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A84072
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A guide to the humble: or an exposition on the common prayer Viz. I. The visitation of the sick. II. The Communion of the sick. III. The burial of the dead. IV. The thanksgiving of women after child-birth. V. The denouncing of God's anger and judgments against sinners, with prayers to be used on the first day of Lent, and at other times. By Thomas Elborow.
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Elborow, Thomas.
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1675
(1675)
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Wing E322A; ESTC R227794
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105,673
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309
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that is a Romish error for all that Rome holds is 〈◊〉 â—oneous let them take the Common-pâ—â—â—â—â—â—ook and Book of xxxix Articles and the â—â—eed look no further for a confutation Truly I never had yet the confidence which some Men have to call the Pope Antichrist and the Church of Rome the Whore of Babylon and yet the very same Men have fastned the same titles of disgrace upon the Bishops and Church of England but I could wish the Pope more l ke the Primitive Bishops and Rome more like her Primitive self that so that Church ours may both be reconciled upon such terms of reconciliatâ—on as is consistent with Christian rules and so upon their union it is to be hoped another party would be disappointed of their foul ends who are for the Church of Rome and England one while and and another while call them both Whores only to destroy both and to set up themselvs Farewel The a ORDER for the Burial of the DEAD 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 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 deaâ—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 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 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 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 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 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
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 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 wheâ— 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 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 feliciâ—y Revel 14.13 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 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 communicâ—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 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