Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	bless_v	joyful_a	38	3	10.0456	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61017	A rationale upon the Book of common prayer of the Church of England by Anth. Sparrow ... ; with the form of consecration of a church or chappel, and of the place of Christian burial ; by Lancelot Andrews ...	Sparrow, Anthony, 1612-1685.; Andrewes, Lancelot, 1555-1626. Form of consecration of a church or chappel.	1672 (1672)	Wing S4832; Wing A3127_CANCELLED; ESTC R5663	174,420	446

spirit of thy grace The BLESSING We end our Service with a BLESSING which is to be pronounced by the Bishop if he be present See the Rubrick before the Blessing in the Communion-Service Then the Priest or Bishop if present shall let them depart with this Blessing This is order'd for the honour of the Bishops authority Heb. 7. 7. Without contradiction the less is blessed of the greater Therefore blessing being an act of Authority the Bishop ought not to be blest by the Priest but the Priest by the Bishop This blessing of the Bishop or Priest was so highly esteem'd in the Primitive times that none durst go out of the Church till they had received it according to the Councils of Agatha Can. 31. in the year 472. and Orleans the third Can. 22. And when they received it they did it kneeling or bowing down their heads And the Deacon to prepare them to it was wont to call out immediately before the time of the Blessing in such words as these Bow down your selves to the Blessing Chrys. Liturg. The Iews received it after the same manner Eccles. c. 50. v. 23. When the Service was finished the high Priest went down and lifted up his hands over the Congregation to give the blessing of the Lord with his lips and they bowed down themselvs to worship the Lord that they might receive the Blessing from the Lord the most high And doubtless did we consider the efficacy and vertue of this blessing of Priest or Bishop we could do no less than they did For it is God from heaven that blesses us by the mouth of his Minister We have his word for it Numb 6. 22. And the Lord spoke to Moses saying Speak to Aaron and his sons saying On this wise shall ye bless the children of Israel The Lord bless thee c. And they shall put my name upon the children of Israel And I will bless them And the same promise of Gods assistance and ratifying the Priests Blessing we have in the Gospel S. Matth. 10. 13. S. Luke 10. 5. where our Saviour charges his Apostles and Disciples that into whatsoever house they enter they should say not pray say with authority Peace be to this house and not if your prayers be servent or if they in the house joyn in prayer with you but if the Son of peace be there that is if he that dwells in the house hinders not nor resists your blessing if he be a person capable of so much good as your blessing for this is signified by this Hebrew phrase Son of peace your peace shall rest upon him but if he be not such a son of peace your blessing shall return to you again which it could not be said to do unless vertue together with the blessing had gone out from them The EVENING SERVICE differs little or nothing from the Morning and therefore what hath been said concerning the Morning office may be applyed to that The LITANY LItany signifies an humble an earnest Supplication These Forms of prayers call'd Litanies wherein the people are more exercised than in any other part of the Service by continual joyning in every passage of it are thought by some to have been brought into the Church about four hundred years after Christ in times of great calamity for the appeasing of Gods wrath True it is that they are very seasonable prayers in such times and therefore were by Gregory and others used in their Processions for the averting of Gods wrath in publick calamities but it is as true that they were long before that time even in the first Services that we find in the Church used at the Communion-Service and other Offices as Ordination of Priests and the like witness Clem. Const. l. 8. c. 5 6 10. where we find the Deacon ministring to the people and directing them from point to point what to pray for as it is in our Litany and the people are appointed to answer to every Petition Domine miserere Lord have mercy And in all Liturgies extant as Mr. Thorndyke hath well observed in his Book of Religious Assemblies the same Allocutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed Litanies may be seen And S. Aug. Ep. 119. c. 18 tells us of the Common-prayers which were indited or denounced by the voice of the Deacon All which make it probable that the practice of Litanies is derived from the Apostles and the custom of their time And S. C●rys in Rom. c. 8. seems to assert the same For upon that verse We know not what we should pray for as we ought but the Spirit helps our infirmities he saies thus In those daies amongst other miraculous gifts of the Spirit this was one Donum pr●●um the gift of making prayers for the Church to help the ignorance of the people that knew not what to pray for as they ought he that had this gift stood up and prayed for the whole Congregation and taught them what to pray for whose Office now the Deacon performs viz. by directing them from point to point what to pray for To every of which Petitions sayes Clem. above cited the people were to answer Domine Miserere This continual joyning of the people in every passage of it tends much both to the improving and evidencing that fervour and intention which is most necessary in prayers Hence was it that these Forms of prayers where the peoples devotion is so often excited● quickned and exercised by continual Suffrages such as Good Lord deliver us We beseech thee to hear us good Lord were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or intense Petitions In which if they were relished aright the earnest and vehement devotion of Primitive times still breaths and in these prayers if ever we pray with the Spirit Concerning the Litany of our Church we may boldly say and easily maintain it that there is not extant any where 1. A more particular excellent enumeration of all the Christians either private or common wants Nor 2. A more innocent blameless form against which there lies no just exception Nor 3. A more Artificial Composure for the raising of our devotion and keeping it up throughout than this part of our Liturgy In the beginning it directs our prayers to the right object the Glorious TRINITY For necessary it is that we should know whom we worship Then it proceeds to Deprecations or prayers against evil lastly to Petitions for good In the Deprecations as right method requires we first pray against sin then against punishment because sin is the greatest evil From all which we pray to be delivered by the holy actions and passions of CHRIST the only merits of all our good The like good order is observed in our Petitions for good First we pray for the Church Catholick the common mother of all Christians then for our own Church to which next the Church Catholick we owe the greatest observance and duty And therein in the first place for the principal

styling the one Canonical the other Apocryphal As for the second Lessons the Church in them goes on in her ordinary course The HYMNS Te Deum c. AFter the Lessons are appointed Hymns The Church observing S. Pauls Rule Singing to the Lord in Psalms and Hymns and Spiritual Songs every way expressing her thanks to God The antiquity of Hymns in the Christian Church doth sufficiently appear by that of our Saviour S. Matth 26. When they had sung an Hymn they went out upon which place S. Chrys. sayes They sung an Hymn to teach us to do the like Concerning singing of Psalms and Hymns in the Church we have both the Precepts and Examples of Christ and his Apostles S. Aug. Ep. 119. S. Paul ordered it in the Church of Coloss. Singing to your selves in Psalms and Hymns Col. 3. Which we find presently after practised in the Church of Alexandria founded by S. Mark Eus. Hist l. 2. c. 17. where Philo reports that the Christians had in every place Monasteries wherein they sang Hymns to God in several kinds of Meeter and Verse S. Ambrose brought them into Millaine to ease the peoples sad minds and to keep them from weariness who were praying night and day for their persecuted Bishop and from hence came all Hymns almost to be called Ambrosiani because that by him they were spread over the Latin Church With the Morning and Evening Hymns God is delighted saies S. Hierome and Possidius in the life of S. Augustine tells us c. 28. that towards the time of his dissolution S. Augustine wept abundantly because he saw the Cities destroyed the Bishops and Priests sequestred the Churches prophaned the holy Service and Sacraments neglected either because few or none desired them or else because there were scarce any Priests left to administer to them that did desire them lastly because the Hymns and Lauds of God were lost out of the Church These Hymns are to be said or sung but most properly to be sung else they are not so strictly and truly called Hymns that is Songs of praise and not only by the Church of England but by all Christian Churches of old was it so practised and so holy David directs Psal. 47. 6. O sing praises sing praises unto our God O sing praises sing praises unto our King The profit of which singing Hymns is much many wayes especially in this that they inkindle an holy flame in the minds and affections of the hearers O how I wept sayes S. Aug. in the Hymns and holy Canticles being enforc'd thereunto by the sweet voices of thy Melodious Church by reason of the proneness of our affections to that which delights it pleas'd the wisdom of the Spirit to borrow from melody that pleasure which mingled with heavenly mysteries causes the smoothness and softness of that which touches the ear to conveigh as it were by stealth the treasure of good things into mens minds to this purpose were those harmonious tunes of Psalms devised And S. Basil. in Psal. By pleasing thus the affections and delighting the mind of man Musick makes the service of God more easie When we sing or say these Hymns we stand which is the proper posture for Thanksgivings and Lauds Psal. 134. Praise the Name of the Lord standing in the Courts of the Lord. And 2 Chron. 7. 6. The Priests waited on their office the Levites also with instruments of musick of the Lord which David the King had made to praise the Lord with the 136. Psalm because his mercy endureth for ever when David praised by their ministery and the Priest sounded Trumpets before them and all Israel STOOD The erection of the body fitly expresses the lifting up of the heart in joy whence it is that rejoycing in Scripture is called the lifting up of the head S. Luke 21. 28. Lift up your heads for your redemption draweth nigh So then joy being a lifting up of the soul and praise and Thanksgiving being effects of joy cannot be more fitly expressed then by erection and lifting up of the body Standing in the Courts of the Lord when we sing praise unto him After the Morning first Lesson follows Te Deum We praise thee O God or O all ye works of the Lord c. called Benedicite The first of which We praise thee O God c. was as is credibly reported framed miraculously by ● Ambrose and S. Augustine at his Baptism and hath been in much esteem in the Church ever since as it deserves being both a Creed containing all the mysteries of Faith and a most solemn Form of Thanksgiving Praise Adoration and what not and so hath that other Canticle O all ye works of the Lord in the which the whole Creation praises God together been received and esteemed universally in the Church Concil Toletan 4. c. 13. After the Second Lesson at Morning Prayer is appointed Blessed be the Lord God of Israel called Benedictus or O be Ioyful in the Lord called Iubilate After the Evening Lessons are appointed Magnificat or My soul doth magnifie the Lord and Nunc dimittis Lord now lettest thou thy servant depart in peace or else two Psalms And very fitly doth the Church appoint sacred Hymns after Lessons For who is there that hearing God speak from Heaven to him for his fouls health can do less than rise up and praise him and what Hymns can be fitter to praise God with for our salvation than those which were the first gratulations wherewith our Saviour was entertained into the world And such are these Yet as fit as they are some have quarrell'd them especially at Magnificat My soul doth magnifie the Lord and Nunc dimittis or Lord now lettest thou thy servant depart in peace The Objections are these That the first of these was the Virgin Maries Hymn for bearing Christ in her womb The latter old Simeons for seeing and holding in his arms the blessed Babe neither of which can be done by us now and therefore neither can we say properly these Hymns The answer may be that bearing Christ in the womb suckling him holding him in our arms is not so great a blessing as the laying up his holy word in our hearts S. Luke 11. 27. by which Christ is formed in us Gal. 4. 19. and so there is as much thanks to be returned to God for this as for that He that does the will of God taught in his word may as well say My soul doth magnifie the Lord as the holy Virgin for Christ is formed in him as well as in the Virgins womb S. Matth. 12. 50. Whosoever doth the will of my Father which is in heaven the same is my brother and sister and mother And why may not we after the reading of a part of the new Testament say Lord now lettest thou thy servant depart in peace as well as old Simeon for in that Scripture by the eye of Faith we see that salvation which he then saw and more clearly reveal'd We have then