholly to him, This is undoubtedly to eat the flesh of the Son of Man, and to drink his blood, this is to be a member of Christ, and to be interested in that spi­ritual and endless life, which Christ came to bestow upon all true believers, and godly livers. He, who departs the world with these assurances, shall receive no prejudice as to his future estate, how­ever it may so happen as to die without receiving the consecrated Elements of Bread and Wine into his Mouth. For he that believeth in Christ, embraceth his doctrin, and is sincerely his Disciple, shall undoubtedly live for ever. John 6.47.

Rubrick. In the time of the Plague, &c.

Note. Note, Ministers are to visit the Sick by this Rule, be the Disease never so infectious, but there is an indulgence gran­ted them as to this particular danger. Can. 67. Yet God forbid any Minister should decline this most Christian and needful Office, meerly intending his own private safety more than the Sick-mans Eternal welfare; For undoubtedly God is able to protect his Ministers from all infection, when they are sincerely dischar­ging their Office, and (provided they do not presumingly tempt God) decline no dangers for the good of Souls.

Rubrick.

I. Here is to be noted, that the Office ensu­ing, is not to be used for any that die (b) unbaptized, or (b) excommunicate, or (b) have laid violent hands upon themselves.

II. The (c) Priest and Clerks méeting the Corps at the entrance of the Church-yard and going before it, either into the Church or towards the Grave, shall say, or sing.

Annotat.

(a) ALl Offices to be performed to Christians, living or dead, are to be done according to the custom of the Church, which is the rule of decency) and according to the order, [Page 66] directions, and appointment of our law­ful Superiours, 1 Cor. 14.40.

(b) These Three are denied Christian Burial: The First, because they were ne­ver visibly received into the bosom of the Church, for Baptism is Introitus in Ec­clesiam. The Second, because for some notorious crimes, they are by just cen­sure cast out of the bosom of the Church. The Third and last, because guilty of so foul a crime, which is directly contradi­ctory to Christian profession; yet ought we to judg charitably of the first, especi­ally when born of believing Parents, and where there was rather the want, than the contempt of Baptism.

The Second, we leave to the mercies of God, neither are they absolutely denied the external rites of decent Funeral, when repentance for the faults of such offend­ers is before their dea [...]h signified to those, who have power to receive them into the Church upon their repentance, as they had power to cast them out in a legal way for their crimes. But, if they die in a state of impenitency, then these and the last, who in their life and death would [Page 67] be as Pagans, are not judged fit to be as Christians in their Burial. All that au­thority can do to such Persons, is to put their Carkasses to shame, and to deny them the honour of seemly Sepulture: For, it hath been the practice of very Heathens, Aegyptians, Athenians, and o­thers, to deny Burial to those, who were notoriously wicked, and self-murderers. Athenienses decreverunt, ne si quis se interfecisset, sepeliretur in agro Attico. August. de civitat. dei, lib. 1. This differ­ence God himself made in Jezebel, 2 King. 9.36. The King of Babylon, Isay 14.19. Jehojakim, Jerem. 22.18, 19. And the Church hath frequently done the same, by this means, if possible, to keep others in good courses, and to terrify them from committing those horrid acts, which have rendred some uncapable of Christian Burial. Those Grecian Virgins who feared not death, were yet restrain­ed with the fear of shame after Death; It hath been a usual practice thus to lay open the faults of Persons notoriously criminal, by putting them to exemplary punishments, and denying them the so­lemnity [Page 68] of honest Sepulture. So Eusebius calls it, Splendidissima Sepultura, lib. 7. c. 15. Corah, who rebelled against Moses and Aaron, died not the common death of Men, nor was buried after the manner of Men, but went down quick into the ground opening under him. Numb. 16.32. Baana, and Rechab, who rose up a­gainst their Lord, had their quarters set upon Poles. 2 Sam. 4.12. Bigthan and Thares were fairly hanged upon a Tree. Esth. 2.22. So Absalom came to a strange end. 2 Sam. 18.14. So Sheba. 2 Sam. 20.22. All the punishments of Rebels and Traytors now in use are collected and drawn together from the several ex­amples we meet with in the Book of God. Now these exemplary punishments are inflicted upon some to terrifie many, and vengeance is taken in such manner upon such sinners, that the just, Cum viderit vindictam. Psal. 58.10. may wash his Feet or Hands in the blood of the wicked. And then do the just wash their Hands and Feet, when by other Mens punish­ments they learn to amend their own lives. And there is a necessity to make some. [Page 69] Persons thus exemplary in their Deaths and Burials. 1. For the punishment of the offence, for sins not corrected are in­couraged. 2. For a vindication of the Laws and Authority, against which the offence is. For such a disrespect unpu­nish'd would in time breed a contempt of all Law, and Authority. 3. For a ter­rour to others, that other Mens punish­ments may be our instruction. As David intitles his Psalm, wherein he reports Is­rael's punishments, a Psalm to give in­struction, Psal. 78.

That Man is desperately a Fool, whom other Mens harms cannot make wise. The Fox was warned when he saw the tracks of other Beasts leading to the Ly­ons Den, but none returning. So the foot-steps of others may be a warning to us, to fix us upon firmer and better Princi­ples, that we do not fall and perish as they did. The Foot-steps of the fallen Angels may check us for our pride. The ashes of Sodom admonish us of our filthi­ness, Ex eorum cinere fiat nobis lixivium. The Gibbet of Hamman, be an allay to our ambition. Achans heap of stones in [Page 70] the Vally of Achor, give check to our Sa­criledge. And the fearful examples of Absalom, Corah, Zimry, Sheba, Judas, and others, antidote us against Sedition, Re­bellion, and Treason. Miror quorum facta imitamur, eorum exitus nos non perhor­rescere.

(c) By the Priest and Clerks, we are to understand the chief Minister of the Con­gregation, and his Assistants, who are ei­ther Clerici, or Ministerialis ordinis can­didati; These are, for the more solemnity, to meet the Corps, or dead Body, at the entrance of the Church-Yard; which Church-Yard is the usual and accustom­ed place of Burial, (Vid. Mins. Diction.) expressed in the Teutonick, German, and o­ther Languages, by such words, which signify Gods Glebe-Land, the Churches Orchard, or Garden; noting unto us, that the dead Bodies are there sowne like Seeds in the Furrow of the Grave, and shall ripen into a fruitful and joyful Har­vest at the Resurrection. They are sown in tears, but shall be reaped in joy; they are sown in dishonour, shall be raised in glory; sowne in weakness, shall be raised [Page 71] in power: 1 Cor. 15.43. As Trees and Plants in the Winter, they are as dead for a time, but shall bud and spring out a­gain at the Resurrection. The Spring for the time, the Gardens for the place pre­sent us with significant emblems of the Resurrection, sufficient to convince Hea­thens to subscribe to the truth of it. And this is a critical reason given by some, why Christ made choice of the Spring, and of a Garden for the place, both of his Sepulture, and rising again. Bishop And. Serm. in Mark 16.1, 2, 3, 4, 5, 6. The Hebrew Doctors in their Language ex­press the Place of Burial by a word, which signifies, the House of the Living. The Greeks, Latines, and others, by words, which signify Dormitories, Dortors, Sleep­ing-Places, Places of Rest. Euseb. lib. 7. c. 12. Where the Bodies of God's Ser­vants rest in hope of a joyful Resurrecti­on. A carnal Mans hope is but Spes Spi­rantium, a hope while he breaths, but a Christian Man's hope is Spes Expirantium, a hope when he can fetch his breath no longer: Dum spiro spero, saith the one, whilst there is breath, there is hope: [Page 72] Dum expiro spero, says the other, when there is no breath, yet there is hope. My flesh doth rest in hope, saith David, Psal. 16.9. And this is the Christian hope laid up in the bosom of every departing Saint and Servant of God, that though his Bo­dy and Soul by a natural death, be for a time separated the one from the other, yet they shall meet again at the time ap­pointed in inseparable unions. Now how­ [...]ver such consecrated Places are made choice of for the Sepulture of Gods Ser­vants; it is not to be conceived that our Religion teacheth us to call any place ho­ly in it self (since the Temple) only some we esteem of as more holy in their use than others; and these distinctions of places are made only out of a respect to decency and order, and to keep up that honourable esteem, which is due to Chri­stian Profession, and to shew our selves charitably affected towards the remains not of dead Men, but of dead Christians, and those whom we hope one day to see glorious. As we neither scorn the Car­kasses of our Friends with the old Tro­glodites, so neither do we with the old [Page 73] Aegyptians respect them more than when they were informed with a living Soul, but we keep such an even mean betwixt both, in disposing of their Bodies to the Earth, from whence they first came, that we keep as close as may be to the Apostles Canon of Decency and Order, avoiding on one hand the indelible brand of bar­barous inhumanity, and on the other hand the more tolerable errour of being superstitious. What a more than com­mon esteem the first Christians had of these Places, where the Bodies of God's Servants sleep in peace, we may be suffi­ciently taught out of Eusebius. Splendi­dissima Sepultura: So He. lib. 7. cap. 15. lib. 7. c. 10. And out of St. Augustine, Curatio Funeris, conditio Sepulturae, pompa exequiarum, magis sunt vivorum solatia, quam subsidia mortuorum. So He. de civit. Dei. lib. 1. c. 12. And out of Origen. Ra­tionalem animam honorare didicimus. So He. Cont. Cels. lib. 8. And out of our own Sir Henry Spelman, as much as any. de concil. tom. 1. proem. Yet in making choice of such places for Burial, and u­sing such Rites and Ceremonies, however [Page 74] in Origen's sense we may express a civil honour to Christian Souls departed, in committing the instruments or cases of them honourably to the Grave: We in­tend them not (saith Augustine) as helps to the dead, but only as comforts to the living, shewing how great account we Christians make of Heaven and of a Re­surrection. Therefore in this pompous manner are the Priest and Clerks to go before the Corps, either into the Church, or towards the Grave, saying or singing.

Note, These words are Christs words to Martha touching Lazarus, wherein our Saviour told her that he was able to raise the dead to life again, whensoever he pleased. One that is a Believer (said he) and faithful Disciple of mine, such as thy Brother Lazarus was, I can, though he be dead and buried, raise him presently to life again. And he, who is now alive, and [Page 75] so not capable of such a present Miracle, shall, if he receive and obey my Doctrin, though he dies after the manner of other Men, rise again unto life immortal.

Note, These are the words of holy Job, that Miracle of Patience, Tertullian applies them to Christs Incarnation, but the most as our Church doth, to the Resurrection. The words carry this meaning. What­soever terms I am forced to make use of to express my grief, yet I know that he, from whom I expect my salvation, is li­ving, and that after he hath tried my pa­tience, he will bring me out of that mi­serable condition, to which I am reduced. And I may well believe it, since faith per­swades me that I must rise again after my death, that my Bones shall once again be cloathed with Flesh, that in my own Bo­dy [Page 76] I shall see the God who I adore, and hear from his Mouth a Sentence favoura­ble to my Innocence. This holy Job, who was poor even to a Proverb, was enriched with this singular faith, I shall see God in my Flesh, that is, I in my flesh shall see God. Videbo Deum in carne, hoc est, Deum incarnatum. I shall see God having taken flesh on him.

Note, That Christianity is an advan­tageous calling is in one sense most true, for a Christian life with a competent sub­sistence, is as much as all the wealth in the World. For any thing above sufficiency for this life is no way advantageous to us, for as we brought nothing into the World with us, so neither can we carry any thing out, so that all that, which we do not spend, or use, is lost to us.

Note, Job being prostrate upon the Earth, for to adore and kiss the hand which struck him, said with sentiments of r [...]spect. I came naked out of the womb of my Mother, and shall enter naked into the bosom of the Earth; the bounty of God gave me Riches, Children, Friends, and his Justice takes them from me; the loss, though it be sensible, is welcome to me, since it is he that ordains it, and by whatsoever misfortune he tries my pati­ence, his Name shall always receive prai­ses from my Mouth.

Now the Priest and Clerk go in this pompous manner before the Corps, say­ing, or singing these places of Scripture; to note the Christians Triumph over Death, and to shew that Christ by his Death and Resurrection hath taken away the sting from Death, and Victory from the Grave; an expression (1 Cor. 15.55.) borrowed from the Heathen Romans, who used to paint Victory (whom they term­ed a Goddess) in their Ensigns and Ban­ners. The like custom we read observed by the Ancients, Hieron. Ep. 30. ad Ocean. de Fabiola. Chrysost. Homil. 4. in Hebraeos. [Page 78] What mean (saith the last of these Au­thors) the bright burning Torches? Do we not follow the dead like Champions? These Followers are the Friends of the deceased, and the People, not the Priest and Clerks; for it was the general voice among the ancients of those who follow­ed their friends to the Grave, Vale, nos te ordine sequemur; hence came the word exequiae a sequendo, from following after; and hence proceeded the custom, which we stil retain, to have the Corps carried before, and they who attend it to go be­hind, thereby figuring, and putting them in mind, that they must all one day follow, the same way, Una semel calcanda via le­thi. Hodie mihi, cras tibi; now is my turn, to morrow thine. But the Father goes on, What mean the Hymns? do we not thereby glorify God, for that he hath crowned our departed Brother, that he hath freed him from labours, that he hath with himself freed him from fear? All these are expressions of joy, whereby we do in a holy valour laugh at death, Chrys. Now what is this, but to shew our selves truly Christian, that we fasten not the [Page 79] anchor of our hopes here below? that we build not our felicities here upon a sandy foundation, in the dirt and dust, In­ter pulices, culices, tineas, araneas, vermes; whereas should we go with dejected, and down-cast looks, as Men without hope; Mortem Christi, qua mors superata est, ca­lumniamur; we should cast a blemish of disgrace upon the death of Christ, who hath by his death conquered death for us; we should manifest our selves to be so doubtful, as to fasten a lie upon Christ's Resurrection, and so make his Cross, Pas­sion, and Triumphant Resurrection of none effect; in so much that very Heathens would scoff at us, and say, as once they did, (which brought the use of the Cross into Baptism) where is the crucified God in whom ye trust? if he hath conquer'd death, Why do not ye Christians con­temn it? Why glory ye in his Passion, who resent the death of your friends with so much impatience? Your sadness con­futes the Triumph of his Resurrection; certainly he is in the Grave stil, he is not risen, neither hath he taken the sting from the Prince of Terrors (as ye say) seeing [Page 80] the death of a friend and relation appears thus terrible to you. Now to prevent the Objections of these Heathens, we bring the Bodies of Christians to the ground in this Triumphant manner, the Priest who is Christs Deputy here on Earth going before, saying, or singing, I am the Re­surrection, and the Life, saith the Lord, &c. The other Clerks and subordinate Mini­sters, where so many are, saying after, as representing the dead Party, I know that my Redeemer liveth, &c.

Rubrick. After they are come into the Church shall be read one, or both of these Psalms fol­lowing. Psal. 39. Psal. 90.

Note, These Psalms are admirably cho­sen by the prudent care of our Mother the Church of England, to fit and prepare all her Children living in the bosom of her for the time of their dissolution, and de­parture out of this life, that they may like the wise Virgins in the Gospel, have Lamps always in their hands, and Oyl in [Page 81] their Lamps, and be in a readiness to go forth to meet Him, when ever the Bride­groom of Souls shall come. The Psalms set before us the certainty of death, and the shortness of life, as also many more excellent and seasonable Lessons touch­ing our Mortality, which I shall explain in this following Paraphrase.

Rubrick. Then shall follow the Lesson taken out of the Fiftéenth Chapter os the former Epistle of St. Paul to the Corinthians.

Rubrick. When they come to the Grave, while the Corps is made ready to be laid into the Earth, the Priest shall say, or the Priest and Clerks shall sing,

Note. Here follows another very sea­sonable part of the Funeral Office to mind the standers by, and those who are yet alive, of the shortness, miseries, and un­certainty of this life.

That is, Man is born of a Woman and as he hath received being from her, so he hath derived weakness; he lives here few Years, but in so short a time he suffers many miseries. He is born like a flower, and passeth away like it; he is like the shadow of our Quadrants in a perpetual motion, and change is so far passed into [Page 109] his nature, that notwithstanding all his endeavours, he cannot remain one sole moment in the same condition.

Note here. That the sticking of the Herse with Flowers, and the use of Gar­lands at such a time, is a custom which hath some resemblance with the Jews, who, as they went along by the Corps, used to pluck up the Grass. 1. To note the shortness of Man's life, that Man is but as Grass, as the flower of the Field: It was said of a great Emperour, that he was Parietira, a wall-flower; and so are we all; our time is proclaimed, Isay 40.6. withering sooner than the Grass, which is short, fading sooner than the flower of the Grass which is shorter. From April to June; the Sith cometh, nay, the Wind but bloweth, and we are gone. Hodie in agro, cras in clibano. Flourishing in the Morning, fading, cut down, and withered before Night. 2. To note the certain hopes of a Resurrection. Such Ceremo­nies are used in exprobration to Death and Mortality. By them we shew that we are not sorry for our departed friends, as Men without hope; we look upon them [Page 110] only as Herbs and Flowers cropt off for a time, and to spring up again in their sea­son. We sow their Bodies in the Earth with as much faith as we do our Seeds, and Herbs; and equally expect the spring of both.

Note, Our end borders upon our be­ginning. Finisque ab origine pendet. Death and Life like Jacob and Esau take hold on each others [...]eel. Orimur morimur. We bring sin and death into the World with us. Haeret lateri lethalis arundo. 'Tis in vain to hope for long life, which is so short, that it is at an end whilst we are speaking of it. Dum loquimur fugit vita. The Man in the Gospel sung a Requiem to his Soul for many Years, when the sum­mons came presently, Stulte hac nocte. Luk. 12.20. Vitae summa brevis spem nos vetat inchoare longam. A Christians hope is not in this life only, which is not the only life, indeed not to be reckon'd of as [Page 111] life at all; Via non vita. A midling, be­twixt life and death. Mortalis vita, vita­lis mors; but truly my hope, saith David, is in Thee, O Lord; who canst deliver my Soul from sin, and my Body from the Grave. Psal. 39.7, 8. Thou killest, and thou makest alive, thou bringest down to the Grave, and bringest up. 1 Sam. 2.6.

Note, As there is a two-fold Resur­rection, a Resurrection from sin to the life of grace, which is glory begun. Rom. 6.4. 1 Cor. 15.34. and a Resurrection from the Sepulchre, to the life of glory, which is grace compleat, 1 Cor. 15.54. Philip. 3.21. So there is a two-fold death; The first death to which the first nature, which we derive from Adam, is subject­ed; For upon Adam's sin, all that are par­takers of his nature, are concluded under the sentence of death pronounced against him. 1 Cor. 15.22. It was a statute made in Paradise, a Decree not to be reversed, a [Page 112] Debt not possible to be declined, Gen. 3, 19. Statutum est omnibus semel mori. Heb. 9.27. All Men must die the first Death. Wherein the Sepulchre, like the Serpent, feeds on nothing but dust; it is not so much the death of the Body, as the Death of the Corruption of the Body. Mortali­tas magis finita est, quam vita; And there is a second death, to which all regenerate Christians, who belong to Christ, are not subjected, but as they derive another na­ture from Christ, so in that nature they shall be raised again to the life immortal. 1 Cor. 15.22. Souls and Bodies both; For however there is a death of the Soul, not that it ceaseth to be, but when it cea­seth to be righteous. Habet & anima mor­tem suam, cum vita beata caret, quae v [...]ra animae vita dicenda est. August. Perdere animam est, non ut non sit, sed ut male sit. So the glosse upon, Matth. 16.26. Yet they, who belong to Christ, who live ac­cording to his Doctrine and Example, shall be raised Souls and Bodies to an endless life of endless felicities. They who have a part in the Resurrection of grace, shall have no part in the Second Death. [Page 113] Which first Resurrection is proverbially applied to the flourishing condition of the Church under the Messias, after a long time of Persecution. Revel. 20.5. Ac­cording to that of the Apostle, speaking of the Jews received to favour, as Persons raised from the dead again. Rom. 11.15. and the Second Death is applied to an [...]tter, final, irreparable excision, and cut­ [...]ing off, Revel. 20.6. Now against this Second Death, the bitter pains of Eternal Death, in the burning Lake, where the Worm never dies, and the Fire is not quenched, the Church here teaches us to pray, for as to the first Death, which is a Debt to be paid to that nature which we derive from Adam, there is no avoiding of it. Palvis es, & in pulverem reverteris; [...]s Man's Epitaph written with Gods own Finger, Gen. 3.19. But, Libenter mortalis sum, qui sim futurus immortalis, is the faithful Man's subscription.

Thou knowest, Lord, the secrets of our hearts, shut not thy merciful Eares to our Prayers; but spare us, Lord most Holy, O God most Mighty, O Holy and Merciful Sa­viour, Thou most worthy Judge Eternal, [Page 114] suffer us not at our last Hour for any pains of death to fall from Thee.

Note, Here we pray to God, who is [...], the Maker of hearts, and so [...], the Knower and Search­er of hearts, and of actions as well as of hearts, that he would in mercy hear our Prayers, and in equal mercy pardon and forgive us our sins, that he would sancti­fie us by his Holiness imparted to us, that he would defend us by his power, save us in his infinite mercy; and as we must all stand before him at the day of Judg­ment, so he would stand by us at the Hour of Death, that so the Devil who assaults us in the heel, Gen. 3.15. and is most busie at the end and close of our life, may have no advantage of us; but that by the Shield of Faith we may put by all his Fiery Darts, and never come into those everlasting Burnings, but dying as Moses did, Ad osculum oris Jehovae. At a kiss of the Mouth of God. So the Chalde paraphrase, in Deut. 34.5. We may de­part in the arms of God, and so pass by Death temporal, to Life Eternal.

Rubrick. Then while the Earth shall be cast upon the Body by some standing by, the Priest shall say,

Note; This is left arbitrary for any by­stander to perform, by which it is impli­ed, that it shall be the state and condition of every One one day. He, that casts earth upon the dead Body to day, may have earth cast upon his tomorrow. Ho­die mihi, cras tibi.

For as much as it hath pleased All­mighty God, of his great mercy, to take unto Himself the Soul of our dear here departed, Eccles. 12.7. we there­fore commit [...] Body to the ground, earth to earth, ashes to ashes, dust to dust, Eccles. 12.7. Eccles. 3.20. Gen. 3.19. in sure and certain hope of the resurre­ction to Eternal Life, Psal. 16.9. 1 Cor. 15.20, 21, 22. 1 Thes. 4.13, 14. through our Lord Jesus Christ, who shall change our vile Body, that it may be like unto his glorious Body; according to the mighty working, whereby he is able to [Page 116] subdue all things to Himself. Philip. 3.20, 21.

Note, When we perform these, officia postremi muneris, (as the Fathers call them) and decently commit the Bodies of our deceased friends unto the Grave; we do not lay up these precious Reliques in the Wardrobe of the Earth as Car­kasses lost and perished, but as having in them a seed of Eternity; in sure and cer­tain hope of a Resurrection to Eternal Life; this is to bury Christianly, the hope of the Resurrection being the proper hope of Christians. Vid. August. de Civit. Dei, lib. 1. c. 13. Now this hope is ground­ed upon Christ's Resurrection, who is our Resurrection and Life. John 11.25. He is Primogenitus mortuorum, Colos. 1.18. As he rose in se, so he rose Pro aliis. As an Angel proclaimed at his Grave, Resur­rexit, non est hic. Mat. 28.6. So from his Resurrection we have added on our Tomb­stones to— Hic jacet, this happy clause— Spe Resurgendi: What is gone before in the Head shall follow in the Members; if the Head be above there is hope for the whole Body, if the Root have Life, the [Page 117] Branches shall not long be without. Christ the first fruits being restored to life, all the rest of the dead, who die in him, are in him entitled to the same hope.

Rubrick. Then shall be said or sung,

Note, This following is another [...], or triumphant Hymn to be sung by Priest, and People, or said by the Priest alone, to show our expressions of joy over our de­ceased friends, whereby we do in a holy valour laugh at death.

I heard a voice from Heaven, saying un­to me, write, From henceforth blessed are the dead, which die in the Lord; even so saith the Spirit, for they rest from their labours.

Note, This place of Scripture is pri­marily applied to the great Trials and Persecutions, which were then to fall up­on the Church within a short time, which should be so great, that they should be counted happy, who were well dead be­fore, and were gone to enjoy their reward of peace and bliss, being taken away from the Earth before such combats and storms as these should fall. The holy Divine ac­counts [Page 118] those happiest, who should die soonest, and be taken out of this life from having their parts in the evil to come. Isay 57.1. So upon mention of oppres­sors, and strength on their side, and the no comforter; the Preacher tells us that he praised the dead, which are already dead. Eccles. 4.1, 2. And to this belongs the answer of the Spirit in the words follow­ing, they shall have rest from their la­bours, that is, from those Persecutions, which attend them here, and which only death can put an end to. But our Church very fitly applies it to all the Saints and Servants of God departing this life, as finishing their warfare, and going out of the World to receive the reward both of their Christian combat and conquest.

Rubrick. Then the Priest shall say,

Note, Here the Priest is Vox Populi, the Peoples Mouth to God-ward.

Note, This is thrice repeated to shew our faith in the Trinity. This was called the lesser Litany, and was of very early usage in Church Offices. Clem. constit. lib. 8. cap. 5. & 6.

Note, I may say of the Lord's Prayer; only peruse it, commend it I need not, for the Author's worth is so well known, that he needeth not any Man's commendation, nay he is above all commendation; and the work it self is so perfect and compleat, containing so much in so little, so short in words, so large in matter; that it needs not any commendation neither. 'Tis the Lord's Prayer dictated by our Saviour himself in the behalf of his Disciples, and his Church, to the end of the World. He to whom we pray, and in whose Name we pray, hath left us this pattern to be For­ma & Norma Orationis. It deserves a very high respect for the Author's sake. He compos'd it, who is Dei spiritus, & Dei Sermo, & Dei ratio; Sermo rationis, & ra­tio Sermonis & Spiritus. Tertul. de Orat. lib. 'Tis short, but withall plain, 'tis few in words, but withall full in matter, like the best Coin it contains the most value in the smallest compass. These reasons may be given for the shortness of it. 1. That it may be the sooner learnt. 2. That it [Page 128] may be the better retained in memory. 3. That it may be the oftner used. 4. That there may be no weariness in the saying of it. 5. That there may be no excuse for the not knowing of it. 6. That it may be­get in us a confidence of soon obtaining what we pray for. 7. To shew that the Efficacy of Prayer consists not in how much, but how well, not in the multi­plicity of words, but in the devotion of the heart. And for this purpose hath our Church, in imitation of this pattern, fra­med up all her Prayers in short Collects, like many Flowers gathered into little Bundles. We know the hottest Springs send forth their Waters by ebullitions, and doubtless the most zealous hearts ut­ter their conceits in the fewest words, and shortest formes; in all the Bible we read not any Examples of very long Prayers: Our Saviours Prayer in the Garden, short; our Saviours Pray'r upon the Cross short; Stephen's Pray'r for his Persecutors short. The Publicans Prayer short; The Thief's Prayer upon the Cross short. The Apo­stles Prayers all short; They, who did Petition our Saviour in the Gospel, did it [Page 129] in short forms. So in the New Testament, and so in the Old. David's Psalms, which are most of them Prayers or Praises, not very long; Solomon commends few words in the Old Testament, Eccles. 5.2. and a greater than Solomon condemns long Pray­ers in the New, Mat. 6.7. Mat. 23.14. if not the Prayers, yet I am sure the hypo­crisie of them he doth condemn. As the Scriptures, so the Fathers in all their wri­tings are for short Prayers. Hoc negotium plus gemitibus quam sermonibus agitur, plus sletu quam afflatu. August. Epist. 121. Ora­tio brevis penetrat Coelum. Augustine also tells us, that it was the practise of all the Christians in Aegypt to use short Prayers, and he gives the Reason for their so do­ing. Dicuntur fratres in Aegypto crebras quidem habere orationes, sed eas quidem bre­vissimas, & raptim quodam modo ejaculatas, ne illa vigilanter erecta, quae Orationi plu­rimum necessaria est, per productiores mores evanescat, atque hebetetur intentio. August. Epist. 121. But I say no more upon this Argument, the shorter our Prayers are, the neerer they are to the pattern of our Saviour, who, when he taught his Disci­ples [Page 130] to pray, prescribed them a short forme; and the Reverend Mr. Calvin in his Pray'rs after Sermon swerved not from this Rule, observing ever both a set, and short forme. See his Bidding of Prayer used at the end of his Sermons upon Job. Again, the Prayer of our Saviour, as it is short, so it is most excellent in the use, being so fram'd, that it may suit for all Times, Persons, Places and Conditions; other Prayers may be at some times un­seasonable, this never; it is not only Nor­ma Orationis, a Rule to pray by, Mat. 6.9. but it is Forma Orationis, a Form to pray in, Luk. 11.2. As John's Disciples had a Form, which none used but themselves, by which they were known to be his Dis­ciples, Luk. 11.1. So Christ gave his Dis­ciples a Form, which Tertullian terms O­rationem Legitimam; a Prayer, which Christ's own Law hath tied his Church to use in the same form of words, where­in he deliver'd it; and ever hath it been used in all parts of the World, where Christian Religion ever was. He, who made us to live, hath taught us to pray and doubtless if God will hear us whe [...] [Page 131] we use his Sons Name, he will much more hear us, when we use his Sons words; as Prayer in general, so this in special is of much efficacy and necessity; for the good of our Souls there is not in Christian Re­ligion any thing of like force through eve­ry hour and moment of our whole lives. Therefore if we may believe St. Augustin, as a witness of Antiquity, the Universal Church of Christ hath ever used to be­gin and end all her Prayers with this form; as striving indeed by divers other formes more largely to express the sense of this, but being not able to come neer to the high note, and most excellent spirit of perfection in this, they ever concluded with it, as being assur'd that however they may for divers defects not attain to the depth of it, yet by it they shall be sure to beg all things necessary at Gods hands. Vid. August. Epist. 59. Hook. Eccles. polic. lib. 5. sect. 35. B. Andrews Sermons of the Worshipping of Imaginations. And for this very reason it hath been the cu­stom in our Church of England to place Christ's Prayer in the front of our pray­ers, as a guide; and to add it neer to the [Page 132] end of some principal Offices as a com­plement, which fully perfecteth whatsoe­ver may be defective in the rest. Praemissa Legitima & ordinaria oratione quasi funda­mento accidentia; imus est desideriorum; imus est superstruendi extrinsecas petitiones. Tertul. de orat. For this Prayer excels all other in many respects. It is the Gospels Epitomy, compiled by wisdom it self, so large for matter, so short for phrase, so sweet for order, as that it deserves wor­thily to have both the best, and the most place in our Liturgy, the first as a guide to the rest, the most as a necessary com­plement to supply what is wanting in the rest: Therefore is it used in our Burial Office, and all other offices to be Tanquam sal omnium divinorum officiorum. Durand. Rational. divin. offic. lib. 5. c. 5. sect. 17.

Priest.

Almighty God, with whom do live the spirits of them that depart hence in the Lord. Mat. 22.32. Eccles. 12.7. Heb. 12.23. and with whom the souls of the faithful af­ter they are delivered from the burden of the flesh, are in joy and felici [...]y: Revel. 14.13. [Page 133] Luk. 23.43. We give thee hearty thanks, for that it hath pleased thee to deliver this our [...] out of the miseries of this sin­ful World, beseeching thee, that it may please thee of thy gracious goodness shortly to ac­complish the number of thine Elect, and to hasten thy Kingdom, that we with all those that are departed in the true faith of thy holy Name, may have our perfect consum­mation and bliss both in body and soul, in thy eternal, and everlasting glory, through Jesus Christ our Lord, Amen.

Note, That the Soul dies not with the Body, is a received truth amongst the wiser and better Heathens. Vid. Cic. Tus­cul. quoest. Cato major. de Senectut. Somn. Scipion. Pythagoras rather thought of a Transmigration of Souls, than a dormi­tion or dying. The Fathers all hold the same. Vid. August. de immortalitat. animae. Ne in somnium quidem cadit anima cum corpore, quomodo ergo in veritatem mortis cadet, quae nec in imaginem ejus ruit? Ter­tul. To think our Souls shall sleep in dust, as our Bodies do, til the last doom, is but a dream of the Psychopannychites, the spawn of the ancient Arabicks, against [Page 134] whom Mr. Calvin hath written a learned Treatise. It is an errour clearly confu­ted by the Scriptures, take one place, which is Instar omniem. Mat. 22.32.

Note again, As the Souls of Gods Ser­vants, when they are separated from the Body, are in some certain definite place, so they are in a state of rest, and refresh­ing the Scripture-phrase diversly ex­presseth it, by being in the hand of God, being with God, being in the Society of Angels, being in Abraham's bosome, in Paradise, in the Land of the Living, in the Tabernacles of peace, in Heavenly Mansions, in Heaven it self; that is, they are so dispos'd of, as to have the Glory and Blessedness of Heaven communic [...]ted to them, and to enjoy the beatifical visi­on in part wheresoever they are: and this may be the reason of that usual Epitaph among the Jews upon their Sepulchres, Let his Soul be bound up in the Garden of Eden, or in the bundle of the Living. Godw. Antiq. lib. 6. c. 5. Yet I cannot say that they are in that very Heaven whither Christ as our fore-runner is enter'd, not in that perfect bliss and happiness, the [Page 135] Treasury of which was first opened by Christ at his Ascension, and shall be more compleatly shewed and revealed upon all the faithful at the General Resurrection, when they shall be where he is, and as he is, and partakers of the same glorious fe­licities with himself at Gods right hand; as our Church prays, that we may have our perfect consummation and bliss, which is the same in effect with that Petition in our Saviour's prayer, Thy Kingdom come. Touching this I could say very much, but for brevities sake, I refer my Reader to some Writers of Note upon this Argu­ment. Irenaeus, lib. 4. c. 45. lib. 5. c. 31. Athanasi. tom. 2. orat. de Ascens. Chrysost. tom. 5. pag. 637. Tertul. de anim. c. 55. lib. 4. contr. Marcio. cap. 6. c. 10. lib. de anim. In which Book Tertullian is very plain and full: Vid. Melanct. in Evangel. domin. in loc. commun. And Mr. Calvin is very express, That Christ alone is enter'd into the Sanctuary of Heaven, and that he presents unto God the Prayers of the Peo­ple, who remain in a remoter Court till the end of the World. Instit. lib. 3. c. 20. Sect. 20. lib. 3. cap. 25. sect. 6. in Luc. cap. [Page 136] 16. vers. 22. vid. Marlorat. vid. Calvin. lib. [...]. in 1 Pet. 3.19. 2 Pet. 2.4. Luc. 23.43. Mat. 8. Genes. 5. de raptu Enochi. Job 14. Philip. 1.6. 2 Cor. 5.1. 2 Cor. 12.13. Instit. lib. 4. cap. 4. sect. 12. in Catechism. In all which pla­ces, he will not define or determine any thing in terminis, only holds as we do, that they are in bliss, but shall not have their perfect consummation and bliss, till the Resurrection, and Day of Doom.

The Collect.

O merciful God, the Father of our Lord Jesus Christ, who is the Resurrection and the Life, in whom whosoever believeth, shall live, though he die; and whosoever liveth and believeth in him, shall not die eternally, Joh. 11.25, 26. who also hath taught us (by his holy Apostle St. Paul) not to be sorry as Men without hope, for them that sleep in him. 1 Thes. 4.13, 14. We meekly beseech Thee, O Father, to raise us from the death of sin, unto the life of righteousness, Rom. 6.3, 4. 1 Cor. 15.34. That when we shall depart this life, we may rest in him, as our hope is this our [...] doth, and that at [Page 137] the general Resurrection in the last day, we may be found acceptable in thy sight, and re­ceive that blessing which thy well beloved Son shall then pronounce to all that love and fear Thee, saying, Come ye blessed Children of my Father, receive the Kingdom prepared for you from the beginning of the World, Mat. 25.34. Grant this, we beseech thee, O mer­ciful Father, through Jesus Christ our Me­diator and Redeemer. Amen.

Note, This Collect sums up all the re­markableness of the Burial Office in a short devout prayer, and brings all home in pious application: Herein we declare our hope concerning all who depart this life in the bosom of the Church, for so long as we are in the bosome of the Church, we are in the state of pardon, however if we are sometimes mistaken in our hope as to particulars, yet it is ever a testimony of our charity. It is Error amoris, in case it happen at any time to be an errour.

Viz. The charity of God the Son, the love of God the Father, and the bounty or liberal effusion of the graces of God's Holy Spirit be in us, with us, and upon us, now and ever. Amen.

Rubrick. The Woman at the usual time after her deli­very, shall come into the Church decently apparelled, and there shall knéel down in some convenient place, as hath béen accu­stomed, or as the Ordinary shall direct: And then the Priest shall say unto her,

Note 1. By usual time we are to under­stand, so soon as ever she shall be able. Statim post par­tum Ecclesiam in­gredi non prohibe­tur Canon Law. Dist. 5. c. Haec quae— Levit. 12. Decretal. lib. 3. Tit. 4. And yet by the civil Law, and according to the Tradition of the Church, in case the Wo­man be like to live, the u­sual time is Forty Days after her delive­ry; not as if the Woman were so long time to be adjudged unholy, or lying un­der any uncleanness mentioned in the Levitical [Page 166] Law (which Law so far as Cere­monial we hold utterly abolished) but only upon a ground of Christian mode­sty, and to chastize intemperance, and the like, are Women so long restrained from the carnal delights of the Matrimonial Bed, as appears by the Canon Law, Dict. 5. c. and the Constitution 17th. of Leo. Neither can any modest or sober Chri­stians cavil at this, unless they will cavil also at that prudent advise given by the Apostle, for married Persons upon occa­sion, by mutual consent to abstain from those things, which are lawfully enjoyed at other times. 1 Cor. 7.5.

Note 2. By decent apparel is doubtless meant some distinguishing habit, by which the Woman, who is to give her thanks, is to be taken no­tice of from other Wo­men; No such habit either commanded or forbidden, but left as an indiffer­ent thing. Vid. Haman L'e­strange. neither can any con­science, which is not scan­dalously and shamefully weak, so weak indeed as it may rather be interpre­ted stubbornness of will than weakness of conscience, take any just offence at this, [Page 167] for according to the judgment of Tertul­lian, I cannot conceive what hurt can pos­sibly be in a Vestment, where the wearers are not faulty. Tertul. lib. de pall. And St. Paul hath fully determin'd in the case touching all indifferent things, That to the pure all things are pure, Tit. 1.15. that is, they who strictly abstain from unlaw­ful freedom, may with a safe Conscience use any lawful liberty. But the usual Vestment worn for distinction at this time by the Woman, was a comely Veil, to be as a token of her modesty and subjection; for the use of the Veil had that meaning in it in the Apostles time, 1 Cor. 11.10. So Photius tells us in his Epist. 210. The Woman ought to be subject to the Man, [...]. and to bear the sign of her subjection, a covering on her Head. Such kind of covering every Woman ought to wear in the Congregation, 1 Cor. 11.5. But if the Woman be singled out from the rest, to joyn with the Minister, in dis­charging any Christian duty, as in this case; Then questionless she ought to have a Veil, not only for decency, but for [Page 168] distinction too, as being to sit in a more eminent place in the Congregation, to pay her thanks to God for her safe delive­rance from so great a danger; which Veil may not only mind her of her subjection, but teach her also to make reflexion upon that first sin wherein the Woman was the first, which brought the Sex first under subjection, and withall subjected them to the great danger of Child-birth. Indeed some superstitious Persons, who are apt to create fears to themselves, where there is no ground of fear, which is the right meaning of superstition taken in a bad sense, scruple more at this Vestment than at the committing of a gross sin; and where-ever this Veil is used, I verily be­lieve it may be to convince these pittiful Christians of their gross ignorance, who scruple so at every indifferent thing, that they do not only destroy all Christian duty, but all Christian liberty too, which they so much contend for. I do not read it injoyned by any Ecclesiastical Canon, nor by any injunction of the Church, only it is a civil custom, and fashion of the Country, and hath no more offence in it, [Page 169] than the wearing of new Gloves at Mar­riages, or blacks at Funerals. Dr. Whitgift. Defence of his Answer to the Admoniti­on. Fol. 537.

3. Note. The Woman is to kneel in a convenient place. For kneeling, I suppose no just exception can be taken out against that, for it hath ever been the manner in Christ's Church, Note 1. Book of Edward VI. unto the Quire Door. whether we offer to God, or receive ought offered from him in this wise to do it. Vid. Bishop Andrews Serm. on Phil. 2.8, 9, 10, 11. Now the Woman at this time hath a peculiar offring of praise and thanksgiving to offer up to God for her deliverance, and therefore it is fit she do it in most decent and humble manner. But as to the convenient place, we must take our directions from custom, and the Ordinary, however in case it be more within the publick view, and the publick hearing, than any other place, the Chan­cel, and as neer to the Communion Ta­ble as may be approached, the Woman not pressing or presuming within the Rail which is a place peculiar to the Priest on­ly, [Page 170] is the fittest place, and hath ever been so accounted in the Churches practise. For that is indeed properly the Sacrarium, where Oblations were wont to be made. They who brought any gift, were to bring it unto the Altar, or to the Holy Table, which in Ignatius is frequently termed [...], or Altar. According to that of our Saviour, If thou bring thy gift to the Altar, Mat. 5.23. which is clearly a Christian injunction, implying when we bring any special gift to God, for any spe­cial mercy received, thither we must bring it. It was the usual place whither all ob­lations, donations, and gifts devoted to God, and the maintenance of his Service, were brought. Vid. Capital. Caroli Magni Wormatiae. lib. 6. c. 285.

And then the Priest shall say unto Her,

For as much as it hath pleased Almighty God of his goodness to give you safe deli­verance, and hath preserved you in the great danger of Child-birth, you shall there­fore give hearty thanks unto God, and say,

Rubrick. Then shall the Priest say this Psalm.

Note 1. In the former Liturgy this Preface, For as much as it hath pleased, &c. was left arbitrary to the Priest, these words, or such like, as the case shall require, but since our Reformers very prudently noting of how dangerous a consequence it is to leave things arbitrary in publick Offices, especially when some extravagant Ministers took occasion thereby to depart clearly from the sense sometimes, as well as from the words, and assumed such a liberty, as did exceed the due bounds of modesty and sobriety, therefore to avoid all such extravagancies for the future, have tied up the Ministers to use these ve­ry words, which words are to be applied to the Woman, who is to return her thanks, and that she may discharge this duty of thankfulness with the more fer­vency and devotion, she is in few words put in mind, 1. Of the greatness of her danger. 2. Of God's goodness to her in her deliverance.

Note 2. The Minister is to go before [Page 172] the Woman, I suppose in the reading of the Psalm, and she to make her Response of every Verse after him, for in the Pre­face she is to say, as well as the Priest is to say in the Rubrick. The usual Psalm both in the Scotch Liturgy, and our for­mer Liturgy was Psalm 121. which was a Psalm not abused, but very appositly ap­plied, in regard the Contents of it are ex­presly thus, That the faithful ought only to look for help from God. But in regard some Persons have made their exceptions against it, by reason of some passages in the Psalm, which were not plain enough to their capacities, in their literal mean­ing, therefore our late Reformers being willing to give satisfaction to all truly tender Consciences, have laid that Psalm aside, and made choice of two other less liable to exception, for to supply that defect.

Paraphrase.

Vers. 1. I desired of the Lord, in whom I reposed my chief and only confidence, that he would be pleased to hear my prayer, and in his good time consider my distress, and send me a seasonable and gracious deliver­ance.

Vers. 2. Now seeing he hath thus graci­ously heard my request, and bestowed upon me the mercy which I prayed for, I shall when ever my calamities approach me, or seize upon me, apply my self by my prayers chiefly and solely to God, and however I neg­lect not any other lawful means, yet will I make him my chief trust, and dependance.

Vers. 3. My dangers indeed, which by the strength and goodness of my God I have escaped, were very great, menacing death.

Vers. 4. And when I had small or no [Page 174] hopes of rescue left me from any humane means, I made my address to God's over­ruling help and providence, I humbly and fervently besought him in my Prayers, that he would send me a seasonable deliverance.

Vers. 5. For certainly thought I, be my dangers what they will, yet I have a merciful and faithful God in whom I trust, who will make good his promise of mercy, to all who depend upon his promises, and faithfully by prayer solicite him for performance.

Vers. 6. It is his proper attribute to be the supporter of the weak, and the reliever of those who are in distress, and accordingly hath he dealt with me in my greatest de­stitution.

Vers. 7. And now being thus rescued by him, and delivered from those dangers which did encompass me, I have nothing to do, but to serve him in all sincerity, and integrity of conversation.

Vers. 8. For he hath rescued my life from death, wiped all tears from my eyes, restored me from my weakness to a perfect strength and soundness.

Vers. 9. Therefore will I spend the re­mainder of my days, which he shall afford me [Page 175] in this World, in his service, and at the pre­sent make my humble address to the place of God's special presence, there to celebrate that mercy, which he hath afforded me in so sig­nal a deliverance;

Vers. 10, 11. When my calamities were most pressing, and my dangers greatest, by which I was clearly convinced, that the arm of flesh was not to be trusted in for my relief; yet I knew there was one sure hold, to which I might hopefully and successfully resort, the never failing Omnipotent hand of God, ther­fore to that I betook my self entirely, and from that I received my deliverance.

Vers. 12, 13, 14. For this, and for all other abundant mercies, which God hath so graciously bestowed upon me, I am bound up by all obligations, to make my most thankful acknowledgment, and to do it in the most so­lemn manner, in the presence of the whole Congregation, by way of publick Festival, blessing and magnifying God's Holy Name, who hath preserved my life from so great a danger, and kept it as a Jewel of his own Cabinet, as being by me humbly deposited with and intrusted to him. And this is his gracious way of dealing, not with me only, [Page 176] but with all who truly rely and depend upon Him. For which signal mercy of his, I here present my self at this time, to pay that gra­titude and oblation of praise, which if I did not promise in my danger, yet am now bound up to perform after my deliverance.

Vers. 16. O most gracious Lord, how am I obliged to Thee, by all the bonds that any ingagement can lay upon me? No Servant bought with a price, or born in a Man's house, can be more closely bound to him, than I am bound to Thee, who hast rescued me by so great a deliverance from so great a danger.

Vers. 17, 18, 19. What remains now, but that I should return to Thee the humblest of­frings of praise and prayer, and spend my whole life as a vow'd oblation to thy service, rendring Thee all possible praise in the pub­lick Assembly, and in the most solemn man­ner, saying, Blessed be the name of the Lord, or, Glory be to the Father, and to the Son, and to the Holy Ghost; As it was in the begin­ing, is now, and ever shall be, World with­out end, Amen.

Vid. Dr. Hammond.

Paraphrase.

This Psalm was composed by Solomon, as a Compendium of his Ecclesiastes, wherein is set down the vanity of worldly sollicitude without God's blessing, as in all things else, so in that of Children, the greatest blessing of life.

Vers. 1. There is no way in the World to attain any secular wealth or safety, save on­ly from the blessing of God, the author and dispenser of all good things; The building up of Houses and Families, of gathering Riches, and begetting Children to inherit them, is not to be imputed to Man's sollici­tude, but is wholly imputable to God's bles­sing. Unless God by his special protection guard a City, all the guards of Men can do [Page 178] but little to the securing or preserving of it; and unless God build up a Family, all the in­dustry of Men will not be successful to it.

Vers. 2. 'Tis to little purpose for Men to deny Nature that rest, which God hath in­dulged to her, to moil incessantly, and to de­bar themselves the enjoyment of worldly comforts, thinking by this means to inrich their Posterity, for they who trust and de­pend upon their own anxious, and sollicitous indeavours, are generally frustrated, and disappointed in their aims and ends; where­as they, who take God's blessing along with them, thrive insensibly, and become prospe­rous, though they never loose any sleep in the pursuit of it.

Vers. 3. And for Children, that's a par­ticular blessing of God's, from whom all in­crease comes, and he gives them as he plea­ses and sees good, as a present reward to the piety, and other virtues of Men.

Vers. 4. And of all blessings this of a numerous Progeny is the greatest, every Child being an addition of strength and safety to the Father; Children of Youth are as arrows in the hand of a mighty Man, and defend the House from Hostil Invasions, as well as Wea­pons can.

Vers. 5. As the Military Man guards himself with Weapons, Arrows and Darts, having them in a full quiver all in a readi­ness, and prepared; so the Master of a Fa­mily is fortified from Hostile Invasions, and all other insolencies and molestations, by the multitude and strength of his numerous Children, who are in a readiness to back and defend him at all turns from injuries of any kind, which the open violence, or more secret fraud of Men can design against him, either in the Field, or in any Court of Judi­cature,

Note, Two more excellent Psalms could not have been selected out of the whole Book of Psalms for this Office; which, though not Penn'd for this parti­cular occasion, yet are most admirably fitted to it, and most seasonably applied: and no Church in the World is more hap­py for her Verba Opportuna, as our Church of England is.

Rubrick. The Woman, that cometh to give her thanks, must offer her accustomed offrings; and if there be a Communion, it is conveni­ent that she receive the holy Communion.

Note, These accustomed offrings, were some Evangelical Oblations, and small Retributions given to God into the hands of his Ministers by the Woman, to be as an evidence of her gratitude for the emi­nent blessing which she had received; and [Page 201] when we offer up our special thanks to God for special mercies, it is fit we should bring presents unto him; there is nothing Jewish in it, but we are obliged to be thankful to God for his mercy no less then the Jews, Non ore tantum sed opere. Da­vid was for a Quid retribuam: Psal. 116.11. And when-ever we do offer to God, it is but, Tibi Domine de tuis. 1 Chron. 29.14. Now that the Woman receive the Communion, if there be a Commu­nion, is very requisit, that by a new addi­tion of mercies, she may have the more ties and obligations upon her to spend the remainder of her days in holiness, and may double her oblations, together with her mercies received, and return home not emptier, but the fuller for her obla­tions, filled with joy and comfort, having received a spiritual refreshment, as well as a corporal deliverance, and so make it the business of her whole life to devote her self, and those Children to God, which God hath given her. Lastly, Here is to be noted, that neither the blessing, nor the Grace of our Lord Jesus Christ, con­cludes this Office, in regard it is a service [Page 202] to be performed betwixt the first and se­cond service, which doth so conclude, as Dr. Sparrow observes▪ Rational. pag. 363. Neither is such like Office altogether a stranger in the Reformed Churches be­yond the Seas, for in the Hungarian, Polo­nian, and Lithuanian Churches we read of an Office of this nature used. Vid. Mr. Durel. pag. 48. sect. 59.

Rubrick. After Morning Prayer the Litany ended ac­cording to the accustomed manner, the Priest shall in the Reading-Pew, or Pul­pit say,

Note 1. THe learned Bucer, as touching this Office, gives this full commendation in few words, Cum primis [Page 241] salutaris est ceremonia, &c. And whereas it was formerly used but upon one day, it was by his motion brought in to be u­sed at several times in the Year, which times are not settled by any prescribed rule, only we read in the Visitation Arti­cles of Arch-Bishop Grindal three days mention'd, as relating to this Office. Ann. Dom. 1576. One before Easter, another before Pentecost, a third before Christmass; and Ashwednesday, or the first day of Lent must be always supposed to have been a­nother day, as appears by the following Preface. However as sins abound and God's judgments follow at the heels of them, in order to the Reformation of the one, and the Removal of the other, it is left to the Ordinary of the place, and Men impowred for the ordering of Eccle­siastical affaires, to indict days as they shall see occasion, provided nothing be done contrary to any established Law, or prescribed Rules.

Note 2. This Office is a very necessa­ry Office to lay open Mens gross sins, un­reformed and unsanctified lives, for which the wrath of God is revealed from Hea­ven. [Page 242] Rom. 1.18. Rom. 1.32. that seeing the guilt of their sin in the glass of their punishment, they may reform their lives and so keep themselves both from the wrath present, which is as a spark; and the wrath to come, which is as a great Fire.

Note 3. It is an Office very proper for the first day of Lent, commonly called Ashwednesday; because this was Caput je­junii, the Head of the Lent-Fast, and was a day of extraordinary humiliation; cal­led Dies cinerum, or Ashwednesday, from a Ceremony of Ashes, wherewith Chri­stians used to sprinkle themselves, partly to mind them of their mortality, but chiefly to mind them of that Fire which is of sins kindling, those everlasting burn­ings, Isay 33.14. which nothing but the tears of unfeigned repentance, and the Blood of Jesus can quench. This is the terrour of the Lord, 2 Cor. 5.11. which the Ashes of this Day once preached, that by our fasting, penance, mortification, and amendment of life, we might keep our selves from the wrath to come, and the wrath to come from us. Matth. 3.7. [Page 243] However the Ceremony is gone, yet I hope the substance is not, though the A­shes are blown away, yet the memory of them should remain, the substance should not be blown away after the Ceremony. This and the three days following were added to the Lent-Fast by Gregory the Great, to supply the Six Sundays falling in Lent, which were never fasted on, ( Ig­natius accounts them Schismatiques, to say no worse, who fast upon the Lord's Day) and to make up the just number of Forty Days, which is about the tenth part of the Year, by which the Church seemed to devote to God, as well a tenth of their time as of their fruits. Here is to be noted also once for all, Psal. 6. Psal. 32. Psal. 38. Psal. 102. Psal. 130. Psal. 143. that there are proper Psalms now added to Ash­wednesday, which were not in our former Liturgy, Psalms admirably chosen by the Church, being Psalms penn'd by David or others, upon some occasion of special humiliation, for confession of sins, and averting of God's judgments.

Note 4. The Place injoyned the Priest for the reading of the Commination was the Pulpit in the former Service-Book, but now the Minister may make his choice of Pew or Pulpit, and use his discretion to take the fittest of these two places for the People to hear him, and joyn in their Amens to the Commination; The Pulpit, which is now made use of only for po­pular Orations, was anciently the place where a great part of the Service was performed. Injunct. 22. Edward 6. and Injunct. 4. Ann. 1547. Injunct. 5. Eli­zabeth. The Reading-Pew or Desk we read not of till Can. 82. Ann. Dom. 1603. However the circumstance of place is not much material, yet I observe the vulgar and grosser sort of Christians, who have more zeal than light, make a great mat­ter of it, and take the Ordinance of Preaching (I think) to be of more univer­sal concernment than the great duty of Prayer, for no other reason, but because the Pulpit stands higher then the Pew, in so much (I am able to speak it out of a known experience in places where I have been) that the very same Sermon deli­vered [Page 245] in the Pew hath been taken for no Sermon, nor edified at all, which hath wrought vigorously and powerfully when passionately, and with another action and tone, delivered out of the Pulpit; Nay more, I have known another experiment tried of the judgment of these Zealots, who presume themselves to be the only knowing Christians, by taking the Book of Homilies, which I judg to be none of the worst Sermons, because composed by most able and learned men where were more heads than one in the contrivance of them, these I have known read in the Pew where they had no more relish or tast than Job's white of an Egg, but the same Sermons advanced a step or two higher, and delivered (by the advantage of a Text of Scripture fitted to the Ho­mily only prefixed) with a graceful acti­on or knack, as they call it out of the Pul­pit, have passed in the worst of times, when Preaching was most in fashion, for most excellent and Soul-saving Sermons▪ By which it is apparent that the very Pul­pit and Place, especially when the Hour-Glass is turned up to add the more so­lemnity, [Page 246] is very much to the making of a Sermon for the pleasing, at least, if not for the profiting of some humorists; In so much that I have often question'd it within my own thoughts, whether if Common Prayer was advanced into the Pulpit, and Preaching brought down in­to the Pew, these easie sort of Christians (and yet not so easie to be brought to or­der or disciplin) would not mistake Com­mon-Prayer for Preaching, and Preaching for Prayer, and so become in time as very Recusants, in respect of preaching, as they have been and still are in point of Prayer. But I hope, so long as we have good laws made, there will not be that want of the due execution of them, as that Ministers should make use of such wiles and inno­cent sallacies to seduce the People out of their errours, and to couzen them into conformity.

Note 5. That however the Church up­on the matter confesseth this her Office not to be ancient, but appointed instead of an ancient Godly Discipline, yet is it a very useful penitential Service, either in publick or private, consisting of holy [Page 247] sentences taken out of Gods word, fit for the work of repentance, and holy peni­tential Prayers, taken for the most part Verbatim out of holy Scriptures; so that he, who prays this form, is sure to pray by the spirit, both for words and matter. Vid. Dr. Sparrow Rational. pag. 363.364. The chief thing scrupled at in it is the Amen to be pronounced by the People after the Curses first pronounced by the Minister, but this scruple I have endea­voured to remove in my foregoing Ser­mon. For the present I desire you to take notice, that the Maledictions or Curses, and the following admonition annexed are all taken out of, and grounded upon the holy Scripture, which, because it is already cited to my hands, spares me the labour; Therefore I shall proceed in the next Place to my Paraphrase upon the fol­lowing Psalm. which is adapted, and very fitly chosen to bear a part in this Office.

Rubrick. Then shall they all knéel upon their Knées, and the Priest and Clerks kneeling (in the place where they are accustomed to say the Litany) shall say this Psalm, Miserere mei Deus, &c.

Note 1. Kneeling was ever the posture of Penitents. Vid. Bishop Andrews Ser­mons, on Philip. 2.8, 9, 10, 11. Hence the Penitentiaries were called [...] from their prostration.

Note 2. That as the accustomed po­sture was kneeling, so the accustomed place for the Litany was the midst of the Church, Injunct. Elizab. 18. Injunct. Edward 6.23. For the Posture, Vid. Chrysost. Homil. in Psal. 4. Vid. Haman Lestrange Alliance of Divine Offices. pag. 102. For the accustomed Place it is grounded upon Joel 2.17. But this I suppose is left to the discretion of the Ordinary for to order it.

Rubrick. Then the People shall say this that follow­eth after the Minister.

Note. Here the People, as Persons very deeply sensible of their sins, and nearly concern'd to beg pa [...]don, and ask forgive­ness, are incited to do it after the Mini­ster with unanimous hearts, united affe­ctions, and the highest fervency of devo­tion, in such form of words as is not only consonant with, but almost Verbatim ta­ken [Page 265] out of the Scriptures, Hos. 14.2. Joel 2.17. Joel 2.12, 13. Nehem. 1.4, 5, &c.

Rubrick. Then the Minister alone shall say,

Note. This form of blessing is ground­ed upon, Numb. 6.23, 24, 25, 26, 27. It is pronounced by the Minister as being an Act of Authority, Heb. 7.7. Highly e­steem'd in the Primitive times, and none durst go out of the Church till they had received it. Concil. Agath. Can. 31. Ann. Dom. 472. Concil. Orlean. 3. Can. 22. The People kneeled to receive it. Chrysost. Liturg. The Jewes received it after the same manner. Eccles. 50.23. As God blessed by the Priests then, Numb. 6.22, 23. So we have the promise of his assistance, and ratifying the Priests blessing, which they are to pronounce with authority, under the Gospel. Matth. 10.13. Luke 10.5. Where by peace resting upon the party capable, and by Blessing returning to the Minister, where the House resists [Page 266] and hinders the blessing, we may note that there is a vertue goes out from the Mini­ster, together with the blessing.