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1867.

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IU1

THE PREFACE.

In a former edition of this book, which was printed in folio, I was at a loss in what manner I was to address the reader ; that is, whe- ther I was to bespeak his candour as to an entire new book, or whether only the continuance of it as to a new edition of an old one. I called it indeed the third edition in the title-page ; though I think I had but little other reason for doing so, than my having twice published a treatise upon the same subject before. For scarce a fifth part of what I then offered to the world was printed from either of the former editions; nor had so much of them as I have mentioned been continued entire, had I foreseen how little I should have confined myself to the rest. But when it first went to the press, I had no other design than to have reprinted it exactly from the second edition ; except that I had yielded to the request of the booksellers, who, being encouraged by the quick sale of two large impressions, in a smaller volume, were willing to run the hazard of one in a larger size. This was all the alteration I proposed : nor did I think of any other, till the introductory discourse, the whole first chapter, and great part of the second, were worked off from the press; which therefore, for the most part, stand just as they did before, and not in the method into which I should have thrown them, had I known from the beginning what alterations I should have made. However, the reader will have no reason to complain ; since though the form would have been different, the arguments notwithstanding must have been much the same : and they sure will appear to a better advantage by standing entire, and in the light they are set by the authors themselves, from whom I have borrowed them, than if they had been broke into comments and notes, and produced in parcels, as the rubrics would have required ; which was the method I afterwards thought fit to pursue.* For

* I desire that what I have said may he principally understood of the introductory discourse (which is almost verbally transcribed from Dr. Bennet's Brief History of the joint Use of precomposed set Forms of Prayer) and of the three first sections of the se- cond chapter ; for the first of which I am partly obliged to bishop Beveridge's Discourse on The Necessity and Advantage of Public Prayer; for the second to Dr. Cave's Pri- mitive Christianity ; and for the third to Mr. Roberts's excellent Sermon at the Primary Visitation of the late bishop of Exeter at Oakhampton. The two following sections of that chapter are pretty much in the method I afterwards observe 1, and so for the most part is the whole first chapter ; for the first division of which (concerning the Tables and Rules) I must not forget to repeat the acknowledgments I have more than once made to the learned Dr. Brett.

A 3

429

IV THE PREFACE.

when I observed at the close of the second chapter, (which is upon the general rubric concerning The Order for Morning and Evening Prayer,) that I had taken no notice in what part of the Church Di- vine Service should be performed, ( the appointment of which was yet the principal design of the first part of that rubric,) I not only found it necessary to add a new section to supply that defect ; but taking the hint, to examine how I had managed the rubrics in ge- neral, I perceived that I had been equally deficient in most of them ; and that consequently, to make the work truly useful, the like additions would be necessary through the whole.

The occasion of this defect in the two first editions was owing to a neglect of those parts of our offices in all who had writ upon the Liturgy before me : for as I never, till the third edition, attempted any further than to give the substance and sum of what others had treated of more at large ; it could not be expected, that the epitome, or abridgment, should give more light than the books from whence it was taken supplied. However, as I considered the price of my own book would then be very considerably advanced, I thought it but reasonable to make the purchaser what amends I was able, by putting it into his hands as complete as I could.

To this end I applied myself, in the first place, to the comparing our Liturgy, as it stands at present, with the first Common Prayer Book of King Edward VI., and with all the reviews that have been taken of it since ; from whence, together with the history of com- piling it, and of the several alterations it has undergone from time to time, I easily foresaw the rubrics would be best illustrated and explained. Nor have I found myself disappointed in the advantage I proposed ; for I do not remember that I nave met with a difficulty through the whole Common Prayer, but what I have been enabled, by this means, in some measure to remove.

And whilst 1 was upon these searches, it came into my mind, from the extravagant prices which the Old Common Prayer Books have borne of late, that it would not be unacceptable to the curious reader, to note the differences between them : wherever therefore I met with any variations, I have also been diligent to transcribe them at large, and to give the reason of the several changes : another improvement which I thought would be looked upon to be so much the more useful, as it furnished me with occasions of in- quiring into several ancient usages of the Church, and of shewing how far we have advanced to, or gone back from, the primitive standard, since our first Reformation.

These are the two principal alterations which I observed: and though these perhaps may seem but slight at first mentioning, yet I can assure the reader, that from my first laying the design, I found that, instead of what I had at first undertaken, which was only the supervising a few sheets as they were worked off, I had got an en- tire new work upon my hands, and that I was to prepare for, as well as to correct from, the press. New additions I perceived were necessary to be made almost in every page, and where the old mat- ter was continued, it was to be often transposed, and to be worked

THE PREFACE. V

up again in different parts of the book. So that neither of my former editions was, from the time above mentioned, of any other use to me in compiling of this, than any of the authors that lay open before me : except that what was scattered in different books, which treat some of them of one thing and some of another, I ge- nerally found ready collected in my own, which therefore for the most part saved me the trouble of new weaving the materials which others had supplied. Not that I took any advantage from hence to spare myself the pains of reading over again the several authors themselves ; for I do not know that there was a single piece on the subject, how inconsiderable soever, but what I gave a fresh review, and with the utmost care, that not a hint should escape me, which I judged would be any ways worth observation. And yet I dare affirm that the whole that I borrowed from all who have writ pro- fessedly upon the Common Prayer, does not amount to near a fourth part of what the following sheets contain. Nor will it seem in- credible, that every thing that is pertinent to my own design, should be reduced into so narrow a compass as I have mentioned; when it is considered that though the authors I made use of were numerous, yet the matters they treat of are generally the same ; that some of them have printed the Liturgy itself, as well as their explanations and comments upon it ; that they are most of them but small ; and that in the two that are voluminous (Dr. Comber and Dr. Nichols) scarce an eighth part of either of them come within the limits I confined myself to. The bulk of the former consists in large Para- phrases and practical Discourses, which I wholly passed by : and if the latter has done nothing in a practical way, yet the repetition of his Paraphrases, where the same forms return in different offices, together with his enlarging upon subjects that a reader would never think to look for in a Comment upon the Common Prayer, have very much contributed to swell his work with materials that I judged might be spared, without any danger of its being thought a defect; especially since the omission of them made room for the enlarging upon other points much more pertinent to the subject of the book ; and which indeed make the principal part of the whole, though most of them are touched upon but lightly, if at all, in any former direct Exposition of the Liturgy. To name all the particulars would be more ostentatious than useful ; and therefore I snail only observe in general, that wherever I knew any point I was to mention, handled more particularly by authors who have made it their principal view, 1 always had recourse to them, and took the liberty of borrowing whatever contributed to the perfecting my scheme.

In such cases I have generally given notice in the margin to whom I have been beholden ; though there is one thing perhaps in which I have been deficient, and that is, in not using sometimes the ordinary marks of distinction, when I have taken the words as well as the thoughts of my author : for it was always my rule when I could not mend an expression, not to do it an injury by changing it : and yet as I was frequently forced to transpose the order of his sentences, and to blend and mix with them what my own thoughts

VI THE PREFACE.

supplied, it often came to pass, that when the paragraph was finish- ed, I questioned whether the author, from whom most of it was taken, would acknowledge it to be his own.

And thus I have given the reader an account, as well of my first attempts on this subject, as of the further progress I made upon it when it came the third time to the press ; which I have done, not so much for the sake of acquainting him with the old editions, as of informing him more distinctly what it is he may look for in the new ones. It will be a needless caution I suppose to add, that I shall stand to nothing that I have said before, any further than it agrees with the contents of the last : the particulars indeed are but few, as far as I can remember, where my notions are changed ; but where they are, it is but common justice to take my sentiments from what I deliver upon maturer judgment ; and not to expect I should always vindicate an error or mistake, be- cause I once advanced it in a juvenile performance. I should have very ill bestowed the pains I took to review my original papers, (which was more a great deal than it cost me at first to collect and compile them ; and which took up as many years as it would have done months, had they been only reprinted as they were before,) if they did not come out with some improvements at last. Not that I am so vain as to think, they are at last without faults and imperfections ; I am sensible there are many ; I can only plead that none willingly escaped me, and that wherever any escaped unwillingly, nobody could have been more industrious to find them. For in order to this, I not only, during the tedious delay that I then created to the press, examined the sheets upon every occasion that called the matter of them fresh to my mind ; but also importuned the assistance and corrections of such learned friends as I knew were in no danger (except from too favourable an indulgence to the author) of overlooking the slightest mistakes.

And this I take to be the proper place to explain myself in re- lation to one passage particularly which I know has been thought to need the greatest amendment, though I have let it stand with- out making any. And indeed an explanation of it is so much the more needful, as it is not only judged to be indefensible in itself, but also to be inconsistent with what I have said in another part of the book. The passage I mean is concerning the Absolution in the daily Morning and Evening Service, which I have asserted to be "an actual conveyance of pardon, at the very instant of pro- nouncing it, to all that come within the terms proposed."* And again, that it "is more than declarative, that it is truly effect ive; insuring and conveying to the proper subjects thereof the very absolution or remission itself, "f This has been thought by some, from whose judgment I should be very unwilling to differ or recede, not only to carry the point higher than can be maintained, but also to be irreconcilable with my own notions of Absolution, as I have described them upon the office for the Visitation of the Sick, where they are thought to be more consistent with Scripture and

* Page 115. t Page 119, 120.

THE PREFACE. Vll

antiquity. I have there endeavoured to shew that there is no " standing authority in the Ministers of the Gospel, to pardon or forgive sins immediately and directly in relation to God, and as to which the censure of the Church had been in no wise concerned." * And again, " that no absolution pronounced by the Church can cleanse or do away our inward guilt, or remit the eternal penalties of sin, which are declared to be due to it by the sentence of God, any further than by the prayers which are appointed to accompany it, and by the use of those ordinances to which it restores us, it may be a means, in the end, of obtaining our pardon from God, himself, and the forgiveness of sin as it relates to him."f These passages, I acknowledge, as they are separated from their contexts, and opposed to one another, seem a little inconsistent and con- fusedly expressed : but if each of them are read in their proper places, and with that distinction of ideas which I had framed to myself when I writ them, I humbly presume they may be easily reconciled, and both of tnem asserted with equal truth. I desire it may be remembered that in the latter place I am speaking of a judicial and unconditional absolution, pronounced by the Min- ister in an indicative form, as of certain advantage to the person that receives it. By this I have supposed the Church never intends to cleanse or do away our inward guilt, but only to exercise an external authority, founded upon the power of the keys; which though it may be absolute, as to the inflicting and remitting the censures of the Church, I could not understand peremptorily to determine the state of the sinner in relation to God. And thus far I have the happiness to have the concurrence of good judges on my side ; *so that it is only in what I assert on the daily absolution, that I have the misfortune not to be accounted so clear. But, with humble submission, I can see nothing there inconsistent with what I have said on the other. The absolution I am speaking of is conditional, pronounced by the Priest in a declarative form, and limited to such as truly repent and unfeignedly believe God's holy Gospel. This indeed I have asserted to be effective, and that it insures and conveys to the proper subjects thereof the very absolu- tion or remission itself: but then I desire it may be remembered that 1 attribute the effect of it not to a judicial, but to a ministerial act in the person who pronounces it: but to such an act however as is founded upon the general tenor of the Gospel, which supposes, if I mistake not, that God always accompanies the ministrations of the Priest, if there be no impediment on the part of the people. And therefore when the Priest, in the name of God, so solemnly declares to a congregation that has been humbly confessing their sins, and importuning the remission of them, that God does ac- tually pardon all that truly repent and unfeignedly believe ; why may not such of them as do repent and believe humbly presume that their pardon is sealed as well as made known by such declar- ation ?

* Page 442. t Page 443,

Vlll THE PREFACE.

I am sure this notion gives no encouragement either of presump- tion to the penitent, or of arrogance to the Priest : I have supposed that, to receive any benefit from the form, the person must come within the terms required : and such a one, though the form should have no effect, is allowed notwithstanding to be pardoned and absolved. And the Priest I have asserted to act only ministerially, as the instrument of Providence; that he can neither withhold, nor apply, the absolution as he pleases, nor so much as know upon whom or upon how many it shall take effect ; but that he only pronounces what God commands, whilst God himself ratifies the declaration, and seals the pardon which he proclaims.

It is true, indeed, it does not appear by the ancient Liturgies, that the primitive Christians had any such absolution to be pro- nounced, as this is, to the congregation in general. But yet, if they had absolutions upon any occasion, and those absolutions were supposed to procure a reconcilement with God, (neither of which, I presume, will be thought to want a proof,) I see no reason why they may not be usefully admitted (as they are with us) into the daily and ordinary service of the Church. For allow- ing that the persons they were formerly used to, were such as had incurred ecclesiastical censure; yet it is confessed that the forms pronounced on those occasions immediately respected the con- science of the sinner, and not the outward regimen of the Church ; that they were instrumental to procure the forgiveness of God, whilst the ecclesiastical bond was declared to be released by an additional ceremony of the imposition of hands.* If then absolu- tions, even in the earliest ages, were thought to be instrumental to procure God's forgiveness to such sins as had deserved ecclesi- astical bonds ; why may they not be allowed as instrumental and proper to procure his forgiveness to sins of daily incursion, though theyinay not be gross enough, or at least enough public, to come within the cognizance of ecclesiastical censures ? If it be urged, that the ancient absolutions were never declarative, but either intercessional, like the prayer that follows the absolution in the office appointed for the Visitation of the Sick, or optative, like the form in our Office of Communion; I think it may be answered, that the effect of the absolution does not at all depend upon the form of it, since the promises of God are either way applied, and it must be the sinner's embracing them with repentance and faith, that must make the application of them effectual to himself.

I hope this explanation will justify my notions upon the daily absolution, as well as reconcile them with what I have said upon the other. I shall add nothing more in defence of them, than that they seem fully to be countenanced by the form itself, (as I have shewed at large upon the place,) and particularly by the inhibition of Deacons from pronouncing it:f which to me is an argument that our Church designed it for an effect, which it was

* See Dr. Marshall's Penitential Discipline, page 93, &c. See also the forms of Absolution in his Appendix, numb. 4, 5, 6, 7. t See page 120, &c.

THE PREFACE. IX

beyond the commission of a Deacon to convey. Not that I would draw an argument from the opinion of our Church, where that opinion seems repugnant to Scripture or antiquity: but where it does not appear to be inconsistent with either, I think her decision should be allowed a due weight. Wherever I have found or bus-

fected her to differ from one or the other, the reader will observe have not covered or disguised it; but on the contrary perhaps have been too hasty and forward, and too unguarded in my re- marks. But Truth was what I aimed at through my whole under- taking; which therefore I was resolved at any hazard to assert just as it appeared to me. It is not at all indeed unlikely that in so many points as the nature of this work has led me to consider, some things may appear as truths to me, which others, who have better opportunities of inquiring into them, may find to be other- wise : and therefore I can only profess that I have not advanced any thing but what I have believed to be true ; and that if I am any where in an error, I shall be always open to conviction, let the person that attempts it be adversary or friend ; since if truth can be attained to by any means at last, I shall not value from whom or from whence it proceeds : though I cannot but say, the satisfaction will be the greater if it appear on the side which our Church has espoused, notwithstanding the discovery may possibly demand some retractations on my own part, which in such case I shall always be ready to make, and think it a happiness to find myself mistaken.

In the mean while, I request that where I am allowed to be right, I may not meet with the less favour, because I have shewed my- self fallible ; and particularly I would importune my reverend brethren of the Clergy, (upon whose countenance the success of this work must depend,) that if the Rubrics especially have been any where cleared, and with proper arguments enforced, they would join their assistance to make my endeavours of some service to the Church. For it will be but of very little use to have illus- trated the rule, unless they also concur to make the practice more uniform. And indeed I would hope that a small importunity would be sufficient to prevail with them, when they see what disgrace their compliances have brought both upon the Liturgy and themselves ; since not only the occasional offices are now in several places pros- tituted to the caprice of the people, to be used where, and when, and in what manner they please ; but even the daily and ordinary service is more than the Clergy themselves know how to perform in any Church but their »wn, before they have been informed of the particular custom of the place.

But I would not presume to dictate to those from whom it would much better become me to learn : and therefore I shall only ob- serve further with regard to the citations I have had occasion to make, that I have but very seldom set down any of them at large, because I was willing to avoid all unnecessary means of swelling the book. Besides, I considered, that though I should cite them ever so distinctly, yet those who understand not the language they

X THE PREFACE.

were written in, must take my word for the meaning of them at last : and those who are capable of reading the originals, I sup- posed, would turn to the books themselves for any thing they should doubt of, how careful soever I should have been in tran- scribing them ; so that I thought it sufficient to be exact in my references, as to the tome, and page, and marginal letter, and then to insert a general table of the ecclesiastical writers, which should once for all shew the editions that I have used.* The reason of my adding the times when the writers flourished, was, that my less learned reader might gather from thence the antiquity of the se- veral rites and ceremonies I had occasion to treat of, by consulting when those authors lived who are produced in defence of them.

* If I have any where made use of a different edition, I have taken care to specify it in the citation itself.

AN ALPHABETICAL INDEX

ECCLESIASTICAL WRITERS CITED IN THIS BOOK

"WITH THE TIMES WHEN THEY FLOURISHED, AND THE EDITIONS MADE USE OF.

Alcuin, A. D. 780. De Offic. Divin. Paris. 1610.

Ambrose, A. D. 371 Opera, ed. Bened. Paris. 1686.

Arnobius, A. D. 303. Adv. Gentes. Lugd. Bat. 1651.

Atbanasius, A. D. 326. Opera, ed. Benedict. Paris. 1698.

Athenagoras, A. D. 177. Legatio by Dechair. Oxon. 1706.

Augustin, A. D. 396. Opera, ed. Benedict. Paris. 1679.

Basil the Great, A. D. 370. Opera. Paris. 1638.

Bernard, A. D. 1115. Opera. Paris. 1640.

Canons called Apostolical, most of them composed before A. D. 300. By

Coteler. Antwerp. 1698. Cedrenus, A. D. 1056. Histor. Compend. Paris. 1649. Chrysostom, A. D. 398. Opera, ed. Savil. Eton. 1612. Clemens of -Alexandria, A. D. 192. Opera. Paris. 1629. Clemens of Rome, A. D. 65. Epistolae by "Wotton. Cant. 1718. Codex Theodosianus, A. D. 438. Lugd. 1665.

Constitutions called Apostolical, about A. D. 450. By Coteler. Antwerp. 1698 Cyprian, A. D. 248. Opera by Fell. Oxon. 1682. Cyril of Jerusalem, A. D. 350. Opera by Mills. Oxon. 1703. Dionysius of Alexandria, A. D. 254. Epist. adv. Paul. Sam. Paris. 1610 Dionysius, falsely called the Areopagite, A. D. 362. Opera. Paris. 1615. Durandus Mimatensis, A. D. 1286. Rationale. Lugd. 1612. Durantus. De Rit. Eccles. Cath. Rom. 1591. Epiphanius, A. D. 368. Opera. Paris. 1622. Euagrius Scholasticus, A. D. 594. Eccles: Histor. Paris. 1673. Eusebius, A. D. 315. Opera. Paris. 1659.

Gennadius Massiliens, A. D. 495. De Eccles. Dogmat. Hamb. 1614. Gratian, A. D. 1131. Opera. Paris. 1601. Gregory the Great, A. D. 590. Opera. Paris. 1675. Gregory Nazianzen, A. D. 370. Opera. Paris. 1630. Gregory Nyssen, A. D. 370. Opera. Paris. 1615. Hierom or Jerome, A. D. 378. Opera, edit. Ben. Paris. 1704. Ignatius, A. D. 101. Opera by Smith. Oxon. 1709. Irenjeus, A. D. 167. Adv. Haeres. by Grabe. Oxon. 1702. Isidore Hispalensis, A. D. 595. Opera. Paris. 1601. Isidore Peleusiota, A. D. 412. Opera. Paris. 1638.

Justin Martyr, A. D. 140. Apol. 1. by Grabe. Oxon. 1700. Opera. Paris. 1615. Lactantius, A. D. 303. Opera by Spark. Oxon. 1684. Micrologus, A. D. 1080. De Eccles. Observ. Paris. 1610.

Xll

INDEX OF ECCLESIASTICAL WRITERS.

Minucius Felix, A. D. 220. Octavius by Davis. Cant. 1712.

Nicephorus Calistus, A. D. 1333. Eccles. Histor. Paris. 1630

Optatus Milevitanus, A. D. 368. Opera. Paris. 1679.

Origen, A. D. 230. Opera Latine. Paris. 1604.

Paulinus, A. D. 420. Lib. contr. Felic. Paris. 1010.

Paulus Diaconus, A. D. 757. Opera. Paris. 1611.

Polycarp, A. D. 108. Ep. ad Pbil. by Smith. Oxon. 1709.

Pontius Diaconus, A. D. 251. Vita S. Cypr. before St. Cyprian's Works

Oxon. 1682. Proclus, A. D. 434. De Trad. Div. Lit. Paris. 1560. Rufhnus, A. D. 390. In Symbolum at the end of St. Cyprian's Works. Socrates, A. D. 439. Eccles. Histor. Paris. 1668. Sozomen, A. D. 440. Eccles. Histor. Paris. 1668. Svnesius, A. D. 410. Opera. Paris. 1631. Tatian, A. D. 172. Orat. ad Gr. by Worth. Oxon. 1700. Tertullian, A. D. 192. Opera by Rigaltius. Paris. 1675. Theodoret, A. D. 423. Opera. Paris. 1642. Theodosins Junior. See Codex Theodosianus.

Theophilus Antiochen, A. D. 168. Ad Autolyc. by Fell. Oxon. 1684. Theophylact, A. D. 1077. Commentarii. Paris. 1631.

COUNCILS.

By Labbee and Cossart, in 15 tomes. Paris. 1671.

Agathense, A. D. 506. Aurelianense 1, A. D. 511. Bracharense 1, A. D. 563. Calchutense, A. D. 787- Carthaginense 3, A. D. 252. Carthaginense 4, A. D. 253. Constantinop. 2, Gen. A. D. 381. Constant. 6, Gen. See Quini-sextum. Eliberitanum, A. D. 305. Gerundense 1, A. D. 517. Laodicenum, A. D. 367. Milevitan. 1, A. D. 402.

Neocaesariense, A. D. 315. Nicenum 1, Gen. A. D. 325. Orleance 1. See Aurelianense 1. Placentinum, A. D. 1095. Quini-sextum in Trullo, A. D. 692. Rhemense 2, A. D. 813. Sardicense, A. D. 347. Toletanum 3, A. D. 589. Triburiense, A. D. 895. Trullan. See Quini-sextum, Vasense 1, A. D. 442. Vasense 2, A. D. 529.

A

NATIONAL ILLUSTRATION

OF THE

BOOK OF COMMON PRAYER.

AN INTRODUCTORY DISCOURSE,

SHEWING THE LAWFULNESS AND NECESSITY OF A NATIONAL PRECOMPOSED LITURGY.

Most of the objections urged by the Dissenters against the Church of England, to justify their separation from it, being levelled against its form and manner of divine worship, pre- scribed in the Book of Common Prayer, &c, are, in the following Discourse, answered, as fully as its brevity would permit. So that, though the principal design of this book be to instruct such as are friends to our Church and Liturgy ; yet it is not impossible but that, by the blessing of God, it may in some measure contribute to the undeceiving some that are enemies to both, (such I mean as are disaffected to the former, upon no other account, than a prejudice to the latter ;) especially could we, by first convincing them of the Lawfulness and Necessity of National precomposed Li- turgies in general, prevail with them to take an impartial view of what is here oiiered in behalf of our own. To this end therefore, and to make the following sheets of as general use as I can, I shall, by way of Introduction, endeavour to prove these three things ; viz.

I. First, That the ancient Jews, our Saviour, his Apostles, and the primitive Christians, never joined (as far as we can prove) in any prayers, but precomposed set forms only.

II. Secondly, That those precomposed set forms, in which they joined, were such as the respective congregations were accustomed to, and thoroughly acquainted with.

III. Thirdly, That their practice warrants the imposition of a National precomposed Liturgy.

2 THE LAWFULNESS AND NECESSITY OF [introduction.

I. First, I am to prove that the ancient Jews, our Sa- viour, his Apostles, and the primitive Christians, never joined (as far as we can prove) in any prayers, but precomposed set forms only. And this I shall do by shewing,

1. First, That they did join in precomposed set forms of prayer.

2. Secondly, That (as far as we can conjecture) they never joined in any other.

I. First, I shall shew that the ancient Jews, our Saviour, his Apostles, and the primitive Christians, did join in pre- composed set forms of prayer.

1st, To begin with the Jews, we find that the first piece of solemn worship recorded in Scripture is a hymn of praise, composed by Moses upon the deliverance of the children of Israel from the Egyptians, which was sung by all the con- gregation alternately ; by Moses and the men first, and after- wards by Miriam and the women : l which could not have been done unless it had been a precomposed set form. Again, in the expiation of an uncertain murder, the elders of the city which is next to the slain are expressly commanded to say, and consequently to join in saying, a form of prayer, pre- composed by God himself.2 And in other places of Scripture3 we meet with several other forms of prayer, precomposed by God, and prescribed by Moses ; which though they were not to be joined in by the whole congregation, are yet sufficient precedents for the use of precomposed set forms. But further, the Scriptures assure us, that David appointed the Levites to stand every morning to thank a?id praise the Lord, and likewise at even,* which rule was observed in the temple afterwards built by Solomon, and restored at the building of the second temple after the captivity.5 Lastly, the whole book of Psalms were forms of prayer and praise, indited by the Holy Ghost, for the joint use of the congregation ; as appears as well from the titles of several of the Psalms,6 as from other places of Scripture.

Innumerable proofs might be brought, both ancient and modern, that the Jews did always worship God by precom- posed set forms : but the world is fully satisfied of this truth, from the concurrent testimonies of Josephus, Philo, Paul

1 Exod. xv. 1, 20, 21. 2 Deut. xxi. 7, 8. 3 Numb. vi. 22, &c. chap. x. 35, 36.

Deut. xxvi. 3, 5, &c. ver. 13, &c. * 1 Chron. xxiii. 30. 5 Neh. xii. 44, 45, 46.

6 See Psal. xlii., xliv., &c. Psal. iv., v., vi., &c. Psal. xcii. 7 1 Chron. xvi. 7. 2

Chron. xxix. 30. Ezra ill. 10, 11.

introduction.] A NATIONAL PRECOMPOSED LITURGY. 3

Fagius, Scaliger, Buxtorf, and Selden in Eutychium. The reader may consult two learned men of our own, viz. Dr. Hammond (who both proves that the Jews used set forms, and that their prayers and praises, &c. were in the same order as our Common Prayer8) and Dr. Lightfoot, who not only asserts they worshipped God by stated forms, but also sets down both the order and method of their hymns and suppli- cations.9 So that there is no more reason to doubt of their having and using a precomposed settled Liturgy, than of our own having and using the Book of Common Prayer, &c, and of its consisting of precomposed set forms. We shall therefore proceed in the next place to inquire into the practice of our Saviour, his Apostles, and the primitive Christians.

And, 1st, for our Saviour ; there is not the least doubt to be made, but that he continued always in communion with the Jewish Church, and was zealous and exemplary in their public devotions ; and consequently took all opportunities of joining in those precomposed set forms of prayer, which were daily used in the Jewish congregations, as the learned Dr. Lightfoot has largely proved.10 And we may be sure, that had not our Saviour very constantly attended their public worship, and joined in the devotions of their congre- gations,, the scribes and Pharisees, his bitter and implacable enemies, and great zealots for the temple-service, would doubtless have cast it in his teeth, and reproached him as an ungodly wretch, that despised prayer, &c. But nothing of this nature do we find in the whole New Testament ; and therefore, had we no other grounds than these to go upon, we might safely conclude, that our blessed Saviour was a con- stant attendant on the public service of the Jews, and conse- quently that he joined in precomposed set forms of prayer.

And, 2ndly, as to the Apostles and our Lord's other dis- ciples, their practice was doubtless the same till our Saviour's ascension ; after which (besides that they did probably still join as before in the Jewish worship,11 which consisted of pre- composed set forms) it is plain that they used precomposed set forms in their Christian assemblies, during the remainder of their lives.

As the primitive Christians also did in the following ages : as will appear,

8 View of the Directory, p. 136, and his Oxford Papers, p. 260, vol. i. 9 Dr. Litfht- foot's Works, vol. i. p. 922, 1)42, 946. "» Ibid. vol. ii. part ii. p. 1036, &c. U See Acts i5i. 1. xiii. 15. xvii. 2.

B 2

4 THE LAWFULNESS AND NECESSITY OF [tntrodfctio»,

1. From their joining in the use of the Lord's prayer.

2. From their joining in the use of Psalms.

3. From their joining in the use of divers precomposed set forms of prayer, besides the Lord's prayer and Psalms.

1. They joined in the use of the Lord's prayer. And this is sufficiently evident from our Saviour's having commanded them so to do : for whatever dispute may be made about the word ovtioq, in St. Matthew vi. 9, which is translated not ex- actly, but paraphrastically, after this manner, but ought with greater accuracy to be rendered so, or thus ; 12 yet if we should grant that our Lord in this place only proposed this prayer as a directory and pattern to make our other prayers by, we should still find afterwards, upon another occasion, viz. when his disciples requested him to teach them to pray, as John had also taught his disciples, he prescribed the use of these very words ; expressly bidding them, When ye pray, say, Our Father.™ I suppose nobody hath so mean an opinion, either of St. John's or our Saviour's disciples, as to think they were ignorant how to pray : therefore it is plain they could mean nothing else by their request, but that Christ would give them this peculiar form, as a badge of their be- longing to him ; according to the custom of the Jewish Doctors, who always taught their disciples a peculiar form to add to their own;14 so that either our Saviour instructed them to use this very form of words, or else he did not answer the design of their requests.

But it is objected, that " if our Lord had intended this prayer should be used as a set form, he would not have added the Doxology, when he delivered it at one time, as it is re- corded in St. Matthew, and omit it, when he delivered it upon another occasion, as in St. Luke."

But to this we answer, That learned men are very much divided in their opinions, concerning the Doxology in St. Matthew ; some thinking it is, and others that it is not, a part of the original text. Whether it be or be not, we need not here dispute, but argue with our adversaries upon either sup- position.

For, 1st, if they think it is not a part of the original text,

12 In which signification it is always used in the Septuagint Version of the Bible, as appears by comparing Numb. vi. 23. xxiii. 5. Isa. viii. 11. xxviii. 16. xxx. 15. xxxvii. 33. and some other places, with Numb, xxiii. 16. Isaiah xxx. 12. xxxvii. 21. liii. 3. For in the former texts, outu \e-yet 6 Kvpios, thus saith the Lord, bears the oame signification as rd6e \eyet 6 Kvpios, this saith the Lord, in the latter. u Luke xi. 1, 2, &c. u Dr. Lightfoot, vol. ii. p. 158.

iktkudcction.3 A NATIONAL PRECOMPOSED LITURGY. 5

then their objection is groundless : for there is nothing found in one Evangelist, but what is also found in the other ; and the form, as to the sense of it, is exactly the same in both : for though one or two expressions may differ, yet the Syriac words, in which we know our Lord delivered it, are equally capable of both translations.

But, 2ndly, if they think the Doxology is a part of the original text ; we answer, The addition of it is as good an argument against the Lord's prayer being a directory for the matter of prayer, as it can be against its being an established set form of prayer. For we may say, in the language of our adversaries, if Christ had intended his prayer for a directory for the matter of prayer, he would not have given such differ- ent directions, ordering us to add a Doxology to the end of our prayers at one time, and omitting that order at another. If therefore the addition of the Doxology be (as they must grant upon their own principles) no objection against its being a directory for the matter of prayer ; then certainly it is no ob- jection against its being an established set form. For the difference of our prayers will be every whit as great in follow- ing this pattern, by sometimes omitting and sometimes adding a Doxology at the end of our prayers, as it can possibly be, by using the Lord's prayer, sometimes with, and at other times without; the Doxology. The utmost therefore that can be concluded from the Doxology 's being a part of the original text in St. Matthew, is this: That our Lord, though he com- manded the use of the Lord's prayer, does not insist upon the use of the Doxology, but leaves it indifferent ; or at most, orders it to be sometimes used, and sometimes omitted, as our established Church practises. But the other essential parts of the prayer are to be used notwithstanding ; it being very ab- surd to omit the use of the whole, because the latter part of it is not enjoined to be used constantly with the rest.

But it is further objected, 1st, That, "supposing our Sa- viour did prescribe it as a form; yet it was only for a time, till they should be more fully instructed, and enabled to pray by the assistance of the Holy Ghost." And to urge this with the greater force, they tell us, 2ndly, "That before Christ's ascension, the disciples had asked nothing in his na?ne,15 whereas they were taught, that after his ascension they should offer up all their prayers in his name.16 Now this prayer, say

15 John xvi. 24. 16 John xiv. 13. and chap. xvi. 23.

6 THE LAWFULNESS AND NECESSITY OF [introductioh.

they, having nothing of his name in it, could not be designed to be used after his ascension." Accordingly they tell us, 3rdly, " That though we read in the Acts of the Apostles of several prayers made by the Church, yet we find not any in- timation, that they ever used this form." 17

Whatever resemblances of truth these objections may seem to carry with them at first sight, if we look narrowly into th'em, we shall find them to be grounded upon principles as dangerous as false.

For, 1st, If, because our Saviour hath not in express words commanded this form of prayer to be used for ever, we con- clude that it was only prescribed for a time ; we must neces- sarily allow, that whatever Christ hath instituted without limitation of time does not always oblige ; and, consequently, we may declare Christ's institutions to be null without his au- thority ; and at that rate cry down baptism and the Lord's supper for temporary prescriptions, as well as the Lord's prayer.

In answer to the second objection, we may observe, that to pray in Christ's name, is to pray in his mediation ; depend- ing upon his merits and intercession for the acceptance of our prayers ; and therefore prayers may be offered up in Christ's name, though we do not name him. And as for the Lord's prayer, it is so framed, that it is impossible to offer it up, un- less it be in the name of Christ : for we have no right or title to call God our Father, unless it be through the merits and mediation of Jesus Christ ; who hath made us heirs of God, and Joint-heirs with himself And therefore Christ's not inserting his own name in his prayer, does by no means prove, that he did not design it for a standing form.

And, 3rdly, as to the objection of the Scriptures not once intimating the use of this prayer, in those places where it speaks of others ; we might answer, that we may as well con- clude from the silence of the Scripture, that the Apostles did not baptize in the name of the Fattier, Son, and Holy Ghost, as that they did not use this prayer ; since they had as strict a command to do the one as the other. But besides, in all those places, except two,18 there is nothing else men- tioned, but that they prayed ; no mention at all of the words of their prayers ; and therefore there is no reason why we

17 Chap. i. 24. ii. 42. iv. 24. vi. 6. viii. 15. xii. 12. xiii. 3. xx. 36. 18 Acts i. 24.

and chap. iv. 24

introduction.] A NATIONAL PRECOMPOSED LITURGY. 7

should expect a particular intimation of the Lord's prayer. And as for those prayers mentioned in the aforesaid places, I do not see how they can prove from thence, that they were offered up in the name of Christ.

But, lastly, it is objected, that " the words of this prayer are improper to be used now ; because therein we pray that God's kingdom may come now, which came many ages since, viz. at our Saviour's ascension into heaven."

But in answer to this, I think it sufficient to observe, that though the foundations of God's kingdom were laid then, yet it is not yet completed. For since we know that all the world must be converted to Christianity, and the Jews, Turks, and Infidels still make up the far greater part of it, we have as much reason upon this account to pray for the coming of God's kingdom now as ever. And if we consider those parts of the world which have already embraced Christianity, I can- not think it improper to pray, that they may sincerely prac- tise what they believe ; which conduces much more to the advancement of God's kingdom, than a bare profession does without such practice.

Since therefore, from what has been said, it appears that our Saviour prescribed the Lord's prayer as a standing form, and commanded his Apostles and other disciples to use it as such ; it is not- to be suspected but that they observed this command ; especially since the accounts which we have from antiquity do (though the Scriptures be silent in the matter) fully prove it to have been their constant custom ; as appears by a numer- ous cloud of witnesses, who conspire in attesting this truth : of which I shall only instance in a few.

And first, Tertullian was, without all doubt, of opinion, that Christ delivered the Lord's prayer, not as a directory only, but as a precomposed set form, to be used by all Christians. For he says, " 19The Son taught us to pray, Our Father, which art in heaven ; " i. e. he taught us to use the Lord's prayer. And speaking of the same prayer, he says, "20Our Lord gave his new disciples of the New Testament a new form of prayer." He calls it, " 20 The prayer appointed by Christ," and " 21 The prayer appointed by Law," (for so the word legitima must be rendered,) and " the ordinary " (i. e. the usual and customary) " prayer which is to be said before our other prayers ; and upon which, as a foundation, our other prayers are to be

» Adv. Prax. c. 23, p. 514, A. 20 De 0rat< c< i# p< ]29, A. 2l Ibid. c. ix. p. 133, B.

$ THE LAWFULNESS AND NECESSITY OF [inthoductioh.

built : " and tells us, that " 22 the use of it was ordained by our Saviour."

Next, St. Cyprian 23 tells us, that " Christ himself gave us a form of prayer, and commanded us to use it ; because, when we speak to the Father in the Son's words, we shall be more easily heard; " and that '<24 there is no prayer more spiritual or true than the Lord's prayer." And therefore he most earnestly 25 exhorts men to the use of it as often as they pray.

Again, St. Cyril of Jerusalem calls it, " 26the prayer which Christ gave his disciples, and 27 which God hath taught us."

About the same time Optatus takes it for granted that it is commanded.28

After him, St. Chrysostom calls it, "29the prayer enjoined by laws, and brought in by Christ."

In the same century St. Austin tells us, " 30that our Saviour gave it to the Apostles, to the intent that they should use it : that he taught it his disciples himself, and by them he taught it us ; that he dictated it to us, as a lawyer would put words in his client's mouth ; that it is necessary for all, i. e. such as all were bound to use ; and that we cannot be God's children, unless we use it."

Lastly, St. Gregory Nyssen says, " 31that Christ shewed his disciples how they should pray, by the words of the Lord's prayer." And Theodoret assures us, that "32the Lord's prayer is a form of prayer, and that Christ has commanded us to use it." But testimonies of this kind are numberless.

If therefore the judgment of the ancient Fathers may be re- lied on, who knew the practice of the Apostles much better than we can pretend to do ; we may dare to affirm, that the Apostles did certainly use the Lord's prayer : and if it be granted that they used it, we may reasonably suppose that they joined in the use of it. For, besides that it is very im- probable that a Christian assembly should, in their public de- votions, omit that prayer which was the badge of their dis- cipleship ; the very petitions of the prayer, running all along in the plural number, do evidently shew, that it was primarily designed for the joint use of a congregation.

That the Christians of the first centuries used it in their

22 De Orat. c. ix. p. 133, A. » De Orat. Domin. p. 139. 24 Ibid. « ibid. p. 139, 140. 28 Catech. Mystag. 5, §. 8, p. 298, lin. 12, &c. « Ibid. §. 15, p. 300, lin. 24. * De Schism. Donatist. 1. 4, p. 88. m Horn. II. in 2 Cor. torn. iii. p. 553, lin. 21, 22.

30 Ep. 157, torn. ii. col. 543, B. et Serm. 58, torn. v. col. 337, D. E. 31 De Orat. Domin. Orat. 1, torn. i. p. 712, B. 32 Haeret. Fabul. lib. 5, cap. 28, torn. iv. p. 316, B.

introduction.] A NATIONAL PRECOMPOSED LITURGY. 9

assemblies, is evident from its being always used in the cele- bration of the Lord's supper,33 which for some ages was per- formed every day.34 And St. Austin tells us in express words, that a35it was said at God's altar every day." So that, with- out enlarging any more, I shall look upon it as sufficiently proved, that the Apostles and primitive Christians did join in the use of the Lord's prayer ; which is one plain argument that they joined in the use of precomposed set forms of prayer. Another argument I shall make use of to prove it, is,

2. Their joining in the use of Psalms. For we are told, that Paul36 and Silas, when they were in prison, prayed and sang praises to God. And this we must suppose they did audibly, because the prisoners heard them, and consequently they would have disturbed each other, had they not united in the same prayers and praises.

Again, St. Paul blames the Corinthians, because, when they came together, every one had a psalm, had a doctrine?' &c. Where we must not suppose that he forbad the use of psalms in public worship, any more than he did the use of doctrines, &c. ; but that he is displeased with them for not having the psalm all together, i. e. for not joining in it; that so the whole con- gregation might attend one and the same part of divine service at the same time. From whence we may conclude, that the use of psalms was a customary thing, and that the Apostle approved of it ; only ordering them to join in the use of them, which we may reasonably suppose they did for the future ; since we find by the Apostle's second Epistle to them, that they reformed their abuses.

Thus also in his Epistle to the Ephesians,38 the Apostle ex- horts them to speak to themselves with psalms, and hymns, and spiritual songs, singing and making melody in their hearts to the Lord. And he bids the Colossians39 teach and admonish one another in psalms, and hymns, and spiritual songs, singing with grace in their hearts to the Lord. From all which texts of Scripture, and several others that might be al- leged, we must necessarily conclude, that joint psalmody was instituted by the Apostles, as a constant part of divine worship.

And that the primitive Christians continued it, is a thing so notorious, that it seems wholly needless to cite any testimonies

33 Cyril. Hieros. (as before quoted in note 20 and ri, page foregoing). Hieron. adv. Pelag. lib. 3, cap. 5, torn. ii. p. 596, C August. Epist. 149, torn. ii. col. 505, C ** Cyprian, de Orat. Dom. p. 147. Basil. Epist. 289, torn. iii. p. 279, A. B. 35 Serm. 58, cap. 10, t. v. col. 342, F. 36 Acts xvi. 25. *7 1 Cor. xiv. 26. 38 chap. v. 19. » Col. iii. 16

10 THE LAWFULNESS AND NECESSITY OP [introduction.

to prove it : I shall therefore only point to such places at the bottom of the page,40 as will sufficiently satisfy any, that will think it worth their while to consult them.

The practice therefore of the Apostles and primitive Chris- tians, in joining in the use of psalms, is another intimation, that they joined in the use of precomposed set forms of pray- er. For though all psalms be not prayers, because some of them are not spoken to God ; yet it is certain a great part of them are, because they are immediately directed to him ; as is evident, as well from the psalms of David, as from several Christian hymns : 41 and, consequently, the Apostles and pri- mitive Christians, by jointly singing such psalms in their con- gregations, did join in the use of precomposed set forms of prayer. It only remains then that I prove,

3. That they joined in the use of divers precomposed set forms of prayer, besides the Lord's prayer and psalms.

And 1st, as to the Apostles, we are told that Peter and John, after they had been threatened, and commanded not to preach the Grospel, went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lift up their voice to God with one accord, and said, Lord, thou art God,42 &c.

Now in this place we are told, that the whole company lift up their voice with one accord, and said, (i. e. they joined all together with audible voices in using these words,) Lord, thou art God, &c. ; which they could not possibly have done, unless the prayer they used was a precomposed set form. For what- ever may be said in favour of joining mentally, with a prayer conceived extempore ; I suppose nobody will contend, that it is possible for a considerable congregation to join vocally or aloud, as the Apostles and their company are here said to have done, in a prayer so conceived.

But some may object, that " though it is affirmed, that the whole company lift up their voice, and said the prayer here mentioned ; yet it is possible that one only might do so in the name of all the rest, who joined mentally with him, though not in an audible manner." To this we answer, That the

40 Plin. Epist. 1. 10, Ep. 97, p. 284. Oxon. 1703. Euseb. Eccl. Hist. lib. 5, c. 28, p. 196, A. Just. Mart. Epist. ad Zen. et Seren. p. 509, A. Cyril. Hieros. Catech. 13, §. 3, p. 180, lin. 9, &c. Catech. Mystag. 5, §. 17, p. 300, lin. 34, &c. Socr. Hist. Eccl. 1. 2, c. 11, p. 89, A. Athanas. ad Marcellin. Epist. §. 27, t. i. par. 2, p. 999, B.— All these, and many others, mention the Church's using psalms in the public assemblies, as a practice that had universally obtained from the times of the Apostles. 41 As St. Am- brose's Te Deum, and the like. 4> Acts iv. 23, 24.

introduction.] A NATIONAL PRECOMPOSED LITURGY. 1 1

Scripture never attributes that to a whole congregation or multitude, which is literally true of a single person only, ex- cept in such cases, where the thing related requires the con- sent of the whole multitude, but could not conveniently be performed or done by every one of them in their own persons. But I suppose no one will pretend, either that it was impossi- ble for the Apostles and their company to lift up their voice, and say the prayers recited in the context, or that God could not hear or understand them when speaking all together.

But that which puts the matter out of all doubt, is the fol- lowing consideration, viz. that the company is not barely said to have lift up their voice, but to have lift it up \_6fiodvfj.ahdv~\ with one accord, or all together ; which adverb is so placed, that it cannot be joined to any other verb than ypav ; and no- thing is more evident, than that this adverb implies and de- notes a conjunction of persons ; and consequently, since it is here applied to all the company, and particularly to that action of theirs, viz. their lifting up their voice ; it is manifest that they did all of them lift up their respective voices, and that they could not be said to have lift up their voices in that sense which this objection supposes, viz. by appointing one person to lift up his single voice for them all. For if they did so, then the historian's words must signify, that the whole congregation lift up their voice together, by appointing one man to lift up his particular voice in conjunction with himself alone ; which is such nonsense, as cannot, without blasphemy, be imputed to an inspired writer. So that it is undeniably plain, that the persons here said to have been present, uttered their prayer all together, and spake all at the same time ; and consequently, that the prayer must be aprecomposed set form.

If any person should be so extravagant as to imagine, that " the whole congregation was inspired at that very instant with the same words ; and, consequently, that they might all of them break forth at once, and join vocally in the same prayer, though it were not precomposed ;" we need only reply, that this assertion is utterly groundless, having neither any show of reason, nor so much as one example in all history to warrant it.

But it may perhaps be objected, that " the Apostles and their company could have no notice of this unforeseen accident ; and therefore could not be prepared with such a precomposed set form of thanksgiving ; and that it was uttered so soon after the relation of what had befallen the Apostles, that if it

12 THE LAWFULNESS AND NECESSITY OF [introduction.

had been composed upon that occasion, it seems impossible that copies of it should have been delivered out for the com- pany to be so far acquainted with it, as immediately to join vocally in it." To which we answer, (1.) That since we have evidently proved, from their joining vocally in it, that it must have been a precomposed set form ; it lies upon our adversa- ries to answer our argument, more than it does upon us to account for this difficulty ; for a difficulty, though it could not be easily accounted for, is by no means sufficient to confront and overthrow a clear demonstration. But, (2.) this difficulty is not so great as it may at first appear : for there is nothing in the whole prayer, but what might properly be used every day by a Christian congregation, so long as the powers of the world were opposing and threatening such as preached the Gospel, and the miraculous gifts of the Holy Ghost were con- tinued in the Church : so that those who think this prayer to have been conceived and used on that emergency only, and never either before or after, do, in reality, beg the question, and take that for granted which they cannot prove. For the Scripture says nothing like it, nor do the circumstances require it ; and therefore it is very probable that it was a standing form, well known in the Church, and frequently used, as oc- casion offered : and, consequently, upon this occasion, (on which it is manifest it was highly seasonable and proper,) they immediately brake forth, and vocally uttered, and jointly said it, and perhaps added it to their other daily devotions, which, we may very well suppose, they used at the same time, though the historian takes no notice of it.

There remains still another objection, which may possibly be made, viz. that "the holy Scriptures, when they relate what was spoken, especially by a multitude, do not always give us the very words that were spoken, but only the sense of them ; and accordingly in this instance, perhaps the congregation did not jointly offer up that very prayer, but when they had heard what the Apostles told them, they might all break out at one and the same time into vocal prayer, and every man utter words much to the same sense, though they might not join in one and the same form." But to remove this objection, we need only reflect upon the intolerable confusion such a prac- tice must of necessity cause ; for that they all prayed vocally, has been evidently proved : if therefore they did not join in the same prayer, but offer up every man different words, though

intbodcction.] A NATIONAL PRECOMPOSED LITURGY. 13

to the same sense : it must necessarily follow, that the whole company would, instead of uniting in their devotions, inter- rupt and distract each other's prayers.

How much more reasonable then is it to believe, that the Apostles and their company, who then prayed all together vocally, upon so solemn an occasion, did really use the same prayer, and join in the same words ! And if so, then the ar- gument already offered is a demonstration that they joined in ^precomposed set form of prayer, besides the Lord's prayer arid psalms.

JAnd that the primitive Christians did very early use pre- composed set forms in their public worship, is evident from /(he names given to their public prayers ; for they are called the common prayers?* constituted prayers,^ and solemn t>rayers.i5 But that which puts the matter out of all doubt, are the Liturgies ascribed to St. Peter, St. Mark, and St. James ; which, though corrupted by later ages, are doubtless of great antiquity. For besides many things which have a strong relish of that age, that of St. James was of great authority in the Church of Jerusalem in St. Cyril's time, who has a comment upon it still extant,46 which St. Jerome says was writ in his younger years : 47 and it is not probable that St. Cyril would have taken the pains to explain it, unless it had been of general use in the Church ; which we cannot suppose it could have obtained in less than seventy or eighty years. Now St. Cyril was chosen Bishop of Jerusalem either in the year 349 or 351 ; to which office, it is very well known, seldom any were promoted before they were pretty well in years. If therefore he writ his comment upon this Liturgy in his younger years, we cannot possibly date it later than the year 340 ; and then, allowing the Liturgy to have obtained in the Church about eighty years, it necessarily follows that it must have been composed in the year 260, which was not above 160 years after the apostolical age. It is declared by Proclus48 and the sixth general Council,49 to be of St. James's own composing. And that there are forms of worship in it as ancient as the Apostles, seems highly probable ; for all the form, Sursum corda, is there, and in St. Cyril's comment

4:5 Kotvat ei>xai. Just. Mart. Apol. 1, c. 85, p. 124, lin. 28. 44 Efoai ■npo(nax6d<rai. Origen. cont. Cels. 1. 6, p. 312. Aug. Vindel. 1605. ib Preces solennes. Cypr. De

Laps. p. 132. 4« Catech. Myst. 5, a p. 295 ad p. 301. 47 Catalog. Scriptor. Ercles. torn. i. p. 317, mm. 123. 48 De Trad. Div. Liturg. ap. Bonain. de Rebus Liturgicis, L 1, c. 9, p. 157. » Can. 32. Concil. torn. vi. col. 1158, B.

14 THE LAWFULNESS AND NECESSITY OF [introduction.

The same is in the Liturgies of Rome and Alexandria, and in the Constitutions of Clemens,50 which all agree are of great antiquity, though not so early as they pretend ; and St. Cyprian, who was living within an hundred years after the Apostles, makes mention of it as a form then used and re- ceived,51 which Nicephorus does also of the Trisagium in particular.52 We do not deny but that these Liturgies may have been interpolated in after-times : but that no more over- throws the antiquity of the groundwork of them, than the large additions to a building prove there was no house before. It is an easy matter to say, that such Liturgies could not be St. James's or St. Mark's, because of such errors or mistakes, and interpolations of things and phrases of later times. But what then ? Is this an argument that there were no ancient Liturgies in the churches of Jerusalem or Alexandria ; when so long since as in Origen's time,53 we find an entire collect produced by him out of the Alexandrian Liturgy ? And the like may be shewed as to other churches, which by degrees came to have their Liturgies much enlarged by the devout additions of some extraordinary men, who had the care of the several churches afterwards : such as were St. Basil, St. Chrysostom, and others. So that, notwithstanding their in- terpolations, the Liturgies themselves are a plain demonstra- tion of the use of divers precomposed set forms of prayer, besides the Lord's prayer and psalms, even in the first and second centuries.

And that in Constantine's time the Church used such pre- composed set forms, is evident from Eusebius, who tells us of Constantine's u composing a prayer for the use of his soldiers ; and in the next chapter55 gives us the words of the prayer; which makes it undeniably plain, that it was a set form of words. If it be said, that " Constantine's composing a form is a plain evidence, that at that time there were no public forms in the Church ; " we answer, that this form was only for his heathen soldiers ; for the story tells us,56 that he gave his Christian soldiers liberty to go to church. And therefore all that can be gathered from hence is, that the Christian Church had no form of prayers for heathen soldiers ; which is no great wonder, since if they had, it is very unlikely that

60 L. 8, c. 12, torn. i. p. 345, E. 6I De Orat. Domin. p. 152. 52 Hist. Eccles. 1. 18. c. 53, torn. ii. p. 883, B. 53 Orig. in Jerem. Horn. XIV. vol. i. p. 141, edit. Huet.

Rothomag. 1668. 54 De vjta Constant. 1. 4, c. 19, p. 535, B. " ibid. c. 20, p. 535, C «> Ibid. c. 18, p. 534, D.

introduction.] A NATIONAL PRECOMPOSED LITURGY. 15

they would have used it. But that the Church had forms of prayer is evident, because the same author calls the prayers which Constantine used in his court ('EtacXrjaiag Qeov rpoirov, according to the manner of the Church 57 of God) ti^ae ^Qia- povg, authorized prayers ,• which is the same title he gave to that form which he made for his heathen soldiers.58 And therefore if by the authorized prayers, which he prescribed to the /soldiers, he meant a form of prayer, as it is manifest he di^, then by the authorized prayers which he used in his court, after the manner of the Church of God, he must mean a form of prayers also. And since he had a form of prayers in his court, after the manner of the Church, the Church must necessarily have a form of prayers too.

It is plain then, that the three first centuries joined in the use of divers precomposed set forms of prayer, besides the Lord's prayer and psalms : after which, (besides the Liturgies of St. Basil, St. Chrysostom, and St. Ambrose,) we have also undeniable testimonies of the same.59 Gregory Nazianzen says, that " St. Basil composed orders and forms of prayer."60 And St. Basil himself, reciting the manner of the public service that was used in the monastical oratories of his institution, says,61 that " nothing was therein done but what was consonant and agreeable to all the churches of God." The Council of Laodicea expressly provides,62 " that the same Liturgy or form of prayer should be always used, both at the ninth hour, and in the evening." And this canon is taken into the Collection of the Canons of the Catholic Church ; which Collection was established in the fourth general Council of Chalcedon, in the year 451 ;63 by which establishment the whole Christian Church was obliged to the use of Liturgies, so far as the authority of a general Council extends.

It were very easy to add many other proofs of the same kind, within the compass of time to which those I have al- ready produced do belong;64 but the brevity of my design only allows me to mention such as are so obviously plain as to admit of no objections. To descend into the following ages, is not worth my while ; for the greatest enemies to precomposed set forms of prayer do acknowledge, that in the fourth and fifth centuries, and ever after, till the times of the Reformation,

57 De vita Constant. 1. 4, c. 17, p. 534, A. & Ibid. c. 19, p. 535, B. 59 See St. Chry- sost. Homil. XVIII. in Ep. 2, ad Corinth, torn. iii. p. 647. Concil. Carthag. 3, can. 23, torn. ii. col. 1170. Dc Concil. Milev. 2, can. 12. torn. ii. col. 1540, E. 60 Orat. 20, in Basil. <;1 Epist. 63, torn. ii. p. 843, D. 6i Can. 18, Concil. torn. i. col. 1500, B *'3 Can. 1 , Concil. torn. iv. col. 756, B. 61 See Dr. Bennet's History of the joint Use of precomposed set Forms of Prayer, from chap. viii. to chap. xvi.

16 THE LAWFULNESS AND NECESSITY OF [intboductiok.

the joint use of them obtained all over the Christian world. And therefore I shall take it for granted, that what has been already said is abundantly sufficient to prove, that the ancient Jews, our Saviour, his Apostles, and the primitive Christians, did join in the use of precomposed set forms of prayer. I shall now proceed to prove,

2. Secondly, That (as far as we can conjecture) they never joined in any other. And first, that the ancient Jews, our Saviour, and his Apostles, never joined in any other than pre- composed set forms, before our Lord's resurrection, may very well be concluded, from our having no ground to think they ever did. For as he that refuses to believe a matter of fact, when it is attested by a competent number of unexceptionable witnesses, is always thought to act against the dictates of reason ; so does that person act no less against the dictates of reason, who believes a matter of fact without any ground. And what ground can any man believe a matter of fact upon, but the testimony of those, upon whose veracity and judg- ment in the case he may safely rely ? But what testimonies can our adversaries produce in this case ? They cannot pre- tend to any proof (either express or by consequence) within this compass of time, of the joint use of prayers conceived extempore, because there is not the lowest degree of evidence, or so much as a bare probability of it. And therefore they ought of necessity to conclude, that the ancient Jews, our Saviour, and his Apostles, never joined in any other prayers than precomposed set forms, before our Lord's resurrection. It only remains therefore that I show, that there is no reason to suppose that they ever joined in any others afterwards.

And here as lor our Saviour, we have no particular account of his praying between the time of his resurrection and that of his ascension ; and therefore we can determine nothing of his joining therein. But as for the Apostles and primitive Chris- tians, we may conclude, that they never joined in any other than precomposed set forms after our Lord's resurrection, by the same way of reasoning, as we concluded they never did before his resurrection. For unless our adversaries can bring sufficient authorities, to prove that they joined in the use of prayers conceived extempore, we may very reasonably con- clude they never did.

I know indeed there are some objections, which our adversa- ries pick up from words of like sound, and, without considering the sense, or how the holy penmen used them, urge them for

introduction.] A NATIONAL PRECOMPOSED LITURGY. 17

solid arguments : but these my time will not permit me to ex- amine, nor is it indeed worth my while. I shall only desire it may be considered, that nothing more betrays the badness of a cause, than when groundless suppositions are so zealously opposed to evident truths.65

I shall however mention one thing, which is of itself a strong argument, that the Apostles and primitive Christians did never join in any other than precomposed set forms of prayer, viz. The difference between precomposed set forms of prayer, and prayers conceived extempore, is so very great ; and the alter- ation from the joint use of the one, to the joint use of the other, so very remarkable ; that it is utterly impossible to conceive, that if the joint use of extempore prayers had been ever prac- tised by the Apostles and first Christians, it could so soon have been laid aside by every Church in the Christian world ; and yet not the least notice to be taken, no opposition to be made, nor so much as a hint given, either of the time or reasons of its being discontinued, by any of the ancient writers whatso- ever: but that every nation, that has embraced the Christian faith, should, with a perfect harmony, without one single ex- ception, (as far as the most diligent search and information can reach,) from the Apostles' days to as low a period of time as our adversaries can desire, unite and agree in performing their joint worship by the use of precomposed set forms only. Cer- tainly such an unanimous practice of persons, at the greatest distance both of time and place, and not only different, but perfectly opposite in other points of religion, as well as their civil interests, is, as I said, a strong argument, that the joint use of precomposed set forms was fixed by the Apostles in all the churches they planted, and that, by the special providence of God, it has been preserved as remarkably as the Christian sacraments themselves.

Much more might be added, but that I am satisfied, what has already been said is enough to convince any reasonable and un- prejudiced person ; and to those that are obstinate and biassed it is in vain to say more. I shall therefore proceed to shew,

II. Secondly, That those precomposed set forms of prayer, in which they joined, were such as the respective congregations were accustomed to, and thoroughly acquainted with. And upon this I shall endeavour to be very brief, because a little

65 For further satisfaction see Dr. Bennet's Discourse of the Gift of Prayer, and hi* History of the joint Use of precomposed set Forms of Prayer, chap, xviii.

e

18 THE LAWFULNESS AND NECESSITY OF [introductiox.

reflection upon what has been said will effectually demonstrate its truth.

And, 1st, as to the practice of the ancient Jews, our Saviour, and his disciples, it cannot be doubted, but that they were ac- customed to, and well acquainted with, those precomposed set forms which are contained in the Scriptures : and as for their other additional prayers, the very same authors, from whom we derive our accounts of them, do unanimously agree in at- testing that they were of constant daily use ; and consequently the Jews, our Saviour, and his disciples, could not but be ac- customed to them, and thoroughly acquainted with them.

The matter therefore is past all dispute till the Gospel-state commenced ; and even then also it is equally clear and plain. For it has been largely shewed, that the Apostles and primitive Christians did constantly use the Lord's prayer and psalms ; whereby they must necessarily become accustomed to them, and thoroughly acquainted with them.

But then it is objected, that " their other prayers, which made up a great part of their divine service, were not stinted imposed forms, but such as the ministers themselves composed and made choice of for their own use in public." But this may likewise be answered with very little trouble ; because the same authorities, which prove that they were precomposed set forms, do also prove that the respective congregations were ac- customed to them, and thoroughly acquainted with them. For since the whole congregation did with one accord lift up their voice in an instant, and vocally join in that prayer which is recorded in the fourth chapter of the Acts ; since the public prayers, which the primitive Christians used in the first and second centuries, were called common prayers, constituted •prayers, and solemn prayers ; since the Liturgy of St. James was of general use in the Church of Jerusalem within an hun- dred and sixty years after the apostolical age ; since the Church in Constan tine's time used authorized set forms of prayer ; since the Council of Laodicea expressly provides, that " the same Li- turgy be constantly used both at the ninth hour, and in the evening ;" I say, since these things are true, we may appeal to our adversaries themselves, whether it was possible, in those and the like cases, for the respective congregations to be other- wise than accustomed to, and thoroughly acquainted with, those precomposed set forms of prayer, in which they joined.

We own indeed, that, by reason of the ancient Christians

introduction.] A NATIONAL PRECOMPOSED LITURGY. 19

industriously concealing their mysteries, copies of their offices of joint devotion might not be common. And therefore (ex- cept the Lord's prayer, which the catechumens were taught before their baptism, and the psalms, which they read in their Bibles) none were acquainted with their joint devotions before they were baptized ; but were forced to learn them by con- stant attendance upon them, and by the assistance of their brethren. But the forms, notwithstanding, were well known to the main body of the congregation ; and those very per- sons, who at first were strangers to them, did, as well as others, by frequenting the public assemblies, attain to a per- fect knowledge of them ; because they were daily accustomed to them, and consequently, in a very short time, thoroughly acquainted with them : which was the second thing I was to prove. I come now in the last place to prove,

III. Thirdly, That the practice of the ancient Jews, our Saviour, his Apostles, and the primitive Christians, warrants the imposition of a national precomposed Liturgy : and this I shall make appear in the following manner.

1. Their practice proves that a precomposed Liturgy was constantly imposed upon the laity. For that, without joining in which it was impossible for the laity to hold Church-com- munion, was certainly imposed upon the laity. Now their practice proves that it was impossible for the laity to hold communion with either the Jewish or Christian Church, un- less they joined in a precomposed Liturgy ; because the joint use of a precomposed Liturgy was their particular way of worship : and consequently as many of the laity as held com- munion with them must submit to that way of worship ; and as many as submitted to that way of worship had a precom- posed Liturgy imposed upon them.

2. Their practice shews that a precomposed Liturgy was imposed on the clergy, i. e. the clergy were obliged to the use of a precomposed Liturgy in their public ministrations. For since the use of such a Liturgy was settled amongst them, it was undoubtedly expected from the respective clergy, that they should practise accordingly. For any one that is in the least versed in antiquity, must know how strict the Church- governors were in those times, and how severely they would animadvert upon such daring innovators, as should offer to set up their own fancies in opposition to a settled rule. So that it is no wonder, if in the first centuries we meet with no law to

c 2

20 THE LAWFULNESS AND NECESSITY OF [introduction

establish the use of Liturgies ; since those primitive patterns of obedience looked upon themselves to be as much obliged by the custom and practice of the Church, as they could be by the strictest law. But we find that afterwards, when the per- verseness and innovations of the clergy gave occasion, the governors of the Church did, by making canons on purpose, oblige the clergy to the use of precomposed Liturgies ; as may be seen in the eighteenth canon of the Council of Lao- dicea ; which, as I have shewed, enjoined, that " the same Liturgy should be used both at the ninth hour, and in the evening : " which is as plain an imposition of a precomposed Liturgy, as ever was or can be made. Thus also the second council of Mela enjoins, 66that " such prayers should be used by all, as were approved of in the Council, and that none should be said in the church, but such as had been approved of by the more prudent sort of persons in a synod : " which is another as plain imposition of a precomposed Liturgy as words can express, even upon the clergy.

But though neither clergy nor laity had been thus obliged, yet one would think that the practice of all the ancient Jews, our blessed Saviour himself, his Apostles, and the whole Christian world, for almost fifteen hundred years together, should be a sufficient precedent for us to follow still. We may be sure, that had they not known the joint use of Liturgies to have been the best way of worshipping God, they would never have practised it : but since they did practise it, we ought in modesty to allow their concurrent judgments to be too great to be withstood by any person or society of men ; and consequently that their practice warrants the imposition of a precomposed Liturgy.

And if of a precomposed Liturgy, it does for the same reason warrant the imposition of a national precomposed Li- turgy : for it appears, from what has been said upon my second head, that the precomposed Liturgies of both Jews and Chris- tians were such as the respective congregations were ac- customed to, and thoroughly acquainted with ; and therefore their practice warrants the imposition of such a precomposed Liturgy, and consequently of a national precomposed Liturgy. For upon supposition that it is expedient for the congregations to be accustomed to, and thoroughly acquainted with, the Liturgies which they join in the use of; it is plain that a

66 As before quoted in notes 59, 62, p. 15.

iktroduction.] A NATIONAL PRECOMPOSED LITURGY. 21

whole nation may as well have the same Liturgy, as each con- gregation may have a distinct one. And the clergy of a whole nation may as well resolve in a synod, or require by a canon made to that purpose, that the same Liturgy shall be used in every part of the nation, as leave it to the liberty of every particular bishop or minister to choose one for his own diocese or congregation. Nor is such an imposition of a national pre- composed Liturgy any greater grievance to the laity, than if each pastor imposed his own precomposed Liturgy or prayer pnceived extempore on his respective flock ; because every precomposed Liturgy or extempore prayer is as much imposed, and lays as great a restraint upon the laity, as the imposition of a national Liturgy. Nor, again, is the synod's imposing a national Liturgy any grievance to the clergy ; since it is done either by their proper governors alone, or else (especially ac- cording to our English constitution) by their proper govern- ors, joined with their own representatives. So that such im- position, being either what they are bound to comply with in point of obedience, or else an act of their own choice, cannot for that reason be any hardship upon them.

Since therefore (to draw to a conclusion) this imposition of a national precomposed Liturgy is warranted by the constant practice of all the ancient Jews, our Saviour himself, his Apostles, and the primitive Christians ; and since it is a griev- ance to neither clergy nor laity, but appears quite, on the other hand, as well from their concurrent testimonies, as by our own experience, to be so highly expedient, as that there can be no decent or uniform performance of God's worship without it ; our adversaries themselves must allow it to be necessary.

And if so, they can no longer justify their separation from the Church of England, upon account of its imposing The Book of Common Prayer, &c. as a national precomposed Liturgy ; unless they can shew, that though national precom- posed Liturgies in general may be lawful ; yet there are some things prescribed in that of the Church of England, which render it unlawful to be complied with : which that they can- not do, is, I hope, (though only occasionally, yet) sufficiently shewn in the following illustration of it. From which I shall now detain the reader no longer than to give him some small account of the original of The Book of Common Prayer, and of those alterations which were afterwards made in it, before

22 OF THE ORIGINAL OF THE [appendix to

it was brought to that perfection in which we now have it. And this I choose to do here, because I know not where more properly to insert such an account.

An Appendix to the Introductory Discourse, concerning the Original of the Book of Common Prayer, and the several Alterations which were afterwards made in it.

How the Liturgy Before the Reformation, the Liturgy was only stood before the in Latin, being a collection of prayers made up leiormation. partly of some ancient forms used in the primitive Church, and partly of some others of a later original, accom- modated to the superstitions which had by various means crept by degrees into the Church of Rome, and from thence derived to other Churches in communion with it ; like what we may see in the present Roman Breviary and Missal. And these being established by the laws of the land, and the canons of the Church, no other could publicly be made use of: so that those of the laity, who had not the advantage of a learned education, could not join with them, or be any otherwise edi- fied by them. And besides, they being mixed with addresses to the saints, adoration of the host, images, &c, a great part of the worship was in itself idolatrous and profane.

But when the nation in king Henry VIII. 's in^eiationSto°ne ^me was disposed to a reformation, it was thought Liturgical mat- necessary to correct and amend these offices : and Jyrvink'SntiSr not only have the service of the Church in the English or vulgar tongue, (that men might pray, not with the spirit only, but with the understanding also „• and that he, who occupied the room of the unlearned, might understand that unto which he was to say Amen ,« agree- able to the precept of St. Paul;67) but also to abolish and take away all that was idolatrous and superstitious, in order to restore the service of the Church to its primitive purity. For it was not the design of our Reformers (nor indeed ought it to have been) to introduce a new form of worship into the Church, but to correct and amend the old one ; and to purge it from those gross corruptions which had gradually crept into it, and so to render the divine service more agreeable to the Scriptures, and to the doctrine and practice of the primitive

67 l Cor. xiv. 15, 16.

iktro:

introduction.] BOOK OF COMMON PRAYER. 23

Church in the best and purest ages of Christianity. In which reformation they proceeded gradually, according as they were able.

And first, the Convocation68 appointed a committee, A. D. 1537, to compose a book, which was called, The godly and pious institution of a christen man ; containing a declara- tion of the Lord's Prayer, the Ave Maria, the Creed, the Ten Commandments, and the Seven Sacraments,69 &c. ; which book was again published A. D. 1540, and 1543, with corrections and alterations, under the title of A necessary doctrine and erudition for any christen man : and as it is expressed in that preface, was set fur the by the King, with the advyse of his Clergy ; the Lordes bothe spirituall and temporally with the nether house of Parliament, having both sene and lyked it very well.

Also in the year 1540, a committee of bishops and divines was appointed by king Henry VIII. (at the petition of the Convocation) to reform the rituals and offices of the Church. And what was done by this committee for reforming the offices was reconsidered by the Convocation itself two or three years afterwards, viz. in February, 1542-3. And in the next year the king and his clergy ordered the prayers for processions, and litanies, to be put into English, and to be publicly used. And finally, in the year 1545, the king's Primer came forth, wherein were contained, amongst other things, the Lord's Prayer, Creed, Ten Commandments, Venite, Te Deum, and other hymns and collects in English ; and several of them in the same version in which we now use them. And this is all that appears to have been done in re- lation to liturgical matters in the reign of king Henry VIII.

In the year 1547, the first of king Edward VI., December the second, the Convocation70 J^iVrayer declared the opinion, nullo reclamante, that the compiled in the Communion ought to be administered to all per- Edward vif sons under both kinds. Whereupon an Act of Parliament was made ordering the Communion to be so ad- ministered. And then a committee of bishops, and other learned divines, was appointed to compose an uniform order of Communion, according to the rules of Scripture, and the use of the primitive Church. In order to this, the com-

68 For what relates to the authority of the Convocation, in this and the two following paragraphs, see Bishop Atterbury's Rights of an English Convocation, 2nd edit., from p. 184 to p. 205. 6" Strype's Memorials of Archbishop Cranmer, p. 52 — 54. 70 See Strype's Memorials of Archbishop Cranmer, p. 157, 158.

24 OF THE ORIGINAL OF THE [appendix to

mittee repaired to Windsor Castle, and in that retirement, within a few days, drew up that form which is printed in bishop Sparrow's collection.71 And this being immediately brought into use the next year, the same persons, being em- powered by a new commission, prepare themselves to enter upon a yet nobler work ; and in a few months' time finished the whole Liturgy, by drawing up public offices not only for Sundays and Holidays, but for Baptism, Confirmation, Matri- mony, Burial of the Dead, and other special occasions ; in which the forementioned Office for the Holy Communion was inserted, with many alterations and amendments. And the whole book being so framed, was set forth by the common agreement and full assent both of the Parliament and Convocations provincial ; i. e. the two Convocations of the provinces of Canterbury and York.

The Committee appointed to compose this Liturgy were,

1. Thomas Cranmer, archbishop of Canterbury ; who was the chief promoter of our excellent Reformation ; and had a principal hand, not only in compiling the Liturgy, but in all the steps made towards it. He died a martyr to the religion of the Reformation, which principally by his means had been established in the Church of England ; being burnt at Oxford in the reign of queen Mary, March 21, 1556.

2. Thomas Goodrich, bishop of Ely.

3. Henry Holbech, alias Randes, bishop of Lincoln.

4. George Day, bishop of Chichester.

5. John Skip, bishop of Hereford.

6. Thomas Thirlby, bishop of Westminster.

7. Nicholas Ridley, bishop of Rochester, and afterwards of London. He was esteemed the ablest man of all that ad- vanced the Reformation, for piety, learning, and solidity of judgment. He died a martyr in queen Mary's reign, being burnt at Oxford, October 16, 1555.

8. Dr. William May, dean of St. Paul's, London, and after- wards also master of Queen's College in Cambridge.

9. Dr. John Taylor, dean, afterwards bishop of Lincoln. He was deprived in the beginning of queen Mary's reign, and died soon after.

10. Dr. Simon Heynes, dean of Exeter.

11. Dr. John Redmayne, master of Trinity College in Cambridge, and prebendary of Westminster.

12. Dr. Richard Cox, dean of Christ Church in Oxford,

n Page 17.

introduction.] BOOK OF COMMON PRAYER. 25

almoner and privy-councillor to king Edward VI. He was deprived of all his preferments in queen Mary's reign, and fled to Frankfort ; from whence returning in the reign of queen Elizabeth, he was consecrated bishop of Ely.

13. Mr. Thomas Robertson, archdeacon of Leicester.

Thus was our excellent Liturgy compiled by And confirmed martyrs and confessors, together with divers by Act of Par- other learned bishops and divines ; and being re- hament- vised and approved by the archbishops, bishops, and clergy of both the provinces of Canterbury and York, was then con- firmed by the king and the three estates in parliament, A. D. 1548,72 who gave it this just encomium, viz. which at this time BY THE AID OF THE HOLY GHOST, with uniform agreement is of them concluded, set forth, &c.

But about the end of the year 1550, or the be- „

r> iccri a.- a i *. But afterwards

ginning or 1551, some exceptions were taken at submitted to the some things in this book, which were thought to censureof Bu-

, ° , „ ,.,. m cer and Martyr.

savour too much of superstition. lo remove these objections, therefore, archbishop Cranmer proposed to review it; and to this end called in the assistance of Martin Bucer and Peter Martyr, two foreigners, whom he had invited over from the troubles in Germany ; who not understanding the English tongue, had Latin versions prepared for them : one Alesse-, a Scotch divine, translating it on purpose for the use of Bucer ; and Martyr being furnished with the version of Sir John Cheke, who had also formerly translated it into La- tin.73 What liberties this encouraged them to take in their censures of the first Liturgy, and ceptions it was*" how far they were instrumental to the laying reviewed and ai-

. i ■.J ... , ,, Jo tered.

aside several very primitive and venerable usages, I shall have properer opportunities of shewing hereafter, when I come to treat of the particulars in the body of the book. It will be sufficient here just to note the most considerable addi- tions and alterations that were then made : some of which must be allowed to be good ; as especially the addition of the sentences, exhortation, confession, and absolution, at the beginning of the morning and evening services, which in the first Common Prayer Book began with the Lord's Prayer. The other changes were the removing of some rites and cere- monies retained in the former book ; such as the use of oil in

72 Second and third of Edward VI. chap. i. 73 Strype's Memorials of Archbishop Cranmer, p. 210.

26 OF THE ORIGINAL OF THE [appendix to

baptism ; the unction of the sick ,- prayers for souls depart- ed, both in the Communion-office, and in that for the burial of the dead ; the leaving out the invocation of the Holy Ghost in the consecration of the Eucharist, and the prayer of obla- tion that was used to follow it ; the omitting the rubric, that ordered mater to be mixed with wine, with several other less material variations. The habits also, that were prescribed by the former book, were ordered by this to be laid aside ; and, lastly, a rubric was added at the end of the Communion-office to explain the reason of kneeling at the Sacrament. The book a d a ain con- t^ius rev*sed an(^ altered was again confirmed finned by Act of in parliament A. D. 1551, who declared, that the Parliament. alterations that were made in it proceeded from Both which Acts curiosity rather than any worthy cause. But aMarry.ealedby b°th this and the former act made in 1548, were repealed in the first year of queen Mary, as not being agreeable to the Romish superstition, which she was resolved to restore.

But the second But uPon the accession of queen Elizabeth, book of k. Ed- the act of repeal was reversed ; and, in order to Sabiilhed^fthe tne restoring of the English service, several learn- reignof a Eliza- ed divines were appointed to take another review of king Edward's Liturgies, and to frame from them both a book for the use of the Church of England. The names of those who, Mr. Camden74 says, were employed, are these that follow :

Dr. Matthew Parker, afterwards archbishop of Canterbury.

Dr. Richard Cox, afterwards bishop of Ely.

Dr. May.

Dr. Bill.

Dr. James Pilkington, afterwards bishop of Durham.

Sir Thomas Smith.

Mr. David Whitehead.

Mr. Edmund Grindall, afterwards bishop of London, and then archbishop of Canterbury.

To these, Mr. Strype says,75 were added Dr. Edwin Sandys, afterwards bishop of Worcester, and Mr. Edward Guest, a very learned man, who was afterwards archdeacon of Canterbury, almoner to the queen, and bishop of Rochester, and afterwards of Salisbury. And this last person, Mr. Strype thinks, had the main care of the whole business ; being, as he supposes, re- commended by Parker to supply his absence. It was debated

* In his History of Q. Elizabeth. » Strype's Annals of Q. Elizabeth, p. S2, S3.

introduction.] BOOK OF COMMON PRAYER. 27

at first, which of the two books of king Edward should be re- ceived ; and secretary Cecil sent several queries to Guest, concerning the reception of some particulars in the first book ; as prayers for the dead, the prayer of consecration, the de- livery of the sacrament into the mouth of the communicant, &c.76 But however, the second book of king Edward was pitched upon as the book to be proposed to the parliament to be established, who accordingly passed and commanded it to be used, with one alteration or addition of certain lessons to he used on every Sunday in the year, and the form of the Litany altered and corrected, and two sentences added in the delivery of the sacrament to the communicants, and none other, or otherwise.

The alteration in the Litany here mentioned was the leav- ing out a rough expression, viz. from the tyranny of the Bishop of Rome, and all his detestable enormities, which was a part of the last deprecation in both the books of king Edward ; and the adding those words to the first petition for the queen, strengthen in the true worshipping of thee, in righteousness and holiness of life, which were not in before. The two sentences added in the delivery of the sacrament were these, the body of our Lord Jesus Christ, which was given for thee ,• or the blood of our Lord Jesus Christ, which was shed for thee ,- preserve thy body and soul to everlasting life: which were taken out of king Edward's first book, and were the whole forms then used : whereas in the second book of that king, these sentences were left out, and in the room of them were used, take, eat, or drink this, with what follows ; but now in queen Elizabeth's book both these forms were united.

Though, besides these here mentioned, there are some other variations in this book from the second of king Edward, viz. the first rubric, concerning the situation of the chancel and the proper place of reading divine service, was altered ; the habits enjoined by the first book of king Edward, and forbid by the second, were now restored. At the end of the Litany was added a prayer for the queen, and another for the clergy. And lastly, the rubric that was added at the end of the Communion-office, in the second book of king Edward VI., against the notion of our Lord's real and essential pre- sence in the holy Sacrament, was left out of this. For it

'6 Strype, ut supra.

28 OF THE ORIGINAL OF THE [appendix to

being the queen's design to unite the nation in one faith, it was therefore recommended to the divines to see that there should be no definition made against the aforesaid notion, but that it should remain as a speculative opinion not determined, in which every one was left to the freedom of his own mind. And And in this state the Liturgy continued with-

terationsmadein out any further alteration, till the first year of king Jame?? °f king James L, when, after the conference at Hampton Court, between that prince with arch- bishop Whitgift of Canterbury, and other bishops and divines, on the one side ; and Dr. Reynolds, with some other Puritans, on the other, there were some forms of thanksgiving added at the end of the Litany, and an addition made to the Cate- chism concerning the sacraments ; the Catechism before that time ending with the answer to that question which immedi- ately follows the Lord's prayer. And in the rubric in the beginning of the Office for private baptism, the words lawful minister were inserted, to prevent mid wives or laymen from presuming to baptize, with one or two more small alterations.

And the whole ^"nc* m tms state ** continued to the time of book again re- king Charles II., who, immediately after his RestoraUoT the restorati°nj at the request of several of the Presbyterian ministers, was willing to comply to another review, and therefore issued out a commission, dated March 25, 1661, to empower twelve of the bishops, and twelve of the Presbyterian divines, to consider of the objec- tions raised against the Liturgy, and to make such reasonable and necessary alterations as they should jointly agree upon: nine assistants on each side being added to supply the place of any of the twelve principals who should happen to be ab- sent. The names of them are as follow :

On the Episcoparian side. Principals.

On the Presbyterian side. Principals.

Dr. Fmen, archb. of York. Dr. Reynolds, bp. of Norwich-

Dr. Shelden, bp. of London. Dr. Tuckney.

Dr. Cosin, bp. of Durham. Dr. Warner, bp. of Rochester. * Dr. King, bp. of Chichester.

Dr. Conant. Dr. Spurstow. Dr. Wallis.

* I do not meet with this name either in the copy of the commission that was printed in 1661, in the account of the proceedings of the Commissioners, or in that copy of it which Dr. Nichols has printed at the end of his preface to his book upon the Common Prayer ; nor in that which Mr. Collier gives us in his Ecclesiastical History." But Mr. Baxter inserts it in the copy of the commission that he has printed a Vol. ii. p. 876.

_KTRODUCTION.]

BOOK OF COMMON PRAYER.

29

On the Episcoparian side.	On the Presbyterian side
Principals.	Principals.
Dr. Henchman, bp. of Sarum.	Dr. Manton.
Dr. Morley, bp. of Worcester.	Mr. Calamy.
Dr. Sanderson, bp. of Lincoln.	Mr. Baxter.
Dr. Laney, bp. of Peterborough.	Mr. Jackson.
Dr. Walton, bp. of Chester.	Mr. Case.
Dr. Stern, bp. of Carlisle.	Mr. Clark.
Dr. Gauden, bp. of Exeter.	Mr. Newcomen.
Coadjutors.	Coadjutors.
Dr. Earles, dean of Westminster.	Dr. Horton.
Dr. Heylin.	Dr. Jacomb.
Dr. Hackett.	Mr. Bates.
Dr. Barwick.	Mr. Rawlinson.
Dr. Gunning.	Mr. Cooper.
Dr. Pearson.	Dr. Lightfoot.
Dr. Pierce.	Dr. Collins.
Dr. Sparrow.	Dr. Woodbridge.
Mr. Thorndike.	Mr. Drake.

These commissioners had several meetings at the Savoy, but all to very little purpose : the Presbyterians heaping to- gether all the old scruples that the Puritans had for above a hundred years been raising against the Liturgy, and, as if they were not enough, swelling the number of them with many new ones of their own. To these, one and all, they demand compliance-on the Church side, and will hear of no contradic- tion even in the minutest circumstances. But the completest piece of assurance was the behaviour of Baxter, who (though the king's commission gave them no further power, than to compare the Common Prayer Booh with the most ancient Liturgies that had been used in the Church, in the most primitive and purest twies ; requiring them to avoid, as much as possible, all unnecessary alterations of the Forms and Li- turgy wherewith the people were altogether acquainted, and had so long received in the Church of England) would not so much as allow that our Liturgy was capable of amendment, but confidently pretended to compose a new one of his own ; and, without any regard to any other Liturgy whatsoever, either modern or ancient, amassed together a dull, tedious, crude,

in the narrative of his own life,6 and Dr. Nichols mentions him in his introduction to his Defence of the Doctrine and Discipline of the Church of England : and there are not twelve principal Commissioners on the Church side without him : and therefore I suppose he was left out of the copy of the commission in 16G1, hy the printer's mistake, and that from thence Dr. Nichols and Mr. Collier might continue the omission. 6 Page 303.

30 OF THE ORIGINAL OF THE [appendix to

and indigested heap of stuff; which, together with the rest of the commissioners on the Presbyterian side, he had the insolence to offer to the bishops, to be received and estab- lished in the room of the Liturgy. Such usage as this, we may reasonably think, must draw the disdain and contempt of all that were concerned for the Church. So that the con- ference broke up, without any thing done, except that some particular alterations were proposed by the episcopal divines, which, the May following, were considered and agreed to by the whole Clergy in Convocation. The principal of them were, that several lessons in the calendar were changed for others more proper for the days ; the prayers upon particu- lar occasions were disjoined from the Litany, and the two prayers to be used in the Ember-weeks, the prayer for the Parliament, that for all conditions of men, and the general thanksgiving, were added : several of the collects were al- tered, the Epistles and Gospels were taken out of the last translation of the Bible, being read before according to the old translation : the office for baptism of those of riper years, and the forms of prayer to be used at sea, were added.77 In a word, the whole Liturgy was then brought to that state in which it now stands ; and was unanimously sub- scribed by both houses of Convocation, of both provinces, on Friday, the 20th of December, 1661. And being brought to the house of lords the March following, both houses very readily passed an act for its establishment ; and the earl of Clarendon, then high chancellor of England, was ordered to return the thanks of the lords to the bishops and clergy of both provinces, for the great care and industry shewn in the review of it.

The compiling Thus have I given a brief historical account of our Liturgy, of the first compiling the Book of Common fcCc'iedsSicar Prayer, and of the several reviews that were and not a civil afterwards taken of it by our bishops and Con- power, vocations : one end of which was, that so " who- soever will may easily see (as bishop Sparrow shews on a like occasion78) the notorious slander which some of the Roman per- suasion have endeavoured to cast upon our Church, viz. That her reformation hath been altogether lay and parliamentary ." For it appears by the proceedings observed in the reforma-

77 For a more particular account of what was done in this review, see the Preface to the Common Prayer Book. ?8 Preface to his collection of Articles, &c, towards the end.

iktroductiok.] BOOK OF COMMON PRAYER. 31

tion of the service of the Church, that this reformation was regularly made by the bishops and clergy in their provincial synods ; the king and parliament only establishing by the civil sanction what was there done by ecclesiastical authority. " It was indeed (as my lord bishop of Sarum has excellently well observed79) confirmed by the authority of parliament, and there was good reason to desire that, to give it the force of a law ; but the authority of [the book and] those changes is wholly to be derived from the Convocation, who only con- sulted about them and made them. And the parliament did take that care in the enacting them, that might shew they did only add the force of a law to them : for in passing them it was ordered, that the Book of Common Prayer and Ordina- tion should only be read over, (and even that was carried upon some debate ; for many, as I have been told, moved that the book should be added to the act, as it was sent to the parliament from the Convocation, without ever reading it ; but that seemed indecent and too implicit to others,) and there was no change made in a tittle by parliament. So that they only enacted by a law what the Convocation had done." And therefore, as his lordship says in another place,80 " As it were a great scandal on the first general councils to say, that they had no authority for what they did, but what they de- rived from the civil power ; so is it no less unjust to say, because the parliament empowered (I suppose his lordship means approved) some persons to draw up forms for the more pure administration of the sacraments, and enacted that these only should be lawfully used in this realm, which is the civil sanction ; that therefore these persons had no other authority for what they did. Was it ever heard of that the civil sanction, which only makes any constitution to have the force of a law, gives it any other authority than a civil one ? The prelates and other divines, that compiled [these forms], did it by virtue of the authority they had from Christ, as pastors of his Church ; which did empower them to teach the people the pure word of God, and to administer the sacra- ments, and to perform all holy functions, according to the Scripture, the practice of the primitive Church, and the rules of expediency and reason ; and this they ought to have done, though the civil power had opposed it : in which case their duty had been to have submitted to whatever severities and

to Vindication of Ordinations of the Church of England, p. 53, 54. 80 p. 74, 75.

32 OF THE ORIGINAL OF THE [appendix to

persecutions they might have been put to for the name of Christ, or the truth of his gospel. But on the other hand, when it pleased God to turn the hearts of those which had the chief power, to set forward this good work ; then they did, as they ought, with all thankfulness acknowledge so great a blessing, and accept and improve the authority of the civil power, for adding the sanction of a law to the reforma- tion, in all the parts and branches of it. So by the authority they derived from Christ, and the warrant they had by the Scripture and the primitive Church, these prelates and di- vines made those alterations and changes in the ordinal; and the king and the parliament, who are vested with the supreme legislative power, added their authority to them, to make them obligatory on the subjects." These excellent words of this right reverend prelate are a full and complete answer to the Komanists' cavil of the lay original of our Liturgy. And I cannot but wonder, that others, who have wrote exceeding well on the Common Prayer Book, have not been careful to obviate this objection ; but have indeed rather given occasion for it, by intimating as if the Book of Common Prayer had been compiled by some persons only by virtue and authority of the king's commission : whereas it was in- deed a committee of the two houses of Convocation, and the book was revised and authorized by the whole synod, and in a synodical way, before it received the civil sanction from the king and parliament.

And for this reason I have given a true account of this matter, that others who are led away by Erastian principles, and think that the civil magistrate only has authority in mat- ters of religion, may be convinced that this is not agreeable to the doctrine of our Church ; who declares in her twentieth article, that the Church (that is, the ecclesiastical governors, the bishops and their presbyters ; for there may be a Church where there is no Christian civil magistrate) hath power to decree rites and ceremonies and authority in matters of faith: and affirms again in the thirty-seventh article, that where we attribute to the Queen's Majesty the chief govern- ment, we give not to our Princes the ministering either of God's word, or of the Sacraments ; but that only preroga- tive, which we see to have been given always to all godly Princes in holy Scripture by God himself; that is, that they should rule all estates and degrees committed to their

ion.] BOOK OF COMMON PRAYER. 33

charge by God, whether they be ecclesiastical or temporal, and restrain with the CIVIL sword the stubborn and evil doers. Our Liturgy was therefore first established by the Convocations or provincial Synods of the realm, and thereby became obligatory in faro conscientice ; and was then con- firmed and ratified by the supreme magistrate in parliament, and so also became obligatory in foro civili. It has therefore all authority both ecclesiastical and civil. As it is established by ecclesiastical authority, those who separate themselves and set up another form of worship are schismatics ; and consequently are guilty of a damnable sin, which no tolera- tion granted by the civil magistrate can authorize or justify. But as it is settled by act of parliament, the separating from it is only an offence against the state ; and as such may be pardoned by the state. The act of toleration therefore (as it is called) has freed the Dissenters from being offenders against the state, notwithstanding their separation from the worship prescribed by the Liturgy : but it by no means ex- cuses or can excuse them from the schism they have made in the Church ; they are still guilty of that sin, and will be so as long as they separate, notwithstanding any temporal au- thority to indemnify them.

And here I designed to have put an end to the Introduc- tion ; but having in the first part of it vindicated the use of Liturgies in general, and in this Appendix given an historical account of our own ; I think I cannot more properly conclude the whole than with Dr. Comber's excellent and just en- comium of the latter ; by which the reader will, I doubt not, be very well entertained, and perhaps be rendered more in- quisitive after those excellencies and beauties which are here mentioned, and which it is one chief design of the following treatise to shew. In hopes of this, therefore, I shall here transcribe the very words of the reverend and learned author.

"Though all churches in the world," saith he,81 " have, and ever had forms of prayer; yet ^SrLHurgy. none was ever blessed with so comprehensive, so exact, and so inoffensive a composure as ours : which is so judiciously contrived, that the wisest may exercise at once their knowledge and devotion; and yet so plain, that the most ignorant may pray with understanding : so full, that nothing is omitted which is fit to be asked in public ; and so

•* Dr. Comber's preface, p. 4, of the folio edition D

34 OF THE ORIGINAL OF THE [appendix to

particular, that it compriseth most things which we would ask in private ; and yet so short, as not to tire any that hath true devotion : its doctrine is pure and primitive ; its ceremonies so few and innocent, that most of the Christian world agree in them : its method is exact and natural ; its language signifi- cant and perspicuous; most of the words and phrases being taken out of the holy Scriptures, and the rest are the expres- sions of the first and purest ages ; so that whoever takes ex- ception at these must quarrel with the language of the Holy Ghost, and fall out with the Church in her greatest innocence ; and in the opinion of the most impartial and excellent Grotius, (who was no member of, nor had any obligation to, this Church,) the English Liturgy comes so near to the primitive pattern, that none of the Reformed Churches can compare with it.82

" And if any thing external be needful to recommend that which is so glorious within ,- we may add that the compilers were [most of them] men of great piety and learning ; [and several of them] either martyrs or confessors upon the resti- tution of Popery ; which as it declares their piety, so doth the judicious digesting of these prayers evidence their learning. For therein a scholar may discern close logic, pleasing rheto- ric, pure divinity, and the very marrow of the ancient doc- trine and discipline ; and yet all made so familiar, that the unlearned may safely say Amen.83

" Lastly, all these excellencies have obtained that universal reputation which these prayers enjoy in all the world : so that they are most deservedly admired by the Eastern Churches, and had in great esteem by the most eminent Protestants be- yond sea,84 who are the most impartial judges that can be de- sired. In short, this Liturgy is honoured by all but the Ro- manist, whose interest it opposeth, and the Dissenters, whose prejudices will not let them see its lustre. Whence it is that they call that, which the Papists hate because it is Protestant, superstitious and popish. But when we consider that the best things in a bad world have the most enemies, as it doth not lessen its worth, so it must not abate our esteem, because it hath malicious and misguided adversaries.

" How endless it is to dispute with these, the little success of the best arguments, managed by the wisest men, do too sadly testify : wherefore we shall endeavour to convince the

88 Grotius Ep. ad Boet. M 1 Cor. xiv. 16. 84 gee Durel's Defence of the Liturgy.

introduction.] BOOK OF COMMON PRAYER. 35

enemies, by assisting the friends of our Church devotions : and by drawing the veil which the ignorance and indevotion of some, and the passion and prejudice of others, have cast over them, represent the Liturgy in its true and native lustre : which is so lovely and ravishing, that, like the purest beauties, it needs no supplement of art and dressing, but conquers by its own attractions, and wins the affections of all but those who do not see it clearly. This will be sufficient to shew, that whoever desires no more than to worship God with zeal and knowledge, spirit and truth, purity and sincerity, may do it by these devout forms. And to this end may the God of peace give us all meek hearts, quiet spirits, and devout affec- tions ; and free us from all sloth and prejudice, that we may have full churches, frequent prayers, and fervent charity; that uniting in our prayers here, we may all join in his praises hereafter, for the sake of Jesus Christ our Lord. Amen."

THE END OF THE INTRODUCTORY DISCOURSE.

CHAPTER I.

OP THE

. TABLES, RULES, AND CALENDAR.

PART I.

OF THE TABLES AND RULES.

Sect. I. — Of the Rule for finding Easter.

The proper Lessons and Psalms being spoken to at large in other parts of this treatise, there is no need to say any thing particularly concerning the Tables that appoint them. I shall therefore pass them by, and begin with the Rule for finding Easter,- which stands thus in all Rul£/rndin"' Books of Common Prayer printed in or since the year 1752 : Easter -day is always the first Sunday after the full Moon, which happens upon or next after the twenty-

1 In this edition, after the example of all others published since the year 1752, this chapter is printed with the alterations necessary to adapt it to the new Calendar, Ta- bles, and Rules, which were ordered to be prefixed to all future editions of the Book of Common Prayer, by the Act 24 Geo. II., entitled, An Act for regulating the com- menccment of the year ; and for correcting the calendar.

D 2

36 OF THE TABLES AND RULES. [chap. I.

first day of March ,- and if the fall Moon happens upon Sunday, Easter-day is the Sunday after. Upon what occa- §• %' To shew upon what occasion the rule sion this rule was framed, it is to be observed, that in the first rame . ageg Q£ Christianity there arose a great difference between the churches of Asia and other churches, about the day whereon Easter ought to be celebrated. Easter differently The churches of Asia kept their Easter upon observed by dif- the same day on which the Jews celebrated their

ferent churches. passoyer? yiz< upQn the fourteenth day of their

first month Nisan (which month began at the new moon next to the vernal 2 equinox) ; and this they did upon what day of the week soever it fell ; and were from thence called Quarto- decimans, or such as kept Easter upon the fourteenth day after the 4>aeri£, or appearance of the moon : whereas the other churches, especially those of the West, did not follow this custom, but kept their Easter on the Sunday following the Jewish passover ; partly the more to honour the day, and partly to distinguish between Jews and Christians. Both sides plead- ed apostolical tradition : these latter pretending to derive their practice from St. Peter and St. Paul ; whilst the others, viz. the Asiatics, said they imitated the example of St. John.3

This difference for a considerable time con- ^rywhe^ob- tinned with a great deal of Christian charity and served on the forbearance ; but at length became the occasion ca0unci?ofbNice! °f great bustles in the Church ; which grew to such a height at last, that Constantine thought it time to use his interest and authority to allay the heat of the opposite parties, and to bring them to a uniformity of practice. To which end he got a canon to be passed in the great general Council of Nice, " That every where the great feast of Easter should be observed upon one and the same day ; and that not on the day of the Jewish passover, but, as had been generally observed, upon the Sunday afterwards." And4 that this dis- pute might never arise again, these paschal canons were then also established, viz. _^_ , , 1. "That the twenty-first day of March shall

The Paschal , . -, . J* J

canons passed in be accounted the vernal equinox. Nice^01"1011 °f 2- "That the ful1 moon happening upon or

next after the twenty-first day of March, shall be taken for the full moon of Nisan.

3 Josephus, Antiq. Judaic, lib. 3. cap. 10. 3 Euseb. Hist. Eccl. 5, c. 23, 24, p. 193 Sic. Vide et 1. 4, c. 14. * Eusebius in Vita Constant. 1. 3. c. 18.

fart r.J OF THE TABLES AND RULES. 37

3. " That the Lord's day next following that full moon be Easter-day.

4. " But if the full moon happen upon a Sunday, Easter-, day shall be the Sunday after."

§. 3. Agreeable to these is the Rule for find- The moons t0 be ing Easter, which we are now discoursing of. But found out by the here we must observe, that the Fathers of the ° en um er' next century ordered the new and full moons to be found out by the cycle of the moon, consisting of nineteen years, invent- ed by Meton the Athenian,5 and from its great usefulness in ascertaining the moon's age, as it was thought for ever, was called the Golden Number ; and was for some time usually written in letters of gold. By this cycle, I say, the Fathers of the next century ordered the moon's age to be found out ; which they thought a certain way, since at the end of nine- teen years the moon returns to have her changes on the same day of the solar year and month, whereon they happened nine teen years before. For which reason the cycle was some time afterwards placed in the calendar, in the first column of every month, in such manner as that every number of the cycle should stand against those days in each month, on which the new moons should happen in that year of the cycle. But now it is to be noted, that though at the end of every nine- teen years the moon changes on the very same days of the solar months, on which it changed nineteen years before ; yet the change happens about an hour and half sooner every nine- teen years than in the former ; which, in the time that the Golden Number stood in the calendar, had made an alter- ation of about five days.

§.4. By this means it happened that Easter Easter was kept was kept sometimes sooner and sometimes later sometimes sooner than the rule seemed to direct, and the Fathers Ster than™!8 of the Nicene Council intended. For it is very rule seems to manifest that they designed that the first full moon after the vernal equinox should be the paschal full moon : (for otherwise they knew that the resurrection of our blessed Lord could not be commemorated at the time it happened :) but then, for want of better skill in astronomy in those times, they confined the equinox to the twenty-first of March ; whereas it hath since been discovered not only that the moon's cycle of nineteen years complete was too long, but also that the Julian solar year, which they reckoned by, ex

5 Blondel's Roman Calendar, part I. lib. 2, c. 5.

33

OF THE TABLES AND RULES.

[CHAP. I,

ceeds the true solar one by about eleven minutes every year ; which had brought the equinoxes forward eleven or twelve days from the time of the Nicene Council. Hence it must often have happened, that the first full moon after the twenty- first of March hath been different from the first full moon after the vernal equinox ; and that they who have observed Easter according to the letter of the Nicene canons, and the rule for finding the paschal full moon by the Golden Number as placed soon after in the calendar, have not always observed it according to the intent of those Fathers. But yet as soon as ever the canons were passed, the whole catholic £!hurch was very strict in adhering to them ; and so tender of the au- thority of them, that about two hundred years after the Nicene Council this following table was drawn up by Diony- sius Exiguus, a Roman ; wherein are ex- pressed all those days on which the first full moons after the twenty-first of March happen in all the nineteen years of the lunar cycle : which was so well approved of, that, by the Council of Chalcedon holden a little after, it was agreed that the Sunday next following the Paschal Limits answering the Golden Numbers, as they are expressed in this table, should be Easter-day ; and that whosoever celebrated Easter on any other day should be accounted an heretic.

According to this table was Easter ob- served from the year of Christ 534, or thereabouts, till the year 1582 : at which time pope Gregory XIII. reformed the calendar, and brought back the vernal equinox to the twenty-first of March. So that the Roman Church keeping their Easter from that time on the first Sunday after the first full moon next after the twenty-first of March, observed it exactly according to the use of the primi- tive Church. And in the year 1752, the like reformation was made in our calendar, by ordering the third day of September in that year to be called the fourteenth, thereby suppressing eleven intermediate days, and bringing back the vernal equinox to the twenty-first of March, as it was at the time of the Nicene Council.

The Paschal Limits
answering the Gold-
en Numbers, accord-
ing to the Julian ac-
count.
Golden	The Paschal
Numb.	Limits.
1	April 5.
2	March 25.
3	April 13.
4	April 2.
5	March 22.
6	April 10.
7	March 30.
8	April 18.
9	April 7.
10	March 27.
11	April 15.
12	April 4.
13	March 24.
w	April 12.
15	April 1.
16	March 21.
17	April 9.
18	March 29.
19	April 17.

PAE.T i.] OF THE TABLES AND RULES 39

Sect. II. — Of the Tables for finding Eastei

After the Rule for finding Easter is inserted an account when the rest of the movable feasts and holy-days begin ,• and after that follow certain tables relating to the feasts and vigils that are to be observed in the Church of England,, and other days of fasting or abstinence, with an account of certain solemn days for which particular services are appointed. But these, and every thing relating to them, I shall have a more convenient opportunity to treat of hereafter ; and therefore shall pass on now to the Tables for finding Easter.

When the Nicene Council had settled the true The Wshop of time for keeping Easter in the method set down Alexandria was in the first section of this chapter, the bishop of toiivetfoK^ Alexandria (for the Egyptians at that time ex- Easter-day to

11 j • , i x , i j p \ other Churches.

celled in the knowledge of astronomy) was ap- pointed to give notice of Easter-day to the pope and other patriarchs, to be notified by them to the metropolitans, and by them again to all other bishops.6 But this injunction could be but temporary : for length of time must needs make such alteration in the state of affairs, as must render any such method of notifying the time of Easter impracticable. And therefore this was observed no longer than till a Cycle or course of all the variations which might happen in regard to Easter-day might be settled.

§. 2. Hereupon the computists applied them- selves to frame such a Cycle: and the vernal ^d^^9 equinox being fixed by the Council of Nice, and Easter-day by them also appointed to be always the first Sun- day after the first full moon next after the vernal equinox ; they had nothing to do, but to calculate all the revolutions of the moon and of the days of the week, and inquire, whether, after a certain number of years, the new moons, and conse- quently the full moons, did not fall out, not only on the same days of the solar year, (for that they do after every nineteen years,) but also on the same days of the week on which they happened before, and in the same ordinary course. Because, by calculating a table for such a number of years, they might find Easter for ever; viz. by beginning again at the end of the last year, and going round as it were in a circle.

' See Pope Leo's Epistle to the Emperor Marcianus, Epist. 64

40 OF THE TABLES AND RULES. [chap, x,

And first a Cycle was framed at Rome for lhe yeares.°f 84 eighty -f our years, and generally received in the Western Church; it being thought that in that space of time the changes of the moon would return to the same days both of the week and year in such manner as they had done before.7 During the time that Easter was kept ac- cording to this Cycle, Britain was separated from the Roman empire, and the British churches for some time after that separation continued to keep their Easter by this table of eighty-four years. But soon after that separation, the Church of Rome and several others discovered great deficiencies in this account, and therefore left it for another, which was more perfect : not but that also had its defects, though it has been continued ever since in the Greek Church, and some others ; and till very lately in our own.8

The cycle of 532 The Cycle I mean was drawn up about the years, or vktori- year 457, by Victorius or Victorinus, a native an peno . Q£ Aquitain, an eminent mathematician : who,

observing that the Cycle of the Sunday letter consisted of twenty-eight years, and consequently that the clays of the week have a complete revolution, and begin and go on again every twenty-eight years, just in the same order that they did twenty-eight years before, and that the Cycle of the Moon re- turned to have her changes on the same days of the solar year and month, whereon they happened nineteen years before, but not on the same days of the week : Victorius, I say, hav- ing observed this, and endeavouring to compose a Cycle, which should contain all the changes of the days of the week, and of the moon also, (which was necessary to find Easter for ever ;) he multiplied these two Cycles of nineteen and twenty- eight together, and from thence composed his period of five hundred and thirty-two years, from him ever after called the Victorian period. And in this time he supposed the new moons would fall out on the same days both of the month and week, on which they happened before, and in the same orderly course. So that this day (be it what day it will) is

7 See the bishop of Worcester's Historical Account of Church-government, p. 67, and Bede Hist. 1. 5, c. 22, in fin. 8 This alteration of the Cycle to find Easter was the cause that the Britons, who kept to the old account, differed from the Romans in the time of celebrating this festival. For though both kept it on a Sunday, according to the rule of the Council of Nice ; yet they differed as to the particular Sunday. This upon the coming in of Augustin the monk, first archbishop of Canterbury, caused some contests in this island, of which Bede gives a large account, [Hist. Eccl. 1. 3, c. 25, 1. 5, c. 22,] where it may be seen that the Britons never were Quartodecimans, as some have imagined them to be.

part i.] OF THE TABLES AND RULES. 41

the same day of the year, month, moon, and week, that it was five hundred and thirty-two years ago, or will be five hun- dred and thirty-two years hence ; i. e. if this calculation has no defect in it, as it was then thought to have none, or so little as would make no considerable variation. And when the first full moon after the vernal equinox, or March 21, hap- pens on the same day both of the month and week, as it did any year before ; Easter-day must also fall on the same day on which it happened that year : so that Easter, according to this computation, must go through all its variations in five hundred and thirty-two years ; forasmuch as the moon and the days of the week have all their variations in that space.

§. 3. This calculation was thought to come Th5s Cycle estab. much nearer to the truth (as indeed it did) than Hshed by the the former table of eighty-four years : for which Church- reason it was generally followed in a little time. And the fourth Council of Orleans, A. D. 541, decreed, that 9"the feast of Eastei should be celebrated every year according to the table of Victorius ; and that the day whereon it is to be celebrated every year should be declared by the bishop in the time of divine service on the feast of Epiphany." However in a little time it was thought more convenient to adapt these tables to the calendar, so that adapfe^tTthe8 every one, who had a book of the divine offices calendar in the wherein- this calendar was placed, might know the day whereon Easter should be kept, without any further information.

But the whole table being of too great a The occasion of length to be inserted into one book of divine the Golden offices, it was found more advisable to place the mXairLetters°' Golden Number, or Cycle of the moon, in the JheSiSnd6? ta first column of the calendar, and the Dominical Letters in another column ; in such manner that the Golden Number should point out the new moons in every month : by which means it would be easy to find out the fourteenth day of the Easter moon, or the first full moon after the twenty-first day of March, and then, by the Dominical Letter following that day, to be assured of the day whereon Easter must be kept.

§. 4. And from these two columns was drawn The table to find up a Table to find Easter for ever ; that so at any Easter for evei

» Can. I. Concil. torn. v. col. 381, E.

42 OF THE TABLES AND RULES. [chap. i.

erroneous. New time, by only knowing the Golden Number and ta esto ndit ^g Dominical Letter, it might be seen at one view (without any trouble or computation) what day Easter would happen on in any year required. But that table being founded on this erroneous supposition, viz. that the Golden Numbers, as fixed in the calendar, would for ever shew the day of the new moon in every month, which they have long since failed to do, it is laid aside, and others sub- stituted in its place, whereby to find the paschal full moon and Easter-day till the year 1900 ; when the Golden Numbers must be shifted (according to the tables prepared for that purpose 10) to make them continue to answer the ends for which they stand in the tables and calendar. But it does not fall within our present design to consider tables which are calculated for so distant a time.

Sect. III. — Of the Golden Number.

I pass on now to the Table of movable feasts

dumber-6" for ffly-two years, where it may be expected I

should speak of three things therein mentioned,

viz. the Golden Number, the Epact, and the Dominical Letter;

and of these the first that offers itself is the Golden Number:

of this, therefore, in the first place.

b wh m i §* ^" ^n^ ^S' as we nave already hinted,

vented, andwny was invented long before our Saviour's nativity ™!,™iGolfen by Meton the Athenian, from whence it was

.Number, &c. <? _ _ ■_ , „ ' ,„ . .

styled the Metonic Cycle; till afterwards it changed its name, being either from its great usefulness in ascertaining the moon's age, or else from its being written in letters of gold, called the Golden Number; though sometimes, for the first of these reasons, it is called the Cycle of the Moon. §. 3. The occasion of this Cycle was this : It it. and how" C having been observed that at the end of nineteen Sifdarint0 the vears the moon returned to have her changes on

the same days of the solar year and month whereon they happened nineteen years before ; it was thought that by the use of a cycle, consisting of nineteen numbers, the time of the new moons every year might be found out, without the help of astronomical tables, after tLia manner : viz. they observed on what day of each calendar month the new moon fell in each year of the cycle, and to the said days

10 See the four last tables in the Book of Common Prayer.

PART I.]

OF THE TABLES AND RULES

43

they set respectively the number of the said year. And after this method they went through all the nineteen years of the cycle, as may be seen in the calendar of most Common Prayer Books printed before the year 1752.

§. 4. And by this method the new moon could m now order_ be found with accuracy enough at the time of ed to be left out the Nicene Council, forasmuch as the Golden <>'«» calendar. Number did then shew the day (i. e. the Nuchthemeron) upon which the new moon fell out. And hereupon is founded the rule of the Nicene Council for finding Easter, as has been al- ready shewed. But here it is to be observed, that the cycle of the moon is less than nineteen Julian years, by one hour, twenty-seven minutes, and almost thirty- two seconds : whence it comes to pass, that although the new moons fall again upon the same days as they did nineteen years before, yet they foil not on the same hour of the day, or Nuchthemeron, but one hour, twenty-seven minutes, and almost thirty- two seconds sooner. And this difference arising in about three hundred and twelve years to a whole day ; it must follow that the new moon, after every three hundred and twelve years, would fall a whole day (or Nuchthemeron) sooner. So that for this reason the new moons were found to fall about four days and a half sooner now than the Golden Numbers indicated. And though this might have been rectified for the present, by shifting the Golden Numbers to the days on which the astronomical new moons now happen ; yet it has been or- dered by the late Act for correcting the Calendar, that the column of Golden Numbers, as they were prefixed to the respective days of all the months in the calendar, shall be left out in all future editions of the Book of Common Prayer. And accordingly the Golden Numbers have now no place in the calendar but against the twenty-first of March and the eighteenth of April,* and some of the intermediate days, where they stand

* The twenty-first of March and the eighteenth of April are properly the paschal limits, because the full moon by which Easter is governed must not fall before the former or

The Paschal Limits
answering the Gold-
en Numbers, accord-
ing to the new ac-
count.
Golden	The Paschal
Numb.	Limits.
1	April 13.
2	April 2.
3	March 22.
4	April 10.
5	March 30.
6	April 18.
7	April 7.
8	March 27.
9	April 15.
10	April 4.
11	March 24.
12	April 12.
13	April 1.
14	March 21.
15	April 9.
16	March 29.
17	April 17.
18	April 6.
19	March 26.

44 OF THE TABLES AND RULES. [chap. l.

only as the paschal terms, (for a limited time,11) shewing the days of the full moons, by which Easter is to be governed through all the several years of the moon's cycle ; as is ex- pressed in the table annexed.

To find the §' **• * s^a^ ac^ no more on tnis head, than

Golden Number to shew how we may find the Golden Number of any year. for any year. And this is done by adding one 12 to the given year of Christ, and then dividing the sum by nineteen. If after the division nothing remains over, then the Golden Number is nineteen ; but if any number remains over, then the said remainder is the Golden Number for that year. For instance, I would know the Golden Number for the year 1758, which by this method I find to be 11 ; for 1758 and 1 (i. e. 1759) being divided by 19, there will re- main 11. And thus much for the cycle of the moon.

Sect. IV .—Of the Epacts. The Lunar Year consists of twelve lunar howcompS. months, i. e. of twelve months, consisting of about twenty-nine days and a half each. In which space of time the moon returns to her conjunction with the sun ; that is, from one new moon to the next new moon are very near twenty-nine days and a half. But, to avoid fractions, the computists allow thirty days to one moon, and twenty-nine to another : so that in twelve moons six are computed to have thirty days each, and the other six but twenty -nine days each. Thus beginning the year with March, (for that was the ancient custom,) they allowed thirty days for the moon in March, and twenty-nine for that in April ; and thirty again for May, and twenty-nine for June, &c. according to the old verses :

Impar luna pari, par fiet in impare mense ; In quo completur mensi lunatio detur.

For the first, third, fifth, seventh, ninth, and eleventh months, which are called impares menses, or unequal months, have their moons according to computation of thirty days each, which are therefore called pares luna, or equal moons ; but

after the latter day : so that March the twenty-second is the earliest day, and April the twenty-fifth (which, if the eighteenth should be full moon and a Sunday, will be the Sunday following) the latest day upon which Easter can fall. And upon this is framed the Table of the movable feasts according to the several days that Easter can possibly fall upon.

11 Till the year 1899 inclusive. 12 The reason of adding one is, because the aera of

Christ began in the second year of the cycle.

fart i.] OF THE TABLES AND RULES. 45

the second, fourth, sixth, eighth, tenth, and twelfth months, which are called pares menses, or equal months, have their moons but twenty-nine days each, which are called impares luncE, or unequal moons.

§. 2. Now these twelve months of thirtv and twenty-nine days alternate, making up but'three Th?h0eCEp1a°c"<of hundred and fifty-four days in all ; the whole lunar year must consequently be eleven days shorter than the solar year, which consists of three hundred and sixty-five days. So that supposing the new moon to be on the first day of March in any year; in the next year the new moon will happen eleven days before the first of March, viz. on February eighteen. Therefore, to know the age of the moon on the first of March that year, we add an Epact, i. e. an intercalar number of eleven days ; the lunar month being that year eleven days before the solar. Then again, at the end of the next year, the new moon will fall eleven days sooner than it did at the end of the foregoing year, viz. on February the seventh ; for which reason we add eleven days more for the Epact of the next year, which makes it twenty-two. The year after this the moon will again fall short of the time whereon it happened in the foregoing year eleven days more ; which being added to twenty-two, the Epact of the year past, the whole will make thirty-three, that is, one whole moon and three days over ; so that in that year we compute thirteen moons, viz. twelve common moons of thirty and twenty-nine days alternate, and an intercalar one of thirty days ; and take the odd three days for the Epact of the next year, and then proceed in the same manner again, by adding eleven at the end of every year : always observing, when the number rises above thirty, to add an intercalar moon to that year, and to retain the remaining number for the Epact of the next.

§.3. Thus have we ^ nineteen Epacts, an- How the Epacts swering to the Golden Numbers, and following answer to the one another in course, by the adding of eleven Go.lden Number- days every year in the following manner; 11. 22. 33. 14. 25. 36. 17. 28. 39. 20. 31. 12. 23. 34. 15. 26. 37. 18. 29. In which cycle of Epacts, as I have noted them in the numbers 33. 36. 39. 31. 34. 37. the figures that have a dot or tittle over them are not put as belonging to the Epact ; but only denote that in those years there is an intercalar or thirteenth

46

OF THE TABLES AND RULES.

[CHAP. I.

A Table of Epacts.
Golden	Old	New
Numb.	Style.	Style.
1	11	0
2	22	11
3	3	22
4	14	3
5	25	14
6	6	25
•7	17	6
8	28	17
9	9	28
10	20	9
11	1	20
12	12	]
13	23	12
14	4	23
15	15	4
16	26	15
17	7	26
18	18	7
19	29	18

month of thirty days added to the year before ; but the Epacts for those years are 3. 6. 9. 1. 4. 7. And after the Epact oi 29, (which makes the last intercalar month,) the cycle begins again at 11. But this is so only in the Julian account ; for according to the new reckoning, though the years of the Golden Number agree, the Epacts are dif- ferent ; as may be seen by the adjoining table, in which both are exhibited in one view.

§. 4. The readiest way to

HowEpac?dthe find the Julian EPact is by

the Golden Number; for if the Golden Number be 3, or a number to be divided by 3, the Epact is the same. If it be any other number, as 4, 5, 7, or 8, consider how many numbers it is more than the last number to be divided by 3, and add so many times 1 1 to it, casting away 30 as often as there is occasion, and it gives the Epact. And the Julian Epact being known, it is easy from thence to find the Epact accord- ing to the New Style : namely, if the Julian Epact be greater than 11, subtract 11 from it; if less than 11, add 30 to it, and from that sum subtract 11, and the remainder will be the Epact required. Or in still fewer words, the difference of the Epacts of the Old Style from the New is equal to the number of days taken away from the Old.

The use of the §• **• By the Epact we discover the true as- Epact to find the tronomical moons very near, i. e. within a day moons age. QVer Qr un(jer? whicn may be sufficient for com- mon use, and no cycle can be found nearer. The method of doing which is this : if we would know how old the moon is on any day of a month, we must add unto that day the Epact, and as many days more as there are months from March to that month inclusive;14 which if it be less than 30, shews the moon's age ; if it be greater, subtract 30 from it, and the age of the moon remaineth ; i. e. whatever number remains after the whole has been divided by 30, so many days old is

14 The reason of which is, because the Epact increaseth every year eleven days, which being almost one day for every month, therefore we add the number of the month from March inclusive. But this is to be understood only of the months that follow March, and not those that go before it.

part I.] OF THE TABLES AND RULES. 47

the moon : if nothing remains, the moon changes that day. Thus for instance, if we would know what the age of the moon will he the second of November in the year 1758, we must inquire after this manner : the Epact for that year is 20 ; to 20 therefore we must add 2, the day of the month, and nine more, the number of the month inclusive from March ; which three numbers being added together, make up the number 31 ; from which if we subtract 30 (the moon having so many days in November, that being an unequal month) there will remain 1, which will appear to be the age of the moon on that day.

§. 6. The reason why the Epacts shew the moon's age truer than the Golden Number did, S£ X° ™p™?.

i i 4~*\ i i VT i i • rv i oiicw me moon s

is because the Golden Number being affixed to age truer than the calendar could not be removed to other Number.6" days than those against which they stood, unless by public authority. But the Epacts not being so affixed, have been changed from time to time by the computists, as they saw occasion to make such alterations, in order to make their computations agreeable to the course of the moon in the heavens. For though in the space of nineteen years the moon returns to have her conjunction with the sun on the same days ; yet those conjunctions fall out about an hour and a half earlier in the succeeding nineteen years than they did in the foregoing ; which, as has been calculated, makes a whole day's difference in a little more than three hundred and twelve years. Therefore the computists have once in a little more than that time changed the old course of the Epacts, and substituted another in its room : to which cause it is owing that they still notify the new moons to us according to the real conjunction of the luminaries in the heavens, and have not failed us, as the Golden Numbers have done.

Sect. V. — Of the Cycle of the Dominical Letters, commonly called the Cycle of the Sun.

The Cycle of the Sun is very improperly so The cycle of the called, since it relates not to the course of the sun improperly Sun, but to the course of the Dominical or Sun- so called' day letter, and ought therefore to be called the Cycle of the Sunday Letter.

§. 2. The use of the cycle arises from the custom of assigning in the calendar to each day The cyci? the of the week one of the first seven letters of the

48 OF THE TABLES AND RULES. [chap. t.

alphabet : A being always affixed to January the first, what- ever day of the week it be ; B to January the second, C to January the third, and so in order, G to January the seventh. After which the same letters are repeated again : A being af- fixed to January the eighth, and so on. According to this method, there being fifty-two weeks in a year, the said letters are repeated fifty-two times in the calendar. And were there just fifty-two weeks, the letter G would belong to the last day of the year, as the letter A does to the first ; and conse- quently that letter which was at first constituted the Sunday letter (and the same is to be understood of the other days of the week) would always have been so ; and there would have been no change of the Sunday letter. But one year consist- ing of fifty-two weeks and an odd day over ; hence it comes to pass that the letter A belongs to the last, as well as to the first day of every year. For although every leap-year consists of three hundred and sixty-six days, i. e. of two days over fifty- two weeks, yet it is not usual to add a letter more, viz. B, at the end of the year; but instead thereof to repeat the letter C, which stands against February the twenty-eighth, and affix it again to the intercalated day, February the twenty- ninth.15 By which means the said seven letters of the alphabet remain affixed to the same days of a leap-year as of a com- mon year, through all the whole calendar both before and after. The letter A then thus always belonging to the last day of the old year, and first of the new, it thence comes to pass, that there is a change made as to the Sunday letter in a 16 backward order; i. e. supposing G to be the Sunday letter one year, F will be so the next, and so on.

§.3. Now were there but this single change, of the Sunday^ Sunday would be denoted by each of the seven mon yearsean°da ^etters every seven years, and so the cycle of the double one in Sunday letter would consist of no more than leap-years. seven years. But now there being in every

fourtn or leap-year two days above fifty-two weeks ; hence it comes to pass that there is every such year a double change made as to the Sunday letter. For as the odd single day above fifty-two weeks in a common year, makes the first

15 In the common almanacks the letter F is set against the twenty-fourth and twenty- fifth, the twenty-fourth having been formerly accounted the intercalary day : but our Church at present seems to make the twenty-ninth of February the intercalated day, as shall be shewed hereafter, when I treat of the time of keeping St. Matthias's day.

16 Bede expressed the retrograde order of the Dominical Letter in this verse :

G randia F rendet E quus, D um C emit B elliger A arma.

PAET I.]

OF THE TABLES AND RULES.

49

Sunday in January to shift from that which was the Sunday letter in the foregoing year, to the next letter to it in a back- ward order ; so a day being intercalated every leap-year at the end of February, and the letter C being affixed to the twenty- ninth, as well as to the twenty-eighth day of that month, does also make the first Sunday in March to shift from that which was the Sunday letter in February, to the next letter to it in a retrograde order. So that if in a leap-year F be the Sunday letter for January and February, E will be the Sunday letter for all the rest of the year, and D for the year following. By reason of which double change in every fourth or leap-year, it comes to pass that the cycle of coi\lhtsoI° e the Sunday letter consists of four times seven twenty-eight

J . , i-i years.

years, 1. e. it does not proceed in the same

course it did before, till after twenty-eight years : but after

that number of years, its course or

order is the same as it was before.

§.4. To find out the How to find the Sunday letter for any year Dominical of the Julian cycle, we etter* must do thus : to the year of our Lord we must add 9, (for the aera of Christ began in the tenth year of the cycle,) and then divide the sum by 28. If any of the dividend remains, the said remainder shews the year of the cycle sought; if nothing remains of the dividend, then it is the last or twenty- eighth year of the cycle. And the Dominical Letter according to the New Style is at present, and will be for some years to come, the third in a backward order of the letters from the Julian : 17 as may be seen by the annexed table of the Julian cycle of the Sun, and of the corresponding Sunday letters in the new account.

For it is to be observed with respect to these two tables or cycles, that the former or Julian table would serve for ever,- but that the latter will serve

17 Till the year 1800, when it will be the second.

A TABLE of the Cycle of
	the Sun.
	Julian		Domin.
Year of	Domi-	Year of	Letters
the	nical	our	New
Cycle.	Letters.	Lord.	Style.
1	GF	1756	DC
2	E	1757	B
3	D	1758	A
4	c	1759	G
5	B A	1760	FE
6	G	1761	D
7	F	1762	C
8	E	1763	B
9	DC	1764	AG
10	B	1765	F
11	A	1766	E
12	G	1767	D
13	FE	1768	CB
14	D	1769	A
15	c	1770	G
16	B	1771	F
17	AG	1772	ED
18	F	1773	C
19	E	1774	B
20	D	1775	A
21	CB	1776	GF
22	A	1777	E
23	G	1778	D
24	F	1779	C
25	ED	1780	BA
26	C	1781	G
27	B	1782	F
1 28	A	1783	E

50

OF THE TABLES AND RULES.

[chap.

only for the present century:™ to explain the reason of this we must take notice again, that as the Julian solar year has been found to be too long by about three quarters of an hour in four years, or a whole day in about one hundred and thirty- three years, or three days in four hundred years ; it hath been contrived to suppress three days in every four hundred years ; which is ordered to be done by making only those hundredth years of our Lord, which may be divided into even hundreds by 4, to be bissextile or leap years ; and all other hundredth years which cannot be so divided, (which are also leap-years in the Julian account,) to be deemed common years. In con- sequence of which the year of our Lord 1800, not being divisible into even hundreds by 4, will be a common year with only one Sunday letter ; and as the like will happen three times in every four hundred years, it will require a table of four hundred years to shew all the changes of the Dominical Letters that can happen according to the new account.19

A GENEKAL TABLE,

{ i ■{	A G F.E.D.	C B A.G.F.	E D C. B.A.	G F E.D.C.	B A G.F.E.	D C B.A.G.	F E D.C.B.
1584	88	92	96
				1600 28 56 84	4 32 60 88	8 36 64 92
1612 40 68 96	16 44 72	20 48 76	24 52 80
						1704 32 60 88
1708 36 64 92	12 40 68 96	16 44 72	20 48 76	24 52 80	28 56 84
1804 32 60 88	8 36 64 92	12 40 68 96	16 44 72	20 48 76	24 52 80	28 56 84
28 56 84	1904 32 60 88	8 36 64 92	12 40 68 96	16 44 72	20 48 76	24 52 80
			2000	4	8
		I

Shewing, by inspec- tion, all the Domin- ical Letters that have been since the correction of the Julian Calendar by pope Gregory XIII., which took place from the ides of Oct. 1582, or that can occur in any future times.

13 See a rule to find the Sunday letter New Style, both for this century and the next, m the table for finding Easter-day till 1899. » The editors have been favoured with a copy of such a table, drawn up by W. Rivet, of the Inner Temple, Esq., which tbey have printed, believing it will be acceptable to the reader.

PA*T I.] OF THE TABLES AND RULES. 51

By the Julian calendar the Dominical Letters for the year 1580 were C B, for 1581 A, and for 1582 (the second year after bissextile) the letter G. Consequently as October in that year began on a Monday, the fourth of that month must be Thursday ; and the next natural day, which was reckoned the fifteenth {ten days being then dropped) was Friday ; the six- teenth nominal day of course was Saturday, and Sunday falling on the seventeenth, the Dominical Letter then changed to C : and from that day all subsequent Dominical Letters take their revolutions.

On this plan the foregoing table was formed ; wherein ob- serve, the years 1700, 1800, and 1900, are not particularly ex- pressed, they being accounted as common years, that have but one Dominical Letter each; viz. c for 1700, e for 1800, and g for 1900. All the years expressed in the table are bis- sextile, or leap-years, and have two Dominical Letters placed at the head of their respective columns ; as for the years 1600, 1628, 1656, and 1684, the Dominical Letters were B A, and so of the rest.

The letters for the first, second, and third years after every bissextile, are the three single letters placed under the dou- ble letters, in the same column with the bissextile they imme- diately follow. For example, as the Dominical Letters for 1600 were B A, so the Dominical Letter for 1601 was g, for 1602 f," and for 1603 e. So for 1796 the Dominical Letters will be C B ; consequently 1797, 1798, and 1799, must have a, g, and f : and the letter for 1800 (which is to be account- ed a common year) will be e ; therefore 1801, 1802, and 1803, must have the subsequent letters d, c, and b ; and then 1804, being bissextile, will come under the letters A G : and from thence every fourth year will be leap-year to 1896 inclusive.

The Dominical Letters of each century expressed in the ta- ble, will be the same again after a revolution of four hundred years ; wherefore, if you divide any given hundredth year by 4, and nothing remains, it is a bissextile hundred ; and the whole century from thence will have the same letters through- out as the seventeenth century, beginning from 1600. If one remains, it will be governed by the eighteenth century ; if two, by the nineteenth ; and if three, by the twentieth century,

beginning from 1900.

examples.

If the Dominical Letter for 2484 be required, divide 24 by e 2

52 OF THE TABLES AND RULES. [chap. i.

4, and nothing will remain ; therefore look in the seventeenth century for 1684, and you will find it under B A, which must be the Dominical Letters for the year required.

So for the year 8562 : let 85 be divided by 4, and the re- mainder will be 1 ; wherefore the Dominical Letter may be found in the eighteenth century, being the same as for 1762, viz. c.

If it be required to know the Dominical Letter for the year 5400 ; divide 54 by 4, and the remainder will be 2, denoting it to be the second after a bissextile hundred, and consequent- ly the given year must have the same letter as the year 1800; from which the nineteenth century begins, viz. e, the fourth single letter after the bissextile year 1796.

Lastly, if the Dominical Letter for 3503 be required ; as 35 divided by 4 leaves 3, it will be the same with 1903, which will be found to be d by counting from 1896, the bissextile next preceding it; as 1900 will be a common year.

And since, after dividing the hundreds in any given year of our Lord by 4, there will remain either 0, 1,2, or 3, so any question of this kind will be resolved by finding in the table the Sunday Letter or Letters of the corresponding year in such of the four centuries, as is analogous to that of the ques- tion proposed.

PART II. OF THE CALENDAR.

THE INTRODUCTION.

I. Having said what I thought requisite in order to ex- plain the Tables and Rules before and after the Calendar, I The columns of snaU now proceed to treat, in as little compass days of the as I can, of the Calendar itself. It consists of

several columns ; concerning the first of which, as it only shews the days of the month in their numerical order, I need say nothing; and of the second, which contains the letters of the alphabet affixed to the several days of every week, I have already said as much in the former part of this chapter as was necessary to shew the use and design of their being placed here.

VART ii.] OF THE CALENDAR 53

II. The third column (as printed in the larger Common Prayer Books) has the Calends, ^lend™0' Nones, and Ides, which was the method of computation used by the old Romans and primitive Christians, instead of the days of the month, and is still useful to those who read either ecclesiastical or profane history. But this way of computation being now grown into disuse ; and this column being also omitted in most small editions of the Common Prayer Book, (though without authority,) there is no need that I should enter into the particulars of it.

III. Neither is there occasion that I should

say any thing here concerning the four last co- ^g^™118 of lumns of the calendar, which contain the Course of Lessons for morning and evening prayer for ordinary days throughout the year ; since the course of lessons both for ordinary days and Sundays, &c. will come under consider- ation in a more proper place hereafter.

IV. So that nothing remains to be treated of

here, but the Column of Holy -days; and as T %$£$£ of many of these too as are observed by the Church of England, I shall speak to in the fifth chapter. But then as to the Popish Holy-days retained in orfr calendar, I shall have no fairer opportunity of treating of them than in this place. And therefore, since some small account of these has been desired by some persons, I shall here insert it, to gratify their curiosity.

Of the Romish Saints-days and Holy-days in general.

The reasons why the names of these Saints-days reasons wh and Holy-days were resumed into the calendar theepopL°hShoiy^ are various. Some of them being retained upon ?ays are retained

T • l • i n in our calendar.

account of our Courts of Justice, which usually make their returns on these days, or else upon the days be- fore or after them, which are called in the writs, Vigil. Fest. or Crast., as in Vigil. Martin ; Fest. Martin ; Crast. Martin t and the like. Others are probably kept in the calendar for the sake of such tradesmen, handicraftsmen, and others, as are wont to celebrate the memory of their tutelar Saints ; as the Welshmen do of St. David, the Shoemakers of St. Cris- pin, &c. And again, churches being in several places dedi- cated to some or other of these Saints, it has been the usual custom in such places to have Wakes or Fairs kept upon

54 OF THE CALENDAR. [chap, i

those days ; so that the people would probably be displeased, if, either in this, or the former case, their favourite Saint's name should be left out of the calendar. Besides, the his- tories which were writ before the Reformation do frequently speak of transactions happening upon such a holy-day, or about such a time, without mentioning the month ; relating one thing to be done at Lammas -tide, and another about Martinmas, &c, so that were these names quite left out of the calendar, we might be at a loss to know when several of these transactions happened. But for this and the foregoing reasons our second reformers under queen Elizabeth (though all those days had been omitted in both books of king Edward VI. excepting St. George's Day, Lammas Day, St. Laurence, and St. Clement, which were in his second book) thought convenient to restore the names of them to the calendar,

though not with any regard of being kept holy Butho0iykept hy the Church. For this they thought prudent

to forbid, as well upon the account of the great inconveniency brought into the Church in the times of Popery, by the observation of such a number of holy-days, to the great prejudice of labouring and trading men ; as by reason that many of those Saints they then commemorated were oftentimes men of none of the best characters. Besides, the history of these Saints, and the accounts they gave of the other holy-days, were frequently found to be feigned and fabulous. For which reason, I suppose, the generality of my readers would excuse my giving them or myself any further trouble upon this head : but being sensible that there are some people who are particularly desirous of this sort of in- formation, I shall for their sakes subjoin a short account of every one of these holy-days as they lie in their order; but must first bespeak my reader not to think that I endeavour to impose all these stories upon him as truths ; but to remem- ber that I have already given him warning that a great part of the account will be feigned and fabulous. And therefore I presume he will excuse my burdening him with testi- monies; since though I could bring testimonies for every thing I shall say, yet I cannot promise that they will be con- vincing. But, however, I promise to invent nothing of my own, nor to set down any thing but what some or other of the blind Romanists superstitiously believe,

»a*t it.] OF THE CALENDAR. 55

Sect. I. — Of the Romish Saints-days and Holy-days in January.

Luoian (to whose memory the eighth day of January 8# this month was dedicated) is said by some to have Lucian, confess- been a disciple of St. Peter, and to have been orandmartyr- sent by him with St. Dennys into France, where, for preach- ing the Gospel, he suffered martyrdom. Though others relate that he was a learned presbyter of Antioch, well versed in the Hebrew tongue, taking a great deal of pains in comparing and amending the copies of the Bible. Being long exercised in the sacred discipline, he was brought to the city of the Nico- medians, when the emperor Galerius Maximianus was there ; and having recited an apology for the Christian religion which he had composed, before the governor of the city, he was cast into prison ; and having endured incredible tortures, was put to death.20

§. 2. Hilary, bishop of Poictiers in France, 13 Hilaryi (commemorated on the thirteenth of this month,) bishop and' con- was a great champion of the catholic doctrine fessor' against the Arians ; for which he was persecuted by their par- ty, and banished into Phrygia about the year 356, where, after much pains taken in the controversy, and many troubles underwent, he died about the year 367.

§. 3. Prisca, a Roman lady, commemorated 18 Prisca Ro on the eighteenth, was early converted to Chris- man virgin and tianity ; but refusing to abjure her religion, and martyr- to offer sacrifices when she was commanded, was horribly tor- tured, and afterwards beheaded under the emperor Claudius, A.D. 47.

§. 4. Fabian was bishop of Rome about four- 20 Pabian teen years, viz. from A. D. 239 to 253, and suf- bishop and 'mar- fered martyrdom under the emperor Decius.

§. 5. Agnes, a young Roman lady of a noble 2\. Agnes, family, suffered martyrdom in the tenth general Roman virgin persecution under the emperor Diocletian, A. D. an maryr- 306. She was by the wicked cruelty of the judge condemned to be debauched in a public stew before her execution ; but was miraculously preserved by lightning and thunder from heaven. She underwent her persecution with wonderful rea- diness, and though the executioner hacked and hewed her body most unmercifully with the sword, yet she bore it with

» Euseb. Histor. Eccl. 1. ix. c. 6, p. 351, C,

56 OF THE CALENDAR. [chap. I.

incredible constancy, singing hymns all the time, though she was then no more than thirteen or fourteen years old.

About eight days after her execution, her parents going to lament and pray at her tomb, where they continued watching all night, it is reported that there appeared unto them a vision of angels, arrayed with glittering and glorious garments; among whom they saw their own daughter appareled after the why painted same manner, and a lamb standing by her as with a iamb by white as snow ; (which is the reason why the her Bide. painters picture her with a lamb by her side.)

Ever after which time the Roman ladies went every year (as they still do) to offer and present her on this day the two best and purest white lambs they could procure. These they offered at St. Agnes's altar, (as they call it,) and from thence the pope gives orders to have them put into the choicest pasture about the city, till the time of sheep-shearing come ; at which sea- son they are dipt, and the wool is hallowed, whereof a fine white cloth is spun and woven, and consecrated every year by The original tne P°Pe himself, for the palls which he useth to of archbishops' send to every archbishop; and which till they palls' have purchased at a most extravagant price, they

cannot exercise any metropolitical jurisdiction. 22. Vincent, a §• & Vincent, a deacon of the church in deacon of Spain Spain, was born at Oscard, now Huezza, a town in Arragon. He was instructed in divinity by Valerius, bishop of Saragossa ; but, by reason of an impedi- ment in his speech, never took upon him the office of preach- ing. He suffered martyrdom in the Diocletian persecution about the year 303, being laid all along upon burning coals, and, after his body was broiled there, thrown upon heaps of broken tiles.

Sect. II. — Of the Romish Saints-days and Holy-days in February.

February 3. Blassius was bishop of Sebaste in Armenia,

Biassius, bishop reported to have been a man of great miracles and martyr. an(j p0wer^ pUt to (3eath in the same city by Agricolaus the president, under Diocletian the emperor, in the year 289. His name is not put down in some editions of the Common Prayer Book, but it occurs in the mos< authentic.

5.Agatha,aSici- §• 2- 4gatha, a virgin honourably born in Han virgin and Sicily, suffered martyrdom under Decius the martyr" emperor at Catanea. Being very beautiful,

part ii.] OF THE CALENDAR. 57

Quintianus, the praetor or governor of the province, was enamoured with her : but not being able to work his ill de- sign upon her, ordered her to be scourged, and then im- prisoned, for not worshipping the heathen gods. After which, she, still persisting constant in the faith, was put upon the rack, burnt with hot irons, and had her breast cut off. And then being remanded back to prison, she had several divine comforts afforded her : but the praetor sending for her again, being half-dead, she prayed to God to receive her soul ; with which petition she immediately expired ; it being the fifth of February, A. D. 253.

§. 3. Valentine was an ancient presbyter of 14 valentine, the Church ; he suffered martyrdom under Clau- bishop and dius at Rome. Being delivered into the custody martyr- of one Asterius, he wrought a miracle upon his daughter ; whom, being blind, he restored to sight ; by which means he converted the whole family to Christianity, who all of them afterwards suffered for their religion. Valentine, after a year's imprisonment at Rome, was beheaded in the Flaminian- way about the year 271, and was enrolled among the martyrs of the Church ; his day being established before the times of Gregory the Great. He was a man of most admirable parts, and so famous for his love and charity, that the The original of custom of choosing Valentines upon his festival choosing vaien- ( which is still practised) took its rise from thence. tmes'

Sect. III. — Of the Romish Saints-days and Holy-days in March.

David, to whose memory the first of this March L David> month was formerly dedicated, was descended archbishop of from the royal family of the Britons, being uncle Menevia- to the great king Arthur, and son of Xantus prince of Wales, by one Melearia, a nun. He was a man very learned and eloquent, and of incredible austerity in his life and conversa- tion. By his diligence Pelagianism was quite rooted out, and many earnest professors of the same converted unto the truth. He was made bishop of Caerleon in Wales, which see he afterwards removed to Menevia ; from him ever since called St. David's. He sat long, viz. sixty-five years, and (having built twelve monasteries in the country thereabouts) died in the year 642 : being, as Bale writes out of the British histories, a hundred and forty-six years old. He was buried in his own cathedral church, and canonized by Pope Calixtus

58 OF THE CALENDAR. [chap, i

II. about five hundred years afterwards. Many things are reported of him incredible ; as that his death was foretold thirty years beforehand ; and that he was always attended by angels, who kept him company ; that he bestowed upon the waters of Bath that extraordinary heat they have; and that whilst he was once preaching to a great multitude of people at Brony, the ground swelled under his feet into a little hill ; with several other such stories not worth* rehearsing. 2 Cedde or §• ^" @edde was» m tne absence of Wilfride,

ctiad, bishop of archbishop of York, who was gone to Paris for Lichfield. consecration, and gave no hopes of a speedy

return, enforced by Egfrid king of Northumberland to accept of that see. But Wilfride being returned, Cedde was per- suaded by Theodorus, archbishop of Canterbury, to resign the see to him : after which for some time he lived a monastical life at Leastingeag ; till, by the means of the same Theodorus, he was made bishop of Lichfield, under Wolfhere, king of Mercia, whom he is said to have converted. He died March 2, A. D. 672.

7.Perpetua,a §• 3- Perpetua was a lady of quality, who

Mauritanian suffered martyrdom in Mauritania, under the martyr. emperor Severus, about the year 205. She is

often very honourably mentioned by Tertullian and St. Austin ; the last of whom lets us know that the day of her martyrdom was settled into a holy-day in his time; and re- marks of her, that she gave suck to a young child at the time of her sufferings.

§. 4. Gregory the Great, who stands next in GreatTbShop of the calendar, was descended from noble parents. Rome and con- jje very earjy addicted himself to study and piety, giving all his estate to the building and maintaining of religious houses. He was consecrated pope about the year 590, but vigorously opposed the title of uni- versal bishop (which the bishops of Constantinople did then, and the bishops of Rome do now assume) as blasphemous, antichristian, and diabolical. Among other his glorious and Christian deeds, his memory was annually celebrated here in England, for his devout charity to our nation, in sending Austin the monk, with forty other missionaries, to convert the Saxons, (who had testified their desire to embrace Christi- anity,) which in a short time they happily achieved. Having held the popedom fourteen years, he died about the year

part ii.] • OF THE CALENDAR. 59

604, leaving many learned books behind him, which are still extant.

S. 5. Edward was descended from the West 1Q v.m , Saxon kings, and the son ot king Edgar, who king of the west first reduced the heptarchy into one kingdom : Saxons- after whose death, in the year 975, this Edward succeeded to the crown at twelve years of age, but did not enjoy it above two or three years. For paying a visit to Elfride his mother- in-law at Corfe-castle, in Dorsetshire, he was by her order stabbed in the back, (whilst he was drinking a cup of wine,# to make way for her son Etheldred, his half-brother. His favour to the monks made his barbarous murder to be esteemeu a martyrdom ; the day of which was appointed to be kept festival by pope Innocent IV. A. D. 1245.

§. 6. Benedict was born in Norcia, a town in Italy, of an honourable family. Being much 2L Sdict' given to devotion, he set up an order of monks, which bears his name, about the year 529. He was very re- markable for his mortification; and the monks of" his own order relate, that he would often roll himself in a heap of briers to check any carnal desires that he found to arise in himself. St. Gregory21 tells us of a very famous miracle wrought upon his account, viz. That the Goths, when they invaded Italy, came to burn his cell ; and being set on fire, it burnt round him in a circle, not doing him the least hurt : at which the Goths being enraged, threw him into a hot oven, stopping it up close ; but coming the next day, they found him safe, neither his flesh scorched, nor his clothes singed. He died on the twenty-first of March, A. D. 542.

Sect. IV. — Of the Romish Saints-days and Holy-days in April.

Richard, surnamed de Wiche, from a place April 3. Richard, so called in Worcestershire, where he was born, bishop of chi- was brought up at the universities of Oxford and Paris. Being come to man's estate, he travelled to Bono- nia ; where having studied the canon law seven years, he be- came public reader of the same. Being returned home, he was, in the vacancy of the see of Chichester, chosen bishop by that chapter; which the king opposing, (he having nomin- ated another,) Richard appealed to Rome, and had his election confirmed by the pope, who consecrated him also at Lyons,

21 Greg. Dial. lib. iii.

60 i OF THE CALENDAR. [chap. i.

in the year 1245. He was very much reverenced for his great learning and diligent preaching, but especially for his integrity of life and conversation. Strange miracles are told of him : as that, by his blessing, he increased a single loaf of bread to satisfy the hunger of three thousand poor people : and that in his extreme old age, whilst he was celebrating the eucharist, he fell down with the chalice in his hand, but the wine was miraculously preserved from falling to the ground. About seven or eight years after his death, he was canonized for a saint by pope Urban IV. A. D. 1261.

§. 2. St. Ambrose was born about the year bishopbof0Miian. 34°- His father was praetorian praefect of Gaul, in whose palace St. Ambrose was educated. It is reported, that in his infancy a swarm of bees settled upon his cradle; which was a prognostication, as was supposed, of his future eloquence. After his father's death, he went with his mother to Rome, where he studied the laws, practised as an advocate, and was made governor of Milan and the neigh- bouring cities. Upon the death of Auxentius, bishop of Milan, there being a great contest in the election of a new bishop, this good father, in an excellent speech, exhorted them to peace and unanimity ; which so moved the affections of the people, that they immediately forgot the competitors whom they were so zealous for before, and unanimously de- clared that they would have their governor for their bishop. Who, after several endeavours by flight and other artifices to avoid that burden, was at last compelled to yield to the importunities of the people, and to be consecrated bishop. From which time he gave all his money to pious uses, and set- tled the reversion of his estate upon the Church. He governed that see with great piety and vigilance for more than twenty years, and died in the year 396, being about fifty-seven years old : having first converted St. Augustin to the faith; at whose baptism he is said miraculously to have composed that divine hymn, so well known in the Church by the name of Te Deum. 19. Aiphege, §• 3- Alphege was an Englishman of a roost

archbishop of holy and austere life, which was the more admir- anterbury. a^e m him? because he was born of great pa- rentage, and began that course of life in his younger years. He was first abbot of Bath, then bishop of Winchester, in the \ear 984, and twelve years afterwards archbishop of Canter- bury. But in the year 1012, the Danes being disappointed

part n.] OF THE CALENDAR. 61

of a certain tribute which they claimed as due to them, they fell upon Canterbury, and spoiled and burnt both the city and church : nine parts in ten of the people they put to the sword ; and after seven months miserable imprisonment, stoned the good archbishop to death at Greenwich ; who was thereupon canonized for a saint and martyr, and had the nineteenth of April allowed him as his festival.

§. 4. St. George, the famous patron of the English nation, was born in Cappadocia, andsuf- Georgejmartyr. fered for the sake of his religion, A. D. 290, un- der the emperor Diocletian, (in whose army he had before been a colonel,) being supposed to have been the person that pulled down the edict against the Christians, which Diocle- tian had caused to be affixed upon the church doors.22 The legends relate several strange stories of him, which are so common, they need not here be related : I shall only give a short account how he came to be so much esteemed of in England.

When Robert duke of Normandy, son to Wil- How he came t0 liam the Conqueror, was prosecuting his victories be patron of the against the Turks, and laying siege to the famous En&llsh- city of Antioch, which was like to be relieved by a mighty army of the Saracens ; St. George appeared with an innumer- able army coming down from the hills all in white, with a red cross in his banner, to reinforce the Christians ; which occa- sioned the infidel army to fly, and the Christians to possess themselves of the town. This story made St. George extra- ordinary famous in those times, and to be esteemed a patron, not only of the English, but of Christianity itself. Not but that St. George was a considerable saint before this, having had a church dedicated to him by Justinian the emperor.

Sect. V. — Of the Romish Saints-days and Holy-days in May.

The third of this month is celebrated as a fes- May 3 Inven. tival by the Church of Rome, in memory of the tionoftne Invention of the Cross, which is said to be owing cross' to this occasion. Helena, the mother of Constantine the Great, being admonished in a dream to search for the cross of Christ at Jerusalem, took a journey thither with that in- tent : and having employed labourers to dig at Golgotha, after opening the ground very deep, (for vast heaps of rubbish had

«* See Lactantius de Mortibus Persecutorum.

62 OF THE CALENDAR. [chap. X

purposely been thrown there by the spiteful Jews or hea- thens,) she found three crosses, which she presently conclud- ed were the crosses of our Saviour and the two thieves who were crucified with him. But being at a loss to know which was the cross of Christ, she ordered them all three to be ap- plied to a dead person. Two of them, the story says, had no effect ; but the third raised the carcass to life, which was an evident sign to Helena, that that was the cross she looked for. As soon as this was known, every one was for getting a piece of the cross ; insomuch that in Paulinus's time (who being a scholar of St. Ambrose, and bishop of Nola, nourished about the year 420) there was much more of the relics of the cross, than there was of the original wood. Whereupon that father says, " it was miraculously increased ; it very kindly afforded wood to men's importunate desires, without any loss of its substance."

6 st John §• ^" ^he s^xt^ °f tn*s montn was anciently

Evang. ante dedicated to the memory of St. John the evan- Port. Lat. gelist's miraculous deliverance from the persecu-

tion of Domitian : to whom being accused as an eminent as- serter of atheism and impiety, and a public subverter of the religion of the empire, he was sent for to Rome, where he was treated with all the cruelty that could be expected from so bloody and barbarous a prince ; for he was immediately put into a caldron of boiling oil, or rather oil set on fire, before the gate called Porta Latina, in the presence of the senate. But his Master and Lord, who favoured him when on earth above all the Apostles, so succoured him here, that he felt no harm from the most violent rage ; but, as if he had been only anointed, like the athletae of old, he came out more vigorous and active than before : the same divine Providence that secured the three children in the fiery furnace, bringing the holy man safe out of this, one would think, inevitable destruc- tion ; and so vouchsafing him the honour of martyrdom, with- out his enduring the torments of it.

19 Dunstan §• & Dunstan, of whom we are next to speak,

archbishop of was well extracted, being related to king Athel- canterbury. gtaru Qq was very well skilled in most of the li- beral arts, and among the rest in refining metals and forging them ; which being qualifications much above the genius of the age he lived in, first gained him the name of a conjurer, and then of a saint. He was certainly a very honest man,

part ii.] OF THE CALENDAR. 63

and never feared to reprove vice in any of the kings of the West Saxons, of whom he was confessor to four successively. But the monks (to whom he was a very great friend, applying all his endeavours to enrich them and their monasteries) have filled his life with several nonsensical stories : such as are, his making himself a cell at Glastenburg all of iron at his own forge ; his harp playing of itself, without a hand ; his taking a she-devil, who tempted him to lewdness under the shape ot a fine lady, by the nose with a pair of red-hot tongs ; and several other such ridiculous relations not worth repeating. He was promoted by king Edgar, first to the bishopric of Worcester, soon after to London, and two years after that to Canterbury ; where, having sat twenty-seven years, he died May 19, A. D. 988.

§. 4. Augustin was the person we have al- 26 Au stin ready mentioned, as sent by pope Gregory the first archbishop Great to convert the Saxons, from whence he of Canterbury- got the name of the apostle of the English. Whilst he was over here, he was made archbishop of Canterbury, A. D. 596. He had a contest with the monks of Bangor, about submis- sion to the see of Rome, who refused any subjection but to God, and the bishop of Caerleon. Soon after this difference, Ethelfride, a pagan king of Northumberland, invaded Wales, and slaughtered a hundred and fifty of these monks, who came in a quiet manner to mediate a peace : which massacre is by some writers (but without just grounds) imputed to the in- stigation of Austin, in revenge for their opposition to him. After he had sat some time in the see of Canterbury, he de- ceased the twenty-sixth of May, about the year 610.

§. 5. Bede was born at Yarrow, in North- umberland, A. D. 673, and afterwards well 27* Be3eraWe educated in Greek and Latin studies, in which he made a proficiency beyond most of his age. He is author of several learned philosophical and mathematical tracts, as also of comments upon the Scripture : but his most valuable piece is his Ecclesiastical History of the Saxons. Being a monk, he studied in his cell ; where spending more hours, and to better purpose, than the monks were wont to do, a report was raised that he never went out of it. However, he would not leave it for preferment at Rome, which the pope had often invited him to.

64 OF THE CALENDAR [chap. i.

how be got the His learning and piety gained him the sur- name of Vener- name of Venerable. Though the common story able' which goes about that title's being given him,

is this : his scholars having a mind to fix a rhyming title upon his tombstone, as was the custom in those times, the poet wrote,

HAC SUNT IN FOSSA, BED^E OSSA.

Placing the word ossa at the latter end of the verse for the rhyme, but not being able to think of any proper epithet that would stand before it. The monk being tired in this per- plexity to no purpose, fell asleep ; but when he awaked, he found his verse filled up by an angelic hand, standing thus in fair letters upon the tomb :

HAC SUNT IN FOSSA, BEDiE VENERABILIS OSSA.

Sect. VI. — Of the Romish Saints-days and Holy -days in June.

Nicomede was scholar to St. Peter, and was

mede, a, Roman discovered to be a Christian by his honourably

martyr™1 burying one Felicula, a martyr. He was beat

to death with leaden plummets for the sake of

his religion, in the reign of Domitian.

5. Boniface, w- §• ^* Boniface was a Saxon presbyter, born shop of Ments, in England, and at first called Winfrid. He was and martyr. genj. a missjonarv by p0pe Gregory II. into

Germany, where he converted several countries, and from thence got the name of the apostle of Germany. He was made bishop of Ments in the year 745. He was one of the most considerable men of his time, (most ecclesiastical mat- ters going through his hands, as appears by his letters,) and was also a great friend and admirer of Bede. Carrying on his conversions in Frisia, he was killed by the barbarous people near Utrecht, A. D. 755.

§. 3. St. Alban was the first Christian martyr

17'martfrban' in this island, about the middle of the third

century. He was converted to Christianity by

"me Amphialus, a priest of Caerleon in Wales, who, flying

from persecution into England, was hospitably entertained

by St. Alban at Verulam, in Hertfordshire, now called from

part ir.] OF THE CALENDAR. 65

him St. Albans. When, by reason of a strict search made for Amphialus, St. Alban could entertain him safe no longer, he dressed him in his own clothes, and by that means gained him an opportunity of escaping. But this being soon found out, exposed St. Alban to the fury of the pagans ; who sum- moning him to do sacrifice to their gods, and he refusing, they first miserably tormented him, and then put him to death. The monks have fathered several miracles upon him, which it is not worth while here to relate.

§. 4. Edward king of the West Saxons being o barbarously murdered by his mother-in-law, was of Edward, Ving first buried at Warham without any solemnity; of the West but after three years was carried by duke Al- ferus to the minister of Shaftesbury, and there interred with great pomp. To the memory of which the twentieth of June has been since dedicated.

Sect. VII. — Of the Romish Saints-days and Holy-days in July.

About the year 1338 there was a terrible Jul 2 Visita. schism in the Church of Rome between two tion of tnebiess- anti-popes, Urban VI. and Clement VII., the «* virgin Mary, first chosen by the Italian, the other by the French faction among the cardinals. Upon this several great disorders happened. To avert which for the future, pope Urban in- stituted a feast to the memory of that famous journey, which the mother of our Lord took into the mountains of Judaea, to visit the mother of St. John the Baptist ; that by this means the intercession of the blessed Virgin might be obtained for the removal of those evils. The same festival was con- firmed by the decree of Boniface IX., though it was not universally observed until the Council of Basil : by decree of which Council in their forty-third session, upon July 1, 1441, it was ordered that this holy-day, called the Visitation of the blessed Virgin Mary, should be celebrated in all Christian churches, that "she being honoured with this solemnity, might reconcile her Son by her intercession, who is now angry for the sins of men ; and that she might grant peace and unity among the faithful."

§. 2. St. Martin was born in Pannonia, and for some time lived the life of a soldier, but at 0f st.Marttn, last took orders, and was made bishop of Tours Jgjjjjp and C0Q- in France. He was very diligent in breaking

F

66 OF THE CALENDAR. [cea*. X.

down the heathen images and altars, which weie standing in his time. He died in the year 400, after he had sat bishop twenty-six years. The French had formerly such an esteem for his memory, that they carried his helmet with them into their wars, either as an ensign to encourage them to bravery, or else as a sort of charm to procure them victory. His feast-day is celebrated on the eleventh of November. The fourth of this month is dedicated only to the memory of the translating or removing of his body from the place where it was buried, to a more noble and magnificent tomb ; which was performed by Perpetuus, one of his successors in the see of Tours.

§.3. Swithun was first a monk, and after- bishop 1ot 'win- wards a prior, of the convent of Winchester. Sted"' trans" Upon the death of Helinstan bishop of that see, by the favour of king Ethelwolph, he was pro- moted to succeed him in that bishopric, A. D. 852, and con- tinued in it eleven years, to his death. He would not be buried within the church, as the bishops then generally were, but in the cemetery, or churchyard. Many miracles being reported to be done at his grave, there was a chapel built over it ; and a solemn translation made in honour of him, which in the popish times was celebrated on the fifteenth of July.

20. Margaret, §• 4- Margaret was born at Antioch, being

virgin and mar- the daughter of an heathen priest. Olybius, tyr at Antioch. presio-ent 0f the East under the Romans, had an inclination to marry her; but finding she was a Christian, deferred it till he could persuade her to renounce her re- ligion. But not being able to accomplish his design, he first put her to unmerciful torments, and then beheaded her. She has the same office among the papists, as Lucina has among the heathens ; viz. to assist women in labour. Her holy-day is very ancient, not only in the Roman, but also in the Greek Church, who celebrate her memory under the name of Marina. She suffered in the year 278.

22. saint Mary §• 5. By the first Common Prayer Book of Magdalene. king Edward VI., the twenty-second of July was dedicated to the memory of St. Mary Magdalene. The Epistle and In tne service for the day, Prov. xxxi. 10, to Gospel. the end, was appointed for the Epistle ; and the

Gospel was taken out of St. Luke vii. 36, to the end. But

part ii.] OF THE CALENDAR. 67

upon a stricter inquiry, it appearing dubious to our reformers, as it doth still to many learned men, whether the woman mentioned in the scripture that was appointed for the Gospel, were Mary Magdalene or not ; they thought it more proper to discontinue the festival. However, as I have mentioned the other parts of the service, I will also give the reader the Collect that was appointed, which he will observe was very apt and suitable to the Gospel.

Merciful Father, give us grace that we never presume to sin through the example of any creature : but if it shall chance us at any time to offend thy divine Majesty, that tlien we may truly repent and lament the same, after tJie example of Mary Magdalene, and by a lively faith obtain remission of all our sins, through the only merits of thy Son our Saviour Christ. Amen.

§. 6. St. Ann was the mother of the blessed Virgin Mary and the wife of Joachim her father, mothertothe"' An ancient piece of the sacred genealogy, set Messed virgin down formerly by Hippolitus the martyr, is pre- served in Nicephorus.23 " There were three sisters of Beth- lehem, daughters of Matthan the priest and Mary his wife, under the reign of Cleopatra and Casopares king of Persia, before the reign of Herod, the son of Antipater : the eldest was Mary, the second was Sobe, the youngest's name was Ann. The eldest being married in Bethlehem, had for daughter Salome the midwife : Sobe the second likewise married in Bethlehem, and was the mother of Elizabeth ; last of all the third married in Galilee, and brought forth Mary the mother of Christ."

Sect. VIII. — Of the Romish Saints-days and Holy-days in August.

The first day of this month is commonly called Lammas-day, though in the Roman Church it is -J^^S.^. generally known by the name of the feast of St. Peter in the fetters, being the day of the commemoration of St. Peter's imprisonment. For Eudoxia, the wife of The- odosius the emperor, having made a journey to Jerusalem, was there presented with the fetters which St. Peter was loaded with in prison : which she presented to the pope, who afterwards laid them up in a church built by Theodosius in honour of St. Peter. Eudoxia, in the mean time, having ob-

33 Niceph. lib. ii. cap. 3, vol. i. p. 136, A. F 2

68 OF THE CALENDAR. Jchap. I.

served that the first of August was celebrated in memory of Augustus Caesar, (who had on that day been saluted Augustus, and had upon that account given occasion to the changing of the name of the month from Sextilis to August,) she thought it not reasonable that a holy-day should be kept in memory of a heathen prince, which would better become that of a godly martyr ; and therefore obtained a decree of the em- peror, that this day for the future should be kept holy in remembrance of St. Peter's bonds.

The reason of its being called Lammas-day, some think was a fond conceit the popish people had, that St. Peter was patron of the Lambs, from our Sa- viour's words to him, Feed my lambs. Upon which account they thought the mass of this day very beneficial to make their lambs thrive. Though Somner's account of it is more rational and easy, viz. that it is derived from the old Saxon £>lapmaerr&, i. e. Loaf-mass, it having been the custom of the Saxons to offer on that day an oblation of loaves made of new wheat, as the first-fruits of their new corn.

§.2. The festival of our Lord's transfigura- tion of^Lord. tl0n m tne mount is very ancient. In the Church of Rome indeed it is but of late standing, being instituted by pope Calixtus in the year 1455; but in the Greek Church it was observed long before.

§. 3. The seventh of August was formerly ?' NaTus?f Je" dedicated to the memory of Afra, a courtezan of Crete ; who being converted to Christianity by Narcissus, bishop of Jerusalem, suffered martyrdom, and was commemorated on this day : how it came afterwards to be dedicated to the name of Jesus, I do not find. 10 Saint Lau- §' ^' ^" Laurence was Dv birth a Spaniard, and rence, archdea- treasurer of the Church at Rome, being deacon to n?artJrR°me'and Sixtus the P°Pe about the year 259. When his bishop was haled to death by the soldiers of Va- lerian the emperor, St. Laurence would not leave him, but followed him to the place of execution, expostulating with him all the way, " 0 father, where do you go without your son ? You never were wont to offer sacrifice without me." Soon after which, occasion being taken against him by the greedy pagans, for not delivering up the church-treasury, which they thought was in his custody, he was laid upon a gridiron, and broiled over a fire : at which time he behaved

part ii.] OF THE CALENDAR. QQ

himself with so much courage and resolution, as to cry out to his tormentors, that " he was rather comforted than tormented ;" bidding them withal "turn him on the other side, for that was broiled enough." His martyrdom was so much esteemed in after- times, that Pulcheria the empress built a temple to his honour, which was either rebuilt or enlarged by Justinian. Here was the gridiron on which he suffered laid up, where (if we may believe St. Gregory the Great, who was too credulous in such kind of matters) it became famous for many miracles.

§. 5. St. Augustin was born at Togaste, a town in Numidia in Africa, in the year 354. He ap- Shop ofmppo".' plied himself at first only to human learning, such as poetry and plays, rhetoric and philosophy ; being professor at Rome first, and afterwards at Milan. At the last of these places St. Ambrose became acquainted with him, who instruct- ed him in divinity, and set him right as to some wrong notions which he had imbibed. He returned into Africa about the year 388, and three years afterwards was chosen bishop of Hippo. He was a great and judicious divine, and the most voluminous writer of all the Fathers. He died in the year 430, at seventy-seven years of age.

§. 6. The twenty-ninth of this month, as Du- 29 Beheadin randus says, was formerly called Festum collec- of Saint John tionis *SV Jolian. Baptistce, or the feast of gather- BaPtist- ing up St. John the Baptist's Relics ; and afterwards by cor- ruption, Festum decollationis, the feast of his beheading. For the occasion of the honours done to this saint are said to be some miraculous cures performed by his relics in the fourth century : for which reason Julian the Apostate ordered them to be burnt, but some of them were privately reserved. His head was found after this, in the emperor Valens's time, and reposited as a precious relic in a church at Constantinople.

Sect. IX. — Of the Romish Saints-days and Holy-days in September.

Giles, or JEgidius, was one who was born at Sept x GileS) Athens, and came into France, A.D. 715, having abbot and con- first disposed of his patrimony to charitable uses. essor' He lived two years with Caesarius bishop of Aries, and after- wards took to an hermitical life, till he was made abbot of an abbey at Nismes, which the king, who had found him in his

70 OF THE CALENDAR. [c^av. i.

cell by chance as he was hunting, and was pleased with his sanctity, built for his sake. He died in the year 795. 7. Eunurchus §• ^- Eunurchus, otherwise called Evortius,

bishop of or-' was bishop of Orleans in France, being present leans- at the Council of Valentia, A. D. 375. The cir-

cumstances of his election to this see were very strange. Be- ing sent by the Church of Heme into France, about redeeming some captives, at the time when the people of Orleans were in the heat of an election of a bishop ; a dove lighted upon his head, which he could not, without great difficulty, drive away. The people observing this, took it for a sign of his great sanctity, and immediately thought of choosing him bishop : but not being willing to proceed to election, till they were as- sured that the lighting of the dove was by the immediate di- rection of Providence, they prayed to God that, if he in his goodness designed him for their bishop, the same dove might light upon him again, which immediately happening after their prayers, he was chosen bishop by the unanimous suffrages of the whole city. Besides this, several other miracles are attri- buted to him ; as the quenching a fire in the city by his pray- ers ; his directing the digging of the foundation of a church, in such a place, where the workmen found a pot of gold, almost sufficient to defray the charges of the building : his converting seven thousand infidels to Christianity within the space of three days : and lastly, for foretelling his own death, and in a sort of prophetical manner naming Arianus for his successor. 8 Nativity of §• ^ ^ne eigntn of this month is dedicated to

the blessed vir- the memory of the blessed Virgin's nativity, a gm Mary. consort of angels having been heard in the air to

solemnize that day as her birthday. Upon which account the day itself was not only kept holy in after-ages ; but it was also honoured by pope Innocent IV. with an octave, A. D. 1244, and by Gregory XI. with a vigil in the year 1 370.

§. 4. The fourteenth of this month is called H' Hday "cross" Holy -cross -day, a festival deriving its beginning about the year 615, on this occasion : Cosroes king of Persia having plundered Jerusalem, (after having made great ravages in other parts of the Christian world,) took away from thence a great piece of the cross, which Helena had left there : and, at the times of his mirth, made sport with that and the Holy Trinity. Heraclius the emperor giving him battle, defeated the enemy, and recovered the

fart ii.] OF THE CALENDAR. 71

cross : but bringing it back with triumph to Jerusalem, he found the gates shut against him, and heard a voice from heaven, which told him, that the King of kings did not enter into that city in so stately a manner, but meek and lowly, and riding upon an ass. With that the emperor dismounted from his horse, and went into the city not only afoot, but bare- footed, and carrying the wood of the cross himself. Which honour done to the cross gave rise to this festival.

§. 5. Lambert was bishop of Utrecht in the 17 Lambert time of king Pepin I. But reproving the king's bishop and grandson for his lewd amours, he was, by the martyr- contrivance of one of his concubines, barbarously murdered. Being canonized, he at first only obtained a commemoration in the calendar; till Robert bishop of Leeds in a general chapter of the Cistercian order procured a solemn feast to his honour, A. D. 1240.

§. 6. St. Cyprian was by birth an African, of

of

a good family and education. Before his con- prian, bishop version he tausrht rhetoric ; but by the persua- Carthage, and sion of one Caecilius, a priest, (from whom he had his surname,) he became a Christian. And giving all his substance to the poor, he was elected bishop of Carthage in the year 248. He behaved himself with great prudence in the Decian persecution, persuading the people to constancy and perseverance : which so enraged the heathen, that they made proclamation for his discovery in the open theatre. He suffered martyrdom September 14, A. D. 258, under Valeri- anus and Gallienus, having foretold that storm long before, and disposed his flock to bear it accordingly.

But the Cyprian in the Roman calendar cele- brated on this day, as appears by the Roman the^om™" Breviary, is not the same with St. Cyprian of gn1tene1rasr0ndiffer' Carthage, but another Cyprian of Antioch, who of a conjurer was made a Christian, and afterwards a deacon and a martyr. He happened to be in love with one Justina, a beautiful young Christian ; whom trying, without success, to debauch, he consulted the Devil upon the matter, who frankly declared he had no power over good Christians. Cyprian, not pleased with this answer of the Devil, quitted his service, and turned Christian. But as soon as it was known, both he and Justina were accused before the heathen governor, who condemned them to be fried in a frying-pan

72 OF THE CALENDAR. [chap. X.

with pitch and fat, in order to force them to renounce their religion, which they notwithstanding with constancy persisted in. After their tortures they were beheaded, and their bodies thrown away unburied, till a kind mariner took them up, and conveyed them to Rome, where they were deposited in the church of Constantine. They were martyred in the year 272. §. 7. St. Jerome was the son of one Eusebius, romefpriest'con- born in a town called Stridon, in the confines of fessor, and doc- Pannonia and Dalmatia. Being a lad of pregnant parts, he was sent to Rome to learn rhetoric un- der Donatus and Victorinus, two famous Latin critics. There he got to be secretary to Pope Damasus, and was afterwards baptized. He studied divinity with the principal divines of that age, viz. Gregory Nazianzen, Epiphanius, and Didymus. And to perfect his qualifications this way, he learned the He- brew tongue from one Barraban a Jew. He spent most of his time in a monastery at Bethlehem, in great retirement and hard study ; where he translated the Bible. He died in the year 422, being fourscore years old.

Sect. X. — Of the Romish Saints-days and Holy -days in October.

October i. Re- Remigius was born at Landen, where he kept migius, bishop himself so close to his studies, that he was sup- posed to have led a monastic life. After the death of Bennadius, he was chosen bishop of Rhemes, for his extraordinary learning and piety. He converted to Christianity king Clodoveus, and good part of his kingdom ; for which reason he is by some esteemed the apostle of France. After he had held his bishopric seventy-four years, he died at ninety-six years of age, A. D. 535. The cruse which he made use of is preserved in France to this day, their kings being usually anointed out of it at their coronation.

§.2. Faith, a young woman so called, was 5' andm'artyf ™ born at Pais de Gavre in France. She suffered martyrdom and very cruel torments under the presidentship of Dacianus, about the year 290. 9. Saint Denys §• 3. St. Denys, or Dionysius the Areopagite, Areop. bishop was converted to Christianity by St. Paul, as is maryr. recorded in the seventeenth of the Acts. He was at first one of the judges of the famous court of the Are- opagus, but was afterwards made bishop of Athens, where he

pakt II.] OF THE CALENDAR. 73

suffered martyrdom for the sake of the Gospel. There are several books which bear his name ; but they seem all of them to have been the product of the sixth century. He is claimed by the French as their tutelar saint, by reason that, as they say, he was the first that preached the Gospel to them. But it is plain that Christianity was not preached in that nation till long after St. Dionysius's death. Among several foolish and incoherent stories, which they relate of him, this is one : that, after several grievous torments undergone, he was beheaded by Fescennius, the Roman governor at Paris ; at which time he took up his head, after it was severed from his body, and walked two miles with it in his hands, to a place called the Martyr's-hill, and there laid down to rest.

S. 4. The thirteenth of this month is dedicated ., _, ...

3 „ . . _ ., !.«>>.- , 13- Translation

to the memory of king Edward the Confessor s of king Edward translation. He was the youngest son of king tlle Confessor- Ethelred ; but, all his elder brothers being dead, or fled away, he came to the crown of England in the year 1042. His principal excellency was his gathering together a body of all the most useful laws, which had been made by the Saxon and Danish kings. The name of Confessor is supposed to have been given him by the pope, for settling what was then called Rome-scot ; but is now better known by the name of Peter- pence. . The monks have attributed so many miracles to him, that even his vestments are by them reputed holy. His crown, chair, staff, spurs, &c, are still made use of in the corona- tion of our English kings.

§. 5. Etheldred was daughter of Anna, a king of the East- Angles, who was first married to one ' virgin" ' Tonbert, a great lord in Lincolnshire, &c, and after him to king Egfrid about the year 671, with both which husbands she still continued a virgin, upon pretence of great sanctity. And staying at court twelve years, and continuing this moroseness, she got leave to depart to Coldingham abbey, where she was a nun under Ebba, the daughter of king Ethel- frida, who was abbess. Afterward she built an abbey at Ely, which she was abbess of herself, and there died and was buried, being recorded to posterity by the name of St. Audry.

§. 6. Crispinus and Crispianus were brethren, and born at Rome : from whence they travelled ^iSj?™' to Soissons in France, about the year 303, in order to propagate the Christian religion. But because they v/ould not be chargeable to others for their maintenance*

74 OF THE CALENDAR. [ckap. i.

they exercised the trade of shoemakers. But the governor of the town discovering them to be Christians, ordered them to be beheaded about the year 303. From which time the shoemakers made choice of them for their tutelar saints.

Sect. XI. — Of the Romish Saints-days and Holy-days in November.

The second of this month is called All-Souls Souis day. day, being observed in the Church of Home up- on this occasion. A monk having visited Jeru- salem, and passing through Sicily as he returned home, had a mind to see mount iEtna, which is continually belching out fire and smoke, and upon that account by some thought to be the mouth of hell. Being there, he heard the devils within complain, that many departed souls were taken out of their hands by the prayers of the Cluniac monks. This, when he came home, he related to his abbot Odilo, as a true story ; who thereupon appointed the second of November to be annually kept in his monastery, and prayers to be made there for all departed souls : and in a little time afterwards the monks got it to be made a general holy-day by the appoint- ment of the pope ; till in ours and other reformed churches it was deservedly abrogated.

§. 2. Leonard was born at Le Nans, a town 6' Lefenssor! C°n" m France, bred up in divinity under Remigius bishop of Rhemes, and afterwards made bishop of Limosin. He obtained of king Clodoveus a favour, that all prisoners whom he went to see should be set free. And therefore whenever he heard of any persons being prisoners for the sake of religion, or any other good cause, he presently procured their liberty this way. But the monks have improved this story, telling us, that if any one in prison had called upon his name, his fetters would immediately drop off, and the prison doors fly open : insomuch that many came from far countries, brought their fetters and chains, which had fallen off by his intercession, and presented them before him in token of gratitude. He died in the year 500, and has always been implored by prisoners as their saint. ,, _ . „ . S. 3. St. Martin's account has already been

11. Saint Martin, . a T , . J

bishop and con- given on J uly 4.

fessor- §. 4. Britius, or St. Brice, was successor to St.

13'6hop.ius,bi" Martin in the bishopric of Tours. About the

year 432, a great trouble befell him: for his

*aRT ii.] OF THE CALENDAR. 75

laundress proving with child, the uncharitable people of the town fathered it upon Brice. After the child was born, the censures of the people increased, who were then ready to stone their bishop. But the bishop having ordered the infant to be brought to him, adjured him by Jesus the son of the living God, to tell him whose child he was. The child being then but thirty days old, replied, "You are not my father." But this was so far from mending matters with Brice, that it made them much worse ; the people now accusing him of sorcery likewise. At last, being driven out of the city, he appealed to Rome, and, after a seven years' suit, got his bishopric again. The story is told of him by Gregory Turonensis, his successor in his see at Tours.

§. 5. Machutus, otherwise called Macloviusy was a bishop in Bretagne in France, of that place 15, £joptUS' which is from him called St. Maloes. He lived about the year 500, and was famous for many miracles, if the acts concerning him may be credited.

§. 6. Hugh was born in a city of Burgundy, called Gratianopolis. He was first a regular ^'SSBtsSS^ canon, and afterwards a Carthusian monk. Be- ing very famous for his extraordinary abstinence and austerity of life, king Henry II. having built a house for Carthusian monks at Witteham in Somersetshire, sent over Reginald bi- shop of Bath to invite this holy man to accept the place of the prior of this new foundation. Hugh, after a great many en- treaties, assented, and came over with the bishop, and was by the same king made bishop of Lincoln : where he gained an immortal name for his well governing that see, and new build- ing the cathedral from the foundation. In the year 1200, upon his return from Carthusia, the chief and original house of their order, (whither he had made a voyage,) he fell sick of a quartan ague at London, and there died on November the seventeenth. His body was presently conveyed to Lin- coln, and happening to be brought thither when John king of England and William king of Scots had an interview there, the two kings, out of respect to his sanctity, assisted by some of their lords, took him upon their shoulders, and carried him to the cathedral. In the year 1220, he was canonized at Rome : and his body being taken up October 7, 1282, was placed in a silver shrine. The monks have ascribed several miracles to him, which I shall omit for brevity, and only set

76 OF THE CALENDAR. [chap. i.

down one story which is credibly related of him, viz. that coming to Godstow, a house of nuns near Oxford, and seeing a hearse in the middle of the choir covered with silk, and ta- pers burning about it, (it being then, as it is still in some parts of England, a custom to have such monuments in the church for some time after the burial of persons of distinction,) he asked who was buried there ; and being informed that it was Fair Rosamond, the concubine of king Henry II., who had that honour done her for having obtained a great many favours of the king for that house, he immediately commanded her body to be digged up, and to be buried in the churchyard, saying it was a place a great deal too good for a harlot, and therefore he would have her removed, as an example to terrify other women from such a wicked and filthy kind of life. 20 Edmund §• ^ • Edmund was a king of the East- Angles,

king and mar- who, being assaulted by the Danes (after their ir- tyr' ruption into England) for their possession of his

country, and not being able to hold out against them, offered his own person, if they would spare his subjects. But the Danes having got him under their power, endeavoured to make him renounce his religion : which he refusing to do, they first beat him with bats, then scourged him with whips, and afterwards binding him to a stake, shot him to death with their arrows. His body was buried in a town where Sigebert, one of his predecessors, had built a church ; and where after- wards (in honour of this name) another was built more spa- cious, and the name of the town, upon that occasion, called St. Edmund's Bury.

22. Cecilia §• *. Ccecffia was a Roman lady who, refusing

virgin and mar- to renounce her religion when required, was >T* thrown into a furnace of boiling water, and scald-

ed to death : though others say she was stifled by shutting out the air of a bath, which was a death sometimes inflicted upon women of quality who were criminals. She lived in the year 225.

§. 9. St. Clement I. was a Roman by birth, i3;bisnoCpleo7ent and one of the first bishops of that place : which Rome, and mar- see he held, according to the best accounts, from the year 64 or 65 to the year 81, or thereabouts ; and during which time he was most undoubtedly author of one, and is supposed to have been of two, very excellent epistle?, the first of which was so much esteemed of by the primitive

r*RT ii.] OF THE CALENDAR. 77

Christians, as that for some time it was read in the churches for canonical scripture.24 He was for the sake of his religion first condemned to hew stones in the mines ; and afterwards, hav- ing an anchor tied about his neck, was drowned in the sea. §.10. St. Catherine was born at Alexandria, 25 Catherine and bred up to letters. About the year 305 she virgin and mar- was converted to Christianity, which she after- tyr' wards professed with great courage and constancy ; openly rebuking the heathen for offering sacrifice to their idols, and upbraiding the cruelty of Maxentius the emperor to his face. She was condemned to suffer death in a very unusual manner, viz. by rolling a wheel stuck round with iron spikes, or the points of swords, over her body.

Sect. XII. — Of the Romish Saints-days and Holy-days in December.

Nicolas was born at Patara, a city of Lycia, Dec. 6. Nicolas, and was afterwards, in the time of Constantine bishop of Myra ' the Great, made bishop of Myra. He was re- in Lycia" markable for his great charity ; as a proof of which this instance may serve. Understanding that three young women, daughters of a person who had fell to decay, were tempted to take lewd courses for a maintenance, he secretly conveyed a sum of money to their father's house, sufficient to enable him to pro- vide for them in a virtuous way.

§. 2. The feast of the Conception of the Virgin 8> Conception of Mary was instituted by Anselm, archbishop of the blessed vir- Canterbury, upon occasion of William the Con- gmMary- queror's fleet being in a storm, and afterwards coming safe to shore. But the Council of Oxford, held in the year 1222, left people at liberty whether they would observe it or not. But it had before this given rise to the question ventilated so warmly in the Roman Church, concerning .he Virgin Mary's immaculate conception ; which was first started by Peter Lombard about the year 1160.

§. 3. Lucy was a young lady of Syracuse, who, being courted by a gentleman, but preferring a ^'JStmuljr?* religious single life before marriage, gave all her fortune away to the poor, in order to stop his further appli- cations. But the young man, enraged at this, accused her to Paschasius, the heathen judge, for professing Christianity .

34 Cave's Historia Literaria

7& OF THE FIRST RUBRIC. [cba*. n

who thereupon ordered her to be sent to the stews : but she struggling with the officers who were to carry her, was, after a great deal of barbarous usage, killed by them. She lived in the year 305.

§. 4. The sixteenth of December is called O 16. o sapientia. ga^eniia^ from the beginning of an anthem in

the Latin service, which used to be sung in the church (for the honour of Christ's advent) from this day till Christmas Eve. S. 5. Silvester succeeded Miltiades in the pa- Stap^SL* P»ey of Rome, A. D. 314. He is said to have been the author of several rites and ceremonies of the Romish Church, as of asylums, unctions, palls, cor- porals, mitres, &c. He died in the year 334.

CHAPTER II. OF THE FIRST RUBRIC.

THE INTRODUCTION.

Having done with the Tables, Rules, and Calendar, I should now proceed in order to the daily Morning and Evening Ser- vice : but the First Rubric, relating to that service, making mention of several things which deserve a particular consider- ation, and which must necessarily be treated of some where or other ; I think this the properest place to do it in, and shall therefore take the opportunity of this rubric to treat of them in a distinct chapter by themselves.

The Rubric runs thus : % The ORDER for MORNING and EVENING PRAYER,

daily to be said and used throughout the year. The Morning and Evening Prayer shall be used in the accus- tomed place of the church, chapel, or chancel ; except it shall be otherwise determined by the ordinary of the place ; and the chancels shall remain as they have done in times past. And here it is to be noted, that such ornaments of the church, and the ministers thereof, at all times of their ministration, shall be retained and be in use, as were in this Church of England, by the authority of parliament, in the second year of the reign of king Edward the Sixth,

sect, i.] OF THE FIRST RUBRIC. 79

These are the words of the rubric, and from thence I shall lake occasion to treat of these four things, viz.

I. The prescribed times of public prayer ; Morning and Evening.

II. The place where it is to be used ; in the accustomed place of the church, chapel, or chancel.

III. The Minister, or person officiating.

IV. The Ornaments used in the church by the minister. Of all which in their order.

Sect. I. — Of the prescribed Times of Public Prayer.

Man, consisting of soul and body, cannot al- The necessity of ways be actually engaged in the immediate tSsforthe^er- service of God, that being the privilege of an- formance of Di- gels and souls freed from the fetters of mor- yine worship, tality. So long as we are here, we must worship God with respect to our present state ; and therefore must of necessity have some definite and particular time to do it in. Now that men might not be left in an uncertainty in a matter of so great importance, people of all ages and nations have been guided by the very dictates of nature, not only to appoint some cer- tain seasons to celebrate their more solemn parts of religion, (of which more hereafter,) but also to set apart daily some portion of time for the performance of divine worship. To his peculiar people the Jews God himself ap- why the Jewish pointed their set times of public devotion ; com- sacrifices were

r ,. , ,— \ 777-T • offered at the

manding them to offer up two lambs daily, one in third and ninth the morning, and the other at even,1 which we hours- find, from other places of Scripture,2 were at their third and ninth hours, which answer to our nine and three ; that so those burnt offerings, being types of the great sacrifice which Christ the Lamb of God was to offer up for the sins of the world, might be sacrificed at the same hours wherein his death was begun and finished. For about the third hour, or nine in the morning, he was delivered to Pilate, accused, examined, and condemned to die;3 about the sixth hour, or noon, this Lamb of God was laid upon the altar of the cross ; 4 and at the ninth hour, or three in the afternoon, yielded up the ghost.5 And though the Levitical law expired together with

i Exod. xxix. 39. Numh. xxviii. 4. 2 Acts ii. 15, and chap. iii. 1. 3 Matt,

xxvii. 1—26. * John xix. 14. 5 Matt, xxvii. 46, 50.

80 OF THE FIRST RUBRIC. [chap. II.

. our Saviour ; yet the public worship of God must

christians ob- still have some certain times set apart for the per- nouiiVf^rayS6 f°rmance of it : and accordingly all Christian for the same churches have been used to have their public de- reason, votions performed daily morning or evening. The Apostles and primitive Christians continued to observe the same hours of prayer with the Jews, as might easily be shewn from the records of the ancient Church.6 But the Why not enjoin- Church of England cannot be so happy as to ap- ed by the church point any set hours when either morning or even- of England. ^^ prayer ^aW be said : because now people are grown so cold and indifferent in their devotions, they would be too apt to excuse their absenting from the public worship, from the inconveniency of the time : and therefore she hath only taken care to enjoin that public prayers be read every morning and evening daily throughout the year ; that so all her members may have opportunity of joining in public wor- ship twice at least every day. But to make the duty as prac- ticable and easy both to the minister and people as possible, she hath left the determination of the particular hours to the ministers that officiate ; who, considering every one his own and his people's circumstances, may appoint such hours for morning and evening prayer, as they shall judge to be most proper and convenient. Ail priests and §• 2. But if it be in places where congregations

them" rained CEn ^e naC*> anC^ t^W curate °f ^ parish be at

eveningTe'rvice, home, and not otherwise reasonably hindered, oaeni; auhurch s^e exPects or enjoins that he say the same in the or privately in ' parish church or chapel where he ministereth, their families. an^ cause a oeu to be tolled thereunto, a con- venient time before lie begin, that the people may come to hear God's word, and to pray with him. But if, for want of a congregation, or on some other account, he cannot conveni- ently read them in the church ; he is then bound to say them in the family where he lives : for by the same rubric, all priests and deacons are to say daily the morning and evening prayer, either privately or openly, not being let by sickness, or some other urgent cause.1 Of which cause, if it be fre- quently pretended, the Scotch Common Prayer requires that

6 Constit. Apost. 1. 8, c. 34. Tertull. de Jejun. c. 10. Cypr. de Orat. Domin Basil, in Reg. fus. Disp. Int. 37. Hieron. in Dan. 6. Rup. de Divin. Offic. 1. 1, c. 5. 7 Tl* Rubric at the end of the preface concerning the Service of the Church.

skc*. II.] OF THE FIRST RUBRIC. 81

they make the bishop of the diocese, or the bishop of the pro- vince, the judge and allower. The occasion of our rubric was probably a rule in the Roman Church, by which, even before the Reformation and the Council of Trent, the clergy were obliged to recite what they call the canonical hours, (i. e. the offices in the Breviary for the several hours of day and night,) either publicly in a church or chapel, or privately by them- selves. But our reformers not approving the priests perform- ing by themselves what ought to be the united devotions of many ; and yet not being willing wholly to discharge tho clergy from a constant repetition of their prayers, thought fit to discontinue these solitary devotions ; but at the same time ordered, that if a congregation at church could not be had, the public service, both for morning and evening, should be re- cited in the family where the minister resided. Though, ac- cording to the first book of king Edward, this is not meant that any man shall be bound to the saying of it, but such as from time to time in cathedral and collegiate churches, par- ish churches, and chapels to tlie same annexed, shall serve tlie congregation. Though these words in that book immediately follow the first part of the rubric which relates to the language in which the service is to be said ; the two other paragraphs discoursed of in this section, being the first inserted in the book that was published in 1552.

Sect. II. — Of Churches ; or places set apart for the perform- ance of Divine Worship.

The public worship of God, being to be per- The necessity of formed by the joint concurrence of several {Jt^^KJfor people, does not only require a place conve- tlie Publitc w°r- niently capacious for all that assemble together to s p ° perform that worship ; but there must be also some deter- minate and fixed place appointed, that so all who belong to the same congregation may know whither they may repair and meet one another. This reason put even The universal the heathens, who were guided by the light of practice of the nature, upon erecting public places for the hon- heathens- our of their gods, and for their own conveniency, in meeting together to pay their religious services and devotions. And the patriarchs, by the same light of nature, and the guidance of God's holy Spirit, had altars,8 mountains,9 and groves,10 for

• Gen. xii. 7, 8. » Gen. xxii. 2. " Gen. xxi. 33.

O

82 OF THE FIRST RUBRIC. [chap. ii.

Jewg that purpose. In the wilderness, where the

Israelites themselves had no settled habitation, they had, by God's command, a moving tabernacle.11 And as soon as they should be fixed in the land of promise, God appointed a temple to be built at Jerusalem,12 which David intended,13 and Solomon performed.14 And after that was demolished, another was built in the room of it;15 which A Christ himself owned for his house of prayer,16

and which both he and his Apostles frequented as well as the synagogues. And that the Apostles after him had churches fixed, and appropriate places for the joint per- formance of divine worship, will be beyond all dispute, if we take but a short survey of the first ages of Christianity. In the sacred writings we find more than probable footsteps of some determinate places for their solemn conventions, and peculiar only to that use. Of this nature was that birepuov, or upper room, into which the Apostles and disciples (after their return from our Saviour's ascension) went up, as into a place commonly known, and separate to divine use.17 Such a one, if not the same, was that one place wherein they were all as- sembled with one accord upon the day of Pentecost, when the Holy Ghost visibly came down upon them.18 And this the rather, because the multitude (and they too strangers of every nation under heaven) came so readily to the place upon the first rumour of so strange an accident; which could hardly have been, had it not been commonly known to be the place where the Christians used to meet together. And this very learned men take to be the meaning of the forty- sixth verse of the second chapter of the Acts : They con- tinued daily with one accord in tlie temple, and breaking bread, fear' olkov, (not, as we render it, from house to house, but) at home, as it is in the margin, or in the house, they eat their meat with gladness of heart ; i. e. when they had per- formed their daily devotions at the temple, at the accustomed hours of prayer, they used to return home to this upper room, there to celebrate the holy eucharist, and then go to their ordinary meals. And Mr. Gregory proves that the upper rooms, so often mentioned in Scripture, were places in that part of the house which was highest from the ground, set apart by the Jews as well as Christians for the performance of

11 Exod. xxv. &c. 12 Deut. xii. 10, 11. 13 1 Chron. xvii. 1. 2. chap. xxii. 7.

chap, xxviii. 2. M 1 Kings vi. 15 Ezra iii. 8, &c. 16 Matt. xxi. 13. 17 Actsi. 13. 18 Acts ii. 1.

tECT. n.] OF THE FIRST RUBRIC. 83

public worship and devotions.19 However, this interpretation of the text seems to be clear and unforced, and the more probable, because it follows the mention of their assembling together in that one place on the day of Pentecost, which room is also called by the same name of house, at the second verse of that chapter. And it is not at all unlikely, but that, when the first believers sold their houses and lands, and laid the money at the apostles' feet, to supply the necessities of the Church ; some of them might give their houses (at least some eminent room in them) for the Church to meet in, and to per- form their sacred duties. Which also may be the reason why the Apostle so often salutes such and such a person, and the Church in his house,-20 which seems clearly to intimate, that in such or such a house (probably in the virepwov, or upper room of it) was the constant and solemn convention of the Christians of that place for their joint celebration of divine worship. For that this salutation is not used merely because their families were Christians, appears from other salutations of the same Apostle, where Aristobulus and Narcissus, &c. are saluted with their household.21 And this will be further cleared by that famous passage of St. Paul,22 where taxing the Co- rinthians for their irreverence and abuse of the Lord's sup- per, one greedily eating before another, and some of them even to excess ; What ! says he, have you not houses to eat and drink in ? or despise ye the church of God ? Where, that by church is not meant the assembly meeting, but the place in which they used to assemble, is evident partly from what went before, (for their coming together in the church™ is explained by their coming together into one placed plainly arguing that the Apostle meant not the persons, but the place?) partly from the opposition which he makes between the church and their own private houses : if they must have such irregular banquets, they had houses of their own, where it was much fitter to have their ordinary repasts, than in that place which was set apart for the common exercises of religion, and therefore not to be dishonoured by such extravagant and intemperate feastings, which was no less than despising it. For which reason he enjoins them in the close of the chapter, that if any man hun- ger, he should eat at home. And in this sense was this text always understood by the ancient Fathers.25

» Observations upon Scripture, chap. 23. 20 Rom. xvi. 3, 5. 1 Cor. xvi. 19. Col.

iv. 15. Philem. ver. 1,2. *i Rom. xvi. 10. 11, 14. 2 Tim. iv. 19. 2* 1 Cor. xi. 22. •* 1 Cor. xi. 18. » 1 Cor. xi. 20. * August. Quaest. 57, in Leviticum, torn. iii.

a 2

$4 OF THE FIRST RUBRIC. [CHA*. n.

Thus stood the case during the times of the AlaSK? Apostles : as for the ages after them, we find that the primitive Christians had their fixed and de- finite places of worship, especially in the second century ; as, had we no other evidence, might be made good from the testimony of the author of that dialogue in Lucian, (if not Lucian himself,) who expressly mentions that house or room wherein the Christians were wont to assemble together.26 And Justin Martyr expressly affirms, that " upon Sunday all Christians (whether in town or country) used to assemble to- gether in one place;"27 which could hardly have been done, had not that place been fixed and settled. The same we find afterwards in several places of Tertullian, who speaks " of their coming into the church and house of God ,-" 2S which he else- where29 calls the house of our Dove, i. e. of the Holy Spirit; and there describes the very form and fashion of it. And in another place,30 speaking of their going into the water to be baptized, he tells us, " They were wont first to go into the church, to make their solemn renunciation before the bishop." About this time, in the reign of Alexander Severus, the em- peror, (who began his reign about the year 222,) the heathen historian tells us,31 that when there was a contest between the Christians and vintners about a certain public place, which the Christians had challenged for theirs ; the emperor gave the cause for the Christians against the vintners, saying, " It was much better that God should be worshipped there any ways, than that the vintners should possess it." If it be said, that " the heathens of those times generally accused the Christians for having no temples, and charged it upon them as a piece of atheism and impiety ; and that the Christian apologists did not deny it ;" the answer depends upon the notion they had of a temple ; by which the Gentiles understood the places devoted to their gods, and wherein the deities were enclosed and shut up ; places adorned with statues and images, with fine altars and ornaments.32 And for such temples as these, they freely confessed they neither had nor ought to have any, for the True God did not (as the heathens supposed theirs did) dwell

col. 516, F. Basil. Moral. Reg. 30, c. 1, torn. ii. p. 437, A. Chrysost. in 1 Cor. xi. 22. Horn. 27, torn. iii. p. 419, lin. 40. Theodoret. in eundem locum, torn. iii. p. 175, A.

* Philopatr. vol. ii. p. 776. Amstelod. 1687. ™ Apol. 1. §. 87, p. 131. « De

Idol. c. 7, p. 88, D. 2j Adv. Valentin, c. 3, p. 251, B. so De Corona Milit. c. 3, p. 102, A. 31 Ml. Lamprid. in Vita Alex. Sever, c. 49, apud Hist. August. Scriptor. p. 575. Lugd. Batav. 1661. * Minutius Felix, c. 10, p. 61. Arnob. adv. Gentes, ad in- Uium 1. 6, p. 189, &c. Lactant. Institut. 1. 2, c. 2, u )1S

sect. «.] OF THE FIRST RUBRIC. 8&

in temples made with hands ; he neither needed, nor could possibly be honoured by them : and therefore they purposely abstained from the word temple, which is not used by any Christian writer for the place of the Christian assemblies, for the best part of the first three hundred years. But then those very writers, who deny that Christians had any temples, do at the same time acknowledge that they had their meeting places for divine worship ; their conventicida, as Arnobius calls them,33 when he complains of their being furiously demolished by their enemies.

§. 2. It cannot be thought that in the first ages, Their churches while the flames of persecution raged, the Chris- sumptuous and tian churches should be very stately and magnifi- masnificent- cent : it were sufficient if they were such as the condition of those times would bear ; their splendour increasing according to the entertainment Christianity met withal in the world ; till, the empire becoming Christian, their temples rose up into grandeur and stateliness : as, amongst others, may appear by the particular description which Eusebius gives of the church of Tyre,34 and of that which Constantine built at Constantino- ple in honour of the Apostles :35 both which, the historian tells us, were incomparably sumptuous and magnificent.

§. 3. I shall not undertake to describe at large the several parts and dimensions of their churches, Theth°erm. °f (which varied according to the different times and ages,) but only briefly reflect upon such as were most common and remarkable, and are still retained amongst us. For the form and fashion of their churches, it was for the most part oblong, to keep the better correspondence with the fashion of a ship ; the common notion and metaphor by which the Church was wont to be represented, to remind us that we are tossed up and down in the world, as upon a stormy and tempestuous sea, and that out of the Church there is no safe passage to heaven, the country we all hope to arrive at. It was always divided into two principal parts, viz. the nave or body of the church, and the sacrarium, since called chancel, from its being divided from the body of the church ^^"SSa. by neat rails, called in Latin cancelli. The nave was common to all the people, and represented the visible world ; the chancel was peculiar to the priests and sacred

33 Arnobius adv. Gentes, ad finem 1. 4, p. 152. 34 Eccks. Histor. 1. 10, c. 4, p. 377 3i De Vita Const, lib. 4, c. 58, 59, p. 555.

86 OF THE FIRST RUBRIC. [chap, n

persons, and typified heaven : for which reason they always stood at the east end of the church, towards theVeastSte0nd of which part of the world they paid a more than the church, and ordinary reverence in their worship ; wherein, Clemens Alexandrinus36 tells us, they had respect to Christ ; for as the east is the birth and womb of the natural day, from whence the sun (the fountain of all sensible light) does arise and spring ; so Christ, the true Sun of Righteous- ness, who arose upon the world with the light of truth, when it sat in the darkness of error and ignorance, is in Scripture37 styled the East : and therefore since we must in our prayers turn our faces toward some quarter, it is fittest it should be towards the east ; especially since it is probable, even from Scripture itself, that the majesty and glory of God is in a pe- culiar manner in that part of the heavens, and that the throne of Christ and the splendour of his humanity has its residence there.38 In this chancel always stood the altar or communion table : which none were allowed to approach, but such as were in holy orders, unless it were the Greek emperors at Constan- tinople, who were allowed to go up to the table to make their offerings, but were immediately to return back again.39

§. 4. But though the Christians of those times ages forbiddenTn spared no convenient cost in founding and adorn- the primitive ing public places for the worship of God ; yet

Church. ,,& r fi4.x •** •

they were careful not to run into a too curious and over-nice superstition. No images were worshipped, or so much as used, in churches for at least four hundred years after Christ : and therefore certainly, might things be carried by a fair and impartial trial of antiquity, the dispute about this point would soon be at an end. Nothing can be more clear than that the Christians were frequently challenged by the heathens for having no images nor statues in their churches, and that the Christian apologists never denied it, but indus- triously defended themselves against the charge, and rejected the very thoughts of any such thing with contempt and scorn ; as might be abundantly shewn from Tertullian, Clemens Alex- andrinus, Origen, Minutius Felix, Arnobius, and Lactantius. But I shall only cite one of them, and that is Origen, who,

36 Strom. 1. 7, p. 724, C 37 In Zechariah iii. 8, and chap. vi. 12, the Messiah is

called the BRANCH ; and in Luke i. 78, the DAY-SPRING ; in all which places the original words signify the EAST, and are so rendered in all other versions of the Bible. :iS See Mr. Gregory's Notes and Observations upon Scripture, chap. 18, p. 71, &c. and p. 4, 5, of his preface, with some other parts of his works printed at London, 1665. 39 Concil. Trull, can. 69, torn. vi. col. 1174, B.

sect, ii.] OF THE FIRST RUBRIC. 87

amongst other things, plainly tells his adversary (who had objected this to the Christians) that the images, that were to be dedicated to God, were not to be carved by the hands of artists, but to be formed and fashioned in us by the word of God ; viz. the virtues of justice and temperance, of wisdom and piety, &c, that conform us to the image of his only Son. " These," says he, " are the only statues formed in our minds ; and by which alone we are persuaded it is fit to do honour to ' him, who is the image of the invisible God, the prototype and archetypal pattern of all such images."40 Had Christians then given adoration to them, or but set them up in their places of worship, with what face can we suppose they could have told the world, that they so much abhorred them ? But more than this, the Council of Illiberis, that was held in Spain some time before Constantine, expressly provides against them ; decree- ing,41 that " no pictures ought to be in the church, nor that any thing that is worshipped and adored should be painted upon the walls : " words too clear to be evaded by the little shifts and glosses which the expositors of that canon would put upon it. The first use of statues and pictures in the churches was merely historical, or to add some beauty and ornament to the place, which after-ages improved into super- stition and idolatry. The first we meet with upon good au- thority, is no older than the times of Epiphanius, and then too met with no very welcome entertainment ; as may appear from Epiphanius's own Epistle to John, then Bishop of Jerusalem : 42 where he says, that coming to Anablatha, a village in Pales- tine, and going into a church to pray, he espied a curtain hanging over the door, whereupon was painted the image of Christ, or of some saint ; which when he had looked upon, and saw the image of a man hanging up in the church, con- trary to the authority of the holy Scriptures, he presently rent it, and ordered the churchwardens to make use of it as a wind- ing-sheet for some poor man's burying. This instance is so home, that the patrons of image-worship are at a loss what to say to it, and after all are forced to cry out against it as sup- posititious : though the famous Du Pin, who is himself of the Romish communion, and doctor of the Sorbon, allows it to be genuine, and owns that one reason of its being called in ques- tion, is because it makes so much against that doctrine.43

«° Contr. Cels. 1. 8, part 2, p. 521, E. « Can. 36, torn. i. col. 974. « Epiphan. torn. ii. p. 317. « Hist, of Ecclesiast. Writers, vol. ii. p. 236.

88 OF THE FIRST RUBRIC. [chap. ii.

More might be produced to this purpose : but by this, I hope, it is clear enough, that the primitive Christians, as they thought it sufficient to pray to God without making their ad- dresses to saints and angels, so they accounted their churches fine enough without pictures and images to adorn them.

§.5. And though these afterwards crept in churches rlqui- again, and became the occasion of idolatry in the she and neces- times of popery ; yet our Church at the Reform- ation not only forbad the worshipping them, but also quite removed them ; as thinking them too false a beauty for the house of God. But though she would not let religion be dressed in the habit of a wanton, yet she did not deny her that of a matron : she would have her modest in her garb, but withal comely and clean ; and therefore still allowed her enough, not only to protect her from shame and con- tempt, but to draw her some respect and reverence too. And no man surely can complain, that the ornaments now made use of in our churches are too many or too expensive. Good men would rather wish that more care was taken of them, than there generally seems to be. For sure a decency in this regard is conformable to every man's sense, who professes to retain any reverence for God and religion. The magnificence of the first Jewish temple was very acceptable to God ;u and the too sparing contributions of the people towards the second was what he severely reproved : 45 from whence we may at least infer, that it is by no means agreeable to the Divine Majesty, that we turn pious clowns and slovens, by running into the contrary extreme, and worshipping the Lord, not in the beauty, but in the dirt and deformity of holiness. Far from us be all ornaments misbecoming the worship of a Spirit, or the gravity of a church ; but surely it hath a very ill aspect for men to be so sordidly frugal, as to think that well enough in God's house, which they could not endure even in the mean- est offices of their own. But to return to my first design, churches to be §• 6. When churches are built, they ought to

formai'dedicS' * ^ave a greater value and esteem derived upon tion of them to them by some peculiar consecration : for it is not enough barely to devote them to the public ser- vices of religion, unless they are also set apart with the solemn rites of a formal dedication. For by these solemnities the founders surrender all the right they have in them to God,

1 Kings ix. 3. *5 Haggai i. and ii.

sect. II.] OF THE FIRST RUBRIC.

and make God himself the sole owner of them. And formerly, whoever gave any lands or endowments to the service of God, gave it in a formal writing, sealed and witnessed, (as is now usual between man and man,) the tender of the gift being made upon the altar, by the donor on his knees. The an- tiquity of such dedications is evident, from its being an uni- versal custom amongst Jews and Gentiles : and it is observ- able that amongst the former, at the consecration of both the tabernacle and temple, it pleased the Almighty to give a manifest sign that he then took possession of them.46 When it was first taken up by Christians is not easy to determine ; though there are no footsteps of any such thing to be met with, in any approved writer, till the reign of Constantine ; in whose time, Christianity being become more prosperous and flourishing, churches were every where erected and repaired ; and no sooner were so, but, as Eusebius tells us,47 they were solemnly consecrated, and the dedications celebrated with great festivity and rejoicing. The rites and ceremonies used upon these occasions (as we find in the same author48) were a great confluence of bishops and strangers from all parts, the performance of divine offices, singing of hymns and psalms, reading and expounding the Scriptures, sermons and orations, receiving the holy sacrament, prayers and thanksgivings, liberal alms bestowed on the poor, and great gifts given to the church; and, in short, mighty expressions of mutual love and kindness and universal rejoicing with one another. And these dedications were always constantly com- memorated from that time forward once a year, Country?wakes. and solemnized with great pomp, and much con- fluence of people ; the solemnity usually lasting eight days together : 49 a custom observed with us till the twenty-eighth year of Henry VIII. , when, by a decree of convocation con- firmed by that king, the feast of dedication was ordered to be celebrated in all places throughout England on one and the same day, viz. on the first Sunday of October.™ Whether that feast be continued now in any parts of the kingdom, I cannot tell ; for as to the wakes which are still observed in many country villages, and generally upon the next Sunday that follows the saint's day whose name the church bears, I take them to be the remains of the old church holidays, which

* Exod. xl. 34. 1 Kings viii. 10, 11. « Hist. Eccl. 1. 10, c. 3, p. 370. *8 Ibid.

et de Vita Const. 1. 4, c. 42, 43, p. 546, &c. «9 Niceph. Cal. Hist. Ecci. 1. 8, c. 50, torn, i. p. 653, B. so gee Bp. Gibson's Codex, p. 276.

90 OF THE FIRST RUBRIC. [chap. IX.

were feasts kept in memory of the saints to whose honour the churches were dedicated, and who were therefore called the

patrons of the churches.51 For though all gels or saints churches were dedicated to none but God, as churches appears by the grammatical construction of the

word church, which signifies nothing else but the Lord's house ; 52 yet at their consecration they were gener- ally distinguished by the name of some angel or saint ; chiefly that the people, by frequently mentioning them, might be ex- cited to imitate the virtues for which they had been eminent ; and also that those holy saints themselves might by that means be kept in remembrance.

Great res ect §• "• Though I have already been so long up-

end reverence on this head, yet I cannot conclude it, till I have churches bythe 0Dserved what respect and reverence those primi- primitive Chris- tive Christians used to shew in the church, as the

solemn place of worship, and where God did more peculiarly manifest his presence. And this we find to have been very great. " They came into the church (saith St. Chrysostom53) as into the palace of the great King, with fear and trembling ; " upon which account he there presses the highest modesty and gravity upon them. Before their going into the church they used to wash, at least their hands, as Tertullian probably intimates,54 and Chrysostom expressly tells us,55 carrying themselves while they were there with the profoundest silence and devotion. Nay, so great was the reverence they bore to the church, that the emperors them- selves, (who otherwise never went without their guard about them,) when they went into the church, used to lay down their arms, to leave their guard behind them, and to put off their crowns ; reckoning that the less ostentation they made of power and greatness there, the more firmly the imperial majesty would be entailed upon them.56 Examples, one would think, sufficient to excite us to use all such outward testimo- nies of respect as are enjoined by the Church, and established by the custom of the age we live in, as marks of honour and reverence : a duty recommended by Solomon, who charges us to look to our feet, when we go into the house of God ;57 be-

51 See the constitution of Simon Islip, 1362, in Bishop Gibson, p. 280, or in Mr. John son's Collection of Ecclesiastical Laws. 52 From Kupmidi (which signifies the Lord',* house) comes Kyre, and by adding letters of aspiration, Chyrch or Church. 53 In Ep. ad Hebr. c. ix. Horn. 15, torn. iv. p. 515, lin. ult. M De Oratione, c. 11, p. 133, C

55 In Johan. 13, Horn. 72, torn. ii. p. 861, lin. 23. M Codex Theodos. lib. 9, tit. 45,

leg. 4, torn. iii. p. 363. 5? Eccles. v. 1.

SBCT. in.] OF THE FIRST RUBRIC. 9]

ing an allusion in particular to the rite of pulling off the shoes used by the Jews, and other nations of the East, when they came into sacred places;58 and is as binding upon us to look to ourselves by uncovering our heads, and giving all other ex- ternal testimonies of reverence and devotion.

Sect. III. — Of the Ministers, or persons officiating in Divine Service.

Another thing mentioned in this rubric are The necessity of the Ministers ,- by whom we are to understand a divine commis-

. ' j sion to qualify a

those who, being taken from among men, are or- person for any dainedfor men, in things pertaining to God,- an pr0veed.°ffice' honour which no man taketh to himself, but he that is called of God, as was Aaron ,-59 for the ministerial office is of so high a nature, that nothing but a divine commission can quali- fy any person for the execution of it. The minis- First from the ters of religion are the representatives of God Al- dignity of the of- mighty : they are to publish his laws, and to pass ce ltse ' his pardons, and to preside in his worship. God has committed to them the keys of the kingdom of heaven,- and whosesoever sins they remit, they shall be remitted ,- whosesoever sins they retain, they shall be retained. They are the stewards of the mysteries of God, and the dispensers of his holy word and sa- craments : in a word, they are the ambassadors of heaven : and on their ministrations the assistances of the Holy Spirit and all the graces of a good life depend. All these characters and powers are ascribed to them in Scripture ; and consequent- ly do sufficiently demonstrate the dignity of their office, and are a plain argument that none but God himself can give them their commission. For who dares, without the express orders of Heaven, undertake an office which includes so many and such great particulars ? Should any one take upon him the character of an ambassador ; should he offer terms of peace to enemies, pretend to naturalize foreigners, and grant par- dons, without a commission from the supreme magistrate ; as all his acts would be null and void, so he would be highly criminal, and liable to the severest punishment. The applica- tion is so easy, that the very heathens would never venture to officiate in religious matters, without a supposed inspiration from heaven, or a previous initiation by those, whom they thought intrusted by the Deity for that purpose.

58 Exod. iii. 5. Josh. v. 15. »• Heb. v. 1, 4.

92 OF THE FIRST RUBRIC. [CHAP, n

.. , Among the Jews none could approach the pre-

Secondly, from -© , - ■ , " . , r

the constant sence ot God but such as were particularly ap- Jews.ice0fthe Pointed by him. When God instituted offerings and sacrifices, and the other positive parts of his worship, he at the same time set apart a peculiar order of men to be the administrators of them. So that the persons who were to minister were equally of divine institution with the ministrations themselves. Thus Aaron and his sons, and the Levites, were consecrated by the express command of God to Moses,60 and had all of them their distinct commissions from heaven : and no less than death was the penalty of invading their office.61 Nay, God was more than ordinary jealous of this honour, and vindicated it even at the expense of several miracles. Thus, when Korah and his company (though Le- vites, and consequently nearer to the Lord in holy matters than the rest of the congregation) usurped the priest's office ; God Almighty miraculously destroyed both them and their as- sociates : and their censers were ordered to be beaten into broad plates, and fixed on the altar, to be everlasting monu- ments of their sacrilege, and a caution to all the children of Israel, that none should presume to offer incense before the Lord but the seed of Aaron, who alone were commissioned to this office.62 So also Uzzah was by the immediate hand of God struck dead on the spot for touching the ark, though he did it out of zeal to hinder it from falling ; to shew that no pretence of doing God service can justify meddling in holy things.63 Saul, for offering sacrifice, (though he thought him- self under a necessity of doing so,) lost his kingdom;64 and king Uzziah, attempting to burn incense before the Lord, was judicially smitten with leprosy, and so excluded for ever after, not only from all sacred, but even civil society.65 A plain ar- gument, that the sacerdotal is not included in the regal office, nor derived from thence, but that, on the contrary, it is of a distinct nature and institution.

And, as St. Jerome rightly observes,65 " What Aaron and his sons and the Levites were in the temple ; such are the bishops, presbyters, and deacons in the Christian church." These are appointed by God, as those were ; and therefore it can be no less sacrilege to usurp their office. Nay, it must be far greater ; because the honour of the ministry rises in proportion to the dignity of their ministration ; and therefore

*° Lev. viii. Numb. iii. 5, &c. 6I Numb. iii. 10, and xviii. 7. 6* Numb. xvi.

63 2 Sam. vi. 6,7. <* 1 Sam. xiii. to 2 Chron. xxvi. 16, &c. « Sub fine Epis- tclae ad Evagrium.

kct. in.] OF THE FIRST RUBRIC. 93

as it cannot be denied, but that realities are more valuable than types, and that heaven is better than the land of Canaan ; so the sacraments of the Gospel are certainly to be preferred before all the offerings and expiations of the law.

And if we would but consider our Saviour's Thirdly, from example, we should find that, though he wanted the example of no gift to qualify him for this office, as having our avioun the divine nature inseparably united to his human, and giving sufficient evidence of his abilities, when but twelve years old ; and though the necessities of mankind called loudly for such an instructor, yet he would not enter upon his office till he was externally commissioned thereto by the visible descent of the Holy Ghost upon him, and by an audible voice from heaven, proclaiming him to be the Messiah, when he was about thirty years old. All the former part of his life he spent in a private capacity ; doubtless to teach us, that no internal qualifications, no good end nor intention, can warrant a man's exercising any holy function, without a divine commission.

And we may observe that, though our Saviour Fourthly, from had many followers, yet none of them presumed the practice of

r L • c i.i~ the Apostles.

to preach, or baptize, or perform any other sa- *

cred office, till they were particularly commissioned by him. He first ordained twelve, that they might be with him ; and that he might send tliem forth to preach, and to have power to heal sicknesses, and to cast out devils ; 67 and afterwards the other seventy, which went out upon a like errand, were especially appointed by him.68 So likewise, after his resur- rection, when he advanced the eleven to be Apostles, he did it in a most solemn manner : first breathing on them, and com- municating to them the Holy Ghost ; and then, after he had as- sured them of his own authority, he gave them the power of the keys, and authority to exercise all the holy offices in the Chris- tian Church, and to convey the same authority to others ; promising them that he would be always with them and their successors, even to the end of the world; and ratify and con- firm what was done in his name, and agreeable to this com- mission. From whence it is plain, that it was our Saviour's express will and intention, that all those, who are ministers in his Church, should either mediately or immediately derive their authority from him. And accordingly we may observe, that, in the beginning of Christianity, all those who officiated

• Mark iii. 14, 15. °8 Luke x. 1.

94 OF THE FIRST RUBRIC [CHAP. It

in divine matters received their commission either from Christ himself, or from apostolical hands, and very commonly from both. The seven deacons were constituted by the Apostles ; 69 and St. Paul and St. Barnabas ordained elders in every church which they planted.70 The other Apostles used the same method, as did also their successors after them, as is suffi- ciently evident from Scripture and antiquity ; which abund- antly proves the necessity of a divine commission, in order to the being a minister in the Christian Church.

The necessity of §' 2' If lt be asked>. who may be truly Said to

episcopal ordina- have this divine commission ? we need not doubt tlon' to affirm, that none but those who are ordained

by such as we now commonly call bishops, can have any au- thority to minister in the Christian Church. For that the power of ordination is solely lodged in that order, shall be proved from the institution of our Saviour, and the constant practice of the Apostles. That the power of ordination lodged in the Apostles was of divine institution, I suppose no one will ques- tion, who reads these words of our Saviour to them, after his resurrection ; As my Father sent me, so send I you ,-71 and Lo, lam with you always, even unto the end of the world: rz from whence it is evident, first, That it was by a divine com- mission, that our Saviour ordained or sent his Apostles. Se- condly, That, by virtue of the same commission, the Apostles were at that time empowered to ordain or send others. And, thirdly, That this commission to ordain was always to continue in the Christian Church, and to remain in such hands as the Apostles should convey it to. From whence it naturally fol- lows, that whoever has a power to ordain, must derive it from the commission which our Saviour received from God, and gave to his Apostles, and was by them conveyed to their suc- cessors. The only way then to know in whose hands this commission is now lodged, is to inquire what persons were appointed by the Apostles to succeed them in this office. Now

it is plain to any one who will read the Scripture orders set apart without prejudice, that there were three distinct to the ministry orders of ministers in the Christian Church, in

the Apostles' days, which were designed to con- tinue to the end of the world. For besides those two which our adversaries allow, viz. deacons, and presbyters or elders, 'which latter are also sometimes called bishops,) we read of

Acts vi. 6. 70 Acts xiv. 23. « John xx. 21. ^ Matt, xxviii. 20.

sect. m.J OF THE FIRST RUBRIC. 95

another order, which were superior to, and had authority over, both these: such as were the Apostles, and Timothy and Titus, and others. For it is plain from the epistles St. Paul wrote to the two last mentioned, that they presided over the presbyters. They had power to enforce them to their duty, to receive accusations against them, and judicially to pass sentence upon them : which abundantly proves their supe- riority. And several others were constituted by the Apostles to the same office : such were St. James surnamed the Just, and Epaphroditus, who were termed Apostles or bishops by all antiquity : such doubtless were those whom St. Paul calls Apostles of the Churches, and joins with Titus:73 and such also were those Angels of the Churches, mentioned in the book of the Revelation.

Some indeed have been pleased to tell us, that " these were extraordinary officers, and so of temporary institution only." But this is said without any ground or plausible pre- tence. That they were sometimes sent upon extraordinary messages, and had a power, upon an occasion, to do extra- ordinary things, such as miracles, Sec, is very true : but then the same is to be said of the other orders as well as this. Philip was only a deacon, and yet God employed him in several extraordinary matters. And working of miracles was so common in the beginning of Christianity, that ordinary Christians were frequently endued with this power.74 So that, if this were an argument for the temporary institution of one order, it must be so too for all the rest ; which they, who make the objection, dare not say, and therefore acknowledge there is no force in it.

But they further urge, that " Timothy was an evangelist ; because St. Paul bids him do the work of an evangelist" 7b But to this we answer, that an evangelist was no distinct officer at any time in the Christian Church. For the proper notion of an evangelist in the Acts and St. Paul's Epistles is, one who was eminently qualified to preach the Gospel, and had taken great pains therein. Thus Philip was called an evangelist,76 who was no more than a deacon ; and could only preach and baptize, and had not the power of laying on of hands, which Timothy had : and therefore the office of Philip was far inferior to that of Timothy. Whence it is

» 2 Cor. viii. 23. "4 Mark xvi. 17, 18. Acta x. 4G, and xix. 6. 1 Cor. xii. 10, 28.

f> % Tim. iv. 5. 76 Acts xxi. 8.

96 OF THE FIRST RUBRIC. [CHAP. II.

evident, that allowing Timothy to be an evangelist, yet his power over presbyters did not accrue to him upon that ac- count. Nor does Timothy's being an evangelist prove the office of ruling and ordaining presbyters to be peculiar to an evangelist, any more than Philip's being called an evangelist proves the office of preaching and baptizing to be so.

From what has been said therefore it plainly appears, that there were three distinct orders set apart to the ministry by the Apostles. Our next inquiry then is, to how many, or to which of these, the power of ordination was committed. Now that the lowest order (viz. that of deacons) had not this power, is by all confessed : and that the highest order (of which Timothy and Titus were) had it, we are assured by the express testimony of St. Paul. The only ques- neverufvesYed6 ti°n tnen ls> whether the second order (viz. that with the power 0f presbyters) was ever invested with this power.

of ordination. m,r ~,J .' c .. - . * ,

1 he affirmative of which question can never be proved from Scripture or antiquity. For,

First, It is frivolous to argue from the community of names, to the sameness of office. For any reasonable man will grant, that the words bishop and presbyter being promiscuously used, and mere presbyters being frequently called bishops in Scrip- ture, does not prove, that therefore all the powers, which be- long to those we now call bishops, were ever lodged in those presbyters. The only method, then, to prove that the power of ordination belongs to presbyters, is to shew, that whoever were in Scripture called by the name of presbyters or bishops were invested with that power: which can never be done. For if presbyters or elders had the power of ordination lodged in them, for what reasons can we suppose that St. Paul should leave Titus in Crete on purpose to ordain elders in every city, (as he tells him he did,77) when we know that that island had been converted to Christianity long before Titus came thither; and therefore doubtless had many presbyters among them, to preach and administer the sacraments to the inhabitants ? Nor,

Secondly, Can this be proved from that often quoted pas- sage,78 where St. Paul exhorts Timothy not to neglect the gift that was in him, which was given him by prophecy, with the laying on of the hands of the presbytery. For, allowing that Timothy's ordination is here spoken of, (which yet many learn- ed men have questioned,) it is manifest that the Apostles

" Titus i. 5. w 1 Tim. iv 14.

OF THE FIRST RUBRIC. 97

themselves were often called by the name of presbyters. And so the presbyters here mentioned may very probably be the Apostles. We are sure that St. Paul was one of them, and that he ascribes the whole of Timothy's ordination to his own lay- ing on of hands:79 and therefore the utmost that can be de- duced from this text is this, viz. That one or more of such as were mere presbyters might lay on their hands in concurrence with him, to testify their consent and approbation ; as is the custom at this day in the ordination of a presbyter, and has been sometimes done at the consecration of a bishop.80 Nor, Thirdly, Can it be inferred from any of the charges or di- rections given by St. Paul in his epistles to either bishops or presbyters, that they had ever any thing like the power of or- dination : which makes it more than probable, that wherever the word bishop is found in Scripture, as applied to an eccle- siastical officer after our Saviour, the middle order is always meant.81 For though the Apostles are sometimes called pres- byters and deacons, yet they are never called bishops. Their office is once indeed called kiriaKoirrj, i. e. a bishopric:82 but wherever we meet with ettIokottoi, i. e. bishops, either in the Acts of the Apostles, or the Epistles, we may very well un- derstand the middle order, which we now call presbyters. And as for those whom we now call bishops, they were, in the first age of the Church, styled Apostles. For so St. Paul, speaking to the Philippians concerning Epaphroditus,83 calls him his brother and companion in labour, vfi&v U cnroffToXov, but your apostle ; (for so the word ought to be rendered, and not messenger, as in our translation ;) an office which it is probable St. Paul ordained him to, when he sent him with this Epistle ; for which reason, he charges them to receive him in the Lord with all gladness, and to hold such in reputa- tion.u And Epaphroditus is accordingly, by all antiquity, reckoned the first bishop of Philippi. So that the apostolical office was not temporary, but designed to continue in the Church of Christ. And therefore the Apostles took care to ordain some to succeed them, who were at first called by the same name, though they afterwards in modesty declined so high a title ; as is expressly affirmed by Theodoret, who tells

79 2 Tim. i. 6. so yid. Bevereg. in Can. Apost. 1, p. 11, ad fin. col. 2. 81 And therefore in the Syriac version of the New Testament, the word knia/ioiro? is usually rendered by presbyter, and eTrtcrKonn by presbyteratus. Vide Bevereg. in Can. Apost. 2. p. 13, col. 1. 82 Acts i. 20. »a Chap. ii. 25. See also 2 Cor. viii. 23. Gal. i. 19. in both which places, by the original word awoc-roXoi, are to be understood those we now call bishops. M Phil. ii. 29.

H

9b OF THE FIRST RUBRIC. [chap. n.

us,85 " That formerly the same persons were called both pres- byters and bishops ; and those now called bishops were then called Apostles : but in process of time the name of Apostle was left to those Apostles strictly so called, and the name of bishops ascribed to all the rest." And Pacianus, a writer in the fourth century, affirms the same thing.86 So that granting mere presbyters to be Scripture bishops, which some have so earnestly contended for ; yet nothing can from thence be in- ferred, to prove them to have equal power with those we now call bishops, who are successors of a higher order.

And to what has been said, we might, for further proof, add the joint testimony of all Christians for near fifteen hundred years together ; and challenge our adversaries to produce one instance of a valid ordination by presbyters in all that time. It seems therefore very strange, that, if presbyters ever had the power of ordination, they should so tamely give up their right, without any complaint, or so much as leaving any thing upon record, to witness their original authority to after ages. In short, we have as much reason to believe that the power of ordination is appropriated to those we now call bishops, as we have to believe the necessary continuance of any one posi- tive ordinance in the Gospel.

And now, (to sum up all that has been said in a few words,) a commission to ordain was given to none but the Apostles, and their successors. And to extend it to any inferior order, is without warrant in Scripture or antiquity. For every com- mission is naturally exclusive of all persons, except those to whom it is given. So that, since it does not appear, that the commission to ordain, which the Apostles received from our Saviour, was ever granted to any but such as must be acknow- ledged to be of a superior order to that of presbyters, which superior order is the same with that of those we now call bishops; therefore it follows, that no others have any pre- tence thereunto ; and consequently none but such as are ordained by bishops can have any title to minister in the Christian Church.

Sect. IV. — Of the Ministerial Ornaments.

what ornaments ^he secon(l Part of this rubric is concerning

are meant in the the ornaments of the church, and the ministers

thereof at all times of their ministrations:

85 In 1 Tim. iii. 1. torn. iii. p. 473, D. *•> Pacian. Episc. Barcelonens. ad SempTo* nianum de Catholico Nomine. Ep. 1. apud Bibliothec. S. S. Patrum torn. iii. col. 431. Paris. 1589

;ct. in.] OF THE FIRST RUBRIC. 99

and to know what they are, we must have recourse to the Act of Parliament here mentioned, viz. in the second year of the reign of Icing Edward the Sixth ,• which enacts, That all and singular ministerst in any cathedral or parish church, 8fc, shall, after the feast of Pentecost next coming, he bounden to say the mattens, evening song, Sfc, and the administration of the sacraments, and all the common and open prayer, in such order and form as is mentioned in the said book, (viz. first book of Edward VI.) and not other or otherwise. So that by this Act we are again referred to the first Common Prayer Book of king Edward VI. for the habits in which ministers are to officiate ; where there are two ru- brics relating to them, one prescribing what habits shall be worn in all public ministrations whatsoever, the other relating only to the habits that are to be used at the Communion. The first is in the last leaf of the book, and runs thus :

In the saying or singing of mattens, or even-song, baptizing and burying, the minister in parish churches and chapels an- nexed to the same shall use a surplice. And in all cathedral churches and colleges, archdeacons, deans, provosts, masters, prebendaries, and fellows, being graduates, may use in the choir, besides their surplices, such hoods as pertain to their several degrees which they have holden in any university within this realm, but in all other places every minister shall be at liberty to use any surplice or no. It is also seemly that graduates, when they do preach, should use such hoods as per- taineth to their several degrees.

And whenever the bishop shall celebrate the holy Commu- nion in the church, or execute any other public ministration ; he shall have upon him, beside his rochette, a surplice, or alb, and a cope," or vestment, and also his pastoral staff in his hand, or else borne or holden by his chaplain.

The other rubric that relates to the habits that are to be worn by the minister at the Communion, is at the beginning of that office, and runs thus :

Upon the day, and at the time appointed for the ministra- tion of the holy Communion, the priest that shall execute the holy ministry, shall put upon kirn the vesture appointed for that ministration, that is to say, a white alb plain, with a vestment or cope. And where there be many priests or deacons, there so many shall be ready to help the priest in the

h 2

100 OF THE FIRST RUBRIC. [chap. li.

ministration, as shall be requisite. And shall have upon them likewise the vestures appointed for the ministry, that is to say, albes with tunicles.

These are the ministerial ornaments enjoined by our pre- sent rubric. But because the surplice is of the most general use, and what is most frequently objected against; I shall therefore speak more largely of that, and only give a short account of the rest.

I. As to the name of surplice, which comes whyso KdSd. fr°m ^e Latin super pelliceum, I can give no better account of it, than what I can put to- gether from Durand, who tells us it was so called, because anciently this garment was put super tunicas pellicas de pel- libus mortuorum animalium factas, upon leathern coats, made of the hides of dead beasts ; symbolically to represent that the offence of our first parents, which brought us under a necessity of wearing garments of skin, was now hid and covered by the grace of Christ, and that therefore we are clothed with the emblem of innocence.87 But whencesoever came the name, the thing certainly is good. The antiquity, For & & be thought necessary for princes and lawfulness, and magistrates to wear distinct habits, in the ex- ecencyofit. ecution of their public offices, to preserve an awful respect to their royalty and justice ; there is the same reason for a different habit when God's ambassadors publicly officiate. And accordingly we find that, under the Law, the Jewish priests were, by God's own appointment, to wear de- cent sacred vestments at all times ; 88 but at the time of public service, they were to have, besides those ordinary garments, a white linen ephod*9 From the Jews it is probable the Egyptians learned this custom to wear no other garments but only of white linen, looking on that to be the fittest, as being the purest covering for those that attended on divine service.90 And Philostratus tells us, that the Brachmans, or Indian priests, wore the same sort of garments for the same reasons.91 From so divine an original and spreading a practice, the ancient Christians brought them into use for the greater decency and solemnity of divine service. St. Jerome at one and the same time proves its ancient use, and reproves the needless scruples

87 Durand Rational. 1. 3, c. 1, numb. 10, 11, 12. 88 Exod. xxviii. and xxix.

89 Exod. xxviii. 4. 1 Sam. ii. 18. 90 Apul. in Apol. part 1, p. 64. Paris. 1635. VM. Hieron. in Ezek. xliv. 17, torn. iv. p. 476, D. « Philostr. Vit. Apol. Tyan. L 3, c. 1 5.

p. 106. Lipsiee 1709.

sect, iv.] OF THE FIRST RUBRIC. 101

of such as oppose it. " What offence," saith he, " can it be to God, for a bishop or priest, &c. to proceed to the com- munion in a white garment ? " 92 The antiquity of it in the Eastern Church appears from Gregory Nazianzen, who ad- viseth the priests to purity, because " a little spot is soon seen in a white garment."93 And it is very probable that it was used in the Western Church in the time of S. Cyprian ; for Pontius, in his account of that Father's martyrdom, says, that " there was a bench by chance covered with a white linen cloth, so that at his passion he seemed to have some of the en- signs of the episcopal honour." 94 From whence we may gather, that a white garment was used by the clergy in those times.

§. 2. The colour of it is very suitable ; for it aptly represents the innocence and righteousness T^y °ihite°f % wherewith God's ministers ought to be clothed.95 And it is observable, that the Ancient of Days96 is represent- ed as having garments white as snow ; and that when our Saviour was transfigured, his raiment was white as the light ,-97 and that whenever angels have appeared to men, they have always been clothed in white apparel.98

§. 3. The substance of it is linen, for woollen would be thought ridiculous, and silk would w^™nadeof scarce be afforded : and we may observe, that under the Jewish dispensation God himself ordered that the priests should not gird themselves with anything that caused sweat ; 99 to signify the purity of heart that ought to be in those that were set apart to the performance of divine service ; for which reason the Jewish ephods were linen,100 as were also most of the other garments which the priests wore during their ministrations.1 The Levites also that were singers were arrayed in white linen,2 and the armies that followed the Lamb were clothed in fine linen ; 3 and to the Lamb's wife was granted, that she should be arrayed in fine linen white and clean ; for the fine linen is, i. e. repre- sents, the righteousness of saints}

§. 4. As for the shape of it, it is a thing so The shape of it. perfectly indifferent, that it admits of no dispute. The present mode is certainly grave and convenient, and, in

" Adv. Pelag. 1. 1, c. 9, torn. ii. p. 565, F. G. 93 Orat. 31, torn. i. p. 504, A. »* Pont. Diac. in Vita S. Cyprian, p. 9, praefix. operibus Cyprian. 95 Psalm cxxxii. 9.

96 Daniel \ii. 9. w Matt. xvii. 2. «* Matt, xxviii. 3. Mark xvi. 5. Acts i. 10.

Rev. vi. 11. vii. 9. xv. 6. xix. 8, 14. *> Ezek. xliv. 18. lou 1 Sam. ii. 18. » Lev. yv\. 4. Ezek. xliv. 17, 18. * 2 Cliron. v. 12. 3 Rev. xix. 14. 4 Rev. xix. 8.

102 OF THE FIRST RUBRIC. [chap, ii

the opinion of Durand, significant ; who observes, that as the garments used by the Jewish priesthood were girt tight about them, to signify the bondage of the law ; so the looseness of the surplices, used by the Christian priests, signifies \he free- dom of the gospel.5

§. 5. But neither its significancy nor decency °bJsweredS an" wiH protect it from objections : for first, some tell us, " it is a rag of popery : " an objection that proves nothing but the ignorance of those that make it : for white garments (let them be called what they will) were of use amongst the most primitive Christians. Nor need our adversaries do the Church of Rome a greater kindness, or wound the protestant religion more deeply, than by granting that white garments and popery are of the same antiquity.

They tell us, secondly, that " it has been abused by the papists to superstitious and idolatrous uses." But to this we answer, That it is not the priest's using a surplice, that either makes their worship idolatrous or superstitious, or increases the idolatry or superstition of it. For the worship of the Ro- man Church is idolatrous and superstitious, whether the priest be clothed in white, or black, or any other colour. All there- fore that our adversaries can mean is this, viz. that the sur- plice has been worn by the papists, when they have practised idolatry and superstition : and this we grant : but then it does not follow, that a surplice of itself is either unlawful or inex- pedient. For white garments had, in this sense, been abused to superstitious and idolatrous uses, before Daniel represented God himself as wearing such garments ; and before our Saviour wore them ; and before the angels and saints were represented as clothed with them ; and before they became the ministerial ornaments of the primitive times. But surely, if such an abuse made them unlawful or inexpedient, it can- not be conceived, that the primitive Church, and the inspired writers, nay, God himself, would so plainly countenance them.

II. Next to the surplice, that which is of most

Of the hood. r • it i L-l*! c J- •

frequent use m the celebration of divine service is the hood, or the habit denoting the degree which the person officiating has taken in the university. This in Latin is called caputium or cucullus ; though of the two names the latter seems to be the more proper and ancient. For the cucullus

5 Rational Divin. Offic. 1. 3, c. 3, numb. 3, fol. 67.

sect. TV.] OF THE FIRST RUBRIC. 103

was a habit among the ancient Romans, being a

coarse covering for the head, broad at one end By ^J™ first

for the head to go in, and then lessening gradually

till it ended in a point.6

§. 2. From the Romans the use of it was taken up by the old monks and ascetics ; who, as soon ^Jonks^&c?116 as they began in the church, made choice of this habit as suitable to that strict reservedness which they pro- fessed. For when this was drawn over their faces, it at once prevented them from gazing at others, or being stared at themselves. And as the several orders of monks grew up, there was hardly any one of them but had the hood or cowl, only a little varied in the cut or fashion of it. But generally it was contrived so, that in cold or wet weather it might be a covering to the head ; or at other times, when they pleased, they might let it fall back behind them, hanging upon their neck by the lower end, after the same manner as it now is generally used with us.

§. 3. After this it came to be used by the ^v used in several members of cathedral churches and col- cathedrals and leges, though they were not allowed to have the universities- same sort of hoods as the monks. And from these the uni- versities took the use of it, to denote the difference of degrees among their members ; varying the materials, colour, and fashion of it, according to the degree of the person that wears it. And that these academical honours (which always entitle those they are conferred upon to the greater respect and esteem of the people) might be known abroad as well as in the univer- sities; the Church enjoins (both by this rubric and her canons7) that every minister, who is a graduate, shall wear his proper hood during the time of divine service, but forbid- ding all that are not graduates to wear it, under pain of sus- pension ; allowing them, in the room of it, to wear upon their surplices some decent tippet of black, so it be not silk.8

III. The next ministerial ornament the rubric of the rochette above cited enjoins is the rochette, a linen habit peculiar to the bishop, and worn under what we call the chi- mere. The author of the acts of St. Cyprian's martyrdom says, that the Father went to his execution in his pontifical habit ; 9 but whether this seems probable, I shall leave the reader to

H Martial, lib. 5, Epigr. 14, lin. 6. Juvenal. Sat. 8, v. 145. ? Can. 17, 25, 58.

» Can. 58. 9 Vid. Baronius's Annals, ann. 26], §. 40, 41

104 OF THE FIRST RUBRIC. [chap. ii.

judge : however, it is certain the use of it is ancient, it being described by Bede in the seventh century.10 In the follow- ing ages the bishops were obliged, by the canon law, to wear their rochettes whenever they appeared in public : u which practice was constantly kept up in England till the Reforma- tion ; but since that time the bishops have not used to wear them at any place out of the Church, except in the parliament house, and there always with the chimere, or up- per robe, to which the lawn sleeves are generally sewed ; which before and after the Reformation, till queen Elizabeth's time, was always of scarlet silk; but bishop Hooper scrupling first at the robe itself, and then at the colour of it, as too light and gay for the episcopal gravity, it was changed for a chimere of black satin.1'2

IV. The other things prescribed and enjoined by the forementioned rubrics (though now grown

obsolete and out of use) are the alb, the cope, the tunicle, and the pastoral staff. The alb was a very ancient habit worn by ministers in the administration of the communion, and appears by the description given of it by Durand,13 to have been a kind of linen garment, made fit and close to the body like a cassock, tied round the middle with a girdle, or sash, with the sleeves either plain like the sleeves of a cassock, or else gathered close at the hands like a shirt sleeve ; being made in that fashion, I suppose, for the conveniency of the minister, and to prevent his being hindered in the consecra- tion and delivery of the elements, by its being too large and open. They were formerly embroidered with various colours, and adorned with fringes ;u but these our Church does not admit of, though it still enjoins a white alb plain.

V. Over this alb, the priest that shall execute °f t?rewpe?aent *he holV ministry, (i. e. consecrate the elements,)

is to wear a vestment or cope; 15 which the bishop also is to have upon him when he executes any public minis- tration. This answers to the colobium used by the Latin, and the aaKKOQ used by the Greek Church. It was at first a com- mon habit, being a coat without sleeves, but afterwards used as a church vestment, only made very rich by embroidery and the like. The Greeks say it was taken up in memory of that

10 Bede de Tabernac. citat. ab Almario, in Biblioth. Patr. 1. 10, p. 389. u De-

cretal. 1. 3, tit. 1, cap. 15. 12 See Hody's History of Convocat. p. 141. " Durand Rational, lib. 3, cap. 3, fol. 67. See also Dr. Watts, in his Glossary at the end of his edition of Matthew Paris. w Durand, ut supra. 15 See also Can. 24.

sect, iv.] OF THE FIRST RUBRIC. 105

mock robe which was put upon our Saviour. How true this may be I shall not inquire, but only observe, that it seems prescribed to none but the bishop, and the priest that conse- crates the elements at the sacrament. Thus the n ,

_ , „ /-« ■» • i i Copes, when and

twenty-fourth canon of our Church only orders, by whom to be that the principal minister (when the holy com- AVorn- munionis administered in all cathedral and collegiate churches) use a decent cope, and be assisted with an epistler and gos- peler agreeably, according to the advertisements published, anno 7 Elizabeth.se : which advertisements order, that at all other prayers no copes be used, but surplices.™

VI. The priests and deacons that assist the minister in the distribution of the elements, in- 0f the tumcle- stead of copes, are to wear tunicles, which Durand17 describes to have been a silk sky-coloured coat made in the shape of a cope.

VII. The pastoral staff (though now grown

out of use) is yet another thing expressly enjoined * staff.*0™ by the above-cited rubric. It is peculiar indeed to the bishop alone, but expressly ordered to be used by him, as an ensign of his office, at all public administrations. It was made in the shape of a shepherd's crook, and was for many ages, even till after the Reformation,18 constantly given to the bishop at his consecration, to denote that he was then consti- tuted a -shepherd over the flock of Christ.19

These are the ministerial ornaments and habits These habits, &c. enjoined by our present rubric, in conformity to offensive to Cai- the first practice of our Church immediately after the Reformation ; though at that time they were so very offen- sive to Calvin and Bucer, that the one in his letters to the Protector, and the other in his censure of the English Liturgy, which he sent to archbishop Cranmer, urged very vehemently to have them abolished ; not thinking it tolerable to have any thing in common with the papists, but esteeming every thing idolatrous that was derived from them.

However, they made shift to accomplish the And disconti end they aimed at, in procuring a further reform nued in the se- of our Liturgy : for in the review that was made ^Jj yjk of Ed' of it in the fifth of Edward VI., amongst other ceremonies and usages, these rubrics were left out, and the following one put in their place, viz.

16 Bp. Sparrow's Collection, p. 125. « Rational. 1. 3, c. 10, fol. 73. 18 See the first ordinal, compiled A. D. 1549. 19 Durand, 1. 3, c. 15, fol. 77, &c.

106 OF THE FIRST RUBRIC. [chap. It.

And here it is to be noted, that the minister, at the time of the Communion, and at all other times in his ministration, shall use neither alb, vestment, or cope ; but being archbishop or bishop, he shall have and wear a rochette ; and being a priest or deacon, he shall have and wear a surplice only.20

But restored ^ut m tne next review under queen Elizabeth,

again by queen the old rubrics were again brought into authority, Elizabeth. an(j g0 have continued ever since ; being estab-

lished by the Act of Uniformity that passed soon after the Restoration.

VIII. I must observe still further, that among upon theSSf?ar. other ornaments of the church then in use, there

were two lights enjoined by the injunctions of king Edward VI. (which injunctions were also ratified by the act of parliament here mentioned) to be set upon the altar, as a significant ceremony to represent the light which Christ's Gospel brought into the world. And this too was ordered by the very same injunction which prohibited all other lights and tapers, that used to be superstitiously set before images or shrines,21 &c. And these lights, used time out of mind in the Church, are still continued in most, if not all, cathedral and collegiate churches and chapels, so often as divine service is performed by candle-light ; and ought also, by this rubric, to be used in all parish churches and chapels at the same times.

IX. To this section we might also refer the Sentfen^ne'd. pulpit-cloth, cushions, coverings for the altar, &c,

and all other ornaments used in the church, and prescribed by the first book of king Edward VI.

Sect. V. — Of the place appointed for the reading of Morning

and Evening Prayer. of the place The reader may observe, that, in the second

rnd^evSg^ section 0f this chapter, I have only treated of prayer is to be churches in general, and the necessity of having said" appropriate places for the performance of divine

worship, and have not taken any notice of the particular place in the church where morning and evening prayer is to be used- The appointment of which was yet the chief design of the ah divine ser- ^rst Part °f our Present rubric. For in the first vice performed at book of king Edward VI. all the rubric relating

first in the choir. . .1 • . . i , , 1 1 t?

to this matter was only one at the beginning or

80 Rubric before the beginning of Morning Prayer, in the second Common Prayei Book of king Edward VI. M Sparrow's Collection, p. 2, 3.

sect, iv.] OF THE FIRST RUBRIC. 107

morning prayer, which ordered the priest, being in the choir, to begin, rvith a loud voice, the Lord's Prayer, called the Pater-noster, with which the morning and evening service then began. So that then it was the custom for the minister to perform divine service (i. e. morning and evening prayer, as well as the communion-office) at the upper end of the choir near the altar ; towards which, whether standing or kneeling, he always turned his face in the prayers ; though whilst he was reading the lessons he turned to the people. This practice cla. Against this, Bucer, by the direction of Calvin, moured against most grievously declaimed ; urging, that " it was byBucer- a most antichristian practice for the priest to say prayers only in the choir, as a place peculiar to the clergy, and not in the body of the church among the people, who had as much right to divine worship as the clergy themselves." He therefore strenuously insisted, " that the reading divine service in the chancel was an insufferable abuse, and ought immediately to be amended, if the whole nation would not be guilty of high treason against God." 22 This terrible outcry And altered (however senseless and trifling) prevailed so far, upon his com- that when the Common Prayer Book was altered plainl- in the fifth year of king Edward, this following rubric was placed in the room of the old one ; viz. The Morning and Evening Prayer shall be used in such places of the church, chapel, or chancel, and the minister shall turn him, as the people may best liear. And if there be any controversy therein, the matter shall be referred to the ordinary, and he or his deputy shall appoint the placer1

This alteration caused great contentions, some ^^ caused kneeling one way, some another, though still great conten- keeping in the chancel : whilst others left the tlons' accustomed place, and performed all the services in the body of the church amongst the people. For the appeasing of this strife and diversity, it was thought fit, when the English ser- vice was again brought into the church, at the accession of queen Elizabeth to the throne, that the rubric custom

should be corrected, and put into the same form was again restor- in which we now have it ; viz. That the Morning f™^iS£?l and Evening Prayer shall be used in the accus- tomed place oftlie church, chapel, or chancel ; by which for

22 Vide Bucer, Cens. c. 1, p. 457. « Rubric before the beginning of Morning

Prayer, in the second book of king Edward.

108 OF THE FIRST RUBRIC. [chap. ii.

the generality must be meant the choir or chancel, which was the accustomed place before the second Common Prayer Book of king Edward. For it cannot be supposed, that this second book, which lasted only one year and a half, could establish a custom. However, a dispensing power was left to the ordinary, who might determine it otherwise, if he saw just cause.

The original of Pursuant to this rubric, the morning and reading pews or evening service was again, as formerly, read in the chancel or choir. But because in some churches the too great distance of the chancel from the body of the church, occasioned sometimes by the interposition of a belfry, hindered the minister from being heard distinctly by the people ; therefore the bishops, at the solicitations of their inferior clergy, allowed them in several places to supersede their former practice, and to have desks, or reading pews, in the body of the church, where they might, with more ease to themselves, and greater convenience to the people, perform the daily morning and evening service. Which dispensation, begun at first by some few ordinaries, and recommended by them to others, grew by degrees to be more general, till at last it came to be an universal practice : insomuch that the convocation, in the beginning of king James the First's reign, ordered, that in every church there should be a convenient seat made for the minister to read service in.24. And this being almost threescore years before the restoration of king Charles II., (at which time the last review of the Common Prayer was made,) it is very probable, that when they con- tinued this rubric, they intended the desk or reading pew should be understood by the accustomed place for reading prayers. And what makes this the more likely, is a rubric at the beginning of the communion, which expressly mentions a reading pew, and seems to suppose one in every church. It is true, indeed, another rubric at the beginning of the Communion-office (which orders the table, at the communion- time^ to stand in the body of the church or chancel, where morning and evening prayer are appointed to be said) seems to have an eye to the old practice of reading prayers in the choir. But this rubric being the same that we have in king Edward's second Common Prayer Book, may perhaps have slipt into the present book through the inadvertency of

« See Canon 82.

sect, v.] OF THE FIRST RUBRIC 109

the reviewers, who might not probably just then consider, that custom had shifted the place for the performance of the daily service into another part of the church. Though were it certain that this rubric was continued in the last review, to authorize the old way of reading the prayers in the choir, in such places as had still retained that custom ; yet since the ordinaries have a dispensing power, and they have approved of the alteration that has been made in the introducing of desks ; it seems as regular now to perform divine service in them, as it was formerly to do it in the chancel or choir.

§. 2. The occasion of the latter part of this rubric relating to chancels, was also another of main °ls they re" Bucer's cavils ; who in his censure of our Liturgy, £ave don<r in in the same place that he complains of the read- ing prayers in the choir, inveighs as vehemently against the separation of the choir from the body of the church. This too he calls " an antichristian practice, tending only to gain too great reverence to the clergy, who would hereby seem nearer related to God than the laity. That in ancient times churches were built in a round form, and not in a long one like ours, and that the place for the clergy was always in the middle ; and that therefore our division of the chancels from the churches was another article of treason against God." This objection,, discovering an equal share of ignorance and ill- nature, seems to have obtained no greater regard than the raillery deserved. For in the review of the Liturgy of the fifth of king Edward, instead of an order to pull down the chancels, as undoubtedly this mighty reformer expected, a clause was added at the end of the first rubric to prevent any alteration, expressly enjoining, that the chancels should re- main as they had done in times past. There was afterwards indeed a greater occasion for the continuance of this rubric ; when a tumultuous rabble, encouraged by the complaints that they had found had been made by this same Bucer, and his director Calvin,25 proceeded to demolish both chancels and altars, pulling down the rails and frames that divided them from the rest of the church, and divesting them of all the

*> Mr. Calvin (who was hefore thought by some to have offered his assistance too officiously for carrying on the Reformation in England, and who with relation to our Church had used some very hard expressions, not so well becoming the mouth of a divine) warns Martin Bucer, in a letter he sent to him just before his coming into England, against being the author or approver of middle counsels : by which words he

tlainly strikes at the moderation observed in the English Reformation. — Dr. Nichols's utroduction to his Defence of the Doctrine and Discipline of the Church of England.

1 10 OF THE ORDER FOR [chap. HI.

ornaments that but seemed to intimate them to be more than ordinary sacred. But this will fall more directly under my consideration hereafter, when I come to treat of the situation of the altar, to which the rubric in the beginning of the com- munion-office will lead me.

CHAPTER III.

OF THE ORDER FOR MORNING AND EVENING PRAYER DAILY THROUGHOUT THE YEAR.

THE INTRODUCTION.

That the primitive Christians, besides their was^n^d^iy6 solemn service on Sundays, had public prayers service in the every morning and evening daily , has already church!6 Deen hinted upon a former occasion : l but a

learned gentleman is of the opinion, that this must be restrained to times of peace ; and that during the time of public persecution they were forced to confine their religious meetings to the Lord's day only.2 And it is certain that Pliny 3 and Justin Martyr,4 who both describe the manner of the Christian worship, do neither of them make mention of any assembly for public worship on any other day : so that their silence is a negative argument that in their time there was no such assembly, unless perhaps some distinction may be made between the general assembly of both city and country on the Lord's day, and the particular assemblies of the city Christians (who had better opportunities to meet) on other days : which distinction we often meet with in the fol- lowing ages, when Christianity was come to its maturity and perfection. However, it was not long after Justin Martyr's time, before we are sure that the Church observed the cus- tom of meeting solemnly on Wednesdays and Fridays, to celebrate the communion, and to perform the same service as on the Lord's day itself, unless perhaps the sermon was wanting.5 The same also might be shewed from as early authorities in relation to the festivals of their martyrs and the

1 Chap. 2, Sect. 1 , p. 80, 81. 2 Mr. Bingham's Antiquities, book 13, ch. 9, sect. L

vol. v. p. 281, &c. 3 L. 10, ep.97. 4 Apol. 1, c. 87, p. 131, and c. 89, p. 132. * Tertul. de Orat c. 14.

introduction.] MORNING AND EVENING PRAYER. Ill

whole fifty days between Easter and Whitsuntide.6 ISor need we look down many years lower, before we meet with express testimony of their meeting every day for the public worship of God. For St. Cyprian tells us, that in his time it was customary to receive the holy eucharist every day : a plain demonstration that they had every day public assemblies, since we know the eucharist was never consecrated but in such open and public assemblies of the Church.7

S. 2. That these daily devotions consisted of m , M

3 11 • The order of

an evening as well as a morning service, even their morning from St. Cyprian's time, the learned author I and evening

*■ ■■ «■ service.

just now referred to8 endeavours to prove. However, in a century or two afterwards, the case is plain ; for the author of the Constitutions not only speaks of it, but gives us the order of both the services.9 The morning ser- vice, as there described, began with the sixty-third, which was therefore called the morning psalm. Immediately after which followed the prayers for the catechumens, for those that were possessed, for the candidates for baptism, and the penitents, which made the general service on the Lord's day, and which were partly performed by the deacon's Trpofffwvrjcrig, or bidding of prayer, something like our present Litany, but only directed to the people, and instructing them for what and for whom they were to offer their petitions ; and partly by the bishop's invocation over them, pronounced as they bowed down to receive his blessing before their dismission. After these were dismissed, followed prayers for the peace of the whole world, and for all orders of men in the Church, with which the communion-service was begun on the Lord's day ; and at which none but those who had a right to com- municate were allowed to be present. After this followed another short bidding prayer for peace and prosperity the en- suing day ; which was immediately succeeded by the bishop's commendatory prayer, or morning thanksgiving ; 10 which being ended, the deacon bid them bow their heads, and re- ceive the bishop's solemn benediction ; which after they had done, he dismissed the congregation with the usual form, De- part in peace: the word for dismissing every Church assembly. This is the order of the morning service, as described by

« Tertul. de Idololat. c. 14, de Coron. Mil. c. 3. 7 Cypr. de Orat. Domin. p. 147. 8 Bingham, ut supra, §. 7. p. 302. 9 Const. Apost. 1. 8, c. 37. » ^i/XapiaTia 'Op0p,w, Const. 1. 6, c. 38.

112 OF THE ORDER FOR [chap, m

the Constitutions ; to which the evening service, as there also set down, is in most things conformable. The prayers for the catechumens, the possessed, the candidates for baptism, and the penitents, were all the same ; so also were those for the peace of the world, and the whole state of the Catholic Church. So that all the difference between them was this, viz that they used the hundred and forty-first psalm at even- ing instead of the sixty-third, which they used in the morning ; and instead of the bidding prayer for peace and prosperity, and the bishop's commendatory prayer in the morning ser- vice, two others were used in the afternoon more proper to the evening, and which for that reason were called the evening bidding prayer, and the evening thanksgiving. The bishop's benediction, too, at the conclusion of the whole, was different from that which was used in the forenoon : but excepting in these two or three particulars, both services were one and the same ; and in the evening, as well as the morning, the congregation was dismissed with the constant form pronounced by the deacon, Depart in peace. The reader, that is curious to see more of these forms, may consult the learned Mr. Bingham, who transcribes most of them at large, and compares the several parts of them with the memo- rials and accounts that are left us by other ancient writers of the Church : in which place he also takes occasion to shew, that though in the form in the Constitutions there is but one psalm appointed either at morning or evening ; 3'et from other rituals it is plain, that it was customary in most places to re- cite several of the psalms, and to mix lessons along with them, both out of the Old Testament and the New, for the edifica- tion of the people.11 But this is what I have not room to do here ; and indeed there is the less occasion, as it will come in my way to speak of these points more largely hereafter, as the order of the service I am now entering upon will lead me.

Sect. I. — Of the Sentences.

Why placed at Prayer requires so much attention and seren- the beginning of ity of mind, that it can never be well performed without some preceding preparation : for which reason, when the Jews enter into their synagogues to pray, they remain silent for some time, and meditate before whom they stand : 12 and the Christian priest, in the primitive ages,

11 See Mr. Bingham's Antiquities, vol. v. book 13, chap. 11, 12. *2 Buxtorf. Synag. Judaic, cap. 10, p. 194. Basil. 1661.

sect. ii. in.] MORNING AND EVENING PRAYER. 113

prepared the people's hearts to prayer by a devout preface.13 The first book of king Edward indeed begins with the Lord's prayer : but when they came to review it afterwards, and to make alterations, they thought that too abrupt a beginning, and therefore prefixed these sentences, with the following exhort- ation, confession, and absolution, as a proper introduction, to bring the souls of the congregation to a spiritual frame, and to prepare them for the great duty they are just entering upon. The sentences are gathered out of Scripture, that so we may not dare to disobey them ; since they come from the mouth of that God whom we address ourselves to in our prayers, and who may justly reject our petitions, if we hearken not to his word.

§.2. As to the choice of them, the reverend compilers of our Liturgy have selected such as Thethem? °f are the most plain and the most likely to bring all sorts of sinners to repentance. There are variety of disposi- tions, and the same man is not always in the same temper. For which reason they have collected several, and left it to the discretion of him that ministereth, to use such one or more of them every day, as he shall judge agreeable to his own, or his people's circumstances.

Sect. II. — Of the Exhortation.

The design of the exhortation is to apply and set home the preceding sentences, and to direct thT^xh^Sion. us how to perform the following confession. It collects the necessity of it from the word of God ; and when it hath convinced us of that, it instructeth us in the right man- ner, and then invites us to that necessary duty, for which it hath so well prepared us. And for our greater encouragement, the minister (who is God's ambassador) offers to accompany us to the throne of grace, knowing his Master will be glad to see him with so many penitents in his retinue. And he promises that he will put words in our mouths, and speak with us and for us ; only we must express the humility of our minds by the lowliness of our bodies, and declare our assent to every sentence by repeating it reverently after him.

Sect. III. — Of the Confession.

The holy Scriptures assure us, that sin unre- The confession, pented of hinders the success of our prayers;14 why placed at the

w Cypr. de Orat. Dom. p. 152. " Isa. i. 15. John ix. 31.

114 OF THE ORDER FOR [chap. in.

beginning of the and therefore such as would pray effectually have prayers. always begun with confession ; 15 to the end that,

their guilt being removed by penitential acknowledgments, there might no bar be left to God's grace and mercy. For which reason the Church hath placed this confession at the beginning of the service, for the wlwle congregation to re- peat after the minister, that so we may first be witnesses of each other's confession, before we unite in the following ser- vice. And this, as we learn from St. Basil, is consonant to the practice of the primitive Christians ; " who (he tells us) in all churches, immediately upon their entering into the house of prayer, made confession of their sins to God, with much sorrow, concern, and tears, every man pronouncing his own confession with his own mouth." 16

§.2. As to the form itself, it is blamed by Aanswered°a our sectaries for being too general: and yet it is so particular, as to contain all that can be ex- pressed. It begins with an acknowledgment of our original corruption in the wicked devices and desires of our Jiearts, and then descends to actual guilt, which it divides into sins of omission and commission, under which two heads all sins whatever must necessarily be reduced. So that every single person, who makes this general confession with his lips, may at the same time mentally unfold the plague of his own heart, his particular sins, whatever they be, as effectually to God, who searches the heart, as if he enumerated them in the most ample form. And indeed had this form been more particular or express, it would not so well have answered the end for which it was designed : for a common confession ought to be so contrived, that every person present may truly speak it as his own case; whereas a confession drawn up according to the mind of the objectors, would be but little less than an in- quisition, forcing those that join in it to accuse and condemn themselves of those sins daily, which perhaps they never committed in their lives.

Sect. IV. — Of the Absolution. The congregation being now humbled by the H°usedherebly preceding confession, may justly be supposed to stand in need of consolation. And therefore

15 Ezra \y, 5, 6. Dan. ix. 4, 5. 16 Basil, ad Clerum Neocaesariens. Ep. 63. torn. ii. &43, D.

sect, iv.] MORNING AND EVENING PRAYER. 115

since God has committed to his ambassadors the ministry of reconciliation™ they can never more seasonably exercise it than now. For this reason the priest immediately rises from his knees, and standing up, as with authority, declares and pronounces for their comfort and support, that God, who de- sires not the death of a sinner, but rather that he may turn from his wickedness and live, pardoneth and absoheth all them that truly repent, and unfeignedly believe his holy Gospel.

§. 2. Now whether this be only a declaration of the condition, or terms, whereupon God is 0fw0h/effeec"efit willing to pardon sinners ; or whether it be an actual conveyance of pardon, at the very instant of pro- nouncing it, to all that come within the terms proposed, is a question that is often the subject of dispute. With the ut- most deference therefore to the judgment of those who are of a different opinion, I beg leave to declare for the last of these senses : not that I ascribe any judicial power or au- thority to the priest to determine the case of a. private man, so as to apply God's pardon or forgiveness directly to the conscience of any particular or definite sinner ; (my notion as to this will be seen hereafter ; 18) nor do I suppose that the priest, when he pronounces this form, can apply the benefit of it to whom he pleases ; or that he so much as knows upon whomj or upon how many, it shall take effect ; but all that I contend for is only this, viz. that since the priest has the ministry of reconciliation 19 committed to him by God, and hath both power and commandment (as it is expressed in this form) to declare and pronounce to his people, being penitent, the absolution and remission of their sins ,• there-- fore, when he does, by virtue of this power and command- ment, declare and pronounce such absolution and remission regularly in the congregation ; those in the congregation that truly repent and unfeignedly believe God's holy Gospel, (though the priest does not know who or how many they are that do so,) have yet their pardon conveyed and sealed to them at that very instant through his ministration ; it being the ordinary method of God with his Church, to commu- nicate his blessings through the ministry of the priest.

" 2 Cor. v. 18, 19. w See chap. 2, concerning the Order for the Visitation of the

Sick, sect. 5. For the consistency of my notions in both these places, I must beg the reader to turn at the same time to what I have said in the preface. >9 2 Cor. v. 18, 19.

i 2

116 OF THE ORDER FOR [chap. hi.

I am sensible that this is carrying the point higher than many that have delivered their judgments before me. Even the learned translator of St. Cyprian's works, who contends that this is an authoritative form, yet explains himself to mean nothing more by authoritative, than that it is " an act of office warranted by God, and pursuant to the commission which the priest hath received for publishing authoritatively the terms of pardon at large and in general, and then for pro- nouncing by the same authority, that when those terms are fulfilled, the pardon is granted." 20 But this explanation seems only to make it an authoritative declaration, and not to suppose (as, with submission to this gentleman, I take both the rubric and form to imply) that it is an effective form, conveying as well as declaring a pardon to those that are duly qualified to receive it. My reasons for this I shall have another occasion to give immediately : for though what this learned gentleman asserts does not come up to my notion of the form ; yet it is a great deal more than another learned author is willing to allow ; who does not seem to think the form to be authoritative in any sense at all, or that there is any need of a commission to pronounce it. For " it may be asked," saith the Rev. Dr. Bennet upon this place, " whether a mere deacon may pronounce this form of absolution : and to this," saith he, " I answer, that in my judgment he may." The reason that he gives for it is, that he cannot but think it manifest, that this form of absolution is only declaratory : that it is only saying, That all penitent sinners are pardoned by God upon their repentance : and consequently that a mere deacon has as much authority to speak every part of this form, as he has to say, When the wicked man turneth away from his wickedness, &c, which is the first of the sentences appointed to be read before morning prayer : nay, that a mere deacon has as much authority to pronounce this form, as he has to preach a sermon about repentance. And that therefore it seems to be a vulgar mistake, which makes the deacons devi- ate from their rule, and omit either the whole, or else a part of this form, or perhaps exchange it for a collect taken out of some other part of the Liturgy."21

Desi ned b the ^ut now> w^ sul>mission to tne learned Church to be doctor, I beg leave to observe, that this form is

20 See Dr. Marshal's preface to his translation of St. Cyprian. Sl Dr. Bennet on

the Common Prayer, p. 27.

sect, iv.] MORNING AND EVENING PRAYER. 1 \J

expressly called by the rubric, The Absolution more than de- ar Remission of Sins. It is not called a De- clarative- claration of Absolution, as one would think it should have been, if it had been designed for no more ; but it is positively and emphatically called THE Absolution, to denote that it is really an absolution of sins to those that are entitled to it by repentance and faith.

Again, the terms used to express the priest's delivering or declaring it, is a very solemn one : it is to be pronounced (saith the rubric) by the priest alone. A word which signifies much more than merely to make known, or declare a thing ; for the Latin pronuncio, from whence it is taken, signifies properly to pronounce or give sentence : and therefore the word pronounced, here used, must signify that this is a sen- tence of absolution or remission of sins, to be authoritatively uttered by one who has received commission from God.

But further, if the repeating this Absolution be no more than saying, That all penitent sinners are pardoned by God upon their repentance, as the learned doctor affirms ; I can- not conceive to what end it should be placed just after the Confession ; for as much as this, the doctor himself tells us, is said before it, viz. in the first of the sentences appointed to be read before morning or evening prayer, When the wicked man turneth away from his wickedness, &c, and there I think indeed more properly : for such a declaration may be a great encouragement to draw men to confession and repent- ance ; but after they have confessed and repented, the use of it, I think, is not so great. It is indeed a comfort to us to know that God will pardon us upon our repentance : but then it must be supposed that the hope of this pardon is one chief ground of our repentance ; and therefore it cannot be imagin- ed that the Church should tell us that after the Confession, which it is necessary we should know before it, as being the principal motive we have to confess.

All that I know can be said against this (though the doctor indeed does not urge so much) is, that " after the minister has declared the absolution and remission of the people's sins, he goes on to exhort them to pray and beseech God to grant them true repentance, &c, which repentance is necessary, it may be said, beforehand, in order to their pardon ; because God pardoneth and absolveth none but those who truly re- pent. And therefore since the minister here exhorts the peo-

118 OF THE ORDER FOR [chap. hi.

pie to pray for repentance after he has pronounced the abso- lution and remission of their sins ; it may be thought that the absolution does not convey a pardon, but only promises them one upon their repentance." But in answer to this, we may grant in the first place, that one part of repentance, viz. the acknowledging and confessing of our sins, must be performed before we are pardoned ; since, unless we acknowledge that we have transgressed God's laws, we do not own that we stand in need of his pardon. And for this reason the Church orders the people to make their confession, before she directs the priest to pronounce the Absolution. But then there are two other parts of repentance, which are as necessary after our sins are forgiven us, as they are before ; and they are contrition and amendment of life : for first, contrition (by which I mean the lamenting or looking back with sorrow upon our sins) is certainly necessary even after they are forgiven us : since to be pleased with the remembrance of them, would be (as far as lies in our power) to act those sins over again, and consequently, though God himself should at any time have declared them pardoned with his own mouth, yet such repe- tition of them would render even that absolution ineffectual. And, secondly, as to endeavours after amendment of life, if there be any difference, they are certainly more necessary after our former sins are forgiven than before ; because God's mercy in pardoning us is a new obligation upon us to live well, and is what will enhance our guilt, if we offend after- wards. And therefore our being pardoned ought to make us pray the more vehemently for repentance, and God's holy Spirit; lest, if we should return to our sins again, a worse thing should happen unto us. From all which it appears, that though repentance be a necessary disposition to pardon, so as that neither God will, nor man can, absolve those that are impenitent ; yet, in some parts of it, it is a necessary conse- quent of pardon, insomuch as that he who is pardoned ought still to repent, as well as he who seeks a pardon : and if so, then the praying for repentance after the minister has declared a pardon, is no argument that such declaration does not convey a pardon.

But, secondly, the design of the Church in this place is, not only to exhort the congregation to repentance, by declaring to them that God will forgive and pardon their sins when they shall repent, but also to convey an instant pardon from God, by

sect, iv.] MORNING AND EVENING PRAYER. \\Q

the mouth of the priest, to as many as do, at that time, truly repent, and unfeignedly believe his holy Gospel,- seems evident from the former part of the Absolution, where the priest reads his commission before he executes his authority. For this part would be wholly needless, if no more was intended by the Absolution than what Dr. Bennet tells us, viz. " a bare declaration, that all penitent sinners are pardoned by God upon their repentance ; " for since, as he himself confesses, there is no more contained in such a declaration than what is implied in the first of the sentences before morning prayer, it will be very difficult to account why the Church should usher it in with so solemn a proclamation of what power and command- ment God has given to his ministers. But since the Church has directed the priest to make known to the people, that God has given power and commandment to his ministers to de- clare and pronounce to his people, being penitent, the absolu- tion and remission of their sins ; it is very reasonable to sup- pose that, when in the next words the priest declares that God pardoneth and absolveth all those who truly repent, and unfeignedly believe his holy Gospel, he does, in the intent of the Church, exercise that power, and obey that commandment, which God has given him.

But, lastly, the persons to whom this absolution must be pronounced, is another convincing proof that it is more than merely declarative. For if it implied no more than that all sinners are pardoned by God upon their repentance ; it might as well be pronounced to such as continue in their sins, as to those that have repented of them : nay, it would be more pro- per and advantageous to be pronounced to the former than to the latter ; because, as I have observed, such a declaration might be a great inducement to forward their conversion. But yet we see that this form is not to be pronounced to such as the Church desires should repent, but to those who have repented. The absolution and remission of sins, which the priest here declares and pronounces from God, is declared and pronounced to his people being penitent, i. e. to those who are penitent at the very time of pronouncing the absolu- tion. For as to those who are impenitent, the priest is not here said to have any power or commandment relating to them : they are quite left out, as persons not fit or proper to have this commission executed in their behalf. From all which it is plain, that this absolution is more than declarative,

120 OF THE ORDER FOR [chap. iit.

that it is truly effective ; insuring and conveying to the proper subjects thereof the very absolution or remission itself. It is as much a bringing of God's pardon to the penitent member of Christ's Church, and as effectual to his present benefit, as an authorized messenger bringing a pardon from his sovereign to a condemned penitent criminal, is effectual to his present pardon and release from the before appointed punishment.

It is indeed drawn up in a declarative form ; and consider- ing it is to be pronounced to a mixed congregation, it could not well have been drawn up in any other. For the minister, not knowing who are sincere, and who are feigned penitents, is not allowed to prostitute so sacred an ordinance amongst the good and bad promiscuously ; but is directed to assure those only of a pardon who truly repent, and unfeignedly believe God's holy Gospel. But then to these, as may be gathered from what has been said, I take it to be as full and effective an absolution as any that can be given.

Not to be pro- §• ^' And ^ s0' tnen tne °LUesti°n tne learned

nounced by a doctor here introduces, must receive a different deacon. answer from what he has given it. For deacons

were never commissioned by the Church to give absolution in any of its forms : and therefore when a deacon omits the whole or part of this form, he does not deviate from his rule, as the doctor asserts, but prudently declines to use an authority which he never received ; and which he is expressly forbid to use in this place by the rubric prefixed, which orders the Absolution to be pronounced by the priest alone. I am very readily in- clined to acknowledge with the doctor, that the word alone was designed to serve as a directory to the people, not to re- peat the words after the minister, as they had been directed to do in the preceding Confession ; but silently to attend till the priest has pronounced it, and then, by a hearty and fervent Amen, to testify their faith in the benefits conveyed by it. But then as to what the doctor goes on to assert, that " the word priest does in this place signify, not one that is in priest's orders, as we generally speak, but any minister that officiates, whether priest or deacon ;" I think I have very good reason to dissent from him. For the signification of a word is cer- tainly to be best learnt from the persons that impose it. Now though it be true that in king Edward's second Common Prayer Book, (which was the first that had the Absolution in it,) and in all the other books till the restoration of king

MCANING AND EVENING PRAYER. 121

Charles, the word in the rubric was minister, and not priest ; yet in the review that followed immediately after the Restora- tion, priest was inserted in the room of minister, and that with a full and direct design to exclude deacons from being meant by it. For at the Savoy Conference, the presbyterian divines (that were appointed by the king to treat with the bishops about the alterations that were to be made in the Com- mon Prayer) had desired that, as the word minister was used in the Absolution, and in divers other places ; it might also be used throughout the whole book, SSJSffunSJ- instead of the word priest?2. But to this the stood exclusive of bishop's answer was very peremptory and full, viz. It is not reasonable that the word minister should he only used in the Liturgy : for since some parts of the Li- turgy may he performed by a deacon, others by none under the order of a priest, viz. Absolution, Consecration ; it is Jit that some such word as priest should be used for those offices, and not minister, which signifies at large every one that mi- nisters in the holy office, of what order soever he be?z And agreeable to this answer, when they came to make the neces- sary alterations in the Liturgy, they not only refused to change priest for minister, but also threw out the word minister, and put priest in the room of it, even in this rubric before the Absolution. So that it is undeniably plain, that by this rubric deacons are expressly forbid to pronounce this form ; since the word priest in this place (if interpreted according to the intent of those that inserted it) is expressly limited to one in vriesfs orders, and does not comprehend any minister that officiates, whether priest or deacon, as Dr. Bennet asserts. I therefore could wish that the doctor would take some decent opportunity to withdraw that countenance, which I know some deacons are apt to take from his opinion, which has much contributed to the spreading of a practice which was seldom or never known before. The doctor indeed, in the conclusion of the whole, declares that " he is far from desiring any per- son to be determined by him : and entreats the deacons to consult their ordinaries, and to follow their directions, which

25 See the exceptions against the Book of Common Prayer, §.11, p. 6, in a quarto treatise, entitled, An Account of all the Proceedings of the Commissioners of both Persuasions, appointed by his sacred Majesty, according to Letters Patent, for the Re- view of the Book of Common Prayer, &c. London, printed in the year 1661 ; and in Mr. Baxter's Narrative, p. 318. Zi See the papers that passed between the commis- sioners appointed by his Majesty for the alteration of the Common Prayer, (annexed to the aforesaid account,) p. 57, 58.

122 OF THE ORDER FOR [chap, m.

in such disputable matters (as these) are the best rule of con- science." But as to this it should be considered, that the rubric being established by act of parliament, the ordinaries themselves (whom the doctor advises the deacons to consult about it) have no power to authorize them to use this form, any otherwise than by giving them priest's orders : since their authority reaches no further than to doubtful cases,24 and this, 1 think, appears now to be a clear one.

The priest to §• ^* ^ne Priest is required to pronounce the

stand, and the Absolution standing, because it is an act of his people to kneel. authority in declaring the will of God, whose ambassador he is. But the people are to continue kneeling, in token of that humility and reverence with which they ought to receive the joyful news of a pardon from God.

Sect. V. — Of the Rubric after the Absolution.

Immediately after the Absolution in the morning service, follows this general rubric :

^f The people shall answer here, and at the end of all other prayers, Amen.

The word here enjoined to be used is origin- Al^nile\at tt ally Hebrew, and signifies the same in English as So be it. But the word itself has been retained in all languages, to express the assent of the person that pro- nounces it, to that to which he returns it as an answer. As it is used in the Common Prayer Book, it bears different signi- fications, according to the different forms to which it is an- nexed. At the end of prayers and collects, it is addressed to God, and signifies, " So be it, 0 Lord, as in our prayers we have expressed." But at the end of Exhortations, Absolu- tions, and Creeds, it is addressed to the priest, and then the meaning of it is either, " So be it, this is our sense and mean- ing:" or, " So be it, we entirely assent to and approve of what has been said."

Howregardedhy . §• 2- When this assent was given by the primi- the primitive tive Christians at their public offices, they pro- nounced it so heartily that St. Jerome compares it to thunder: " They echo out the Amen," saith he, " like a thunder-clap : "25 and Clemens Alexandrinus tells us, that " at the last acclamations of their prayers, they raised themselves

84 See the preface concerning the Service of the Church. 25 Hieron. in 2 Procem. Com. in Galat.

sect, vi.] MORNING AND EVENING PRAYER. 123

upon their tip-toes, (for on Sundays and on all days between Easter and Whitsuntide they prayed standing,) as if they de- sired that that word should carry up their bodies as well as their souls to heaven."26

§. 3. In our present Common Prayer Book it is observable, that the Amen is sometimes printed someSshiRo- in one character and sometimes in another. The man and some- reason of which I take to be this : at the end of all the collects and prayers, which the priest is to repeat or say alone, it is printed in Italic, a different character from the prayers themselves, to denote, I suppose, that the minister is to stop at the end of the prayer, and to leave the Amen for the people to respond : but at the end of the Lord's Prayer, Confessions, Creeds, &c, and wheresoever the people are to join aloud with the minister, as if taught and instructed by him what to say, there it is printed in Roman, i. e. in the same cha- racter with the Confessions and Creeds themselves, as a hint to the minister that he is still to go on, and by pronouncing the Amen himself, to direct the people to do the same, and so to set their seal at last to what they had been before pronouncing.

§. 4. By the people being directed by this ru- Tnepeoplenot brie to answer Amen at tlie end of the prayers, to repeat the they might easily perceive that they are expected prayers aloud- to $>e silent in the prayers themselves, and only to go along with the minister in their minds. For the minister is the ap- pointed intercessor for the people, and consequently it is his office to offer up their prayers and praises in their behalf: in- somuch that the people have nothing more to do than to at- tend to what he says, and to declare their assent by an Amen at last, without disturbing those that are near them by mut- tering over the collects in a confused manner, as is practised by too many in most congregations, contrary to common sense, as well as decency and good manners.

Sect. VI. — Of the Lord's Prayer.

What hath hitherto been done is, for the most Lord.s Prayer) part, rather a preparation to prayer, than prayer how proper at' itself: but now we begin with the Lord's Prayer, thebesinmn^ with which the office itself began in the first book of king Edward VI. But our reformers at the review of it (as has already been observed) thought it proper to add what now

«« Stromat. 1. 7.

124 OF THE ORDER FOR [chap, hi

precedes it, as judging it perhaps not so decent to call God Our Father, before we repent of cur disobedience against him. The necessity of using it I have already proved ; 27 and shall now only observe, that its being drawn up by our glorious Advocate, who knew both his Father's sufficiency and our wants, may assure us, that it contains every thing fit for us to ask, or his Father to grant. For which cause it is, and ought to be, added to all our forms and offices to make up their de- fects, and to recommend them to our heavenly Father ; who, if he cannot deny us when we ask in his Son's name, can much less do so when we speak in his words also.28

§. 2. The Doxology was appointed by the last why?o°metS's review to be used in this place, partly, I suppose, used, and some- because many copies of St. Matthew have it, and

the Greek Fathers expound it ; and partly, be- cause the office here is a matter of praise, it being used im- mediately after the Absolution. But since St. Luke leaves it out, and some copies of St. Matthew, and most of the Latin Fathers ; therefore we also omit it in some places, where the offices are not direct acts of thanksgiving.

§. 3. Here, and wherever else this prayer is peaetthePLord'se" useoo tne whole congregation is to join with the Prayer aloud minister in an audible voice ; partly that people with the minis- jgnorantiy educated may the sooner learn it ; *nd

partly to signify how boldly we may approach the Father, when we address him with the Son's words. Though till the last review there was no such direction ; it having been the custom till then, for the minister to say the Lord's prayer alone, in most of the offices, and for the people only to answer at the end of it, by way of response, Deliver us from evil. And the better to prepare and give them no- tice of what they were to do, the minister was used to elevate and raise his voice, when he came to the petition, Lead us not into temptation, just as it is done still in the Roman Church, where the priest always pronounces the conclusion of every prayer with a voice louder than ordinary, that the people may know when to join their Amen.

Sect. VII. — Of the Responses.

The design of It was a very ancient practice of the Jews to the responses. recite their public hymns and prayers by course:

27 Introduction, p. 3, 4, &c. ** Cyprian, de Orat. p. 139, 140.

our

mouth shall, &c.

sect, vii.] MORNING AND EVENING PRAYER. 125

and many of the Fathers assure us, that the primitive Chris- tians imitated them therein : so that there is no old Liturgy wherein there are not such short and devout sentences as these, which, from the people's answering the priests, are called responses. The design of them is, by a grateful va- riety, to quicken the people's devotions, and engage their at- tention : for since they have their share of duty, they must ex- pect till their turn come, and prepare for the next response : whereas, when the minister does all, the people naturally grow sleepy and heedless, as if they were wholly unconcerned.

§. 2. The responses here enjoined consist of prayers and praises: the first, O Lord, open thou, ax^' open thou our lips, and our mouth shall shew forth R- And thy praise, are very frequent in ancient Litur- gies, particularly in those of St. James and St. Chrysostom, and are fitly placed here with respect to those sins we lately confessed : for they are part of David's penitential psalm,29 who looked on his guilt so long, till the grief, shame, and fear, which followed thereupon, had almost sealed up his lips, and made him speechless ; so that he could not praise God as he desired, unless it pleased him, by speaking peace to his soul, to remove those terrors, and then his lips would be opened, and his mouth ready to praise God. And if we were as sens- ible of our guilt as we ought to be, it will be needful for us to beg such evidences of our pardon, as may free us from the terrors which seal up our lips, and then we shall be fit to praise God heartily in the following psalms.

§. 3. The words that follow, viz. 0 God, make speed to save us ; O Lord, make haste to help Speed, &c.' m us, are of ancient use in the Western Church. £s?eL&cd'make When with David we look back to the innumer- able evils which have taken hold of us, we cry to God to save us speedily from them by his mercy ; and when we look for- ward to the duties we are about to do, we pray as earnestly, in the words of the same Psalmist,30 that he will make haste to help us by his grace ; without which we can do no accept- able service.

§. 4. And now having good confidence that our pardon is granted ; like David,31 we turn our the Father, &c. petitions into praises : standing up to denote the ^- As it was in the elevation of our hearts, and giving glory to the

» Psalm li. 15. s° Psalm lxx. 1, 31 psalm vi. 9. cxxx. 7.

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whole Trinity, Father, Son, and Holy Ghost, for the hopes we entertain.

In the primitive times almost every Father had his own Doxologies, which they expressed as they had occasion in their own phrases and terms ; ascribing glory and honour, &c. sometimes to the Father only, and sometimes only to the Son ,• sometimes to the Father through the Son, and sometimes to the Father with the Son; sometimes to the Spirit jointly with both, and sometimes through or in the Spirit to either ; sometimes through the Son to the Father with the Holy Ghost, and sometimes to the Father and Holy Ghost with the Son. For they all knew that there were three distinct, but undivided Persons, in one eternal and infinite essence ; and therefore whilst they rendered glory from this principle of faith, whatever the form of Doxology was, the meaning and design of it was always the same. But when the Arians be- gan to wrest some of these general expressions in countenance and vindication of their impious opinions, and to fix chiefly upon that form, which was the most capable of being abused to an heretical sense, viz. Glory to the Father, by the Son, in the Holy GJwst ; this and the other forms grew generally into disuse , atirl that which ascribes glory to the Holy Ghost, as well as to the Father and the Son, from that time became the standing form of the Church. So that the Doxology we meet with in the ancient Liturgies is generally thus : Glory be to the Father, and to the Son, and to the Holy Ghost, now and ever, world without end : and so it continues still in the offices of the Greek Church: but the Western Church soon after- wards added the words, As it was in tlie beginning, not only to oppose the poison of the Arians, who said, there was a beginning of time before Christ had any beginning, but also to declare that this was the primitive form, and the old ortho- dox way of praising God.32 „ - . .. §.5. Having now concluded our penitential

zr praise ve the •

Lord. if.The office, we begin the office of praises; as an in- Lrais sdname be traduction to which the priest exhorts us to Praise the Lord: the people, to shew their readiness to join with him, immediately reply, let the Lord's name be praised ; though this answer of the people was first added to the Scotch Liturgy, and then to our own, at the last review.

32 Concil. Vasens. c. 3, torn. ii. col. 727, E.

sect, viii.] MORNING AND EVENING PRAYER. 127

The first of these versicles, viz. Praise ye the Lord, is no other than the English of Hallelujah ; of JJ^*116* a word so sacred, that St. John retains it,33 and St. Austin saith the Church scrupled to translate it ; H a word appointed to be used in all the Liturgies I ever met with : in some of them upon all days in the year except those of fast- ing and humiliation ; but in others only upon Sundays and the fifty days between Easter and Whitsuntide, in token of the joy we express for Christ's resurrection.35 In our own Church, notwithstanding we repeat the sense of it every day in English ; yet the word itself was retained in the first book of king Edward VI., where it was appointed to be used im- mediately after the versicles here mentioned,/rom Easter to Trinity Sunday. How it came to be left out afterwards I cannot tell ; except it was because those who had the care of altering our Liturgy, thought the repetition of the word itself was needless, since the sense of it was implied in the forego- ing versicles : though the Church always took it for something more than a bare repetition of Praise ye the Lord. For in those words the minister calls only upon the congregation to praise God ; whereas in this he was thought to invite the holy angels also to join with the congregation, and to second our praises below with their divine Hallelujahs above.

§. 6. Some have objected against the dividing of our prayers into such small parts and versi- 0bjs^ered.an" cles : but to this we answer, That though there be an alteration and division in the utterance, yet the prayer is but one continued form. For though the Church requires that the minister speak one portion, and the people the other ; yet both the minister and the people ought mentally to offer up and speak to God, what is vocally offered up and spoken by each of them respectively.

Sect. YIII.— Of the Ninety-fifth Psalm.

The matter of this psalm shews it was designed at first for the public service ; on the feast of ta- TheSJ8?x" bernacles, as some, 35 or on the Sabbath-day, as others think ;37 but St. Paul judges it fit for every day, while it is called to-day™ and so it has been used in all the Chris-

33 Rev. xix. 1, 3, 4, 6, &c. 3* De Doctrina Christiana, lib. ii. cap. 11, torn. iii. col. 25, B. » August. Ep. 119, ad Jan. cap. 15, et 17. Isidor. de Eccl. Offic. lib. i. c. 13. •v> Grotius in Psalm xcv. 37 Calvin in Psalm xcv. M Heb. iii. 7, 15.

128 OF THE ORDER FOR [chap. hi.

tian world ; as the Liturgies of St. Chrysostom and St. Basil witness for the Greek Church, the testimony of St. Augustin for the African,39 and all its ancient offices and capitulars for the Western. St. Ambrose saith, that it was the use of the Church in his time to begin their service with it :40 for which reason in the Latin services it is called the Invitatory Psalm ; it being always sung with a strong and loud voice, to hasten those people into the church, who were in the cemetery or churchyard, or any other adjacent parts, waiting for the be- ginning of prayers :41 agreeable to which practice, in the first book of king Edward it is ordered to be said, or sung, with- out any (i. e. I suppose without any other) invitatory.

§. 2. Our reformers very fitly placed it here Why piace.n thlS as a ProPer preparatory to the following psalms, lessons, and collects. For it exhorts us, first, to praise God, shewing us in what manner and for what reasons we ought to do it ;42 secondly, it exhorts us to pray to him, shewing us also the manner and reasons.43 Lastly, it exhorts us to hear God's word speedily and willingly,44 giving us a caution to beware of hardening our hearts, by an instance of the sad event which happened to the Jews on that account,45 whose sin and punishment are set before us, that we may not destroy our souls, by despising and distrusting God's word as they did.46 For which warning we bless the holy Trinity, saying, Glory be to the Father, &c.

Sect. IX.— Of the Psalms.

And now, if we have performed the foregoing parts of the Liturgy as we ought, we shall be fitly disposed to

Sy fonoTAlxt7 sing the Psalms of David with his own sPirit- For ali that hath been done hitherto was to tune our hearts, that we may say, 0 God, our hearts are ready, we will sing and give praised For having confessed humbly, begged forgiveness earnestly, and received the news of our absolution thankfully; we shall be naturally filled with contrition and lowliness, and with desires of breathing up our souls to heaven. And this, St. Basil tells us,48 was a rite that in his time had obtained among all the Churches of God : " After the Confes- sion," saith he, " the people rise from prayer, and proceed to

30 Serm. 176, de Verb. Apost. c. 1, torn. v. col. 839, E. *° Serm. de Deip. 41 Durand. de Divin. Offic. Rational. 1. 5, c. 3, numb. 11, fol. 227. « Ver. 1—5. « Ver. 6, 7. "Ver. 8. « ver. 8— 11. « Ver. 10, 11. *7 Psalm cviii. 1. *s Basil, Ep. 63, torn, ii p. 843.

sect, ix.] MORNING AND EVENING PRAYER. 129

psalmody, dividing themselves into two parts, and singing by turns." For the performance of which we can have no greater or properer assistance than the Book of Psalms, which is a collection of prayers and praises indited by the Holy Spirit, composed by devout men on various occasions, and so suited to public worship, that they are used by Jews as well as Chris- tians. And though the several parties of Christians differ in many other things ; yet in this they all agree. They contain variety of devotions, agreeable to all degrees and conditions of men ; insomuch that, without much difficulty, every man may, either directly or by way of accommodation, apply most of them to his own case.

§. 2. For which cause the Church useth these Usedoftenerthan oftcner than any other part of Scripture. Nor any other part of can she herein be accused of novelty : since it is ScnPture- certain the temple-service consisted chiefly of forms taken out of the Psalms;49 and the prayers of the modern Jews also are mostly gathered from thence.50 The Christians undoubt- edly used them in their public service in the times of the Apostles;51 and in the following ages they were repeated so often at the church, that the meanest Christians could rehearse them by heart at their ordinary work.52

§. 3. But now it is objected, that " it cannot Whether ail the reasonably be supposed that all the members of mixed congrega- mixed congregations can be fit to use some ex- us"™mePexPresy pressions in the Psalms, so as to make them their sums in the own words ; because very few have attained to Psalms- such a degree of piety and goodness as David and the other Psalmists make profession of: and that therefore the Book of Psalms is not now a proper part of divine service."

To which it is answered : That so long as men continue in a wicked course of life, they are not only unfit for the use of the Psalms, but of any other devotions : they are not only incapable of applying such passages in the Psalms to their own persons ; but they cannot so much as repeat a penitential Psalm, or even the confession of sins in the Liturgy, in a proper and agreeable manner : since he that does this as he ought, must do it with resolutions of amendment. But then as to those who have sincerely repented, and in earnest begun

*> 1 Chron. xvi. 1—37. xxv. 1,2. 50 Bnxtorf. Synag. Judaic, cap. 10. 51 1 Cor, xiv. 26. Col. iii. 16. James v. 13. 52 Vid. Chrys. Horn. 6, de Pceniten. torn. v. col 741, D. in a Latin edition printed at Paris, 1588.

K

130 OF THE ORDER FOR [chap, hi

a virtuous course of life ; no reason can be given why they may not unite their hearts and voices with the Church, in re- hearsing these Psalms. For we may very aptly take a great part of the Psalter as the address of the whole Church to Almighty God ; and then no doubt but every sincere member of this body may perform his part in this pious consort. Every true Christian may, and must say, that the Church, whereof he professes himself a member, is all glorious within, (i. e. adorned with all manner of inward graces and excellences,) though no Christian that is humble will presume to say so of himself. Perhaps the very best men do not think such ele- vated expressions fit to be applied to their single lives, or per- sonal performances : but yet any sincere Christian may very well join in the public use of these parts of the Psalter, when he considers that what he says, or sings, is the voice of the Church universal ; and that, as he has but a small share of those virtues and perfections, which are the ornament of the Church, the body of Christ ; so his tongue is but one, amongst those innumerable choirs of Christians throughout the world. And there is no reason to doubt but that David did in some Psalms speak as the representative of the Church, as in others he expresses himself in the person of Christ : and therefore a devout man may also as well use these Psalms in his closet as in the church ; if so be he consider himself, notwithstanding his retirement, as one of that large and vast body, who serve and worship God, according to these forms, night and day. But to return :

§. 4. The custom of singing or repeating the bourse? b7 Psalms alternately, or verse by verse, seems to be as old as Christianity itself. Nor is there any question to be made but that the Christians received it from the Jews ; for it is plain that several of the Psalms, which were composed for the public use of the temple, were written in amoebceick, or alternate verse.™ To which way of singing used in the temple, it is probable the vision of Isaiah alluded, which he saw of the seraphim crying one to another, Holy, holy, holy, &c.54 That it was the constant practice of the Church in the time of St. Basil, we have his own testi- mony : for he writes,55 that the people in his time, u rising before it was light, went to the house of prayer, and there,

53 As the cxivth and cxviiith, &c. 5* Isaiah viii. 3. 55 Ep< ad Clerum Neocass. Ep. 63, torn. ii. p. 843, D. Vide et Const. Ap. 1. ii. c. 57.

sect, ix.] MORNING AND EVENING PRAYER. 131

in great agony of soul, and incessant showers of tears, made confession of their sins to God : and then rising from their prayers, proceeded to singing of psalms, dividing themselves into two parts, and singing by turns." Ever since which time it has been thought so reasonable and decent, as to be uni- versally practised. What Theodoret writes,56 that Flavianus and Diodorus were the first that ordered the Psalms of David to be sung alternately at Antioch, seems not to be meant of the first institution of this custom, but only of the restoring of it, or else of the appointing some more convenient way of doing it. Isidore says,57 that St. Ambrose was the first that introduced this custom among the Latins ; but this too must be understood only in relation to some alterations that were then made ; for pope Caelestine, as we read in his life, applied the Psalms to be sung alternately at the celebration of the eucharist. This practice, so primitive and devout, our Church (though there is no particular rubric to enjoin it) still con- tinues in her service either by singing, as in our cathedral worship ; or by saying, as in the parochial. For in the former, when one side of the choir sing to the other, they both pro- voke and relieve each other's devotion : they provoke it (as Tertullian 58 remarks) by a holy contention, and relieve it by a mutual supply and change ; for which reasons, in the paro- chial service, the reading of the Psalms is also divided be- tween the minister and the people. And indeed did not the congregation bear their part, to what end does the minister exhort them to praise the Lord? or what becomes of their promise, that their mouths shall shew forth his praise ? To what end again is the invitatory (O come, let us sing unto the Lord, &c.) placed before the Psalms, if the people are to have no share in praising him in the Psalms that follow ? §. 5. Nor does the use of musical instruments

• S n t ill i. Musical instru-

mthe singing of psalms appear to be less ancient ments used in than the custom itself of singing them. The first singing of Psalm we read of was sung to a timbrel, viz. ps that which Moses and Miriam sang after the deliverance of the children of Israel from Egypt.59 And afterwards at Jeru- salem, when the temple was built, musical instruments were constantly used at their public services.60 Most of David's

so Hist. Eccl. 1. ii. c. 24. »' Isidor. de Offic. 1. i. c. 7. 58 Sonant inter duos psalmi et hymni, et mutuo provocant quis mel.us Deo suo cantet : Talia Christus videns et audiens gaudet. Tert. ad Uxor, ad finem, 1. 2, p. 172, B. 59 Exod. xv. 20.

6° 2 Sam. vi. 5. 1 Chron. xv. 16. 2 Chron. v. 12. and xxix. 25.

K 2

132 OF THE ORDER FOR [chap. hi.

Psalms, we see by the titles of them, were committed to masters of music to be set to various tunes : and in the hun- dred and fiftieth Psalm especially, the prophet calls upon the people to prepare their different kinds of instruments wherewith to praise the Lord. And this has been the con- stant practice of the Church, in most ages, as well since as before the coming of Christ.61

When organs were first brought into use, is 0rSchnuSrchesdin not clearly known : but we find it recorded that about the year 766, Constantius Copronymus, emperor of Constantinople, sent a present of an organ to king Pepin of France : 62 and it is certain that the use of them has been very common now for several hundred of years ; Durand mentioning them several times in his book, but giving no inti- mation of their novelty in divine service.

The psalms to §' 6' When We rePeat the PSalmS and hymnS

be repeated we stand ; that, by the erection of our bodies, standing. we may eXpress j-ue elevation or lifting up of our

souls to God. Though another reason of our standing is, be- cause some parts of them are directed to God, and others are not : as therefore it would be very improper to kneel at those parts which are not directed to him ; so it would be very in- decent to sit, when we repeat those that are. And therefore because both these parts, viz. those which are and those which are not directed to God, are so frequently altered, and mingled one with another, that the most suitable posture for each of them cannot always be used, standing is prescribed as a pos- ture which best suits both together ; which is also consonant to the practice of the Jewish Church recorded in the Scrip- ture. For we read,63 that while the priests and Levites were offering up praises to God, all Israel stood. And we learn from the ritualists of the Christian Church,64 that when they came to the Psalms, they always shewed the affection of their souls by this posture of their bodies.

§.7. At the end of every Psalm, and of every

repeSS auS? Part °f the hundred and nineteenth Psalm™

end of an the and all the Hymns, (except the Te Deum ;

hymns. an which, because it is nothing else almost but the

Gloria Patri enlarged, hath not this doxologj

61 Basil, in Psalm, i. torn. i. p. 126, B. Euseb. Histor. Eccles. lib. 2, c. 17, p. 57, C. Dionys. Areop. de Eccles. Hier. c. 3, p. 89, D. Isid. Peleus. 1. 1, Ep. 90, p. 29, A.

62 Aventin. Annal. Bojorum, 1. 3, f. 300, as cited in Mr. Gregory's Posthumous Works p. 49. «*3 2 Chron. vii. 6. 64 vide Amal. Fort. lib. 3, cap. 3. Durand. Rational, lib. 5, cap. 1. 65 gee the order how the Psalter is appointed to be read.

sect, ix.] MORNING AND EVENING PRAYER. 133

annexed,) we repeat Glory be to the Father, &c, a custom which Durandus would have us believe was instituted by Pope Damasus, at the request of St. Jerome ;G6 but for this there appears to be but little foundation. In the Eastern Churches they never used this glorification, but only at the end of the last Psalm, which they called their Antiphona, or Allelujah, as being one of those Psalms which had the Alle- lujah prefixed to it f but in France, and several other of the Western Churches, it was used at the end of every Psalm ;68 which is still continued with us, to signify that we believe that the same God is worshipped by Christians as by Jews; the same God that is glorified in the Psalms, having been from the beginning Father, Son, and Holy Ghost, as well as now. So that the Gloria Patri is not any real addition to the Psalms, but is only used as a necessary expedient to turn the Jewish Psalms into Christian Hymns, and fit them for the use of the Church now, as they were before for the use of the synagogue.

§ 8. The present division of the Book of The course oh. Psalms into several portions (whereby two separ- served in reading ate portions are affixed to each day, and the circle tlie Psalms- of the whole to the circuit of the month) seems to be more commodious and proper than any method that had been used before. For the division of them into seven portions, called nocturns, which took up the whole once a week, (as practised in the Latin Church,) seemed too long and tedious. And the division of them into twenty portions, to be read over in so many days, (as in the Greek Church,) though less tedious, is too uncertain, every portion perpetually shifting its day: whereas in our Church, each portion being constantly fixed to the same day of the month, (except there be proper Psalms appointed for that day, as all the former Common Prayer Books expressed it,) the whole course is rendered certain and immovable : and being divided into threescore different por- tions, (i. e. one for every morning, and one for every even- ing service,) none of them can be thought too tedious or burdensome. In all the old Common Prayer Books indeed, because January and March have one day above the number of thirty, (which, as concerning this purpose, was appointed to every month,) and February, which is placed between them

66 Durand. Rational. 1. 5, c. 2, n. 17, fol. 214. w Cassian. Institut. 1. 2, c. 8. Strabo de Reb. Eccles. c. 25. CB Cassian. ut supra.

134 OF THE ORDER FOR [chap. hi.

both, hath only twenty-eight days * it was ordered, that Feb- ruary should borrow of eitlier of the months {of January and March) one day : and so tlie Psalter which was read in February began at the last day of January and ended the first day of March. And to know what Psalms were to be read every day, there was (pursuant to another rubric) a column added in the calendar, to shew the number that was appointed for the Psalms ; and another table, where the same number being found, shewed what Psalms were to be read at morning and evening prayer. But this being found to be troublesome and needless, it was ordered, first in the Scotch Liturgy and then in our own, that in February the Psalter should be read only to the twenty -eighth or twenty -ninth day of the month. And January and March were inserted into the rubric, which before ordered that in May, and the rest of the months that had one and thirty days apiece, the same Psalms should be read the last day of the said months, which were read the day before : so that the Psalter may begin again the first day of the next month ensuing.

§. 9. The Psalms we use in our daily service

be^ed^cco?.!- are llot taken 0ut °f eithe1' °f the tW0 last tranS"

ing to the trans- lations of the Bible, but out of the great English gareatnB"biehe Bible, translated by William Tyndal and Miles Coverdale, and revised by archbishop Cranmer: for when the Common Prayer was compiled in 1548, neither of the two last translations were extant.

It is true indeed, that at the last review the Epistles and Gospels were taken out of the new translation : and the Les- sons too, since that time, have been read out of king James the First's Bible. But in relation to the Psalms it was noted, that the Psalter followeth the division of the Hebrews, and the translation of the great English Bible set forth and used in the time of king Henry the Eighth, and king Edward the Sixth.69 The reason of the continuance of which order is the plainness and smoothness of this translation : for the He- braisms being not so much retained in this as in the late trans- lations, the verses run much more musical and fitter for devo- tion. Though, as the old rubric informs us, this translation, from tlie ninth Psalm unto the hundred and forty-eighth Psalm, doth vary in numbers from tlie common Latin trans- lation.

69 See the order how the Psalter is appointed to he read.

SECT, x.] MORNING AND EVENING PRAYER. 135

Sect. X. — Of the Lessons. Our hearts being now raised up to God in _ T

, , . .» . ■ r The Lessons,

praising and admiring him m the t/salms ; we are why they follow in a fit temper and disposition to hear what he the Psalms- shall speak to us by his word. And thus too a respite or intermission is given to the bent of our minds : for whereas they were required to be active in the Psalms, it is sufficient if in the Lessons they hold themselves attentive. And there- fore now follow two chapters of the Bible, one out of the Old Testament, the other out of the New, to shew the harmony between the Law and the Gospel : for what is the Law, but the Gospel foreshewed ? what the Gospel, but the Law fulfilled? That which lies in the Old Testament, as under a shadow, is in the New brought out into the open sun : things there pre- figured are here performed. And for this reason the first Lesson is taken out of the Old Testament, the second out of the New, that so the minds of the hearers may be gradually led from darker revelations to clearer views, and prepared by the vails of the Law to bear the light breaking forth in the Gospel.

§. 2. And here it may not be amiss to observe the great antiquity of joining the reading of TheLaenstsXstyof Scriptures to the public devotions of the Church. Justin- Martyr says, " It was a custom in his time to read Lessons out of the Prophets and Apostles in the assembly of the faithful."70 And the Council of Laodicea, held in the beginning of the fourth century, ordered " Lessons to be min- gled with the Psalms."71 And Cassian tells us, that " It was the constant custom of all the Christians throughout Egypt to have two Lessons, one out of the Old Testament, another out of the New, read immediately after the Psalms ; a practice/' he says, " so ancient, that it cannot be known whether it was founded upon any human institution."72 Nor has this prac- tice been peculiar to the Christians only, but constantly used also by the Jews : who divided the books of Moses into as many portions as there are weeks in the year ; that so, one of those portions being read over every sabbath-day, the whole might be read through every year.73 And to this answers that expression of St. James,74 that Moses was read in the syna-

?» Apol. 1, cap. 87, p. 131. 7I Can. 17, Concil. torn. i. col. 1500, B. ™ Cassian de Inst. Mon. lib. 2, cap. 4. 73 See Ainsworth on Gen. vi. 9. 74 Acts xv. 21.

136 OF THE ORDER FOR [chap. iiiu

gogues every sabbath-day. And that to this portion of the Law they added a Lesson out of the Prophets, we may gather from the thirteenth of the Acts, where we find it mentioned that the Law and the Prophets were both read in a synagogue where St. Paul was present,75 and that the Prophets were read at Jerusalem every sabbath-day.™ T, A ,.. §. 3. For the choice of these Lessons and their

I he order of the y » /S» i i j« *y»

first Lessons for order, the Church observes a d liferent course, ordinary days. ;por the first Lessons on ordinary days she ob- serves only this ; to begin at the beginning of the year with Genesis, and so to continue on till all the books of the Old Testament are read over ; only omitting the Chronicles (which are for the most part the same with the books of Samuel and Kings, which have been read before) and other particular chapters in other books, which are left out, either for the same reason, or else because they contain genealogies, names of persons or places, or some other matter less profitable for ordinary hearers.

The Song of Solomon, or the book of Canti- ^whyomitted?' cles> is wholly omitted ; because, if not spiritu- ally understood, (which very few people are capable of doing, especially so as to put a tolerably clear sense upon it,) it is not proper for a mixed congregation. The Jews ordered that none should read it till they were thirty years old, for an obvious reason, which too plainly holds amongst us.

Very many chapters of Ezekiel are omitted, EZomrtted.hy upon account of the mystical visions in which they are wrapt up. Why some others are omitted does not so plainly appear, though doubtless the compilers of our Liturgy thought there was sufficient reason for it. Isaiah, why re- After all the canonical books of the Old Tes- served'tothe tament are read through, (except Isaiah, which being the most evangelical prophet, and con- taining the clearest prophecies of Christ, is not read in the order it stands in the Bible, but reserved to be read a little before, and in Advent, to prepare in us a true faith in the mystery of Christ's incarnation and birth, the commemora- tion of which at that time draws nigh ;) after all the rest, I say, to supply the remaining part of the year, several books of

75 Acts xiii. 15. ™ Ver. 27. See also Prideaux's Connexion, vol. ii. p. 172, 25L

Oxf. edit. 1838.

n v

*,L- ?*+£' &e\

«ect. x.] MORNING AND EVENING PRAYER. 137

the Apocrypha are appointed to be read, which, though not canonical, have yet been allowed, by boPoks?i?poanwhat the judgment of the Church for many ages past, j££ ^"sons5"1 to be ecclesiastical and good, nearest to divine of any writings in the world. For which reason the books of Wisdom, Ecclesiasticus, Tobit, Judith, and the Maccabees, were recommended by the Council of Carthage 77 to be pub- licly read in the church. And Kuffinus testifies,78 that they were all in use in his time, though not with an authority equal to that of the canonical books. And that the same respect was paid to them in latter ages, Isidore Hispalensis79 and Ra- banus Maurus 80 both affirm.

In conformity to so general a practice, the Church of Eng- land still continues the use of these books in her public ser- vice ; though not with any design to lessen the authority of canonical Scripture, which she expressly affirms to be the only rule of faith : declaring,81 that the Church doth read the other books for example of life and instruction of manners, but yet doth not apply them to establish any doctrine. Nor is there any one Sunday in the whole year, that has any of its Lessons taken out of the Apocrypha. For as the greatest assemblies of Christians are upon those days, it is wisely or- dered that they should then be instructed out of the undis- puted word of God. And even on the week-days, the second Lessons are constantly taken out of canonical Scripture, which one would think should be enough to silence our adversaries ; especially as there is more canonical Scripture read in our churches in any two months (even though we should except the Psalms, Epistles, and Gospels) than is in a whole year in the largest of their meetings. But to return :

§. 4. The course of the first Lessons appointed for Sundays is different from that which is or- ^ J™^?8 dained for the week-days. For from Advent Sunday to Septuagesima Sunday, some particular chapters out of Isaiah are appointed, for the aforesaid reason. But upon Septuagesima Sunday Genesis is begun ; because then begins the time of penance and mortification, to which Genesis suits best, as treating of the original of our misery by the fall of Adam, and of God's severe judgment upon the world for sin. For which reason the reading of this book was affixed to Lent,

" Cap. 27. ™ Ruffin. in Symb. 79 De Eccles. Offic. lib. 1, c. 11. 80 De Instit. Eccles. 1. 2, c. 53. »» In ber sixth Article.

138 OF THE ORDER FOR [chap. hi.

even in the primitive ages of the Church.82 Then are read for- ward the books as they lie in order; not all the books, but (because more people can attend the public worship of God upon Sundays than upon other days) such particular chapters are selected, as are judged most edifying to all that are pre- sent. And if any Sunday be (as some call it) a privileged day, i. e. if it hath the history of it expressed in Scripture, such as Easter-day, Whitsunday, &c, then are peculiar and proper Lessons appointed.

§. 5. Upon saints-days another order is ob- ?oresainStsLdeaysnS served : for upon them the Church appoints Les- sons out of the moral books, such as Proverbs, Ecclesiastes, Ecclesiasticus, and Wisdom, which, containing excellent instructions of life and conversation, are fit to be read upon the days of saints, whose exemplary lives and deaths are the causes of the Church's solemn commemoration of them, and commendation of them to us.

§. 6. Other holy-days, such as Christmas- °r days! h°ly" day, Circumcision, Epiphany, &c, have proper and peculiar Lessons appointed suitable to the occasions, as shall be shewn hereafter, when I speak of those several days. I shall only observe here, that there have been proper Lessons appointed on all holy-days, as well saints-days as others, ever since St. Austin's time : 83 though perhaps they were not reduced into an exact order till the time of Musaeus, a famous priest of Massilia, who lived about the year 480. Of whom Gennadius writes, that he particularly applied him- self, at the request of St. Venerius, a bishop, to choose out proper Lessons for all the festivals in the year.84

§. 7. As for the second Lessons, the Church ob- secon^Lessons! serves the same course upon Sundays as she doth upon week-days ; reading the Gospels and Acts f)f the Apostles in the morning, and the Epistles at evening, in the same order they stand in the New Testament ; except up- on saints-days and holy-days, when such Lessons are appointed, as either explain the mystery, relate the history, or apply the example to us.

The Revelation §• 8- Tne Revelation is wholly omitted, except omitted, and the first and last chapters (which are read upon why* the day of St. John the Evangelist, who was

82 Chrysost. torn. i. Horn. 7, p. 106, et torn. ii. Horn. 1, p. 10, edit. Paris, 1609. °s August, in Prooem. Ep. Johan. 84 Gennadius de Viris illustrious, cap. 79. ,

sect, x.] MORNING AND EVENING PRAYER. 139

the author) and part of the nineteenth chapter (which con- taining the praises and adoration paid to God by the angels and saints in heaven, is very properly appointed to be read on the festival of All-Saints). But, except upon these occasions, none of this book is read openly in the church for Lessons, by reason of its obscurity, which renders it unintelligible to meaner capacities.

§. 9. And thus we see, by the prudence of the The antiquity Church, the Old Testament is read over once, and usefulness of and the New thrice (i. e. excepting some less this method- useful parts of both) in the space of a year, conformable to the practice of the ancient Fathers : who (as our reformers tell us86) so ordered the matter, that all the whole Bible, or the greatest part thereof \ shoidd be read over once every year : intending thereby that the clergy, and especially such as were ministers in the congregation, shoidd (by often reading and meditating in God's word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to con- fute them that were adversaries to the truth : and further, that the people (by daily hearing the holy Scriptures read in the church) might continually profit more and more in the know- ledge of God, and be more inflamed with the love of his true religion. Whereas in the Church of Rome this godly and de- cent order was so altered, broken, and neglected, by planting in uncertain stories and legends* with multitudes of responds,^ verses,\ vain repetitions, commemorations,^ and synodals ;||

«6 In the preface concerning the service of the Church.

* Uncertain stories and legends.} By these are to be understood those le- Legends, gendary stories, which the Roman breviaries appoint to be read on their saints- *^theJ days : which being almost as numerous as the days in the year, there is hardly a day free from having idle tales mixed in its service. Nor is this remarkable only in their Lessons upon their modern saints ; but even the stories of the Apostles are so scandalously blended with monkish fictions, that all wise and conscientious Christians must nauseate and abominate their service.

+ Responds.] A respond is a short anthem, interrupting the middle of a Responds, chapter, which is not to proceed till the anthem is done. The long responses *£*£ they are used at the close of the Lessons.

X Verses.] By the verses here mentioned are to be understood either the v?rif 8> versicle that follows the respond in the breviary, or else those hymns which what- are proper to every Sunday and holy-day ; which (except some few) are a parcel of despicable monkish Latin verses, composed in the most illiterate ages of Christianity.

§ Commemorations.] Commemorations are the mixing the service of some Comme- holy-day of lesser note, with the service of a Sunday or holy-day of greater ™£at ns' eminency, on which the less holy-day happens to fall. In which case it is appointed by the ninth general rule in the breviarv, that only the hymns, verses, &c, and some other part of the service of the lesser holy-day, be an- nexed to that of the greater.

|| Synodals.] These were the publication or recital of the provincial con- Synodals, Btitutions in the parish-churches. For after the conclusion of every provincial J^ 7

140 OF THE ORDER FOR [chap. hi.

that, commonly, when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima ; but they were only be- gun, and never read through : after like sort were other books of holy Scripture used. Moreover, the number and hardness of the rules called the Pie,* and the manifold changings of the service, was the cause, that to turn the book only was so hard and intricate a matter, that many times there was more busi- ness to find out what should be read, than to read it when it was found out.

These inconveniences therefore considered, here is set forth such an order, whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a calendar for that purpose, which is plain and easy to be understood ; ivhere- in (so much as may be) the reading of holy Scripture is so set forth, that all things should be done in order, without breaking one piece from another. For this cause be cut off anthems, responds, invitatories, and such like things, as did break the continual course of the reading of the Scripture.

Yet, because there is no remedy but that of necessity, there must be some rules ; therefore certain rules are here set forth, which as they are few in number, so they are plain and easy to be understood. So that here you have an order for prayer, and for the reading of the holy Scripture, much agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commodious than that which of late was used. It is more profitable, because here are left out many things, whereof some are untrue, some uncertain, some vain and su- perstitious ; and nothing is ordained to be read, but the very pure word of God, the holy Scriptures, or that which is agree-

synod, the canons thereof were to he read in the churches, and the tenor of

them to he declared and made known to the people ; and some of them to be

annually repeated on certain Sundays in the year.87

Pie, why # pie.] The word pie some suppose derives its name from -nivaZ , which

■o called. ^ Qree}-S SOmetimes use for table or index : though others think these tables

or indexes were called the pie, from the parti-coloured letters whereof they

consisted ; the initial and some other remarkable letters and words being

done in red, and the rest all in black. And upon this account, when they

Pica let- translate it into Latin, they call it pica. From whence it is supposed, that

whence°so when printing came in use, those letters which were of a moderate size (i. e.

called. about the bigness of those in these comments and tables) were called pica

letters. 88

87 See Dr. Nichols in his notes on the word synodals in the preface concerning the service of the Church. 88 See Dr. Nichols, as above, upon the word pie.

sect, x.] MORNING AND EVENING PRAYER. 141

able to the same ; and that, in such a language and order, as is most easy and plain for the understanding both of the readers and hearers : it is also more commodious, both for the short- ness thereof, and for the plainness of the order, and for that the rules be few and easy.

§. 10. The Scripture being the word of God, and so a de- claration of his will ; the reading of it or making it known to the people is an act of authority, and therefore the minister that reads the Lessons is to stand. ^leSSef And because it is an office directed to the congre- gation, by all the former Common Prayer Books it was ordered, that {to the end the people may the belter hear) in such places where 1hey do sing, there shall the Lessons be sung in a plain tune, after the manner of distinct reading . and likewise the Epistle and the Gospel. But that rubric is now left out, and the minister is only directed to read distinctly with an audi- ble voice, and to turn himself so as he may best be heard of all such as are present : which shews, that in time of prayer the minister used to look another way ; a custom still observed in some parish-churches, where the reading pews have two desks ; one for the Bible, looking to- ^f^S^0 wards the body of the church to the people ; another for the Prayer Book, looking towards the east or up- per end of the chancel ; in conformity to the practice of the primitive Church, which, as I have already observed,89 paid a more than ordinary reverence in their worship towards the east.

§. 1 1 . Before every Lesson the minister is direct- ed to give notice to the people what chapter he ^LesSS &c. reads, by saying, Here beginneth such a chapter, or verse of such a chapter of such a book : that so the people, if they have their Bibles with them, may, by looking over them, be the more attentive. The care of the primitive Church in this case was very remarkable. Before the Lesson began, the deacon first stood up, calling out aloud, Let us listen, my brethren ; and then he that read invited his audience to atten- tion, by introducing the Lesson with these words : Thus saith the Lord.90 After every Lesson the minister with us is also directed to give notice that it is finished, by saying, Here endeth the first or second Lesson; which is the form now prescribed instead of the old one, Here endeth such a chapter of such a book, which were the words enjoined by all our former Liturgies.

89 Page 86. 90 Chrysost. in Act. 9, Horn. 19.

142 OF THE ORDER FOR [chap. hi.

§. 12. As for the people, there is no posture T1thePpeoUpriee.of prescribed for them ; but in former times they always stood, to shew their reverence. It is recorded of the Jews in the book of Nehemiah,91 that when Ezra opened the book of the law, in the sight of the people, all the people stood up. And in the first ages of Christianity those only were permitted to sit, who by reason of old age, or some other infirmity, were not able to stand throughout the whole time of divine service.92 And it is very observable, that another ceremony used by the Christians of those times, before the reading of the Lessons, was the washing their hands,93 a ceremony said to be still used by the Turks, before they touch their Alcoran, who also write thereupon, Let no unclean person touch this .*94 which should excite us at least to prepare ourselves in such a manner, as may fit us to hear the word of God, and to express such outward reverence, as may testify a due regard to its author.

Sect. XI. — Of the Hymns in general.

The use of hymns among Christians isundoubt- Thehymns.ity °f edlJ as °*d ™ the times of the Apostles : 95 and

we learn, both from the observation of St. Au- gustin96 and from the canons of the Church,97 that hymns and psalms were intermingled with the Lessons, that so by variety the people might be secured against weariness and distraction. The reasonable- §• 2. But besides antiquity, reason calls for ness of them after this interposition of hymns, in respect to the

great benefit we may receive from the word of God : for if we daily bless him for our ordinary meat and drink, how much more are we bound to glorify him for the food of our souls ?

When first added. §* 3\ Tliat We ma? not tnerefore want forms

of praise proper for the occasion, the Church hath provided us with two after each Lesson, both in the morning and evening service ; leaving it to the discretion of him that ministereth, to use those which he thinks most con- venient and suitable : though in the first Common Prayer Book of king Edward VI. there was only one provided for a

91 Chap. viii. 5. 92 August. Serm. 300, in Append, ad torn. v. col. 504, B.

93 Chrys. Horn. 53, in Joan. torn. ii. p. 776, lin. 3, 4. M Mr. Gregory's Pref. to his Notes and Observations upon Scripture, p. 3. 9d Matt. xxvi. 30. Col. v. 16. James

v. 13. 96 Serm. 176, torn. v. col. 839, D. 97 Concil. Laod. Can. 17, Concil. torn, i,

col. 1500, B.

sect, xu ] MORNING AND EVENING PRAYER. 143

Lesson ; the hundredth, the ninety-eighth, and the sixty- seventh psalms not being added till 1552. The Te Deum and the Benedicite indeed were both in the first book ; but not for choice, but to be used one at one time of the year, and the other at another, as the next section will shew.

Sect. XII. — Of the Hymns after the first Lessons. Having heard the holy precepts and useful examples, the comfortable promises and just S?first £ssom! threatenings, contained in the first Lesson, we im- mediately break out into praising God for illuminating our minds, for quickening our affections, for reviving our hopes, for awakening our sloth, and for confirming our resolutions.

I. For our supply and assistance in which The Te Deum reasonable duty, the Church has provided us two and Benedicite, ancient hymns; the one called Te Deum, from w ysocalled- the first words of it in Latin, {Te Deum laudamus, We praise thee, O God ,-) the other Benedicite, for the same reason, the beginning of it in Latin being Benedicite omnia opera Do- mini Domino ; or, 0 all ye works of the Lord, bless ye the Lord. The former of these is now most frequently used, and the latter only upon some particular occasions.

§. 2. The first (as it is generally believed) was composed by St. Ambrose for the baptism of St. "%£$§££ Augustin : " since which time it has ever been held in the greatest esteem, and daily repeated in the church : so that it is now of above thirteen hundred years standing. The hymn itself is rational and majestic, and in all particulars worthy of the spouse of Christ; being above all the compo- sures of men uninspired, fittest for the tongues of men and angels.

II. The other was an ancient hymn in the

Jewish Church, and adopted into the public de- Sfe*hor sSn|dJf votions of the Christians from the most early the three Chfl- times. St. Cyprian quotes it as part of the holy qul^ Scriptures : " in which opinion he is seconded by Ruffinus, who very severely inveighs against St. Jerome for doubting of its divine authority; and informs us, that it was used in the Church long before his time, who himself lived

»8 St. Greg. lib. 3, Dial. cap. 4, mentions Dacius bishop of Milan, A. D. 560, who, in the first book of the Chronicles writ by him, gives an account of this. See also St. Bennet Reg. cap. 11. " De Orat. Dom. p. 142.

144 OF THE ORDER FOR [chap. hi.

A. D. 390.100 And when afterwards it was left out by some that performed divine service, the fourth Council of Toledo, in the year 633, commanded it to be used, and excommuni- cated the priests that omitted it.1 Our Church indeed does not receive it for canonical Scripture, because it is not to be found in the Hebrew, nor was allowed in the Jewish canon ; but it is notwithstanding an exact paraphrase of the hundred and forty-eightn psalm, and so like it in words and sense, that whoever despiseth this, reproacheth that part of the canonical writings.

§. 2. As to the subject of it, it is an elegant

The subject of it. ° *. n i~t J* ix 1 • • *

summons to all God s works to praise him ; inti- mating that they all set out his glory, and invite us, who have the benefit of them, to join with these three children (to whom so great and wonderful a deliverance was given) in praising and magnifying the Lord for ever.

§. 3. So that when we would glorify God for ^be use5?r t0 ms works, which is one main end of the Lord's

day; or when the Lesson treats of the creation, or sets before us the wonderful works of God in any of his creatures, or the use he makes of them either ordinary or miraculous for the good of the Church ; this hymn may very seasonably be used. Though in the first Common Prayer Book of king Edward VI., Te Deum was appointed daily throughout the year, except in Lent, all the which time, in the place of Te Deum, Benedicite was to be used. So that, as I have already observed, they were not originally inserted for choice ; but to be used at different parts of the year. But when the second book came out with double hymns for the other Lessons ; these also were left indifferent at the discre- tion of the minister, and the words, Or this Canticle, inserted before the hymn we are now speaking of.

III. After the first Lesson at evening prayer*

Of the Masmifi- , , i u • . j u ,-{? ? ^

cat, or the song two other hymns are appointed, both of them ViSh bifsed taken out of canonical Scripture : the first is the ary' song of the blessed Virgin, called the Magnificat, from its first word in Latin. It is the first hymn recorded in the New Testament, and, from its ancient use among the primitive Christians, has been continued in the offices of the Reformed Churches abroad,2 as well as in ours.

100 Ruffin. 1. 2, adv. Hieron. » Can. 14, Concil. torn. v. col. 1710, C D. 2 Se*

D'lrell's View of the Reformed Churches, page 3S.

sect. xin.J MORNING AND EVENING PRAYER. 1-15

For as the Holy Virgin, when she reflected upon the pro- mises of the Old Testament, now about to be fulfilled in the mysterious conception and happy birth, of which God had de- signed her to be the instrument, expressed her joy in this form ; so we, when we hear in the Lessons like examples of his mercy, and are told of those prophecies and promises which were then fulfilled, may not improperly rejoice with her in the same words, as having a proportionable share of interest in the same blessing.

IV. But when the first Lesson treats of some great and temporal deliverance granted to the eighth Sm peculiar people of God, we have the ninety- eighth psalm for variety ; which, though made on occasion o£n some of David's victories, may yet be very properly applied to ourselves, who, being God's adopted children, are a spirit- ual Israel, and therefore have all imaginable reason to bless God for the same, and to call upon the whole creation to join with us in thanksgiving. This was one of those which, I have already observed, was first added to king Edward's second Common Prayer.

Sect. XIII. — Of the Hymns after the second Lessons.

Having expressed our thankfulness to God in one of the above-mentioned hymns for the light 2conT Lesson?6 and instruction we have received from the first Lesson ; we are fitly disposed to hear the clearer revelations exhibited to us in the second.

I. As to the second Lesson in the morning, it 0f the Benedic- is always taken out either of the Gospels or the tus, or song of Acts ; which contain an historical account of the Zacharias- great work of our redemption : and therefore as the angel, that first published the glad tidings of salvation, was joined by a multitude of the heavenly host, who all brake forth in praises to God ; so when the same tidings are rehearsed by the priest, both he and the people immediately join their mu- tual gratulations, praising God, and saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people ; and hath raised up a mighty salvation for us in the house of his servant David, &c; being the hymn that was com- posed by gcod old Zacharias, at the circumcision of his son, St. John the Baptist,3 and containing a thanksgiving to God

» Luke i. 57. L

146 OF THE ORDER FOR [chap, hi.

for the incarnation of our Saviour, and for those unspeakable mercies which (though they were not then fully completed) were quickly afterwards the subject of the whole Church's praises.

II. For variety the hundredth psalm was also °fthpSmdredth appointed by king Edward's second book, in

which all lands and nations are invited and call- ed upon to serve the Lord with gladness, and come before his presence with a song, for his exceeding grace, mercy, and truth, which are so eminently set forth in the Gospels.

III. After the second Lesson at evening, which °f thmSisnC Di" is always out of the Epistles, the Song of Simeon,

called Nunc Dimittis, is most commonly used. The author of it is supposed to have been he whom the Jews call Simeon the Just, son to the famous Rabbi Hillel,4 a man of eminent integrity, and one who opposed the then common opinion of the Messiah's temporal kingdom. The occasion of his composing it was his meeting Christ in the temple, when he came to be presented there, wherein God fulfilled his promise to him, that he should not die till he had seen the Lord's Christ.5 And though we cannot see our Saviour with our bodily eyes, as he did, yet he is by the writings of the Apostles daily pre- sented to the eyes of our faith : and therefore if we were much concerned for heaven, and as loose from the love of the world as old Simeon was, and we ought to be ; we might, upon the view of Christ in his holy word, be daily ready to sing this hymn, which is taken into the services of all Christian Churches in the world, Greek, Roman, and Reformed, and was formerly very frequently sung by saints and martyrs a little before their deaths.

IV. Instead of it sometimes the sixty-seventh ^enthpsafm.6" psalm is used, (being one of those that was intro- duced in king Edward's second Liturgy,) which

being a prayer of David for the coming of the Gospel, is a pro- per form wherein to express our desires for the further pro- pagation of it.

N. B. It ought to be noted, that both the sixty-seventh and hundredth psalms, being inserted in the Common Prayer Books in the ordinary version, ought so to be used, and not to be sung in Sternhold and Hopkins, or any other metre, as is

* Vid. Scultet. Exercit. Evang. 1. 1, c. 61, and Lightfoot's Harmony on the place. 5 Luke ii. 26.

sect, xiv.] MORNING AND EVENING PRAYER. 147

now the custom in too many churches, to the jostling out of the psalms themselves, expressly contrary to the design of the rubric : which, if not prevented, may in time make way for further innovations and gross irregularities.

Sect. XIV. — Of the Apostles' Creed.

Though the Scriptures be a perfect revelation The Creed of all divine truths necessary to salvation ; yet the fundamental articles of our faith are so dispersed there, that it was thought necessary to collect out of those sacred writings one plain and short summary of fundamental doctrines, which might easily be understood and remembered by all Christians.

§. 2. This summary, from the first word in Whyso called. Latin, Credo, is commonly called the Creed ,• Why called sym- though in Latin it is called Symbolum, for which bolum- several reasons are given : as, first, that it is an allusion to the custom of several persons meeting together to eat of one common supper, whither every one brings something for his share to make up that common meal, which from hence was called Symbolum, from the Greek word avfi(3a\\eLv, which sig- nifies to throw or cast together : even so, say some,6 the Apos- tles met together, and each one put or threw in his article to compose this symbol.

Another signification of the word is fetched from military affairs, where it is used to denote those marks, signs, or watch- words, &c, whereby the soldiers of an army distinguished and knew each other: in like manner, as some think,7 by this Creed the true soldiers of Jesus Christ were distinguished from all others, and discerned from those who were only false and hypocritical pretenders.

But the most natural signification of the word seems to be derived from the pagan symbols, which were secret marks, words, or tokens communicated at the time of initiation, or a little before, unto those who were consecrated or entered into their reserved or hidden rites, and to none else ; by the de- claration, manifestation, or pronunciation whereof, those more devout idolaters knew each other, and were with all freedom and liberty of access admitted to their more intimate mysteries, i. e. to the secret worship and rites of that God, whose sym-

« Ruffin. Expos, in Symb. Apost. ad calcem Cyprian. Oper.pag. 17. Cassian. de In- carn. Dom. 1. 6, c. 3, pag. 1046, Atrebat. 1628. ' Ruffin. ut supra. Maxim. Tauri- nens. Homil. in Symbol, ap Biblioth. Vet. Patr. Colon. Agrippin. 1618, torn. v. pag. 39.

L 2

148 0F THE ORDER FOR [chap. hi.

bols they had received : from whence the multitude in general were kept out and excluded : which said symbols those who had received them were obliged carefully to conceal, and not, on any account whatsoever, to divulge or reveal.8 And for the same reasons the Apostles' Creed is thought by some to have been termed a symbol, because it was studiously con- cealed from the pagan world, and not revealed to the cate- chumens themselves, till just before their baptism or initiation in the Christian mysteries ; when it was delivered to them as that secret note, mark, or token, by which the faithful in all parts of the world might, without any danger, make them- selves known to one another.9

§. 3. That the whole Creed, as we now use it, The antiquity of was drawn Up by the Apostles themselves, can

hardly be proved : but that the greatest part of it was derived from the very days of the Apostles, is evident from the testimonies of the most ancient writers;10 particu- larly of St. Ignatius, in whose epistles most of its articles are to be found : though there are some reasons to believe, that some few of them, viz. that of the descent into hell, the com- munion of saints, and the life everlasting, were not added till some time after, in opposition to some gross errors and here- sies that sprang Up in the Church. But the whole form, as it now stands in our Liturgy, is to be found in the works of St. Ambrose and Ruffinus.11

§. 4. It is true indeed the primitive Christians, d2dnpubiiciy by reason tnev always concealed this and their

other mysteries, did not in their assemblies pub- licly recite the Creed, except at the times of baptism ; which, unless in cases of necessity, were only at Easter and Whitsun- tide. From whence it came to pass, that the constant repeat- ing of the Creed in the church was not introduced till five hundred years after Christ : about which time Petrus Gna- pheus, bishop of Antioch, prescribed the constant recital of the Creed at the public administration of divine service.12

The place of the §\5' The PlaCe °f lt " °Ur Liturgy may be

Creed in the Li- considered with respect both to what goes before, turgy- and what comes after it. That which goes be-

fore it are the Lessons taken out of the word of God : for faith

8 See instances of these symbols in the lord chief-justice King's Critical History of the Creed, chap. 1, p. 11, &c. 9 See this proved by the same author, p. 20, &c

10 Vid. Irenaeum, contr. Haeres. 1. 1, c. 2, p. 44. Tertull. de Virg. veland. c. 1, p. 175 A. De Praescript. Haereticor. c. 13, p. 206, D. " In their Expositions upon it.

" Theodor. Lector. Histor. Eccles. p. 563, C.

sect, xiv.] MORNING AND EVENING PRAYER. 149

comes by hearing ,-13 and therefore when we have heard God's word, it is fit we should profess our belief of it, thereby set- ting our seals (as it were) to the truth of God,u especially to such articles as the chapters now read to us have confirmed. What follows the Creed are the prayers which are grounded upon it : for we cannot call on him in whom we have not be- lieved.™ And therefore since we are to pray to God the Father, in the name of the Son, by the assistance of the Holy Ghost, for remission of sins, and a joyful resurrection ; we first declare that we believe in God the Father, Son, and Holy Ghost, and that there is remission here, and a resurrec- tion to life hereafter, for all true members of the Catholic Church ; and then we may be said to pray in faith.

§. 6. Both minister and people are appointed Toberepeated to repeat this Creed ; because it is the profession by the whole of every person present, and ought for that rea- consregatlon- son to be made by every one in his own person ; the more expressly to declare their belief of it to each other, and con- sequently to the whole Christian world, with whom they maintain communion.

§. 7. It is to be repeated standing, to signify

l *• 4. J 4. *i • *u J c Standing.

our resolution to stand up stoutly m the defence of it. And in Poland and Lithuania the nobles used formerly to draw their swords, in token that, if need were, they would defend and seal the truth of it with their blood.16

§. 8. When we repeat it, it is customary to turn towards the east, that so whilst we are making Awards tiL east* profession of our faith in the blessed Trinity, we may look towards that quarter of the heavens where God is supposed to have his peculiar residence of glory.17

§. 9. When we come to the second article in Reverence to be this Creed, in which the name of Jesus is men- made at the name tioned, the whole congregation makes obeisance, which the Church (in regard to that passage of St. Paul, That at the name of Jesus every knee should bow18) expressly en- joins in her eighteenth canon : ordering, that when in time of divine service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it has been accustomed ; testifying by these outward ceremonies and gestures tlieir inward humility, Christian resolution, and

13 Rom. x. 17. " John iii. 33. 1S Rom. x. 14. 16 See Durell's View, &c.

•ect. 1, §. 24, page 37. JO See Mr. Gregory, as quoted in note 38, p. 86. *8 Phil. ii. 10.

150 OF THE ORDER FOR [chap. hi.

due acknowledgment that the Lord Jesus Christ, the true eternal Son of God, is the only Saviour of the world, in whom, alone all the mercies, graces, and promises of God to mankind for this life, and the life to come, are fully and wholly comprised.

Sect. XV. — Of St. Athanasius's Creed.

The creed of Whether this Creed was composed by Atha-

saint Athana- nasius or not, is matter of dispute : in the rubric S1U8, before it, as enlarged at the review, it is only said

to be commonly called the Creed of St. Athanasius: but we are certain that it has been received as a treasure of ines- timable price both by the Greek and Latin Churches for al- most a thousand years.

The scruple §• 2- As to tne matter of it, it condemns all

which some ancient and modern heresies, and is the sum of make against it. aU orthodox divinity. And therefore if any scruple at the denying salvation to such as do not believe these articles ; let them remember, that such as hold any of those fundamental heresies are condemned in Scripture : 19 from whence it was a primitive custom, after a confession of the orthodox faith, to pass an anathema against all that denied it. But however, for the ease and satisfaction of some people who have a notion that this Creed requires every person to assent to, or believe, every verse in it on pain of damnation ; and who therefore (because there are several things in it which they cannot comprehend) scruple to repeat it for fear they should anathematize or condemn themselves ; I desire to offer what follows to their consideration, viz. That howsoever plain and agreeable to reason every verse in this Creed may be ; yet we are not required, by the words of the Creed, to believe the whole on pain of damnation. For all that is required of us as necessary to salvation, is, that before all things we hold the catholic faith .- and the catholic faith is by the third and fourth verses explained to be this, that we worship one God in Trinity, and Trinity in Unity : neither confounding the persons, nor dividing the substance. This therefore is de- clared necessary to be believed : but all that follows from hence to the twenty-sixth verse, is only brought as a proof and illustration of it; and therefore requires our assent no more than a sermon does, which is made to prove or illustrate

» 1 John ii. 22, 23. v. 10. 2 Pet. ii. 1.

sect, xvi.] MORNING AND EVENING PRAYER. 151

a text. The text, we know, is the word of God, and therefore necessary to be believed : but no person is, for that reason, bound to believe every particular of the sermon deduced from it, upon pain of damnation, though every tittle of it may be true. The same I take it to be in this Creed : the belief of the catholic faith before mentioned, the Scripture makes ne- cessary to salvation, and therefore we must believe it: but there is no such necessity laid upon us to believe the illustra- tion that is there given of it, nor does the Creed itself require it : for it goes on in the twenty-sixth and twenty-seventh verses in these words, So that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped : he therefore that will be saved, must thus think of the Trinity. Where it plainly passes off from that illustration, and returns back to the fourth and fifth verses, requiring only our belief of the catholic faith, as there expressed, as necessary to sal- vation, viz. that One God or Unity in Trinity and Trinity in Unity is to be worshipped. All the rest of the Creed, from the twenty-seventh verse to the end, relates to our Saviour's incarnation ; which indeed is another essential part of our faith, and as necessary to be believed as the former : but that being expressed in such plain terms as none, I suppose, scru- ple, I need not enlarge any further.

§. 3. The reasons why this Creed is appointed to be said upon those days specified in the rubric, thoseSdays°men are, because some of them are more proper for *j^re.£ in the this confession of faith, which, being of all others the most express concerning the Trinity, is for that reason appointed on Christmas -day, Epiphany, Easter-day, Ascen- sion-day, JVliit-Sunday , and Trinity Sunday ; which were all the days that were appointed for it by the first book of king Edward : but in his second book it was also enjoined on Saint Matthias, and some other saints-days, that so it might be repeated once in every month.

Sect. XVI. — Of the Versicles before the LoroVs Prayer.

The congregation having now their consciences The good order absolved from sin, their affections warmed with and method of thanksgiving, their understandings enlightened by the word, and their faith strengthened by a public profes- sion, enter solemnly in the next place upon the remaining part of divine worship, viz. supplication and prayer, that is,

152 OF THE ORDER FOR [chap. hi.

to ask those things which are requisite and necessary, as well for the body as the soul.

§. 2. But because they are not able to do this Pr'wifhyoudbe without God's help, therefore the minister first

blesses them with The Lord be with you ; which, it must be observed too, is a very proper salutation in this place, viz. after a public and solemn profession of their faith. For St. John forbids us to say to any heretic, God speed ; 20 and the primitive Christians were never allowed to salute any that were excommunicated.21 But when the minister hath heard the whole congregation rehearse the Creed, and seen, by their standing up at it, a testimony of their assent to it ; he can now salute them as brethren and members of the Church. But because he is their representative and mouth to God, they

return his salutation, immediately replying, And Amthy si>iritWith mith thy sPirit ■' both which sentences are taken

out of holy Scripture,23 and together with that salutation, Peace be with you, (which was generally used by the bishop, instead of The Lord be with you,2Z) have been of very early use in the Church,24 especially in the eastern part of it, to which, as an ancient Council says,25 they were de- livered down by the Apostles themselves : and it is observ- able that they always denoted (as here) a transition from one part of the divine service to another. __. _ §. 3. In the heathen sacrifices there was al-

Jfr. Let us pray. u . TT . , , . , . , . -,

ways one to cry, Hoc agite, or to bid them mind what they were about. And in all the old Christian Liturgies the deacon was wont to call often upon the people, IktevCjq Stride/lev, Let us pray earnestly ; and then again, kKreviarepov, more earnestly. And the same vehemence and earnest de- votion does our Church call for in these words, Let us pray ; warning us thereby to lay aside all wandering thoughts, and to attend to the great work we are about ; for though the minister only speaks most of the words, yet our affections must go along with every petition, and sign them all at last with an hearty Amen.

§. 4. But being unclean, like the lepers re- meicy uponaus. corded by St. Luke,26 before we come to address

ourselves to God, we begin to cry, Lord have

80 2 John 10, 11. 2i Capital. Carol. Ma?. 1. 5, c. 42. ™ Ruth ii. 4. 2 Thess. iii.

16. 2 Tim. iv. 22. Gal. vi. 18. 23 Durand. Rational, lib. 4, c. 14, §. 7, fol. 111.

2i Chrys. in Coloss. 1, Horn. 3, torn. 4, p. 107, lin. 3, &c. Isid. Peleus. 1. 1, Ep. 122, p. 44, A. 25 Concil. Bracar. 2, cap. 3, torn. v. col. 740, B. 26 Luke xvii. 12, 13.

sect, xvn.] MORNING AND EVENING PRAYER. 153

mercy on us ; lest, if we should unworthily call him Our Father, he upbraid us as he did the Jews, If I be a father, where is mine honour?21 And it is to be observed, that the Church hath such an awful reverence for the Lord's Prayer, that she seldom suffers it to be used without some preceding preparation. In the beginning of the morning and evening service we are prepared by the confession of our sins, and the absolution of the priest ; and very commonly in other places by this short litany : whereby we are taught first to bewail our un worthiness, and pray for mercy ; and then with an humble boldness to look up to heaven, and call God Our Father, and beg further blessings of him.

As to the original of this form, it is taken out of the Psalms,28 where it is sometimes repeated twice together ; to which the Christian Church hath added a third, viz. Christ have mercy upon us, that so it might be a short litany or supplication to every person in the blessed Trinity : we have offended each person, and are to pray to each, and therefore we beg help from them all.

It is of great antiquity both in the Eastern and Western Churches ; and an old Council orders it to be used there times a day in the public service.29 And we are inibrmed that Constantinople was delivered from an earthquake by the peo- ple going barefoot in procession and using this short litany.30

N. B: The clerk and people are here to take The clerk and notice not to repeat the last of these versicles, people not to re- viz. Lord have mercy upon us, after the minister. Ecyu/w^w In the end of the Litany indeed they ought to g" the min- do it, because there they are directed to say all the three versicles distinctly after him ; each of them being re- peated in the Common Prayer Book, viz. first in a Roman letter for the priest, and then in an Italic, which denotes the people's response. But in the daily morning and evening ser- vice, in the office for solemnization of matrimony, in those for the visitation of the sick, for the burial of the dead, for the churching of women, and in the commination, where these versicles are single, and only the second printed in an Italic character, there they are to be repeated alternately, and not by way of repetition : so that none but the second versi- cle, viz. Christ have mercy upon us, comes to the people's turn, the first and last belonging to the minister.

* Mai. i. 6. 28 Psalm vi. 2. li. 1. cxxiii. 3. » Concil. Vasens. 2, Can. 3, torn, iv. col. 1680, C 3° Paul. Diacon. 1. 16, c. 24.

154 OF THE ORDER FOR [chap, in

Sect. XVIL— Of the Lord's Prayer.

The Lord's ^HE twister, clerk, and people, being pre-

Prayer, why re- pared in the manner that we have described peated. above, are now again to say the Lord's Prayer

with a loud voice. Por this consecrates and makes way for all the rest, and is therefore now again repeated. By which repetition we have this further advantage, that if we did not put up any petition of it with fervency enough before, we may make amends for it now, by asking that with a doubled earnestness. §. 2. By the clerks in this rubric (which was Snded byht°hem. first inserted in the second book of king Edward) I suppose were meant such persons as were ap- pointed at the beginning of the Reformation, to attend the in- cumbent in his performance of the offices ; and such as are still in some cathedral and collegiate churches, which have lay-clerks (as they are called, being not always ordained) to look out the Lessons, name the anthem, set the Psalms, and the like : 31 of which sort I take our parish clerks to be, though we have now seldom more than one to a church.

Sect. XVIII. — Of the Ver sides after the Lord's Prayer.

Before the minister begins to pray alone for

the people, they are to join with him (according

to the primitive way of praying) in some short versicles and

responsals taken chiefly out of the Psalms, and containing the

sum of all the following collects.

To the first, O Lord, shew thy mercy upon us, — and grant us thy salvation™ answers the Sunday collect, which gener- ally contains petitions for mercy and salvation. To the second, O Lord, save the king, — and mercifully hear us when we call upon thee™ answer the prayers for the king and royal family. To the third, Endue thy ministers with righteous- ness,— and make thy chosen people joyful ,-34 and the fourth, 0 Lord, save thy people, — and bless thine inheritance ; 35 an- swers the collect for the clergy and people. To the fifth, Give peace in our time, O Lord, — because there is none other that fighteth for us, but only thou, O God,35 answer the daily collects for peace : and to the last, O God, make clean our hearts within us, and take not thy Holy Spirit from us,zi answer the daily collects for grace.

31 See the Clergyman's Vade Mecum, p. 202, 203. 32 psalni lxxxv. 7. 33 Psalm xx. verse the last, according to the Greek translation. si Psalm cxxxii. 9. x Psalm xxviii. 9. so i chron. xxii. 9. 37 psalm ii. 10 11.

sect, xix.] MORNING AND EVENING PRAYER. 155

§. 2. Against two of these versicles it is ob- jected, that the Church enjoins us to pray to God ^wSed™ to give peace in our time, for this odd reason, viz. because there is none other that jighteth for us but only God. But to this we answer, that the Church by these words does by no means imply, that the only reason of our desiring peace, is because we have none other to fight for us, save God alone ; as if we could be well enough content to be engaged in war, had we any other to fight for us, besides God : but they are a more full declaration and acknowledgment of that forlorn condition we are in, who are not able to help ourselves, and who cannot depend upon man for help ; which we confess and lay before Almighty God, to excite the greater compas- sion in his divine Majesty. And thus the Psalmist cries out to God, Be not far from me, for trouble is near ,• for there is none to help?*

§. 3. The rubric which orders the priest to stand up to say these versicles, (which was first isteris to^tand added in 1552,) I imagine to have been founded up^t these ver- upon the practice of the priests in the Romish Church. For it is a custom there for the priest, at all the long prayers, to kneel before the altar, and mutter them over softly by himself: but whenever he comes to any versicles where the people are to make their responses, he rises up and turns himself to them, in order to be heard : which custom the compilers of our Liturgy might probably have in their eye, when they ordered the minister to stand up in this place.

Sect. XIX. — Of the Collects and Prayers in general.

Before we come to speak of each of the fol- Theprayer8iWhy lowing prayers in particular, it may not be amiss divided into so to observe one thing concerning them in general, mat^ short co1" viz. the reason why they are not carried on in one continued discourse, but divided into many short collects, such as is that which our Lord himself composed. And that might be one reason why our Church so ordered it, viz. that so she might follow the example of our Lord, who best knew what kind of prayers were fittest for us to use. And indeed we cannot but find, by our own experience, how difficult it is to keep our minds long intent upon any thing, much more up- on so great things as the object and subject of our prayers ; and that, do what we can, we are still liable to wanderings and

98 Psalm xx ii. 11.

156 OF THE ORDER FOR [chap. hi.

distractions : so that there is a kind of necessity to break off sometimes, that our thoughts, being respited for a while, may with more ease be fixed again, as it is necessary they should, so long as we are actually praying to the Supreme Being of the world.

But besides, in order to the performing our devotions aright to the most high God, it is necessary that our souls should be possessed all along with due apprehensions of his greatness and glory. To which purpose our short prayers contribute very much. For every one of them beginning with some of the attributes or perfections of God, and so sug- gesting to us right apprehensions of him at first, it is easy to preserve them in our minds during the space of a short prayer, which in a long one would be too apt to scatter and vanish away.

But one of the principal reasons why our public devotions are and should be divided into short collects, is this : our blessed Saviour, we know, hath often told us, that whatsoever we ask the Father in his name he will give it us ,-39 and so hath directed us in all our prayers to make use of his name, and to ask nothing but upon the account of his merit and mediation for us : upon which all our hopes and expectations from God do wholly depend. For this reason therefore (as it always was, so also now) it cannot but be judged necessary, that the name of Christ be frequently inserted in our prayers, that so we may lift up our hearts unto him, and rest our faith upon him, for the obtaining those good things we pray for. And therefore whatsoever it be which we ask of God, we presently add, through Jesus Christ our Lord, or something to that effect; and so ask nothing but according to our Lord's direc- tion, i. e. in his name. And this is the reason that makes our prayers so short : for take away the conclusion of every collect or prayer, and they may be joined all together, and be made but as one continued prayer. But would not this tend to make us forgetful that we are to offer up our prayers in the name of Christ, by taking away that which refresheth our memory ?

§. 2. The reason why these prayers are so often ^oUe<Sed called collects is differently represented. Some ritualists think, because the word collect is some- times used both in the vulgar Latin Bible,40 and by the an- cient Fathers,41 to denote the gathering together of the people

39 John xiv. 13, and xvi. 24. *o Djes Collectae, Lev. xxiii. 36. Collectionem,

Heb. x. 25. *i Collectum celebrare. Passim apud Patres.

seci. xx.J MORNING AND EVENING PRAYER. 157

into religious assemblies ; that therefore the prayers are called collects, as being repeated when the people are collected to- gether.43 Others think they are so named upon account of their comprehensive brevity ; the minister collecting into short forms the petitions of the people, which had before been di- vided between him and them by versicles and responses : 43 and for this reason God is desired in some of them to hear the prayers and supplications of ' tlie people. Though I think it is very probable that the collects for the Sundays and Holy- days bear that name, upon account that a great many of them are very evidently collected out of the Epistles and Gospels.

Sect. XX. — Of the three Collects at Morning and Evening Prayer.

The next thing to be taken notice of is the The rubric after rubric that follows the versicles after the Lord's the Lord's prayer in the morning service, viz. prayer.

% Then shall follow three Collects : the first of the Day, which shall be the same that is appointed at the Communion ; the second for Peace ; the third for Grace to live well. And the two last Collects shall never alter, but daily be said at Morning Prayer throughout all the year, as followeth ; all kneeling.

There is much the same rubric in the evening service ; only whereas the third collect for the morning is entitled , for grace to live well; the title of that for the evening is, for aid against all perils,

I. The first of these collects, viz. that of the

day, to be the same that is appointed at the 0f 't^Sy?* for communion, will fall under my particular con- sideration, when I come to treat of the several Sundays and Holy-days, which will naturally lead me to take notice of the several collects that belong to them.

II. The second collector peace, both for the

t • i r J Of the collect for

morning and evening service, are, word tor word, peace> translated out of the Sacramentary of St. Gre- gory ; each of them being suited to the office it is assigned to. In that which we use in the beginning of the day, when we are going to engage ourselves in various affairs, and to con- verse with the world, we pray for outward peace, and desire to be preserved from the injuries, affronts, and wicked de-

*> A populi collectione, Collectae appellari cceperunt. Alcuinus.

43 Saoerdos omnium petitiones compendiosa brevitate colligit. Walafrid. Strabo.

158 OF THE ORDER FOR [cha*. tii

signs of men. But in that for the evening we ask for inward tranquillity, requesting^/br that peace which the world cannot give, as springing only from the testimony of a good con- science : that so each of us may with David be enabled to say, / will lay me down in peace, and take my rest ; having our hearts as easy as our heads, and our sleep sweet and quiet.

III. The third collects, both at morning and °f for graceCtS evening, are framed out of the Greek euchologion. That in the morning service, for grace, is very proper to be used in the beginning of the day, when we are probably going to be exposed to various dangers and tempta- tions. Nor is the other, for aid against all perils, ga^nst°aiiperns. *ess seasonable at night ; for being then in dan- ger of the terrors of darkness, we by this form commend ourselves into the hands of that God, who neither slumbers nor sleeps, and with whom darkness and light are both alike.

Sect. XXL— Of the Anthem.

After the aforesaid collects, as well at morn- em. j^ prayer as at evening, the rubric orders, that in choirs and places where they sing, here followeth the an- them ; the original of which is probably derived JndSS&ty. from the very first Christians. For Pliny has recorded that it was the custom in his time to meet upon a fixed day before light, and to sing a hymn, in parts or by turns, to Christ, as God :44 which expression can hardly have any other sense put upon it, than that they sung in an antiphonical way. Socrates indeed attributes the rise of them to St. Ignatius, who, when he had heard the angels in heaven singing and answering one another in hymns to God, ordered that, in the church of Antioch, psalms of praise should be composed and set to music, and sung in parts by the choir in the time of divine service ;45 which, from the manner of singing them, were called dvrt'0wva, antiphons, or anthems, i. e. hymns sung in parts, or by course. This practice was soon imitated by the whole Church, and has universally ob- tained ever since.

§. 2. The reason of its being ordered in this Whyh°erbe!SUng Place is Partlv perhaps for the relief of the con- gregation, who, if they have joined with due fer-

" Plin. Epist. 1. 10, Ep. 97, p. 284. edit. Oxon. 1703. « Socrat. Hist. Eccl. lib. 6, cap. 8, p. 313, D.

sect, xxu.] MORNING AND EVENING PRAYER. 159

vour in the foregoing parts of the office, may now be thought to be something weary ; and partly, I suppose, to make a division in the service, the former part of it being performed in behalf of ourselves, and that which follows being mostly intercessional.

§. 3. And therefore since it is now grown a „,, . _

s , i i , • & i Thls the proper

custom, in a great many churches, to sing a psalm place for singing in metre in the middle of the service ; I cannot Psalms- see why it would not be more proper here, than just after the second Lesson, where a hymn is purposely provided by the Church to follow it. I have already showed the irregularity of singing the hymn itself in metre : and to sing a different psalm between the Lesson and the psalm appointed, is no less irregu- lar. And therefore certainly this must be the most proper place for singing, (if there must be singing before the service is end- ed,) since ft seems much more timely and conformable to the rubric, and moreover does honour to the singing-psalms them- selves, by making them supply the place of anthems.

Sect. XXII. — Of the Prayer for the King. We have been hitherto only praying for our- selves ; but since we are commanded to pray for Th?teklngf°r all men?* we now proceed, in obedience to that command, to pray for the whole Church ; and in the first place for the king, whom, under Christ, we acknowledge to be the supreme governor of this part of it to which we belong. And since the supreme King of all the world is God, by whom all mortal kings reign ; and since his authority sets them up, and his power only can defend them ; therefore all mankind, as it were by common consent, have agreed to pray to God for their rulers. The heathens offered sacrifices, prayers, and vows for their welfare : and the Jews (as we may see by the Psalms47) always made their prayers for the king a part of their public devotion. And all the ancient Fathers, Liturgies, and Councils fully evidence, that the same was done daily by Christians : and this not only for those that encouraged them, but even for such as opposed them, and were enemies to the faith. Afterwards indeed, when the emperors became Chris- tian, they particularly named them in their offices, with titles expressing the dearest affection, and most honourable respect; and prayed for them in as loyal and as hearty terms as are in-

*« 1 Tim. ii. 1, 2. *7 Psalm xx. and lxxii

160 OF THE ORDER FOR [chap, iit,

eluded in the prayer we are now speaking of: which is taken almost verbatim out of the Sacramentary of St. Gregory, but was not inserted in our Liturgy till the reign of queen Eliza- beth ; when our reformers observing that, by the ^inou/servi^ Liturgies of king Edward, the queen could not be prayed for, but upon those days when either the Litany or Communion-office was to be used, they found it necessary to add a form, to supply the defect of the daily service.

Sect. XXIII. — Of the Prayer for the Royal Family.

The ra erf r There is as near an alliance between this and the royal the former prayer, as between the persons for

family. whom they are made. And we may observe that

the Persian emperor Darius desired the Jewish priests to pray not only for the king, but his sons too ; 48 and tne Romans prayed for the heirs of the empire, as well as the emperor himself.49 The primitive Christians prayed also for the im- perial family;50 and the canons of old Councils both at home

and abroad enjoin the same.51 In our own Church Wohurnirturgy t0 indeed there was no mention made of the royal

family till the reign of king James I., because after the Reformation no protestant prince had children till he came to the throne. But at his accession, this prayer was immediately added ; except that the beginning of it, when it was first inserted, was, Almighty God, which hast promised to be a father of thine elect, and of their seed .• but this, I suppose, being thought to savour a little of Calvinism, was altered about the year 1632 or 33, when (Frederic the prince elector palatine, the lady Elizabeth his wife, with their 'princely issue, being left out) these words were changed into, Almighty God, the fountain of all goodness.

Sect. XXIY. — Of the Prayer for the Clergy and People.

The prayer for Having thus made our supplications for our the clergy and temporal governors, that under them we may people. kave all those outward blessings which will make

our lives comfortable here ; we proceed, in the next place, to pray for our spiritual guides, that with them we may re- ceive all those graces and inward blessings which will make

*8 Ezra vi. 10. « Tacit. Annal. 1. 4. »" Liturg. S. Basil. M Excerpt. Egherti, Can. 7, Sperm, torn. i. p. 259. Concil. Rheraens. 2, Can. 40, torn. vii. col. 1285, C

sect, xxv.] MORNING AND EVENING PRAYER. 161

our souls happy hereafter. We are members of the Church as well as of the State, and therefore we must pray for the prosperity of both, since they mutually defend and support each other. That we might not want a form therefore suitable and good, this prayer was add- ^^Jed** ed in queen Elizabeth's Common Prayer Book, out of the Sacramentary of St. Gregory, in conformity to the practice of the ancient Church, which always had prayers for the clergy and people.53

§. 2. And because to gather a Church at first out of infidels, and then to protect it continually wh0 ETSrk from its enemies, is an act of as great power, and est 8reat mar- a greater miracle of love than to create the world ; therefore in the preface of this prayer we may properly ad- dress ourselves to God, as to him who alone worketh great marvels : though it is not improbable that those words might be added with a view to the miraculous descent of the Holy Ghost upon the twelve Apostles on the day of Pentecost.

§. 3. Bv the word curates in this prayer, are meant all" that are intrusted with the cure or CurtahteeJ ;b^ho care of souls, whether they be the incumbents themselves, who from that cure were anciently called curates ; or those whom we now more generally call so, from assisting incumbents in their said cure.

Sect. XXV. — Of the Prayer of St. Chrysostom. Where ancient Liturgies afforded proper pray- ers, the compilers of ours rather chose to retain SJ ch^ostom. • them than make new ones : and therefore as some are taken from the Western offices, so is this from the Eastern ; where it is daily used, with very little difference, in the Liturgies both of St. Basil and St. Chrysostom; the last of which was the undoubted author of it. It is inserted in- deed in the middle of their Liturgies ; but in ours, I think more properly, at the conclusion. Eor it is fit, that, in the close of our prayers, we should first reflect on all those great and necessary requests we have made, and then not only re- new our desires that God may grant them, but also stir up our hearts to hope he will. To which end we address our- selves in this prayer to the second Person in the glorious

»• Synes. Ep. 11, p. 173, B. Excerpt. Egberti, Can. 8, Spelm. torn. i. p. 229. Condi. Calchuthens. Can. 10, torn. vi. col. 1816, A.

M

162 MORNING AND EVENING PRAYER. [chap. in.

Trinity, our blessed Saviour, and remind him of the gracious promise he made to us when on earth, that where two or three are gathered together in his name, he would be there in the midst of them ,-53 and therefore if we can but prevail with him to hear our desires and petitions, we know that the pow- er of his intercession with God is so great, that we need not doubt but we shall obtain them. But however, since it may happen that we may have asked some things which he may not think convenient for us ; we do not peremptorily desire that he would give us all we have prayed for, but submit our prayers to his heavenly will ; and only request that he woidd fulfil our desires and petitions as may be most expedient for us : begging nothing positively, but what we are sure we can- not be too importunate for, viz. in this world knowledge of his truth, and in the world to come life everlasting. This we may ask peremptorily, without fear of arrogance or pre- sumption ; and yet this is all we really stand in need of.

§. 2. Neither this nor the following benedic- ^dded^* t°ry prayer is at the end of either the morning or evening service, in any of the old Common Prayer Books; which all of them conclude with the third collect. But the prayer of St. Chrysostom is at the end of the Litany, from the very first book of king Edward ; and the benedictory prayer from that of queen Elizabeth ; and there also stood the prayers for the king, the royal family, for the clergy and people, till the last review. And I suppose, though not printed, they were always used, as now, at the conclusion of the daily service. For after the third collect, the Scotch Liturgy directs, that they shall follow the prayer for the king's Majesty, with the rest of the prayers at the end of the Litany to the benediction.

Sect. XXVI.— Of 2 Cor. xiii. 14.

2 Cor xiii 14 ^HE wn(He service being thus finished, the minister closes it with that benedictory prayer of St. Paul, with which he concludes most of his Epistles : a form of blessing which the Holy Spirit seems, by the repeated use of it, to have delivered to the Church to be used instead of that old Jewish form, with which the priest under the law dismissed the congregation.54 The reason of its being changed was undoubtedly owing to the new revelation made of the

« Matt, xviii. 20. 5* Numb. vi. 23, &c.

introduction.] OF THE LITANY. 163

three Persons in the Godhead. For otherwise the Jews both worshipped and blessed in the name of the same God as the Christians ; only their devotions had respect chiefly to the Unity of the Godhead, whereas ours comprehend also the Trinity of Persons.

§. 2. I must not forget to observe, that the form AT . „

i_ ° j • j -I [-, Not a blessing.

here used in our daily service is rather a prayer than a blessing ; since there is no alteration either of person or posture prescribed to the minister, but he is directed to pro- nounce it kneeling, and to include himself as well as the people.

CHAPTER IV. OF THE LITANY.

THE INTRODUCTION.

After the order for the morning and evening The signification prayer in our present Liturgy, as well as in all of the word the old ones, stands the confession of our Chris- ltany' tian faith, commonly called the Creed of Athanasius,1 which hath already been spoken to : and then followeth the Litany or general supplication to be sung or said after morning pray- er, upon Sundays, Wednesdays, and Fridays, and at all other times when it shall be commanded by the ordinary. The word Litany, as it is explained by our present Liturgy, signifies a general supplication ; and so it is used by the most ancient heathens, viz. "for an earnest supplication to the gods made in time of adverse fortune ; 2 and in the same sense it is used in the Christian Church, viz. for a supplication and common intercession to God, when his wrath lies heavy upon us."3 Such a kind of supplication was the fifty-first psalm, which may be called David's litany. Such was that litany of God's appointing in Joel,4 where, in a general assembly, the priests were to weep between the porch and the altar, and to say, Spare thy people, O Lord : (in allusion to which place,

1 The words commonly called the Creed of Athanasius were added at the Restora- tion. 2 IloWa be /cat airiivbav \pvcrew 54nai Andvevev. Hom. II. ¥. *<Acot Atrzvtve roKna? MrjTiv avu.<ppdcra<rOai. Hesiod. Theog. s Anavela cW ea-ri irapaKXrjais wpoe Oeov, Kai tKea-ia—di bpihv eirt<J>toon4vnv. Symeon. Thessal. Opusc. de Haeret.

4 Joel ii.

M 2

164 OF THE LITANY. [chap iv.

our Litany, retaining also the same words, is enjoined, by the royal injunctions still in force,5 to be said or sung in the midst Why sung in the °^ tne cnurcn» a^ a low desk before the chancel midst of the door, anciently called the failed stool.6) And such was that litany of our Saviour,7 which he thrice repeated with strong crying and tears.8

The antiquity of §• 2« As .for the f0™ in which theY ™e n0W

litanies in this made, viz. in short requests by the priests, to which the people all answer, it appears to be very ancient ; for St. Basil tells us, that litanies were read in the church of Neocsesarea, between Gregory Thaumaturgus's time and his own.9 And St. Ambrose hath left a form of litany, which bears his name, agreeing in many things with this of ours. For when miraculous gifts began to cease, they wrote down several of those forms, which were the original of our modern office.

§. 3. About the year 400 they began to be used Lltprocession. in m procession, the people walking barefoot, and saying them with great devotion ; by which means, it is said, several countries were delivered from great calami- ties.10 About the year 600, Gregory the Great, out of all the litanies extant, composed that famous sevenfold litany,11 by which Rome was delivered from a grievous mortality ; 12 which hath been a pattern to all the Western Churches since ; and to which ours comes nearer than that in the present Roman Missal, wherein later popes had put in the invocation of saints, which our reformers have justly expunged. But here we must observe, that litanies were of use before processions, and re- mained when they were taken away. For those processional litanies having occasioned much scandal, it was decreed "that the litanies should for the future only be used within the walls of the church ; " 13 and so they are used amongst us to this day.

Whysaidonsun- . §• 4- In the Coraraon Prayer Book of 1549, days, Wednes- (i. e. in the first book of king Edward,) the Litany days.andFridays. wag piace(j between the communion office, and

5 Injunctions of Edward VI. and of queen Elizabeth, A. D. 1559, in bishop Sparrow's Collect, p. 8 and 72. 6 See a note of bishop Andrews, in Dr. Nichols's Additional Notes, p. 22, col. 1. 7 Luke xxii. 44. 8 Heb. v. 7. 9 Basil. Ep. 63, ad Neocaesar. 10 Vid. Niceph. Hist. 1. 14, c. 3, torn. ii. p. 443, A. n It was called Litania septi-

formis, or the sevenfold litany, because he ordered the Church to make their procession in seven classes : viz. first the clergy, then the laymen, next the monks, after the vir- gins, then the married women, next the widows, last of all the poor and the children. Vide Greg. lib. 11, Ep. 2, and Strabo de Offic. Eccles. c. 28. ™ Paul. Diac. 1. 18, et Balaeus in Vit. Greg. 13 Concil. Coloniens.

introduction .] OF THE LITANY. lf?5

the office for baptism, with this single title, The Letanyu and Suffrages, and without any rubric either before or after it. But at the end of the communion office the first rubric began thus : Upon Wednesdays and Fridays the English Litany shall be said or sung in all places, after such form as is ap- pointed by the King's Majesty's Injunctions .- or as it shall be otherwise appointed by his Highness. What this form was I shall mention presently from the Injunctions themselves : but first I must observe, that Wednesdays and Fridays are here only mentioned, which were the ancient fasting-days of the primi- tive Church : 15 the death of Christ being designed on the Wednesday, when he was sold by Judas, and accomplished on the Friday, when he died on the cross.16 As to Sunday, I find no direction relating to it ; though I conclude from two other rubrics, which dispense with the use of it on some par- ticular Sundays, that it was generally used on all the rest. For among the notes of explication at the end of that book, the two last allow that upon Christmas-day, Easter-day, the As- cension-day, Whit-Sunday, and the feast of Trinity, may be used any part of holy Scripture, hereafter to be certainly limited and appointed instead of the Litany. And that if there be a sermon, or for other great cause, the curate by his discre- tion may leave out the Litany, the Gloria in Excelsis, the Creed) the Homily, and the Exhortation to the Communion. But in the review of the Common Prayer in 1552, the Litany was placed where it stands at this time, with direction at the beginning, that it should be used on Sundays, Wednesdays, and Fridays ; and at other times when it shall be commanded by the ordinary. And the order for Sunday has continued ever since ; I suppose partly because there is then the greatest assembly to join in so important a supplication, and partly that no day might seem to have a more solemn office than the Lord's day.

§.5. The particular time of the day when what time of the it is to be said seems now different from what it day it is to be was formerly : in king Edward's and queen Eli- zabeth's time, it seems it was used as preparatory to the second service. For by their Injunctions17 it was ordered, that im- mediately before high mass, or the time of communion of

*• So the word was spelt in all the old Common Prayer Books. 15 Clem. Alex. Strom. 7, c. 744, B. Tertul. de Jejun. c. 2, p. 545, A. Epiphan. adv. Haeres. 1. 3, torn. L p. 910, B. 16 Petrus Alexandrinus, ap. Albaspinaeum, 1. i. Obs. 16, p. 35, col. 1, E. 17 Sparn w's Collections, p. 8, 72.

166 OF THE LITANY. [chap. iy.

the sacrament, the priests with others of the quire should kneel in the midst of the church, and sing or say plainly and distinctly the Litany which is set forth in English, with all the suffrages following . And even long afterwards it was a custom in several churches to toll a bell whilst the Litany was reading, to give notice to the people that the communion service was coming on.18 And indeed till the last review in 1661 the Litany was designed to be a distinct service by itself, and to be used some time after the morning prayer was over ; as may be gathered from the rubric before the commination in all the old Common Prayer Books, which orders, that after morning prayer, the people being called together by the ring- ing of a bell, and assembled in the church, the English Litany shall be said after the accustomed manner. This custom, as I am informed, is still observed in some cathedrals and cha- pels : 19 though now, for the most part, it is made one office with the morning prayer; it being ordered by the rubric before the prayer for the king, to be read after the third col- lect for grace, instead of the intercession al prayers in the daily service. Which order seems to have been formed from the rubric before the litany in the Scotch Common Prayer Book, which I have transcribed in the margin.20 And ac- cordingly we find that, as the aforementioned rubric before the commination office is now altered, both the morning prayer and Litany are there supposed to be read at one and the same time.

one out of every §• 6. By the fifteenth canon above mentioned, family to attend whenever tlje Litany is read, every householder the Litany. dwelling within half a mile of the church, is to come or send one at the least of his household fit to join with the minister in prayers.

§. 7. The posture, which the minister is to The SieeL er t0 llse m savmg tne Litany, is not prescribed in any present rubric, except that, as it is now a part of the morning service for the days above mentioned, it is included in the rubric at the end of the suffrages after the second Lord's prayer, which orders all to kneel in that place, after which there is no direction for standing. And the In-

18 Heylin's Antidot. Lincoln, cap. 10, sect. 3, p. 59. 19 As at Worcester Cathedral and Merton College in Oxford, where morning prayer is read at six or seven, and the Litany at ten. 20 Here followeth the Litany to be used after the third collect at

morning prayer, called the collect for grace, upon Sundays, Wednesdays, and Fridays, and at other times, when it shall he commanded by the Ordinary, and without the omission of any part of the other daily service of the Church on those days.

introduction.] OF THE LITANY. 167

junctions of king Edward and queen Elizabeth both appoint, that the priests, with others of the choir, shall kneel in the midst ofT the church, and sing or say plainly and distinctly tlie Litany, which is set forth in English, with all the suf- frages following, to the intent the people may hear and an- swer, &c.21 As to the posture of the people, nothing need to be said in relation to that, because whenever the priest kneels, they are always to do the same.

§. 8. The singing of this office by laymen, as practised in several cathedrals and colleges, is ofSn^gthe7 certainly very unjustifiable, and deservedly gives litany by lay- ofFence to all such as are zealous for regularity and decency in divine worship. And therefore (since it is plainly a practice against the express rules of our Church, crept in partly through the indevout laziness of minor canons and others, whose duty it is to perform that solemn office ; and partly through the shameful negligence of those who can and ought to correct whatever they see amiss in such matters) it cannot surely be thought impertinent, if I take hold of this opportunity to express my concern at so irreligious a custom. And to shew that I am not singular in my complaint, I shall here transcribe the words of the learned Dr. Bennet, who hath some time since, upon a like occasion, very severely, but with a great deal of decency, inveighed against this practice ; though I cannot learn that he has yet been so fortunate as to obtain much reformation.

" I think myself obliged (saith he22) to take notice of a most scandalous practice, which prevails in many such con- gregations, as ought to be fit precedents for the whole kingdom to follow. It is this ; that laymen, and very often young boys of eighteen or nineteen years of age, are not only permitted, but obliged to perform this office, which is one of the most solemn parts of divine service, even though many priests and deacons are at the same time present.

" Those persons upon whom it must be charged, and in whose power it is to rectify it, cannot but know that this practice is illegal, as well as abominable in itself, and a flat contradiction to all primitive order. And one would think, when the nation swarms with such as ridicule, oppose, and deny the distinction of clergy and laity ; those who possess

21 See Bishop Sparrow, as in page 165, note 17. m Upon the Common Prayer,

page 94.

168 OF THE LITANY. [chap. iv.

some of the largest and most honourable preferments in the Church, should be ashamed to betray her into the hands of her professed enemies, and to put arguments into their mouths, and declare by their actions that they think any layman what- soever as truly authorized to minister in holy things as those who are regularly ordained. Besides, with what face can those persons blame the dissenting teachers for officiating without episcopal ordination, when they themselves do not only allow of but require the same thing? "

Sect. I. — Of the Invocation. We have a divine command to call upon God

The invocation. £qj, ^^ ^ ^ tjme of trouble;28 and all the

litanies I have seen begin with this solemn word, Kvpie eXerjaop, Lord have mercy upon us. So that this invocation is the sum of the whole Litany, being a particular address for mercy, first to each person in the glorious Trinity, and then to them all together. The address being urged by two motives, viz. first, because we are miserable ; and secondly, because we are sinners: upon both which accounts we extremely need mercy. Whyrepeatedby §• 2- The design of the people's repeating the whole con- these whole verses after the minister is, that every one may first crave to be heard in his own words : which when they have obtained, they may leave it to the priest to set forth all their needs to Almighty God, pro- vided that they declare their assent to every petition as he delivers it.

Sect. II. — Of the Deprecations. Having opened the way by the preceding invo- Thetions?Ca' cati°n> we now begin to ask : and because deli- verance from evil is the first step to felicity, we begin with these deprecations for removing it. Both the Eastern and Western Church begin their litanies after the same manner,24 theirs as well as ours being a paraphrase upon that petition in the Lord's prayer, deliver us from evil.

§. 2. But because our requests ought to as-

T1ofthem.°d cend by degrees; before we ask for a perfect

deliverance, we beg the mercy of forbearance.

For we confess we have sinned with our fathers, and that

therefore God may justly punish us, not only for our own

» James v. 13. 2* Liturg. S. Chrysos. et S. Basil.— Miss. sec. Us. Sarisb.

SECT. II.] OF THE LITANY. 169

sins, but for theirs also, which we have made our own by imitation : for which reason we beg of him not to remember, or take vengeance of us for them, especially since he has him- self so dearly purchased our pardon with his own most precious blood. But however if we cannot obtain to be wholly spared, but that he may see it good for us to be a little under chastisement ; then we beg his correction may be short, and soon removed, and that he would not be angry with us for ever.

And the sum of all that we pray against being deliverance from the evils of sin and punishment, we begin the next pe- tition with two general words which comprehend both : for evil and mischief signify wickedness and misery : and as the first is caused by the crafts and assaults of the Devil, so the second is brought upon us by the just wrath of God here, and completed by everlasting damnation hereafter : and therefore we desire to be delivered both from sin and the punishment of it ; as well from the causes that lead to it, as the conse- quences that follow it.

After we have thus prayed against sin and misery in general, we descend regularly to the particulars, reckoning divers kinds of the most notorious sins, some of which have their seat in the heart or mind, and others in the body. And first we begin against those of the heart, where all sins begin, and there recount first the sins concerning ourselves : and, se- condly, those concerning our neighbours. Of the former sort are blindness of heart, (which we place in the front as the cause of all the rest,) and pride, vainglory, and hypocrisy, which are united together in this deprecation, as vices which generally accompany one another. Of the other sort are envy, hatred, and malice, and all uncharitableness ,• in which words are comprehended all. those sins which we do, or can, commit against our neighbour in our hearts.

From the heart sin spreads further into the life and actions, and thither our Litany now pursues it, beginning with that which St. Paul reckons first among the works of the flesh,25 but which is notwithstanding the boldest and most barefaced sin in this lewd age, viz. fornication, which is not to be re- strained to the defiling of single persons, but comprehends under it all acts of uncleanness whatsoever. But though this be a deadly sin, yet it is not the only one, and therefore we

25 Gal. v. 19.

170 OF THE LITANY. [chap. iv.

pray to be delivered from all other deadly si?zs ; DTtdsIgnmeIhat bv which we understand not such as are deadly by way of distinction, or as they stand in opposi- tion to venial sins, (for there are no sins venial in their own nature,) but such as are those which David calls presumptu- ous, and begs particular preservation from,26 or those which are most heinous and crying above others. For though every sin deserves damnation in its own nature, yet we know that the infinite goodness of God will not inflict it for every sin. But then there are some sins so exceeding great, that they are inconsistent even with the gospel-clemency, and immediately render a man obnoxious to the wrath of God, and in danger of eternal damnation. And these are they which we pray against, together with all other sins, which we are apt to fall into through the deceits of our three great enemies, which we renounced in baptism, the world, the flesh, and the Devil.

When the cause is removed, there are hopes the conse- quences may be prevented : and therefore, after we have pe- titioned against all sin, we may regularly pray against all those judgments with which God generally scourges those who of- fend him; whether they are such as fall upon whole na- tions and kingdoms, and either come immediately from the hand of God, as lightning and tempest, plague, pestilence, and famine: or else are inflicted by the hands of wicked men, as his instruments, as battle and murder : or whether they are such as fall upon particular persons only, as sudden Why we pray death ; such as happens sometimes by violence, against sudden as by stabbing, burning, drowning, or the like ; or else on a sudden, and in a moment's time, without any warning or apparent cause. And though both these kinds of death may sometimes happen to very good men, yet if we consider that by such means we may leave our relations without comfort, and our affairs unsettled ; and may ourselves be deprived of the preparative ordinances for death, and have no time to fit our souls for our great ac- count ; prudence as well as humility will teach us to pray against them.

Having thus deprecated those evils which might endanger our lives, we proceed next to pray against such as would de- prive us of our peace and truth : as well those which are levelled at the state, as is all sedition, privy conspiracy, and

26 Psalm xix. 13.

iect. ii.] OF THE LITANY. 171

rebellion?1 as those which portend the ruin of the Church, as all false doctiine, heresy, and schism.21 And then we con- clude with the last and worst of God's judgments, which he generally inflicts upon those whom neither private nor public calamities will reform, viz. hardness of heart, and contempt of his word and commandment: for when people amend not upon those punishments which are inflicted upon their estates and persons, upon the Church and State ; then the patience of God is tired out, and he withdraws his grace, and gives them up to a reprobate sense, the usual prologue to destruction and damnation, from which deplorable state, good Lord deliver us.

And now to be delivered from all these great and grievous evils, is a mercy so very desirable, that it ought to be begged by the most importunate kind of supplication imaginable ; and such are the two next petitions, which the Latins call Obse- crations, in which the Church beseeches our dear Redeemer to deliver us from all the evils we have been praying against, by the mystery of his holy incarnation, &c, i. e. she lays be- fore our Lord all his former mercies to us expressed in his incarnation, nativity, circumcision, baptism, and in every thing else which he has done and suffered for us ; and offers these considerations to move him to grant our requests, and to deliver us from those evils.

And. though we are always either under or near some evil, for which reason it is never unseasonable to pray for deliver- ance; yet there are some particular times when we stand in more especial need of the divine help : and they are either during our lives, or at our deaths. During our lives we par- ticularly want the divine assistance, first in all times of tribu- lation, when we are usually tempted to murmuring, impatience, sadness, despair, and the like; and these we pray against now, before the evil day comes : not that God would deliver us from all such times, which would be an unlawful request ; but that he would support us under them whenever he shall )lease to inflict them. The other part of our lives which we pray to be delivered in, is all time of our wealth, i. e. of our welfare and prosperity, which are rather more dangerous than our time of adversity : all kinds of prosperity, especially plenty

27 Rebellion, schism.] Both these words were added in the review after the restora- tion of king Charles II., to deprecate for the future the like subversion of Church and State to what they had then so lately felt. After privy conspiracy in both Common Prayer Books of king Edward VI. followed, from the tyranny of the Bishop of Rome %nd all his detestable enormities : hut this has ever since been omitted.

172 OF THE LITANY [chap, iv

and abundance, being exceedingly apt to increase our pride, to inflame our lusts, to multiply our sins, and in a word, to make us forget God, and grow careless of our souls. And therefore we had need to pray that in all such times God would be pleased to deliver us. But whether we spend our days in prosperity or adversity, they must all end in death, in the hour of which the Devil is always most active, and we least able to resist him. Our pains are grievous, and our fears many, and the danger great of falling into impatience, de- spair, or security : and therefore we constantly pray for de- liverance in that important hour, which if God grant us, we have but one request more, and that is, that he would also deliver us in the day of judgment ; which is the last time a man is capable of deliverance, since if we be not delivered then, we are left to perish eternally. How fervently there- fore ought we to pray for ourselves all our life long, as St. Paul prayed for Onesiphorus,28 that the Lord would grant unto us that we may find mercy of the Lord in that day!

Sect. III. — Of the Intercessions. If the institution of God be required to make Thsions!rces~ tn^s Part °f our Litany necessary, we have his positive command by St. Paul, to make inter- cession for all men ,- 29 and if the consent of the universal Church can add any thing to its esteem, it is evident that this kind of prayer is in all the Liturgies in the world, and that every one of the petitions we are now going to discourse of are taken from the best and oldest litanies extant. All therefore that will be necessary here, is to shew the admirable method and order of these intercessions, which are so exact, curious, and natural, that every degree of men follow in their due place ; and, at the same time, so comprehensive, that we can think of no sorts of persons but who are enumerated, and for whom all those things are asked which all and every of them stand in need of.

§. 2. But because it may seem presumptuous for ^L?ofht°hemd us t0 Pray for others, who are unworthy to pray for ourselves, before we begin, we acknowledge that we are sinners : but yet, if we are penitent, we know our prayers will be acceptable : and therefore in humble confi- dence of his mercy, and in obedience to his command,

28 2Tim.i. 18. 89 1 Tim.iL 1.

skct. in.] OF THE LITANY. 173

We sinners do beseech him to hear us in these our interces- sions, which we offer up, first, for the holy Church universal, the common mother of all Christians, as thinking ourselves more concerned for the good of the whole, than of any par- ticular part. After this, we pray for our own Church, to which, next the catholic Church, we owe the greatest observ- ance and duty ; and therein, in the first place, for the princi- pal members of it, in whose welfare the peace of the Church chiefly consists : such as is the king, whom, because he is the supreme governor of the Church in his dominions, and so the greatest security upon earth to the true religion, we pray for in the three next petitions, that he may be orthodox, pious, and prosperous.30 And though at present we may be happy under him ; yet because his crown doth not render him immortal, and the security of the government ordinarily depends upon the royal family, we pray in the next place for them, (and particularly for the heir apparent,) that they may be supplied with all spiritual blessings, and preserved from all plots and dangers.31

The Jews and Gentiles always reckoned their chief priests to be next in dignity to the king ; 32 and all ancient Liturgies pray for the clergy immediately after the royal family, as be- ing the most considerable members of the Christian Church, distinguished here into those three apostolical orders of bi- shops, priests, and deacons ; though in all former Common Prayer Books they were called the bishops, pastors, and min- isters of tlie Church, except in the Scotch Liturgy, which for pastors had presbyters.

Next to these follow those who are eminent in the state, viz. the lords of the council and all the nobility, who by reason of their dignity and trust have need of our particular prayers, and were always prayed for in the old Liturgies, by the title of the whole palace.

After we have prayed for all the nobility in general, we pray for such of the nobility and gentry as are magistrates, or more inferior governors of the people, according to the example of the primitive Christians, and in obedience to the positive com- mand of St. Paul, who enjoins us to pray for all that are in autlwrity?*

30 In king Edward's Liturgies the first petition for the king was only this : That it may please thee to keep Edward the Sixth, thy servant, our king and*governor.

3i This petition was not added till king James the First's time, for a reason given in the section upon the prayer for the royal family in the daily service.

32 Alex, ab Alex. 1. 2, c. 8. » 1 Tim. ii. 2.

174 OF THE LITANY. [chap. iv.

After these we pray for all the people, i. e. all the commons of the land, who are the most numerous, though the least eminent ; and unless they be safe and happy, the governors themselves cannot be prosperous, the diseases of the members being a trouble to the head also.

And though we may be allowed to pray for our own nation first, yet our prayers must extend to all mankind ; and there- fore in the next place we pray for the whole world, in the very words of ancient Liturgies, viz. that all nations may have unity at home among themselves, peace with one another, and concord, i. e. amity, commerce, and leagues.

Having thus prayed for temporal blessings both for ourselves and others, it is time now to look inward, and to consider what is wanting for our souls ; and therefore we now proceed to pray for spiritual blessings, such as virtue and goodness. And, first, we pray that the principles of it may be planted in our hearts, viz. the love and dread of God, and then that the prac- tice of it may be seen in our lives, by our diligent living after his commandments.

But though we receive grace, yet if we do not improve it, we shall be in danger of losing it again ; and therefore having in the fomer petition desired that we might become good, we subjoin this that we may grow better : begging increase of grace, and also that we may use proper means thereunto, such as is the meekly hearing God's word, &c.

From praying for the sanctification and improvement of those within the Church, we become solicitous for the conver- sion of those that are without it ; being desirous that all should be brought into the way of truth who have erred or are de- ceived.

But though those without the Church are the most miser- able, yet those within are not yet so happy as not to need our prayers ; some of them standing in need of strength, and others of comfort : these blessings therefore we now ask for those that want them.

Having thus considered the souls of men, we go on next to such things as concern their bodies, and to pray for all the afflicted in general ; begging of God to succour all that are in danger, by preventing the mischief that is falling upon them ; to help those that are in necessity, by giving them those bless- ings they want ; and to comfort all that are in tribulation, by supporting them under it, and delivering them out of it.

And because the circumstances of some of these hinder them

sect, in.] OF THE LITANY. 175

from being present to pray for themselves ; we particularly remember them, since they more especially stand in need of our prayers, such as are all that travel by land or by water, and the rest mentioned in that petition.

There are other afflicted persons who are unable to help themselves, such as are fatherless children and widows, who are too often destitute of earthly friends ; and such as are de- solate of maintenance and lodging ; or are oppressed by the false and cruel dealings of wicked and powerful men ; and therefore these also we particularly recommend to God, and beg of him to defend and provide for them.

And after this large catalogue of sufferers as well in spi- ritual as temporal things ; lest any should be passed who are already under or in danger of any affliction, we pray next that God would have mercy upon all men.

And then, to shew we have no reserve or exception in our charity or devotions, we pray particularly for our enemies, persecutors, and slanderers ; who we desire may be partakers of all the blessings we have been praying for, and that God would moreover forgive them, and turn their hearts.

After we have thus prayed, first for ourselves and then for others, we proceed to pray for them and ourselves together : begging, first, whatsoever is necessary for the sustenance of our bodies, comprehended here under the fruits of the earth.

And then, in the next petition, asking for all things neces- sary to our souls, in order to bring them to eternal happiness, viz. true repentance, forgiveness of all our sins, &c, and amendment of life. Which last petition is very proper for a conclusion. For we know that if we do not amend our lives, all these intercessions will signify nothing,' because God will not hear impenitent sinners. We therefore earnestly beg re- pentance and amendment of life, that so all our preceding re- quests may not miscarry.

And now having presented so many excellent supplications to the throne of grace ; if we should conclude them here, and leave them abruptly, it would look as if we were not much concerned whether they were received or not : and therefore the Church has appointed us to pursue them still with vigorous importunities, and redoubled entreaties. And for this reason we now call upon our Saviour, whom we have all this while been praying to, and beseech him by his divinity, as he is the Son of God, and consequently abundantly able to help us in

176 OF THE LITANY. [chap, iv

all these things, that he would hear us : and then afterwards invocate him by his humanity, beseeching him by his suffer- ings for us, when he became the Lamb of God, and was sacri- ficed to take away the sins of the world, that he would grant us an interest in that peace, which he then made with God, and the peace of conscience following thereupon ; and that he would have mercy upon us, and take away our sins, so as to deliver us from guilt and punishment. And lastly, we beg of him, as he is the Lord Christ, our anointed Mediator, to hear us, and favour us with a gracious answer to all these intercessions. Finally, that our conclusion may be suitable to our begin- ning, we close up all with an address to the whole Trinity, Father, Son, and Holy Ghost, for that mercy which we have been begging in so many particulars : this one word compre- hends them all, and therefore these three sentences are the epitome of the whole Litany ; and considering how often and how many ways we need mercy, we can never ask it too often. But of these see more in the former chapter, sect. xvi.

Sect. IV. — Of the Supplications.

The original of r^HE following part of this Litany we call the the suppika- supplications, which were first collected, and put into this form, when the barbarous nations first began to overrun the empire, about six hundred years after Christ : but considering the troubles of the Church militant, and the many enemies it always hath in this world, this part of the Litany is no less suitable than the former at all times whatsoever.

§. 2. We begin with the Lord's prayer, of prayer? S which we have spoke before,34 and need only ob- serve here, that the ancients annexed it to every office, to shew both their esteem of that, and their mean opinion of their own composures, which receive life and value from this divine form.

§. 3. After this, we proceed to beg deliver- deai not^&c. ance from our troubles : but because our con- sciences presently suggest, that our iniquities deserve much greater, and that therefore we cannot expect to be delivered, since we suffer so justly ; we are warofus^&c.16" Pu^ m mind that God doth not deal with us after our sins, nor reward us according to our ini-

34 Chap. iii. sect. vi. page 123.

sect, iv.l OF THE LITANY. 177

quities.35 And therefore we turn these very words into sup- plication, and thereby clear his justice in punishing us, but apply to his mercy to proportion his chastisements according to our ability of bearing, and not according to the desert of our offences.

§. 4. The way being thus prepared, the priest The prayer now begins to pray for the people alone : but lest against persecu- they should think their duty at an end, as soon tlon' as the responses are over, he enjoins them to accompany him in their hearts still by that ancient form Let us pray .-36 and then proceeds to the prayer against persecution, which is col- lected partly out of the Scripture, and partly out of the primi- tive forms, and is still to be found entire among the offices of the Western Church, with the title, For tribulation of heart. ,37

It is not concluded with Amen, to shew that Am OLord the same request is continued in another form : arise, &c. for'thy and what the priest begged before alone, all the names sake' people join to ask in the following alternate supplications taken from the Psalms.38 When our enemies are rising against us to destroy us, we desire that God will arise and help us, not for any worthiness in ourselves, but for his name's sake, that he may make his power to be known.29

§. 5. Whilst the people are praying thus earn- estly, the priest, to quicken their faith by another have^fard, &c. divine sentence,40 commemorates the great trou- bles, adversities, and persecutions, which God hath delivered his Church from in all ages : and since he is the same Lord, and we have the same occasion, this is laid down as the ground of our future hope.

For the wonderful relations which we have heard with our ears, and our fathers have declared unto us, of God's res- cuing this particular Church at first from popery, and of his delivering and preserving it ever since from faction and su- perstition, from so many secret seditions and open rebellions, fully assure us that his arm is not shortened.

And therefore the people again say, O Lord, Ans 0 Lord arise, help us, and deliver us for thine honour ; arise, &c. for' which is no vain repetition, but a testimony that thine honour-

35 Psalm ciii. 10. 36 Let us pray.] In ancient Liturgies these words often served as a mark of transition from one sort of prayer to another, viz. from what the Latins call preces, to what they term orationes: thepreces were those alternate petitions which passed conjointly between the priest and people; the orationes were those that were laid by the priest alone, the people only answering Amen. 37 Miss. Sarisb.

3» Psalm xliv. 26, and lxxix. 9. » Psalm cvi. 8. *° Psalm xliv. 1.

N

i78 OF THE LITANY. [chap. iv.

they are convinced they did wisely to ask of this God (who hath done so great things for his people in all ages) now to arise and help ; that so the honour he hath gotten by the wonders of his mercy may be renewed and confirmed by this new act of his power and goodness.

§. 6. To this is added the Doxologyin imita-

GFaTher, fee.1"6 tion °f David> who would often> in the vei7 midst

of his complaints, out of a firm persuasion that God would hear him, suddenly break out into an act of praise.41 And thus we, having the same God to pray to, in the midst of our mournful supplications, do not only look back on former blessings with joy and comfort, but forward also on the mer- cies we now pray for : and though we have not yet received them, yet we praise him for them beforehand, and doubt not, but that, as he was glorified in the beginning for past mercies, so he ought to be no?v for the present, and shall be hereafter for future blessings.

§. 7. But though the faithful do firmly believe, ThrepSIn3lng that they shall be delivered at the last, and do at present rejoice in hopes thereof; yet because it is probable their afflictions may be continued for a while for a trial of their patience, and the exercise of their other graces ; for that reason we continue to pray for support in the mean time, and beg of Christ to defend us from our enemies, and to look graciously upon our afflictions ; pitifully to behold the sor- rows of our hearts, and mercifully to forgive our sins, which are the cause of them.

And this we know he will do, if our prayers be accepted ; and therefore we beg of him favourably with mercy to hear them, and do beseech him, as he assumed our nature, and became the Son of David, (whereby he took on him our in- firmities, and became acquainted with our griefs,) to have mercy upon us.

And because the hearing of our prayers in the time of dis- tress is so desirable a mercy, that we cannot ask it too fer- vently nor too often ; we therefore redouble our cries, and beg of him as he is Christ, our anointed Lord and Saviour, that he would vouchsafe to hear us now, and whenever we cry to him for relief in our troubles. And, to shew we rely on no other helper, we conclude these supplications with Da- vid's words in a like case,42 O Lord, let thy mercy be shewed

41 Psalm vi. 8. and xxii. 22, &c. a Psalm xxxiii. 21.

bect. v.] OF THE LITANY. 179

upon us, as we do put our trust in thee. To him, and to him only, we have applied ourselves ; and as we have no other hope but in him, so we may expect that this hope shall be ful- filled, and that we shall certainly be delivered in his due time. §. 8. The whole congregation having thus ad- The prayer for dressed the Son ; the priest now calls upon us to sanctifying our make our application to the Father (who knows troubles- as well what we suffer as what we can bear) in a most fervent form of address, composed at first by St. Gregory above one thousand one hundred years ago,43 but afterwards corrupted by the Romish Church, by the addition of the intercession of saints,44 which our reformers have left out, not only restoring, but improving the form.

Sect. V. — Of the Prayer of St. Chrysostom, and 2 Cor. xiii. 14. The Litany, as I have already observed, was formerly a distinct service by itself, and was used saintPChrysos- generally after morning prayer was over ; and t03 and 2 Cor- then these two final prayers belonged particu- larly to this service. But it being now used almost every where with the morning prayer, these latter collects being omitted there (after some occasional prayers, which shall be spoken of next) come in here ; and how fit they are for this place may be seen by what is said of them already.

APPENDIX TO CHAPTER IV.

OF THE OCCASIONAL PRAYERS AND THANKSGIVINGS.

Sect. I. — Of the six first Occasional Prayers.

The usual calamities which afflict the world are so exactly enumerated in the preceding Li- 2>n5 Prayen! tany, and the common necessities of mankind so orderly set down there ; that there seems to be no need of any additional prayers to complete so perfect an office. But yet because the variety of the particulars allows them but a bare mention in that comprehensive form ; the Church hath thought good to enlarge our petitions in some instances, be.

43 Sacram. S. Greg. torn. ii. col. 1535, B. «* Miss. Sarisb.

N 2

180 OF THE OCCASIONAL PRAYERS [app. to chap. it.

cause there are some evils so universal and grievous, that it is necessary they should be deprecated with a peculiar impor- tunity ; and some mercies so exceeding needful at some times, that it is not satisfactory enough to include our desires of them among our general requests ; but very requisite that we should more solemnly petition for them in forms proper to the seve- ral occasions. Thus it seems to have been among the Jews : for that famous prayer which Solomon made at the dedication of the temple,45 supposes that special prayers would be made there in times of war, drought, pestilence, and famine. And the light of nature taught the Gentiles, on such extraordinary occasions, to make extraordinary addresses to their gods.48 Nor are Christians to be thought less mindful of their own necessities. The Greek Church hath full and proper offices for times of drought and famine, of war and tumults, of pes- tilence and mortality, and upon occasion of earthquakes also, a judgment very frequent there, but more seldom in this part of the world. In the Western Missals there is a Collect, and an Epistle and Gospel, with some responses upon every one of these subjects, seldom indeed agreeing with any of our forms, which are the shortest of all ; being not designed for a complete office, but appointed to be joined to the Litany, or Morning and Evening Prayer, every day while the occasion requires it; that so, according to the laws of Charles the Great, "in times of famine, plague, and war, the mercy of God may be immediately implored, without staying for the king's edict."47

§. 2. The two first of these prayers, viz. those ' for rain and for fair weather, are placed after the six collects at the end of the communion office, in the first book of king Edward VI. The other four were added afterwards to his second book, in which they were all six placed, as now, at the end of the Litany. But in the old Common Prayer Book of queen Elizabeth and king James I., the second of the prayers in the time of dearth and famine was omitted, and not inserted again till the restoration of king Charles II.

Sect. II. — Of the Prayers in the Ember- Weeks.

The Prayers in The ordination of ministers is a matter of so

the Ember- great concern to all degrees of men, that it has

ever been done with great solemnity : and by

*'■< 1 Kings viii. 33, 35, 37. « Lactant. Inst. 1. 2, c. 1, p. 115. « Capitular, lib. 1 , c. 118.

sect, in.] AND THANKSGIVINGS. 181

the thirty-first canon of the Church it is appointed, That no deacons and ministers he made and ordained, but only upon the Sundays immediately following jejunia quatuor temporum, commonly called Ember- Weeks. And since the whole nation is obliged, at these times, to extraordinary prayer and fasting ; the Church hath provided two forms upon the occasion, of which the first is most proper to be used before the candidates have passed their examination, and the other afterwards. They were both added to our Common Prayer Book at the last review ; though the second oc- curs in the Scotch Liturgy, just before the prayer of St. Chry- sostom, at the end of the Litany.

As to the original, antiquity, and reason of these four em- ber-fasts, and the fixing the ordination of ministers at those times, I shall take occasion to speak hereafter ; and shall only observe further in this place, that it is a mistake in those who imagine that these prayers are only to be used upon the three ember-days, i. e. upon the Wednesday, Friday, and Saturday in every ember- week ; the rubric expressing as plain as words can do, that one of them is to be said everyday in the ember- weeks, i. e. beginning (as it is expressed in the Scotch Litur- gy) on the Sunday before the day of ordination.

Sect. III. — Of the Prayer that may be said after any of the former.

This prayer was first added in queen Eliza- beth's Common Prayer Book, and not by order of king James I., as Dr. Nichols affirms. When it was first inserted, it was placed just after the prayer in the time of any common plague or sickness, (that being then the last of the prayers upon particular occasions,) but at the review after the Restoration, the two prayers for the ember- weeks were inserted just after that, and the collect we are speaking of ordered to be placed immediately after those prayers. The printers indeed set it in the place where it now usually stands, viz. between the prayers for all conditions of men and the general thanks- giving ,- but the commissioners obliged them to strike it out, and print a new leaf, wherein it should stand just before the prayer for the parliament. But notwithstanding this, in all the following impressions, this order aii7hegeditionSm was again neglected, and the prayer that we are of the Common speaking of has, in all editions ever since, been continued in the same place, viz. just after the prayer for all

182 OF THE OCCASIONAL PRAYERS [app. to chap. IV.

conditions of men. But as no edition of the Common Prayer is authorized by act of parliament, but such as is exactly con- formable to the Sealed Books ; 48 we cannot justify ourselves in using it after that prayer, since the Sealed Books assign it a quite different place.

Sect. IV. — Of the Prayer for the High Court of Parliament.

The prayer for Though the ancient monarchs of this king- the high court of dom, Saxons and Normans, coming in by con parliament. quest, governed according to their own will at first ; yet in after times they chose themselves a great coun- cil of their bishops and barons, and at last freely condescend- ed to let the people choose persons to represent them : so that we have now had parliaments for above four hundred years, consisting of bishops and barons to represent the clergy and nobility, and of knights and burgesses to represent the commons. But these being never summoned but when the king or queen desires their advice, de arduis regni negotiis, and they having at such times great affairs under their debate, and happy opportunities to do both their prince and country service ; it is fit they should have the people's prayers for their success. And accordingly we find not only that the primitive Christians prayed for the Roman senate,49 but that even the Gentiles offered sacrifices in behalf of their public councils, which were always held in some sacred place.50 In conformity therefore to so ancient and universal a practice, this prayer for our own parliament was added at the last review.

Sect. V. — Of the Prayer for all Conditions of Men.

Before the addition of this prayer, which was ^dded^ made but at the last review, the Church had no general intercession for all conditions of men, except on those days upon which the Litany was appointed. For which reason this collect was then drawn up, to supply the want of that office upon ordinary days ; and therefore it is ordered by the rubric to be used at such times, when the Litany is not appointed to be said: consonant to which it is whether to he now' * believe, a universal practice, and a very used in the after- reasonable one, I think, to read this prayer every noons. evening, as well as on such mornings as the Li-

48 To understand what is meant hy the Sealed Books, see a clause toward the end of the Act of Uniformity. 49 Tertull. Apologet. *° Al. ab Alex. Gen. Dier. 1. 4, c,

11. Aul. Gell. 1. 14, c. 7.

sect, vi.] AND THANKSGIVINGS. 183

tany is not said : though Dr. Bisse informs us,51 that " bishop Gunning, the supposed author of it, in the college whereof he was head, suffered it not to be read in the afternoon, because the Litany was never read then, the place of which it was sup- posed to supply." I know this form has been generally ascribed to bishop Sanderson : but the above-mentioned gen- tleman assures me, that it is a tradition at St. John's in Cambridge, that bishop Gunning, who was for some time master there, was the author, and that in his time it was the practice of the college not to read it in the afternoon. And I have heard elsewhere, that it was originally drawn up much longer than it is now, and that the throwing out a great part of it, which consisted of petitions for the king, the royal family, clergy, &c, who are prayed for in the other collects, was the occasion why the word finally comes in so soon in so short a prayer. It is not improbable, that the bishop might have designed to comprehend all the intercessional col- lects in one : but that the others who were commissioned for the same affair, might think it better to retain the old forms, and so only to take as much of bishop Gunning's as was not comprehended in the rest.

§. 2. There being a particular clause pro- vided in this prayer, to be said when any desire thevfcitation' the prayers of the congregation, it is needless as 0ffice not to be well as irregular to use any collects out of the Visitation Office upon these occasions ; as some are accustom- ed to do, without observing the impropriety they are guilty of in using those forms in the public congregations, which are drawn up to be used in private, and run in terms that suppose the sick person to be present.

Sect. VI. — Of the Thanksgivings.

Pkaise is one of the most essential parts of God's worship, by which not only all the Christian ofthSksgivSlg. world, but the Jews and Gentiles also paid their homage to the Divine Majesty ; as might be shewed by innu- merable testimonies : and indeed considering how many blessings we daily receive from God, and that he expects no- thing else from us in return but the easy tribute of love and gratitude, (a duty that no one can want leisure or ability to perform,) it is certain no excuse can be made for the omission

61 Beauty of Holiness in the Common Prayer, p. 97, in the notes.

184 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

of it. It is pleasant in the performance,52 and profitable in the event ; for it engages our great Benefactor to continue the mercies we have, and as well inclines him to give, as fits us to receive more.53

These forms of §• ^- Therefore for the performance of this thanksgiving, duty the reverend compilers of our Liturgy had when added. app0inted the Hallelujah, the Gloria Patri, and the daily psalms and hymns. But because some thought that we did not praise God so particularly as we ought to have done upon extraordinary occasions, some particular thanks- givings upon deliverance from drought, rain, famine, war, tumults, and pestilence, were added in the time of king James I. And to give more satisfaction still, by removing all shadows of defect from our Liturgy, there was one general thanks- giving added to the last review for daily use, drawn up (as it is said) by bishop Sanderson, and so admirably composed, that it is fit to be said by all men who would give God thanks for common blessings, and yet peculiarly provided with a proper clause for those who, having received some eminent personal mercy, desire to offer up their public praise : a duty which none, that have had the prayers of the Church, should ever omit after their recovery, lest they incur the reprehension given by our Saviour to the ungrateful lepers recorded in the Gospel, Were there not ten cleansed ? but where are the nine .?45

CHAPTER V. OF THE SUNDAYS AND HOLY-DAYS,

AND THEIR SEVERAL

COLLECTS, EPISTLES, AND GOSPELS.

THE INTPtODUCTION.

THE Collects, Epistles, and Gospels, to be used {at the celebration of the Lord's Supper, and Holy Communion, as it was said in all the old Common Prayer Books) through- out the year, standing next in order in the Common Prayer Book, come now to be treated of: but because they are sel- dom used but upon Sundays and Holy-days, it is necessary

52 Psalm cxlvii. 1. 53 Psalm lxvii. 5,6, 7. M Luke xvii. 17.

introd.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 185

something should be premised concerning the reasons and original of the more solemn observation of those days in ge- neral. And first,

I. — Of Sundays in general.

One day in seven seems from the very beginning 0ne , . se_ to have been sanctified by God,1 and commanded ven, why kept to be set apart for the exercise of religious duties. holy" All the mysteries of it perhaps are beyond our comprehension : but to be sure one design of it was that men, by thus sancti- fying the seventh day, after they had spent six in labour, might shew themselves to be worshippers of that God only, who rested the seventh day, after he had finished the heavens and the earth in six.

§. 2. The reasons why the Jews were com- Saturday) why manded to observe the Seventh-day, or Satur- the Jewish sab- dayy in particular for their Sabbath, were pecu- bath* liar and proper to themselves : it was on this day God had delivered them from their Egyptian bondage, and over- whelmed Pharaoh and his host in the Red Sea : so that no day could be more properly set apart to celebrate the mercies and goodness of God, than that, on which he himself chose to confer upon them the greatest blessing they enjoyed.

§. 3. But the deliverance of Israel out of Egypt Sunday why by the ministry of Moses, was only intended for observed by the a type and pledge of a spiritual deliverance which Chnstians- was to come by Christ : their Canaan also was no more than a type of that heavenly Canaan, which the redeemed by Christ do look for. Since therefore the shadow is made void by the coming of the substance, the relation is changed ; and God is no more to be worshipped and believed in, as a God foreshew- ing and assuring by types, but as a God who hath performed the substance of what he promised. The Christians indeed, as well as the Jews, are to observe the moral equity of the fourth commandment, and, after six days spent in their own works, are to sanctify the seventh : but in the designation of the particular day, they may and ought to differ. For if the Jews were to sanctify the seventh day, only because they had on that day a temporal deliverance as a pledge of a spiritual one ; the Christians surely have much greater reasons to sanc- tify the first, since on that very day God redeemed us from

1 Genesis ii. 3.

186 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

this spiritual thraldom, by raising Jesus Christ our Lord from the dead, and begetting us, instead of an earthly Canaan, to an inheritance incorruptible in the heavens. And accord- ingly we have the concurrent testimonies both of Scripture2 and antiquity,3 that the first day of the week, or Sunday, hath ever been the stated and solemn time of the Christians meeting for their public worship and service.

§. 4. In the East indeed, where the Gospel andhow oServ- chiefly prevailed among the Jews, who retained ed by the Eastern a great reverence for the Mosaic rites, the Church thought fit to indulge the humour of the Judaiz- ing Christians so far as to observe the Saturday as a festival day of devotions, and thereon to meet for the exercise of re- ligious duties : as is plain from several passages of the ancients.4 But however, to prevent giving any offence to others, they openly declared, that they observed it in a Christian way, and not as a Jewish Sabbath.5 And this custom was so far from being universal, that at the same time all over the West, ex- cept at Milan in Italy,6 Saturday was kept as a fast,7 (as being the day on which our Lord lay dead in the grave,) and is still, for the same reason, appointed for one of the fast-days in the ember-weeks by the Church of England ; which, in imitation both of the Eastern and Western Churches, always reserves to the Sunday the more solemn acts of public worship and devotion.

II.— Of our Saviour's Holy-days in general.

Our saviour's But Desides the weekly return of Sunday,

Holy-days in (whereon we celebrate God's goodness and mer- generai. cjeg get fo^ m our creation and redemption in

general,) the Church hath set apart some days yearly for the more particular remembrance of some special acts and pas- sages of our Lord in the redemption of mankind ; such as are his incarnation and nativity, circumcision, manifestation to the Gentiles, presentation in tlie temple ,« his fasting, passion, re- surrection, and ascension,- the sending of the Holy Ghost, and

2 Acts ii. I. xx. 7. 1 Cor. xvi. 2. Rev. i. 10. 3 S. Barnab. §. 15. Ignat. ad Mag- nes. §. 9, p. 23. Just. Mart. Apol. 1, c. 89, p. 132. Tert. de Coron. Mil. cap. 3, p. 102, A Plin. 1. 10, Epist. 97. Orig. in Exod. xv. Horn. 7, torn. i. p. 49, F. et alibi.

4 Athanas. Homil. de Sement. torn. ii. p. 60, A. Socrat. Hist. Eccl. 1. 6, c. 8, p. 312, D. Concil. Laod. Can. 16, 51, t. i. col. 1500, B. et 1505, B. & Athanas. ut supra.

Concil. Laod. Can. 29, torn. i. col. 1501, C. « Paulin. in Vita Ambr. 7 Innocentii primi Epist. ad Decent. Eugubin. c. 4. Concil. tom. ii. col. 1246, D. Concil. Elib. Can. 26, tom. i. col. 973, D;

INTROD.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 187

the manifestation of the sacred Trinity. That the observation of such days is requisite, is evident from the practice both of Jews and Gentiles : nature taught the one,8 and God the other, that the celebration of solemn festivals was a part of the public exercise of religion. Besides the feasts of the passover, of weeks, and of tabernacles, which were all of divine appoint- ment, the Jews celebrated some of their own institution, viz. the feast ofpurim 9 and the dedication of the temple,™ the lat- ter of which even our blessed Saviour himself honoured with his presence.11

§. 2 But these festivals being instituted in Christians not t0 remembrance of some signal mercies granted in observe Jewish particular to the Jews ; the Christians, who were feasts' chiefly converted from the heathen world, were no more obliged to observe them, than they were concerned in the mercies thereon commemorated. And this is the reason that when the Judaizing Christians would have imposed upon the Galatians the observation of the Jewish festivals, as necessary to salvation ; St. Paul looked upon it as a thing so criminal, that he was afraid the labour he had bestowed upon them to set them at liberty in the freedom of the Gospel had been in vain :n not that he thought the observation of festivals was a thing in itself unlawful, but because they thought themselves still obliged by the law to observe those days and times, which, being only shadows of things to come, were made void by the coming of the substance.

§.3. As to the celebration of Christian festi- vals, they thought themselves as much obliged Vairs,Show eaSy to observe them as the Jews were to observe observed in the theirs. They had received greater benefits, and therefore it would have been the highest degree of ingratitude to have been less zealous in commemorating them. And ac- cordingly we find that in the very infancy of Christianity some certain days were yearly set apart, to commemorate the re- surrection and ascension of Christ, the coming of the Holy Ghost, &c, and to glorify God by an humble and grateful ac- knowledgment of these mercies granted to them at those times. Which laudable and religious custom so soon prevailed over the universal Church, that in five hundred years after our Saviour, we meet with them distinguished by the same

8 Plat, de Legibus, lib. 2, torn. ii. p. 653, D. ab Hen. Steph. Paris. 1578. » Esther Ix. w 1 Maccab. iv. 59. " John x. 22. « Gal. iv. 10, 11.

188 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. V.

names we now call them by; such as Epiphany, Ascension- day, Whit- Sunday, &c, and appointed to be observed on those days on which the Church of England now observes them.13

III. — Of Saints-days in general.

But besides the more solemn festivals, where- obsCTvecTbyttie on they were wont to celebrate the mysteries of primitive Chris- their redemption, the primitive Christians had

tlclIlS

their memoriae martyrum, or certain days set apart yearly in commemoration of the great heroes of the Christian religion, the blessed Apostles and martyrs, who had attested the truth of these mysteries with their blood : at whose graves they constantly met once a year, to celebrate their virtues, and to bless God for their exemplary lives and glorious deaths ; as well to the intent that others might be en- couraged to the same patience and fortitude, as also that vir- tue, even in this world, might not wholly lose its reward : a practice doubtless very ancient, and probably founded upon that exhortation to the Hebrews, to remember those who had had the ride over them, and who had spoken unto them the word of God, and had sealed it with their blood.14 In which place the author of that Epistle is thought chiefly to hint at the martyrdom of St. James, the first bishop of Jerusalem, who, not long before, had laid down his life for the testimony of Jesus. And we find that those who were eyewitnesses of the sufferings of St. Ignatius, published the day of his mar- tyrdom, that the Church of Antioch might meet together at that time to celebrate the memory of such a valiant combatant and martyr of Christ.15 After this we read of the Church of Smyrna's giving an account of St. Polycarp's martyrdom, (which was A. D. 147, 16) and of the place where they had en- tombed his bones, and withal professing that they would as- semble in that place, and celebrate the birthday of his mar- tyrdom with joy and gladness.17 (Where we may observe, by the way, that the days of the martyrs' deaths were called their birthdays „• because they looked upon those as the days of their nativity, whereon they were freed from the pains and sorrows of a troublesome world, and born again to the joys and happiness of an endless life.) These solemnities, as we

13 Const. Apost. 1. 5, c. 13.— 1. 8, c. 33. u Heb. xiii. 7. *5 Act. Mart. Ignat

§. 7, p. 52. is Pearson. Dissertat. Chronologic, part. 2, a cap. 14 ad 20. 17 Ec

cles. Smyrn. Epist. de Mart S Polycarp. §. 18, p. 73, et Euseb. Histor. Eccl. 1. 4, c. 15 p. 135, A. B.

INTROD.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 189

learn from Tertullian,18 were yearly celebrated, and were afterwards observed with so much care and strictness, that it was thought profaneness to be absent from the Christian as- semblies upon those occasions.19

IV. — Of the Festivals observed by the Church of England. The following ages were as forward as those we have already spoken of, in celebrating the the church of festivals of the martyrs and holy men of their England ob- time. Insomuch that at the last the observation of holy-days became both superstitious and troublesome ; a number of dead men's names, not over-eminent in their lives either for sense or morals, crowding the calendar, and jostling out the festivals of the first saints and martyrs. But at the reformation of the Church, all these modern martyrs were thrown aside, and no festivals retained in the calendar as days of obligation, but such as were dedicated to the honour of Christ, &c, or to the memory of those that were famous in the Gospels. Such as were, in the first place, the twelve Apostles, who being constant attendants on our Lord, and ad- vanced by him to that high order, have each of them a day assigned to their memory. St. John the Baptist and St. Ste- phen have the same honour done to them ; the first because he was Christ's forerunner ; the other upon account of his being the first martyr. St. Paul and St. Barnabas* are com-

18 De Coron. Mil. c. 3, p. 102, A. *9 Euseb. de Vit. Const. 1. 4, c. 23, p. 536, C Basil. Ep. 336, torn. in. p. 228, E.

* St. Paul and St. Barnabas were neither of them inserted in the table of holy-days prefixed to the calendar, till the Scotch Liturgy was compiled, f£ Barnabas from whence they were taken into our own at the last review ; nor were why not fori they reckoned up among the days that were appointed by the act, in the m"*y *" t.he fifth and sixth year of king Edward VI.,» to be observed as holy-days; Jg£ ofhoiy- though it is there expressly enacted, that no other day but what is therein mentioned shall be kept, or commanded to be kept, holy. However, the names of each of them were inserted in the calendar itself, and proper services were appointed for them in all the Common Prayer Books that have been since the Reformation. And in the first book of king Edward they are both red-letter holy-days : though in the second book (in which the other holy-days are also printed in red letters) the Conversion of St. Paul is put down in black, and St. Barnabas is omitted. But this last seems to have been done through the carelessness of the printer, and not through design ; proper second Lessons being added in the calendar against the day. The reason of their being left out of the table of holy-days, was, because if they fell upon any week day, they were not to be observed as days of obligation, or by ceasing from labour, nor to be bid in the church. Their proper offices might be used, so they were not used solemnly, nor by ringing to the same, after the manner used on high-holy-days. The reason why these were not high-holy-days, I suppose, was, because the Conversion of St. Paul did always, and St. Barnabas did often, fall in term-time ; during which time and the time of harvest, i. e. from the first of July to the twenty-ninth of September, it was ordained in convocation by the authority of king Henry VIII. in 1536, that no days should be observed as holy-days, except the feasts of the Apostles, of our blessed Lady, and St. George, and such feasts as the king's judges did not use to sit in judgment in West- minster-hall 2I The days in the terms in which the judges did not use to sit were the

»'J Cliau. 111. al See Sparrow's Collect, p. 167, 168. and Heylin'g Miscellaneous Tracts, p. 1

190 OF THE SUNDAYS AND HOLY-DAYS, AND Lchap. v.

memorated upon account of their extraordinary call : St. Mark and St. Luke, for the service they did Christianity by their Gospels ; the Holy Innocents, because they are the first that suffered upon our Saviour's account, as also for the greater solemnity of Christmas, the birth of Christ being the occasion of their death. The memory of all other pious per- sons is celebrated together upon the festival of All-Saints : and that the people may know what benefits Christians receive by the ministry of angels, the feast of St. Michael and all Angels is for that reason solemnly observed in the Church.

§. 2. Designing to treat in this chapter of all 2?7esSthem! these days separately, in the order that they lie in the Common Prayer Book, I shall say nothing further of them in this place ; but only shall observe in general, that they were constantly observed in the Church of England, from the time of the Reformation till the late rebel- lion, when it could not be expected that any thing that carried an air of religion or antiquity could bear up against such an irresistible inundation of impiety and confusion. But at the Restoration our holy-days were again revived, together with our ancient Liturgy, which appoints proper Collects, Epistles, and Gospels for each of them ; and orders the curate to declare unto the people, on the Sunday before, what holy-days or fasting-days are in the week following to be observed.22 And the preface to the Act of Uniformity intimates it to be schismatical to refuse to come to church on those days. And by the first of Elizabeth, which is declared by the Uniformity- Act to be in full force, all persons, having no lawful or rea- sonable excuse to be absent, are obliged to resort to their parish- church on holy -days, as well as Sundays, and there to abide or- derly and soberly during the time of divine service, upon pain or punishment by the censures of the Church, and also upon pain of twelve pence for every offence, to be levied by distress.

§. 3. In relation to the concurrence of two

0ofChoiyTayns?e holy-days together, we have no directions either

in the rubric or elsewhere, which must give

place, or which of the two services must be used. According

feasts of the Ascension, of St. John Baptist, of All-Saints, and of the Purification. By the feasts of the Apostles I suppose the twelve only were meant . and therefore St. Paul and St. Barnabas were excluded. But as they are inserted now in the table of holy-days, which, with the whole Liturgy, is confirmed by the Act of Uniformity, they are both of them days of equal obligation with the rest.

82 Rubric after the Nicene Creed,

I5TR0D.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 191

to what I can gather from the rubrics in the Roman Breviary and Missal, (which are very intricate and difficult,) it is the custom of that Church, when two holy-days come together, that the office for one only be read, and that the office for the other be transferred to the next day ; excepting that some commemoration of the transferred holy-day be made upon the first day, by reading the hymns, verses, &c, which belong to the holy-day that is transferred. But our Liturgy has made no such provision. For this reason some ministers, when a holy-day happens upon a Sunday, take no notice of the holy- day, (except that sometimes they are forced to use the second Lesson for snch holy-day, there being a gap in the column of second Lessons in the calendar,) but use the service appointed for the Sunday ; alleging that the holy-day, which is of human institution, should give way to the Sunday, which is allowed to be of divine. But this is an argument which I think not satisfactory : for though the observation of Sunday be of di- vine institution, yet the service we use on it is of human ap- pointment. Nor is there any thing in the services appointed to be used on the ordinary Sundays, that is more peculiar to, or tends to the greater solemnity of the Sunday, than any of the services appointed for the holy-days. What slight there- fore do we shew to our Lord's institution, if when we meet on the day -that he has set apart for the worship of himself, we particularly praise him for the eminent virtues that shined forth in some saint, whose memory that day happens to bring to our mind ? Such praises are so agreeable to the duty of the day, that I cannot but esteem the general practice to be pre- ferable, which is, to make the lesser holy-day give way to the greater; as an ordinary Sunday, for instance, to a saint's day ; a saint's day to one of our Lord's festivals ; and a lesser fes- tival of our Lord to a greater : except that some, if the first Lesson for the holy-day be out of the Apocrypha, will join the first Lesson of the Sunday to the holy-day service : as observing that the Church, by always appointing canonical Scripture upon Sundays, seems to countenance their use of a canonical Lesson even upon a holy-day, that has a proper one appointed out of the Apocrypha, if that holy-day shall happen upon a Sunday. But what if the Annunciation should happen in Passion-week; or either that or St. Mark upon Easter- Monday or Tuesday ? or what if St. Barnabas should fall upon Whit-Monday or Tuesday? or what if St. Andrew and Advent- Sunday both come together ? In any of these concurrences I

192 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

do not doubt but the service would be differently performed in different Churches. And therefore I take this to be a case in which the bishops ought to be consulted, they having a power vested in them to appease all diversity, (if any arise,) and to resolve all doubt concerning the manner how to under- stand, do, and execute the things contained in the Book of Common Prayer.™

V. — Of the Vigils or Eve.

In the primitive times it was the custom to Vlgicaiild.y S° Pass great Part °f the night that preceded certain holy-days in religious exercises and devotion ; and this even in those places which were set apart for the public worship of God. And these exercises, from their be- ing performed in the night-time, came to be called mgilice, vigils or watchings.

§.2. As to the original of this practice, some Thet°h1n?al °f are inclined to found it upon the several texts of Scripture literally understood, where watching is enjoined as well as prayer ; particularly upon the conclusion our Saviour draws from the parable of the ten virgins : Watch therefore, for ye know neither the day nor the hour wlierein the Son of man cometh.™ But others, with greater probabi- lity, have imputed the rise of these night-watches to the ne- cessity which Christians were under of meeting in the night, and before day, for the exercise of their public devotions, by reason of the malice and persecution of their enemies, who endeavoured the destruction of all that appeared to be Chris- tians.25 And when this first occasion ceased, by the Christians having liberty given them to perform their devotions in a more public manner, they still continued these night-watches before certain festivals, in order to prepare their minds for a due observation of the ensuing solemnity.26 But afterwards, when these night-meetings came to be so far abused, that no care could prevent several disorders and irregularities, the Church thought fit to abolish them : so that the nightly watchings were laid aside, and the fasts only retained, but still keeping the former name of vigils.27

23 See the preface concerning the service of the Church: 2* Matt. xxv. 13.

25 See John xx. 19. Acts xii. 12, and xx. 7. Tertull. de Coron. c. 3. Plin. Lih. 10. Ep. 97. 2s Tert. ad Uxor. lib. 2. Euseb. de Vit. Const, lib. 4. Hieron. ad Ripar.

adv. Vigilantmm. 27 It seems the vigil upon All-hallows day at night was kept by watching, and ringing of bells all night long, till the year 1545, when king Henry VIII wrote to Cranrner to abolish it. Collier's History, vol. ii. p 208.

iktrod.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 193

§. 3. The festivals that have these vigils as- signed to them by the Church of England28 are, ™ v?gt?ls the Nativity of our Lord, the Purification of the blessed Virgin Mary, the Annunciation of the blessed Virgin, Easter-day, Ascension-day, Pentecost, St. Matthias, St. John Baptist, St. Peter, St. James, St. Bartholomew, St. Matthew, St. Simon and St. Jude, St. Andrew, St. Thomas, and All- Saints. The reason why the other holy-days have no vigils before them, is, because they generally ^nVwhy"0*' happen either between Christmas and the Purifi- cation or between Easter and Whitsuntide ; which were always esteemed such seasons of joy, that the Church did not think fit to intermingle them with any days of fasting and humilia- tion. They that fall between Christmas and the Purification, are the feasts of St. Stephen, St. John the Evangelist, the Holy Innocents, the Circumcision, and the Conversion of St. Paul.29 The others that may happen between Easter and Whitsuntide, are St. Mark, St. Philip and St. James, and St. Barnabas. It is true, indeed, the festival of our Lord's as- cension, which is always ten days before Whit-Sunday, has a vigil before it : but it may be worth inquiring, whether there was any vigil prefixed to it before the institution of the roga- tion-fasts, which were appointed upon the three days that precede this festival. There are two holy-days not yet named, that have no vigils, though they do not happen in either of the above-mentioned seasons : the one is in September, viz. the feast of St. Michael and All Angels; the other in October, viz. the festival of St. Luke. Upon the first of these, one reason for the institution of vigils ceaseth, which was to con- form us to the example of the saints we commemorate, and to remind us that they passed through sufferings and mortifica- tions before they entered into the joy of their Master ; whereas those ministering spirits, for whose protection and assistance we return God thanks on that day, were at first created in full pos- session of bliss. The reason why the latter, viz. St. Luke, has no vigil, is because the eve of that saint was formerly itself a celebrated holy-day in the Church of England, viz. the feast of St. Etheldred: but that reason being now removed, I sup-

28 See the table of the vigils, &c, before the calendar, which was first inserted at the ast review. Though the days before these several festivals were marked for fasts in the calendar in all the Common Prayer Books, except king Edward's. ™ The day oefore the Conversion of St. Paul is marked for a fast in the Scotch Liturgy.

O

194 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

pose every one is left to his own liberty, as to his private de- votions, whether he will observe the eve as a vigil or not.

§. 3. All Sundays in the year being appointed The vigil of a by the Church to be observed as festivals, no

feast upon a * . . .

Monday to be vigil is allowed to be kept upon any ot those thSurday" daJS : there being a particular rubric to order.

that if any of the feast-days that have a vigil fall upon a Monday, then the vigil or fast-day shall be kept upon the Saturday, not upon the Sunday next before it.™ But from hence a query anseth, viz. on which evening service the collect for the festival is to be used : the rubric indeed relating to this matter seems to be worded very plain, viz. whether the That the collect appointed for every Sunday, or collect of a Mon- for any holy-day that hath a vigil or eve, shall b^ufedupon'the be said at the evening service next before;21 Saturday or Sun- but then this rubric seems to suppose that the

day before is the vigil or eve ; and makes no provision in case the festival falls upon the Monday, when we are directed by the rubric above cited to keep the vigil or fast upon the Saturday. Here then we are left at an uncertainty, nor can we get any light by comparing our present Liturgy with any former Common Prayer Book, because both these rubrics, together with the tables of vigils or eves, were first added at the last review. According to Mr. Johnson, indeed, who imagines that the collect for the festival is appointed to be used upon the evening before, because then the holy-day properly begins, we ought to read the collect upon the Sunday evening, though the vigil be kept upon the Saturday. For he observes,32 that "the Church of England has divided her nights and days according to the scriptural, not the civil ac- count : and that though our civil day begins from midnight, yet our ecclesiastical day begins at six in the evening. And therefore the collect for the Sunday is to be read on what in our civil account is called Saturday evening, and the collect of. every greater festival at evening prayer next before. The proper time for vespers or even-song is six of the clock, and from that time the religious day begins : therefore where even- ing prayer is ready at its proper season, the collect for the Purification may well be used as the rubric directs, on what they cali the foregoing evening, notwithstanding those words,

30 See the rubric at the bottom of the table of vigils. 3I See the rubric before the Collect for the first Sunday in Advent. »» Clergyman's Vade Mecum, c. 22, page 210.

iictkod.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 195

Thy only Son ivas this day presented in the temple." But against this supposition lie two objections : the one is, that there are very few churches which begin prayers after six in the evening, which Mr. Johnson affirms to be the proper time for vespers or even-song : though if they did, the same diffi- culty would occur what collect we must use at evening prayer upon the festival itself, for then, according to Mr. Johnson, another day begins. But further, if the day begins at six of the clock on the evening before, then the collect of every festival ought to be used on the foregoing evening ; whereas the rubric only orders, that the collects for Sundays, and such holy-days as have vigils and eves, be said at the preceding evening service, and consequently supposes that the collects of such festivals as have no vigils are only to be used upon the festivals themselves.* From whence too we may observe by the way, it is a mistake in those who use the collects of all

* Mr. Johnson has been pleased to reply to this, that " it is so certain that six is the hour of even-song, that no man Mill dispute it who is not a perfect stranger to things of this nature." ;*3 That it was so formerly, whilst the old canonical hours of prayer were strictly observed, I readily allow. But that it is so still, I was not aware : for 1 own myself to be so much a stranger to things of this nature, as to have been hitherto of the opinion (though I shall be glad to alter it, wnen I shall be better informed) that, upon reducing the seven offices into two,*4 » ia. Matins and Even-Song, or Morning and Evening Prayer, as we now generally call them, there were no hours fixed for the say- ing of either. The same learned gentleman says further in the same place, that " they who terminate the feasts within certain minutes, and because six is the hour of ves- pers will allow no latitude, have never considered that in the Scripture language (which is the best guide in this matter) what is expressed by the evening, and going down oj the sun, in one text, (Deut. xvi. 6,) is called the time between the two evenings in an- other (Exod. xii. 6). And the time of the evening sacrifice is expressed by this last phrase (Numb, xxviii. 4). And it is notorious that t)>is was any time between the ninth and twelfth according to them, the third and sixth with us." These texts of Scripture I have seen before ; and have since considered how far they help Mr. John- son's argument. But I cannot see yet that they prove any more than that they who began the day punctually at. six one evening, ended it as punctually at six the next. But that the Church of England divides her nights and days according to the scrip- tural, and not the civil account, is his assertion, and not mine. To him it is clear, but not to me, that feasts are to be kept from even-song to even-song inclusively/15 That the festival day is not past till even-song is ended, I willingly grant : but that the fes- tival begins at even-song before, wants, I think, a better proof. That the collect for a holy-day that hath a vigil or eve, is to be said at the evening service next before, the rubric appoints : but that the evening before is therefore part of the festival, I know not how to reconcile with another rubric that calls the eve or vigil a fast.31'1 I rather take it, that the evenings before such festivals as have vigils are designed by the Church to be preparations to the festivals, rather than parts of them ; and therefore I know not what Mr. Johnson means when he tells us, " that holy-days which begin not till morning prayer are not perfect feasts, but were deemed to be of inferior rank by them that had the ordering of these matters." When he gives us his authority for what he asserts, I shall readily submit : but till then I shall be of the opinion, that some festivals which have not vigils are as perfect feasts as some others which have : and that their not having vigils assigned them, was not because they are of inferior rank, but for the other reasons that I have given above.

»s See Mr. Johnson's Addenda to his Clergyman's Vade Mecum, at the end of tits two cases, pago.i ion, 107. ** See Mr. Johnson's Ecclesiastical Law*, A. D. 740, 28, and 957, 19. 38 Addenda ut auuxa. >* Si* the rubric at the end of the table of vigils.

o 2

196 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

holy-days whatsoever upon the evening before. I know in- deed it may be urged against this last observation, that the Collect of the Nativity is directed by another rubric to be said continually from Christmas-day unto New-Year's- Eve ; and what makes this objection the stronger, is, that be- fore the last review of the Liturgy, the Christmas collect was to be said until New-Year's-Day. The changing Day there- fore for Eve looks something remarkable ; and as if they pur- posely designed that the collect of the Circumcision should be used on the evening before, and that the collect of the Nativity should be then left off: the Church always speaking exclusive of the time or place it mentions in any such direc- tions. What answer to make to this, I own I am at a loss. The best I can think of is, that New-Year's-Eve being the common name given to the last day of the year, the person that altered the rubric might imagine, that the feast of the circumcision had really an eve belonging to it. But whatever might be the occasion of the alteration, I think it can be urged no otherwise against what I have said, than as a single exception from a general rule.

§. 4. Now I am speaking of this, I shall ob- cSfectsCnot to be serve one thing more ; and that is, that whenever used on holy- the collect of a Sunday or holy-day is read at the days, or their eVening service before, the weekly collect that had been in course must be omitted and give place. And the same rule, as I take it, should be observed upon the holy-day itself, upon which no other collect ought to be used, but the proper one for the day. For the rubric, at the end of the order how the rest of the service is appoint- ed to be read, directs, that the collect, Sfc. for the Sunday shall serve all the week after, where it is not otherrvise or- dered ,- which supposes, that in some places it is otherwise ordered, which must be (as it was worded in all the old Com- mon Prayer Books) when there falls some feast that hath its proper, i. e. when any day falls that hath a proper or peculiar collect, &c. to itself: upon which occasions the rubric plainly supposes, that the collect for the Sunday shall be left out and omitted : the Church never designing to use two collects at once, except within the octaves of Christmas, and during Ad- vent and Lent; when, for the greater solemnity of those solemn seasons, she particularly orders the collects of the prin- cipal days to be used continually after the ordinary collects.

:ktrod.] their collects, epistles, and gospels. 197

VI. — Of Days of Fasting or Abstinence in general.

That Fasting or Abstinence from our usual Fastin{?> how an. sustenance is a proper means to express sorrow cient and uni- and grief, and a fit method to dispose our minds versal a duty' towards the consideration of any thing that is serious, nature seems to suggest: and therefore all nations, from ancient times, have used fasting as a part of repentance, and as a means to avert the anger of God. This is plain in the case of the Ninevites,37 whose notion of fasting, to appease the wrath of God, seems to have been common to them with the rest of mankind. In the Old Testament, besides the examples of private fasting by David,38 and Daniel,39 and others ; we have instances of public fasts observed by the whole nation of the Jews at once upon solemn occasions.40 It is true, indeed, in the New Testament we find no positive precept, that expressly requires and commands us to fast : but our Saviour mentions fasting with almsgiving and prayer, which are unquestionable duties ; and the directions he gave concerning the performance of it sufficiently suppose its necessity. And he himself was pleased, before he entered upon his ministry, to give us an extraordinary example in his own person, by fasting forty days and forty nights.41 Pie excused indeed his disciples from fast- ing, so long as he, the Bridegroom, was with them ; because that being a time of joy and gladness, it would be an improper season for tokens of sorrow : but then he intimates at the same time, that though it was not fit for them then, it would yet be their duty hereafter : for the dags, says he, will come, when the Bridegroom shall be taken from them, and then they shall fast.** And accordingly we find, that after his ascension, the duty of fasting was not only recommended,43 but practised by the Apostles, as any one may see by the texts of Scripture referred to in the margin.44 After the Apostles, we find the primitive Christians very constant and regular in the observa- tion both of their annual and weekly fasts. Their weekly fasts were kept on Wednesdays and Fridays, because on the one our Lord was betrayed, on the other crucified. The chief of their annual fasts was that of Lent, which they observed by way of preparation for their feast of Easter.

^ Jonah iii. 5. »» psalm Ixix. 10. S9 Daniel ix. 3. *° See Lev. xxiii. 26, &c. 2 Chron. xx. 3. Ezra viii. 21. Jer. xxxvi. 9. Zech. viii. 19. Joel i. 14. « Matt. iv. 2. « Matt. ix. 15. « i cor. vii. 5. ** Acts xiii. 2, and xiv. 23, 1 Cor. ix. 27. 2 Cor. ri. 5. and xi. 27.

198 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

^ ,, .. S. 2. Their manner of observing these fasts

Days of fasting, o K » . . . . »

how observed by was very strict ; it being their general custom to chdsuans!^ abstain from all food, till the public devotion of the Church was over : which was about three of the clock in the afternoon, though in the time of Lent they were not to eat till six in the evening ; and even then they forbore both flesh and wine, the greater part of them feeding only upon herbs or pulse, with a little bread. Some used the dry diet, as nuts and almonds, and such like fruit, whilst others fed only upon bread and water. „ „ , • S. 3. In the Church of Rome, fasting and ab-

Fasting and ab- . «-> , . „ , . . 7 , , . .». ° j

stinence.nowdis- stinence admit or a distinction, and different days churchofiiome? are appointed for each of them. On their days of fasting, they are allowed but one meal in four and twenty hours : but on days of abstinence, provided they abstain from flesh, and make but a moderate meal, they are What days ap- indulged in a collation at night. The times by pointed for the one them set apart for the first are, all Lent except and the other. Sundays, the ember-days, the vigils of the more solemn feasts, and all Fridays, except those that fall within the twelve days of Christmas, and between Easter and the Ascension. Their days of abstinence are, all the Sundays in Lent, St. Mark's day, if it does not fall into Easter-week, the three Rogation-days, all Saturdays throughout the year, with the Fridays before excepted, unless either happen to be Christ- _. ... . . mas-day. The reason why they observe St. Mark

St. Mark, why -i /> i ■ • J <> i •

observed as a day as a day or abstinence is, as we learn trom their USSSS^ own books, in imitation of St. Mark's disciples, the first Christians of Alexandria, who, under this saint's conduct, were eminent for their great prayer, abstinence, and sobriety. They further tell us, that St. Gregory the Great, the Apostle of England, first set apart this day for abstinence and public prayer, as an acknowledgment of the divine mercy in putting a stop to a mortality in his time at Rome.43

No distinction §* ^* ^ ^° 110t t^lat tne Church °f England

made in the makes any difference between days of fasting and land'either^e-" days of abstinence : it is true, in the title of the tween days of table of vigils, &c. she mentions fasts and days ofSabsgtinence,aor °f abstinence separately ; but when she comes between any dif- to enumerate the particulars, she calls them all food! m s ° days of fasting or abstinence, without distin-

4i See their Practical Catechism upon the Sundays, Feasts, and Fasts, pages 186, 187.

jntrod.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 199

guishing between the one and the other. Nor does she any where point out to us what food is proper for such times or seasons, or seem to place any part of religion in ab- staining from any particular kinds of meat. It is true, by a statute still in force,46 flesh is prohibited on fast-days : but this is declared to be for a political reason, viz. for the increase of cattle, and for the encouragement of fishery and navigation. Not but that the statute allows that abstinence is serviceable to virtue, and helps to subdue the body to the mind : but the distinction of clean and unclean meats determined, it says, with the Mosaic law ; and therefore it sets forth, that days and meats are in themselves all of the same nature and quality as to moral consideration, one not having any inherent holiness above the other. And for this reason it is that our Church, as I have said, no where makes any difference in the kinds of meat : but, as far as she determines, she seems to recommend an entire abstinence from all manner of food till the time of fasting be over ; declaring in her Homilies,47 that fasting {by the decree of the six hundred and thirty Fathers, assembled at the Council of Chalcedon, which was one of the four first general Councils, who grounded their determination upon the sacred Scriptures, and long -continued usage or practice both of the prophets and other godly persons before the coming of Christ; and also of the apostles and other devout men in the New Testament) is a withholding of meat, drink, and all na- tural food from the body, for the determined time of fasting.

§. 5. The times she sets apart as proper for this duty are such as she finds have been observed ^J^eVSasfs" with fasting and abstinence by the earliest ages of the Church ; which, besides the vigils above mentioned, are the forty days of Lent, the ember-days at the four seasons, the three rogation-days, and all Fridays in the year, except Christmas-day.

§. 6. Every one of these seasons (except the Friday-fast only) will come in turn to be J/rveTa^faS" spoken to hereafter ; and therefore I shall waive saying any thing further to them here ; and shall only observe of Friday in particular, that it was always observed by the primitive Christians as a day of fasting, who thought it very proper to humble themselves on the same day weekly, on

<« In the second and third of king Edward VI. c. 19. *7 See the first part of the •ermon of Fasting.

200 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. t.

which the blessed Jesus humbled himself once, even to the death of the cross, for us miserable sinners.

VII. — Of the Collects, Epistles, and Gospels in general.

How the church All *ne °^ays aD0Ve mentioned, as well fasts of England ob- as festivals, the Church of England still requires serves these days. ug to 0bserve) m suc}1 manner as may answer the

end for which they were appointed. To this end she always enlarges her ordinary devotions, adding particular Lessons on most of them, proper Psalms on some, and the Communion Office on all. The proper Lessons and Psalms I shall take notice of, when I come to treat of the particular days on which they are appointed : but because there are a Collect, Epistle, and Gospel appointed for every Sunday and holy-day through- out the year ; it is requisite I should first speak of them in general, and shew their antiquity as well as their suitableness to the days they belong to. And first of their antiquity.

The antiquity, . §• 2- That most °.f our coll?cts are very an- &c. of the col- cient, appears by their conformity to the Epistles lects* and Gospels, which are thought to have been se-

lected by St. Jerome, and put into the Lectionary by him : for which reason many believe that the collects also were first framed by him. It is certain that Gelasius, who was bishop of Rome A. D. 492, ranged the collects, which were then used, into order, and added some new ones of his own;48 which office was again corrected by pope Gregory the Great in the year 600, whose Sacramentary contains most of the collects we now use. But our reformers observing that some of these collects were afterwards corrupted by superstitious alterations and additions, and that others were quite left out of the Roman Missals, and entire new ones, relating to their present innovations, added in their room ; they therefore ex- amined every collect strictly, and where they found any of them corrupted, there they corrected them ; where any new ones had been inserted, they restored the old ones ; and lastly, at the Restoration, every collect was again re- viewed, when whatsoever was deficient was supplied, and all that was but improperly expressed, rectified. The several alterations both then and at the Reformation shall be noted hereafter in their proper places : in the mean while I shall pro- ceed to give the like general account of the Epistles and Gospels.

48 See Dr. Comber's History of Liturgies, part ii. §. 14, p. 68.

introd.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 201

8. 3. I have already hinted, that they are ,™ ,. u .

i3i i i J n l ii ot Tne antiquity of

thought to have been at first selected by St. Je- the Epistles and rome, and put into the Lectionary by him. It is GosPels- certain that they were very anciently appropriated to the days whereon we now read them ; since they are not only of ge- neral use throughout the whole Western Church, but are also commented upon in the homilies of several ancient Fathers, which are said to have been preached upon those very days, to which these portions of Scripture are now affixed. So that they have most of them belonged to the same Sundays and holy-days we now use them on, for above twelve hundred years ; as I might easily shew also from several authorities.49

§. 4. In all the old Common Prayer Books, except the Scotch one, the Epistles and Gospels ^^rUfe?" were taken out of the Great Bible, neither of the two last translations being extant when the Common Prayer was first compiled. But in regard of the many defects which were observed in that version, and upon the petition of the presbyterian commissioners at the Savoy conference, the com- missioners on the Church side concluded that all the Epistles and Gospels should be used, according to the last translation.50

§. 5. The other variations that have been made in them, at and since the Reformation, shall be Theimethod.and taken notice of as I go along : I shall only observe further in this place, in relation to them in general, in what admirable order and method they are appointed, and what special relation they bear to the several days whereon they are read.

The whole year is distinguished into two parts : the design of the first being to commemorate Christ's living amongst us ; the other to instruct us to live after his example. The former takes in the whole time from Advent to Trinity -Sunday ; for the latter are all the Sundays from Trinity to Advent. The first part being conversant about the life of our Saviour, and the mysteries of his divine dispensation : therefore beginning at Advent, we first celebrate his incarnation in general, and after that in their order the several particulars of it : such as were his nativity, circumcision, and manifestation to the Gen- tiles ; his doctrine and miracles, his baptism, fasting, and temptation ; his agony and bloody sweat ; his cross and pas-

«» Vid. Liturg. S. Jacob. S. Clem. S. Basil, Walefrid. Strab. de Reb. Eccl. c. 22. 60 Account of all the Proceedings of the Commissioners, 1661, p. 15, or in Baxter's Narrative, p. 318, and the Papers that passed between the Commissioners, p. 129.

202 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

sion ; his precious death and burial ,• his glorious resurrection and ascension; and his sending the Holy Ghost to comfort us. During all this time the chief end and design of the Epistles and Gospels is to make us remember with thankful hearts what unspeakable benefits we receive from the Father, first by his Son, and then by his Holy Spirit ; for which we very aptly end this part of the year with giving praise and glory to the whole blessed Trinity.

The second part of the year, (which comprehends all the whole time from Trinity -Sunday to Advent,) I observed, is to instruct us to lead our lives after our Lord's example. For having in the first part of the year learned the mysteries of our religion, we are in the second to practise what is agreeable to the same. For it concerns us, not only to know that we have no other foundation of our religion, than Christ Jesus our Lord ; but further also to build upon this foundation such a life as he requires of us. And therefore as the first part ends with Pentecost, whereon we commemorate a new law given us in our hearts ; so the second is to begin with the practice of that law : for which reason such Epistles and Gospels are ap- pointed, as may most easily and plainly instruct and lead us in the true paths of Christianity ; that so those who are rege- nerated by Christ, and initiated in his faith, may know what virtues to follow, and what vices to eschew.

The Collect E- §• ®' This * ta^e to ^e a ProPer place to speak pistie, and bos- to the rubric which directs, that the Collect, dayX l«vf ufw Epistle, and Gospel appointed for the Sunday the 'week after- shall serve all tlie week after, where it is not in this book otherwise ordered.51 The principal occasion of which provision, I suppose, was a rubric at the end of the Communion Office, in the first book of king Edward VI., which ordered, that upon Wednesdays and Fridays, though there were none to communicate with the priest, yet {after the Litany ended) the priest should put upon him a plain alb, or surplice, with a cope, and say all things at the altar {appointed to be said at the celebration of the Lord's Supper) until after the offertory. — And that the same order should be used all other days, whensoever the people accustomably assem- bled to pray in the church, and none disposed to communicate with him. But though this custom be now laid aside, yet the

51 See the last rubric in the Order how the rest of the holy Scripture is appointed to be read.

introd.] THEIR COLLECTS. EPISTLES AND GOSPELS. 203

direction above mentioned is still of use to us, if cither at a marriage, or at the churching of a woman, (at both which times a communion is prescribed by the rubric as convenient,) or upon any other such like occasion, the sacrament be admin- istered: at which times we are ordered by the rubric I am speaking of, to use the same Collect, Epistle, and Gospel as were used the Sunday before, wliere it is not otherwise ordered in this hook. Before the last review it was said, Except some ho. except there fall some feast that hath its proper, ly-day happens in i. e. except there fall some holy-day in the week thcweek- which has a Collect, Epistle, and Gospel of its own; or, as it is worded in the Scotch Liturgy, except there fall some feast that hath its proper Collect, Epistle, and Gospel ; as it is on Ash- Wednesday, and on every day in the holy week next before the Pasch or Easter ; in which case the Sunday Col- lect, Epistle, and Gospel are to give place to the proper Col- lect, Epistle, and Gospel for that day. And this to be sure is part of what is intended by the rubric, as it stands now. Though the design I suppose of altering the last words into, where it is not in this hook otherwise ordered, was for a direction also at such times as a new 2.Mo™begins. season begins between one Sunday and another, as it happens upon Ash- Wednesday and Ascension-day. In which. case the services of those days being placed between the services for the Sundays immediately before and after; I take that to be an order that the Collect, &c. for the fore- going Sunday shall be then left off, and the Collect, &c. for the holy-day shall succeed as the service for the remaining part of the week. Which is exactly agreeable to an express rubric after the Gospel for Ash-Wednesday in the Scotch Liturgy, which enjoins that from Ash- Wednesday to the first Sunday in Lent shall be used the same Collect, Epistle, and Gospel, which were used on Ash- Wednesday.

§. 7. In the first Common Prayer Book of king Edward VI. there were two Collects, Epistles, nions7Jnneriy at and Gospels appointed for Christmas-day and ^8g™a8and Easter-day, one to be used at the first com- munion, the other at the second : for the churches not afford- ing room enough upon those high festivals for all to com- municate at once that were willing to come ; therefore the sacrament was ordered to be repeated, and a different service appointed for each solemnity. As to a double Double commu. communion, the practice is ancient: for we mid nionionthe

204 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

name day an an- that pope Leo, writing to Dioscorus, bishop of prac Alexandria, advised, that where the churches

were too small to admit all that were desirous to communicate at Once, the priests should administer two or three commu- nions in one day, that so they who could not get room to offer themselves the first time, might have an opportunity of doing it afterwards. Convinced by this authority, Bucer afterwards retracted an exception he had made against having two com- munions in one day ; 52 though in the second review of the Liturgy under king Edward, one of these services was laid aside, not, I suppose, with intent to forbid a repetition of the sacrament, if the minister should see occasion to administer it twice, but only that, as the congregation at each time is sup- posed to be different, therefore the same service should be used for both.

VIII. — Of Introits in general.

I should now proceed to give the reasons of the choice of the several Collects, Epistles, and Gospels, and to shew their suitableness to the days they belong to. But because to do this it is necessary I should shew what particular blessings the Church commemorates at those several times on which they are prescribed ; I shall descend to particulars, and first give a short account of the several Sundays and holy-days, as they stand in order, and then shew how these portions of Scripture are to be applied to the day.

introits, what But nrst I snau ta^5e this opportunity to ob-

they were, and serve, that in the first Common Prayer Book of howancient. king Edward yi., before every Collect, Epistle,

and Gospel, there is a Psalm printed, which contains some- thing prophetical of the evangelical history used upon each Sunday and holy-day, or in some way or other proper to the day ; which, from its being sung or said while the priest made his entrance within the rails of the altar, was called Introitus or Introits But in the second edition of king Edward's book

52 Script. Anglican, p. 465, et 495. 53 The Introits for every Sunday and holy-day throughout the year.

1 Sunday in Advent . 2	Psa	lm\ 120 4 5 98 8 52 11 79	Sunday after Christmas-day . Circumcision . . ". Epiphany . 1 Sunday after Epiphany . 2 3 4 1} Septuagesima Sunday . Sexagesima . . ,	Psalm 121 . 122
3 4 .			96 13
Christmas-day. nion .	At the first commu- At the second com- angelist . . .	14 . 15 2 . 20 23 . 24
munion . St. Stephen St. John the E\ Innocents'-day

SECT. I.]

THEIR COLLECTS, EPISTLES, AND GOSPELS.

205

it was laid aside ; though the reason they had for doing so is not easily assigned. For it is very certain that the use of In- troits to begin the Communion Office was not only unexcep- tionable, but of great antiquity in the Church : Durand prov- ing that they were taken into divine service before the time of St. Jerome.54 And it is plain that they would still have been very useful, since the want of them is forced to be sup- plied by the singing of anthems in cathedrals, and part of a psalm in metre in parish churches. And therefore I cannot but think, it would have been much more decent for us to have been guided by the Church what psalms to have used in that intermediate time, than to stand to the direction of every illiterate parish clerk, who too often has neither judgment to choose a psalm proper to the occasion, nor skill to sing it so as to assist devotion.

Sect. I. — Of the Sundays in Advent Foe. the greater solemnity of the three princi- AdventSunaa,s pal holy-days, Christmas-day, Easter-day, and

Quinquagesima Sunday . Ash-Wednesday 1 Sunday in Lent . 2

3

4 ....

Psalm 26 6 32

. 130

Sunday next before Easter

Good Friday

Easter-even

Easter-day. At the first communion ■ At the second commu-

nion Monday in Easter-week Tuesday in Easter-week I Sunday after Easter 2

3 ....

4 . . .

Ascension-day .... Sunday after Ascension-day

Whit-Sunday

Monday in Whitsun-week Tuesday in Whitsun-week .

Trinity Sunday

1 Sunday after Trinity . 'part 1

2 2

3 3

4 4

.5 5

Psalm 119 1 1 Sunday after Trinity part 1 1

12 12

13 13

14 14

15 15

16 16

17 17

18 13

19 19

20 20

21 21

22 22

23 124

24 125

25 127

St. Andrew 129

St. Thomas 128

Conversion of St. Paul . . .138 Purification of the blessed Virgin

Mary 134

St. Matthias 140

Annunciation 131

St. Mark 141

St. Philip and St. James . . .133

St. Barnabas 142

St. John the Baptist . . . .143

St. Peter 144

St. Mary Magdalene .... 146

St. James 148

St. Bartholomew . . . .115

St. Matthew 117

St. Michael and All Angels . . 113 St. Luke the Evangelist . . 137 St. Simon and St. Jude . . . 150 All Saints 149

« De Hit. Eccl. 1. 7, c. 1 1 .

206 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. ▼.

WTiit- Sunday, the Church hath appointed certain days to attend them : some to go before, and others to come after them. ..„ „ . Before Christmas are appointed four Advent

Why so called. 07 n-11 1 -1 • pi

Sundays, so called, because the design 01 them is to prepare us for a religious commemoration of the Adoent,

or coming of Christ in the flesh. The Roman The antiquity of ritualists would have the celebration of this holy

season to be apostolical, and that it was instituted by St. Peter.55 But the precise time of its institution is not so easily to be determined : though it certainly had its beginning before the year 450, because Maximus Taurinensis, who lived >,*„<>„* c0™™c about that time, writ a homily upon it. And it

Advent sermons . ' J tr

formerly preach- is to be observed, that for the more strict and ed* religious observation of this season, courses of

sermons were formerly preached in several cathedrals on Wed- nesdays and Fridays, as it is now the usual practice in Lent.56 And we find by the Salisbury Missal, that before the Reform- ation there was a Special Epistle and Gospel relating to Christ's Advent, appointed for those days during all that time, c 11 ct §' ^ne Collects f°r tne first and second Sun-

days in Advent were made new in 1549, being first inserted in the first book of king Edward VI. That for the third Sunday was added at the Restoration in the room of a very short one not so suitable to the time.* The Collect for the fourth Sunday is the same with what we meet with in the most ancient offices, except that in some of them it is ap- pointed for the first Sunday. f

The Epistles and Gospels appointed on these ^Go^peis™1 days are all vei7 ancient and very proper to the time : they assure us of the truth of Christ's first coming;57 and, as a proper means to bring our lives to a con- formity with the end and design of it, they recommend to us the considerations of his second coming, when he will execute vengeance on all those that obey not his Gospel.58 ixn. .v nu u §• 3. It is worth observing in this place, that

Why the Church .0 , O r »

begins her year it is the peculiar computation or the Church, to

* The old Collect was this : " Lord, we beseech thee, give ear to our prayers, and by thy gracious visitation lighten the darkness of our hearts, by our Lord Jesus Christ, Amen" t The words " through the satisfaction of thy Son our Lord " were first

added in the Scotch Liturgy.

55 Durand. Rational. 1. 6, c. 2, numb. 2, fol. 255. 56 See Dr. Greenvil's Sermon,

preached in the cathedral of Durham, upon the revival of the ancient and laudable prac- tice of that and some other cathedrals, in havim,' sermons on Wednesdays and Fridays in Advent and Lent. Quarto, 1686. M Epistle and Gospel for Sunday 1. Epistle for Sunday 2. Gospel for Sunday 3. Epistle and Gospel for Sunday 4. ^ Gospel

for Sunday 2 and 3.

sect n.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 207

begin her year, and to renew the annual course of at Advent. her service, at this time of Adcent, therein differing from all other accounts of time whatsoever. The reason of which is, because she does not number her days, or measure her sea- sons, so much by the motion of the sun, as by the course of our Saviour : beginning and counting on her year with him, who being the true Sun of Righteousness, began now to rise upon the world, and, as the day-star on high, to enlighten them that sat in spiritual darkness.

Sect. II. — Of the Ember-Weeks.

The first season of the ember-days falling after the third Sunday in Advent, I shall take this op- TheK!al°f portunity to speak a word or two of them ; which are certain days set apart for the consecrating to God the four seasons of the year, and for the imploring his blessing by fast- ing and prayer, upon the ordinations performed in the Church at those times : in conformity to the practice of the Apostles, who, when they separated persons for the work of the minis- try, prayed and fasted, before they laid on their hands.59 It is true, at the first planting of the Gospel, orders were confer- red at any time, as there was occasion : but as soon as the Church was settled, the ordination of ministers was affixed to certain set times, which was the first original of these four weeks of fasting.

S. 2. They are called ember-weehs (as some ._ .

i • i \ *• /-^ i i • i « i • Why so called.

think) from a German word which imports absti- nence : though others are of the opinion that they are so called, because it was customary among the ancients to express their humiliation at those seasons of fasting, by sprinkling ashes upon their heads, or sitting on them ; and when they broke their fasts on such days to eat only cakes baked upon embers, which were therefore called ember-bread. But the most pro- bable conjecture is that of Dr. Mareschal, who derives it from a Saxon word, importing a circuit or course; so that these fasts being not occasional, but returning every year in certain courses, may properly be said to be ember-days, i. e. fasts in course.™

§. 3. They were formerly observed in several churches with some varietv,61 but were at last observed, settled by the Council of Placentia, A. D. 1095,

M Acts xiii. ?,. 60 in his observations upon the Saxon Gospels, pages 528, 529.

*! See the answers of Ecbright upon question 16, In Johnson's Ecclesiastical Laws, A. D. 734.

208 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

to be the Wednesday, Friday, and Saturday after the first Sunday in Lent, after Whit-Sunday, after the fourteenth of September, which was then observed as the feast of holy- cross, and the thirteenth of December, which was then also observed in remembrance of St. Lucy.63

why ordinations §• 4- The reasons wny the ordinations of minis- are fixed to these ters are fixed to these set times of fasting are these : times* first, that as all men's souls are concerned in the

ordaining a fit clergy, so all may join in fasting and prayer for a blessing upon it : secondly, that both bishops and candi- dates, knowing the time, may prepare themselves for this great work : thirdly, that no vacancy may remain long unsupplied : lastly, that the people, knowing the times, may, if they please, be present, either to approve the choice made by the bishop, or to object against those whom they know to be unworthy ; which primitive privilege is still reserved to the people in this well-constituted Church.

Sect. III. — Of Christmas-day.

How early ob- Though the learned in most ages have dif-

served in the fered concerning the day and month of our

Saviour's nativity, yet we are certain that the festival was very early observed in the primitive Church. And if the day was mistaken, yet the matter of the mistake being of no greater moment than the false calculation of a day ; it will certainly be very pardonable in those who perform the business of the festival, with as much piety and devotion as they could do, if they certainly knew the time.

§. 2. And that no one may want an opportunity ThethedVay? f°r to celebrate so great a festival with a suitable

solemnity, the Church both excites and assists our devotion, by an admirable frame of office fitted to the day. In the first Lessons63 she reads to us the clearest prophecies of Christ's coming in the flesh ; and in the second Lessons,64 Epistle, and Gospel, shews us the completion of those prophe- cies, by giving us the entire history of it. In the collect she teaches us to pray, that we may be partakers of the benefit of his birth, and in the proper psalms she sets us to our duty of praising and glorifying God for his incomprehensible mystery. The collect Epis- ^ne Epistle and Gospel are the same that tie, and Gospel, were used in the most ancient Liturgies ; but

68 Concil. torn. x. col. 502, B. ra Isa. ix. to ver. 8. chap. vii. ver. 10 to ver. 17. 64 Luke ii. to ver. 15. Tit. iii. ver. 4 to ver. 9.

sect, in.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 209

the Collect was made new in 1549. In the first book of king Edward VI. they are appointed for the second commu- nion, which I suppose was the principal one : since the first was probably more early in the morning, for the benefit of servants, and others who could not attend at the usual time. The Collect for the first communion was different from what we now use,* as were also the Epistle and Gospel ; the Epistle beginning Tit. ii. ver. 11, to the end ; the Gospel, Luke ii. to ver. 15, the last of which we now read for the second Lesson in the morning service.

§. 3. The Psalms for the morning are Psalms The Psalms xix. xlv. lxxxv. The xixth was chiefly designed to give glory to God for all his works of power and excel- lence : the beginning of it, viz. The heavens declare the glory of God, &c, is extraordinarily applicable to the day : for at the birth of Christ a new star appeared, which declared his glory and deity so plainly, that it fetched wise men from the East to come and worship him. The following verses all set forth God's goodness, in giving so excellent a rule of life to men, and in warning us of the great danger of presumptuous sins. The xlvth Psalm is thought to be an epithalamium, or mar- riage-song, upon the nuptials of Solomon and the king of Egypt's daughter ; but it is mystically, and in a most eminent sense, applicable to the union between Christ and his Church. The lxxxvth Psalm was principally set for the birth of Christ ; and so the primitive Christians understood it ; and therefore chose it as a part of their office for this day, as being proper and pertinent to the matter of the feast. The prophet indeed speaks of it as a thing past, but that is no more than what is usual in all prophecies : for by speaking of things after that manner, they signified their prophecies should as surely come to pass, as if what they had foretold had already happened.65

The evening Psalms are Psalms lxxxix. ex. exxxii. The lxxxixth is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world. The greatest of which mercies, viz. the birth of the Messiah, the Church this day celebrates ; and therefore appoints this psalm to excite us to thanksgiving for

* The Collect for the first communion in king Edward's first hook was this : " God, •which makest us glad with the yearly remembrance of the birth of thy only Son Jesus Christ ; grant, that as we joyfully receive him for our Redeemer, so we may with sure confidence behold him, when he shall come to be our Judge, who liveth and reigneth," &c. <* Acts ii. 30, 31.

* P

210 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. V.

such an inestimable mercy, by shewing us how only the bare promise of it, so many ages since, wrought upon the saints of those times. The cxth Psalm is a prophecy of the exaltation of the Messiah to his regal and sacerdotal office ;66 both which are by him exercised at the right hand of the Father, and set- tled on him as a reward of his humiliation and passion.67 The cxxxiind Psalm seems to have been at first composed by So- lomon upon the building of the temple (part of it being used in his prayer at the dedication of it).68 It recounts David's care of the ark, and his desire to build God a temple, and God's promises thereupon made to him and his posterity, of setting his seed upon the throne till the coming of Christ.

Sect. IV. — Of the days of St. Stephen, St. John, and the Innocents. That the observation of these days is ancient, The athemUlty°f we nave ^e testimonies of several very ancient writers,69 who all assure us that they were cele- brated in the primitive times. ,T„ . , S. 2. The placing of them immediately after

Why observed n.«', , , r ° . . . J ,

immediately af- Christmas-day was to intimate, as is supposed, da^S^the tnat none are thought fitter attendants on Christ's order they are nativity, than those blessed martyrs, who have placed. not scrUpieci t0 jav down their temporal lives for

him, from whose incarnation and birth they received life eternal. And accordingly we may observe, that as there are three kinds of martyrdom ; the first both in will and in deed, which is the highest ; the second in will, but not in deed ; the third in deed, but not in will ; so the Church commemorates these martyrs in the same order : St. Stephen first, who suf- fered death both in will and in deed ; St. John the Evangel- ist next, who suffered martyrdom in will, but not in deed, being miraculously delivered out of a caldron of burning oil, into which he was put before Port Latin in Rome;70 the holy Innocents last, who suffered in deed, but not in will ; for though they were not sensible upon what account they suffer- ed, yet it is certain that they suffered for the sake of Christ; since it was upon the account of his birth that their lives were taken away. And besides, wheresoever their story shall be told, the cause also of their deaths will be declared and made

66 Matt. xxii. 44. Acts ii. 34. 1 Cor. xv. 25. Heb. i. 13. 67 Phil. ii. 8, 9.

68 2 Chron. vi. 41, 42. <» Orig. Horn. 3, in Divers, part. 2, p. 282, G. Aug. in Natal. Steph. Martyris, Serm. 314, torn. v. col. 1260, B. Chrys. in S. Stephanum, Orat. 135, 136, torn. v. p. 864, &c. et alibi. ™ Tert. de Praasc. Hser. c. 36, p. 215, A.

ssct. iv.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 211

known : for which reason they cannot be denied, even in the most proper sense, to be true martyrs or witnesses of Christ.

Mr. L'Estrange n imagines another reason for the order of these days. He supposes St. Stephen is commemorated first, as being the first martyr for Christianity : that St. John has the second place, as being the disciple which Jesus loved : and that the Innocents are commemorated next, because their slaughter was the first considerable consequence of our Sa- viour's birth. To this he adds another conjecture, viz. " That martyrdom, love, and innocence are first to be magnified, as wherein Christ is most honoured."

8. 3. The Collects for the days of St. Stephen ««,-„« ,

<3 *- , 1 Their Collects,

and the holy Innocents were made new at the Epistles, and Restoration ; and that for St. John was somewhat Go3Pels- altered.* But the Epistles and Gospels for all these days are the same that we meet with in the oldest offices ; excepting that the Epistle for St. John was first inserted at the Re- formation, instead of a Lesson out of the xxvth of Ecclesi- asticus.

The reasons of their choice are very plain. On St. Ste- phen's day the Epistle gives us an account of his martyrdom, and the Gospel assures us, that his blood, and the blood of all those that have suffered for the name of Christ, shall be re- quired at the hands of those that shed it. On St. John's day both the Epistle and the Gospel are taken out of his own writ- ings, and very aptly answer to one another : the Epistle con- tains St. John's testimony of Christ, and the Gospel Christ's testimony of St. John : the Gospel seems applicable to the day, as it commemorates this evangelist ; but the Epistle seems to be chosen upon account of its being an attendant upon the preceding more solemn festival. On the Innocents' day the Gospel contains the history of the bloody massacre committed by Herod ; and for the Epistle is read part of the xivth chapter of the Revelation, shewing the glorious state of those and the like innocents in heaven.

* The old Collect for St. Stephen's day was this : " Grant us, O Lord, to learn to love our enemies by the example of thy martyr Saint Stephen, who prayed for his persecu- tors to thee, which livest and reignest," &c.

In the Collect for St. John's day, after the words, " Evangelist Saint John," followed, " may attain to thy everlasting gifts, through Jesus Christ our Lord, Amen."

The Collect for Innocents' day was as follows : " Almighty God, whose praise this day

the young innocents thy witnesses have confessed and shewed forth, not in speaking but

in dying ; mortify and kill all vices in us, that in our conversation or life we may express

thy faith, which with our tongues we do confess, through Jesus Christ our Lord, Amen."

" Alliance of Divine Offices, p, 137. Lond. 1690.

p 2

212 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

Sect. V. — Of the Sunday after Christmas-day,

It was a custom among the primitive Chris- 0ctobseSerly tians to. observe the Octave, or eighth day after their principal feasts, with great solemnity, (the reasons whereof shall be given in speaking of the particular prefaces in the Communion Office hereafter;) and upon every day between the feast and the Octave, as also upon the Octave itself, they used to repeat some part of that service which was performed upon the feast itself. In imitation of which religious custom, this day generally falling within the Octave of Christ- mas-day, the Collect then used is repeated now; and the Epistle and Gospel still set forth the mysteries of our redemp- tion by the birth of Christ. Before the Reformation, instead of the present Gospel, was read Luke ii. ver. 33 to ver. 41. But then the first of St. Matthew was appointed, which is still retained ; excepting that the first seventeen verses, relating to our Saviour's genealogy, were left out at the Restoration.

Sect. VI. — Of the Circumcision.

This feast is celebrated by the Church, to ^hisfeast commemorate the active obedience of Jesus Christ in fulfilling all righteousness, which is one branch of the meritorious cause of our redemption ; and by that means abrogating the severe injunctions of the Mosaical establishment, and putting us under the easier terms of the Gospel.

§.2; The observation of this feast is not of The antiquity of very great antiquity : the first mention of it un- der this title is in Ivo Carnotensis, who lived about the year 1090, a little before St. Bernard, which latter has also a sermon upon it. In Isidore, and other more early writers, it is mentioned under the name of the Octave of Christ- mas. The reason why it was not then observed as the feast of the circumcision, was probably because it fell upon the calends of January, which was celebrated among the heathens with so much disorder and revellings, and other tokens of idolatry, that St. Chrysostom calls it ioprfiv dia/3o\tjo)v, the Devil 's festival. For which reason the sixth general Council absolutely forbade the observation of it among Christians.72

« Concil. Trull. Can. 62.

sect, vii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 213

§. 3. The proper services are all very suitable The Lessons to the day. The first Lesson for the morning Epistle, and' gives an account of the institution of circum- GosPel- cision ; and the Gospel, of the circumcision of Christ : the first Lesson at evening, and the second Lessons and Epistle, all tend to the same end, viz. that since the circumcision of the flesh is now abrogated, God hath no respect of persons, nor requires any more of us than the circumcision of the heart. The Collect, Epistle, and Gospel for the day were all first in- serted in 1549.

Sect. VII. — Of the Epiphany.

The word Epiphany in Greek signifies Mani- festation, and was at first used both for Christ- ^^Sel**' mas-day, when Christ was manifested in the flesh, and for this day, (to which it is now more properly appropri- ated,) when he was manifested by a star to the Gentiles : from which identity of the word, some have concluded that the feasts of Christmas-day and the Epiphany were one and the same : but that they were two different feasts, observed upon two several days, is plain from many of the Fathers.73

But besides this common and more usual name, we find .two other titles given to it by the an- ^^nt! cients, viz. ra uyia tywra™ the day of the Holy Lights; and ra Qeo<pav£ia, the Theophany, or Manifestation of God.15 The first name was given it, as being the day whereon they commemorated the baptism of Christ, who from that time became a light to those that sat in darkness : upon which account this day was as solemn for baptizing the catechumens among the Latins, as Easter and Whitsuntide among the Greeks. And for the greater solemnity of so high a festival, it was the custom to adorn the public churches with a great number of lights and tapers, when they came to perform the service of the day. The reason of the other name is very plain, the feast being instituted in commemoration of the first manifestations of our Saviour's divinity.

§. 2. The principal design of the Church's ce- The feast of it lebrating this feast, is to shew our gratitude to to what end in- God, in manifesting the Gospel to the Gentile stituted- world, and vouchsafing to them equal privileges with the Jews,

" Aug. Serm. 102, torn. v. col. 914, F. Greg. Naz. in S. Lum. Orat. 39, torn. i. p. 624, *c. et alii. ?* Greg. Naz. in Sanct. Lum. » Epiph. Orat. in Ascens. Domini.

214 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

who had been all along his peculiar people ; the first instance of which divine favour was in declaring the birth of Christ to the wise men of the East.

Three manifesto .§• 3' But> in all> there are three great manifest-

tions of Christ ations of our Saviour commemorated on this day ;

commemorated. ^ ^^ gt Chrysostom tellg ug? happened Oil

the same day, though not in the same year : the first of which was what I just now mentioned, viz. his manifestation by a star, which conducted the wise men to come and worship him, which we commemorate in the Collect and Gospel. The se- The Lessons, cond manifestation was that of the glorious Trinity collect, Epistle, at his baptism, mentioned in the second Lesson at morning prayer. The second Lesson at even- ing service contains the third, which was the manifestation of the glory and divinity of Christ, by his miraculous turning water into wine. The first Lesson contains prophecies of the increase of the Church by the abundant access of the Gentiles, of which the Epistle contains the completion, giving an ac- count of the mystery of the Gospel's being revealed to them. The Collect and Gospel for this day are the same that were used in the ancient offices ; but the Epistle was inserted at the first compiling of our Liturgy, instead of part of the lxth of Isaiah, which is now read for the first Lesson in the morning.*

Sect. VIII. — Of the Sundays after the Epiphany.

The design of the From Christmas to Epiphany, the Church's Epistles and design in all her proper services, is to set forth the humanity of our Saviour, and to manifest him in the flesh : but from the Epiphany to Septuagesima Sunday (especially in the four following Sundays) she endeavours to manifest his divinity, by recounting to us in the Gospels some of his first miracles and manifestations of his Deity. The de- sign of the Epistles is to excite us to imitate Christ as far as we can, and to manifest ourselves his disciples by a constant practice of all Christian virtues.

The collects E- §• ^* ^ne Collects, Epistles, and Gospels for pisties, and Gos- the five first Sundays after the Epiphany, are all pels the same as in the Sacramentary of St. Gregory,

* In the Common Prayer Books of king James, and down to the Restoration, Isaiah the xlth was by mistake (as I presume) set down for the morning first Lesson, instead of the lxth, from whence the same error is continued in some of our present books. The lxth chapter was undoubtedly designed, being in all the books of king Edward, queen Elizabeth, the Scotch Liturgy, and the Sealed Book, at the Restoration. And in those books of king James, where the xlth chapter first appears in the table of the Les- sons appointed for Holy -days, the lxth chapter stands against the day in the calendar.

beci. ix.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 215

except that the Collect for the fourth Sunday was a little amended at the Restoration,* and that before the Reformation the Epistle for that day was the same with the Epistle for the first Sunday in Advent.

The Collect, Epistle, and Gospel for the sixth Sunday were all added at the last review ; till when, if there happened to be six Sundays after the Epiphany, the Collect, Epistle, and Gospel for the fifth Sunday were repeated : though in the Salisbury Missal the service of the third Sunday is ordered to be used upon such an occasion.

Sect. IX. — Of Septuagesima, Sexagesimal and Quinquage- sima Sundays.

Among the several reasons given for the names of these Sundays, the most probable seems to be y so this : the first Sunday in Lent, being forty days before Eas- ter, was for that reason called Quadragesima Sunday, which in Latin signifies forty ; and fifty being the next round num- ber above forty, as sixty is to fifty, and seventy to sixty ; therefore the Sunday immediately preceding Quadragesima Sunday, being further from Easter than that was, was called Quinquagesima (or fifty) Sunday, which is also fifty days in- clusive before Easter : and the two foregoing Sundays, being still further distant, were for the same reason called Sexa- gesima and Septuagesima (sixty and seventy) Sundays.

§. 2. The observation of these days and the weeks following appear to be as ancient as the The fhemT °f times of Gregory the Great. The design of them is to call us back from our Christmas feasting and joy, in or- der to prepare ourselves for fasting and humiliation in the approaching time of Lent; from thinking of the manner of Christ's coming into the world, to reflect upon the cause of it, viz. our own sins and miseries ; that so being convinced 01 the reasonableness of punishing and mortifying ourselves for our sins, we may the more strictly and religiously apply our- selves to those duties when the proper time for them comes. Some of the more devout Christians observed the whole time, from the first of these Sundays to Easter, as a season of humiliation and fasting ; though the generality of the peo- ple did not begin their fasts till Ash-Wednesday.

• The old Collect was this : " O God, which knowest us to be set in the midst of so many and great dangers, that for man's frailness we cannot always stand uprightly : grant to us the health of body and soul, that all those things which we suffer for sin, by tty help we may well pass and overcome, through Christ our Lord. Amen."

216 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. V.

The Collects §• ^' ^ne Collects, Epistles, and Gospels for

Epistles, and these days are all the same as in the ancient Li- Gospeis. turgies, excepting only the Collect for Quinqua-

gesima Sunday, which was made new, A. D. 1549. They are all of them plainly suitable to the times. The Epistles are all three taken out of St. Paul's Epistles to the Corinthians : the two first persuade us to acts of mortification and penance, by proposing to us St. Paul's example : but because all bodily ex- ercises without charity profit us nothing ; therefore the Church, in the Epistle for Quinquagesima Sunday, recommends charity to us, as a necessary foundation for all our other acts of religion. The design of the Gospels is much the same with that of the Epistles : that for Septuagesima Sunday tells us, by way of parable, that all that expect to be rewarded hereafter, must perform these religious duties now ; and to all those who have been so idle as to neglect their duties all their lifetime hither- to, it affords comfort, by assuring them, they may still entitle themselves to a reward, if they will now set about them with diligence and sincerity. The Gospel for Sexagesima Sunday, in another parable, admonishes us to be careful and circum- spect in the performance of our duty, since there is scarce one in four who profess religion, that brings forth fruit to perfec- tion. And, lastly, the Gospel for Quinquagesima Sunday shews us how we are to perform these duties ; advising us by the example of the blind beggar to add faith to our charity, and to continue incessant in our prayers, and not to despair of the acceptance of them, because we are not immediately heard, but to cry so much the more, Jesus, thou Son of Da- vid, have mercy on us.

§. 4. The Tuesday after Quinquagesima Sun- ^h^aSed!' da>T is generally called Shrove-Tuesday ; a name given it from the old Saxon words, shrive, shrift, or shrove, which in that language signifies to confess ; it be- ing a constant custom amongst the Roman Catholics to con- fess their sins on that day, in order to receive the blessed Sa- crament, and thereby qualify themselves for a more religious observation of the holy time of Lent immediately ensuing. But this in process of time was turned into a custom of invita- tions, and their taking their leave of flesh and other dainties ; and afterwards, by degrees, into sports and merriments, which still in that Church make up the whole business of the car- nival.

■KCT. X.] THEIR COLLECTS, EPISTLES, AND GOSPELS; 217

Sect. X. — Of the Forty days in Lent.

Though it ought to be the constant endeavour The necessity of of a Christian to observe his duty at all times, some set time for and to have always a great regard to what God humiliation- requires of him ; yet, considering the great corruption of the world, and the frailty of our nature, and how often we trans- gress the bounds of our duty, and how backward we are to cross our fleshly appetites, it is very expedient we should have some solemn season appointed for the examining our lives, and the exercise of repentance.

§. 2. And accordingly we find that, from the very first ages of Christianity, it was customary The J|? ^mty for the Christians to set apart some time for mor- tification and self-denial, to prepare themselves for the feast of Easter. Irenaeus, who lived but ninety years from the death of St. John, and conversed familiarly with St. Polycarp, as Polycarp had with St. John, has happened to let us know, though incidentally, that as it was observed in his time, so it was in that of his predecessors.76

§. 3. As to its original, the present lord bishop Its ori j. of Bath and Wells, in his learned Discourse con- cerning Lent, has shewed, by very probable arguments, that the Christian Lent took its rise from the Jewish preparation to their yearly expiation. He likewise proves out of their own writers, that the Jews began their solemn humiliation forty days before the expiation. Wherefore the primitive Chris- tians, following their example, set up this fast at the beginning of Christianity, as a proper preparative for the commemoration of the great expiation of the sins of the whole world.

§. 4. It is true indeed, as to the length of it, the Christian Lent was observed with great variety Jravre0dUalyfiS. at first : some fasting only one day, some two, some more, and some for forty days together, i. e. if Eusebius be rightly understood by the learned Dr. Grabe : if not, we must reduce the forty days to an entire abstinence of forty hours only, according to Valesius ; 77 from which number of hours some think it is most probable this fast was first called reaaapaKocTTi], or quadragesima ; as beginning about twelve on Friday, (the time of our Saviour's falling under the power of

'6 Euseb. Hist. Eccl. 1. 5, c. 24, p. 192, D. " Vid. Euseb. ut supra, et Vales, et

Bevereg. in loc. p. 247, edit. Reading.

218 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

death,) and continuing till Sunday morning, the time of his rising again from the dead. But afterwards it was enlarged to a longer time, drawn out into more days, and then weeks, till it was at last fixed to forty days ; which number seems very anciently to have been appropriated to repentance and humili- ation. For not to reckon up the forty days in which God drowned the world,78 or the forty years in which the children of Israel did penance in the wilderness,79 or the forty stripes by which malefactors were to be corrected ; 80 whoever con- siders that Moses did, not once only, fast this number of days,81 that Elias also fasted in the wilderness the same space of time,82 that the Ninevites had precisely as many days al- lowed for their repentance,83 and that our blessed Saviour him- self, when he was pleased to fast, observed the same length of time : 6i whoever, I say, considers these things, cannot but think that this number of days is very suitable to extraordi- nary humiliation. ,„, „ , T . S. 5. It receives its name from the time of the

W hy called Lent. * , . . , _. . -

year wherein it is observed ; Lent, in the old Saxon language, signifying Spring, being now used to signify

this spring fast, which always begins so that it mEaster.d at may enc^ at Easter '■> to remind us of our Saviour's

sufferings, which ended at his resurrection. How observed by §\ 6' £>uring this whole season, they were used the primitive to give the most public testimonies of sorrow and chnstians. repentance, and to shew the greatest signs of

humiliation that can be imagined : no marriages were allowed of, nor any thing that might give the least occasion to mirth or cheerfulness ; 85 insomuch that they would not celebrate the memories of the Apostles or martyrs, that happened within this time, upon the ordinary week-days, but transferred the commemoration of them to the Saturdays or Sundays.86 For the Eastern Christians, as I have already observed,87 celebrated Saturday as well as Sunday as a day of festival devotions. But except on those two days, even the holy eucharist was not consecrated during the whole time of Lent, that being an act, as those Fathers thought, more suitable and proper for a fes- tival than a fast.88 On those days indeed they consecrated enough to supply the communions of each day? till either

78 Gen. vii. 4. ?» Numb. xiv. 34. 80 Deut. xxv. 3. 8i Deut. ix. 9, 18, 25. 88 1 Kings xix. 8. S3 Jonah iii. 4. « Matt. iv. 2. 85 Concil. Laod. Can. 52,

tom.i. col. 1505, C. 86 Concil. Laod. Can. 51. 87 Page 186. 88 ibid. Can. 4a

8ICT. xi.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 219

Saturday or Sunday returned again. For though the sacra- ment was not consecrated on the ordinary week-days, yet it was customary to receive it every day ; and therefore to those that came to communicate upon any of those days, they ad- ministered out of what the Greeks call the 7rpo//yia<xyu£va, the Latins prcesanctificata, both which words signify the same thing, viz. the bread and wine that were ready consecrated.

Nor was the demeanour of the primitive Christians at home less strict and austere than their discipline at church ; they lay in sackcloth and ashes, and took no care of their garb or dress ; they used no other food but what was necessary to preserve life ; 89 some abstaining from flesh and wine ; others, especially the Greeks, forbearing all fish likewise as well as flesh : some contented themselves with eggs and fruits; others forbore both, and lived upon bread, herbs, and roots : but all agreed in this, viz. that whereas at other seasons their fasts continued but till three in the afternoon, they would not on any day in Lent eat till the evening,90 and then such food as was least delicate.91

Sect. XI. — Of Ash- Wednesday, or the first day of Lent, The first day of Lent had formerly two names, one of which was Caput Jejunii, the Head of the ^J^dayf"" Fast; the other, Dies Cinerum, Ash- Wednes- day. The first compellation was given because Lent began on that day ; for since it was never the custom of the Church to fast on Sundays, (whereon we commemorate so great a blessing as our Saviour's resurrection,) therefore we begin Lent on this day, to supply the room of those Sundays. For if you deduct out of the six weeks of Lent the six Sundays, there will remain but thirty-six fasting-days, to which these four of this week being added, make up the exact number of forty.

§. 2. The name of Ash-Wednesday proceeded from a custom in the ancient discipline, which Wwednesday.Sh began very early to be exercised on this day ; an account whereof we have in Gratian92 as follows :

On the first day of Lent the penitents were to present them- selves before the bishop clothed with sackcloth, with naked feet, and eyes turned to the ground : and this was to be done in the presence of the principal of the clergy of the diocese, who

w Tertull. de Poenit. passim. »° Basil. Horn. 1, de Jejun. et Prudent. Hymn, ante Cibum. 9* Epiphan. Expos. Fid. Cathol. c. 22, torn. i. p. 1105, B.C. »* 1 Part

Deer. Dist. 50, c. 64, torn. i. p. 331.

220 OF THE SUNDAYS AND HOLY-DAYS, AND [chap, v

were to judge of the sincerity of their repentance. These in- troduced them into the church, where the bishop, all in tears, and the rest of the clergy, repeated the seven penitential psalms. Then rising from prayers, they threw ashes upon them, and covered their heads with sackcloth ; and then with mournful sighs declared to them that as Adam was thrown out of Paradise, so they must be thrown out of the Church. Then the bishop commanded the officers to turn them out of the church-doors ; and all the clergy followed after, repeating that curse upon Adam, In tlie sweat of thy brow shalt thou eat thy bread. The like penance was inflicted upon them the next time the Sacrament was administered, which was the Sunday following. And all this was done to the end that the penitents, observing how great a disorder the Church was in by reason of their crimes, should not lightly esteem of penance. How observed §• 3- Though this discipline was severe, yet the

by the church of many good consequences of it shewed it worthy the imitation of all Churches in succeeding ages ; and ours in particular heartily bewails the want of it : but till she can be so happy as to succeed in discharging those obli- gations she lies under to restore it, she supplies that want, by adding to her ordinary service a very proper and suitable office called the Commination, which shall be treated of hereafter in its turn.

§. 4. In the ordinary morning and evening service, instead of the Psalms for the day, are appointed six of David's penitential Psalms, (the seventh be- ing used in the office of Commination :) concerning which we need only observe, that they are the very forms wherein that royal prophet expressed his repentance, and were all composed by him in times of affliction, and contain supplications and prayers to be delivered from all temporal and spiritual ene- mies ; and have, for this reason, been very much esteemed of in the Church in all ages,93 and were always thought proper to be used in times of humiliation and repentance. The Collect §• 5. The Collect for this day was made new at

Epistle, and the compiling of the Liturgy ; the Epistle and Gospel. Gospel were taken out of the old offices. For

the former is read part of Joel, which, together with the latter, cautions us to be very careful, that, whilst we seem to be ready at all external signs of sorrow, we be not void of internal con- trition.

93 Greg. Mag. Comment, in 7 Psal. Poen. torn. iii. col. 369, &c.

sect, xii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 221

§. 6. There are no proper Lessons appointed no Lessons ap for this day, which I presume proceeded from an pointed, omission of the compilers.

Sect. XII. — Of the Sundays in Lent

.Though the Church allows us to interrupt our The Collect8 fasts on the Sundays in Lent, by reason of the Epistles, and eminency of those days ; yet, lest the pleasant- GosPels« ness of those intervals should entice us to a discontinuance of our mortification and abstinence in the returning week-days, when we ought to renew it with the greater zeal, she takes care to remind us of the duties we have undertaken, and therefore in the Epistles (which were continued from the old Missals) sets before us the obligations we lie under of returning to our acts of self-denial and humiliation. But because all this with- out charity is nothing worth, the Gospels (which are of the same antiquity) are designed to excite us to the exercise of that great duty in all its branches, by proposing to us the example of our great Lord and Master, the blessed Jesus, who not only fasted and withstood the greatest temptations of doing evil in his own person,94 but went about seeking opportunities of do- ing good to others ; healing the sick,95 feeding the hungry,96 blessing those that cursed him,97 and doing good to those that despitefully used him : 98 in all which actions we are, at this time especially, bound to imitate him. The Collects, as well as the Epistles and Gospels, for all these Sundays, are the same that we meet with in the old offices, excepting that the first was made new at the Reformation, and the last is, in the Liturgy of St. Ambrose, appointed for Good-Friday.

§. 2. The Sundays in Lent are by our own Church, as well as the Greek, generally termed ^how^imed^ by their number, being called the first, second, and third Sunday, &c. in Lent ; but the three last are some- times distinguished by particular names of their own : the fourth, for instance, is with us generally called Midlent- Sunday ; though bishop Sparrow, and some others, term it Dominica Refectionis, the Sunday of Refreshment : the reason of which, I suppose, is the Gospel for the day, which treats of our Saviour's miraculously feeding five thousand ; or else perhaps the first Lesson in the morning, which gives us the story of Joseph's entertaining his brethren.

•* Gospel for the first Sunday in Lent. 95 p0r the second. 9fi For the third. to For the fourth. •« For the fifth.

222 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. V.

The probable rise ^nd tne appointment of these Scriptures upon of Midienting or this day might probably give the first rise to a fothenng. custom still retained in many parts of England,

and well known by the name of Midienting or Mothering. „ . e . The fifth Sunday in Lent is, by the Latins

Passion-Sunday. ... _ ,.-7 .. _ . ' •'_ . ,

especially, often called P assion- Sunday ; though I think that would be a more proper name for the Sunday fol- lowing : but the reason, I suppose, why that title is thrown back to this, is because the Sunday next before Easter is „ . 0 , generally called Palm-Sunday, in commemora-

Palm-Sunday. o. J . . , ? » . -

tion ot our saviour s triumphal entry into Jeru- salem, when the multitude that attended him strewed palm- branches in his way :" in remembrance of which palms were used to be borne here with us upon this day till the second year of king Edward VI.100

Sect. XIII. — Of the Passion - Week.

Passion-Week ^HE fonowmg week was by some looked upon as a distinct time of fasting from the foregoing Lent, and as instituted upon different accounts : that being observed in imitation of our Saviour's fasting, &c, as has been already observed ; this in commemoration of his sufferings and passion, which were then completed.1 But by others it was only accounted a continuation of the same fast in a stricter degree : it being generally called the great week,2 not because it had more hours or days in it than any other week, but be- cause in this week was transacted an affair of the greatest im- portance to the happiness of man, and actions truly great were performed to secure his salvation : death was conquered, the devil's tyranny was abolished, the partition-wall betwixt Jew and Gentile was broken down, and God and man were recon- ciled.3 It was also called the holy-week, from week^an^how7" those devout exercises which Christians employed formerly ob- themselves in upon this occasion. They applied themselves to prayer, both in public and private, to hearing and reading God's holy word, and exercising a most solemn repentance for those sins which crucified the Lord of life. They observed the whole week with great strictness of

w Isid. Hispal. de Offic. Eccl. lib. 1, cap. 27. *>o Collier's History, vol. ii. p. 241. 1 Anastasius Antiochenus (qui vivit 655) in Coteleri Notis in Const. Apostol. 1. 5, c. 13, torn. i. p. 316, edit. Cleric. Antw. 1698, et Matthaeus Monachus ibid. * Vide Vales, in Euseb. 1. 5, c. 24, p. 247, col. 2, edit. Reading. » Clays. Horn. 30, in Gen. xL 1 torn. i. p. 235.

sect, s .1.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 223

fasting and humiliation ; some fasting three days together ; some four ; and others, who could bear it, the whole six ; be- ginning on Monday morning, and not eating any thing again till cock-crowing on the Sunday morning following. And se- veral of the Christian emperors, to shew what veneration they had for this holy season, caused all lawsuits to cease, and tri- bunal doors to be shut, and prisoners to be set free ;4 thereby imitating their great Lord and Master, who by his death at this time delivered us from the prison and chains of sin.

§. 2. The Church of England uses all the How observed by means she can. to retain this decent and pious the church of custom, and hath made sufficient provision for En^and- the exercise of the devotion of her members in public ; call- ing us every day this week to meditate upon our Lord's suf- ferings, and collecting in the Lessons, Epistles, and Gospels, most of those portions of Scripture that relate to this tragical subject, to increase our humiliation by the consideration of our Saviour's ; to the end that with penitent hearts, and firm resolution of dying likewise to sin, we may attend our Saviour through the several stages of his bitter passion.

8. 3. Our reformers did not much confine them- „, „ ,

i , „ , , „ , . . , The Gospels.

selves to the Gospels appointed for this week by the ancient offices ; but thought, as there was time enough to admit of it, it would be most regular and useful to read all the four Evangelists' accounts of our Saviour's passion, as they stand in order. To this end they have ordered St. Matthew's account on the Sunday, appointing the xxvith chapter for the second Lesson, and the xxviith, as far as relates to his crucifix- ion, for the Gospel.* On Monday and Tuesday is read the story as by St. Mark ; on Wednesday and Thursday that by St. Luke,f and on Good-Friday. the xviiith of St. John is ap- pointed for the second Lesson, and the xixth for the Gospel.J

The Epistles also that are now appointed are E istle8 more suitable to the season, than those that were found in older offices.

As for the Collect, the same that is used on the Sunday before is appointed (as indeed a very pro-

And Collect.

* Both the xxvith and xxviith chapters were read for the Gospel on the Sunday before Easter till the last review, and the xxviith was continued to the end of the 56th verse.

t The xvth of St. Mark, which was the Gospel for Tuesday, and Luke xxiii., which was appointed for Wednesday, were in all former books read throughout.

X Both the chapters of St. John were appointed for the Gospel in the former books. * Cod. Theod. lib. 9, tit. 35, de Quaestione 4, torn. iii. p. 252.

224 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

per one) to be used on the four days following till Good-Fri- day : on which day it is also appointed in the Liturgy of St. Ambrose, though in other offices it is found, as with us, upon the Sunday before.

Sect. XIV. — Of the Thursday before Easter.

Maundy-Thurs- This day is called {Dies Ma?idati) Mandate or day, why so call- Maundy- Thursday, from the commandment

which our Saviour gave his Apostles to com- memorate the Sacrament of his Supper, which he this day in- stituted after the celebration of the Passover ; and which was, for that reason, generally received in the evening of the day :6 or, as others think, from that new commandment which he gave them to love one another, after he had washed their feet, in token of the love he bore to them, as is recorded in the second Lesson at morning prayer.

§. 2. The Gospel for this day is suitable to the Epistlpei!d G°S" time' as treating of our Saviour's passion ; but

the Epistle is something different, containing an account of the institution of the Lord's Supper : the constant celebration of which on this day, both in the morning and in the evening, after supper,6 in commemoration of its being first instituted at that time, rendered that portion of Scripture very suitable to the day.

The form of re- §• ^* ®n tn^s ^ay tne Penitents, that were put conciiing Peni- out of the church upon Ash-Wednesday, were received again into the church, partly that they might be partakers of the holy Communion, and partly in re- membrance of our Lord's being on this day apprehended and bound, in order to work our deliverance and freedom.7

The form of reconciling Penitents was this : the bishop went out to the doors of the church where the Penitents lay pros- trate upon the earth, and thrice, in the name of Christ, called them, Come, come, come, ye children, hearken to me ,- I will teach you the fear of the Lord. Then, after he had prayed for them, and admonished them, he reconciled them, and brought them into the church. The Penitents thus received, trimmed their heads and beards, and laying off their peniten- tial weeds, reclothed themselves in decent apparel.8

* Concil. Carthag. 3, Can. 29. Codex. Can. Eccles. Afric. Can. 41. « Concil. Car- thag. 3, Can. 29. Codex Can. Eccles. Afric. Can. 41. Concil. Trul. Can. 29. Aug. ad Jan. Ep. 118. 7 Innocent. Epist. tit citat. ab Ivo, part. 15, cap. 40, et a Barchardo, 1. 18, c. 18. » Capit. 1. 7, c. 143.

Why so called.

sect, xv.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 225

§. 4. It may not be amiss to observe, that the The chl]rch. church-doors used to be all set open on this day, doors always set to signify that penitent sinners, coming from open on this day' north or south, or any part of the world, should be received to mercy, and the Church's favour.

Sect. XV.— Of Good-Friday.

This day received its name from the blessed effects of our Saviour's sufferings, which are the ground of all our joy, and from those unspeakable good things he hath purchased for us by his death, whereby the blessed Jesus made expiation for the sins of the whole world, and, by the shedding his own blood, obtained eternal redemption for us. Among the Saxons it was called Long-Friday ,-9 but for what reasons (excepting for the long fastings and offices they then used) does not appear.

§. 2. The Commemoration of our Saviour's sufferings hath been kept from the very first age Why J festVed as of Christianity,10 and was always observed as a day of the strictest fasting and humiliation ; not that the grief and affliction they then expressed did arise from the loss they sustained, but from a sense of the guilt of the sins of the whole world, which drew upon our blessed Redeemer that painful and shameful death of the Cross.

§. 3. The Gospel for this day (besides its com- The Gospel, why ing in course) is properly taken out of St. John taken out of rather than any other Evangelist, because he was Sauit John* the only one that was present at the passion, and stood by the cross while others fled : and therefore, the passion being as it were represented before our eyes, his testimony is read who saw it himself, and from whose example we may learn not to be ashamed or afraid of the cross of Christ.11 — The E istle The Epistle proves from the insufficiency of the Jewish sacrifices, that they only typified a more sufficient one, which the Son of God did as on this day offer up, and by one oblation of himself then made upon the cross, completed all the other sacrifices, (which were only shadows of this,) and made full satisfaction for the sins of the whole world. In imitation of which Divine and infinite love, the The Colkct Church endeavours to shew her charity to bo

9 See the thirty-seventh Canon of Elfric in Mr. Johnson's Ecclesiastical Laws, A. D. 657. lo Euseb. Hist. Eccl. lib. 2, cap. 17, p. 57, B. Aqost. Const. 1. 5,c. 13. 11 Rupertua de Ofiiciis Divinis 1. 6 c. 8.

226 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

boundless and unlimited, by praying in one of the proper Col- lects, that the effects of Christ's death may be as universal as the design of it, viz. that it may tend to the salvation of all, Jews, Turks, Infidels, and Heretics.*

§. 4. How suitable the proper psalms are to sa ms. ^e ^a^ ^ 0kvjous t0 any one that reads them

with a due attention : they were all composed by David in times of the greatest calamity and distress, and do most of them belong mystically to the crucifixion of our Saviour; especially the twenty-second, which is the first for the morn- ing, which was in several passages literally fulfilled by his sufferings, and either part of it, or all, recited by him upon the cross.12 And for that reason (as St. Austin tells us)13 was always used upon that day by the African Church.

§. 5. The first Lesson for the morning is Genesis xxii., containing an account of Abra- ham's readiness to offer up his son ; thereby typifying that perfect oblation which was this day made by the Son of God : which was thought so proper a Lesson for this occasion, that the Church used it upon this day in St. Austin's time.14 The second Lesson is St. John xviii., which needs no explana- tion. The first Lesson for the evening 15 contains a clear pro- phecy of the passion of Christ, and of the benefits which the Church thereby receives. The second Lesson 16 exhorts us to patience under afflictions, from the example of Christ, who suffered so much for us.

Sect. XVI.— Of Easter-eve.

How observed in This -^ve was m tne ancient Church celebrated the primitive with more than ordinary devotions, with solemn watchings, with multitudes of lighted torches both in their churches and their own private houses, and with a general resort and confluence of all ranks of people.17 At Constantinople it was observed with most magnificent illuminations, not only within the Church, but without. All over the city lighted torches were set up, or rather pillars of wax, which gloriously turned the night into day.18 All which was designed as a forerunner of that great light, even the

* In the first Common Prayer Book of king Edward, the first of the Collects for this day is appointed to be used at matins only ; the other two at the Communion.

12 See Matt, xxvii. 35, 43, 46. *3 Aug. in Psalm, xxi. in Praefat. Serm. 2.

u August. Serm. de Temp. 71. 15 Isaiah liii. 16 1 Peter ii. 17 Greg. Naz.

Orat. 42, torn. i. p. 676, D. 18 Euseb. Vit. Const, lib. 4, cap. 22, p. 536, A. B.

sect, xvn.] TttfciK COLLECTS, EPISTLES, AND GOSPELS. 227

Sun of Righteousness, which the next day arose upon the world.

As the day was kept as a strict fast, so the vigil continued at least till midnight, the congregation not being dismissed till that time ; 19 it being a tradition of the Church, that our Sa- viour rose a little after midnight : but in the East the vigil lasted till cock-crowing ; the time being spent in reading the Law and the Prophets, in expounding the holy Scriptures, and in baptizing the catechumens.20

§. 2. Such decent solemnities would in these How observed by days be looked upon as popish and antichristian : the church of for which reason, since they are only indifferent Ensland- (though innocent) ceremonies, the Church of England hath laid them aside : but for the exercise of the devotions of her true sons, she retains as much of the primitive discipline as she can ; advising us to fast in private, and calling us together in public, to meditate upon our Saviour's death, burial, and descent into hell : which article of our faith the public service of the Church this day confirms, the Gospel treating of Christ's body lying in the grave, the ^fj^ Epistle of his soul's descent into hell. It is true, the Epistle is by some people otherwise interpreted : but the other parts of it are, notwithstanding, very proper for Easter- eve ; the former part of it exciting us to suffer cheerfully, even though for well doing, after the example of Christ, who, as at this time, had once suffered for sins, the just for the un- just ; the latter part shewing us the end and efficacy of bap- tism, which was always, in the primitive Church, administered to the catechumens on this day.

§. 3. Till the Scotch Liturgy was compiled, there was no particular Collect lor this day ; those for Good-Friday, I suppose, were repeated : and that which was appointed in the Scotch Liturgy was different from our present one, which I shall therefore give the reader below.*

Sect. XVII.— Of Easter-day. Having now, as it were, with the Apostles and first believers, stood mournfully by the cross on

» O most gracious God, look upon us in mercy, and grant that as we are baptized into the death of thy Son our Saviour Jesus Christ ; so by our true and hearty repent- ance all our sins may be buried with him, and we not fear the grave : that as Christ was raised up from the dead by the glory of thee, O Father, so we also may walk in newness of life, but our sins never be able to rise in judgment against us, and that for the merit. »f Jesus Christ, that died, was buried, and rose again for us. Amen.

l'J Const. Apost. lib. 5, cap. 18. * Const. Apost. lib. 5, cap. 14, 17, 18.

Q 2

228 OF THE SUNDAYS AND HOLY-DAYS, AND [chap v.

Good-Friday, and on the day following been again over- whelmed with grief, for the loss of the Bridegroom ; the Church this day, upon the first notice of his resurrection from the grave, calls upon us, with a becoming and holy transport, to turn our heaviness into joy, to put off our sackcloth, and gird ourselves with gladness.

when first ob- §• ^. ^hat m anc* ^rom the times of the Apos- served, and why ties, there has been always observed an anniver- sary festival in memory of Christ's resurrection, (which from the old Saxon word oster, signifying to rise, we call Easter-dag, or the day of the resurrection ,- or, as others think, from one of the Saxon goddesses called Easter, which they always worshipped at this time of the year,) no man can doubt, that hath any insight into the affairs of the ancient Church : in those purer times, the only dispute being not about the thing, but the particular time when the festival was to be kept. But of this I have said enough before.21

S. 3. As for the manner of observing it, we

I he anthems in- /» S .-, . .. ■, . ■, ,, ° r.

stead of the Ve- hnd that it was always accounted the queen, or whe fXUototed "' highest of festivals, and celebrated with the greatest solemnity.22 In the primitive times the Christians of all Churches on this day used this morning sa- lutation, Christ is risen ; to which those who were saluted answered, Christ is risen indeed ; or else thus, and hath ap- peared unto Simon ,<23 a custom still retained in the Greek Church.24 And our Church, supposing us as eager of the joy- ful news as they were, is loath to withhold from us long the pleasure of expressing it ; and therefore, as soon as the Abso- lution is pronounced, and we are thereby rendered fit for re- joicing, she begins her office of praise with anthems proper to the day, encouraging her members to call upon one another to keep the feast .- for that Christ our Passover is sacrificed for us, and is also risen from tlie dead, and become the first- fruits of them that slept, &c.*

* The first of these sentences was added at the last review: the second (which was the first in king Edward's first Common Prayer) was concluded with two Allelujahs, and the next with one. After which was inserted as follows :

" The Priest. Shew forth to all nations the glory of God.

" The Answer. And among all people Ms wonderful works.

" Let us pray.

" O God, who for our redemption didst give thine only-begotten Son to the death of

the cross ; and, by his glorious resurrection, hast delivered us from the power of our

enemy ; grant us so to die daily from sin, that we may evermore live with him in the

joy of his Resurrection, through the same Christ our Lord. Amen."

n See page 36, &c. ^ Greg. Naz. Orat. 42, torn. i. p. 676, C » Lulce xxiv. 34. *" Dr. Smith's Account of the Greek Church, p. 32.

Kct. xvri.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 229

§. 4. The Psalms for the morning are Psalm ii. lvii. cxi. The first of which was composed by e sa s" David, upon his being triumphantly settled in his kingdom, after some short opposition made by his enemies : but it is also (as the Jews themselves confess) a prophetical representation of Christ's inauguration to his regal and sacerdotal offices ; who after he had been violently opposed, and even crucified by his adversaries, was raised from the dead, by the power of his Father, and exalted to (hose great offices in the successful exercise whereof our salvation consists. The lviith Psalm was occasioned by David's being delivered from Saul, by whom he was pursued after he had been so merciful to him in the cave, when he had it in his power to destroy him ; and, in a mystical sense, contains Christ's triumph over death and hell. The last Psalm for the morning is a thanksgiving to God for all the marvellous works of our redemption, of which the resurrection of Christ is the chief; and therefore, though the Psalm does not peculiarly belong to the day, yet it is very suitable to the business of it.

The Psalms for evening prayer are cxiii. cxi v. cxviii. The cxiiith was designed to set forth, in several particulars, the ad- mirable providence of God, which being never more discernible than in the great work of our redemption, this Psalm can never be more seasonably recited. The cxivth Psalm is a thanks- giving for the deliverance of Israel out of Egypt ; which being a type of our deliverance from death and hell, makes this Psalm very proper for this day. The last Psalm for the day is the cxviiith, which is supposed to have been composed at first upon account of the undisturbed peace of David's king- dom, after the ark was brought into Jerusalem : but it was secondarily intended for our Saviour's resurrection, to which we find it applied both by St. Matthew and St. Luke.25

§. 5. The first Lessons for the morning and The Lessons, evening service contain an account of the Pass- collect, Epistle, over, and of the Israelites' deliverance out of an ospe ' Egypt, both very suitable to the day : for by their Passover Christ our Passover was prefigured ; and the deliverance of the Israelites out of Egypt, and the drowning of Pharaoh and his host in the Red Sea, was a type of our deliverance from death and sin, which is done away by our being baptized with water into Christ. The Gospel and the second Lesson for the

» Matt. xxi. 42. Acts iv. 11.

230 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

evening give us the full evidence of Christ's resurrection ; and the Epistle and the second Lesson for the morning teach us what use we must make of it.

The Collect, Epistle, and Gospel are all very old : in the first book of king Edward they are appointed for the first com- munion ; for I have observed,26 that upon the great feasts they had then two communions, and a distinct service at each. For the second communion they had the same Collect which we now use upon the first Sunday after Easter. The Epistle for that service was 1 Cor. v. 6, to ver. 9; the Gospel was Mark xvi. to ver. 9.

Sect. XVIII. — Of the Monday and Tuesday in Easter- Week.

Among the primitive Christians this queen of

The whole time feasts as those Fathers called it, was so highly

between Easter J^ » ", . ! /. n, i °, *

and Whitsuntide esteemed, that it was solemnized nity days to- formeriyob- gether, even from Easter to Whitsuntide ;27 and this so strictly in the Spanish Church, that even the rogations were amongst them deferred by an order of council till Whitsuntide was over ; -8 during which whole time baptism was conferred, all fasts were suspended and counted unlawful, they prayed standing, (as they were wont to do every Lord's day in token of joy,) thereby making every one of those days in a manner equal to Sunday. As devotion abated, this feast was shortened ; yet long after Tertullian, even to Gratian's time and downwards, the whole weeks of Easter and Whitsuntide were reckoned as holy-days.29 And in our own Church, though she hath appointed Epistles and Gospels for the Monday and Tuesday only of this week, which contain full evidences of our Saviour's resurrection ; * yet she makes provision for the solemn observation of the whole week, by appointing a preface suitable to the season for eight days to- gether in the office of Communion.

Easter-week §• ^* ^he occasion of this week's solemnity was

why so solemnly principally intended for the expressing our joy observed. j.Qr QUr Lorcps resurrection. But among the an-

cients there was another peculiar reason for the more solemn

* Formerly three days were appointed as holy-days at Easter and Whitsuntide,3' and then it is probable that the Wednesday also had an Epistle and Gospel.

» Page 206. 27 Tert. de Jejuniis, c. 14, p. 552, B. De Idol. c. 14, p. 94, B. De

Coron. Mil. c. 3, p. 102, A. Concil. Nicen. Can. 20, torn. ii. col. 37. & Concil. Ge-

rundens, Can. 2. Strabo de Offie. Eceles. 1. 2, c. 34. 8° Gratian de Consecrat. Dist.

3, c. 1, p. 2421. 3° See archbishop Islep's Constitution in Mr. Johnson's Ecclesiasti- cal Laws, and his note upon it, A. D. 1362, 3.

sect, xviii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 231

observation of this week. For except in cases of necessity they administered baptism at no other times than Easter and Whitsuntide ; at Easter, in memory of Christ's death and re- surrection, (correspondent to which are the two parts of the Christian life represented in baptism, dying unto sin, and ris- ing again unto newness of life ;) and at Whitsuntide, in me- mory of the Apostles being then baptized withHhe Holy Ghost and with fire, and of their having themselves at that time baptized three thousand souls;31 this communication of the Holy Ghost to the Apostles being in some measure represented and conveyed by baptism. After these times, they made it part of their festivity the week following to congratulate the access of a new Christian progeny : the new-baptized coming each day to church in white garments, with lights before them, in token that they had now laid aside their works of darkness, and were become the children of light, and had made a resolution to lead a new, innocent, and unspotted life.32 At church, thanksgivings and prayers were made for them, and those that were at years of discretion (for in those times many such came in from heathenism) were instructed in the princi- ples and ways of Christianity : but afterwards, when most of the baptized were infants, and so not capable of such solemni- ties, this custom was altered, and baptism administered at all times of the year, as at the beginning of Christianity. §. 3. The first Lesson for Monday morning33 „,. T

° , /-it, t it l- The Lessons.

treats about God s sending the Israelites manna or bread from heaven, which was a type of our blessed Saviour, who was the bread of life that came dorvn from heaven, of which whosoever eateth hath eternal life. The first Lesson for Monday evening34 contains the history of the vanquishing the Amalekites, by the holding up of Moses's hands ; by which posture he put himself into the form of a cross, and exactly typified the victory which Christians obtain over their spiritual enemies by the cross of Christ. The smiting also of the rock, out of which came water, (mentioned in the same chapter,) is another type of our Saviour : for as the water flowing from the rock quenched the Israelites' thirst ; so our Saviour, smit- ten upon the cross, gave forth that living water, of which who- soever drinketh shall never thirst™ The second Lessons 36 contain full testimonies of our Saviour's resurrection ; that for

« Acts ii. 41. 32 Ambr. de Initiand. c. 7, torn. iv. col. 348. 3* Exod. xvi. 34 Exod. xvii. ss i Cor. x. 4. 30 Matt, xxviii. and Acts iii.

232 OF THE SUNDAYS AND HOLY-DAYS, AND (chap. v.

the morning giving an historical account of it ; the other for the evening containing a relation of a lame man being restored to his feet, through faith in the name of Christ, which was an undeniable proof that he was then alive.

The first Lesson for Tuesday morning37 contains the Ten Commandments, which were communicated to the people from God by the ministry of Moses, wherein he prefigured our Saviour, who was to be a prophet like unto him,38 i. e. who was to bring down a new law from heaven, and more perfectly to reveal the divine will to man. The first Lesson at even- ing39 represents Moses interceding with God for the children of Israel, for whom (rather than God should impute to them their sins) he desired even to die, and be blotted out of the book of life ; thereby also typifying Christ, who died and was made a curse for us.i0 The second Lesson for the morning41 is a further evidence of our Saviour's resurrection ; and that for the evening42 proves, by his resurrection, the necessity of ours.

The Epistles and Gospels for these days are the same as in old offices ; but the Collect for Tuesday, till the last review, was what we novv use on the Sunday after, being the same that in king Edward's first Common Prayer Book was ap- pointed for the second communion on Easter-day.

Sect. XIX. — Of the Sundays after Easter.

Upon the octave, or first Sunday after Easter- LoWsoraiied.Why day, ** vvas a custom of the ancients to repeat some part of the solemnity which was used upon Easter-day : from whence this Sunday took the name of Low- Sunday, being celebrated as a feast, though of a lower de- gree than Easter-day itself. In Latin it is called iScaaineAibis" Dominica in Albis, or rather post Albas, (sc. de- positas,) as some ritualists call it, i. e. the Sun- day of putting off the chrysorns ,• because those that were baptized on Easter-eve, on this day laid aside those white robes or chrysorns which were put upon them at their bap- tism, and which were now laid up in the churches, that they might be produced as evidences against them, if they should afterwards violate or deny that faith which they had professed in their baptism. And we may still observe, that the Epistle seems to be the remains of such a solemnity ; for it contains

37 Exod. xx. 38 Deut. xviii. 15. ™ Exod. xxxii. <° Gal. iii. IS. 41 Luke xxiv. to ver. 13. *» 1 Cor. xv.

sect, xx.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 233

an exhortation to new-baptized persons, that are born of God, to labour to overcome the world, which at their baptism they had resolved to do. Both that and the Gospel were used very anciently upon this day : but in all the old books, ex- cept the first of king Edward, the Collect for Easter-day was ordered to be repeated ; but at the last review, the Collect prescribed in that first book was again inserted on this day ; it being the same which was originally appointed for the second communion on Easter-day itself, which was then also used on the Tuesday following.

§. 2. As for the other Sundays after Easter, we have already observed, that they were all Sfs^es^and spent in joyful commemorations of our Saviour's Gospels for the resurrection, and the promise of the Comforter ; SuJiJSSf* and accordingly we find, that both those grand occasions of joy and exultation are the principal subjects of all the Gospels from Easter to Whitsuntide. But, lest our joy should grow presumptuous and luxuriant, (joy being always apt to exceed,) the Epistles for the same time exhort us to the practice of such duties as are answerable to the profession of Christians ; admonishing us to believe in Christ, to rise from the death of sin, to be penitent, loving, meek, charitable, &c, having. our blessed Lord himself for our example, and the promise of his Spirit for our strength, comfort, and guide.

The Collect for the second Sunday was made new in 1549, and that for the fourth was corrected in the beginning of it* at the last review : but the other Collects are very old, as are all the Epistles and Gospels, which are very suitable to the season ; especially the Gospel for the fifth Sunday, which seems to be allotted to that day upon two accounts : first, be- cause it foretells our Saviour's ascension, which the Church commemorates on the Thursday following ; and, secondly, be- cause it is applicable to the rogations, which were performed on the three following days, of which therefore we shall sub- join a short account.

Sect. XX. — Of the Rogation-days.

About the middle of the fifth century, Ma- Rogation_dayS, mercus, bishop of Vienne, upon the prospect of when first ob- ' some particular calamities that threatened his served-

* The old beginning of it was, " Almighty God, which dost make the mind* of ail faithful men to be of one will, Grant," &c.

234 OF THE SUNDAYS AND HOLY-DAYS, AND [CHAP. *

diocese, appointed that extraordinary prayers and supplica. tions should he offered up with fasting to God, for averting those impendent evils, upon the three days immediately pre- ceding the day of our Lord's ascension;43 from which sup- plications (which the Greeks call Litanies, but An?ai7<3cL so the Latins Rogations) these days have ever since been called Rogation-days. For some few years after, this example was followed by Sidonius, bishop of Cler- mont, (though he indeed hints that Mamercus was rather the restorer than the inventor of the rogations,44) and in the be- ginning of the sixth century the first Council of Orleans ap- pointed that they should be yearly observed.45

§. 2. In these fasts the Church had a regard, Sek^StutLn. not oniy to PrePare our minds to celebrate our Saviour's ascension after a devout manner ; but also, by fervent prayer and humiliation to appease God's wrath, and deprecate his displeasure, that so he might avert those judgments which the sins of the nation deserved ; that he might be pleased to bless the fruits with which the earth is at this time covered, and not pour upon us those scourges of his wrath, pestilence and war, which ordinarily begin in this season. why continued §• 3. At the Reformation, when all processions at the Reform- were abolished by reason of the abuse of them, yet for retaining the perambulation of the cir- cuits of parishes, it was ordered, " That the people shall once a year at the time accustomed, with the Curate and substan- tial men of the parish, walk about the parishes, as they were accustomed, and at their return to church make their common prayers. Provided that the Curate, in the said common per- ambulations, used heretofore in the days of rogations, at cer- tain convenient places, shall admonish the people to give thanks to God, in the beholding of God's benefits, for the in- crease and abundance of his fruits upon the face of the earth, with the saying of the hundred and fourth Psalm, Benedic, anima mea, &c. At which time also the same Minister shall inculcate this and such like sentences, Cursed be he which translateth the bounds and doles of his neighbour, or such other order of prayer as shall be hereafter appointed."46 No

43 Aviti archiepiscopi Vien. A. D. 490. Homil. in Bihliotheca SS. Patrum. Paris. 1575, torn. vii. col. 338. And from him Greg. Turonensis, 1. 2, c. 34, apud Histor. Francor. Scriptores, Paris. 1636. torn. i. p. 289, A. 44 Sidon. 1. 5, Ep. 14. 4a Con- cil. Aurel. Can. 27, torn. iv. col. 1408, D. E. 46 Injunction of queen Elizabeth, 18, 19, in bishop Sparrow's Collection, p. 73.

sect, xxi.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 235

such prayers indeed have been since published ; but there is a homily appointed, which is divided into four parts ; the three first to be used upon the Monday, Tuesday, and Wednesday, and the fourth upon the day when the parish make their pro- cession.

Sect. XXI. — Of Ascension-day.

Forty days after his resurrection, our blessed Ascensi Saviour publicly ascended with our human nature into heaven, and presented it to God, who placed it at his own right hand, and by the reception of those first-fruits sanc- tified the whole race of mankind. As a thankful acknowledg- ment of which great and mysterious act of our redemption, the Church hath from the beginning of Christianity set apart this day for its commemoration ;47 and for the greater solemn- ity of it, our Church in particular hath selected such peculiar offices as are suitable to the occasion ; as may be seen by a short view of the particulars.

§. 2. Instead of the ordinary Psalms for the morning, are appointed the viiith, xvth, xxist; and for the afternoon, the xxivth, xlviith, cviiith. The viiith Psalm was at first designed by David for the magnifying God for his wonderful creation of the world, and for his goodness to mankind, in appointing him to be Lord of so great a work : but in a prophetical sense, it sets forth his more admirable mercy to men, in exalting our human nature above all crea- tures in the world, which was eminently completed in our Saviour's assumption of the flesh, and ascending with it to heaven, and reigning in it there. The xvth Psalm shews how justly our Saviour ascended tlw holy hill, the highest heavens, of which Mount Sion was a type : since he was the only per- son that had all the qualifications which that Psalm mentions, and which we must endeavour to attain, if ever we de- sire to follow him to those blessed mansions. The xxist, or last Psalm for the morning, was plainly fulfilled in our Sa- viour's ascension, when he put all his enemies to flight, and was exalted in his own strength, when he entered into everlasting felicity, and had a crown of pure gold set upon his head.

The first Psalm for the evening service is the xxivth, com- posed by David upon the bringing the ark into the house which he had prepared for it in Mount Sion. And as that

47 St. Chiysos. in Diem, Orat 87 torn. v. p. 595. Const. Apost. 1. 5, c. 18.

236 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. V

was a type of Christ's ascension into heaven, so is this Psalm a prophecy of that exaltation likewise, and alludes so very plainly to it, that Theodore says, it was actually sung at his ascension by a choir of angels that attended him.48 The next is the xlviith, which was an exhortation to the Jews to bless God for his power and mercy in subduing the heathen nations about them ; but is mystically applied to the Christian Church, which it exhorts to rejoice and sing praise, because God is gone up with a merry noise, and the Lord with the sound of the trump : who being now very high exalted, defends his Church as with a shield ; subduing his enemies, and Joining the princes of the people to his inheritance. In the cviiith Psalm, the prophet awakens himself and his instruments of music to give thanks to God among the people, for setting himself above the heavens, and his glory above all the earth; which was most literally fulfilled this day in his ascension into heaven, and sitting down at the right hand of God.

§. 3. In the first Lesson for the morning49

is recorded Moses's going up to the mount to receive the law from God to deliver it to the Jews, which was the type of our Saviour's ascension into heaven, to send down a new law, the law of faith. The first Lesson at even- ing50 contains the history of Elijah's being taken up into heaven, and of his conferring at that time a double portion of his spirit on Elisha ; which exactly prefigured our Saviour, who, after he was ascended, sent down the fulness of his Spirit upon his Apostles and disciples. The second Lessons 51

are plainly suitable to the day ; as are also the ^ndGo^peL6' Collect, Epistle, and Gospel, which are the same

as we meet with in the oldest offices.

Sect. XXII. — Of the Sunday after Ascension-day.

Expectation- During this week the Apostles continued in

week, why so earnest prayer and expectation of the Comforter, called. whom our Saviour had promised to send them,

from whence it is sometimes called Expectation-week. The The collect Collect for this day was a little altered at the Epistle, and Reformation, but the Epistle and Gospel are the Gospel. Same that were used of old. The Gospel con-

tains the promise of the Comforter, who is the Spirit of

«■ In Psalm xxiv. « Deut. x. so 2 Kings ii.

51 Luke xxiv. 44, and Eph. iv. tc rer. 17.

sect, xxiii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 23/

truth ; and the Epistle exhorts every one to make sucn use of those gifts which the Holy Spirit shall bestow upon them, as becomes good stewards of the manifold grace of God.

Sect. XXIIL— Of Wliit-Sunday.

The feast of Pentecost was of great eminency among the Jews, in memory of the Law's being SientUfes5v£? delivered on Mount Sinai at that time ; and of no less note among the Christians, for the Holy Ghost's de- scending the very same day upon the Apostles and other Christians in the visible appearance of fiery tongues, and of those miraculous powers that were then conferred upon them. It was observed with the same respect to Easter, as the Jewish Pentecost was to their Passover, viz. (as the word imports) just fifty days afterwards. Some conclude, from St. Paul's earnest desire of being at Jerusalem at this time,52 that the observation of it as a Christian festival is as old as the Apos- tles : but whatever St. Paul's design was, we are assured that it hath been universally observed from the very first ages of Christianity.53

§. 2. It was styled Whit-Sunday, partly be- Wh Ued cause of those vast diffusions of light and know- ledge which were then shed upon the Apostles in order to the enlightening of the world ; but principally from the white garments, which they that were baptized at this time put on, of which we have already given a particular account.54 Though Mr. Hamon L'Estrange conjectures that it is derived from the French word huict, which signifies eight, and then Whit- Sunday will be Huict-Sunday , i. e. the Eighth Sunday, viz. from Easter : and to make his opinion the more probable, he observes, that the octave of any feast is in the Latin called utas, which he derives from the French word huictas.55 In a Latin letter I have by me of the famous Gerard Langbain, I find another account of the original of this word, which he says he met with accidentally in a Bodleian Manuscript. He observes from thence, that it was a custom among our ances- tors upon this day, to give all the milk of their ewes and kine to the poor for the love of God, in order to qualify themselves to receive the gift of the Holy Ghost : which milk being then

52 Acts xx. 16. m vid. Just. Mart. Qusest. et Respons. ad Orthodox. 115. Tert. d« Idol. c. 14, p. 94, B. De Coron. Mil. c. 3, p. 102, A. Orig. adv. Cels. 1. 8, par. 2, p. 528, L. in Numer. 31. Horn. 25, par. 1, p. 169, A. 5* Sect, xviii. §. 2, and sect. xix. J. 1. *5 See his Annotations upon Whit-Sunday, in his Alliance of Divine Offices.

238 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

(as it is still in some counties) called white meat, &c, therefore this day from that custom took the name of Whit-Sunday. * The Psalms §* ^* ^e proper Psalms for the morning ser-

vice are Psalms xlviii. lxviii. The xlviiith is an hymn in honour of Jerusalem, as particularly chosen for the place of God's worship, and for that reason defended by his more immediate care from all invasions of enemies. It is also a form of thanksgiving to God for his mercy, in permitting men to meet in his solemn service, and so in the mystical sense is an acknowledgment of his glorious mercies afforded to the Church of Christians under the Gospel, and conse- quently very suitable to this day, whereon we commemorate the greatest mercy that ever was vouchsafed to any Church in the world, viz. the immediate inspiration of the Apostles by the Holy Ghost, at which all that saw it marvelled ; and though many that were astonished were east down, yet through the assistance of the same Spirit the Church was that very day augmented by the access of three thousand souls.56 The other Psalm for the morning is the lxviiith, sung at first in commemoration of the great deliverance af- forded to the Israelites, and of the judgments inflicted on their enemies; and contains a prophetical description of the ascension of Christ, who went up on high, and led captivity captive, and received gifts for men ; which benefits he soon after, as on this day, poured upon the Apostles, at which time

* The letter I have is in manuscript, hut seems to be a transcript of a printed letter of Langbain, dated from Oxford on Whitsun-eve, 1650, and writ in answer to a friend that had inquired of him the original of the word Whitsuntide ; in which, after he had hinted at some other opinions, he gives the above-mentioned account in the following words : " Sed cum ex variantibus Vulgi Sermonibus nihil certi hac in re pronunciari possit, necesse est uevwuev oizep k<ruev ; atque adhuc liberum cuivis conjectandi relin- quatur arbitrium. Licebit ideo quod (dum in Bodleiand nostra omne genus Manu- scripts Codices pervolvo) casumihi obvenerit, hie subjicere. Extat illic MS. hoc titulo, de Solennitatibus Sanctorum feriandis. Author est anonymus, qui de Festo Pente- costes agens, haec habet : ' Judaei quatuor praecipua celebrant Solemnia ; Pascha, Pente- costen, Scenopegiam, Encaenia. Nos autem duo de illis celebramus, Pascha et Pente- costen, sed alia ratione. Illi celebrant Pentecosten, quia tunc Legem perceperunt : nos autem ideo, quia tunc Spiritus Sanctus missus est Discipulis. Illi susceperunt Tabulis lapideis extrinsecus scripta ad designandam eorum duritiem, quoniam usque spiritualem intellectum literae non pertingebant : Sed Spiritus Sanctus datus est sep- tuaginta duobus Discipulis in corde, digito Dei spiritualem intellectum intus dedicante. Ideoque Dies intellectus dicitur Witsonenday, vel item Vitsonienday ; quia Praedeces sores nostri omne Lac Ovium et Vaccarum suarum solebant dare pauperibus illo die, pro Dei amore, ut puriores efficerentur ad recipiendum donum Spiritus SanctL' Quo- rum, fere ad Verbum, consentit Manuscriptus alter hoc titulo, Doctrina quomodo Curatus possit Sanctorum vitas per annum populo denunciare. Et certe quod de Lacte Vaccarum refert, illud percognitum habeo in agro Hamtoniensi (an et alibi nescio) decimas Lacticiniorum venire vulgo sub hoc nomine, The Whites of Kine ; apud Lei- cestrenses etiam Lacticinia vulgariter dicuntur Whitemeat." 56 Acts ii. 41.

sect, xxiv.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 239

the earth shook, and the heavens dropped at the presence of God ,- who sent (as it were) a gracious rain upon his inherit- ance, and refreshed it when it was weary ; and when the Lord gave the word, great was the company of the preachers.

The Psalms for the evening are Psalms civ. cxlv. The civth is an elegant and pious meditation on the power and wisdom of God, in making and preserving all the creatures of the world. It is used on this day, because some verses are very applicable to the subject of it : for we herein celebrate the miraculous works of the Holy Ghost, who made the clouds his chariot, and walked upon the wings of the wind : the earth, at first, trembled at the look of him ; but it was after- wards renewed by his breath, and filled with the fruits of his works. The cxlvth Psalm is a form of solemn thanksgiving to God, descanting on all his glorious attributes, very proper for this day, whereon we declare the power of the third Per- son of the glorious Trinity, and talk of his worship, his glory, his praise and wondrous works ,• we speak of the might of his marvellous acts, and tell of his greatness.

§. 4. The first Lesson for the morning57 con- The Lessons tains the law of the Jewish Pentecost, or Feast Epistle, and' of JVeeks, which was a type of ours : for as the ospe ' law was .at this time given to the Jews from Mount Sinai, so also the Christians upon this day received the new evangelical law from heaven, by the administration of the Holy Ghost. The first Lesson for the evening58 is a prophecy of the con- version of the Gentiles to the kingdom of Christ, through the inspiration of the Apostles by the Spirit of God ; the completion of which prophecy is recorded in both the second Lessons,59 but especially in the portion of Scripture for the Epistle, which contains a particular description of the first wonderful descent of the Holy Ghost upon the Apostles, who were assembled together in one place, in expectation of that blessed Spirit, according to the promise of our Saviour men- tioned in the Gospel, which, together with the Collect and Epistle, were taken from the old Liturgies.

Sect. XXIV. — Of the Monday and Tuesday in JVJiitsun-iveek.

The Whitsun-week was not entirely festival whitsun-week like that of Easter; the Wednesday, Thursday, how formerly ' and Friday being observed as fasts, and days of observed-

41 Deut. xvi. to ver. 18. & Isaiah xi. 59 Acts x. ver. 34, and chap. xix. to ver. 21.

240 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. T,

humiliation and supplication for a blessing upon the work of ordination, (which was usually on the next Sunday, ^n imita- tion of the apostolical practice mentioned Acts xiii. 3.60 But the Monday and Tuesday were observed after the same man- ner and for the same reasons as in the Easter- week : * so that what has been said concerning the observation of them, may suffice for these ; wherefore I shall forbear all repetitions, and proceed immediately to their proper services. The Collects §• ^" ^ne Collects, Epistles, and Gospels for

Epistles, and both these days are ancient : both the Epistles Gospels. are concernjng the baptism of converts, (this

being, as we have already noted, one of the more solemn times appointed for baptism,) and concerning their receiving of the Holy Ghost by the hands of the Apostles, (this being also a time for confirmation, which was always performed by the imposition of hands.) The Gospel for Monday seems to have been allotted for the instruction of the new-baptized ; teaching them to believe in Christ, and to become the chil- dren of light. The Gospel for Tuesday seems to be appoint- ed, as it is one of the ember or ordination weeks ; the design of it being to put a difference between those who are lawfully appointed and ordained to the ministry, and those who without any commission arrogate to themselves that sacred office. The Lessons §• ^' ^e nrst Lesson for Monday morning62

is a history of the confusion of tongues at Babel, whereby the Church reminds us, that as the confusion of tongues spread idolatry through the world, and made men lose the knowledge of God and true religion ; so God pro- vided by the gift of tongues to repair the knowledge of him- self, and lay the foundation of a new religion. In the first Lesson for Monday evening 63 is recorded the resting of God's Spirit upon the seventy elders of Israel, to enable them to ease Moses of part of his burden in governing that numerous peo- ple ; which exactly prefigured the descent of the same Holy Spirit at this time upon the Apostles and others, to the same end, viz. that the care of all the churches might not lie upon one single person : and accordingly the second Lessons for this day64 instruct us that these spiritual gifts, of whatever sort they be, are all given to profit withal, and therefore must

* The Wednesday -was also observed formerly in England as a festival.6* 60 Athanas. Apolog. de Fuga sua, §. 6, torn. i. p. 323, C Concil. Gerund. Can. 2, torn, iv. col. 15G8, A. 61 See Mr. Johnson, as cited in pages 195, 225. 62 Gen. xi. to

var. 10. 63 Numb. xi. ver. 16. e4 1 Cor. xii. and chap. xiv. 26.

sict. xxv.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 241

be all made use of to edification, as to their true and pro- per end.

The first Lesson for Tuesday morning 65 contains the in- spiration of Saul and his messengers by the Spirit of God ; and that at evening 66 is a prophecy of Moses, how God would in after-times deal with the Jews upon their repentance. The morning second Lesson67 forbids us to quench the Spirit of God, or to despise the prophecies , uttered by it : but because there are many false prophets gone into the world, the second Lesson for the afternoon68 warns us not to believe all teach- ers who boast of the Spirit, but to try them by the rules of the catholic faith.

Sect. XXV.— Of Trinity Sunday.

In all the ancient Liturgies we find that this day was looked upon only as an octave of Pente- 0f ho^taencicnt cost ; the observation of it as the feast of the Trinity being of a later date : for since the praises of the Trinity were every day celebrated in the doxology, hymns, and creeds ; therefore the Church thought there was no need to set apart one particular day for that which was done on each.69 But afterwards when the Arians, and such like here- tics, were spread over the world, and had vented their blas- phemies against this divine mystery, the wisdom of the Church thought it convenient, that though the blessed Trinity was daily commemorated in its public offices of devotion, yet it should be the more solemn subject of one particular day's meditation. So that from the time of pope Alexander III., if not before, the festival of the holy Trinity was observed in some Churches on the Sunday after Pentecost, in others on the Sunday next before Advent; Until in the year 1305, it was made an established feast, as it stands in our present ca- lendar, by Benedict XIII.70

§. 2. The reason why this day was chosen as Whyobserved most seasonable for this solemnity, was because the Sunday after our Lord had no sooner ascended into heaven, WhltSunday- and the Holy Ghost descended upon the Church, but there ensued the full knowledge of the glorious and incomprehensi- ble Trinity, which before that time was not so clearly known.

05 1 Sam. xix. ver. 18. C8 Deut. xxx. 67 1 Thess. v. ver. 12, to ver. 24.

w 1 John iv. to ver. 14. 6» Decretal. Greg. ix. 1. 2, tit. 9, c. 2, col. 596. Paris. 1601.

* See Alexander's Decretal. 1. 2, tit. 9, c. 2, as cited hy Mr. Johnson in his Ecclesi- astical Laws, A. D. 1268, 35. Though I suppose for 1305, Mr. Johnson meant 1405, for Benedict XIII. was not chosen pope till 1394.

B

242 OF THE SUNDAYS AND HOLY-DAYS, AND [cha*. .

The Church therefore having dedicated the foregoing solemn festivals to the honour of each several person by himself, thereby celebrating the Unity in Trinity ; it was thought highly seasonable to conclude those solemnities, by adding to them one festival more to the honour and glory of the whole Trinity together, therein celebrating the Trinity in Unity. But in the Greek Church, the Monday in Whitsun-week is set apart for this purpose, the Sunday following being with them the festival of All-Saints.71

8. 3. This mystery was not clearly delivered to

The Lessons. .i°T u ±u u • i jj

the J ews, because they, being always surrounded by idolatrous nations, would have easily mistaken it for a doc- trine of plurality of Gods : but yet it was not so much hidden in those times, but that any one with a spiritual eye might have discerned some glimmerings of it dispersed through the Old Testament. The first chapter in the Bible seems to set forth three Persons in the Godhead ; for besides the Spirit of God which moved upon the waters, ver. 2, we find the great Creator (at the 26th verse) consulting with others about the greatest work of his creation, the making of man, of which we may be assured the Word or Son of God was one, since all things were made by him, and without him was not any thing made that was made."17. So that those two verses fully pointing out to us the Father, Son, and Holy Ghost, make this a very proper Lesson for the solemnity of the day. The reason of the choice of the other first Lesson is as obvious:73 it records the appearance of the great Jehovah to Abraham, whom the patriarch acknowledges to be the Judge of all tJie earth ,• and who therefore, by vouchsafing to appear with two others in his company, might design to represent to him the Trinity of Persons. But this sacred mystery is no where so plainly manifested as in the second Lesson for the morning,74 which at one and the same time relates the baptism of the Son, the voice of the Father, and the descent of the Holy Ghost : which though they are (as appears from this chapter) three distinct Persons in number, yet the second Lesson at evening75 shews they are but one in essence.

§. 4. The Epistle and Gospel are the same Epistlpei!d G°S" tnat m ancient services were assigned for the oc- tave of Whit-Sunday : the Gospel especially seems to be very proper to the season, as being the last day of the

71 Smith's Account of the Greek Church, p. 34. * John i. 3. t3 Genesis xviii •* Matthew iii, 75 1 John v.

sect, xxvi.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 24,5

more solemn time of baptism ; though they are neither of them improper to the day, as it is Trinity Sunday : for in both the Epistle and Gospel are mentioned the three Persons of the blessed Trinity ; and that noted hymn of the angels in heaven, mentioned in the portion of Scripture appointed for the Epis- tle, Holy, holy, holy, Lord God Almighty, seems of itself to be a sufficient manifestation of three Persons, and but one God. The Collect is plainly adapted to this day, as it is Trinity Sun- day ; though this too is the same as in the office of Sarum.

Sect. XXVI. — Of the Sundays from Trinity Sunday to Advent. In the annual course of the Gospels for Sun- ,-• „ , ,

, ii-iT i i • n ii Tne Gospels for

days and holy-days, the chiet matter and sub- the Sundays after stance of the four Evangelists is collected in Tnmty- such order as the Church thinks most convenient to make the deepest impression upon the congregation. The whole time from Advent to Trinity Sunday is chiefly taken up in com- memorating the principal acts of Providence in the great work of our redemption ; and therefore such portions of Scripture are appointed to be read, as are thought most suitable to the several solemnities, and most likely to enlighten our under- standing, and confirm our faith in the mysteries we celebrate. But from Trinity Sunday to Advent, the Gospels are not chosen as peculiarly proper to this or that Sunday, (for that could only be observed in the greater festivals,) but such passages are selected out of the Evangelists as are proper for our medi- tation at all times, and may singularly conduce to the making us good Christians : such as are the holy doctrine, deeds, and miracles of the blessed Jesus, who always went about doing good, and whom the Church always proposes to our imitation.

§. 2. The Epistles tend to the same end, being frequent exhortations to fin uninterrupted prac- theSunJaysafter tice of all Christian virtues : they are all of them Trinity in ge- taken out of St. Paul's Epistles, and observe the very order both of Epistles and chapters in which they stand in the New Testament, except those for the five first Sundays, that for the eighteenth, and the last for the twenty-fifth.

Those for the five first Sundays are all (except that for the fourth) taken out of St. John and St. Fors*£™. flrst Peter ; for which reason they are placed first, that they might not afterwards interrupt the order of those taken out of St. Paul.

r 2

244 OF THE SUNDAYS AND HOLY-DAYS, AND [chap.

For the variation of the Epistle for the eigh- tSn'th'iunday. teenth Sunday another reason may be given, which is this : It was an ancient custom of the Church in the Ember-weeks, to have proper services on the Wednes- days and Fridays, but especially on the Saturdays ; when, after a long continuance in prayer and fasting, they performed the solemnities of the Ordination either late on Saturday evening, (which was then always looked upon as part of the Lord's day,) or else early on the morning following ; for which reason, and because they might be wearied with their prayers and fasting on the Saturdays, the Sundays following had no public services, . but were called Dominicce vacantes, i. e. vacant Senclso'caS: Sundays. But afterwards, when they thought it not convenient to let a Sunday pass without any solemn service, they despatched the Ordination sooner on Sa- turdays, and performed the solemn service of the Church as at other times on the Sundays. But these Sundays, having no particular service of their own, for some time borrowed of some other days, till they had proper ones fixed pertinent to the occasion. So that this eighteenth Sunday after Trinity, often happening to be one of these vacant Sundays, had at the same time a particular Epistle and Gospel allotted to it, in some measure suitable to the solemnity of the time. For the Epistle hints at the necessity there is of spiritual teachers, and mentions such qualifications as are specially requisite to those that are ordained, as the being enriched with all utterance, and in all knowledge, and being behind in no good gift. The Gospel treats of our Saviour's silencing the most learned of the Jews by his questions and answers ; thereby also shewing how his ministers ought to be qualified, viz. able to speak a word in due season, to give a reason of their faith, and to convince, or at least to confute, all those that are of heterodox opinions. The last Sunday, whose Epistle varies from the ^fthlundTy.7' order of the rest, is the twenty-fifth, for which the reason is manifest: for this Sunday being looked upon as a kind of preparation or forerunner to Advent, as Advent is to Christmas, an Epistle was chosen, not accord- ing to the former method, but such a one as so clearly fore- told the coming of our Saviour, that it was afterwards applied to him by the common people, as appears by an instance men- tioned in the Gospel for the same day ; for when they saw the miracle that Jesus did, they said, This is of a truth that Pro-

skct. xxvi.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 245

phet that should come into the world. And it was probably tor the sake of this text, that this portion of Scripture (which has before been appointed for the Gospel on the fourth Sun- day in Lent) is here repeated ; viz. because they thought this inference of the multitude a fit preparation for the approach- ing season of Advent : for which reason, in the rubric follow- ing this Gospel, we see it is ordered, (according to an old rule of Micrologus, an ancient ritualist,) that if there are either more or fewer Sundays between Trinity Sunday and Advent, the services must be so ordered, that this last Collect, Epistle, and Gospel be always used upon tlie Sun- day next before Advent „•* i. e. if there be fewer Sundays, the overplus is to be omitted : but if there be more, the service of some of those Sundays, that were omitted after the Epiph- any, are to be taken in to supply so many as are wanting ; but which of those services the rubric does not say. And for that reason there is generally a diversity in the practice : some reading on those occasions the services next in course to what had been used at the Epiphany before ; and others, at the same time, reading the last, or two last, accordingly as one or both of them are wanting. The last of these practices I think to be preferable : partly upon the account, that when there is an overplus of Sundays after Trinity one year, there is generally a pretty full number after Epiphany the next ; so that if any of the services for the early Sundays after Epiph- any are taken in to supply those that are wanting after Trinity, the same services will come in turn to be read again pretty soon : but the chief reason why I think the latter services should be used, is, because the service that is appointed for the last Sunday after Epiphany, is a more suitable preparation for the season that is approaching, and makes way for the service for the last Sunday after Trinity, as that does for the services appointed for Advent.

§. 3. All the Collects for these Sundays, to- _. „ .. ;

S •ii-n-i -i/-« ^ J i The Collects.

getlier with the Epistles and Gospels, are taken

* There was nothing of this ruhric in the Common Prayer Book of 1549. And in all the other old books, except the Scotch, it was only this : " If there be any more Sun- days before Advent Sunday, to supply the same shall be taken the service of some of those Sundays that were omitted between the Epiphany and Septuagesima." To this, in the Scotch Liturgy, was added further as follows : " but the same shall follow the twenty-fourth Sunday after Trinity. And if there be fewer Sundays than twenty-five before Advent, then shall the twenty-third or twenty-fourth, or both, be omitted : so that the twenty-fifth shall never either alter or be left out, but be always used immedi- ately before Advent-Sunday, to which the Epistle and Uoawol of that do expressly relate."

246 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. v.

out of the Sacramentary of St. Gregory, excepting that some of the Collects were a little corrected and smoothed at the last review. I do not think it necessary to trouble the reader with the variations that only amend the expression : but those that make any alteration in the sense, he may perhaps desire to have in the margin.*

Sect. XXVII. — Of the Immovable Feasts in general.

These festivals are all of them fixed to set days, themselves in* and so could not be conveniently placed among PraveTfi11^ those we have already treated of, because (they

having all of them, except those from Christmas- day to Epiphany, a dependence upon Easter, which varies every year) they happen sometimes sooner, and sometimes later. So that if the movable and immovable had been placed together, it must of necessity have caused a confusion of the order which they ought to be placed in; for prevention of which, the fixed holy-days are placed by themselves, in the same order in which they stand in the calendar.

§. 2. They are most of them set apart in com- Tappo£ted.d memoration of the Apostles and first martyrs;

concerning the reason and manner of which so- lemnity, I have already spoken in general, page 189, &c, which may suffice without descending to particulars : so that now I shall only make a few observations on some of them, which may not perhaps seem wholly impertinent.

* In all former Common Prayer Books, the Collects for the following Sundays were expressed as follows.

For the second Sunday : " Lord, make us to have a perpetual fear and love of thy holy name : for thou never failest to help and govern them whom thou dost bring up in thy stedfast love : Grant this," &c.

In that for the third, the words, " and comforted in all danger and adversities," were added in the last review.

The Collect for the eighth began thus : " God, whose providence is never deceived, we humbly beseech thee," &c, as in our present Liturgy.

In that for the ninth, " that we, which cannot be without thee, may by thee be able to live," &c.

In that for the eleventh, " Give unto us abundantly thy grace, that we running to thy promises, may be made partakers," &c.

On the twelfth it ended thus : " and giving us that, that our prayer dare not pre- sume to ask, through Jesus Christ our Lord."

In the Collect for the fifteenth, the words, "from all things hurtful," were added in 1661.

In the sixteenth, the word " Congregation " was changed for " Church."

The beginning of the eighteenth was thus : " Lord, we beseech thee, grant thy peo- ple grace to avoid the infections of the Devil, and with pure hearts," &c.

In the nineteenth, " Grant that the working of thy mercy may in all things," &c.

In the twentieth, instead of" may cheerfully " it was formerly "may with free hearts, &c. And

In the twenty-fourth, instead of " absolve " it was formerly " assoil."

SECT, xxviit.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 247

Sect. XXVIII. — Particular Observations on some of the Immovable Feasts.

Concerning St. Andrew we may observe, that st#Andrew>s dayi as he was the first that found the Messiah,76 and why observed the first that brought others to him,77 so the first' Church, for his greater honour, commemorates him first in her anniversary course of holy-days, and places his festival at the beginning of Advent, as the most proper to bring the news of our Saviour's coming.

§. 2. St. Thomas's day seems to be placed st. ThomaS) why next, not because he was the second that be- commemorated lieved Jesus to be the Messiah, but the last that next' believed his resurrection : which though he was at first the most doubtful, yet he had afterwards the greatest evidence ot its truth ; which the Church recommends to our meditation at this season, as a fit preparative to our Lord's Nativity. For unless we believe with St. Thomas, that the same Jesus, whose birth we immediately afterwards commemorate, is the very Christ, our Lord and our God ,• neither his birth, death, nor resurrection will avail us any thing.

§. 3. St. Paul is not commemorated as the other Apostles are, by his death or martyrdom ; commemorated but by his conversion ; because as it was won- tyjjis conver- derful in itself, so it was highly beneficial to the Church of Christ. For while other Apostles had their par- ticular provinces, he had the care of all the churcJies ; and by his indefatigable labours contributed very much to the propa- gation of the Gospel throughout the world.

§. 4. Whereas some churches keep four holy- The purification days in memory of the blessed Virgin, viz. the and Annunda- Nativity, the Annunciation, the Purification, and tlon' the Assumption ; our Church keeps only two, viz. the An- nunciation and Purification ; which, though they may have some relation to the blessed Virgin, do yet more peculiarly belong to our Saviour. The Annunciation hath a peculiar re- spect to his Incarnation, who being the eternal Word of the Father, was at this time made flesh : the Purification is prin- cipally observed in memory of our Lord's being made mani- fest in the flesh, when he was presented in the temple.

On the Purification the ancient Christians used abundance

» John i. 88. W Verse 42

248 OF THE SUNDAYS AND HOLY-DAYS, AND [chap, v

of lights both in their churches and processions, whencee™oScanId. in remembrance (as it is supposed) of our bless- ed Saviour's being this day declared by old Si- meon to be a light to lighten the Gentiles, &c, which portion of Scripture is for that reason appointed for the Gospel for the day. A practice continued with us in England till the second year of king Edward VI., when bishop Cranmer forbad it by order of the Privy Council.78 And from this custom I suppose it was, that this day first took the name of Candle- mas-day.

st. Matthias's §* 5' St Matthias's day being generally dif-

day, on what day ferently observed in leap-years, viz. by some on kape-y°ear!rVed ** the twenty-f°urth> and by others on the twenty- fifth of February ; I think it not amiss to state the case in as few words as I can. And to do it clearly, I must begin with the ancient Julian year, which is known to have consisted of three hundred sixty-five days and almost six hours : but because of the inconvenience of inserting six hours at the end of every year, they were ordered to be re- served to the end of four years, when they came to a whole day, and then to be inserted at the twenty-fourth of February. For the old Roman year ended at February the twenty-third, and the old intercalary month was always inserted at that time.* And because the intercalary days (according to the method of the Egyptians) were never accounted any part of the month or year, but only an appendix to them,80 therefore the Romans in the Julian year accounted the twenty-third day of February, i. e. the sixth of the calends of March, two days together, which is the reason that in our calendar, leap- Leap-year, year *s caUed Bissextile, or the year in which whence called the sixth of the calends of March came twice over. Now we in England having been very an- ciently subjects of the Roman empire, received the Julian account; and agreeable to the method of the Romans, our parliament, in the twenty-first year of king Henry III., A. D. 1236, passed an act, that in every leap-year the additional day, and the day next going before, should be accounted but for

* This shews Mr. Johnson's mistake in correcting Dr. Wallis for affirming the twenty-fourth to be the intercalary day. For certainly the day which follows the twenty-third, if counted for any day, must be called the twenty-fourth.79

78 Collier's History, vol. ii. page 241. 79 Addenda to the Clergyman's Vade Me-

cum, at the end of his two cases, pages 108, 109. so Cato in Tit. Dig. §. 98, expressly says of the practice of the Romans, Mensem intercalarem addititium esse, omnesque ejus dies pro momento temporis observandos.

sect, xxviii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 249

one day. Now the additional day being inserted, as I have observed, between the sixth and seventh of the calends of March, i. e. between the twenty-fourth and twenty-third day of February;* it follows, that, according to the Roman way of reckoning, (who reckoned the calends backwards from the first day of the month,) the day which, in our way of reckoning, was in ordinary years the twenty-fourth of February, would in leap-years be the twenty-fifth. And consequently St. Mat- thias being fixed on that day, which in ordinary years was the twenty-fourth, must in every leap-year be observed upon what in our account we call the twenty-fifth ; though in the Roman way of reckoning both in common years and leap- years, it is kept the same day, viz. the sixth day inclusive before the first day of March. And this is according to the known rule, as old as Durand's time at least.

Bissextum Sextte Martis tenuere Calenclae : Posteriore Die celebrantur Festa Mathiae.

And agreeable to this rule stood the rubric in relation to the intercalary day, in all the Missals, Breviaries, &c. to the Re- formation, directing also that in leap-years, St. Matthias's day should be always kept upon the twenty-fifth of Fe- bruary, which is still the order and practice in the Church of Rome. Rut in both the Common Prayer Books of king Ed- ward VI. that old rubric was altered, and the following one put in its room.

» Here again Mr. Johnson endeavours to correct Dr. Wallis, when he himself is mistaken. His words are these : " Dr. Wallis says, that the intercalary day is between the sixth and seventh calends of March. He certainly meant between the sixth and fifth. It is absurd to suppose that the first six calends, which is February the twenty- fourth, should be Bissextus, and the twenty-fifth simply Sextus. Prima Sextus must of necessity precede Bissextus. And Bissextus is but another word for the intercalary day. The mistake seems to have arisen from the Doctor's forgetting that the compu- tation of the calends is retrogradous." sl I desire Mr. Johnson to think again, and then to recollect who it is that is forgetful of this retrograde computation. He rightly in- deed observes that Prima Sextus must of necessity precede Bissextus : but which, I would ask, is the Prima Sextus ? that which stands next to the fifth of the calends, or that which stands a day further off? Now the fifth calend of March being February the twenty-fifth, and the calends being to be computed in a backward order, (as Mr. Johnson well observes,) I would ask again, whether February the twenty-fourth is not the Primo Sextus? and consequently whether the day before that (i. e. in order of time) be not the Bissextus or intercalary day ; and whether the intercalary day be not (as Dr. Wallis asserts) between the sixth and seventh calends of March, or between the twenty-fourth and twenty-third of February, though indeed, as we now reckon, it can- not be called any other than the twenty-fourth ? So that queen Elizabeth's reformers were not mistaken in thinking the twenty-fourth the intercalary day, as Mr. Johnson asserts. And therefore he himself must lay claim to the excuse he has made in the same page for Dr. Wailis, who now, it seems, has no need of it, viz. that " the hap- piest memories, with the greatest knowledge, cannot secure men against such lapses." , to the Clergyman's Vade Mecum, at the end of his two cases, pages 108, 109.

250 OF THE SUNDAYS AND HOLY-DAYS, AND [chap. V.

This is also to be noted, concerning the leap-years, that the twenty-fifth day of February, which in leap-years is counted for two days, shall in those two days alter neither Psalm nor Lesson : but the same Psalms and Lessons which be said the first day shall serve also for the second day.

This Dr. Nichols and others think to be a mistake in our re- formers ; and that they were not apprized which was properly the intercalary day : but I cannot imagine so many great men to be ignorant both of the rubrics and practice of their own Church. I therefore suppose that this alteration was made with design, that there might be no confusion in the observa- tion of the holy-day ; but that it should be kept on the twenty- fourth in leap-years as well as others. However, when queen Elizabeth's Common Prayer was compiled, it was thought proper to return to the old practice and rule ; and accordingly in that book the rubric was thus altered.

When the years of our Lord (i. e. when the number of years from the birth of Christ) may be divided into four even parts, which is every fourth year, then tlie Sunday letter leap- eth ;* and that year the Psalms and Lessons, which serve for the twenty-third day of February, shall be read again tlie day following , except it be Sunday, which hath proper Les- sons from the Old Testament appointed in the table to serve to that purpose.

Now according to this rubric St. Matthias's day must again be kept in leap-years, as it used to be, viz. not on the twenty- fourth day of February, which was looked upon in this rubric to be the intercalary day ; but on the day following, which we call the twenty-fifth. For if the Lessons for the twenty-third were also to be read upon the twenty-fourth in leap-years, then that day could not be St. Matthias. For the first Les- sons appointed for St. Matthias were Wisdom xix. and Ecclus. i., whereas the first Lessons for the twenty-third of February were at that time the ivth and vth of Deuteronomy. And thus stood the rubric till the restoration of king Charles ; when the revisers of our Liturgy observing, I suppose, that the twenty- ninth of February was in our civil computation generally looked upon as the intercalary day ; they thought that it would be more uniform, and that it would prevent more mis- takes in the reading of the Common Prayer, to make it so also in the ecclesiastical computation. For which reason the afore-

• Hence every such fourth year receives the name of Leap-year.

sect, xxviii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 251

said rubric was then left out, and a twenty-ninth day added to February, which has Lessons of its own appointed, and till which day the Sunday or Dominical letter is not changed : but whereas F used to be doubled at the twenty-fourth and twenty-fifth days, C, which is the Dominical letter for the twenty-eighth day, or else D, which is that for the first of March, is now supposed to be repeated on the twenty-ninth, notwithstanding Mr. Johnson, without giving any reason, ani- madverts upon me for saying so : 82 though he himself had formerly asserted February the twenty-ninth to be the modern intercalary day ; *"3 and that, as I take it, upon better grounds than he now shews for retracting his opinion. So that there being now no other variation of the days, than that a day is added at the end of the month, St. Matthias's day must conse- quently be always observed on the twenty-fourth day, i. e. as well in leap-years as others. But notwithstanding the case is so clear in itself, yet some almanack-makers, still following the old custom of placing St. Matthias's day in leap-years on the twenty-fifth, and not on the twenty-fourth of February, are the occasion of that day's being still variously observed in such years. For which reason, on February the fifth, A. D. 1683, archbishop Sancroft (who was himself one of the reviewers of the Liturgy, and was principally concerned in revising the calendar, and whose knowledge in that sort of teaming excel- led84) published an injunction or order, requiring all Parsons, Vicars, and Curates, to take notice, that the feast of St. Matthias is to be celebrated (not upon the twenty-fifth of February, as the common almanacks boldly and erroneously set it, but) upon the twenty fourth of February for ever, rvlietherii be leap-year or not, as the Calendar in the Liturgy, confirmed by Act of Uniformity, appoints and enjoins.

Dr. Wallis indeed informs us, that " the archbishop (upon Seeing a letter drawn up by him upon the subject, and upon discourse with others to the same purpose) seemed well satis- feed that it was his mistake ; and presumes that if he had continued archbishop to another leap-year, and in good cir- cumstances, he would have reversed his former orders, and di- rected the almanacks to be printed as formerly." But this I conceive to be only a mere presumption of the doctor's.85 The

82 Addenda, ut supra. 83 Clergyman's Vade Mecum, vol. i. p. 207. M See Mr. Walton's Life of Bishop Sanderson. »5 Advertisement to his Treatise concerning St. Matthias's day, &c, page 2.

252 OF THE SUNDAYS AND KOLY-DAYS, AND [chap. t.

archbishop perhaps might think he had deviated from the an- cient rule : though indeed from Micrologus,86 who lived about the year 1080, (two hundred years before Durand, who is the first that I can find to mention the contrary practice,) it ap- pears, the ancient custom was to keep St. Matthias, as our pre- sent Liturgy now enjoins, even in leap-years, upon the twenty- fourth. However, let the ancient custom have been what it will, since the archbishop's leaving out the rubric and altering the calendar was confirmed by the king, both in convocation and parliament, it was not in his power to make any alteration without the consent of the same authority.

§. 6. Upon the day of St. Philip and St. James,

SstPJameasnd til1 tne last review> tne Church read the eighth chapter of the Acts for the morning second Les- son, therein commemorating St. Philip the deacon ; but now in the room of that she appoints part of the first chapter of St. John, and commemorates only St. Philip the Apostle, and St. James the brother of our Lord, the first bishop of Jerusalem, who wrote the Epistle that bears that name, part of which is appointed for the Epistle for the day. The other St. James, the son of Zebedee, for distinction sake surnamed the Great, (either by reason of his age or stature,) hath another day pe- culiar to himself in July.

st John the Bap- * §• ^ ' ^t* J°nn Baptist's Nativity is celebrated tist's Nativity, by reason of the wonderful circumstances of it, why celebrated. and on account of the great joy it brought to all

those who expected the Messiah. There was formerly another day (viz. August 29) set apart in commemoration of his be- heading. But now the Church celebrates both his nativity and death on one and the same day ; whereon though his myste- rious birth is principally solemnized, yet the chief passages of his life and death are severally recorded in the portions of Scripture appointed for the day.

§. 8. I would observe upon the Gospel ap- tiieeGospeifJr°st. pointed for the festival of St. Bartholomew,67 that Bartholomew's t^e parauei place to it in St. Matthew is appointed to be read on St. James's day : and then indeed more properly, it being occasioned by the request of Zebe- dee's children, of which James was one. With submission,

88 In Bissextili Anno Nativitatem S. Matthias Apostoli columus in ilia Die, quae Vi- giliam ejus proxime sequitur, non in altera, quae propter Bissextum eo Anno in eodem Calendario iteratur. Microlog. de Ecclesiast. Observat. c. 47, apud Bibliothec. Patrum, torn. x. p. 159. Paris. 1654. 87 Luke xxii. 24—31.

«ect. xxviii.] THEIR COLLECTS, EPISTLES, AND GOSPELS. 253

therefore, I should think, that a more suitable Gospel for the festival of St. Bartholomew would be John i. 43, to the end, which is the history of Nathanael's coming to our Saviour, who is generally allowed to be the same with Bartholomew. The occasion why that passage in St. Luke was affixed to this day was a conceit that St. Bartholomew's noble descent was the occasion of the strife that is there recorded.88 But if this re- late to the same dispute which is mentioned by two other of the evangelists, viz. St. Matthew and St. Mark, it is plain that it was owing to another cause.

§. 9. One day in the year the Church sets apart to express her thankfulness to God for the many ^-An^uJ1"1 benefits it hath received by the ministry of holy angels. And because St. Michael is recorded in Scripture as an angel of great power and dignity, and as presiding and watching over the Church of God with a particular vigilance and application,89 and triumphing over the devil,90 it therefore bears his name.

§. 10. The feast of All-Saints is not of very [nts&a

great antiquity in the Church. About the year of our Lord 610, the pantheon, or temple dedicated to all the gods, at the desire of Boniface IV., bishop of Koine, was taken from the heathens by Phocas the emperor, and dedicated to the honour of all martyrs. Hence came the original of All Saints, which was then celebrated upon the first of May : af- terwards, by an order of Gregory IV., it was removed to the first of November, A. D. 834, where it hath stood ever since. And our reformers having laid aside the celebration of a great many martyrs' days, which had grown too numerous and cum- bersome to the Church, thought fit to retain this day, where- on the Church, by a general commemoration, returns her thanks to God for them all.

§.11. The Lessons, Collects, Epistles, and Gos- The Lessons pels * for all these and the other holy-days, are collects, Epis- either such as bear a particular relation to the tles' and GosPels- subject of the festival, or are at least suitable to the season, as containing excellent instructions for holy and exemplary lives, it being (as I have already noted, page 189, &c.) the design

* In all the old Common Prayer Books, the Epistle for the Purification was ordered to be " the same that was appointed for the Sunday," and the Gospel for the same day ended in the middle of the twenty-seventh verse of the chapter, whereas now it is con- tinued to the end of the fortieth.

88 Petrus de Natalibus in Catalogo Sanctorum, 1. 7, c. 103. 89 Dan. x. 13.

*> Jude 9. Rev. xii. 7.

254 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

of the Church to excite us to emulate those blessed saints, by setting their examples so often before us. They are most of them taken from ancient Liturgies, but some were (for good reasons) altered and changed at the Reformation.*

It would not have been foreign to the design of these sheets, to have added in this place a short account of the lives of the Apostles and other saints, commemorated by our Church : but considering that this is done in several other books already published, I shall waive the doing it in this, being not willing to swell the bulk of it with any thing that is better supplied by other hands. If the reader be as yet destitute of any thing of this nature, he cannot better provide himself than with the late learned and most excellent Mr. Nelson's Companion for the Festivals and Fasts : in which he may not only satisfy his curiosity as to the remains we have in history concerning those blessed saints, whose virtues we commemorate ; but he will also be supplied with proper meditations and devotions for each day : a book which, next to the Bible and Common Prayer, and the Whole Duty of Man, I would heartily re- commend as the most useful one I know, to all sincere mem- bers of the Church of England.

CHAPTER VI.

OF THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER,f OR HOLY COMMUNION.

THE INTRODUCTION. Whatever benefits we now enjoy, or hope here- ThEldiaristf.the after t0 receive from Almighty God, they are all purchased by the death, and must be obtained

* The present Collect for St. Andrew's day was first inserted in the second hook of king Edward VI. That which was in his first book was this that follows : " Almighty God, which hast given snch grace to thy Apostle St. Andrew, that he counted the sharp and painful death of the cross to be an high honour and great glory ; grant us to take and esteem all troubles and adversities which shall come unto us for thy sake, as things profitable for us towards the obtaining of everlasting life, through Jesus Christ our Lord ."

The Collect for the Conversion of St. Paul in all the old books was this : " God, which hast taught all the world through the preaching of thy blessed Apostle. St. Paul, grant, we beseech thee, that we, which have his wonderful conversion in remembrance, may follow and fulfil the holy doctrine that he taught, through Jesus Christ our Lord."

In the Collect for the festival of St. Philip and St. James, after " the way, the truth, and the life," in the same books followed, " as thou hast taught St. Philip and other the Apostles, through Jesus Christ our Lord."

t The title of this Office in the first book of king Edward was, " The Supper of th« Lord, and the Holy Communion, commonly called the Maw."

introd.] THE LORD'S SUPPER, OR HOLY COMMUNION. 255

through the intercession of the holy Jesus. We are therefore not only taught to mention his name continually in our pray- ers ; but are also commanded, by visible signs, to represent and set forth to his heavenly Father his all-sufficient and me- ritorious death and sacrifice, as a more powerful way of inter- ceding and obtaining the divine acceptance. So that what we more compendiously express in that general conclusion of our prayers through Jesus Christ our Lord, we more fully and forcibly represent in the celebration of the holy eucharist : wherein we intercede on earth, in conjunction with the great intercession of our High Priest in heaven, and plead in the virtue and merits of the same sacrifice here which he is con- tinually urging for us there. And because of this near alli- ance between praying and communicating, we find the eu- charist was always, in the purest ages of the Church, a daily part of the Common Prayer. And therefore, though the shameful neglect of religion with us has made the imitation of this example to be rather wished for than expected ; yet it shews us, what excellent reason our Church had to annex so much of this office to the usual service on all solemn days.

§. 2. As to the primitive and original form of administration, since it does not appear that our formSSmtate- Saviour- prescribed any particular method, most tration different Churches took the liberty to compose Liturgies for themselves ; which perhaps being only the forms used by the founders of each Church, a little altered and enlarged, were, in honour of those founders, distinguished by their names. For thus the Liturgies of Jerusalem, Alexandria, and Rome, have been always called St. James's, St. Mark's, and St. Clement's. But, however, none of these being received as of divine institution; therefore St. Basil and St. Chrysostom, St. Ambrose and St. Gregory, in after-ages, each of them composed a Liturgy of their own. And so the excellent com- pilers of our Common Prayer, following their example, no otherwise confined themselves to the Liturgies that were be- fore them, than out of them all to extract an office for them- selves : and which indeed they performed with so exact a judgment and happy success, that it is hard to determine whe- ther they more endeavoured the advancement of devotion, or the imitation of pure antiquity.

But Bucer being called in (as I have observed elsewhere) to give his opinion of it, this momentous and principal office

256 OF THE ORDEIt FOR THE ADMINISTRATION OF [chap. vi.

of our Liturgy had the misfortune to suffer very great alter- ations. Some amendment in the method it might possibly have borne ; but the practice of foreign churches, and not primitive Liturgies, being always with him the standard of reformation, the most ancient forms and primitive rites were forced to give way to modern fancies. It is true, some of these were again restored at the last review ; but it is still much lamented by learned men, that some other additions were not made at that time, that so every thing might have been restored which was proper or decent, as well as every thing left out that was superstitious or offensive. „, „ . 5. 3. What these particulars are, shall be

The Communion , 3 . n • i • ^ T i

Office designed shewn hereafter in their proper places. In the

SffereUnSte?imea mean time l sha11 here observe, that the office from morning originally was designed to be distinct, and to be prayer. introduced with the Litany, as I have observed

before,1 and consequently to be used at a different time from morning prayer : for in all the Common Prayer Books before the last, so many as intended to be partakers of the holy Communion, were to signify their names to the Curate over- night, or else in the morning before the beginning of morn- ing prayer or immediately after. The design of which rubric was partly that the Minister (by this means knowing the number of his communicants) might the better judge how to provide the elements of bread and wine sufficient for the occasion ; but chiefly (as appears from the following rubrics) that he might have time to inform himself of the parties who intended to receive, that so if there were any among them not duly qualified, he might persuade them to abstain of their own accords ; or, if they obstinately offered themselves, ab- solutely reject them. Now the rubric supposing, that this might be done immediately after morning prayer, as well as before it began, we must necessarily infer, that there was sufficient time designed to be allowed between the two ser- vices, for the Curate not only to provide the elements, but also to confer with and advise his communicants. I know indeed that Alesse, in his translation of the Liturgy for the use of Bucer, applies the word after to the beginning of morning prayer, translating the rubric (though without either reason or authority) after this manner : Quotquot cupiunt participes fieri sacrce Communionis, indicabunt nomina sua

i See pages 165, 166.

sect. I.] THE LORD'S SUPPER, OR HOLY COMMUNION. 257

Pastori pridie, aut mane, priusquam inchoentur Matutinee^ vel immediate post principium : which another Latin trans- lation, published in queen Elizabeth's time, expresses plainer, vel immediate post principium matutinarum precum. But how is it possible that the Curate could either take their names, or confer with those that came, whilst he was other- wise employed in reading morning prayers? The words immediately after, therefore, must plainly refer to the ending of morning prayers ; after which, those who had not offered themselves before, were required to come and signify their names, that so the Curate might know what sort of persons he should have to communicate with him, before he pro- ceeded to the Communion Office. This rubric indeed was altered at the last review ; so that now all that intend to com- municate are required to signify their names at least some time the day before. But then the design of this alteration was not that both offices should be united in one, but that the Curate might have a more competent time to inquire of, and consult with, those that offered themselves to communicate.2 The offices are still as distinct as ever, and ought still to be read at different times. A custom which bishop Overal says was observed in his time in York and Chichester;3 and the same practice, Mr. Johnson tells us, prevailed at Canterbury long since the Restoration, as it did very lately, if it does not still, at the cathedral of Worcester.4 It is certain that the Communion Office still every where retains the old name of the Second Service ; and bishop Overal, just now mentioned, imputes it to the negligence of Ministers, and the carelessness of people, that they are ever huddled together into one office.

Sect. I. — Of the Rubrics before the Communion Office.

From what has been said just now above, the design of the first rubric sufficiently appears, viz. SSSsters t0Tbe That the Curate, by knowing, at least some time judges of the fit- the day before, the names of all that intend to communicants. be partakers of the holy Communion, may judge what quantity of bread and wine will be sufficient, and also may have time enough to learn, whether those that offer themselves to the Communion are fit to receive. For,

» See the account of all the Proceedings of the Commissioners, 1661, p. 15, and the Papers that passed between the Commissioners, p. 129. 3 See Dr. Nichols's addi-

tional Notes, p. 36. *■ Clergyman's Vade Mecum, p. 12, third edition.

258 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

§. 2. If any of those be an open or notorious have'power to*4 ev^ Hver> or have done any wrong to his neigh- repel scandalous hours by word or deed, so that the congregation be thereby offended; the Curate, having knoiv- ledge thereof shall call him and advertise him, that in any wise he presume not to come to the Lord's table until he hath openly declared himself to have truly repented, and amended his former naughty life, that the congregation may thereby be satisfied, which before were offended ; and that he hath re- compensed the parties to whom he hath done wrong, or at least declare himself to be in full purpose so to do, as soon as he conveniently may.

The same order shall the Curate use with those between whom he perceiveth malice and hatred to reign ; not suffering them to be 'partakers of the Lord's table, until he know them to be re- conciled. And if any one of the parties so at variance be con- tent to forgive, from the bottom of his heart, all that the other hath trespassed against him, and to make amends for that he himself hath offended ; and the other party will not be persuad- ed to a godly unity, but remain still in his frowardness and malice; the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate.

Now here we must distinguish between absolutely repelling and shutting out any one from the Communion, as by a judi- cial act, and only suspending him for a time, till the Minister has opportunity to send his case to the Ordinary. The first of these is what the rubric cannot be understood to imply : for by the laws of the land, both ecclesiastical and civil, none are to be shut out from this Sacrament, but such as are noto- rious delinquents, and none are notorious but such as the sen- tence of the law hath, either upon their own confession, or full conviction, declared so to be. And this is conformable both to the Imperial Edict, and the practice of the Church, as long ago as St. Austin. The first hath this established law : " We prohibit all, both bishops and presbyters, from shutting out any one from the Communion, before some just cause be shewn for which the holy canons require it to be done."3 And as to the ancient usage, St. Austin speaks very plain ; "We cannot," saith he, "repel any man from the Communion, unless he has freely confessed his offence, or hath been ac-

5 Novel. 123, c. 11, Collat. 9, Tit. 15, c. 11.

*ECT. I.] THE LORD'S SUPPER, OR HOLY COMMUNION. 259

cused and convicted in some ecclesiastical consistory or se- cular court."

But now all this plainly refers to the power of secluding from the Communion judicially and with authority ; whereas the design of this rubric is only to enable the Curate to refuse to administer to any of his congregation (of whose ill life and behaviour he has received sudden notice) till he can have opportunity of laying his case before the Ordinary. For by a clause, added at the last review, it is provided, That every Minister, so repelling any, as is specified in this, or the next precedent paragraph of this rubric, shall be obliged to give an account of the same to the Ordinary, within fourteen days after at the farthest, and the Ordinary is to proceed against the offending person according to the canon. The hundred and ninth canon, I suppose, is meant, which requires the Or- dinary to punish all such notorious offenders by the severity of the laws, and not to admit them to the Communion till they be reformed.

But here I know it may be objected, that the persons, whom the Curate is by this rubric empowered to repel, are declared to be such as are notorious evil livers, and that I have already allowed that none are notorious but such as the sentence of the law has declared so to be. But to this I answer, that no- toriety in this place is taken in a lower degree ; the rubric using the words open and notorious for the same thing, and explaining those to be notorious by whom the congregation is offended. That it cannot mean those whom the law has de- clared to be notorious, is plain, because such are supposed to be already shut out from the Communion, and consequently the Curate must himself have received notice from his Ordinary not to admit them : whereas the persons, whom the rubric provides against, are such as the Ordinary is supposed not yet to have heard of, whom therefore it requires the Curate to send him notice of, in order that he may proceed against them according to law; and whom, in the mean while, the Curate is empowered by this rubric (which is itself a law, being established by the Act of Uniformity) to refuse the Commu . nion, if, after due admonition to keep away, he obstinately offers himself to receive : insomuch that no damage from any prior law can accrue to him from a conscientious execution of the latter. And that this is no novel or unnecessary power is plain from the practice of the ancient Church ; in which though

s 2

260 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

all open offenders, as soon as known, were put under censure, yet if before censure they offered themselves at the Commu- nion, they were repelled. This is evident from St. Chrysos- tom,6 who does not more earnestly press the duty, than he does plainly assert the authority of the sacerdotal power to effect it. " Let no Judas," saith he, " no lover of money be present at this table ; he that is not Christ's disciple, let him depart from it. Let no inhuman, no cruel person, no un- compassionate man, or unchaste, come hither. I speak this to you that administer, as well as to those that partake : for it is necessary I speak these things to you, that you may take great care, and use your utmost diligence to dis- tribute these offerings aright. For no small punishment hangeth over your heads, if knowing any man to be wicked, you suffer him to be partaker of this table ; for his blood shall be required at your hands. Wherefore, if he be a ge- neral, or a provincial governor, or the emperor himself, that cometh unworthily, forbid him and keep him off; thy power is greater than his. If any such get to the table, reject him without fear. If thou darest not remove him, tell it me ; I will not suffer it, I will yield my life rather than the Lord's body to any unworthy person : and suffer my own blood to be shed, before I will grant that sacred blood to any but to him that is worthy."

But here again it has been objected, that " all persons, be- fore they are admitted into any office, are obliged by our laws to receive the sacrament as a qualification ; and consequently that the Minister is obliged by the same laws, to admit any person that offers himself upon this occasion, to the holy Communion, however unfit he may have rendered himself by his life and actions." But in answer to this, it must be con- sidered, that the power which Christ himself invested his Church with, of admitting persons into her communion, and excluding them from it, is what no human laws can deprive her of. And therefore when the laws require men to receive this holy Sacrament to qualify themselves for offices, they al- ways suppose that they must first qualify themselves accord- ing to the holy laws of the Church, which are founded on those of the Gospel. So that it would be a very great injury to our legislators (as being a very uncharitable opinion of them) to imagine, that if an unbaptized, or excommunicate person, a deist, or notorious sinner, should happen to obtain an office,

« Chrysost. Horn. S3, in Matt. xxvi.

sect. I.] THE LORD'S SUPPER, OR HOLY COMMUNION. 261

that they intend to oblige the Church to admit persons, under these bad dispositions, to be partakers of the blessed Eucharist.

The primitive Church was so cautious in this respect, that even persons in the highest stations were rejected, if they of- fered themselves unworthily. Of which we have a remarkable instance in the case of the emperor Theodosius, whom St. Ambrose boldly and openly refused, upon the commission of a barbarous crime. The story being worth the reader's notice, I shall therefore give it in a few words. There being a sedition among the people of Thessalonica, the emperor ordered the guard to fall on them in heat, who in that hurry and confusion destroyed several thousands of these poor wretches. Soon after which, he coming to Milan, was going to offer himself at St. Ambrose's church to receive the Communion. But the good bishop (when he heard of it) met him courageously at the church doors, and obliged him to return, and first repent himself of his crime. " With what eyes," saith he, " can you behold the temple of him who is the common Lord of all ? With what feet can you tread this holy place ? How can you put out those hands to receive the blessed elements, which are yet reeking with innocent blood ? How can you take the pre- cious blood into that mouth, which gave out such barbarous and bloody orders? Depart therefore, and take heed that you do not increase your first crime by a second. Submit your- self to the bond which the Lord of the world has been pleased to bind you with, which is only medicinal, and intended to work your cure."7 This repulse the emperor acquiesced in, and offered himself no more to those holy rites, till he had in tears repented of the sad effects of his hasty anger. I have chosen to give this instance, because it is what the Church of England has thought fit to record in her Homilies, and to mention with marks of approbation and applause.8

But besides persons excommunicated, and ...

. . • -i i i Other persons

those above mentioned, there are other persons, disqualified from by the laws of our Church, disabled from com- S^SSSSfti municating : such as are of course all schismatics, to whom no, Minister, when he celebrateth the Communion, is wittingly to administer the same, under pain of suspension.9 But of these too, unless they have been legally convicted, the Minister who repels them is obliged upon complaint, or being

? Theod. Hist. Eccl. 1. 5. 8 jn the second part of the Homily of the Right Use of the Church. » Can. 27.

262 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

required by the Ordinary, to signify the cause thereof unto hinty and therein to obey his order and direction.™ And fur- ther, by a rubric at the end of the Order of Confirmation,

none are to be admitted to the holy Communion, perSfirmedt- c°n" unt^ such time as he be confirmed, or be ready

and desirous to be confirmed. The like provision is made by our Provincial Constitutions, which allow none to communicate (unless at the point of death) but such as are confirmed, or at least have a reasonable impediment for not being confirmed :u and the Glossary allows no impediment to be reasonable, but the want of a bishop near the place. And and strangers lastly» au strangers from other parishes ; the Min- from other ister is by the canons12 required to forbid and

parishes. iQ remit such home to their own parish churches

and ministers, there to receive the Communion with the rest of their neighbours.

$. 3. The last rubric concerning the covering

Rubric 4. Con- 8 •. ,• r -i r\ • 7 i i a j.

ceming the situ- and situatio?i ot the Communion table, was first munion^b?111" ac^ed m l^e second Common Prayer Book of king Edward VI., there being no other rubric in his first book than this, The priest, standing humbly afore the middes of the altar, shall saie the Lord's Prayer, &c* For altar was the name by which the holy board was con- stantly distinguished for the first three hundred years after Christ ; during all which time it does not appear that it was above once called table, and that was in a letter of Dionysius of Alexandria to Xystus of Rome. And when in the fourth century Athanasius called it a table, he thought himself obliged to explain the word, and to let the reader know that by table

* In the first book of king Edward also, before this rubric, there was another in- serted in relation to the habits which the Ministers were to wear at the Communion, which I have already given in page 99, &c, to which was annexed this that follows, " Then shall the Clerks sing in English for the Office or Introit (as they call it) a Psalm appointed for that day." The Introits also I have already spoke to in page 204. Though I do not know how to reconcile this order for singing it before the Minister begins the office, with another rubric which staiids in the same book immediately after the prayer, "Almighty God, unto whom all hearts be open," &c, which orders, "that the Priest then shall say a Psalm appointed for the Introit : which Psalm ended, the Priest" was also then "to say, or else the Clerks were to sing, III Lord have mercy upon us, III Christ have mercy upon us, III Lord have mercy upon us."

Then the Priest standing at God's board was to begin, " Glory be to God on high."

The Clerks, " And in earth peace, good-will towards men:" and so on to the end of the hymn in our present Post-Communion-joffice.

Then the Priest was to turn him to the people, and say, " The Lord be with you."

Answer. " And with thy spirit."

The Priest. " Let us pray."

And then came the Collect for the day, and one of the Collects for the king.

10 Can. 27. U Prov. Linw. cap. de sacr. Unct. « Can. 28.

sect, i.] THE LORD'S SUPPER, OR HOLY COMMUNION. 263

he meant altar, that being then the constant and familiar name.13 Afterwards indeed both names came to be promiscu- ously used ; the one having respect to the oblation of the eu- charist, the other to the participation : but it was always placed altar-wise in the most sacred part of the Church, and fenced in with rails to secure it from irreverence and disrespect.

But at the beginning of the Reformation, an unhappy dis- pute arose, viz. whether those tables of the altar-fashion, which had been used in the popish times, and on which masses had been celebrated, should still be continued : this point was first started by bishop Hooper, who, in a sermon before the king in the fourth year of his reign, declared, " That it would do well, that it might please the magistrate, to turn altars into tables, according to the first institution of Christ; to take away the false persuasion of the people, which they have of sacrifice, to be done upon the altars ; for as long (says he) as altars remain, both the ignorant people and the ignorant and evil persuaded priest will always dream of sacrifice."1* This occasioned not only a couple of letters from the king and council, one of which was sent to all the bishops, and the other to Ridley, bishop of London ; (in both which they were required to pull down the altars ;) but also that, when the Li- turgy was reviewed in 1551, the abovesaid rubric was altered, and in the room of it the present one was inserted, viz. The table having at the Communion time a fair white linen cloth upon it, shall stand in the body of the church, or in the chan- cel, where morning and evening prayer are appointed to be said. And the priest standing at the north side of the table, shall say the Lord's Prayer with tlie Collect following. But this did not put an end to the controversy ; another dis- pute arising, viz. whether the table placed in the room of the altar ought to stand altar-wise, i. e. in the same place and situation as the altar formerly stood ? This was the occasion that in some churches the tables were placed in the middle of the chancels, in others at the east part thereof next to the wall; some again placing it endwise, and others placing it at length.15 Bishop Ridley endeavoured to compromise this matter, and therefore, in St. Paul's cathedral, suffered the table to stand in the place of the old altar ; but beating down the wainscot partition behind, laid all the choir open to the

w See all this proved in Mr. Johnson's Unbloody Sacrifice, &c, chap. ii. sect. 3, vol. i. p. 300, &c. i* See Heylin's Antidot. Lincoln, page 105. *5 Huggard's Display

of Protestants, p. 81, printed anno 1556, as cited in Heylin's Antidot. Lincoln, p. 50-

264 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi

east, leaving the table then to stand in the middle of the chancel,16 which indeed was more agreeable to the primitive custom.17 Under this diversity of usage, things went on till the death of king Edward ; when queen Mary coming to the throne, altars were again restored wherever they had been demolished : but her reign proving short, and queen Elizabeth succeeding her, the people, (just got free again from the ty- ranny of popery,) through a mistaken zeal, fell in a tumultuous manner to the pulling down of altars : though indeed this hap- pened for the generality only in private churches, they not being meddled with in any of the queen's palaces, and in but very few of the cathedrals. And as soon as the queen was sensible of what had happened in other places, she put out an injunction 18 to restrain the fury of the people, declaring it to be no matter of great moment, whether there were altars or tables, so that the Sacrament was duly and reverently ad- ministered t but ordering, that where an altar was taken down, a holy table should be decently made, and set in the place where the altar stood, and there commonly covered as thereto belonged, and as should be appointed by tlie visitor, and so to stand, saving when the communion of the Sacrament was to be distributed ; at which time the same was to be placed in good sort within the chancel, as thereby the Minister might be more conveniently heard of tlie communicants in his prayer and ministration, and the communicants also more conveni- ently and in more number communicate with the said Min- ister. And after the Communion done, from time to time the same holy table was to be placed where it stood before. Now it is plain from this injunction, as well as from the eighty-second canon of the Church, (which is almost verbatim the same,) that there is no obligation arising from this rubric to move the table at the time of the Communion, unless the people cannot otherwise conveniently hear and communicate. The injunction declares, that the holy table is to be set in the same place where the altar stood, which every one knows was at the east end of the chancel. And when both the injunc- tion and canon speak of its being moved at the time of the Communion, it supposes that the Minister could not other- wise be heard : the interposition of a belfry between the chancel and body of the church (as I have already observed,

16 Acts and Monuments, part ii. p. 700. ,7 See Bingham's Antiquities, 1. 8, c. 6,

§.11. 18 See the Injunction in Bisnop Sparrow's Collection, p. 84.

sect. I.] THE LORD'S SUPPER, OR HOLY COMMUNION. 265

p. 108, &c.) hindering the Minister in some churches from being heard by the people, if he continued in the chancel. So that we are not under any obligation to move the table, unless necessity requires. But whenever the churches are built so as the Minister can be heard, and conveniently administer the Sacrament at the place where the table usually stands, he is rather obliged to administer in the chancel, as appears from the rubric before the Commandments, as also from that before the Absolution, by both which rubrics the Priest is directed to turn himself to the people. From whence I argue, that if the table be in the middle of tlie church, and the people con- sequently round about the Minister, the Minister cannot turn himself to the people any more at one time than another. Whereas if the table be close to the east wall, the Minister stands on the north side, and looks southward, and conse- quently, by looking westward, turns himself to the people.

§. 4. Wherever it be placed, the Priest is ob- The ^ why liged to stand at the north side, {or end thereof, to stand at the as the Scotch Liturgy expresses it ; which also or- JJJJJJ side of the ders, that it shall stand at the uppermost part of the chancel or church,) the design of which is, that the Priest may be the better seen and heard ; which, as our altars are now placed, he cannot be but at the north or south side. And therefore the north side being the right hand or upper side of the altar, is certainly the most proper for the officiating Priest, that so the assisting Minister (if there be one) may not be obliged to stand above him. And bishop Beveridge has shewn that wherever, in the ancient Liturgies, the Minister is directed to stand before the altar, the north side of it is always meant.19

§.5. The covering of the altar with a fair The table to be white linen cloth, at the time of the celebration covered with a

m ,x t t\ ct •'•*_• i.' 20 linen cloth.

of the Lord s Supper, was a primitive practice, " enjoined at first, and retained ever since for its decency. In the Sacramentary of St. Gregory,21 this covering is called palla altaris, the pall of the altar ; to distinguish it, I suppose, from the corporis palla, or the cloth that was thrown over the consecrated elements. And the Scotch Liturgy orders, that the holy table at the Communion time should have a carpet, and a fair white linen cloth upon it, with other decent furni-

19 Bev. Pandect, vol. ii. p. 76, §. 15. See also Renaudotius's Liturgies, torn. ii. p. 24. 2<> Optat. Milev. 1. 6, p. 113. Hieron. in Ep. ad Nepotianum. 21 In Ord. Diac.

266 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

ture, meet for the high mysteries there to be celebrated. And by our own canons,22 at all other times, when divine service is performed, it is to be covered with a carpet of silk, or rather decent stuff, thought meet by the Ordinary of the place, if any question be made of it ; which rvas originally designed for the clean keeping of the said [white linen] cloth .-23 though the chief use of it now is for ornament and decency.

Sect. II. — Of the Lor oVs Prayer.

Why used at the There can be no fitter beginning for this sacred beginning of the ordinance, which so peculiarly challengeth Christ for its author, than that divine prayer which owes its original to the same person, and which St. Jerome tells us,24 Christ taught his Apostles, on purpose that they should use it at the holy Communion. To which the primitive Fathers thought it so peculiarly adapted, that they generally expounded that petition, Give us this day our daily bread, of the body of Christ, the bread of life, which in those times they daily re- ceived for the nourishment of their souls.25

Sect. III. — Of the Collect for Purity.

Why used before ^s tne People were to De purified before the the Command- first publication of the law,20 so must we have clean hearts before we be fit to hear it ; lest, if our minds be impure sin take occasion by the commandment to stir up concupiscence : 27 for prevention of which, when the Commandments were added in the second book of king Ed- ward, it was thought proper that this form should immediately precede them : not but that the form itself was in our first Li- turgy, and, as far as appears, in the oldest offices of the West- ern Church.

Sect. IV. — Of the Ten* Commandments.

These divine precepts of the moral law as much How aptly placed ^jge Christians as they did the Jews : we vowed to keep them at our baptism, and we renew that vow at every Communion : and therefore it is very fit we should hear them often, and especially at those times when we are going to make fresh engagements to observe them. Upon

22 Can. 82. 23 See an order of queen Elizabeth, A. D. 1561, in Heylin's Antidot.

Lincoln, p. 45. ** Hieron. adv. Pelag. 1. 3, c. 5, torn. ii. p. 596, C. 25 Tert. de

Orat. Dom. c. 6, p. 131, D. 132, A. Cyprian, in Orat. Dom. p. 146, 147. ™ Exod.

xix. 14. a? Kom. Vii. s.

sect, v.] THE LORD'S SUPPER, OR HOLY COMMUNION. 267

which account, since we are to confess all our sins before we come to this blessed Sacrament of pardon, the Church pru- dently directs the Minister, now standing in the most holy place, to turn himself to the people,* and from thence, like another Moses from Mount Sinai, to convey God's laws to them, by rehearsing distinctly all the Ten Commandments » by which, as in a glass, they may discover all their offences, and, still kneeling, may, after every Commandment, ask God mercy for their transgression thereof (i. e. as the Scotch Li- turgy expresses it, of every duty therein, either according to the letter, or to the mystical importance of the said Com- mandment) for the time past, and grace to keep the same for the time to come.f

Sect. V. — Of the two Collects for the King.

St. Paul seems to command that we should pray for kings in all our prayers:29 and in the nf,£0£e*? ** primitive Church they always supplicated for their princes at the time of the celebration of the holy Eucharist;59 where, by virtue of the sacrifice of Christ's death commemor- ated, those great requests might be likely to prevail.

§. 2. In our Liturgy these prayers do not (as Why placed next in the Roman Missal) disturb the prayer of Con- after the Com- secration, but, as the office is now compiled, are mandments- more conveniently placed here : the king is custos utriusque tabulce, defender of both tables of the law, and therefore we properly pray for him just after the Commandments. Nor do our prayers for him less aptly precede the daily Collect : since when we have prayed for outward prosperity to the Church, the consequent of the king's welfare, we may very seasonably in the Collect pray for inward grace, to make it completely happy. J For variety here are two prayers, but they both tend to the same end, and only differ a little in the form.

Sect. VI. — Of the Collect, Epistle, and Gospel. It is evident, that long before the dividing the of the Collect, Bible into chapters and verses, it was the custom &c<

* This direction of " turning to the people " was first added in the Scotch Liturgy.

+ These latter words, " for the time past," &c, were added at the last review : thoug'n indeed no part of the rubric, nor of the Commandments themselves, were in the first book of king Edward VI., nor, as far as I can find, in any ancient Liturgy.

X In all the former Common Prayer Books, except the Scotch, it seems as if the Col- lect for the day was used before that for the king. For the old rubric was this : " Then shall follow the Collect for the day, with one of these two Collects following for the king."

28 1 Tim. ii. 1,2. » Liturg. S. Jacob. S. Chrys. S. Bas. Vide Euseb. de Vita Con- stant. 1. 4, c. 45, p. 549.

268 OF THE ORDER FOR THE ADMINISTRATION OF [chap. VI.

both of the Greek and Latin Churches to read some select portions of the plainest and most practical parts of the New Testament, first for the Epistle, and then for the Gospel, at the celebration of the holy Eucharist,30 in imitation perhaps of the Jewish mode of reading the history of the Passover before the eating of the paschal lamb.31

§. 2. As for the antiquity, matter, and suitable- ^read SS"- ness of the several Collects, Epistles, and Gos- pels, I have already spoken at large. I shall on- ly make this one remark more, that as our Saviour's disciples went before his face to every city and place, whither he him- self would come ,-33 so here the Epistle, as the word of the servant, is read first, that it may be as a harbinger to the Gos- pel, to which the last place and greatest honour is reserved, as being the word of their great Master. And for this reason I suppose it was ordered by the advertisements published in the seventh year of queen Elizabeth,33 and by the twenty-fourth of our present canons, that the principal Minister, at the Epistierand celebration of the Communion, should be as- Gospeier.why sisted with a Gospeler and Epistler agreea-

appointed. Uy . j Q ^ Qne Minister to read the Epistle

and another to read the Gospel, as is still generally the cus- tom in cathedral churches ; which was also provided for by the rubrics in king Edward's first book, which orders that the priest, or he that is appointed, shall read the Epistle in a place assigned for that purpose, (which from the modern practice I take to be on the south side of the table ;) and that immedi- ately after the Epistle ended, the priest, or one appointed, (which, as appears from the next rubric, might be a deacon,) shall read the Gospel.

§.3. The custom of saying Glory be to tliee, O ^aytnCgUSSyfbe Lord, when the Minister was about to read the to thee, o Lord, holy Gospel, and of singing Hallelujah, or saying, tlquuy what an" Thanks be to God for his holy Gospel, when he had concluded it, is as old as St. Chrysostom ;34 but we have no authority for it in our present Liturgy. The first indeed was enjoined by king Edward's first Common Prayer Book, and so the custom has continued ever since ; and I do not find how it came to be left out of the rubric after- wards. It certainly could have nothing objected against it, and therefore it is restored in the Scotch Liturgy ; which also

90 Just. Mart. Ap. 1, Clem. Const. Apost. lib. 2, c. 56, 57. 3i Buxtorf. Lex. Chald. *» Luke x. 1. 33 In Bishop Sparrow's Collection, page 124, 125. » Liturg. S. Chrys.

sect, vii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 269

ordered, that, when the Presbyter shall say, So endeth the holy Gospel, the people shall answer, Thanks be to thee, O Lord. In our own Common Prayer Book the Priest has no direction to say, The Gospel is ended ; the reason of which some imagine to be, because it is still continued in the Creed that followeth.

§.4. In St. Augustine's time the people always standing up at stood when the Lessons were read, to shew their the Gospel, why reverence to God's holy word :35 but afterwards, commanded- when this was thought too great a burden, they were allowed to sit down at the Lessons, and were only obliged to stand (as our present order, which was first inserted in the Scotch Common Prayer Book, now enjoins us) at the reading of the Gospel,36 which always contains something that our Lord did, spoke, or suffered in his own person. By which gesture they shewed they had a greater respect to the Son of God himself, than they had to any other inspired person, though speaking the word of God, and by God's authority.

Sect. VII. — Of the Nicene Creed.

As the Apostles' Creed is placed immediately why placed after after the daily Lessons, so is this after the Epis- the Epistle and tie and Gospel : both of them being founded ospe ' upon the doctrine of Christ and his Apostles. As therefore in the foregoing portions of Scripture we believe with our heart to righteousness, so in the Creed that follows, we confess with our mouth to salvation.

%. 2. This is commonly called the Nicene . . ,.„

->°71._. J i/^ii An account of it.

Creed, as being, for the greatest part, the Creed that was drawn up by the first general Council of Nice, in the year 325, but enlarged by a fuller explication of some articles about the year 381, especially in relation to the divinity and procession of the Holy Ghost, in order to a more particular confutation and suppression of the Arian and Macedonian heresy. For which reason it was enjoined by the third Coun- cil of Toledo to be recited by all the people in Spain before the Sacrament, to shew that they were all free from heresy, and in the strictest league of union with the catholic Church.37 And since in this sacrament we are to renew our baptismal vow, (one branch of which was, that we would believe all the

*> Augustin. Serm. 300, in Append, ad torn. v. col. 504, B. 30 Const. Ap. 1. 2, c. 56. Niceph. 1. 9, c. 18. Isid. Pelus. 1. 1, Ep. 136. Soz. 1. 7, c. 19. 37 Can. 2, torn. v. col. 1009, E.

270 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi,

Articles of the Christian faith,) it is very requisite that, be- fore we be admitted, we should declare that we stand firm in the belief of those articles.

Sect. VIII. — Of the Rubric after the Nicene Creed.

After the Creed follows a rubric of directions, TherSons°.f di" instructing the Priest what he is to publish, or make known to the people. I do not find any- such rubric in the first Common Prayer Book of king Edward VI. ; and in all the rest, quite down to the Restoration, a de- claration of the holy-days only was ordered to be made after the Sermon or Homily was ended.

Why the Curate §• 2' Tnis is the first tnin& 0Ur ruDric men"

is to bid holy- tions now, viz. that the Curate shall declare days* unto the people what holy-days or fasting -days

are in the week following to be observed. The first reason of which was, lest the people should observe any such days as had been formerly kept, but were laid aside at the Reforma- tion : and therefore the Bishops inquired in their visitations, whether any of their Curates bid any otlier days than were appointed by the new calendar ?% This danger is now pretty well over ; there being no great fear of the people's observing superstitious holy-days. But there is still as much reason for keeping up the rubric, since now they are run into a contrary extreme, and, instead of observing too many holy-days, regard none; which makes it fit that the Curate should discharge his duty, by telling them beforehand, what holy-days will happen, and then leaving it upon his people to answer for the neglect, if they are passed over without due regard.

When to give §• ^m ^n(^ ^ien a^s0 (if occasion be) shall

notice of the notice be given of the Communion: though by communion. another rubric, just before the first exhortation, this is supposed to be done after sermon. For there it is or- dered, that when the Minister giveth warning for the celebra- tion of the holy Communion, (which he shall always do upon the Sunday, or some holy -day immediately preceding^) after the Sermon or Homily ended, he shall read the exhortation follow- ing. The occasion of this difference was the placing of this rubric of directions, at the last review, before the rubric con- cerning the Sermon or Homily. For by all the old Common Prayer Books, immediately after the Nicene Creed, the Sermon

38 Archbishop Grindal, Art. VIII., 157(5, for the whole province.

sect, ix.] THE LORD'S SUPPER, OR HOLY COMMUNION. 271

was ordered ; and then after that the Curate was to declare unto the people, lohether there were any holy -days or fasting- days in the week following, and earnestly to exhort them to remember the poor, by reading one or more of the sentences, as he thought most convenient by his discretion. This was the whole of that rubric then. All the remaining part was added at the Restoration, as was also the rubric above cited just be- fore the exhortation. Now it is plain by that rubric, that the warning to the Communion was intended to be given after the Sermon ; and therefore I should have imagined that there was no design to have changed the places of the two rubrics here, but only to have added some other directions concerning the proclaiming or publishing things in the church : and that con- sequently the placing of them in the order they now stand, might have been owing to the printer's, or some other mistake ; but that I observe in the next rubric the priest is ordered to re- turn to the Lord's table, which supposes that he has been in the pulpit since he was at the table before ; and therefore in- clines me to believe that the rubrics were transposed with design ; and that the intent of the revisers was, that when there was nothing in the Sermon itself preparatory to the Communion, both this and the other rubric should be com- plied with, viz. by giving warning in this place, that there will be a Communion on such a day, and then reading the exhortation after Sermon is ended.

§. 4. At this time also briefs, citations, and ex- mat thi to communications are to be read. But nothing is to fee published, and be proclaimed or published in the church, during w a no • the time of divine service, but by the Minister : nor by him any thing but what is prescribed in the rules of the Common Prayer Book, or enjoined by the King, or by the Ordinary of the place. All this was undoubtedly added, to prevent the custom, that still too much prevails in some country churches, of publish- ing the most frivolous, unbefitting, and even ridiculous things in the face of the congregation.

Sect. IX. — Of the Sermon. Sermons have been appointed from the be- ginning of Christianity,39 to be used upon all anddSgn^nt. Sundays and holy-days, but especially when the

39 Const. Ap. 1. 8, c. 5. Augustin. de Civ. Dei, 1. 22, c. 8. Concil. Vasense 1, Can. 9, torn. iii. col. 1459, A. Concil. 6, Constant. Can. 19, torn. vi. col. 1151, C.

272 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi

Lord's Supper was to be administered. For by a pious and practical discourse suited to the holy Communion, the minds of the hearers are put into a devout frame, and made much fitter for the succeeding mysteries.

Formerly per- §• ^" ^his Provmce indeed, in ancient times,

formed by bi- was generally undertaken by the bishops, who at shops. £rgt vomntarily, and afterwards by injunction,

preached every Sunday, unless hindered by sickness : 40 but however, in the absence of the bishop, this duty was perform- ed by presbyters, and by his permission in his presence.41

§. 3. The reason of its being ordered here, is Why^ordered because the first design of them was to explain some part of the foregoing Epistle and Gospel,42 in imitation of that practice of the Jews mentioned in Nehe- miah viii. 8. "For which reason they were formerly called Postillis, {quasi post ilia, sc. Evangelia,) because they fol- lowed the Gospel. n„., „ ... 8. 4. The Homilies mentioned in the rubric,

Of the Homilies. o .

are two books ot plain sermons, (tor so the word signifies,) set out by public authority, one whereof is to be read upon any Sunday or holy-day, when there is no sermon. The first volume of them was set out in the beginning of king Edward VI. 's reign, having been composed (as it is thought) by archbishop Cranmer, bishop Ridley, and Latimer, at the beginning of the Reformation, when a competent number of Ministers, of sufficient abilities to preach in a public congre- gation, was not to be found. The second volume was set out in queen Elizabeth's time, by order of Convocation, A. D. 1563. And that this is not at all contrary to the practice of the ancient Church, is evident from the testimony of Sixtus Sinensis, who, in the fourth book of his Library, saith, " That our countryman Alcuinus collected and reduced into order, by the command of Charles the Great, the homilies of the most famous doctors of the Church upon the Gospels, which were read in churches all the year round." He says they were all in number 209 : but where that work lies hid, is not known. \

Bidding of pray- §• 5- l designed in this place to have added a ers enjoined by paragraph concerning the form of Bidding of the church. Prayers, which the Church enjoins, by the fifty-

« Can. 19, Trull. Mogun. cap. 25. 4l Possid. in Vit. August. « Vid. August. Sermones de Temp.

sect, x.] THE LORL'S SUPPER, OR HOLY COMMUNION. 273

fifth canon, to be used by every Minister before his Sermon, Lecture, or Homily : and from thence to have taken occa- sion to have hinted at the irregularity and ill consequences of the Petitionary Form, which is now the general practice. But finding it necessary to be more particular than I at first fore- saw, if I proposed to give any tolerable satisfaction ; the design immediately swelled into too large a compass to be inserted in a work of so general a nature. For this reason I have chosen to publish it in a little treatise by itself: by which means too I hope it will be more known, than if it had only been treated of in a few pages here. For the sake of those who may be desirous to look into the question, I have inserted the title at the bottom of the page,43 not without hopes that my sincere endeavours may contribute a little to put a stop to the custom of praying in the pulpit, which the reader will there see has once been attended with fatal consequences, and which has been discountenanced and prohibited almost in every reign, since the Reformation, by our governors and superiors both in Church and State.

Sect. X. — Of the Offertory, or Sentences, and the Rubrics thatfolloiv.

After the confession of our faith in the Ni- cene Creed, or else after the improvement of it £*£*%*. in the Sermon or Homily, follows the exercise of our charity, without which our faith would be dead}4. The first way of expressing which, is by dedicating some part of what God has given us to his use and service, which is fre- quently and strictly commanded in the Gospel, hath the best examples for it, and the largest rewards promised to it ; being instead of all the vast oblations and costly sacrifices which the Jews did always join with their prayers, and the only charge- able duty to which Christians are obliged. It is, in a word, so necessary to recommend our prayers, that St. Paul pre- scribes,45 and the ancient Church, in Justin Martyr's time, used to have collections every Sunday.46

However, when we receive the Sacrament, it is by no means

** Bidding of Prayer before Sermon, no mark of disaffection to the present govern- ment : or, an historical vindication of the fifty-fifth canon. Shewing that the form of Bidding Prayers has been prescribed and enjoined ever since the Refonnation, and constantly practised by the greatest divines of our Church ; and that it has been lately enforced both by his present Majesty, and our right reverend diocesan the lord bishop of London. By Charles Wheatly, M. A., Lecturer of Saint Mildred's in the Poultry. London: printed for A. Bettcsworth, at the Red Lion, and M. Smith, at Bishop Beve- ridsre's Head in Pater-noster Row. Price 1*. ** James ii. 1 7. ** 1 Cor. xvi. 1, 2. 46 Just. Martyr. Apol. 1, c. 88, p. 132.

X

274 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi

to be omitted. When the Jews came before the Lord at the solemn feasts, they were not allowed to appear empty ,- but every man was required to give as he was able, according to the blessing of the Lord, which he had given him.*1 And our Saviour (with respect, no doubt, to the holy table, as Mr. Mede excellently proves48) supposes that we should never come to the altar without a gift,1* but always imitate his prac- tice, whose custom of giving alms at the passover made his disciples mistake his words to him that bare the bag.50 And it is very probable that at the time of receiving the Sacrament were all those large donations of houses, lands, and money made.51 For when those first converts were all united to Christ and one another in this feast of love, their very souls were mingled ; they cheerfully renounced their property, and easily distributed their goods among those to whom they had given their hearts before. None (of ability) were allowed to receive without giving something ; 52 and to reject any man's offering, was to deny him a share in the benefit of those com- fortable mysteries.53

§. 2. Wherefore, to stir us up more effectually ThSentSesthe to imitate their pious example, as soon as the Sermon or Homily is ended, the Priest is direct- ed to return to the Lord's Table, and begin the Offertory, saying one or more of the sentences following, as he thinketh most convenient in his discretion, i. e. according to the length or shorttiess of the time that the people are offering, as it was worded in king Edward's first Common Prayer, and from thence in the Scotch one.* These are in the place of the an- tiphona or anthem which we find in the old Liturgies after the Gospel, and which, from their being sung whilst the peo- ple made their oblations at the altar, were called why caned offer- 0ffertory* The sentences which our Church has here selected for that purpose are such as contain instructions, injunctions, and exhortations to this great duty ; setting before us the necessity of performing it,

* In the Scotch Liturgy, Matt. v. 16. Matt. vii. 12. Luke xix. 8. Galat. vi. 10. 1 Tim. vi. 7. 1 John iii. 17. with all that follows in our hook, are omitted : and Gen. iv. 3, to the middle of the 5th verse, Exod. xxv. 2. Deut. xvi. 16, 17. 1 Chron. xxix. 10, 11, and part of the 12th, 14th, and the 17th verses ; Psalm xcvi. 8. Matt. xii. 41, 42, 43, 44, are added.

47 Deut. xvi. 16, 17. 48 Mr. Mede of the Altar or holy Table, sect. 2, p. 390.

43 Matt. v. 23, 24. w> John xiii. 29. &i Acts ii. 44, 45, 46. '■>* Cyprian, de Oper. et Eleemos. p. 203, &c. 53 Concil. Elib. Can. 28, torn. i. col. 973, E. Concil. Carthag. 4, Can. 93, 94, torn. ii. col. 1207, B. M Vide Menard, in Greg. Sacrament, p. 582, Pa- ris. 16.42. Vide et Mabillon de Liturgia Gallicana, p. 8, Paris. 1685.

sect, x.] THE LORD'S SUrPER, OR HOLY COMMUNION. 275

and the manner of doing it. Some of them (viz. those from the sixth to the tenth inclusively, unless the ninth be except- ed) respect the clergy. And it was with an eye, Alms and other I suppose, to this difference, that in the last re- devotions, how view there was a distinction made in the rubric distinsuished- that follows these sentences, between the alms for the poor, and the other devotions of the people. In the old Common Prayer there was only mention made of the latter of these, viz. the devotions of the people, by which alms for the poor were then meant, as appears from its being then ordered to be put into the poor man's box. But then the clergy were included in other words, which ordered, that upon the offer- in g-days appointed, every man and woman should pay to the Curate the due and accustomed offerings. But of this I shall have occasion to say more, when I come to treat of the rubrics at the end of this office. I shall only observe further here, that the words alms for the poor being added at the last review, by which undoubtedly must be understood all that is given for their relief; it is plain, that by the other de- votions of the people is now intended something distinct from the said alms. And if so, then the offerings for the clergy, or their share in the collections, must certainly be meant, as is plain from the design of the above-mentioned sentences, which have a direct and immediate regard to them. It is well known, that in the primitive times the clergy had a liberal mainten- ance out of what the people offered upon these occasions.55 Now, indeed, whilst they have a stated and legal income, the money collected at these times is generally appropriated to the poor : not but that where the stated income of a parish is not sufficient to maintain the clergy belonging to the Church, they have still a right to claim their share in these offerings.

II. Whilst these sentences are in reading, the deacons, church-wardens, or other fit per- By™5eC1tetd.be sons, are to receive the alms for the poor, and other devotions of the people.™ The deacons are the most proper persons for this business, it being the very office for which their order was instituted.57 And for this reason the Scotch Liturgy does not allow the church- wardens to do it, but at such times when there A mannS** are no deacons pn^esent* It is now indeed grown

* Whilst the presbyter distinctly pronounceth some or all of these sentences for the * Cypr. Ep. 34, 36. & Rubric after tr Sentences. 57 Acts vL

T 2

276 OF THE ORDER FOR THE ADMINISTRATION OF [ckap. vi

a custom with us for the church-wardens to perform this office, viz. to gather the alms and devotions of the congregation, which, by all the books before the Scotch Liturgy, they were ordered, as I have observed, to put into the poor marts box ; not, I presume, into that fixed in the church, but into a little box which the church-wardens or some other proper persons carried about with them in their hands, as is still the custom at the Temple church in London. Now indeed they are or- dered to make use of a decent basin to be provided by the priest for that purpose. With which, in most places, espe- cially here in town, they go to the several seats and pews of the congregation. Though in other places they collect at the entrance into the chancel, where the people make their offer- ings as they draw towards the altar. This last way seems the most conformable to the practice of the primitive Church, which, in pursuance of a text delivered by our Saviour,58 ordered that the people should come up to the rails of the altar, and there make their offerings to the priest.59

And with an eye, I suppose, to this practice, the deacons, or church-wardens, or whosoever they be that collect the alms and other devotions of the people, are ordered by the present rubric to bring it reverently to the priest (as in their name) who is humbly to present and place it upon the holy table;* in conformity to the practice of the ancient Jews, who, when they brought their gifts and sacrifices to the temple, offered them to God by the hands of the priest.

III. Jlnd if there be a Communion, the priest

Jtoe^wSnand *s t^len °^s0 to P^ace upon the table so much bv whom to be bread and wine as he shall think su-fficient.

placed on the mich rubri(J bemg ad(kd tQ Qur Qwn LJturgV

at the same time with the word oblations, in the prayer following, (i. e. at the last review,) it is clearly evident, as bishop Patrick has observed,60 that by that word are to be understood the elements of bread and wine, which the priest is to offer solemnly to God, as an acknowledgment of his sovereignty over his creatures, and that from thence-

offertory, the deacon, or (if no such be present) one of the church-wardens, shall receive the devotions of the people there present in a basin provided for that purpose. Scotch Liturgy. *

* In the Scotch Liturgy, " And when all have offered, he shall reverently bring the basin with the oblations therein, and deliver it to the presbyter, who shall humbly present it before the Lord, and set it upon the holy table."

58 Matt. v. 23. 59 Greg. Naz. in Laud. Basilii, Orat. 20, torn. i. Theodoret. do

Theodosio. oo Christian Sacrifice, p. 77.

sect, x.] THE LORD'S SUPPER, OR HOLY COMMUNION. 277

forth they might become properly and peculiarly his. Tor in all the Jewish sacrifices, of which the people were partakers, the viands or materials of the feast were first made God's by a solemn oblation, and then afterwards eaten by the commu- nicants, not as man's, but as God's provision ; who, by thus entertaining them at his own table, declared himself recon- ciled and again in covenant with them. And therefore our blessed Saviour, when he instituted the new sacrifice of his own body and blood, first gave thanks and blessed the ele- ments, i. e. offered them up to God as Lord of the creatures, as the most ancient Fathers expound that passage : who, for that reason, whenever they celebrated the holy eucharist, always offered the bread and wine for the Communion to God, upon the altar, by this, or some such short ejaculation, Lord, we offer thee thy own, out of what thou hast boun- tifully given us.ei After which they received them, as it were, from him again, in order to convert them into the sacred banquet of the body and blood of his dear Son.63 In the an- cient Church, they had generally a side-table near the altar, upon which the elements were laid till the first part of the Communion service was over, at which the catechumens were allowed to be present ; but when they were gone, the ele- ments were removed and placed upon the holy altar itself, with a solemn prayer.63 Now though we have no side-table authorized by our Church, yet in the first Common Prayer of king Edward VI. the priest himself was ordered in this place to set both the bread and wine upon the altar :* but at the review in 1551, this and several other such ancient usages were thrown out, I suppose, at the instance of Bucer and Martyr. After which the Scotch Liturgy was the first where- in we find it restored : but there the presbyter is directed to offer up and place the bread and wine prepared for the Sacra- ment upon the Lord's table, that it may be ready for that service. And Mr. Mede, having observed our own Liturgy to be de- fective in this particular,64 was probably the occasion, that, in

* The whole ruhric in king Edward's first hook was this : " Then shall the Minister take so much hread and wine as shall suffice for the persons appointed to receive the holy Communion, laying the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that purpose : and putting the wine into the chalice, or else in some fair and convenient cup, prepared for thatuse, (if the chalice will not serve,) putting thereto a little pure and clean water ; and setting both the bread and wine upon the altar," &c.

61 See St. Chrysostom's and other Liturgies. «2 See this proved in Mr. Mede's

Christian Sacrifice, c. 8, p. 372, &c. « Lit. Chrys. «* Mr. Mede, as above, p. 375, 376.

278 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

the review of it after the Restoration, this primitive practice was restored, and the bread and wine ordered by the rubric to be set solemnly upon the table by the Priest himself. From whence it appears, that the placing the elements upon the Lord's table, before the beginning of morning prayer, by the hands of a clerk or sexton, (as is now the general practice,) is a profane and shameful breach of the aforesaid rubric ; and consequently that it is the duty of every Minister to prevent it for the future, and reverently to place the bread and wine himself upon the table, immediately after he has placed on the alms.

Mixing water IV« In the ™bric l haVe £iven' °ut °f kinS

with the wine, a Edward's first Liturgy, the Minister, when he $£%?]MtM* Pllt tne wine into the chalice, was directed by the sent'iai to the rubric to put thereto a little pure and clean wa- ter. This was ordered in conformity to a very ancient and primitive practice, and with an eye perhaps to our Saviour's institution. For the wine among the Jews being very strong, it was generally their custom, as at their ordinary meals, so also at the passover, to qualify it with water :G5 and therefore, since the cup which our Saviour blessed was proba- bly one of those which were prepared for that feast,66 some have concluded that, at the time of the institution, he made use of wine in which water had been mixed. But of this they can produce no certainty of proof. For though it is allowed that the Jews often mingled their wine, yet it does not appear that they always did so, or thought it necessary. For Dr. Lightfoot observes, that he that drank pure wine performed his duty ,-67 and Buxtorf adds further, that it was indifferent whether it was mixed or not, and that they drank it sometimes one way and sometimes the other :68 so that we must not af- firm that our Saviour's cup was certainly mixed, before we are assured whether the wine which he had prepared for his last passover was so. Our Saviour intimates, that what he had delivered to his Apostles was the fruit of the vine ,-69 and Dr. Lightfoot observes, from the Babylonish Talmud, that this was a term which the Jews used in their blessing for wine mixed with water, to distinguish it from pure wine, which they called

65 R. Ob. de Bartenora, et Maimonides in Mishnam, de Benedict, cap. 7, sect. 5.

66 Dr. Lightfoot's Temple-Service, vol. i. p. 966, and bishop Hooper of Lent, part 2, cbap. 3. 67 Lightfoot, ut supra, p. G91, et Hor. Hebr. in Matt. xxvi. 27, vol. ii. p. 160. (;s De Primae Ccenae Ritibus et Forma, sect. 20, as cited by Mr. Drake in his Latin Ser- mon. Il9 Matt. xxvi. 29.

sect, x.] THE LORD'S SUPPER, OR HOLY COMMUNION. 279

the fruit of the tree."'0 But now, not to insist upon the ab- surdity of calling it the fruit of the vine, from its being mixed with water, which makes it less the fruit of the vine than it was in its purity ; it is plain that this expression, wherever we meet with it in other places of Scripture, is used to denote the pure product of the tree.71 From whence we may be assured, that in the time of our Saviour, no such distinction as this had obtained : nor indeed does the Mishna itself allow of it : for the determination of the wise men is, that wine is to be called the fruit of the vine, as well before the mixture as after it.72 And the reason why they give it a particular blessing, calling it the fruit of the vine, instead of the fruit of the tree, is not upon the account of its being mixed with water, but because the vine is more excellent than any tree besides.73 And if this distinction fail, I do not know that there is so much as a hint given in Scripture, from whence we may judge whether the wine used by our Saviour was mixed or not ; which yet we might reasonably expect to have found, if our Lord had de- signed the mixture as essential. Though were it ever so clear, that the cup was mixed ; yet if it does not also appear that it was mixed with design, our Saviour's practice would no more oblige us to mix it now, than it would that we should conse- crate unleavened bread. For it is certain that our Saviour, at the time of institution, used unleavened bread :74 and yet since the reason of his doing so was, because there was no other at that time in the house ; our Church thinks it sufficient, in her present rubric, to prescribe such bread as is usual to be eaten. Consequently since he made use of wine that was mixed, only because he found it ready prepared, or at most because the strength of the wine used in that country required it ; there- fore our Church thinks it not necessary to mix it with us, be- cause we ordinarily drink it pure. But I say this upon sup- position that it could be clearly proved that the cup which our Saviour used was mixed ; whereas I have shewn that there is no intimation in Scripture about it. Nor do any of the first Fathers assert or mention it. Origen (who is the first that speaks either one way or the other) says, that our Saviour administered in wine unmixed,75 which he would not sure have

™ Hor. Hebr. ut supra. 71 Isa. xxxii. 12. Hab. iii. 17. Zech. viii. 12. secundum

LXX. Mark xii. 2. Luke xx. 10. Vide et Vorstium de Hebraismis N. T. c. 23.

» Tract, de Benedict, cap. 7, sect. 5, vid. et R. Ob. de Bartenora, ac Maimon. in locum. " Ibid. cap. 6, vide et Surenhus. et R. Ob. de Bart, in locum. 7* Exod. xii. 15, 19. Matt. xxvi. 17. Mark xvi. 12. Luke xxii. 7. 7S Horn. 12, in Hieremiam.

280 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

done, had there been any certain tradition, or so much as a general opinion, to the contrary. We do not indeed deny, but that, before his time, the mixture was the general practice of the Church :76 but then it is no where said, that this was done in conformity to our Saviour's institution ; but since the same wine, perhaps, that was prepared for the Communion, served also for the love-feasts, (which, in the first ages of the Church, were always held at the same time,77) water might be mixed with it, for what we know, to prevent those disorders, which, even in the Apostles' time, were apt to arise from their drink- ing of it to excess : 78 or possibly it might be instituted as an emblem of the indissoluble union between Christ and his Church, as St. Cyprian explains it ; 79 or, lastly, (as is asserted by some other of the ancients,) to be more expressive and sig- nificant of that blood and water which flowed from our Sa- viour's side, when he was pierced upon the cross.80 St. Cy- prian indeed pleads strenuously for the mixture, and urges it from the practice and example of our Lord ;81 but then it is to be observed, that he is arguing against those who used water alone, (for fear the heathens should discover them by the smell of the wine,) and therefore might insist upon the mix- ture as necessary, because otherwise the wine was the part that was wanting ; which he plainly enough allows to be the only essential in the cup, when he asserts that wine alone would be better than pure water.82 For if both of them were essential, neither of them could be said to be better than the other. And for the same reason it is, that some other Fathers and Councils enjoin the mixture so strictly, viz. because the Encratites and others, who looked upon wine and flesh to be forbidden, would administer the cup in the sacrament of tha eucharist, with pure water alone.83 Though it is true the Armenians, who administered in pure wine alone, are equally condemned by the Council in Trullo,84 who produce the au- thority of St. James's and St. Basil's Liturgies against them : to which may be added, the Liturgies under the name of St.

76 Just. Mart. Apol. 1, cap. 85, p. 125, 128. Iren. 1. 4, cap. 57, p. 357, et 1. 5, cap. 2, p. 397. Clem. Alex. Paedag. 1. 2, cap. 2. 77 1 Cor. xi. Jude 12. Ignat. ad Smyrn. §. 8. p. 5. Clem. Alex. Paedag. 1. 2, cap. 1. Tertull. Apol. cap. 39. Const. Ap. 1. 2, cap. 28. 78 1 Cor. xi. 79 Ad Caecil. Ep. 63, p. 148, &c. 8| Ambros. de Sacr. 1. 5, cap. 1.

Gennad. de Eccles. Dogm. c. 75. Theophylact. in Johan. xix. 34. Martin Bracar. Collect. Canon, cap. 55. 81 Cypr. ut supra. 82 Sacramentum rei illius admonere et instruere nos debet, ut in sacrificiis Dominicis Vinum potius offeramus. Ibid.

83 Epiphan. Haer. 46, torn. i. p. 392. Aug. de Haeres. cap. 64. Theodoret. de Fabuli* Haereticor. 1. 1, c. 20, torn. 4, p. 208. 84 Can. 32, torn. 6, col. 1156, 1157.

sect, xi.] THE LORD'S SUPPER, OR HOLY COMMUNION. 281

Mark and St. Chrysostom, and that which is contained in th . eighth book of the Constitution.83 And indeed it must b<; confessed, that the mixture has, in all ages, been the general practice, and for that reason was enjoined, as has been noted above, to be continued in our own Church, by the first re-i formers. And though in the next review the order for it waii omitted, yet the practice of it was continued in the king's! chapel royal, all the time that bishop Andrews was dean ol it ;86 who also in the form that he drew up for the consecration of a church, See, expressly directs and orders it to be used.8'' How it came to be neglected in the review of our Liturgy in king Edward's reign, I have not yet been able to discover. I am apt to suspect that it was thrown out upon some objection of Calvin or Bucer, who were no friends to any practice for its being ancient and catholic, if it did not happen to suit with their fancy or humour. But whatever may have been the cause of laying it aside, since there is no reason to believe it essential ; and since every Church has liberty to determine for herself in things not essential ; it must be an argument sure of a very indiscreet and over-hasty zeal, to urge the omission of it as a ground for separation.

Sect. XI. — Of the Prayer for the whole State of Christ's Church. The alms, and devotions, and oblations of the people being now presented to God, and placed Hu^d E?3' before him upon the holy table ; it is a proper time to proceed to the exercise of another branch of our charity, I mean that of intercession. Our alms perhaps are confined to a few indigent neighbours ; but our prayers may extend to all mankind, by recommending them all to the mercies of God, who is able to supply and relieve them all. Nor can we at anytime hope to intercede more effectually for the whole Church of God, than just when we are about to represent and shew forth to the divine Majesty that meritori- ous sacrifice, by virtue whereof our great High Priest did once redeem us, and for ever continues to intercede for us in heaven. For which reason we find that the ancient and primitive Christians, whenever they celebrated these holy mysteries, used a form of intercession for the whole catholic

85 Cap. 12. 8r> See the primitive Rule of Reformation, according to the first Li-

turgy of king Edward VI., page 20, printed in quarto, 1688. 87 Sparrow's Collection, 395, 396.

282 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

Church.88 But there is this difference between our practice and theirs, that whereas we use it immediately after the placing the elements upon the table ; it is in all the ancient Litur- gies, except in St. Mark's and the Ethiopian, deferred till after the consecration.

ir ■ 8. 2. In the primitive Church too their prayers

Prayers for the " £ -, , , . . , k <

dead an ancient were more extensive, and took in the dead as and catholic wei} as tne living: not that they had any notion

practice. _ . , o * , • • j

of the Romish purgatory, or so much as imagined chat those whom they prayed for were racked or tormented with any temporary pain. There were some of the ancients, it is true, who believed (and it seems to have been the cur- rent opinion from Origen downwards) that the trial we shall undergo at the last great day will be a state of purgation ; which they imagined to consist of a probational fire, through which all must pass, (even the prophets and apostles, and the Virgin Mary herself not excepted,) and which shall differently affect us, as we shall be differently prepared :89 and upon this perhaps some of them might found the prayers they used for the departed saints. Others again believed that Christ should reign a thousand years upon earth, before the final day of judgment ; and also supposed that the saints should rise to enjoy and partake of this happy state, before the general re- surrection of the dead :90 and therefore they prayed for the souls of the deceased, that they might not only rest in peace for the present, but also obtain part in the first resurrection/' However they all agreed in this, that the interval between death and the end of the world is a state of expectation and imperfect bliss, in which the souls of the righteous wait for the completion and perfection of their happiness at the con- summation of all things : and therefore, whilst they were praying for the catholic Church, they thought it not improper

83 Chrys. Liturg. et Horn. 52, in Eustath. et Horn. 26, in Mat. et Horn. 37, in Act. et de Sacerdot. 1. 6, c. 4. Cyril. Catech. Mystag. 5, n. 6. Const. Apost. 1. 8, c. 12.

8B Origen. in Exod. xv. Horn. 6, et in Psalm xxxvi. Horn. 3. Lactant. Institut. 1. 7, c. 21, p. 653. Basil, in Isa. iv. 4, torn. i. p. 932. Greg. Nyss. de Mortuis Orat. torn, iii. p. 638. Greg. Naz. Orat. 39, torn. i. p. 636. Amhros. Enarrat. in Psalm xxxvi. §. 26, torn. i. col. 789, 790, et in Psalm cxviii. Serm. 3, §. 14 — 17, torn. i. col. 997, 998, et Serm. 20, col. 1225, 1226, edit. Benedict. Paris. 1686. Hieron. in Mai. iii. torn. iii. col. 1825, et 1. 1, adv. Pelag. torn. iv. col. 502, edit. Benedict. Paris. 1704. Aug. Re- spons. ad Quaest. 1. Dulcit. torn. vi. col. 121, 126, 128, et Enchirid. de Fide, Spe, et Charitate, cap. 67, 6S, 69, in torn. eod. col. 221, 222, et de Civ. Dei, 1. 20, c. 25, torn, vii. col. 609, edit. Benedict. Paris. 1685. Consule etiam Estium in 1 Cor. iii. 13.

90 St. Barnabas, c. 15. Just. Mart. Trypho, p. 306, &c. Irenaeus, 1. 5, c. 30, 31, 32, &c. Tertull. adv. Marcion. 1. 3, c. 24. Lactant. Institut. 1. 7, c. 14, 15, 24, &c.

91 Tertull. de Monogam. c. 10. Ambros. de Obitu Valentin, ad finem, et in Psalm i.

sect, xi.] THE LORD'S SUPPER, OR HOLY COMMUNION. 283

to add a petition in behalf of that larger and better part of it which had gone before them, that they might all together at- tain a blessed and glorious resurrection, and be brought at last to a perfect fruition of happiness in heaven.9* By this means they testified their love and respect to the dead, de- clared their belief in the communion of saints, and kept up in themselves a lively sense of the soul's immortality. And with this intent a petition for the deceased was continued by our reformers, in this very prayer of which we are now discours- ing, in the first Common Prayer Book of king Edward VI. But this, with a larger thanksgiving for the examples of the saints,* than what we now use, was left out of the second book, upon the exceptions of Bucer 93 and Calvin,94 and the words, militant here on earth, were added to the exhortation, Let us way for the whole state of Christ's Church, in order to limit the prayer to the living only. The substance of the thanks- giving indeed was added again afterwards, first to the Scotch Liturgy, and then to our own at the last review : though that in the Scotch Liturgy \ keeps closest to the words in the first

» In the Common Prayer of 1549, the words, "all Christian Kings, Princes, and Governors," were not inserted, nor the words, " and especially to this Congregation here present." But after the petition for those that are " in trouble, sorrow, need, sick- ness, or any other adversity," the prayer went on thus : " And especially we commend unto thy merciful goodness, the Congregation which is here assembled in thy name, to celebrate the commemoration of the most glorious death of thy Son. And here we do give unto thee most high praise and hearty thanks, for the wonderful grace and virtue declared in all thy Saints, from the beginning of the world, and chiefly in the glorious and most blessed Virgin Mary, Mother of thy Son Jesus Christ our Lord and God, and in the holy Patriarchs, Prophets, Apostles, and Martyrs, whose examples (O Lord) and stedl'astness in thy faith, and keeping thy holy Commandments, grant us to follow. We commend unto thy mercy, O Lord, all other thy servants which are departed hence from us, with the sign of faith, and now do rest in the sleep of peace : Grant unto them, we beseech thee, thy mercy and everlasting peace, and that at the day of the general Resurrection, we and all they which be of the mystical body of thy Son, may altogether be set on his right hand, and hear that his most joyful voice, Come unto me, O ye that he blessed of my Father, and possess the kingdom which is prepared for you from the beginning of the world. Grant this, O Father, for Jesus Christ's sake, our only Medi- ator and Advocate."

t " And to all thy people give thy heavenly grace, that with meek heart and due reverence, they may hear and receive thy holy word, truly serving thee When in holiness and righteousness all the days of their life. [And we commend commu-"0 especially unto thy merciful goodness the congregation which is here assem- nion, theso bled in thy name, to celebrate the commemoration of the most precious death words thai of thy Son, and our Saviour Jesus Christ.]" Then the petition for all in ad- f"ca?£to versity : after which as follows: " And we also bless thy holy name for all beieftout those thy servants, who having finished their course in faith do now rest from

92 Tertull. ut supra, et de Coron. Mil. c. 3, 4, et Exhortat. ad Castitat. c. 11. Cypr. Ep. 1, et 55. Euseb. in Vit. Constant. 1. 4, c. 71. Arnob. adv. Gentes sub fine, 1. 4. Cyril. Catech. Mystag. 5. Ambros. ut supra. Epiphan. Haer. 75. Aerian. n. 7. Chrysost. de Sacerdot. lib. 6, cap. 4, et in Moral. Horn. 3, in Ep. ad Philip, et Horn. 41, in 1 Cor. Aug. de Cura pro Mortuis gerenda, c. 4, et Confess. 1. 9, c. 13, et Const. Apost. 1. 8, c. 41, 42, 43. 93 Script. Anglican, p. 467, 468. fl* Epistola ad Bucerum, as cited in A Coal from the Altar, page 38.

284 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

book of king Edward. And though the direct petition for the faithful departed \s still discontinued, yet, were it not for the restriction of the words, militant here on earth, they might be supposed to be implied in our present form, when we beg of God that we with them may be partakers of his heavenly kingdom.

Sect. XII. — Of the Exhortations on the Sunday or Holy-day

before the Communion.

. Great mysteries ought to be ushered in with

necessary to the the solemnities of a great preparation : God gave

receiving the Sa- the Israelites three days' warning of his design to

publish the Law,95 and ordered their festivals to be proclaimed by the sound of a trumpet some time before.96 The Paschal Lamb (the type of Christ in this sacrament) was to be chosen and kept by them four days, to put them in mind of preparing for the celebration of the passover :97 and Chris- tians, having more and higher duties to do in order to this holy feast, ought not to have less time or shorter warning. Where- fore, as good Hezekiah published, by particular expresses, his intended passover long before ;98 so hath our Church prudently ordered timely notice to be given, that none might pretend to stay away out of ignorance of the time, or unfitness for the duty, but that all might come, and with due preparation.

§. 2. The ancient Church indeed had no such no ExhortetfoS exhortations : for their daily, or at least weekly ci "iejprimitive communions, made it known that there was then

no solemn assembly of Christians without it ; and every one (not under censure) was expected to communicate. But now, when the time is somewhat uncertain, and our long omissions have made some of us ignorant, and others forget- ful of this duty ; most of us unwilling, and all of us more or less indisposed for it ; it was thought both prudent and ne- cessary to provide these exhortations, to be read wlien the Minister gives warning of tlie Communion, which he is always

their labours. And we yield unto thee most high praise and hearty thanks for the won- derful grace and virtue declared in all thy servants, who have been the choice vessels of thy grace, and the lights of the world in their several generations : most humbly be- seeching thee, that we may have grace to follow the example of their stedfastness in thy faith, and obedience to thy holy Commandments, that at the day of the general Re- surrection, we, and all they which are of the mystical body of thy Son, may be set on his right hand, and hear that his most joyful voice, Come, ye blessed of my Father, in- herit the kingdom prepared for you from the foundation of the world. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen."

95 Exod.xix. 15. 96 Lev. xxv. 9. Numb. x. 2. 97 Exod. xii. 3, 6. ss 2 Chron. xxx.

sect, xii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 285

to do, upon the Sunday or some Holy -day immediately pre- ceding.

§.3. As to the composures themselves, they The usefulness are so extraordinary suitable, that if every com- of these com- municant would duly weigh and consider them, Posures- they would be no small help towards a due preparation. The first contains proper exhortations and instructions how to pre- pare ourselves : the latter is more urgent, and applicable to those who generally turn their backs upon those holy myste- ries, and shews the danger of those vain and frivolous excuses which men frequently make for their staying away. For which reason it is appointed by the rubric to be used instead of the former, whenever the Minister shall observe that the people are negligent to come,*

* In the Common Prayer of 154!), only the first of these exhortations was inserted, and that pretty different from our present one in words, though much the same in sense : it was a little enlarged towards the conclusion in relation to auricular and se- cret confessions, which I shall have another occasion to take notice of hereafter." And in that book it was designed, as now, to be read on some day before the Communion to which the people were to be exhorted. The second exhortation was not added till 1552. And then it was appointed to be used at the Communion-time (immediately after the prayer for the whole state of Christ's Church) " at certain times when the Curate should see the people negligent to come to the holy Communion." And therefore it be- gan, " We be come together at this time (dearly beloved brethren) to feed at the Lord's Supper ; unto the which, in God's behalf, I bid you all that are here present," and so on as in the present form, till after the words — " how severe punishment hangeth over your heads for the same" — it went on thus, to reprove a custom, which it seems then prevailed, of some people's standing gazing in the church (whilst others communicated) without receiving. " And whereas ye offend God so sore in refusing this holy banquet, I admonish, exhort, and beseech you, that unto this unkindness ye will not add any more. Which thing ye shall do, if ye stand by as gazers and lookers on them that com- municate, and be not partakers of the same yourselves. For what thing can this be accounted else, than a further contempt and unkindness unto God ? Truly it is a great unthankfulness to say, Nay, when ye be called ; but the fault is much greater when men stand by, and yet will neither eat nor drink the holy Communion with others. I pray you, what can this be else, but even to have the mysteries of Christ in derision i It is said unto all, Take ye and eat ; take and drink ye all of this ; do this in remem- brance of me. With what face then, or with "what countenance shall ye hear these words ? What will this be else but a neglecting, a despising and mocking of the testa- ment of Christ ? Wherefore rather than ye should do so, depart ye hence, and give place to them that be godly disposed. But when you depart, I beseech you, ponder with yourselves from whence ye depart. Ye depart from the Lord's table, ye depart from your brethren, and from the banquet of most heavenly food. These things if ye earnestly consider, ye shall by God's grace return to a better mind ; for the obtaining whereof we shall make our humble petitions while we shall receive the holy Commu- nion." And thus stood this form till the restoration of king Charles II., during all which time that which is in our present book the first exhortation, stood the second in the old books, as being " sometimes also to be said at the discretion of the Curate." But in 16G2, they were both somewhat altered and transposed, and adapted to be used upon a Sunday or Holy-day before the Communion, which occasioned the first sentence to that which is at present our first exhortation to be then added. Though indeed they are now all of them so altered in the expression, and transposed in their order, that the more curious reader, that thinks the difference worth examining, must look into the originals ; there being no way of giving him an exact account of them here, but by transcribing them at length, which will take up more room than I know how to allow.

»» Chap. xi. Sect. iv. »

286 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi,

h w this rubric §* ^' -^ow tne ruDnc that orders these exhort- is to be reconciled ations to be read after tlie Sermon or Homily SeNice^creed ** ended, may be reconciled to the rubric that orders the Minister to give notice of the Commu- nion before Sermon, I have already shewed upon that place.

Sect. XIII. — Of the Exhortation at the Communion.

Thedesi n of it ^HE f°rmer exhortations are designed to in- crease the numbers of the communicants, and this to rectify their dispositions ; that so they may be not only many but good. In the ancient Greek Church, besides all other preparatory matters, when the congregation were all placed in order to receive the Sacrament ; the Priest, even then standing on the steps to be seen of all, stretched out his hand, and lifted up his voice in the midst of that profound silence, inviting the worthy, and warning the unworthy to for- bear.*100 Which if it were necessary in those blessed days, how much more requisite is it in our looser age, wherein men have learned to trample upon Church discipline, and to come out of fashion at set times, whether they be prepared or not ! Every one hopes to pass in the crowd ; but knowing the terror of the Lord, though the people have been exhorted before, and though they are now come with a purpose of communicating, and are even conveniently placed for the receiving of the holy Sacrament, yet the Priest again exhorts them in the words of St. Paul, diligently to try aiid examine themselves before they presume to eat of that bread, and drink of that cup, &c.f

* Agreeably to which the clause in the first of our present exhortations, " Therefore if any of you be a blasphemer of God," &c, to the words, " body and soul," was in all the former books inserted in this exhortation, between the words " sundry kinds of death," and — " judge therefore yourselves," &c. And in the first English Communion Office published in the year 1547, the same clause was still more aptly appointed to be said after this exhortation, " to them which were ready to take the Sacrament. After which the Priest was to pause a while to see if any man would withdraw himself: (and if he perceived any so to do, he was then to commune with him privately at convenient leisure, and see whether he could with good exhortation bring him to grace.) After a little pause, the Priest was to say, Ye that do truly," &C.1

t In all the books between the first of king Edward and our present one, this ex- hortation was to be added to one of the others, which, as I have shewed in the pre- ceding note, were, during all that time, appointed to be used upon the day of Commu- nion. But in king Edward's first book the rubric ordered this immediately to follow the Sermon or Homily, i. e. " if the people were not exhorted "in the said Sermon or Homily itself " to the worthy receiving of the holy Sacrament : " and that too only where Communions were not frequent : for by the rubric that immediately follows the exhortation in the same book, it is allowed, that " in cathedral churches or other places where there is daily Communion, it shall be sufficient to read this exhortation above written once in a month : and that in parish churches, upon the week-days, it may be left unsaid." 100 Chrysost. Horn. 27, in ix. ad Hebr. torn. iv. p. 524, 529. i Sparrow's Collection, p. 22.

sect, xiv.] THE LORD'S SUPPER, OR HOLY COMMUNION. 287

§. 2. The ordering that the communicants TheCommuni shall be conveniently placed for the receiving of cants wben-and the holy Sacrament, before the Minister reads how to be conve-

, J* , mently placed.

the exhortation, seems to have an eye to an old custom, still retained in some country churches, where the communicants kneel down in rows one behind another, and there continue till the Minister comes to them. In the first Common Prayer of king Edward, it is thus ordered, just after the Offertory or Sentences : Then so many as shall be par- takers of the holy Communion shall tarry still in the choir, the men on the one side, and the women on the other side ; where it may be remarked, that the separating the men from the women, and allotting to each sex a distinct place, was what was very strictly observed in the primitive Church.2

Sect. XIV. — Of the Invitation.

The feast being now ready, and the guests pre- The d of fc pared with due instruction, the Priest (who is the steward of those mysteries) invites them to draw near ; thereby putting them in mind, that they are now invited into Christ's more special presence, to sit down with him at his own table : (and therefore I think it would be more proper if all the communicants were, at these words, to come from the more remote parts of the Church as near to the Lord's table as they could.) But then he adviseth them, in the words of the primitive Liturgies,3 (i. e. according to our present book,) to draw near with faith, without which all their bodily ap- proaches will avail them nothing, it being only by faith that they can really draw near to Christ, and take this holy Sacra- ment to their comfort. But seeing they cannot exercise their faith as they ought, until they haVe heartily confessed and re- pented of their sins ; therefore he further calls upon them to make their humble confession to Almighty God, meekly kneel- ing upon their knees*

Sect. XV. — Of the Confession. Besides the private confession of the closet, and that made to the Priest in cases of great Jnu^S place! doubt, there was anciently a general prayer for forgiveness and mercy in the public service of the Church, used

* In king Edward's first book, it was — " to Almighty God, and to his holy Church here gathered together in his name, meekly kneeling," &c. In all the other old ones— " to Almighty God, before the congregation here gathered together in his holy name," &e.

8 Const. Apost. 1. 2, c. 57. 3 Me-rci (p6(iov ko.1 nicreuis iz^ooiXOt-re. Liturg. S

Chrys. et S. Jacob

288 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

by all the communicants when they were come to the altar.4 And since Christ's sufferings are here commemorated, it is very reasonable we should confess our sins which were the causes of them : and since we hope to have our pardon sealed, we ought first with shame and sorrow to own our transgres- sions, for his honour who so freely forgives them : which the congregation here does in words so apposite and pathetical, that if their repentance be answerable to the form, it is im- possible it should ever be more hearty and sincere.*

Sect. XVI. — Of the Absolution. ™ nAM..t+««* When the discipline of the ancient Church

x ne necessity 01 f i ■ .

it before the sa- was in force, no notorious offender could escape crament. ^Q censures that his sin deserved : nor was he

admitted to the Sacrament without a public and solemn ab- solution upon his repentance. But this godly discipline being now every where laid aside, (to the great detriment of the Church,) it is so much the more necessary to supply it by a general Confession and Absolution : of which see more upon the morning and evening service.

§. 2. As to this particular form, it shall suffice WhyiJ)SiacenthiS t0 note, that it is in imitation of that ancient form of blessing recorded, Numb. vi. 24, &c. • And since it is certain that there is such a power vested in the Ministers of the Gospel, as to support the spirit of a dejected penitent, by assuring him of a pardon in the name of God; there can be no fitter opportunity to exercise it than now, viz. when so many humbled sinners are kneeling before him, and begging forgiveness at his hands : which therefore thus com- ing accordingly from a person commissionated by Christ for this end, ought to be received with faith and gratitude, since it is the only way to quiet people's consciences, now revela- tions are ceased.

Sect. XVII. — Of the Sentences of Scripture.

The advantage ^T *s so necessary for every one that would of them in this receive comfort and benefit by this blessed Sa- place" crament, to have a lively faith, and a mind freed

* In all the Common Prayer Books " this general Confession -was to be made in the name of all those that were minded to receive the Holy Communion, either by one of !hem, or by one of the Ministers, or by the Priest himself:" but by the Scotch Liturgy it was confined "to the Presbyter himself, or the Deacon," and from thence by our own (upon the exception of the Presbyterians at the last review) " to one of the Min- isters, both he and all the people humbly kneeling upon their knees."

* Chrys. Horn. 18. in 2 Cor. viii. torn. iii. p. 647, lin. 12, &c.

sect xvin.] THE LORD'S SUPPER, OR HOLY COMMUNION. 289

from unreasonable fears ; that the Church, lest any should doubt of the validity of the foregoing Absolution, hath subjoin- ed these Sentences ; which are the very promises on which it is grounded, and so overflowing with sweet and powerful com- forts, that if duly considered they will satisfy the most fearful souls, heal the most broken hearts, and utterly banish the blackest clouds of sorrow and despair.

Sect. XVIII. — Of the Lauds and Anthem.

After we have exercised our charity, repent- ance, and faith, the next part of the office is The ■gJE** ol thanksgiving, which is so considerable a part of our present duty, that it hath given name to the whole, and caused it to be called the Eucharist or Sacrifice of Praise. And here we begin with the Lauds and Anthem, which, toge- ther with most of the remaining part of the office, are purely primitive, near as old as Christianity itself, being to be found almost verbatim amongst the ancient writers.5 Having there- fore exercised our faith upon the foregoing sentences, and so got above this world, we are now ready to go into the other, and to join with the glorified saints and angels, in praising and adoring that God who hath done so great things for us. In order to this, the Minister calls upon us to lift up our hearts, viz. by a most quick and Pr' ^m y°Ur lively faith in the most high God, the supreme Governor of the whole world, which being ready to do, we immediately answer, We lift them up unto the Lord; and so casting off all thoughts oftheworld, £^^ turn our minds to God alone.

§. 2. And our hearts being now all elevated together, and in a right posture to celebrate the praises of God, the Minis^ ter invites us all to join with him in doing it, pr Let ive saying, Let us give thanks unto our Lord God: thanks, &c. which the people having consented to and ap- Ans. it is meet proved of, by saying, It is meet and right so to and nght' &c' do ; he turns himself to the Lord's table, and acknowledge eth to the divine Majesty there specially present, that It is very meet, right, and our bounden Fmll™8cc*y duty, that we should at all times, and in all places, give thanks, &c.

• Const. Apost. 1. 8. 12. Liturg. S. Jacob. S. Ch,rysost. S. Basil. —Cyril. Catech, Mystag. 5.

290 OF THE ORDER FOR THE ADMINISTRATION OF [chap vt.

§. 3. But this, in the primitive Church, was givfngeaiwaysS" only the introduction to the evxapivria, properly U8.ed in the pri- s0 called, which was a great and long thanks-

mitive Church. .. «. /-« j u n i? • n

giving to God for all his mercies or creation, providence, and redemption, from whence the whole service took the name of eucharist or thanksgiving. For in all the ancient Liturgies, as soon as ever the aforesaid words were pronounced, there was immediately subjoined a commemora- tion of all that God had done for man from the foundation of the world, and more particularly in the great and wonderful mystery of our redemption. And in some part or other of this solemn glorification, was always included the trisagion or seraphical hymn that follows next in our own Liturgy ; which was sung, as with us, by the Minister and whole congregation jointly,* after which the Minister again went on alone to finish the thanksgiving. We have no where else indeed so long a thanksgiving as that in the Constitutions ; 6 but the length of this is no argument against its antiquity. For Justin Martyr, when he describes the Christian rites and mysteries, says, that " as soon as the common prayers were ended, and they had saluted one another with a kiss, bread and wine was brought to him who presided over the brethren, who re- ceiving them, gave praise and glory to the Father of all things, through the name of the Son and of the Holy Ghost, and make ei/xaptoriav ettl 7roXv, a very long thanksgiving, for the blessings which he bestowed upon them."7 Afterwards indeed. as devotion grew cold, this long doxology was contracted ; but still so that the two greatest blessings of God, i. e. the creation and redemption by Christ, together with the words of institution, were always set forth, and thanks given to God for these things. And this is supposed to have been accord- ing to our Saviour's own example. For the Jews at the Pass- over constantly commemorated their redemption from Egypt, their settlement in the good land which they then possessed, and all the other blessings which God had bestowed upon them : 8 and therefore it is not to be doubted but that as our Saviour imitated the ceremonies of the Jews in so many other

* This is only to be understood of the latter part of it, where it begins with Holy, holy, holy, &c., where the chorus came in ; the former part of it being only pronounced by the Minister himself; and so it was used in our own Church during the lime of king Edward's first Liturgy.

e L. 8, c. 12. * Just. Mart. Apol. 1, c. 86, p. 125, 126. Vide et Cyril. Catech.

Mystag. 5, n. 5 8 vide Fagium in Deut. viii.

sect, xix.] THE LORD'S SUPPER, OR HOLY COMMUNION. 291

particulars of this holy Sacrament; so also, when he gave thanks? he used a form to the same purpose ; only adding a thanksgiving for the redemption of the world by his sufferings and death, which was probably what he ordered his Apostles to perform, when he commanded them to do this in remem- brance of him, and to shew forth his death till lie come.10 And accordingly we find, that all the ancient Liturgies have an eucharistical prayer, agreeable in all points to that de- scribed by Justin Martyr, (excepting in its length, to which that in the Constitutions only comes up,) setting forth the mer- cies of God in our creation and redemption, and particularly in the death and resurrection of his Son. The Roman Missal, I believe, was the first that omitted it ; and the omission of it there might perhaps be the occasion of its not being taken notice of when our own Liturgy was compiled. For the more solemn festivals indeed there are some short prefaces provided to commemorate the particular mercies of each season : but upon ordinary occasions (as our Liturgy stands now) we have no other thanksgiving than what these lauds contain.

Sect. XIX. — Of the Trisagium.

The Minister now looking upon himself and Therefore with the rest' of the congregation as Communicants angels and arch- with the Church triumphant ; and all of us ap- a"£els- prehending ourselves, by faith, as in the midst of that blessed society; we join with them in singing forth the praises of the most high God, Father, Son, and Holy Ghost, saying, Therefore with angels, and archangels, and with all the com- pany of heaven, we laud and magnify thy glorious name, ever- more praising thee, and saying^ Holy, holy, holy, Lord God of Hosts, heaven and earth are full of thy glory, \_Hosanna in the highest, blessed is he that cometh in the name of the Lord,*~\ Glory be to thee, 0 Lord most high.

§. 2. That the angels were present at the per- formance of divine mysteries, hath been the ^"beprSenfat opinion of both Heathens and Christians ; u and the performance that they are especially present at the Lord's Jj£ivine myste' Supper, is generally received.12 For since Jesus

* The words thus enclosed [ ] were only in the first hook of king Edward. » Matt. xxvi. 2G. Mark xiv.23. Luke xxii. 19. 1 Cor. xi. 24. ^ 10 Luke xxii. 19.

1 Cor. xi. 25. H Aaiuovas tniaKoirous Oeiayv tep&v, Ka'i nvajrip'ncv bpftaarw, esse di«

cit Plutarch, lib. de Orac. Angelo Orationis adhuc adstante. Tertull. de Orat. c. 12, p 134, B. 18 Chrys. in Ephes. i. Horn. 3, torn. iii. p. 778, 1. 30, 31.

u 2

292 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi

by his death hath united heaven and earth, it is fit that, in this commemoration of his passion, we should begin to unite our voices with the heavenly choir, with whom we hope to praise him to all eternity. For which end the Christians of the very first ages took this hymn into their office for the Sa- crament,13 being of divine original,14 and from the word holy thrice repeated in it, called by the Greeks Tpiaayiov, the Tri- sagium, or Thrice Holy.

Sect. XX. — Of the proper Prefaces.

why to be re- On tne greater festivals there are proper pre-

peated eight days faces appointed, which are also to be repeated, in case there be a Communion, for seven days after the festivals themselves,* (excepting that for Whit-Sun- day, which is to be repeated only six days after, because Trinity-Sunday, which is the seventh, hath a preface peculiar to itself;) to the end that the mercies may be the better re- membered by often repetition, and also that all the people (who in most places cannot communicate all in one day) may have other opportunities, within those eight days, to join in praising God for such great blessings.

■ §.2. The reason of the Church's lengthening

va^why length- out these high feasts for several days, is plain : I verai da s°r **" ^e subject-matter of them is of so high a nature, and so nearly concerns our salvation, that one day would be too little to meditate upon them, and praise God for them as we ought. A bodily deliverance may justly require one day of thanksgiving and joy : but the deliveranc of the soul by the blessings commemorated on those times, deserves a much longer time of praise and acknowledgment. Since therefore it would be injurious to Christians to have their joy and thankfulness for such mercies confined to one day; the Church, upon the times when these unspeakable blessings were wrought for us, invites us, by her most season- able commands and counsels, to fill our hearts with joy and thankfulness, and let them overflow eight days together.

§. 3. The reason of their being fixed to eight

^hfdays? days, *s taken from the practice of the Jews,

who by God's appointment observed their greater

festivals, some of them for seven, and one, viz. the feast o|

* In king Edward's first book they were only appointed for the days themselves. "3 See the note in page 291. l* Isa. vi. 3.

sect, xxi.] THE LORD'S SUPPER, OR HOLY COMMUNION. 293

Tabernacles, for eight days.15 And therefore the primitive Church, thinking that the observation of Christian festivals (of which the Jewish feasts were only types and shadows) ought not to come short of them, lengthened out their higher feasts to eight days.

Though others give a quite different and mystical reason, viz. that as the octave or eighth day signifies Eternity, (our whole lives being but the repetition or revolution of seven days;) so the Church, by commanding us to observe these great feasts for eight days, (upon the last of which especially, great part of the solemnity is repeated which was used upon the first,) seems to hint to us, that if we continue the seven days of this mortal life in a due and constant service and worship of God ; we shall, upon the eighth day of eternity, return to the first happy state we were created in.

§. 4. But whatever the rise of this custom was, we are assured that the whole eight days were Thepres£sfthe very solemnly observed : on which they had al- ways some proper preface relating to the peculiar mercy of the feast they celebrated ; to the end that all, who received at any of those times, should, besides the general praises offered up for ajl God's mercies, make a special memorial proper to the festival.

§.5. In the Roman Church they had ten of them,16 but our reformers have only retained five The ;££*■ of of the most ancient ; all which (except that for Trinity-Sunday, retained by reason of the great mystery it ce- lebrates) are concerning the principal acts of our Redemption, viz. the Nativity, Resurrection, and Ascension of our Saviour, and of his sending the Holy Ghost to comfort us.

Sect. XXL— Of the Address. The nearer we approach to these holy myste- ries, the greater reverence we ought to express; it ienPth£npiace. for since it is out of God's mere grace and good- ness, that we have the honour to approach his table ; it is at least our duty to acknowledge it to be a free and undeserved favour, agreeing rather to the mercy of the giver, than to the

i* Leviticus xxiii. 36. w Viz. For Low-Sunday, for Ascension-day, for Pentecost, for Christmas-day, for the Apparition of our Lord, for the Apostles, for the Holy Trin- ity, for the Cross, for the Lent-Fast, and for the Blessed Virgin. Johnson's Ecclesias- tical Laws, A. D. 1175, 14. Though I do not know what should he meant hy the Appa. rition of our Lord except it he his Epiphany, or else his Transfiguration.

294 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

deserts of the receivers. And therefore, lest our exultations should savour of too much confidence, we now allay them with this act of humility, which the Priest offers up in the name of all them that receive the Communion ,• therein excusing his own and the people's unworthiness, in words taken from the most ancient Liturgies.

§. 2. In the Scotch Common Prayer this Ad- communion-of-16 dress is ordered to be said just before the Min fice in the Scotch ister receives : and in the same place it stands in the first Liturgy of king Edward. Though the whole Communion-office in king Edward's first book is so very different, as to the order of it, from what it is now, that there can be no shewing how it stood then, but by a particu- lar detail, which I shall therefore give in the margin.* The Scotch Liturgy is something different from this,f though either of them I take to be in a more primitive method than our own.

Sect. XXII. — Of the Prayer of Consecration. The ancient Greeks and Romans would not taste of their

* The beginning of the Communion-office in king Edward's first book, as far as to the Collect lor the king, I have already given in page 262. After which it proceeds in this order. The Epistle ; the Gospel ; the Nicene Creed ; then the Exhortation to he used at the time of the Communion ; and after that stands the Exhortation to be used on some day before : then the Sentences ; the Lauds, Anthem, and Prefaces ; the Prayer for " the whole State of Christ's Church," with the Prayer of Consecration ; the Prayer of Oblation, (of which hereafter ;) the Lord's Prayer, with this introduction, " As our Sa- viour Christ hath commanded and taught us, we are bound to say, our Father." After which the Priest was to say, " The peace of the Lord be always with you :" the Clerks, " And with thy spirit." Then the Priest, " Christ our Paschal Lamb is offered for us, once for all, when he bare our sins in his body on the Cross ; for he is the very Lamb of God that taketh away the sins of the world : wherefore let us keep a joyful and holy feast with the Lord." Then came the Invitation, the Confession, the Absolution, with the comfortable Sentences out of Scripture : after those the Prayer of Address j imme- diately after which the Minister received, and distributed to the Congregation. And during the Communion time the Clerks were to sing, beginning as soon as the Priest received, " O Lamb of God, that takest away the sins of the world, Have mercy upon us : O Lamb of God, that takest away the sins of the world, Grant us thy peace." When the Communion was ended, the Clerks were to sing the Post-Communion , which con- sisted of the following Sentences of Scripture, which were to be "said or sung, every day one," viz. Matt. xvi. 24. xxiv. 13. Luke i. 68, 74, 75. xii. 43, 46, 47. John iv. 23. v. 14. viii. 31, 32. xii. 36. xiv. 21. xv. 7. Rom. viii. 31, 32, 33, 34. xiii. 12. 1 Cor. i. 30, 31. \ii. 16, 17. vi. 20. Ephes. v. 1, 2. This done, the Salutation passed between the Minister Mid the People, " The Lord be with you. And with thy spirit." And then the Minis- ter concluded the office with the second prayer in our present Post-Communion and the blessing. How these several forms, or the rubrics that belong to them, differ from the forms that we use now, I must shew as I am treating upon the several particulars. I only set down the order of them here, to give the reader a general view of the whole.

t In the Scotch Liturgy, after the prayer of Consecration follows immediately a pray- er of Oblation, (which is the same with the first prayer that follows the Lord's Prayer in our Post-Communion, beginning, "O Lord and heavenly Father," &c, but intro- duced with a proper introduction, which shall be given by and by.) After this prayer of Oblation follows the Lord's Prayer ; then comes the Address, and then the Priest re- ceives and administers. After all have communicated is said the prayer, " Almighty and everliving God," &c, and so on as in ours.

SKcr. xxii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 295

ordinary meat and drink till they had hallowed it by giving the first parts of it to their gods : " The aJJ^uity ot the Jews would not eat of their sacrifice till Samuel came to bless it : 1S and the primitive Christians al- ways began their common meals with a solemn prayer for a blessing : 19 a custom so universal, that it is certainly a part of natural religion : how much more then ought we to expect the prayers of the Priest over this mysterious food of our souls, before we eat of it ! especially since our Saviour him- self did not deliver this bread and wine until he had conse- crated them by blessing them, and giving thanks."0 So that this prayer is the most ancient and essential part of the whole Communion-office ; and there are some who believe that the Apostles themselves, after a suitable introduction, used the latter part of it, from those words, who in the same night?1 &c, and it is certain that no Liturgy in the world hath altered that particular.

§. 2. But besides this, there was always in- A prayer for the serted in the primitive forms, a particular pe- descent of the tition for the descent of the Holy Ghost upon ^ajj uledb?" the Sacramental Elements, which was also con- the primitive tinued-in the first Liturgy of king Edward VI., in very express and open terms. Hear us, 0 merciful Fa- ther, we beseech thee, and with thy Holy Spirit and Word vouchsafe to bl-\-ess and sanc-\-tify these thy gifts and crea- tures of Bread and Wine, that they may be unto tis the Body and Blood of thy most dearly beloved Son Jesus Christ, who in the same night, &c. This, upon the scruples of Bucer, (whom I am sorry I have so often occasion to name,) was left out at the review in the fifth of king Edward ; and the following sentence, which he was pleased to allow of, inserted in its stead ; viz. Hear us, 0 merciful Father, we most humbly beseech thee, and grant that we receiving these thy creatures of Bread and Wine, according to thy Son our Saviour Jesus Christ's holy Institution, in remembrance of his Death and Pas- sion, may be partakers of his most blessed Body and Blood, who in the same night, &c. In these words, it is true, the sense of the former is still implied, and consequently by these the Elements are now consecrated, and so become the Body and Blood of our Saviour Christ.

M Alex, ab Alex. Gen. Dier. 1. v. c. 21. 18 1 Samuel ix. 13. w Tert. Apol.

c. 39, p. 32, B. «° Matt. xxvi. 26. 1 Cor. xi. 24. ^ Alcuin. de Divin. Offlc. c. 3$>.

296 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

In the rubric indeed, after the form of Ad- JttrUnitJd^hJ ministration, the Church seems to suppose that Ch°nEicration °f ^ie Consecration is made by the words of Insti- tution : for there it says, that if the consecrated Bread and Wine he all spent before all have communicated, the Priest is to consecrate more according to the form before 'prescribed ; beginning at [Our Saviour Christ in the same night, he.'] for the blessing of the Bread : and at [Likewise after supper, &c] for the blessing of the Cup. This rubric was added in the last review : but to what end, unless to save the Minister some time, does not appear. But what is very remarkable is, that it was taken from the Scotch Liturgy, which expressly calls the words of Institution the words of Consecration ;* though the compilers of it had restored the sentence that had been thrown out of king Edward's second Common Prayer, and united it with the clause in our pre- sent Liturgy,f imagining, one would think, that the Ele- ments were not consecrated without them. For though all Churches in the world have, through all ages, used the words of Institution at the time of Consecration ; yet none, I believe, except the Church of Rome, ever before attributed the Consecration to the bare pronouncing of those words only : that was always attributed, by the most ancient Fathers, to the prayer of the Church.23 The Lutherans and Calvinists indeed both agree with the Papists, that the Consecration is made by the bare repeating the words of Institution;23 the reason perhaps of which is because the words of Institution are the only words recorded by the Evangelists and St. Paul, as spoken by our Saviour when he administered to his disciples.

* "To the end there may be little left, he that officiates is required to consecrate with the least, and then if there be want, the words of Consecration may be repeated again, over more, either Bread or Wine : the Presbyter beginning at these words in the Prayer of Consecration, (Our Saviour in the night that he was betrayed, &c.)" Scotch Liturgy, in the fifth rubric at the end of the Communion-office.

t " Hear us, O merciful Father, we most humbly beseech thee, and of thy Almighty goodness vouchsafe so to bless and sanctify with thy Word and Holy Spirit these thy gifts and creatures of Bread and Wine, that they may be usto us the Body and Blood of thy most dearly beloved Son ; so that we receiving them according to thy Son our Saviour's holy Institution, in remembrance of his Death and Passion, may be par- takers of the same his most precious Body and Blood; who in the night," &c. Scotch Liturgy.

28 Iqv hi evxn<: — evxapt(yrt]OetcTav rpo<priv. Just. Mart. Apol. 1, c. 86, p. 129. Upo<r afouevou? aprovt f-trOtouev <rS)na yevouevov? dia tt]v evxwv. Orig. contra Cels. lib. 8. See also Constit. Apost. 1. 8, c. 12. Cyril. Hieros. Catech. Mystag. 3. p. 289. Optat. adv. Parmen. lib 6. Basil, de Spir. Sanct. c. 27. Chrysost. Homil in Ooemeterii Appellationem. August, de Trinitat. 1. 3, c. 4. » See their Book of lleformation of Doctrine, Administration of their Sacraments, &c. printed at London, by John Day, 1547.

«ect. xxii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 297

But then it should be considered, that it is plain enough that our Saviour used other words upon the same occasion, though the very words are not recorded : for the Evangelists tell us, that he gave thanks and blessed the Bread and Wine : and this sure must have been done in other words than those which he spoke at the delivery of them to his disciples : for blessing and thanksgiving must be performed by some words that are addressed to God, and not by any words directed to men : and therefore the words which our Saviour spake to his disciples could not be the whole Consecration of the Ele- ments, but rather a declaration of the effect which was pro- duced by his consecrating or blessing them. And therefore I humbly presume, that if the Minister should at the Consecra- tion of fresh Elements, after the others are spent, repeat again the whole form of Consecration, or at least from those words, Hear us, 0 merciful Father, &c, he would answer the end of the rubric, which seems only to require the latter part of the form from those words, who in the same nighty &c. be al- ways used at such Consecration.

And this is certainly a very essential part of the service. For during the repetition of these words, the Priest performs to God the representative sacrifice of the death and passion of his Son. By taking the bread into his hands, and breaking it, he makes a memorial to him of our Saviour's body, broken upon the cross ; and by exhibiting the wine, he reminds him of his blood there shed for the sins of the world ; and by laying his hands upon each of them at the same time that he repeats those words, Take, eat, this is my body, &c, and Drink ye all of this, &c, he signifies and acknowledges that this comme- moration of Christ's sacrifice so made to God, is a means in- stituted by Christ himself to convey to the communicants the benefits of his death and passion, viz. the pardon of our sins, and God's grace and favour for the time to come. For this reason we find, that it was always the bread arer " practice of the ancients, in consecrating the Eu- ^^JEn- charist, to break the bread, (after our Saviour's cient church in example,) to represent his passion and cruci- E^St."8*116 fixion.24 The Roman Church indeed, instead of breaking the bread for the communicants to partake of it, only breaks a single wafer into three parts, (of which no one par- si See this proved in Mr. Bingham's Antiquities, hook 15, chap. 3, vol. vi. page 713, &c.

298 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

takes,) for the sake of retaining a shadow at least of the ancient custom. They acknowledge, it is true, that this is an altera- tion from the primitive practice : but then they urge that they had good reasons for making it, viz. lest in breaking the bread some danger might happen of scattering or losing some of the crumbs or particles ; 25 as if Christ himself could not have foreseen what dangers might happen, or have given as prudent orders as the pope, concerning his own institution.

"Very judiciously, therefore, did our good re- crossnL^thherhe f°rmers (though they ordered these words before ceremony that rehearsed to be said, turning still to the altar, auh^sameSme. foUhout any elevation or shewing the sacrament to the people,26 yet) restore these other ceremo- nies to avoid superstition: and yet this very restoration of them is charged as superstitious by Bucer ; 27 who therefore objects to them, and prevails for the leaving them all out, as well as the above-mentioned petition for the descent of the Holy Ghost, together with the crossings that were then also used during the pronunciation of the said petition. The tak- ing of the Bread and the Cup into the hands, has indeed since been restored, viz. first to the Scotch Liturgy, and then to our own, even at the request of the Presbyterians, at the last review.28 But the signing of them with the cross has ever since been discontinued : though I do not know that there is an ancient Liturgy in being, but what shews that this sign was always made use of in some part or other of the office of Com- munion.29 Such a number of crossings indeed as the Roman Missal enjoins, renders the service theatrical ; and are not to be met with in any other Liturgy : but one or two we always find ; so much having been thought proper, on this solemn occasion, to testify that we are not ashamed of the Cross of Christ, and that the solemn service we are then about is per- formed in honour of a crucified Saviour. And therefore as the Church of England has thought fit to retain this ceremony in the ministration of one of her Sacraments, I see not why she should lay it aside in the ministration of the other. For that may very well be applied to it in the ministration of the Eucharist, which the Church herself has declared of the Cross

»s Salmero. Tract. 30. in Act. Ap. Chamier. de Euch. 1. 7, c. 11, n. 26, p. 384.

26 Rubric after the prayer of Consecration in the first hook of king Edw. VI.

87 Censur. apud Script. Anglican, p. 472. ■* See the Proceedings of the Commis- sioners, &c. p. 18, and the Reply, p. 130. 29 Vide et Chrysostom. Demonstrat. Quod Christus sit Deus, c. 9, et Aug. Horn. 118, in Johan.

sect, xxii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 299

in Baptism, viz. That it was held in the primitive Church as well by the Greeks as the Latins, with one consent, and great \ applause : at what time, if any had opposed themselves against it, they would certainly have been censured as enemies of the name of the Cross, and consequently of Christ's merits, the sign whereof they could no better endure.20

§. 3. But besides this, our Liturgy at that time Theprayerof 0b- suffered a more material alteration : the prayer lation mangled of Oblation, which by the first bo6k of king Ed- and disPlaced- ward was ordered to be used after the prayer of Consecration, (and which has since been restored to the Scotch Common Prayer,*) being half laid aside, and the rest of it thrown into an improper place; as being enjoined to be said by our pre- sent rubric, in that part of the office which is to be used after the people have communicated ; whereas it was always the practice of the primitive Christians to use it during the act of Consecration. For the holy Eucharist was, from the very first institution, esteemed and received as a proper sacrifice, and solemnly offered to God upon the altar, before it was re- ceived and partaken of by the communicants.31 In conformity whereunto, it was bishop Overall's practice to use the first prayer -in the Post-Communion office between the Consecra- tion and the Administering,32 even when it was otherwise ordered by the public Liturgy.

§. 4. In the beginning of this prayer, instead A vanous read. of those words, one oblation of himself once ing in this offered, which are now printed in most Common Prayer- Prayer Books : I have seen some that read own oblation of himself once offered ,- and so, among others, does Dr. Nichols give it us, in his edition of it, which he says he corrected from a sealed book ; though in several sealed books which

* In the first hook of king Edward, and in the Scotch Liturgy, the first prayer in our Post-Communion is ordered immediately to follow the prayer of Consecration with this beginning : " Wherefore, O Lord and heavenly Father, according to the Institution of thy dearly beloved Son our Saviour Jesus Christ, we thy humble servants do cele- brate and make here before thy divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make; having in remembrance his blessed Passion, mighty Resurrection, and glorious Ascension, rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same : entirely desiring thy fa- therly goodness," &c, as the first prayer goes on in our Post-Communion. And in king Edward's book, towards the end of the same prayer, after the words, " Our bound- en duty and service," it follows thus : " and command these our prayers and suppli- cations, by the ministry of thy holy angels, to be brought up into thy holy tabernacle, before the sight of thy divine Majesty, not weighing our merits," &c.

3° Can. ?0, A. D. 1603. 31 The reader may see the subject exhausted to the utmost satisfaction, by the learned and reverend Mr. Johnson, in his treatise on the Unbloody Sacrifice and Altar. 3* See Dr. Nichols's addit. Notes, p. 49.

300 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vx.

I have collated myself, I have always found it one, as it is generally in the common books. However, the words, as they are, are not a tautology, (as some object,) but very copi- ous and elegant, and alluding to that portion of Scripture in Hebrews x. where the one oblation of Christ is opposed to the many kinds of sacrifices under the law, and the once offered to the repetition of those sacrifices.

§. 5. Dr. Nichols, in his note upon this prayer, rtanda"thfsr to nas denvered his opinion, that it ought to be said prayer, and in the by the Minister upon his knees ; and the reason Son office?U" ne gives for it is, because it is a prayer. But that reason would hold for kneeling at several other prayers both in this and in other offices, which yet the rubric directs shall be used standing. As to this prayer indeed, the rubric does not mention any posture that the Minister shall be in at the saying it : for as to those words, standing before the table, I am of opinion, that they only relate to the posture of the Minister whilst he is ordering the elements ; though in the Old Common Prayer Book it is very plain that they referred to the posture in which the Minister was to say the prayer ; the rubric then being no more than this, Then the Minister standing up, shall say as followeth. The rubric in the Scotch Liturgy is something larger, but, as I shall shew in the next paragraph, directly orders the Priest to stand. But as the rubric is now enlarged, the construction shews that the word standing must refer to another thing. However, since the rubric, before the additions to it, was so very express for the Minister's standing at the Consecration ; I think it is very probable, that if they who made those additions had in- tended any alteration of the posture, they would certainly have expressed it. For Ministers that had been always used to stand when they consecrated, could never imagine that the new rubric directed them to kneel, when there was not one word of kneeling, but an express direction for standing, at the ordering of the elements, without any following prescription for kneeling at this prayer, even in this new rubric. And I take it for granted, that whenever the Church does not direct the Minister to kneel, it supposes him to stand. Though Dr. Nichols will not allow of this ; " because," he says, " there is not one rubric which obliges the Minister to kneel in all the Post-Communion service ; and yet he does not know any one that has contended for the posture of standing in the perform-

sect, xxii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 301

ance of that part of the service." What the doctor has known, I cannot tell : but I can affirm the direct contrary, that I never knew one that contended for the posture of kneeling in the performance of that part of the service. But if any have done so, I am apt to think that they act contrary to the intention of the Church. For that she supposes the Minister to stand dur- ing that part of the service, I think is plain from her not order- ing him to stand up whilst he gives the blessing, which she certainly would have done, if she had supposed him to have been kneeling before. And indeed in most parts of the whole Communion-office the Priest is directed to stand. In the be- ginning of the office he is ordered to say the Lord's Prayer, with the Collect following, standing ; and so he is to con- tinue whilst he repeats the Commandments : then follows one of the two Collects for the king, the Priest standing as before. Whilst he says the prayer for the whole state of Christ's Church, there is no posture mentioned : but since both the sentences before it, and the exhortation (at the time of Com- munion) after it, are without doubt to be said standing, and yet no mention made that there shall be any change of posture during all that time ; it seems very evident that the Church designed that prayer to be said standing. At the general con- fession indeed it is very fit that the Minister should kneel, and therefore he is there directed to do so. And though anyone knows in reason that he should stand at the absolution, yet that too is particularly mentioned in the rubric. From thence again to the address, before the prayer of Consecration, that being all an act of praise, he is to stand: but there again he is directed to kneel : but then at the end of it he is ordered to stand up, and, after the ordering of the bread and wine, to say the prayer of consecration, without any direction to kneel. Nor indeed would that be a proper posture for him whilst he is performing an act of authority, as the consecrating the ele- ments must be allowed to be. Nor is he from hence to the end of the office to kneel any more, except just during the time of his own receiving. So that through the whole office he is ordered to kneel but three times, viz. at the general con- fession, the prayer of address, and at his receiving the ele- ments : which being three places where there least wants a rubric to direct him to kneel, (since, if there was no such rubric, a Minister would of his own accord kneel down at those times,) and yet there being an express direction at each of

302 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

those places for him to kneel ; it is very evident, that where the rubric gives no such direction, the Minister is always to stand.

§. 6. If it be asked whether the Priest is to Pries?beSesay sa^ tms Praver standing before the table, or at this prayer stand- the north-end of it ; I answer, at the north-end Star: ^ the 0* ^ : f°r> according to the rules of grammar, the participle standing must refer to the verb order- ed, and not to the verb say. So that whilst the Priest is or- dering the bread and wine, he is to stand before the table : but when he says the prayer, he is to stand so as that he may with the more readiness and deeeney break the bread be/ore the people, which must be on the north-side. For if he stood before the table, his body would hinder the people from see- ing : so that he must not stand there : and consequently he must stand on the north-side ; there being, in our present ru- bric, no other place mentioned for performing any part of this office. In the Romish Church indeed they always stand be- fore the altar during the time of consecration ; in order to prevent the people from being eye-witnesses of their operation in working their pretended miracle : and in the Greek Church they shut the chancel door, or at least draw a veil or curtain before it, I suppose, upon the same account.33 But our Church, that pretends no such miracle, enjoins, we see, the di- rect contrary to this, by ordering the Priest so to order the bread and wine, that he may with the more readiness and decency break the bread, and take the cup into his hands, be- fore the people. And with this view, it is probable, the Scotch Liturgy ordered, that during the time of consecration the presbyter should stand at such a part of the holy table, where he may with the more ease and decency use both his hands.

Sect. XXIII. — Of the Form of Administration.

The holy symbols being thus consecrated, the mentsto btie- communicants must not rudely take every one Kveredby the his own part ; because God, who is the master of Smunican?.'11 the feast, hath provided stewards to divide to every one their portion. Some persons indeed have disliked the Minister's delivering the holy elements to each communicant ; pretending that it is contrary to the prac- tice of our Saviour, who bid the Apostles take the cup and di-

33 Smith's Account of the Greek Church, p. 135.

sect, xxin.] THE LORD'S SUPPER, OR HOLY COMMUNION. 303

vide it among themselves. u But one would think that any one that reads the context would perceive that this passage does not relate to the eucharist, but to the paschal supper; since it appears so evidently from the nineteenth and twenti- eth verses of the same chapter, that the Sacrament of the Lord's Supper was not instituted till after that cup was drank. But as to the manner of his delivering the Sacrament, the Scriptures are wholly silent ; and consequently we have no other means to judge what it was, but by the practice of the first Christians, who doubtless, as far as was convenient and requisite, imitated our Saviour in this as well as they did in other things : and therefore since it was the general practice among them for the Minister to deliver the elements to each communicant, we have as much authority and reason as can be desired to continue that practice still.

§. 2. The Minister therefore that celebrateth is first to receive the communion in both kinds Fircs1terJythe himself ; then to proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, (i. e. in both kinds,) if any be present, (that they may help the chiej Minister, as the old Common Prayer has it, or him that cele- brateth, as it is in the Scotch Liturgy,) and after that to the people also in order. And this is con- n people.0 sonant to the practice of the primitive Church, in which it was always the custom for the clergy to commu- nicate within the rails of the altar, and before the Sacrament was delivered to the people.35

§. 3. The rubric further directs, that the Com- . ndg

munion must be delivered both to the clergy and laity into their hands ? which was the most primitive and ancient way of receiving.36 In St. Cyril's time they received it into the hollow of their right hand, holding their left hand under their right in the form of a cross.37 And in some few ages afterwards, some indiscreet persons pretending greater reverence to the elements, as if they were defiled with their hands, put themselves to the charges of providing little saucers or plates of gold to receive the bread, until they were forbid- den by the sixth general Council.38 Another abuse the Church of Rome brought in, where the Priest puts it into the people's

»* Luke xxii. 17. 33 Const. Apost. 1. 8, c. 13. Concil. Laod. Can. 19. Concil. Tolet. 4, Can. 17. * Euseb. Hist. Eccl. 1. 6, c. 43, p. 245, B. Chrys. in Ephes. i. Horn. 3,

torn. iii. p. 778, lin. 16. u Cyril. Catech. Myst. 5, § 18, p. 300. ** Can. 103, torn. yi. col. 1186, A.

304 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

mouths, lest a crumb should fall aside ; which custom was also retained in the first book of king Edward VI., though a different reason was there alleged ; the rubric ordering that although it be read in ancient writers that the people many years past, received at the Priest's hands, the Sacrament of the Body of Christ in their own hands, and no commandment of Christ to the contrary ; yet forasmuch as they many times con- veyed the same secretly away, kept it with them, and diversely abused it to superstition and wickedness : lest any such thing hereafter should be attempted, and that an uniformity might be used throughout the tvhole realm, it was thought convenient the people shoidd commonly receive the Sacrament of Christ's Body in their mouths, at the Priest's hand.™ But however Bucer censuring it, as savouring too much of an unlawful honour done to the elements,40 it was discontinued at the next review, when the old primitive way of delivering it into the people's hands was ordered in the room of it.

§. 4. The communicants are enjoined, whilst probabiyre-S tnev receive this blessed Sacrament, to be all ceived in a pos- meekly kneeling. What posture the Apostles

ture of adoration. ■ a •- • • L • i i

received it in, is uncertain ; but we may proba- bly conjecture that they received it in a posture of adoration. For it is plain that our Saviour blessed and gave thanks both for the bread and wine ; and prayers and thanksgivings, we all know, were always offered up to God in a posture of ador- ation : and therefore we may very safely conclude that our blessed Saviour, who was always remarkable for outward re- verence in devotion, gave thanks for the bread and wine in an adoring posture.

Now it is very well known that it was a rule with the Jews to eat of the passover to satiety : and therefore, since they had already satisfied hunger, they cannot be supposed to have eaten or drank so much of the holy eucharist as that they needed repose while they did it : and since, as we have al- ready hinted, they rose from their seats to bless the bread, it Cannot be imagined, that, without any reason, they would re- solve to sit down again during the moment of eating it ; and then, though they rose immediately a second time at the bless- ing which was performed before the delivery of the cup, that they immediately sat down again to taste the wine, as if

89 See the last rubric at the end of the Communion-office in kiDg Edward's fust book. *° Script. Anglican, p. 462.

sect, xxm.] THE LORD'S SUPPER, OR HOLY COMMUNION. 305

they could neither eat nor drink the smallest quantity without sitting.

This indeed does not amount to a demonstration, but is yet a very probable conjecture ; and shews how groundlessly they argue, who, from the Apostles eating the passover sitting or leaning upon the leftside, (which was the table-gesture among those nations,) conclude, that they ate the eucharist in the same posture, because it was celebrated at the same time.

But besides, we may observe that the passover The ex ]e of itself was, at the first institution of it, command- the Apostles does ed to be eaten standing and in haste?1 to express not bind us* the haste they were in to be delivered out of their slavery and bondage : but afterwards, when they were settled in the Land of Promise, they ate it in a quite contrary posture, viz. sitting ', or lying down to it, as to a feast, to signify they were then at rest, and in possession of the land. And with this custom (though we do not find any where that it was ever commanded, or so much as warranted by God) did our blessed Saviour comply, and therefore doubtless thought that the alteration of the circumstances was a justifiable reason for changing the ceremonies. But was it ever so certain that a table-gesture was used at the institution of the Eucharist, yet it is very rea- sonable, since the circumstances of our blessed Saviour are now different from what they were at the institution, that our outward demeanour should also vary. The posture which might then be suitable in the Apostles is not now suitable in us : while he was corporally present with them, and they con- versed with him as man, without any awful dread upon them, which was due to him as the Lord of heaven and earth, no wonder if they did use a table-posture : but then their fami- liarity ought to be no precedent for us, who worship him in his glory, and converse with him in the Sacrament, as he is spiritually present ; and who therefore would be very irreverent to approach him in any other posture than that of adoration.

As to the punctual time when the posture of kneeling first began, it is hard to determine; but ^ J^™* we are assured that it hath obtained in the West- ern Church above twelve hundred years ; and though an- ciently they stood in the East,42 yet it was with fear and trembling, with silence and downcast eyes, bowing themselves in the posture of worship and adoration.**

<> Exod, xii, 11. « Euseb. Hist. Eccl. 1. 7, c. 9, p. 255, B.

« Cyril. Catech. Mystag. 5, §. 19, p. 301. X

306 OP THE ORDER FOR THE ADMINISTRATION OF [chap. Vi.

But it is now the custom of the Greek, Ro- H%ractIceSal a man> Lutheran, and most Churches in the world,

to receive kneeling .- nor do any scruple it, but they who study pretences to palliate the most unjustifiable separation, or designed neglect of this most sacred ordinance. The o e re- ^n^ ^ *s wortri observing, that they who at

ceives the Sacra- other times cry out so much against the Church ment sitting. 0f England for retaining several ceremonies, which, though indifferent in themselves, they say become un- lawful by being abused by superstition and popery, can, in this more solemn and material ceremony, agree even with the pope himself, (who receives sitting,) rather than not differ from the best and purest Church in the world.44

Nor may I pass by unobserved that the posture Siintnroduycedh°m of sitting was first brought into the Church by the

Arians ; who stubbornly denying the divinity of our Saviour, thought it no robbery to be equal with him, and to sit down with him at his table ; for which reason it was justly banished the reformed Church in Poland, by a general synod, A. D. 1583. And it is the pope's opinion of his being St. Peter's successor, and Christ's vicegerent, which prompts him to use such familiarity with his Lord.45

§.5. As for the words of Administration ; the ThwS™ °f first part of them, viz. The Body, or Tlie Blood

of our Lord Jesus Christ, was the only form used in St. Ambrose's time at the delivery of the Bread and Wine,46 to which the receivers answered, Amenf' both to express their desire that it might be Christ's body and blood unto them, and their firm belief that it was so. The next words, pre- serve thy body and soul unto everlasting life, were added by St. Gregory :48 and these with the former were all that were to be used at the delivery of the elements, during the first Common Prayer Book of king Edward VI. But these words, I suppose, being thought at that time to savour too much of the real presenile in the Sacrament, which was a doctrine that then was thought to imply too much of transubstantiation to be believed; they were therefore left out of the second book, and the following words prescribed in the room of them, Take and eat this, &c, or Drink this, &c, as in the latter part of our present forms. But these on the other side reducing the

44 Durand. Rational. 1. 4, c. 54, numb. 5. 45 Durand. ibid. 46 Ambr. de Saci. 1. 4, c. 5, torn. iv. col. 368, G. 4~ Liturg. Clement. Basil. JEthiopic. Cyril. Catech.

Mystag. 5, §. 18. *** Vide Durand. de Rit. Eccles. Cathol. '.. 2, c. 55, numb. 16, p. 287.

sect, xxiii.] THE LORD'S SUPPER, OR HOLY COMMUNION. 307

Sacrament to a bare eating and drinking in remembrance of the death and passion of our Lord ; they were in a little time as much disliked as the former. And therefore upon queen Elizabeth's accession to the throne, (whose design and endea- vour was to unite the nation as much as she could in one doctrine and faith,) both these forms were enjoined to be used (as we have them still) to please both parties. Though in the Scotch Liturgy the last clause was again thrown out, and the former only (which was prescribed by the first book) retained, with a direction to the receiver to say Amen: which is un- doubtedly the most agreeable to the primitive practice, and to the true notion of the Eucharist.

§. 6. Where there are two or more Ministers Communionin present, it is the custom for the chief Minister, or one kind ex- ibr him that consecrates, to administer only the amined- body, and for another to follow and administer the cup. Agreeable to an old rubric in king Edward's first Liturgy, which orders, that if there be a Deacon or other Priest, then shall he follow with the chalice : and as the Priest ministereth the Sacrament of the Body, so shall he {for more expedition) minister the Sacrament of the Blood, in form before ivritten. For our Church does not (with the Roman Church) rob the people of half the Sacrament, but administers to the laity as well as the clergy under both kinds. The Romanists indeed pretend that Christ administered under both kinds only to the Apostles, whom he had made priests just before, and gave no command that it should be so received by the laity. But we would ask whether the Apostles were not all that were then present ? If they were, in what capacity did they receive it ? how did they receive the bread before the Hoc facite, {Do this,) as priests, or as laymen ? It is ridiculous to suppose those words changed their capacity: though if we should al- low they did, yet it would only relate to consecrating, and not to receiving. But if Christ only gave it to the Apostles as priests, it must necessarily follow, that the people are not at all concerned in one kind or other ; but that each kind was intended only for priests. Eor if the people are concerned, how came they to be so ? Where is there any command, but what refers to the first institution ? So that it had been much more plausible, according to this answer, to exclude the peo- ple wholly, than to admit them to one kind, and to debar them of the other.

x2

308 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi

Not so, say they, because Christ himself administered the Sacrament to some of his disciples under one kind only.49 But to make out this we require, first, that it be proved that Christ did then administer the Sacrament; or, secondly, if he did, that the cup was not implied; since breaking of bread, when taken for an ordinary meal in Scripture, does not ex- clude drinking at it.

When we appeal to the practice of the primitive ages, they leave us : and the most impartial of them will allow that the custom of communicating under one kind only, as is now used in the Church of Rome, was unknown to the world for a thou- sand years after Christ.50 In some cases (it is true) they dip- ped the bread in the wine, as in the case of baptized infants, (to whom they administered the Eucharist in those primitive times,) and of very weak, dying persons, who could not other- wise have swallowed the bread ; and also that by this means they might keep the Sacrament at home against all emergent occasions. And this probably might in time make the way easier for introducing the Sacrament under the kind of bread only.

§. 7. When all have communicated, the Minis- Oft?repa0iiP0ral ter is directed to return to the Lord's Table, and reverently place upon it what remaiyieth of the consecrated elements, covering the same ivith a fair linen cloth ,- which by the ancient writers and the Scotch Liturgy (in which this rubric first appeared) is called the Corporal, from its being spread over the Body or consecrated Bread,51 and some- times the Pall,52 I suppose for the same reason. The insti- tution of it is ascribed to Eusebius, bishop of Borne, who lived about the year 300.53 And that it was of common use in the Church in the fifth century, is evident from the testimony of Isidore Peleusiota, who also observes that the design of using it was to represent the body of our Saviour being wrapped in fine linen by Joseph of Arimathea.54

Sect. XXIV.— Of the Lord's Prayer.

It is rudeness in manners to depart from a oftheconciud- frienoVs house so soon as the table is removed,

mg devotions. , . . ... • c

and an act of irreligion to rise from our common

49 Luke xxiv. 30. 50 Secundum antiquam Ecclesiae consuetudinem, omnes tarn

corpori quam sanguini communicabant : quod etiam adhuc in quibusdam Ecclesiis 8ervatur. Aquin. in Johan. vi. bl Alcuir.. de Offic. Divin. 52 Rad. Tungr. de

Can. Obs. 53 vid. Gratian. de Const. Dist. 2. ^ Isid. Peleus. Ep. 123.

sect, xxv.] THE LORD'S SUPPER, OR HOLY COMMUNION. 309

meals without prayer and thanksgiving : how much more ab- surd and indecent then would it be for us to depart abruptly from the Lord's Table ! Our Saviour himself concluded his last Supper with a hymn,55 (supposed to be the Paschal Hal- lelujah,) in imitation of which all Churches have finished this feast with solemn forms of prayer and thanksgiving.

§. 2. The Lord's Prayer is placed first, and cannot indeed be any where used more properly : Prayer^hy for having now received Christ in our hearts, used first afteT it is fit the first words we speak should be his : as if not only we, but Christ lived and spake in us. "We know that to as many as receive Christ, he gives power to be- come the sons of God™ so that we may now all with one heart and one voice address ourselves cheerfully to God, and very properly call him, Our Father, &c.

§. 3. The Doxology is here annexed, because all these devotions are designed for an act of ^^ecP' praise, for the benefits received in the holy Sa- crament.

Sect. XXV. — Of the first Prayer after the Lord's Prayer.

I have already observed, that in the first . , Common Prayer of king Edward VI. and in that drawn up for the Church of Scotland, this first prayer in the Post-Communion was, with a proper introduction, ordered to be used immediately after the prayer of Consecration : not but that what remains of it is very proper to be used after communicating. For St. Paul beseeches us, by the mercies of God, to present our bodies a living sacrifice, holy and ac- ceptable to God, as our reasonable service?1 And the Fathers esteemed it one great part of this office to dedicate ourselves to God. For since Christ hath put us in mind of his infinite love in giving himself for us, and in this Sacrament hath given himself to us ; and since we have chosen him for our Lord, and solemnly vowed to be his servants ; it is very just and reasonable, that we should also give up ourselves wholly to him in such a manner as this form directs us.

Sect. XXVI. — Of the second Prayer after the Lord's Prayer.

When we communicate often, it may be very .

grateful, and sometimes very helpful to our de-

" Matt. xxvi. 30. <* John i. 12. W Rom. xii. 1.

310 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

votions, to vary the form : for which cause the Church hath supplied us with another prayer ; which, being more full of praises and acknowledgments, will be most suitable when our minds have a joyful sense of the benefits received in this Sa- crament : as the former, consisting chiefly of vows and reso- lutions, is most proper to be used when we would express our love and duty.

Sect. XXVII. — Of the Gloria in Excelsis, or the Angelic Hymn. To conclude this office with an hymn, is so Go7wght)°&?d direct an imitation of our Saviour's practice,58 that it hath ever been observed in all Churches and ages. And though the forms may differ, yet this is as ancient as any now extant. The former part of it is of an heavenly original, being sung by angels at our Saviour's nati- vity;59 and was from thence transcribed into the oriental Liturgies, especially St. James's, where it is thrice repeated. The latter part of it is ascribed to Telesphorus about the year of Christ 139; and the whole hymn, with very little differ- ence, is to be found in the Apostolical Constitutions,60 and was established to be used in the Church-service by the fourth Council of Toledo about a thousand years ago.61 In the pre- sent Roman Missal it stands in the beginning of this office, as it does also in the first Common Prayer of king Edward VI., where it immediately follows the Collect for Purity ; though it is now, I think, placed much more properly at the close of the Communion, when every devout communicant being full of gratitude, and longing for an opportunity to pour out his soul in the praises of God, cannot have a more solemn and compact form of words to do it in than this. In the Greek Church it makes a constant part of the morning devotions, as well upon ordinary days, as upon Sundays and holy-days ; only with this difference, that upon ordinary days it is only ready whereas upon more solemn times it is appointed to be

sung.63

Sect. XXVIIL— Of the final Blessing.

The people were always dismissed from this

T GoSr&c.°f ordinance by a solemn blessing pronounced by

the Bishop if present, or, in his absence, by the

58 Matt. xxvi. 30. 59 Luke ii. 14. eo Lib. vii. cap. 48. oi Can. 13. torn. v.

col. 1710, A. ea Dr. Smith's Account of the Greek Church, p. 224.

sect, xxix.] THE LORD'S SUPPER, OR HOLY COMMUNION. 311

Priest:63 and none were allowed to depart till this was given by the one or the other.64

The form here used is taken chiefly from the words of Scripture : the first part of it from Philippians iv. 7, and the latter part being no other than a Christian paraphrase upon Numbers vi. 24, &c.

Sect. XXIX. — Of the additional Prayers. Lest there should be any thing left unasked in

prayers.

this excellent office, the Church hath added six °

Collects more to be used at the Minister's discre- tion : concerning which it will be sufficient to observe, that they are plain and comprehensive, and almost every sentence of them taken out of the Bible, and are as proper to be joined to any other office as this. For which reason the rubric al- lows them to be said as often as occasion shall serve, after the Collects either of Morning or Evening Prayer, Communion or Litany, by the discretion of the Minister.

When they are added to the Communion-office The rubric before on Sundays and holy-days that have no Commu- these Collects, nion, they are ordered to be said after the offer- cSed with the°n" tory : from whence some have imagined that the first rubric after Prayer for the Church militant is part of the iem' offertory ; because in the first rubric, at the end of the whole office, that prayer, on such days, is always to be used, and then one or more of these Collects are to follow. But that the offertory only signifies the sentences that are read whilst the alms and other devotions of the people are collecting, I have already had occasion to mention.65 To reconcile this difference, therefore, the reader must observe, that by the first book of king Edward VI. the prayer for Christ's Church was never to be read but when there was a Communion. So that then if there was no Communion, these Collects were properly ordered to be said after the offertory. But the Com- munion-office being afterwards thrown into a different form, the prayer for the Church militant was added to that part of the service, which was ordered to be read on Sundays and other holy-days that had no Communion, without altering the rubric of which I am now speaking. And this is that which makes the rubrics a little inconsistent. However the differ-

63 Concil. Agath. Can. 30, torn. iv. col. 1388, B. «* Cone. Agath. Can. 47, torn. iv. rol. 1391, A. « See page 274.

312 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

ence is not much. For the Collects are still to be said after the offertory, though not immediately after, as formerly, the prayer for the Church militant coming in between.

Sect. XXX. — Of the Rubrics after the Communion. t. ., r In the primitive Church, while Christians con-

Daily Commu- . . r * .

nions in the pri- tmued in their strength of faith and devotion, mitive church, ^ose who were qualified generally communicated once every day ; 66 which custom continued till after St. Au- gustine's time : 67 but afterward, when charity grew cold, and devotion faint, this custom was broke off ; and they fell from every day to Sundays and holy-days only, and thence at Anti- och to once a year and no more.68

In regard of this neglect, canons were made by Christmas, East- severai Councils to oblige men to receive three

er, and Whitsun- . P

tide, why pre- times a year at least, viz. at Christmas, faster, rommunSL0/. and Whitsuntide, (probably in conformity to the ancient Jews, who were commanded by God him- self to appear before the Lord at the three great feasts that correspond to these ; viz. in the feast of unleavened Bread, and in the. feast of JVeelis, and in the feast of Taberna- cles ;69) and those that neglected to communicate at those seasons were censured and anathematized.70

At the Reformation our Church took all the

The care of the , i -, . .<• ■, , r

church about care she could to reconcile her members to ire- frequent Com- qUent Communion. And therefore in the first Common Prayer Book of king Edward VI. it was ordered that upon Wednesdays and Fridays, though there were none to communicate with the Priest, yet (after the Litany ended) the Priest should put upon him a plain alb or surplice, with a cope, and say all things at the altar, {appointed to be said at the celebration of the Lord's Supper,) until after the offertory. — And the same order was to be used all other days, whensoever the people were accustomably assembled to pray in the Church, and none were disposed to communicate with the Priest. From whence it appears they took it for granted, that there would always be a sufficient number of communicants upon every Sunday and holy-day at the least ; so that they

66 Cypr. de Orat. Dom. p. 147. Basil. Epist. 289, torn. iii. p. 279, A. B. 67 Aug.

Ep. 98, torn. ii. col. 267, E. Ep. 54, torn. ii. col. 124, C. es Ambr. de Sacram. 1. 5,

c. 4, torn. iv. col. 371, K. But see this and the foregoing particulars proved at large in Mr. Bingham's Antiquities, book xv. c. 9. 69 Deut. xvi. 26. 70 Concil. Agath.

Can. 18, torn. iv. col. 1386, C. But see more in Mr. Bingham, as before*

sect, xxx.] THE LORD'S SUPPER, OR HOLY COMMUNION. 313

could not so much as suppose there would be no Communion upon any of those days. But it seems they feared that upon other days there might sometimes be none to communicate with the Priest, and so no Communion : and therefore they ordered, that if it should so happen for a whole week to- gether, yet nevertheless upon Wednesdays and Fridays in every week so much should be used of the Communion-ser- vice as is before limited. But afterwards, as piety grew colder and colder, the Sacrament began to be more and more neglected, and by degrees quite laid aside on the ordinary week-days. And then the Church did not think

• • , n ii • • Rubric 1. Part of

it convenient to appoint any ot this service upon the Communion- any other days than Sundays and holy-days. But °^™*° bse **** upon those days she still requires that {although an^hoiy-day, ^ there he no Communion, yet) all shall be said though there be

. . 7 AC • -77 no Communion.

that is appointed at the Communion, until the end of the general prayer, [for the whole state of Christ's Church militant here on earth,] together with one or more of the Collects at the end of the Communion-ojfice, concluding with the blessing*

One reason of which order seems to be, that the Church may still shew her readiness to ad- minister the Sacrament upon these days ; and so that it is not hers nor the Minister's, but the people's fault, if it be not ad- ministered. For the Minister, in obedience to the Church's order, goes up to the Lord's table, and there begins the ser- vice appointed for the Communion ; and goes on as far as he can, till he come to the actual celebration of it : and if he stop there, it is only because there are none, or not a sufficient number of persons, to communicate with him. For if there were, he is there ready to consecrate and administer it to them. And therefore if there be no Communion on any Sunday or holy-day in the year, the people only are to be blamed. The Church hath done her part in ordering it, and the Minister his in observing that order ; and if the people would do theirs too, the holy Communion would be constantly celebrated in

* In all the books between king Edward's first and our present one, it was said only, "upon the holy-days, if there be no Communion," &c, which supposed that5upon the Sundays there would be a Communion. Upon the holy-days too this office is to be said " to the end of the Homily concluding with the prayer (for the whole state, &c.) and one or more of the Collects before rehearsed, as occasion should serve." Which shews that it was then the design of the Church, that upon all holy-days there should be a Homily at least, if not a Sermon. And though that direction be left out now, yet still it may be implied ; since the rubric that enjoins the Homily or Sermon comes within that part of the service which is here ordered to be used.

314 OF THE ORDER FOR THE ADMINISTRATION OF [chap. iv.

every parish church in England, on every Sunday and holy- day throughout the year. But though this may hold in some places, yet I cannot say it will in all ; especially in populous towns and cities ; where my charity obliges me to believe, that if the Ministers would but make the experiment, they would find that they should never want a sufficient number of com- municants, whenever they themselves should be ready to ad- minister the Sacrament. And even in other places it were to be wished, that the Elements were placed ready upon the table on all Sundays and holy-days : for then the people could not help being put in mind of what the Church looks upon as their duty at those times ; and I persuade myself, that the Minister would generally find a number sufficient ready to communi- cate with him.

But another reason why so much of this service is ordered to be read, though there be no Communion, is because there are several particular things in that part of it, which ought to be read as well to those who do not communicate, as to those who do. As, first, the Decalogue, or Ten Command- ments, of Almighty God, the supreme Lawgiver of the world, which it is requisite the people should often hear and be put in mind of, especially upon those days which are immediately dedicated to his service. Secondly, the Collects, Epistles, and Gospels, proper to all Sundays and holy-days, without which those festivals could not be distinguished either from one an- other, or even from ordinary days, nor consequently celebrated so as to answer the end of their institution. Thirdly, the Ni- cene Creed, wherein the divinity of our blessed Saviour is asserted and declared, and therefore very proper to be used on those days which are kept in memory of him and of his holy Apostles, by whom that doctrine, together with our whole religion grounded upon it, was planted and propagated in the world. Fourthly, the offertory, or select sentences of Scrip- ture, one or more of which are to be read, to stir up the con- gregation to offer unto God something of what he hath given them, as an acknowledgment that they receive from him all they have; which, howsoever it be now neglected, the people ought to be put in mind of at least every Lord's day.71 Fifthly, the prayer for the whole state of Christ's Church militant here on earth, in which we should all join as fellow members of the same body, especially upon the great festivals of the

71 1 Cor. xvi. 2.

sect, xxx.] THE LORD'S SUPPER, OR HOLY COMMUNION. 315

year, which are generally celebrated by the whole Church we pray for. Most of these things made up the Missa Catechu- menorum of the ancient Church, i. e. that part of the service at which the catechumens, who were not admitted to the re- ception of the Eucharist, were allowed to be present.72 And in our own congregations, when there is a Communion, those who do not communicate never depart till the end of the Ni- cene Creed, for the abovesaid reasons : which shews, that there is nothing in that part of the service but what may very pro- perly be used upon any Sunday and holy-day when there is no Communion. Nor is this a practice of our own Church alone, but such as is warranted both by Greeks and Latins. Socrates tells us,73 that in Alexandria, upon Wednesdays and Fridays, the Scriptures were read and expounded by their teachers, and all things were done in the Communion, but only conse- crating the mysteries. And as for the Latin Church, Duran- dus gives direction how the Communion-service might be read without any Communion.74

§. 2. I have supposed in one of the former para- graphs, that this part of the Communion-office offic^VeVaki (though there be no Communion) is yet always at the altar, read at the Communion-table or altar. I know n^0communfon.e indeed it is very frequently performed in the desk. But I think the very reason why the Church appoints so much of this office upon the Sundays and other holy-days, though there be no Communion, is also a reason why it should be said at the altar. For the Minister's reading the office till he can go no further for want of communicants, I have observed, was designed in order to draw communicants to the table. And therefore is it not fit that the Minister himself should be ready at the place, whither he himself is inviting others ? For this reason, in the first book of king Edward, the rubric above cited ordered expressly that it should be said at the altar. Bucer indeed thought this tended too much towards creating in people's minds superstitious notions of the Mass ;75 and in the second book of king Edward, which was modelled accord- ing to his directions, those words were left out. Though it is not improbable that as the word altar was thrown out every where else in this office, so it might be left out of this rubric upon dislike of the name ; without any intention to alter the

w See Mr. Bingham's Antiquities, 1. 14. ™ Socrat. Hist. 1. 5, c. 21. » DurancL Rational. 1. 4, c. 1, num. 23, fol. 90. » Buceri Censura, p. 458.

316 OF THE ORDER FOR THE ADMINISTRATION OF [chap, vi,

place where this part of the service on such days should be said. And indeed I cannot understand how this alteration could give any authority for the using any part of this office at any other place than the Lord's table ; so long as there was another rubric at the beginning of it, which still ordered that the Priest should stand at the north side of tlie table, and there say the Lord's Prayer with what follows, without any allowance or permission to say it any where else when there was no Communion. It is certain that our bishops still appre- hended, that it was to be said there ; since several of them, in their visitations, enjoined the Ministers to read it at the holy table ; and there, Mr. Hooker tells us, it was in his time com- monly read.76 And that the Episcopal Commissioners appoint- ed to review the Liturgy at the Restoration of king Charles II. supposed and intended it should continue to be performed there, appears from the Account of the Proceedings of the Commissioners of both per suasions. The Puritans had desired, " That the Ministers should not be required to rehearse any part of the Liturgy at the Communion table, save only those parts which properly belong to the Lord's Supper ; and that at such times only when the said holy Supper is administered."77 How this was received by the Episcopal Ministers, may be ga- thered from the Puritans' reply. "You grant not," say they, "that the Communion-service be read in the desk when there is no Communion : but in the late form, (i. e. I suppose some occasional form that was then published,) instead thereof it is enjoined to be done at the table, (though there be no rubric in the Common Prayer Book requiring it.")78 Now from hence I think it is plain, that they, who were commissioned to review the Liturgy, designed that this office should be always read at the altar, though they did not add any new rubric to order it, because, I suppose, they thought the general rubric above mentioned sufficient.

$.3. But to return to the care of our Church

The care of our . *> . . ,, _ ~. .

church ahout in relation to frequency or Communions : how mirnion4 C°m" zealous she is still to bring her members to com- municate oftener than she can obtain, is apparent Rubric 4. from her enjoining, that in Cathedral and Col- legiate Churches and Colleges, where there are many Priests

7i Ecclesiastical Polity, 1. 5, §. 30. 77 See the Exceptions against the Book of Com- mon Prayer, page 6. 78 See the Preface to the Papers that passed between the Commissioners.

sect, xxx.] THE LORD'S SUPPER, OR HOLY COMMUNION. 317

and Deacons, they shall all receive the Communion with the Priest every Sunday at least, except they have a reasonable cause to the contrary ; and from her further re- quiring every Parishioner in general to communi- cate at the least three times in the year, of which Easter to be one ;* because at that time Christ our Passover was sacrificed for us, and by his death (which we commemorate in this Sa- crament) obtained for us everlasting life.

§. 4. Every one may communicate as much Rubric2 3 oftener as he pleases : the Church only puts in solitary Masses this precaution, that there shall be no celebration not allowed of- of the Lords Supper, except there be a convenient number to communicate with the Priest, according to his discretion. And if there be not above twenty persons in the Parish of discretion to receive the Communion, yet there shall be no Communion, except four (or three at the least) communicate with the Priest. And this is to prevent the solitary masses which had been in- troduced by the Church of Rome, where the Priest says mass, and receives the Sacrament himself, though there be none to communicate with him : which our Church disallows, not per- mitting the Priest to consecrate the elements, unless he has three at least to communicate with him, because our Saviour seems to require three to make up a congregation.79

8. 5. The fifth rubric is designed to take away

113Ll t i • i Rubric 5. The

all those scruples which over-conscientious peo- Bread, whether pie used to make about the Bread and Wine, to be leavened or

\ i t-> i j • 'lxi unleavened.

As to the Bread, some made it essential to the Sacrament to have leavened, others unleavened ; each side, in that, as well as in other matters of as small moment, super- stitiously making an indifferent thing a matter of conscience.

• The rubric that related to the frequency of Communion in king Edward's first book was this : " Also that the receiving the Sacrament of the blessed Body and Blood of Christ, may be most agreeable to the institution thereof, and to the usage of the primi- tive Church ; in all cathedral and collegiate churches, there shall always some commu- nicate with the Priest that ministereth. And that the same may be also observed every where abroad in the country ; some one at the least of that house in every parish, to which by course, after the ordinance herein made, it appertained to offer for the charges of the Communion, or some other, which they shall provide to offer for them, shall re- ceive the holy Communion with the Priest : the which may be the better done, for that they know before when their course cometh, and may therefore dispose themselves to the worthy receiving of the Sacrament. And with him or them who doth so offer the charges of the Communion, all other who be then godly disposed thereunto, shall like- wise receive the Communion. And by this means the Minister, having always some to communicate with him, may accordingly solemnize so high and holy mysteries, with all the suffrages and due order appointed for the same. And the Priest on the week- days shall forbear to celebrate the Communion, except he have some that will com- municate with him."

w Matt, xviii. 20.

318 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

Our Saviour doubtless used such bread as was ready at hand : and therefore this Sacrament being instituted immediately after the celebration of the passover, at which they were nei- ther to eat leavened bread, nor so much as to have any in their houses, upon pain of being cut off from Israel,80 does perfectly demonstrate that he used that which was unleavened. But this perhaps was only upon the account of the passover, when no other but unleavened bread could be used by the Jews. After his resurrection he probably celebrated (if he celebrated at all) in leavened bread, and such as was in com- mon use at all other times, except the time of the passover. And that the primitive Church always used common bread, appears, in that the elements for the holy Eucharist were al- ways taken out of the people's oblations of Bread and Wine, which doubtless were such as they themselves used upon other occasions. But when these oblations began to be left off about the eleventh or twelfth century, the Clergy were forced to provide the elements themselves ; and they, under pretence of decency and respect, brought it from leavened to unleavened, and from a loaf of common bread, that might be broken, to a nice wafer, formed in the figure of a denarius, or penny, to represent, as some imagine, the thirty pence for which our Saviour was sold. And then also the people, in- stead of offering a loaf, as formerly, were ordered to offer a penny ; which was either to be given to the poor, or to be expended upon something belonging to the sacrifice of the altar.81 However, this abuse was complained of by some dis- cerning and judicious men, as soon as it began. But when once introduced, it was so generally approved, that it was not easy to lay it aside. For even after the Reformation, king Edward's first book enjoins these unleavened wafers to be used, though with a little alteration indeed in relation to their size. The whole rubric, as it stood then, runs thus : For avoiding all matters and occasions of dissension, it is meet that the Bread prepared for the Communion be made, through all this realm, after one sort and fashion ; that is to say, unlea- vened and round, as it was afore, but without all manner of print, and something more large and thicker than it was, so that it may be aptly divided in diverse pieces : and every one shall be divided in two pieces at the least, or more, by the dis-

80 Exod. xii. 15, 19. S1 See all these particulars proved in Bona de Rebus Litur- gicis, 1. 1, c. 23, §. 11, and in Mr. Bingham's Antiquities, 1. 15, c. 2, §. 5, 6

sect, xxx.] THE LORD'S SUPPER, OR HOLY COMMUNION. 319

cretion of the Minister, and so distributed. And men must not think less to be received in part than in the whole, but in each of them the whole body of our Saviour Jesus Christ.

The bread, I suppose, was ordered to be round, in imita- tion of the wafers that had been used both in the Greek and Roman Church ever since the eleventh century : 82 upon which was stamped the figure either of a Crucifix or the Holy Lamb. But in the rubric above, it is ordered to be made without all manner of print, and something more large and thicker than it was ; the custom before being to make it small, about the size of a penny, to represent, as some ima- gine, the thirty pence for which our Lord was sold.83 These superstitions the Reformation had laid aside ; but the rubric above mentioned still affording matter for scruple, it was al- tered at the review in the fifth of king Edward, when, in his second book, this rubric was inserted in the room of it : And to take away the superstition which any person hath, or might have, in the Bread and Wine, it shall suffice that the Bread be such as is usually to be eaten at the table with other meats, but the best and purest wheat-bread that conveniently may be gotten. And the same rubric, with some little difference, is still continued in our present Liturgy. Though, by the In- junctions of queen Elizabeth, wafer-bread seems Wafer.Bread eT1. to have been again enjoined: for among some joined by queen orders, at the end of those Injunctions, this was Ehzabeth- one : Where also it was in the time of king Edward the Sixth used to have the Sacramental Bread of common fine bread ; it is ordered, for the more reverence to be given to these holy mysteries, being the Sacraments of the Body and Blood of our Saviour Jesus Christ, that the said Sacramental Bread be made and formed plain, without any figure thereupon, of the same fineness and fashion, round, though somewhat bigger in compass and thickness, as the usual Bread and Wafer, heretofore named singing -cakes, which served for the use of private Mass.*4, Though bishop Cosin observes upon our present rubric, that " It is not here commanded that no un- leavened or wafer-bread be used ; but it is only said, that the other bread may suffice. So that though there was no ne- cessity, yet there was a liberty still reserved of using wafer-

8' Bertoldus Constantiensis de Ordine Romano. Durand. Rational. 1. 4, c. 30, n. 8. ** Honorii Gemma Aniime, 1. 1, c. 66, apud Bonam, and in Bingham, 1. 15, c. 2, §. f, •* See bishop Sparrow's Collection, page 84, 85.

320 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vi.

bread, which was used in diverse Churches of the kingdom, and Westminster for one, till the seventeenth of king Charles."85 And allowed ^or wn^cn reason perhaps, though the Scotch by the Scotch Liturgy continues the rubric that was first in- Liturgy. serted in the fifth year of king Edward ; yet a

parenthesis is inserted, to shew that the use of wafer-bread is lawful ; {though it be lawful to have wafer-bread) it shall suffice, and so on, as in the rubric of our own Liturgy.

§. 6. Another thing about which there might remainder of the he dissension, is, how the Elements that remain Elements how should be disposed of afterwards, and therefore ispose o . .^. provided by another rubric, that if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own use.*> For though it hath not been actually consecrated, yet by its being dedicated and offered to God, it ceases to be common, and therefore properly belongs to the Minister as God's steward.

But if any remain of that which was consecrated, it shall not be carried out of the church, but the Priest, and such other of the communicants as he shall then call unto him, shall im- mediately after the blessing, reverently eat and drink the same.\ In the primitive Church, whatever of the consecrated Ele- ments were left after all had communicated, were either reserved by the Priest to be administered to infirm persons in cases of exigency, that they might not die without re- ceiving the blessed Sacrament ; 86 or else were sent about to absent friends, as pledges and tokens of love and agreement in the unity of the same faith.87 But this custom being abused, was afterwards prohibited by the Council of Laodi- cea,88 and then the remains began to be divided among the Clergy ; 89 and sometimes the other communicants were al- lowed to partake with them,90 as is now usual in our Church, where care is taken to prevent the superstitious reservation of them formerly practised by the Papists. However, it would be convenient if the Scotch rubric were observed, by which, to the end there may be little left, he that officiates is required to consecrate with the least.

* First added in king Edward's second book.

+ Added first to the Scotch Liturgy, and then to our own at the last review. 85 See Dr. Nichols's additional Notes, page 54. 86 Euseb. Hist. Eccl. 1. 6, c. 44

p. 246, C Excerpt. Egbert. 22. Concil. torn. vi. col. 1588. 8? Just. Mart. Apol. 1. c.

85, p. 127, 128. Euseb. Hist. Eccles.l. 5,c. 24, p. 193, B. 88 Can. 14, torn. i. col. 150, A. 89 Const. Apost. 1. 8, c. 31. •» Theophil. Alex. Can. 7, ap. Bevereg. Pandect.

Canon. Apost. &c. torn. ii. p. 572, F.

sect, xxx.] THE LORD'S SUPPER, OR HOLY COMMUNION. 321

§. 7. The seventh rubric is a direction how R . the Bread and JFine shall be provided. How Bread and wine, they were provided in the primitive Church I Sci0 be pr° have already shewed. Afterwards it seems it was the custom for every house in the parish to provide in their turns the holy Loaf, (under which name I suppose were com- prehended both the Elements of Bread and Wine ;) and the good Man and good Woman that provided were particularly remembered in the prayers of the Church.91 But by the first book of king Edward, the care of providing was thrown upon the Pastors and Curates, who were obliged continually to find, at their costs and charges in their cures, sufficient Bread and Wine for the holy Communion, as oft as their parishioners should be disposed for their spiritual comfort to receive the same. But then it was ordered, that, in recompense of such costs and charges, the parishioners of every parish should offer every Sunday, at the time of the offertory, the just value and price of the holy Loaf, (with all such money and other things as were wont to be offered with the same,) to the use of the Pastors and Curates, and that in such order and course as they were wont to find, and pay the said holy Loaf And in Chapels annexed, where the people had not been accustomed to pay any holy Bread, there they were either to mahe some charitable provision for the bearing of the charges of the Com- munion ; or else {for receiving of the same) resort to the par- ish church. But now, since, from this method of providing, several unforeseen inconveniences might, and most probably did, arise, either from the negligence, or obstinacy, or poverty of the parishioners ; it was therefore afterwards ordered, that the Bread and Wine for the Communion should be provided by the Curate and the Churchwardens, at the charges of the parish ; and that the parish should be discharged of such sums of money, or other duties which hitherto they have paid for the same, by order of their houses every Sunday. And this is the method the Church still uses ; the former part of this rubric being continued in our present Communion-office, though the latter part was left out, as having reference to a custom which had for a long while been forgotten.

§. 8. The next rubric, as far as it concerns the Rubric 8 EcclQ> duty of communicating, has already been taken siasticai duties

91 See L'Estrange's Alliance, p. 172. Y

322 OF THE ORDER FOR THE ADMINISTRATION OF [chap. vr.

what, and when notice of. But the chief design of it is to settle the payment of Ecclesiastical Duties. For it is hereby ordered, that yearly at Easter every parishioner shall reckon with his Parson, Vicar, or Curate, or his or their deputy or deputies, and pay to them or him all ecclesiastical duties, accustomably due, and then at that time to be paid* What are the duties here mentioned is a matter of doubt : bishop Stillingfleet supposes them to be a composition for personal tithes, (i. e. the tenth part of every one's clear gains,) due at that time ; 92 but the present bishop of Lincoln imagines them to be partly such duties or oblations as were not immediately annexed to any particular office ; and partly a composition for the holy Loaf, which the Communicants were to bring and offer, and which is therefore to be answered at Easter, be- cause at that festival every person was, even by the rubric, bound to communicate.93 They both perhaps may have judged right : for by an act of parliament in the second and third of Edward VI. such personal tithes are to be paid yearly at or before the feast of Easter, and also all lawful and accustomary offerings, which had not been paid at the usual offering days,9i are to be paid for at Easter next following.

£. 9. The last rubric is concerning the dis-

The money <-> . _ . . , ~ &

given at the posal ot the money given at the Communion,

b?dL0pro/sehd0of.t0 and was not added tiU the last review ; but to prevent all occasion of disagreement, it was then ordered, that after the divine service ended, the money given at the offertory shall be disposed of to such pious and charitable uses as the Minister and Churchwardens shall think fit; where- in if they disagree it shall be disposed of as the Ordinary shall

* The rubric in king Edward's first book was this : " Furthermore, every man and woman to be bound to hear and be at the Divine Service in the parish church where they may be resident, and there with devout prayer, or godly silence and meditation, to occupy themselves: there to pay their duties, to communicate once in the year at the least ; and there to receive and take all other sacraments and rites in this book ap- pointed. And whosoever willingly upon no just cause doth absent themselves, or doth ungodly in the parish church occupy themselves ; upon proof thereof, by the ecclesias- tical laws of the realm to be excommunicated, or suffer other punishment, as shall to the ecclesiastical judge (according to his discretion) seem convenient." In all the other old books it began thus : " And note, every parishioner shall communicate at the least three times in the year, of which Easter to be one ; and shall also receive the sacra- ments and other rites according to the order in this book appointed." The word sacra- ments I suppose is used here in a large sense, for the other ordinances of Confirmation, Matrimony, &c, which were all called sacraments before, and for some time after the Reformation.

92 Uishop Stillingfleet's Ecclesiastical Cases, page 252. 53 Bishop Gibson's Codex, vol. ii. p. 740. 9* The usual offering-days at first were Christmas, Easter, Whitsun- tide, and the feast of the dedication of the parish-church : but by an act of Henry VIII. A, D. 153G, they were changed to Christmas, Easter, Midsummer, and Michaelmas.

sect, xxxi.] THE LORD'S SUPPER, OR HOLY COMMUNION. 323

appoint. The hint was taken from the Scotch Liturgy, in which immediately after the blessing this rubric follows : After the divine service ended, that which was offered shall be divided in the presence of the Presbyter and the Church- wardens, whereof one half shall be to the use of the Presbyter, to provide him books of holy divinity ; the other half shall be faithfully kept and employed on some pious or charitable use, for the decent furnishing of that church, or the public relief of their poor, at the discretion of the Presbyter and Church- wardens.

Sect. XXXI. — Of the Protestation.

At the end of the whole office is added a Pro- testation concerning the gesture of kneeling at the The Sn!esta Sacrament of the Lord's Supper, and explaining the Church's notion of the presence of Christ's Body and Blood in the same. This was first added in the second book of king Edward, in order to disclaim any Adoration to be in- tended by that ceremony either unto the Sacramental Bread or Wine there bodily received, or unto any real and essential presence there being, of Christ's natural Flesh and Blood. But upon queen Elizabeth's accession this was laid aside. Eor it being the queen's design (as I have already observed more than once) to unite the nation as much as she could in one faith ; it was therefore recommended to the divines, to see that there should be no definition made against the aforesaid notion, but that it should remain as a speculative opinion not determined, but in which every one might be left to the free- dom of his own mind. And being thus left out, it appears no more in any of our Common Prayers till the last review : at which time it was again added, with some little amendment of the expression and transposal of the sentences ; but exactly the same throughout as to the sense ; excepting that the words real and essential Presence were thought proper to be changed for corporal Presence. For a real Presence of the Body and Blood of Christ in the Eucharist is what our Church fre- quently asserts in this very office of Communion, in her Arti- cles, in her Homilies, and her Catechism : particularly in the two latter, in the first of which she tells us, Thus much tve must be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent; — but the Communion of the Body and Blood of the

y 2

324 OF THE MINISTRATION [chap. vii.

Lord in a marvellous incorporation, which by the operation of the Holy Ghost — is through faith wrought in the souls of the faithful, &c.,95 who therefore (as she further instructs us in the Catechism) verily and indeed take and receive the Body and Blood of Christ in the Lord's Supper. This is the doctrine of our Church in relation to the real Presence in the Sacrament, entirely different from the doctrine of Transubstantiation, which she here, as well as elsewhere,96 disclaims : a doctrine which requires so many ridiculous absurdities and notorious contradictions to support it, that it is needless to offer any confutation of it, in a Church which allows her members the use of their senses, reason, Scripture, and antiquity.

CHAPTER VII.

OF THE MINISTRATION OF PUBLIC BAPTISM OF INFANTS, TO BE USED IN THE CHURCH.

THE INTRODUCTION.

Having now gone through the constant offices of the Church, I come, in the next place, to those which are only to be used as there is occasion. And of these the office of Baptism, be- ing the first that can regularly be administered, (as being the first good office that is done to us when we are born,) is there- fore properly set first. In order to treat of which in the same method I have observed hitherto, it will be necessary, in the first place, to say something of the Sacrament itself.

§. 1 . W^ater therefore (which is the matter of wLaterusgedbyhaii ft) hath s0 natural a property of cleansing, that it nations as a sym- hath been made the symbol of purification by all tion0fpurmca~ nations, and used with that signification in the rites of all religions.1 The heathens used divers kinds of baptism to expiate their crimes ;2 and the Jews bap- tize such as are admitted proselytes at large ;3 and when any of those nations turn Jews, who are already circumcised, they receive them by baptism only : with which ceremony also

95 First part of the Homily concerning the Sacrament. *><s Article XXVIII. and

Homilies. ' Tovdap ayvitet. Plut. Quaest. Rom. 2 Tert. de Bapt. c. 5, p. 225, D. et 226, A. 3 See this proved in Bishop Hooper's Discourse on Lent, part ii. chap. 2. <:. 2, p. 159; and in Dr. Wall on Infant-Baptism. Introduction, §. 1, 2,

introduction.] OF PUBLIC BAPTISM OF INFANTS. 325

they purified such heathen women as were taken in marriage by Jewish husbands. And this is that universal, plain, and easy rite, which our Lord Jesus adopted to be a mystery in his religion, and the sacrament of admission into the Christian Church.4

§. 2. Nor can any thing better represent Re- generation or New Birth, which our Saviour H°NeVMrth.sa requires of us before we can become Christians,5 than washing with water. For as that is the first office done unto us after our natural births, in order to cleanse us from the pollutions of the womb;0 so when we are admitted into the Church, we are first baptized, (whereby the Holy Ghost cleanses us from the pollutions of our sins, and renews us unto God,7) and so become, as it were, spiritual infants, and enter into a new life and being, which before we had not. For this reason, when the Jews baptized any of their proselytes, they called it their New Birth, Regeneration, or being born again.8 And therefore when our Saviour used this phrase to Nicode- mus, he wondered that he, being a master in Israel, should not understand him. And even among the Greeks this was thought to have such virtue and efficacy, as to give new life as it were to those who were esteemed religiously dead. For if any one that was living was reported to be deceased, and had funeral solemnities performed upon his account ; he was afterwards, upon his return, abominated of all men, as a per- son unlucky and profane, banished and excluded from all hu- man conversation, and not so much as admitted to be present in the temples, or at the sacrifices of their gods, till he was born again, as it were, by being washed like a child from the womb : a custom founded upon the direction of the oracle at Delphos. For one Aristinus falling under this misfortune, and consulting Apollo to know how he might be freed from it, his priestess Pythia returned him this answer :

"Oo-ffa Trip kv Xex^orcri yvvfi TiKTOvera TtKiiTai, TauTa 7rdX.iv TtKicravTa Qvelv fiaicdpzacri Qtolcri.

What women do, when one in childbed lies, That do again ; so may'st thou sacrifice.

Aristinus rightly apprehending what the oracle meant, offered himself to women as one newly brought forth, to be washed again with water. And from this example it grew a custom

* Matt, xxiii. 19. » John iii. 3—7. « Ezek. xvi. 4. ' Tit. iii. 5. a See Dr. Wall on Infant-Baptism, Introduction, §. 6.

326 OF THE MINISTRATION [chap, til

among the Greeks, when the like calamity befell any man, to expiate and purify him after this manner.9 And thus in the Christian Church, by our Saviour's institution and appoint- ment, those who are dead to God through sin, are born again by the washing of Regeneration, and renewing of the Holy Ghost.10 And how proper (by the way) mater is to typify the Holy Ghost, may be seen by consulting several texts of Scrip- ture, where Water and the Blessed Spirit are mentioned as corresponding one to another.11

Milk, honey, and Tnat tne primitive Christians had this notion salt, 'and white of baptism, I think may very fairly be asserted cfentiyngiVen to fr°m those other rites which they anciently used the new-bap- in the celebration of this mystery : such as were the giving the new-baptized milk and honey, and salt, which were all given to infants new-born ;12 and the put- ting upon them white garments, to resemble the swaddling spoken of by Ezekiel.13

All these, the ancient Fathers tell us, were done

For what reason. , • -o j • •• < » • •» j •

to signny and represent spiritual birth and in- fancy, and out of reference to what was done at the natural birth of children.14 And therefore who can doubt but that the principal rite of washing with water (and the only one indeed ordained by our blessed Saviour) was chosen by him for this same reason, to be the sacrament of our initiation ; and that those who brought in the other rites above mentioned,

did so conceive of it, and for that reason took in WSuedC.0n" those imitations ? In some Churches indeed they

have now for a long time been discontinued ; for they being only used as emblems to signify that the persons were become as new-born babes, they were left off at such times, when, whole nations becoming Christians, there were hardly any other baptisms than of babes in a proper sense, who needed no such representations to signify their infancy.

§. 3. As to the form of baptism, our Saviour Thef°Sn°.fBap" onlv instituted the essential parts of it, viz. that

it should be performed by a proper Minister, with water, in the name oftlie Father, Son, and Holy Ghost.15 But as for the rites and circumstances of the administration of it, he left them to the determination of the Apostles and

9 Plutarch. Quest. Romanae. 10 Tit. iii. 5. » Isa. xliv. 3. John iv. 14. John

vii. 37, 38, 39. 12 Isa. vii. 15. Ezek. xvi. 4. I3 Ezek. xvi. 6. " Barnabas, c. 6. Tertul. de Bapt. c. 6, et contra Marcion. 1. i. c. 14. Hieron. adv. Luciferianos. Cyril. Catech. Mystag. 4. ** Matt, xxviii. 19.

introduction.] OF PUBLIC BAPTISM OF INFANTS. 327

the Church. Yet without doubt a. form of baptism was very early agreed upon, because almost all Churches in the world do administer it much after the same manner. The latter ages indeed had made some superfluous additions; but our reformers removed them, and restored this office to a nearer resemblance of the ancient model, than any other Church can shew. We have now three several offices in our Liturgy, viz. one for Public Baptism of Infants in the Church, another for Private Baptism of Children in Houses, and a third for such as are of Riper Years, and able to answer for themselves.

The first is what is now most commonly used ; for there be- ing but very few adult persons, who now come over to the Church, infants are generally the persons that are baptized : and they being appointed to be brought to church, except in danger of death, the public form of baptism is there ordered to be used. Of this therefore I propose to treat in order at large, and only to take notice of those particulars in the others which differ from this.

§. 4. And the office we are now upon being appointed for infants, it will be proper to premise InjustiS!1Sm a few general hints in relation to baptizing them. For that reason I shall here observe, that as baptism was ap- pointed for the same end that circumcision was, and did suc- ceed in the place of it ; it is reasonable it should be admin- istered to the same kinds of persons. For since God commanded infants to be circumcised,16 it is not to be doubted but that he would also have them to be baptized. Nor is it necessary that Christ should particularly mention children in his commission : " it is sufficient that he did not except them : for that supposeth he . intended no alteration in this particular, but that children should be initiated into the Chris- tian as well as into the Jewish religion. And indeed if we consider the custom of the Jews at that time, it is impossible but that the Apostles, to whom he delivered his commission, must necessarily understand him as speaking of children, as well as of grown or adult persons. For it is well known that the Jews baptized, as well as circumcised, all prose- Acustomamong lytes of the nations or Gentiles that were con- the Jews to bap- verted to their religion. And if any of those tize infants* converts had infant children then born to them, they also were, at their father's desire, both circumcised and baptized, if males ; or if females, only baptized, and so admitted as

16 Gen. xvii. 12 17 Matt, xxviii. 18.

328 OF THE MINISTRATION [chap. vii.

proselytes. The child's inability to declare or promise for himself was not looked upon as a bar against his reception into the covenant : but the desire of the father to dedicate him to God, was accounted available and sufficient to justify his admission.* Nor does the ceremony of baptism appear to have been used amongst the Jews upon such extraordinary- occasions only ; but it seems rather to have been an ordinary rite constantly administered by them, as well to their own as to the children of proselytes ; for the Mishna prescribes the solemn washing, as well as the circumcision of the child, which I know not how to interpret, if it is not to be under- stood of a Baptismal Washing.18

VT ■ . . This therefore being the constant practice of that respect in- the Jews, and our Saviour in his commission saviourby °ur making no exception, but bidding his Apostles go

and disciple all nations , baptizing them, &c, I think that is a sufficient argument to prove, that he intend- ed no alteration in the objects of Baptism, but only to exalt the action of baptizing to a nobler purpose, and a larger use. For when a commission is given in so few words, and there is no express direction what they should do with the infants of those who become disciples ; the natural and obvious inter- pretation is, that they must do in that matter as they and the Church in which they lived had always used to do. And we may assure ourselves, that had the Apostles left children out of the covenant, and not received them as members of the Church ; the Jews, who took such care that their children should not want their own sacrament of initiation, would cer- tainly have urged this as a great objection against the Chris- tian religion. But we do not read of any such objection ever made, and therefore we may depend upon it, that the Apostles gave them no room for it.

It is true indeed, it has been often objected to S^Ne^Tesi- us> tnat tne Scriptures make no express mention ment no argu- of the Baptism of Infants ; to which we might re- rnfanS^sm. ply, were the objection true, that neither do the

Scriptures make any express mention of the alter-

* This is only to he understood of such children as were born before their parents tnemselves were baptized : for all the children that were born to them afterwards, they reckoned were clean by their birth, as being born of parents that were cleansed from the polluted state of heathenism, and were in the covenant of Abraham, and so natural Jews.™

18 Misna de Sabbato, c. 19, §. 19. Vide et R. Obadiah de Bartenora, et Maimon. in loc. 19 See this, and what is said above, proved at large in Dr. Wall's Introduction to his History of Infant-Baptism.

introduction.] OF PUBLIC BAPTISM OF INFANTS. 329

ation of the Sabbath : and yet I believe there are but few of those who are of a different opinion from us, in the point be- fore us, but who think the observation of the first day of the week is sufficiently authorized from the New Testament : and yet this is not more clearly implied than the other. We read in several places of whole households being baptized,™ with- out any exception of their infants or children. Now it is very unlikely that there should be so many households without children ; and therefore, since none such are excepted, we may conclude that they were baptized as well as the rest of the family : only the Baptism of adult persons being more for the honour of the Christian religion, the holy writers chose only to name the chief persons baptized, thinking it sufficient to include their children and servants under the general terms of all theirs, or their households. And what makes it still more probable that children were the^JewTesta- really included in these terms is, that the Scrip- ment makes as tures no where mention the deferring the Baptism XeAntipaSo- of any Christian's child, or the putting it off till b22gJtJ^8a' he came to years of discretion. An argument that surely may as justly be urged against the adversaries to Infant- Baptism, as the silence of the Scriptures is against us. But it seems this objection of the silence of the infant.Baptism Scriptures is not true. For the learned Dr. proved from the Wall has sufficiently rescued a passage in the New Testament- New Testament from the gloss of the moderns ; and shewed, both by comparing it with other texts in Scripture, and from the interpretation of the ancients, that it cannot fairly be un- derstood in any other sense than of the Baptism of Infants. The passage I mean is a text in St. Paul's first Epistle to the Corinthians,21 Else were your children unclean, but now are they holy : on which he shews from several places of the Old Testament,22 (i. e. from the original itexts, and the intepret- ation given of them by the learned Jews,) that to sanctify or make holy, was a common expression among the Jews for baptizing or washing.™ It is also plain from the New Testa- ment, that the same expression is twice used by this same Apostle in this same sense, viz. once in the Epistle from whence this text is taken,24 and once again in his Epistle to

20 Acts xvi. 15, 33. I Cor.i. 16. « Chap. vii. 14. » Exod. xix. 10. Levit. vi.

27. 2 Sam. xi. 4. 23 £>r. Wall's History of Infant-Baptism, part i. chap. 11, §. 11.

* 1 Cor.vi. 11.

330 OF THE MINISTRATION [chap. vii.

the Ephesians.25 He also refers to a learned author to shew, that it was a common phrase with the ancients, to say that an infant or other person was sanctified or made holy, when they meant that he was baptized.26 Some instances of which he also gives himself, as they come in his way upon other occa- sions.27 And it is certain, that this sense of this place in St. Paul very much illustrates what goes before. The Apostle was directing, that if any man or woman had a husband or wife that did not believe, they should not separate or part, if the unbelieving person was still willing to cohabit ; the reason of which he says is, because the unbelieving husband is sancti- fied, or, (as it is in the Greek, and as all commentators agree it should be translated,) an unbelieving husband has been sanctified by the wife ; i. e. it has often come to pass, that an unbelieving husband has been brought to the faith, and so to Baptism, by his wife ; and an unbelieving wife has, in the same sense, been sanctified by her husband. As a proof of which he observes in the close, Else would your children be un- clean, but now are they holy ; i. e. if it were not so, or if the wickedness or infidelity of the unbelieving party did usually prevail, the children of such would generally be keft unbap- tized, and so be unclean : but now, by the grace of God, we see a contrary effect ; for they are generally baptized, and so become sanctified or holy. This exposition (as Dr. Wall ob- serves) is so much the more probable, because there has been no other sense of those words yet given by expositors, but what is liable to much dispute : and that sense especially, which is given by our adversaries, (viz. of Legitimacy in op- position to Bastardy,) seems the most forced and far-fetched of all.

But though we could not be able to produce ^oved^om'Se from Scripture any express mention of the Bap- writings of the tism of Infants; yet when we descend to the theSrs.anCient Fa" writers of the next succeeding ages, we have all their testimonies unanimous on our side. And surely they must be allowed to be competent witnesses of what was done by the Apostles themselves. They could tell whether themselves or their fathers were baptized in their infancy, or whether it was the Apostles' doctrine or advice to

25 Eph. v. 26. 26 Mr. Walker's Modest Plea for Infant-Baptism, chap. 29. 27 Dr. Wall, ut supra, and chap. 15, §. 2, chap. 18, §. 4, and chap. 19, §. 19. See also his Defence of his History against Mr. Gale, p. 363, &c.

introduction.] OF PUBLIC BAPTISM OF INFANTS. 331

stay till they were grown up to years of maturity. But now in none of these do we meet with any thing that favours the opinion of our adversaries, but almost in all of them a direct confutation of their errors. In some of them we have express and direct mention of the practice of the Church in baptizing Infants ; and even in those in whose way it does not come to say any thing as to the age when Baptism should be adminis- tered, we have frequent sentences from whence it may be in- ferred by way of implication. St. Clement, in the Apostles' time, speaks of Original Sin as affecting Infants : 28 if so, then Baptism is necessary to wash it away. Justin Martyr affirms, that Baptism is to us in the stead of Circumcision ; 29 from whence we may fairly conclude, that it ought to be ad- ministered to the same kinds of persons. In another place,30 he mentions several persons who were discipled (or made disciples) to Christ whilst children .• which plainly intimates, that children may be made disciples, and consequently may be baptized. For the only objection of the Antipaedobaptists against Infant-Baptism, is their incapacity of being made dis- ciples. Now here they may perceive that, if Justin rightly understood the word, children may be disciples. And it is worth observing, that the persons he here speaks of are said to be sixty and seventy years old : and therefore if they were discipled and baptized when children, it follows they must be baptized even in the days of the Apostles. But to proceed : Irenaeus, who lived but a little after Justin, reckons Infants among those who were born again to God.31 A phrase which, in most ecclesiastical writers, and especially in Irenaeus, is generally used to signify that Regeneration, which is the effect of Baptism.32 And that this must be the sense of the word here is plain, because Infants are not capable of being born again in any other sense. Tertullian again, a few years after him, speaks of Infant-Baptism as the general practice of his time ; though by the heretical notions which it is probable he had then imbibed, he thought the deferring of it was more profitable.33 In the next century, Origen, in several places, expressly assures us that Infants were baptized by the usage of the Church.^ And lastly, about the year 250, (which was but

S3 Clem. Rom. Eph. i. ad Cor. cap. xvii. w Dialog, cum Tryph. p. 59, ed. Steph. so Just. Martyr. Apol. 1, prope ab initio. 31 Omnes enim venit per semetipsum sal- vare: omnes inquam qui per eum renascuntur in Deum; Infantes et Parvulos, et Pueros, et Juvenes, et Seniores. Irenaeus adv. Hares. 1. 2, c. 39. 3i See this proved at large in Dr. Wall's History of Infant-Baptism, part i. chap. 3. & Tertull. de Bapt. c. 18. 3* Orig. Horn. 8, in Lev. xii. xiii. part i. p. 90. Horn. 14, in Luc. ii. part ii.

p. 142, L.

332 OF THE MINISTRATION [chap. vii.

150 years after the Apostles,) St. Cyprian, with sixty-six bishops in council with him, declared all unanimously, that none were to be hindered from Baptism and the grace of God : " Which rule," saith he, " as it holds for all, so we think it more especially to be observed in reference to Infants, and persons newly born."35* The same might be shewn from all the other Fathers of the three first centuries, who all speak of it as a doctrine, settled and established from the be- ginning of Christianity, without once questioning or opposing it ; which certainly they would have done in some or other of their works, had they known it to have been an innovation, contrary to the doctrine or practice of the Apostles.

But I have already been too long upon a single particular, and must therefore refer the more inquisitive reader to the learned labours of an eminent divine,36 who has exhausted the subject to the satisfaction and honour of the English Church.

Sect. I. — Of the Rubrics before the Offices.

I. It appeareth by ancient writers, (as was femformer^" expressed in the rubric till the last review,) administered that the Sacrament of Baptism in the old time andVLtsuSde. was not commonly ministered but at two times in the year, at Easter and at Whitsuntide : at Easter, in remembrance of Christ's resurrection, of which baptism is a figure ; 37 and at Whitsuntide, in remembrance of the three thousand souls baptized by the Apostles at that time.38 For this reason in the Western Church, all that were born after Easter were kept until Whit-Sunday ; and all that were born after Whit-Sunday were reserved until next Easter : unless some imminent danger of death hastened the adminis- tration of it before.39 Though in the Eastern Church, the feast of Epiphany was also assigned for the administration of this Sacrament, in memory of our Saviour's being, as it is supposed, baptized upon that day.40 And about the eighth or ninth century, the time for solemn baptism was enlarged even in the Latin Church, all Churches being moved by reason of the thing, to administer baptism (as at first) at all times of the year.41

* This consultation was held, not to decide whether Infants were to he baptized, (that they took for granted,) but whether they might regularly he baptized before the eighth day. Upon which the resolution of the whole Council was formed, that Baptism is to be denied to none that is born.

35 Cypr. Ep. 64, p. 158. 35 Dr. Wall's History of Infant-Baptism. ™ Rom. vi. 4. 39 Acts ii. 41. 39 Beatus Renanus in Tertull. de Coron. Milit. 40 Greg. Naz.

Orat. 40, vol. i. p. 54, A. 41 See this proved in Dr. Nichols's note {h) upon this rubric.

sect. I.] OF PUBLIC BAPTISM OF INFANTS. 333

But yet though the custom above mentioned be now grown out of use, and (as the old rubric terednowonly goes on) cannot, for many considerations^ be JJJ)2"1Sl|l"dJ/8 well restored again ; it is thought good to follow tlie same, as near as conveniently may be. And therefore our present rubric still orders, that the people be admonished, that it is most convenient that baptism should not be adminis- tered but upon Sundays and other holy-days, when the most number of people come together: as well for that the congrega- tion there present may testify the receiving of them that be newly baptized into the number of Christ's Church ; as also because in the baptism, of infants every man present may be put in remembrance of his own profession made to God in his baptism. For this cause also it is further declared expedient, that baptism be administered in the vulgar tongue. Neverthe- less (if necessity so require) children may be bap- tized upon any other day, or (as it was worded EofeJe<Sslty?8 in the old Common Prayers) children may at all times be baptized at home ,- or lastly, as it was expressed in the first book of king Edward, either at Church or else at home.

§. 2. But then it is to be observed, that if the

r • i , , l , • . The irregularity

occasion be so urgent as to require baptism at and scandal of ad- home, the- Church has provided a particular office ^inist^ng Bap" for the administration of it : which directs, that the essential parts of the sacrament be administered immedi- ately in private ; but defers the performance of the other solemnities till the child can be brought into the church. As to the office we are now upon, it is by no means to be used in any place but the church. It is ordered to be said at the font, in the middle of the morning or evening prayer, and all along supposes a congregation to be present ; and particularly in one of the addresses which the Priest is to use, it is very absurd for him to tell the godfathers and godmothers in a chamber, that they have brought the child thither to be baptized, when he himself is brought thither to baptize it. It is still more absurd for him in such a place to use that expression, Grant that whosoever is here dedicated to thee by our office and min- istry, See. For he knows that the word here cannot be ap- plicable to the place he is in : nor yet has he any authority to omit or alter the form.

If we look back into the practice of the primitive Church, we shall find that the place where this solemn act was per-

334 OF THE MINISTRATION [chap. vn.

formed was at first indeed unlimited : In any place wliere there was water, as Justin Martyr tells us;42 in ponds or lakes, in springs or rivers, as Tertullian speaks ; 43 but always as near as might be to the place of their public assemblies. For it was never (except upon extraordinary occasions) done without the presence of the congregation. A rule the primi- tive Christians so zealously kept to, that the Trullan Council does not allow this holy sacrament to be administered even in chapels that were appropriate or private, but only in the public or parish churches ; punishing the persons offending, if clergy, with deposition ; if laity, with excommunication.44

In our own Church indeed, since our unhappy confusions, this office hath been very frequently made use of in private ; and some Ministers have thought themselves, to prevent the greater mischief of separation, necessitated to comply with the obstinacy of the greater and more powerful of their parishioners : who, for their ease or humour, or for the con- venience of a more splendid and pompous christening, re- solving to have their children baptized at home, if their own Minister refuse it, will get some other to do it.

But such persons ought calmly to consider how contrary to reason and the plain design of the institution of this sacra- ment, this perverse custom, and their obstinate persisting in it, is. For what is the end of that sacred ordinance, but to initiate the person into the Church of Christ, and to entitle him to the privileges of it ? And where can there be a better representation of that society, than in a congregation assem- bled after the most solemn and conspicuous manner for the worship of God, and for the testifying of their communion in it ? Where can the profession be more properly made before such admission ; where the stipulation given, where the pro- mise to undertake the duties of a Christian, but in such an assembly of Christians ? How then can all this be done in confusion and precipitance, without any timely notice or pre- paration, in private, in the corner of a bed-chamber, parlour, or kitchen, (where I have known it to be administered,) and there perhaps out of a basin, or pipkin, a tea-cup, or a punch- bowl, (as the excellent Dr. Wall with indignation observes,45) and in the presence of only two or three, or scarce so many as may be called a congregation ? The ordinance is certainly

42 Apol. 1, c. 79, p. 516, lin. 8, 9. « De Bapt. c. 4, p. 225, C. « Can. 59, torn. in. col. 1170, A. « See Dr. Wall against Mr. Gale, p. 405.

«bct. I.] OF PUBLIC BAPTISM OF INFANTS. 335

public ; public in the nature and end of it, and therefore such ought the celebration of it to be ; the neglect whereof is the less excusable, because it is so easily remedied.

II. The next rubric (which was added at the last review) is concerning the godfathers and ^nai2andTane- godmothers. The use of which in the Christian tiquttyof godfa- Church was derived from the Jews, as well as the Sew? S°d" initiation of infants itself.46 And it is by some believed that the witnesses mentioned by Isaiah at the naming of his son,® were of the same nature with these sureties.48

S. 2. In the primitive Church they were so _

i iL j. •* • 4. a xu .- n .i • The use of them.

early, that it is not easy to fix the time ot their beginning. Some of the most ancient Fathers make men- tion of them,49 and through all the successive ages afterwards we find the use of them continued, without any scruple or in- terruption, till the Anabaptists, and other Puritans of late years, raised some idle clamours against them. Some of these I shall have a proper place to speak to hereafter. In the mean while I desire to observe in general, that since the laws of all nations (because infants cannot speak for themselves) have allowed them guardians to contract for them in secular mat- ters ; which contracts, if they be fair and beneficial, the in- fants mu'st make good when they come to age ; it cannot, one would think, be unreasonable for the Church to allow them spiritual guardians, to promise those things in their name, without which they cannot obtain salvation. And this too, at the same time, gives security to the Church, that the children shall not apostatize, from sureties, 'wit* whence they are called sureties ; provides mon- "esses, and god- itors to every Christian, to remind them of the vow which they made in their presence, from whence they are called witnesses ; and better represents the new birth, by giving the infants new and spiritual relations, whence they are termed godfathers and godmothers.

§. 3. How long the Church has fixed the num- ber of these sureties, I cannot tell : but by a con- Then;^Iot stitution of Edmund, archbishop of Canterbury, A. D. 1236,50 and in a synod held at Worcester, A. D. 1240,51

*6 See this proved in Dr. Lightfoot, vol ii. p. 119. « Isaiah viii. 2. tt Vid.

Jun. et Tremel. in locum. 49 npoo-cpepov-rtss Just. Mart, ad Orthodoxos. 'Ava3oxoi, Dionys. Areop. Eccles. Hier. c. 2, p. 77, B. C Sponsores, Tert. de Bapt. c. 18, p. 231, C. Fidejussores, Augustin. Serm. 168, in Append, ad torn. v. col. 329, C. 5J Bp. Gib-

son's Codex, vol. i. p. 439, " Synod. Wigorn. cap. 5, apud. Concil. per Labile, torn. xi. par. i, col. 575, C.

336 OF THE MINISTRATION [chap. vii.

I find the same provision made as is now required by our ru- bric, viz. That there should be for every male child that is to be baptized, two godfathers and one godmother, and for every female one godfather and two godmothers.

§. 4. By the twenty-ninth canon of our Church, SnsYpSsons no Pareni & io oe admitted to answer as godfa- to be admitted tlier for his own child.52 For the parents are |odmShersand already engaged under such strict bonds, both by

nature and religion, to take care of their chil- dren's education, that the Church does not think she can lay them under greater : but still makes provision, that if, notwithstanding these obligations, the parents should be negligent, or if it should please God to take them to him- self before their children be grown up ; there yet may be others, upon whom it shall lie to see that the children do not want due instructions, by means of such carelessness, or death of their parents. And for a further prevention of people's entering upon this charge, before they are capable of under- standing the trust they take upon themselves, it is further provided by the above-mentioned canon, that no person be admitted godfather or godmother, before the said person so un- dertaking hath received the holy Communion.

. III. When there are children to be baptized,

the parents shall give knowledge thereof over night, or in the morning, before the beginning of Morning Prayer, to the Curate. And then the godfathers and godmo- thers, and the people with the children must be ready at the font*

so called, I suppose, because Baptism, at the be- FoncaikTd.y S° ginning of Christianity, was performed in springs

or fountains. They were at first built near the church, then in the church-porch, and afterwards (as it is now

usual amongst us) placed in the church itself, but

thXwear°eidaof st^ keeping the lower end, to intimate that Bap-

the church. tism is the entrance into the mystical Church.

Formerly very In the primitive times we meet with them very

large. large and capacious, not only that they might

* " Must be ready at the church-door." So the first book of king Edward, which also orders in the last rubric at the end of the Office, that " if the number of children to be baptized, and the multitude of people present be so great that they cannot conveniently stand at the church-door, then let them stand within the church in some convenient place, nigh unto the church-door ; and there all things to be said and done appointed to be said and done at the church-door."

52 See also Queen Elizabeth's Advertisements, A. D. 1564, in Bishop Sparrow's Col- lection, page 125.

sect, ii.] OF PUBLIC BAPTISM OF INFANTS. 337

comport with the general customs of those times, viz. of per- sons being immersed or put under water ; but also because the stated times of Baptism returning so seldom, great num- bers were usually baptized at the same time. In the middle of them was always a partition ; the one part for men, the other for women ; that so, by being baptized asunder, they might avoid giving offence and scandal. But immersion being now too generally discontinued, they have shrunk into little small fonts, scarce bigger than mortars, and only employed to hold less basins with water, though this last be expressly contrary to an ancient advertisement of our Church.53 It is still indeed required that there be a font in every church made of stone z54 because, saith Durand,65 the mS?eof water that typified Baptism in the wilderness flowed from a rock,56 and because Christ, who gave forth the living water, is in Scripture called the Corner-atone and the Bock.

§.2. At this font the children, &c, are to be ready, either immediately after tlie last Lesson at ^performed7 tC morning prayer, or else immediately after the £fter *e second last Lesson at evening prayer, as the Curate by his discretion shall appoint. The reason of which I take to be, because by that time the whole congregation is supposed to be assembled ; which shews the irregularity (which prevails much in some churches) of putting off christenings till the whole service is over, and so reducing them (by the departing of the congregation) to almost private baptism.

Sect. II. — Of the preparative Prayers and Exhortations, to be used before the Administration of Baptism,

I. The people with the children, being ready, and the Priest coming to the font, {which is then The fit[on.ques" to be filled with pure water,) as our present ru- bric directs, and standing there, is, in the first place, to ask, WTiether the child has been already baptized or no ? The reason of which is, because Baptism is never to be repeated : for as there is but one Lord and one Faith, so there is but one Baptism.™ And in the primitive Church, those that stood up so earnestly for rebaptizing those who had been bap-

m See the Advertisements of Queen Elizabeth, A. D. 1564, in Bishop Sparrow, p. 125. •* Canon XVIII. «* Rational. Div. Offic. 1. 6, c. 82, num. 25, fol. 364. M Exod. xvii. 6. " Eph. iv. 5

338 OF THE MINISTRATION [chap. vii.

tized by heretics, did not look upon that as a second Baptism, but esteemed that which had been conferred by heretics as invalid ; seeing heretics, being out of the Church, could not give what they had not.58 And others, rather than repeat that sacrament, allowed even that Baptism to be valid which was administered by heretics, if it appeared that it had been performed in the name of tlie Father, and of the Son, and of the Holy Glwst.

II. If the Minister be answered, that the child The tion.°rta" natn not keen baptized, he then begins the so- lemnity with an exhortation to prayer ; for there

being a mutual covenant in this sacrament between God and man, so vast a disproportion between the parties, and so great a condescension on the part of the Almighty, (who designs only our advantage by it, and is moved by nothing but his own free grace to agree to it,) it is very reasonable the whole solemnity should be begun with an humble address to God.

III. For which purpose follow two prayers : wo prayers. .^ ^e £rst ^ wnicn we commemorate how God

did typify this salvation, which he now gives by Baptism, in saving Noah and his family by water,59 and by carrying the Israelites safe through the lied Sea,m as also how Christ him- self, by being baptized, sanctified water to tlie mystical wash- ing away of sin ; and upon these grounds, we pray that God by his Spirit will wash and sanctify this child that he may be delivered from his wrath, received into tlie ark of his Church, and so filled with grace as to live holily here, and happily hereafter.*

In the second prayer, to express our earnestness and im- portunity, we again renew our address, requesting, first, That this child may be pardoned and regenerated ; and, secondly, That it may be adopted and accepted by Almighty God.

§. 2. Between these two prayers in king Ed-

SThipersons^ WaI"d'S firSt LiturgJ> th.e Priest WaS to ask the

baptized in the name of the child of its godfathers and god-

church!6 mothers, and then to make a cross upon its

forehead and breast, saying,

N. Receive the sign of tlie holy cross both in thy forehead

and in thy breast, in token that thou shalt not be ashamed to

* The first prayer in king Edward's book was a little differently expressed; but to the same sense, the language only being afterwards amended.

58 Tret, de Bapt. c. 15, p. 230, B. Cyprian. Hist. Concil. Carthag. p. 220, &c. Apost. Const. 1. 6, c. 15. Cyril. Hieros. Prsef. §. 4,. p. 6. m 1 Pet. iii. 20, 21. eo i Cor. x. 2.

sect. II.] OF PUBLIC BAPTISM OF INFANTS. 339

confess thy faith in Christ crucified ; and so on, as in our own form, only speaking all along to the child. This is now done only upon the forehead, and reserved till after the child is baptized : though it is manifest there were anciently in the primitive Church two several signings with the cross : viz. one before Baptism,61 as was ordered by our first Liturgy ; and the other after it, which was used with Unction at the time of Con- firmation, of which I shall have occasion to speak hereafter. Why the crossing which we now retain is ordered after Bap- tism, will be shewn when I come to that part of the service.

§. 3. After the second of these prayers, in the Exorcising> an first Liturgy of king Edward, follows a form of ancient practice exorcism, which I have printed in the margin,* m BaPtlsm- which was founded upon a custom that obtained in the ancient ages of the Church, to exorcise the person baptized, or to cast the Devil out of him, who was supposed to have taken pos- session of the catechumen in his unregenerate state. And it cannot be denied but that possessions by evil spirits were very frequent before the spreading of the Gospel, when we read that many of them were ejected through the name of Christ. But the use of exorcism, as an ordinary rite in the administration of Baptism, cannot well be proved from any earlier authors than the fourth century, when it was taken in to denote that persons, before they were regenerate by Bap- tism, were under the kingdom of darkness, and held by the power of sin and the Devil.62 But it being urged by Bucer, in his censure of the Liturgy, that this exorcism was originally used to none but demoniacs, and that it was uncharitable to imagine that all were demoniacs who came to Baptism;63 it was thought prudent by our reformers to leave it out of the Liturgy, when they took a review of it in the fifth and sixth of king Edward. But to proceed in our own office.

IV. The people standing up, (which shews ,_ _

,, . .1 r ± t i "I a ^ c The Gospel, how

that they were to kneel at the two foregoing properly chose.

* Then let the Priest, looking upon the children, say,

I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out and depart from these infants, whom our Lord Jesus Christ hath vouchsafed to call to his holy Baptism, to he made members of his body, and of his holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remember the day to be at hand, wherein thou shalt burn in fire everlasting, prepared for thee and thy angels. And presume not hereafter to ex- ercise any tyranny towards these infants, whom Christ hath bought with his precious blood, and by this his holy Baptism calleth to be of his flock.

61 Ambr. de iis qui initiantur, c. 4. August, de Symbolo, 1. 2, c. 1. 6S Greg. Naz Orat. 40. Cyril. Hieros. in Praef. ad Catech. 63 Bucer. Script. Anglican, p. 480.

z 2

340 OF THE MINISTRATION [chap, vix,

prayers,) the Minister, in the next place, is to read to them a portion out of the Gospel of St. Mark.* Which, though anciently applied to the sacrament of Baptism,64 has been censured by some as improper for this place ; because the children there mentioned were not brought to be baptized. But if people would but consider upon what account the Gos- pel is placed here, I cannot think but they would retract so impertinent a charge. In the making of a covenant, the ex- press consent of both parties is required : and therefore the covenant of Baptism being now to be made, between Al- mighty God and the child to be baptized ; it is reasonable, that, before the sureties engage in behalf of the infant, they should have some comfortable assurances that God on his part will be pleased to consent to and make good the agreement. For their satisfaction, therefore, the Priest, who is God's am- bassador, produces a warrant from Scripture, (the declaration of his will,) whereby it appears that God is willing to receive infants into his favour, and hath by Jesus Christ declared them capable of that grace and glory, which on God's part are promised in this baptismal covenant : wherefore the sureties need not fear to make the stipulation on their part, since they have God's own word that there is no impediment in children to make them incapable of receiving that which he hath promised, and will surely perform.

An Exn taf n From all which premises, the Church, in a brief exhortation that follows, concludes, that the sureties may cheerfully promise that which belongs to their part, since God by his Son hath given sufficient security that his part shall be accomplished. But this being the overflowings of God's pure mercy and goodness, and not owing to any merits or deserts in us, it is fit it should be ac- knowledged in an humble manner.

V. And therefore next follows a thanksgiv- TheThanksgiv- ing | for Qm own CfcH to the knowledge of, and

faith in God, which we are put in mind of by this fresh occasion : and wherein we also beg of God to give

* In the first book of king Edward, the Priest was to say, " The Lord be with you." The people were to answer, " And with thy spirit." And then followed the Gospel.

+ In the Common Prayer of 1549, the conclusion of this exhortation was thus : " Let us faithfully and devoutly give thanks unto him, and say the prayer which the Lord himself taught : and in declaration of our faith, let us also recite the articles contained in our Creed." Then the Minister, with the godfathers and godmothers and people present, were first to say the Lord's Prayer, and then the Creed. After which followed the Thanksgiving.

« Tert. de Baptismo, c. 18, p. 231.

rect. ii.] OF PUBLIC BAPTISM OF INFANTS. 341

a new instance of his goodness, by giving his holy Spirit to the infant now to be baptized, that so it may be born again, and made a?i heir of everlasting salvation.

§. 2. After this thanksgiving in king Edward's An old ceremonv first Liturgy, the Priest was to take one of the in king Edward's children by the right hand, the other being flrstbook- brought after him ; and coming into the church toward the font (for all the former part of the service was then said at the church-door) he was to say, The Lord vouchsafe to re- ceive you into his holy household, and to keep and govern you always in the same, that you may have everlasting life. Amen.

VI. And now no doubt remaining but that

God is ready and willing to perform his part of Covenant!0 the covenant, so soon as the child shall promise on his ; the Priest addresses himself to the godfathers and godmothers to promise for him, and from them takes security that the infant shall observe the conditions that are required of him. And in this there is nothing strange or new ; nothing which is not used almost in every contract. By an old law of the Romans, all magistrates were obliged, within five days after admission to their office, to take an oath to observe the laws. Now it happened that C. Valerius Flaccus was chosen edile, or overseer of the public buildings. But he be- ing before Flamen Dialis, or Jupiter's high priest, could not be admitted by the Romans to swear ; their laws supposing that so sacred a person would voluntarily do what an oath would oblige him to. C. Valerius however desired that his brother, as his proxy, might be sworn in his stead : to this the commons agreed, and passed an act that it should be all the same as if the edile had sworn himself.65 Much after the same manner, whenever kings are crowned in their infancy, some of the nobility, deputed to represent them, take the usual oaths. The same do ambassadors for their principals at the ratifying of leagues or articles ; and guardians for their minors, who are bound by the law to stand to what is con- tracted for them. Since then all nations and orders of men act by this method, why should it be charged as a fault upon the Church, that she admits infants to baptism, by sponsors undertaking for them ?

VII. Having thus justified the reasonableness The stipulation of a vicarious stipulation, let us now proceed to to be made by

« Livii, lib. 31, c. 50.

342 OF THE MINISTRATION [chap. vii.

question and consider the form that is here used. It is drawn up all along by way of question and answer, which seems to have been the method even in the days of the Apostles : for St. Peter calls baptism the answer of a good conscience ; m and in the primitive Church, queries were al- ways put to the persons baptized, which persons at age an- swered themselves, and children by their representatives,67 who are therefore to answer in the first person, (as the advo- cate speaks in the person of the client,) / renounce, &c, because the contract is properly made with the child.

§. 2. For which reason, in the first book of In the chiT °f king Edward, the priest is ordered to demand of the child these several questions proposed ; and in our present Liturgy, though the Minister directs him- self to the godfathers and godmothers, yet he speaks by them to the child, as is manifestly apparent from the third question : and consequently the child is supposed to return the several answers which are made by the godfathers, &c, and to pro- mise by those that are his sureties (as the above preface ex- presses it) that he will renounce the Devil and all his works, and constantly believe God's holy word, and obediently keep his Commandments.

§. 3. The queries proposed are four, of which

Athequeries?f the last was added at the Restoration; there being but three of them in any of the former books, though in the first of king Edward they are broken into eight. They being all of them exceedingly suitable and proper, I think it not amiss to take notice of them severally. l §. 4. First, then, when we enter into covenant

with God, we must have the same friends and ene- mies as he hath ; especially when the same that are enemies to him are also enemies to our salvation. And therefore, since children are by nature the slaves of the Devil, and, though they have not yet been actually in his service, will nevertheless be apt to be drawn into it, by the pomps and glory of the world, and the carnal desires of the flesh ; it is necessary to secure them for God betimes, and to engage them to take all these for their enemies, since whoso loveth them cannot love God.68

§. 5. Secondly, faith is a necessary qualifica- Query 2. ^..^ £or ^^ -sm . 69 an(j therefore before Philip

ee 1 Peter Hi. 21. 67 Tertull. de Bapt. c. 18, p. 231, C. et S. August. Epist. 98, Com. 2, col. 267, F. 68 i j0hn ii. 15. ea Mark xvi. 16.

sect, it.] OF PUPLIC BAPTISM OF INFANTS. 343

would baptize the eunuch, he asked him, if lie believed with all his heart ; and received his answer that he believed Jesus to be the Son of God.1* From which remarkable precedent the Church hath ever since demanded of all those who enter into the Christian profession, if they believe all the Articles which are implied in that profession: and this was either done by way of question and answer,71 or else the party bap- tized (if of age) was made to repeat the whole Creed.72

§. 6. But thirdly, it is not only necessary that the party to be baptized do believe the Christian faith ; but he must also desire to be joined to that society by the solemn rite of initiation : wherefore the child is further demanded, whetlier he will be baptized in this faith ; because God will have no unwilling servants, nor ought men to be compelled by violence to religion. And yet the Christian re- ligion is so reasonable and profitable, both as to this world and the next, that the godfathers may very well presume to answer for the child, that this is his desire : since if the child could understand the excellency of this religion, and speak its mind, it would without doubt be ready to make the same reply.

§. 7. Lastly, St. Paul tells us, they that are baptized must walk in newness of life:13 for which reason the child is demanded, fourthly, If he will keep God's holy will and commandments, and walk in the same all the days of his life? For since he now takes Christ for his Lord and Master, and lists himself under his banner, it is fit he should vow, in the words of this sacrament, to observe the commands of his general. Wherefore as he promised to forsake all evil before, so now he must engage to do all that is good, without which he cannot be admitted into the Chris- tian Church.

§. 8. I cannot conclude this section till I have This baptismal observed, that this whole stipulation is so exactly vow very primi- conformable to that which was used in the pri- tlve' mitive Church, that it cannot be unpleasant to compare them together. All that were to be baptized were brought to the entrance of the baptistery or font, and standing with their faces towards the west, (which being directly opposite to the east, the place of light, did symbolically represent the prince of darkness, whom they were to renounce,) were commanded to

w Acts viii. 37. 'i Cyril. Catech. Mystag. 2, §. 4, p. 285. Ambr. de Sacr. 1. 2, c. 7, torn. vi. col. 360, K. » Aug. Serm. 58, in Matt. vi. torn. v. col. 337, D. E. »» Rom. vi. 4.

344 OF THE MINISTRATION [chap. vii.

stretch out their hands as it were in defiance of him ; and then the bishop asked them every one, " Dost thou renounce the Devil and all his works, powers, and service ? " To which each party answered, " I do renounce them." — " Dost thou re- nounce the world, and all its pomps and vanities ? " Answer, "I do renounce them."74 In the next place they made an open confession of their faith, the bishop asking, " Dost thou believe in God the Father Almighty, &c, in Jesus Christ his only Son our Lord, who, &c. Dost thou believe in the Holy Ghost, the holy Catholic Church, and in one baptism of re- pentance for remission of sins, and the life everlasting ? " To all which each party answered, " I do believe ; " as our Church still requires in this office.75

Sect. III. — Of the Administration of Baptism.

The prayer for *• The contract being now made, it is fit the the sanctification Minister should more peculiarly intercede with God for grace to perform it ; and therefore, in the next place, he offers up four short petitions for the child's sanctification. Most of our commentators upon the Common Prayer think, that they were added to supply the place of the old Exorcisms. But it is certain they were placed in the first book of king Edward with no such intent. For by that (as I have observed) a form of Exorcism was to be used over every child that was brought to be baptized : whereas these petitions were only to be used at such times as the water in the font was to be changed and consecrated, which was not then order- ed to be done above once a month. For which reason the form for consecrating it did not, as now, make a part of the public office for baptism, but was placed by itself, at the end of the office for the administration of it in private, (i. e. at the end of the whole ; for there was no office then for the baptism of such as are of riper years.)

And for the con- The f°rm tnat was used then was something secration of the different from what we use now. It was intro- duced with a prayer, that was afterwards left out at the second review.* And these petitions that are still re-

* " O most merciful God our Saviour Jesu Christ, who hast ordained the element of water for the regeneration of thy faithful people, upon whom, being baptized in the

7i Const. Apost. 1. 7, c. 41. Dion. Areop. de Eccles. Hier. c. 2, p. 77, D. Ambr. de Init. c. 2, torn. iv. col. 343, K. De Sacrament. 1. 1, c. 2, torn. iv. col. 354, A. ?5 Const Apost. 1. 7, c. 41. Cyril. Catech. Mystag. 2, §. 4, p. 285. Ambr. de Sacram. 1. 2, c. 7 torn. iv. col. 360, K.

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 345

tained, ran then in the plural number, and the future tense, in the behalf of all that should be baptized till the water should be changed again. And this is the reason that the last of these petitions still runs in general terms, it being con- tinued word for word from the old form. Between the two last also were four other petitions inserted, which are now omitted.* And after all (the usual salutation intervening, viz. The Lord he with you, And with thy spirit) followed the prayer, which we still retain for the consecration of the water. There is some little difference in it towards the con- clusion, because the water being sanctified by the first prayer above mentioned, there was no occasion to repeat the conse- cration in this ; for which reason the words then, and in all the books to the last review, ran in this form : Regard, we beseech thee, the supplications of thy congregation, and grant that all thy servants, which shall be baptized in this water, prepared for the ministration of thy holy Sacrament, [which we here bless and dedicate in thy name to this spiritual wash- ing, f] may receive the fulness of thy grace ; and so on.

Of this form Bucer, in his Censure,76 could by no means approve. Such blessings and consecrations of things inanimate tends strangely (he tells us) to create in people's minds terrible notions of magic or conjuration. He allows such consecra- tions indeed to be very ancient, but however they are not to be found in the word of God. At the second reformation therefore, the Common Prayer Book comes out with all that relates directly to the consecration of the water omitted. The

river of Jordan, the Holy Ghost came down in the likeness of a dove ; send down, we beseech thee, the same thy Holy Spirit to assist us, and to be present at this our invo- cation of thy holy name : sanctify this fountain of baptism, thou that art the sanctifler of all things, that by the power of thy word, all those that shall be baptized therein, may be spirituallylregenerated, and made the children of everlasting adoption. Amen." This was the first prayer for the consecrating of the water in the first Common Prayer. From whence these words, " Sanctify this fountain of baptism, thou that art the sanc- tifler of all things," were taken by the compilers of the Scotch form, and inserted within crotchets [ ] in the first prayer at the beginning of the office after the words—*' mys- tical washing away of sin ; " against which was added a direction in the margin — That " the water in the font should be changed twice in the month at least. And before any child should be baptized in the water so changed, the Presbyter or Minister should say at the font the words thus enclosed [ ]."

* Whosoever shall confess thee, O Lord, recognise him also in thy kingdom. Amen.

Grant that all sin and vice here may be so extinct, that they never have power to reign in thy servants. Amen.

Grant that whosoever here shall begin to bi of thy flock, may evermore continue in the same. Amen.

Grant that all they which for thy sake, in this life, do deny and forsake themselves, may win and purchase thee, O Lord, which art everlasting treasure. Amen.

t The words thus enclosed [ ] are only in the Scotch Liturgy. 76 Script. Anglican, p. 481.

346 OF THE MINISTRATION [chap, vii

first prayer above mentioned was left out entirely, and the last purged from those words, prepared for the ministration of the holy Sacrament. And thus the form continued till the last review, when a clause was again added to invocate the Spirit, to sanctify the water to the mystical washing away of sin. Now by this is meant, not that the water contracts any new quality in its nature or essence, by such consecration ; but only that it is sanctified or made holy in its use, and separated from common to sacred purposes. In order to which, though the primitive Christians believed, as well as we do, that water in general was sufficiently sanctified by the baptism of our Saviour in the river Jordan ;77 yet when any particular water was at any time used in the administration of baptism, they were always careful to consecrate it first by a solemn invoca- tion of the Holy Spirit.78

II. All things being thus prepared for the bap- ^Ba^tfsSj6" tism of the child> the Minister is now to take it into his hands, and to ask the godfathers and godmothers to name it. For the Christian name being given as a badge that we belong to Christ, we cannot more properly take it upon us, than when we are enlisted under his banner. We bring one name into the world with us, which we derive from our parents, and which serves to remind us of our ori- ginal guilt, and that we are born in sin : but this new name is given us at our baptism, to remind us of our new birth, when, being washed in the laver of regeneration, we are thereby cleansed from our natural impurities, and become in a manner new creatures, and solemnly dedicate ourselves to God. So that the naming of children at this time hath been thought by many to import something more than ordinary, and to carry with it a mysterious signification. We find something like it even among the heathens : for the Romans had a custom of naming their children on the day of their lustration, (i. e. when they were cleansed and washed from their natural pollution,) which was therefore called Dies nominalis. And the Greeks also, when they carried their infants, a little after their birth, about the fire, (which was their ceremony of dedicating or consecrating them to their gods,) were used at the same time to give them their names.

77 Ignat. ad Ephes. §. 18. Greg. Naz. Eir-ra VeveOX. See aiso St. Jerome and St. Am- brose. ?8 Cyprian. Ep. 70, p. 190. Arnbr. de Sacram. 1. 2, c. 5, torn. iv. col. 359, K. Basil, de Spir. Sanct. c. 27, torn. ii. p. 211, A.

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 347

And that the Jews named their children at the time of cir- cumcision, the holy Scriptures,79 as well as their own writers, expressly tell us. And though the rite itself of circumcision was changed into that of baptism by our Saviour, yet he made no alteration as to the time and custom of giving the name, but left that to continue under the new, as he had found it under the old dispensation. Accordingly we find this time assigned and used to this purpose ever since : the Christians continuing from the earliest ages to name their children at the time of baptism. And even people of riper years commonly changed their name, (as Saul, saith St. Ambrose,80 at that time changed his name to Paul,) especially if the name they had before was taken from any idol or false god. For „ +,

. . J . . o Heathen or wan-

the Nicene Council forbids the giving of heathen ton names pro- names to Christians, and recommends the giving hlblted- the name of some apostle or saint :81 not that there is any for- tune or merit in the name itself, but that, by such means, the party might be stirred up to imitate the example of that holy person whose name he bears. And by a provincial constitu- tion of our own Church, made by archbishop Peccham, A. D. 1281, it is provided, that no wanton names be given to chil- dren ; or if they be, that they be changed at Confirmation.83

§. 2. As to the appointment of the name, it Tobe . en b may be pitched upon by the relations, (as we the godfathers, may see has been the custom of old:)83 but the andwhy- rubric directs that it be dictated by the godfathers and god- mothers. For this being the token of our new birth, it is fit it should be given by those who undertake for our Christian- ity, and engage that we shall be bred up and live like Chris- tians ; which being confirmed by the custom and authority of the Church in all ages, is abundantly enough to justify the practice, and satisfy us of the reasonableness of it.

III. After the name is thus given, the Priest (if the godfathers, $c. certify him that the child ^aptTsm!5" may well endure it) is to dip it in the water dis- creetly and warily ; which was in all probability the way by which our Saviour, and for certain was the usual and ordinary way by which the primitive Christians did receive their bap- tism.84 And it must be allowed that by dipping, the ends and

™ Gen. xxi. 3, 4. Luke i. 59, 60, and chap. ii. 21. 8° In Dominic. Prim. Quadrag. Serm. 2, Ordine 31, torn. v. col. 43, K. 81 Vid. Canon. Arabic. Can. 30, torn. ii. col. 209, E. 8S See bishop Gibson's Codex, vol. i. p. 440. See also Camden's Remains.

w Ruth iv. 1 7. Luke i. 59. »* Acts viii. 28. Rom. vi. 3, 4. Col. ii. 12. Const. Apost. 1. 3, c. 17. Barnabas, c. 11, p. 70, edit. Oxon. 1685. Tert. de Bapt. c. 4, et de Orat. c. 11.

348 OF THE MINISTRATION [chap. vii.

effects of baptism are more significantly express- immersion or j c .* • ., ° . v l

dipping most ed ; for as in immersion there are three several primitive and acts viz. the putting the person under water, his

significant. , . J. , * ° X , , .

abiding there tor some time, and his rising up again ; so by these were represented Christ's death, burial, and resurrection ; and in conformity thereunto (as the Apos- tle plainly shews85) our dying unto sin, the destruction of its But the ends of Power? an0^ our resurrection to newness of life, baptism answer- Though indeed affusion is not wholly without its ed by affusion, signification, or entirely inexpressive of the end of baptism. For as the immersing or dipping the body of the baptized represents the burial of a dead person under ground ; so also the affusion or pouring water upon the party answers to the covering or throwing earth upon the deceased. So that both ceremonies agree in this, that they figure a death and burial unto sin .• and therefore though immersion be the most significant ceremony of the two, yet it is not so neces- sary but that affusion in some cases may supply the room of it. For since baptism is only an external rite, representing an internal and spiritual action, such an act is sufficient, as fully represents to us the institution of baptism ; the divine grace which is thereby conferred, being not measured by the quantity of water used in the administration of it. It is true, dipping and affusion are two different acts ; but yet the word baptize implies them both : it being used frequently in Scrip- ture to denote not only such washing as is performed by dip- ping, but also such as is performed by pouring or rubbing water upon the thing or person washed.86 And therefore when the Jews baptized their children, in order to circum- cision, it seems to have been indifferent with them, whether

it was done by immersion or affusion.87 And ™Cus^dti?one" that the Primitive Christians understood it in this some occasions latitude, is plain, from their administering this chrUtianSmitlVe noty sacrament in the case of sickness, haste,

want of water, or the like, by affusion, or pour- ing water upon the face. Thus the jailor and his family, who were baptized by St. Paul in haste, the same hour of the night that they were converted and believed,88 are reasonably sup- posed to have been baptized by affusion : since it can hardly be thought that at such an exigency they had water sufficient

85 Rom. vi. 3, 4. S(5 See Mark vii. 4, and Luke xi. 38, in the Greek, and Heb. ix. 10, also in the Greek, compared with Numbers viii. 7, and xix. 18, 19. ST Mischna de Sabbato, c. 19, §. 3. <* Acts xvi. 33;

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 349

at hand to be immersed in. The same may be said concern- ing Basilides, who, Eusebius tells us, was baptized by some brethren in prison.89 For the strict custody under which Chris- tian prisoners were kept, (their tyrannical jailors hardly allow- ing them necessaries for life, much less such conveniences as they desired for their religion,) makes it more than probable that this must have been done by affusion only of some small quantity of water. And that baptism in this way was no un- heard-of practice before this, may be gathered from Tertullian, who, speaking of a person of uncertain repentance offering him- self to be baptized, asks, Who would help him to one single sprinkling of water .?90 The Acts also of St. Laurence, who suffered martyrdom about the same time as St. Cyprian, tell us how one of the soldiers that were to be his executioners, being converted, brought a pitcher of water for St. Laurence to baptize him with. And lastly, St. Cyprian, being consulted by one Magnus, in reference to the validity of clinick baptism, (i. e. such as was administered to sick persons on their beds by aspersion or sprinkling,) not only allows, but pleads for it at large, both from the nature of the sacrament, and design of the institution.91 It is true, such persons as were so baptized, were not' ordinarily capable of being admitted to any office in the Church ; 92 but then the reason of this, as is intimated by the Council of Neocaesarea, was not that they thought this manner of baptism was less effectual than the other, but be- cause such a person's coming to the faith was not voluntary, but of necessity. And therefore it was provided by the same Council, that if the diligence and faith of a person so baptized did afterwards prove commendable, or if the scarcity of others, fit for the holy offices, did by any means require it, a clinick Christian might be admitted into holy orders.93 However, except upon extraordinary occasions, baptism was seldom, or perhaps never, administered for the four first centuries, but by immersion or dipping. Nor is aspersion or sprinkling or- dinarily used, to this day, in any country that was never sub- ject to the pope.94 And among those that submitted to his authority, England was the last place where it was received.95 Though it has never obtained so far as to be enjoined, dipping

89 Euseb. Hist. Eccl. 1. 6, c. 5. 9° Quis enim tibi, tam infidae Pcenitentiae Viro,

asperginem unam cujuslibet Aquae commodabit ? Tertull. de Pcenitentia, c. 6. 9l Cypr. Ep. 69, ad Magnum, p. 185, &c. ™ Euseb. Hist. Eccl. 1. 6, c. 43. ** Concil.

Neocaes. Can. 12. 9* See this proved in Dr. Wall's History of Infant-Baptism, part ii. chap. 9, §. 2. »* Dr. Wall, ibid.

350 OF THE MINISTRATION [chap, vu,

having been always prescribed by the rubric. The Salisbury Missal, printed in 1530, (the last that was in force before the Reformation,) expressly requires and orders dipping. And in the first Common Prayer Book of king Edward VI., the Priest's general order is to dip it in the water, so it be dis- creetly and warily done ; the rubric only allowing, if the child be weak, that then it shall suffice to pour water upon it. Nor was there any alteration made in the following books, except the leaving out the order to dip it thrice, which was prescribed by the first book. tt„™ ,ff„cim nr However, it being allowed to weak children

How affusion or 7 o

sprinkling first (though strong enough to be brought to church) came in practice. tQ be baptized by affusion ; many fond ladies at first, and then by degrees the common people, would persuade the Minister that their children were too tender for dipping. But what principally tended to confirm this practice was, that several of our English divines flying into Germany and Switzer- land, &c. during the bloody reign of queen Mary, and return- ing home when queen Elizabeth came to the crown, brought back with them a great love and zeal to the customs of those Protestant Churches beyond sea, where they had been shel- tered and received. And consequently having observed that in Geneva, and some other places, baptism was ordered to be performed by affusion,96 they thought they could not do the Church of England a greater piece of service, than to intro- duce a practice dictated by so great an oracle as Calvin. So that in the latter times of queen Elizabeth, and during the reigns of king James and king Charles I., there were but very few children dipped in the font. And therefore when the questions and answers in relation to the sacraments were first inserted at the end of the Catechism, upon the accession of king James I. to the throne, the answer to the question, What is the outward visible sign or form in baptism ? was this that follows : Water, 7vherein the person baptized is dipped, or sprinkled with it in the name of the Father, &c. And after- wards, when the Directory was put out by the Parliament, affusion (to those who could submit to their ordinance) began to have a shew of establishment ; it being declared not only lawful, but sufficient and most expedient that children should be baptized, by pouring or sprinkling of water on the face.

98 See Calvin's Institutes, 1. 4, c. 15, §. 19, and Tractat. Theolog. Catechismus, p. 57 ed. Bezae, 1576.

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 351

And as it were for the further prevention of immersion or dipping, it was particularly provided that baptism should not be administered in the places where fonts, in the time of popery, were unfitly and super stitiously placed. And accord- ingly (which was equal to the rest of their reformation) they changed the font into a basin : which being brought to the Minister in his reading desk, and the child being held below him, he dipped in his fingers, and so took up water enough just to let a drop or two fall on the child's face.97 These re- formers, it seems, could not recollect that fonts to baptize in had been long used before the times of popery, and that they had no where been discontinued from the beginning of Christi- anity, but in such places where the pope had gained authority. But our divines at the Restoration, understanding a little bet- ter the sense of Scripture and antiquity, again restored the order for immersion ; however, for prevention of any danger to the child, the Priest is advised to be first certified tliat it will well endure it. So that the difference between the old rubric, and what it is now, is only this : As it stood before, the Priest was to dip, unless there was an averment or allega- tion of weakness ; as it stands now, he is not to dip, unless there be* an averment or certifying of strength, sufficient to endure it.

This order, one would think, should be the most unexcep- tionable of any that could be given ; it keeping as close to the primitive rule for baptism, as the coldness of our region and the tenderness wherewith infants are now used, will some- times admit. Though Sir John Ployer, in a discourse on cold baths, hath shewn, from the nature of our bodies, from the rules of medicine, from modern experience, and from ancient history, that nothing would tend more to the preservation of a child's health, than dipping it in Baptism. However, the parents not caring to make the experiment, take so much the advantage of the reference that is made to their judgments concerning the strength of their children, as never to certify they may well endure dipping. It is true, indeed, the ques- tion is now seldom asked ; because the child is always brought in such a dress, as shews that there is no intention that it should be dipped. For whilst dipping in the font continued in fashion, they brought the child in such sort of clothing, as might be taken off and put on again without any hinderance or

97 See Dr. Wall's History of Infant-Baptism, part ii. chap. 9, p. 403. Oxf. edit.

352 OF THE MINISTRATION [chap. VII.

trouble. But since the Church not only permits, but requires dipping, where it is certified the child may well endure it ; and consequently since the Minister is always ready to dip, whensoever it is duly required of him ; it is very hard that any should urge the not dipping or immersing, as a plea for separation.

Trine immersion , §• 2- ,Bu* to P™ceed : by king Edward's first an ancient prac- book, the Minister is to dip the child m the wa- tlce" ter thrice ; first dipping the right side ,- secondly,

the left side ,♦ the third time, dipping the face toward the font. This was the general practice of the primitive Church, viz. to dip the person thrice, i. e. once at the name of each Person in the Trinity, the more fully to express that sacred mystery.98 Though some later writers say this was done to re- present the death, burial, and resurrection of our Saviour, to- gether with his three days' continuance in the grave." St. Austin joins both these reasons together, as a double mystery of this ancient rite, as he is cited by Gratian to this purpose.100 Several of the Fathers, that make mention of this custom, own, that there is no command for it in Scripture : but then they speak of it as brought into use by the Apostles ;* and therefore the fiftieth of the Canons that are called Apostolical, deposes any Bishop or Presbyter that administers Baptism without it. But afterwards, when the Arians made a wick- ^tinuel?011 e& advantage of this custom, by persuading the people that it was used to denote that the Persons in the Trinity were three distinct substances ; it first became a custom,2 and then a law,3 in the Spanish Church, only to use one single immersion ; because that would express the Unity of the Godhead, while the Trinity of Persons would be suf- ficiently denoted by the person's being baptized in the name of the Father, Son, and Holy Ghost. However, in other parts of the Church, trine immersion most commonly prevailed, as it does in the Greek Church to this very day.4 Upon what account it was omitted in the second book of king Edward, I do not find : but there being no order in the room of it to con-

°8 Tertull. adv. Prax. c. 26, p. 516, A. et de Coron. Mil. c. 3. Basil, de Sp. Sanct. c. 27. Hieron. adv. Lucif. c. 4. Hierar. Eccles. c. 2. Ambros. de Sacram. 1. 2, c. 7. Can. Ap. 50, Bas. 92, Leo. IX. S9 Greg. Nyss. de Bapt. Christi, torn. iii. p. 3, 72. Cyril.

Catech. Mystag. 2, n. 4. Leo, Ep.4, ad Epis. Siculos, c. 3. wo Aug. Horn. 3, apud

Gratian. de Consecrat. Dist. 4. c. 78. ' Tertull. de Coron. Mil. c. 3, p. 102, A. Cyril. Catech. Mystag. 2, §. 4, page 286, B. Sozomen. Hist. Eccles. 1. 6, c. 26, p. 673, D. Hieron. adv. Lucif. 2 Concil. Constant. Can. 7. Greg. Epist. ad Leandrum, Reg. 1. I, c. 41. 3 Concil. Tolet. 4, Can. 6, torn. v. col. 1706. * See Sir Paul Rycaut and Dr. Smith's Accounts of the Greek Church.

SKcr. Iil.l OF PUBLIC BAPTISM OF INFANTS. 353

fine the Minister to a single immersion, I presume it is left to his judgment and discretion to use which he pleases.

IV. When the Priest dips or pours water upon

the child, he is to .say, (calling the child by its TheWo°r™°f name,) N. I baptize thee, which was always the form of the Western Church. The Eastern Church useth a little variation, Let N. be baptized, &c.,5 or else, The servant of God, such a one is baptized, &c. ;° but the sense is much the same : however, in the next words, viz. in the name of the Father, and of the Son, and of the Holy Ghost, all orthodox Christians did ever agree ; because they are of Christ's own appointment, and for that reason unalterable. Wherefore, when the heretics presumed to vary from this form, they were censured by the Church, and those baptisms declared null, which were not administered in the name of the Father, So?i, and Holy Ghost. Some indeed took liberty to mingle a pa- raphrase with them, baptizing in the name of the Father who sent, of the Son that came, and of the Holy Ghost that wit- nessed ,-7 but our reformers thought it more prudent to pre- serve our Lord's own words entire, without addition or di- minution.

Now by baptizing in the name of three Persons, is not only meant that it is done by the commission and authority of God the Father, Son, and Holy Ghost ; but also that we are baptized into the faith of the holy Trinity ; and are received into that society of men, who are distinguished from all false professions in the worlds by believing in three Persons and one God.

V. By the first Common Prayer of king Ed- ward, after the child was thus baptized, the god- fure^hrisom!

fathers and godmothers were to lay their hinds upon it, and the Minister was to put upon him his white ves- ture, commonly called the chrisom, and to say,

Take this white vesture as a token of the innocency, which, by Gods grace, in this holy Sacrament of Baptism <.,is given un- to thee, and for a sign whereby thou art admonished so long as thou livest, to give thyself to innocence of living, that after this transitory life thou mayest be partaker of the life everlast- ing. Amen.

This was a relic of an ancient custom I have _ Tr Bn _.

/» lit • Q i • Why so called.

formerly had occasion to mention :8 the intention

5 See the Euchologion. « See Sir Paul Rvcaut and Dr. Smith's Accounts of the

Greek Church. » Const. Ap. 1. 7, c. 22. 8 See page 232, sect. 19,

2 A

354 OF THE MINISTRATION [chap. vii.

and design of it is sufficiently expressed in the form above cited : I therefore need only observe further, that it receives its name from the chrism or ointment with which the child was anointed when the chrisom was put on. TT . VI. For by the same book of king Edward, as

Unction prescrib- *i_ t> • * i_ j i R. r

ed by the first soon as the Friest had pronounced the foregoing wa°rd vi"ingEd~ f°rm' ne was to an°int the infant upon the head, saying, Almighty God, the Father of our Lord Jesus Christ, who hath regenerated thee by water and the Holy Ghost, and hath given unto thee remission of all thy sins ; he vouchsafe to anoint thee with the unction of his Holy Spirit, and bring thee to the inheritance of everlasting life. Amen.

Whether the compilers of king Edward's Li- unction belonged turgy designed this as a continuance of the unc- to Baptism or ^ion fa^ anciently made a part of the office of

Confirmation. _ . J . ■ r t . . . , ■

Baptism ; or or the unction which, though fre- quently used at the same time with Baptism, was yet rather a ceremony belonging to Confirmation, is not clearly to be dis- covered. According to the best of my judgment, I take it rather to be the latter ; for the unction that was an immedi- ate ceremony of Baptism, was always applied as soon as the party to be baptized was unclothed, and before his entrance into the water : 9 whereas the unction enjoined by king Ed- ward's Liturgy is ordered to be applied after the child is thoroughly baptized. For this reason, I suppose, it was con- tinued as a relic of the unction which the Priest used to per- form preparatory to Confirmation. And what makes my opinion the more probable is, that in the old office for Con- firmation, in that book, there is no order for the Bishop to anoint those whom he confirms ; which yet it is not to be ima- gined our reformers (who shewed such regard to all primi- tive customs) would by any means have omitted, if they had not known that the ceremony of unction had been performed before. But to help the reader to a clear notion in this matter, it will be necessary to give him some little light into the an- cient practice in relation to both these unctions.

He must know then, that the unction that was distinguishedln used before baptism, was only with pure oil,10 Ch prj*itive witn which the party was anointed just before he

entered the water, to signify that he was now

9 Constit. Apost. lib. 7, cap. 23. Quaest. ad Orthodox. 137. Eccl. Hlerarch. 1. 2. 10 See the authorities cited in the foregoing note.

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 355

becoming a champion for Christ, and was entering upon a state of conflict and contention against the allurements of the world : in allusion to the custom of the old wrestlers or ath- letes, who were always anointed against their solemn games, in order to render them more supple and active, and that their antagonists might take the less advantage and hold of them.11 This was commonly called the unction of the mystical oil: whereas the unction wherewith the party was anointed after baptism, was called the unction or chrism, being performed with a mixed or compound unguent, and applied by the Bi- shop at the time of the imposition of his hands, partly to express the baptism with fire, of which oil, we know, is a proper material, partly to signify the invisible unction of the Holy Spirit,13 and partly to denote that the person so anointed is admitted to the privileges of Christianity, which are de- scribed by the Apostle to be a chosen generation, a royal 'priesthood, an holy nation, &c.,13 in the designation to which office anointing was generally used as a symbol. And this account Tertullian favours,14 where, speaking of the unction that followed baptism, he tells us it was derived from the an- cient, i. e. the Jewish discipline, where the Priests were wont to be anointed to their office.

But further, the anointing in Baptism might be performed by either a deacon or deaconess ; 15 whereas the chrism that belonged to confirmation could not at first be ordinarily ap- plied by any under the order of a Bishop. Afterwards indeed, when Christianity began to spread far and wide, so that Bi- shops could not be procured upon every extraordinary emer- gency, the Bishops found it necessary to give liberty to the Presbyters to anoint those whom they baptized, in cases of extremity : that so, if a Bishop could not be sent for in con- venient time, a sick member of the Church might not depart wholly deprived of all those spiritual assistances which Con- firmation was to supply. However, the privilege of making and consecrating the holy unguent, and the rite of laying on of hands, they still reserved to themselves ; and only took care to supply their Presbyters with a due quantity of chrism, that they might not be without it upon any necessity.10 And this,

« Chrys. Horn. 8, in Ep. ad Coloss. Ambros. de Sacram. 1. 1, c. 2. « 2 Cor. i. 21, 22. 1 John ii. 20, 27. 13 1 Peter ii. 9. " Tertul. de Bapt. c. 7. 15 Const. Apost, 1. 3, c. 15, 16. io Concil. Arausican. Can. 1. Concil. Carthag. 4, Can. 36. Concil.

Toletan. 1, Can. 20. But see this proved more at large in Dr. Hammond de Confirma- tione, cap. 2, sect. 3, 4, and Mr. Bingham's Antiquities, hook 12, chap. 2, 1 vol. royal «*vn, page 547, &c

2 a 2

356 OF THE MINISTRATION [chap. vii.

though at first indulged only upon occasion, came in a little time afterwards to be the general practice : insomuch that for the Presbyter to anoint in baptism became the ordinary me- thod ; and the Bishop, when he confirmed, had nothing to do but to impose his hands, except by chance now and then to apply the chrism to a person that by accident had missed of it in his baptism.17

And this I take to be the unction intended in the form we are now speaking of, as well for the reasons above mentioned, as because this, of the two, appears to have been the most* ancient and universal, and so the most likely to be retained by our reformers. Bucer indeed prevailed for the leaving out the use both of this and the chrisom at the next review ; not because he did not think them of sufficient antiquity or stand- ing, or of good use and edification enough where they were duly observed ; but because he thought they carried more shew of regard and reverence to the mysteries of our religion than men really retained ; and that consequently they tended to cherish superstition in the minds of the people, rather than religion and true godliness.18

The reception of .^ But t0 rfU™ to OUT Own office : the

the child into the child, being now baptized, is become a member Church. of the christian Church, into which the Minister

(as a steward of God's family) doth solemnly receive it ; and. for the clearer manifestation that it now belongs to Christ, solemnly signs it in the forehead with the sign of the cross. The anti uit ^or tne better understanding of which primitive and meaning of ceremony, we may observe, that it was an an- Crossgn °f the cien^ rite f°r Piasters and generals, to mark the foreheads or hands of their servants and soldiers with their names or marks, that it might be known to whom they did belong ; and to this custom the angel in the Revela- tion is thought to allude ; 19 Hurt not the earth, &c, till we have sealed the servants of our God in their foreheads : thus again,20 the retinue of the Lamb are said to have his Father's name written in their foreheads. And thus, lastly, in the same chapter, as Christ's flock carried his mark on their foreheads, so did his great adversary the beast sign his serv- ants there also :21 If any man shall receive the mark of the beast in his forehead, or in his hand, &c. Now that the

17 Concil. Araus. Can. 1. 18 Bucer. Script. Angl. p. 478. 19 Chap, vii, vet. S. «o Chap. xiv. 1. 2l Verse 9.

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 357

Christian Church might hold some analogy with those sacred applications, she conceived it a most significant ceremony in Baptism, (which is our first admission into the Christian pro- fession,) that all her children should be signed with the cross on their foreheads, signifying thereby their consignment up to Christ; whence it is often called by the ancient Fathers, the Lord's signet, and Christ's seal.

And it is worth observing, that this mark or sign seems to have been appropriated from the very beginning to some great mystery : the Israelites could overcome the Amalekites no longer than Moses by stretching out his arms continued in the form of a cross ; 22 which undoubtedly prefigured that our salvation was to be obtained through the means of the cross : as was also further signified by God's commanding a cross (for that Grotius supposes to be the mark understood) to be set upon those who should be saved from a common destruction.23

But to come nearer ; when our blessed Redeemer had expi- ated the sins of the world upon the cross, the primitive disci- ples of his religion (who, as Minucius Felix affirms, did not worship the cross) did yet assume that figure as the badge of Christianity : and long before material crosses were in use, Tertullian tells us, that "upon every motion, at their going out or coming in, at dressing, at their going to bath, or to meals, or to bed, or whatever their employment or occasions called them to, they were wont [frontem crucis signaculo terere\ to mark, or (as the word signifies) to wear out their foreheads with the sign of the cross ; adding, that this was a practice which tradition had introduced, custom had confirmed, and which the present generation received upon the credit of that which went before them."24 It is pretended indeed by our adversaries, that this is only an authority for the use of this sign upon ordinary occasions, and gives no countenance for using it in Baptism. Suppose we should grant this ; it would yet help to shew from some other passages in the same author, that the same sign was also used upon religious accounts. Thus, in his book concerning the resurrection of the fiesh, shewing how instrumental the body is to the salvation of the soul, he has this expression : " The flesh is washed that the soul may be cleansed ; the flesh is anointed that the soul may be consecrated ; the flesh is signed that the soul may be for

m Exod. xvii. 11, 12, 13. « Ezek. ix. 4. ** Tert. de Coron. Mil. c. 3, pag. 102, A. B.

358 OF THE MINISTRATION [chap. vii.

titled ; the flesh is overshadowed by the imposition of hands, that the sonl may be enlightened by the Spirit of God ; the flesh is fed on the body and blood of Christ, that the soul may receive nourishment or fatness from God."25 Thus again, in another place, shewing how the Devil mimicked the holy sa- craments in the heathen mysteries ; " He baptizeth some," saith he, " as his faithful believers ; he promises them forgive- ness of their sins after baptism, and so initiates them to Mithra, and there he signs his soldiers in their foreheads" &e.26 Now here is plainly mention made of signing or marking the fleshy and signing too in the forehead, even in the celebration of re- ligious mysteries ; and we know no sign they so religiously es- teemed, but what Tertullian had in the other place mentioned, viz. the sign of the cross. I will not indeed be certain, but that the signing in both these places may refer to the cross which was made upon the forehead, when they were anointed in confirmation : but still this proves that crossing on the fore- head was used upon religious as well as ordinary occasions ; that it was used particularly at Confirmation, and therefore it is highly paobable it was used also in Baptism : since they who used it upon every slight occasion, and made it a constant part of the solemnity in one ofhce, would not omit or leave it out in another, where the use of it was full as proper and signifi- cant. We have gained so much therefore from Tertullian's authority, that the use of the cross, even in religious offices, was, in his time, a known rite of Christianity. This will gain an easier belief to a passage among the works of Origen, where there is express mention of some, who were signed with the cross at their baptism™ and better explain what is meant by St. Cyprian, when he tells us, that " those who obtain mercy of the Lord are signed on their foreheads"™ and that " the forehead of a Christian is sanctified with the sign of God."29 But further, in Lactantius, we find that Christians are describ- ed by those that have been marked upon the forehead with a cross.™ Again, St. Basil tells us, that " an ecclesiastical con- stitution had prevailed from the Apostles' days, that those who

25 Caro abluitur, ut anima emaculetur ; caro unguitur, ut anima consecretur; caro signatur, ut et anima muniatur; caro manus impositione adumbratur, ut et anima Spiritu illuminetur ; caro Corpore et Sanguine Christi vescitur, ut et anima de Dec saginetur. Tertull. de Resurrect. Carnis, c. 8. 26 Tinguit et ipse quosdam, utique credentes et fideles suos ; expiationem delictorum de Lavacro repromittit, et sic adhuc initiat Mithrae. Signat illic in frontibus milites suos. Tertull. de Praescr. adv. Heere- tic. c. 40. » Horn. 2, in Ps. xxxviii. par. 1, p. 299. » De Unit. Eccles. p. 116.

*» De Laps. p. 122. «" Lib. iv. c. 26.

sect, in.] OF PUBLIC BAPTISM OF INFANTS. 359

believed in the name of the Lord Jesus Christ should be sign- ed with the sign of the cross.'' 31 St. Chrysostom again makes it the glory of Christians, that " they carry in their foreheads the sign of the cross."™ And lastly St. Austin, speaking to one who was going to be baptized, tells him,33 that he was " that day to be signed with the sign of the cross, with which all Christians were signed" (i. e. at their baptism.)

I need not surely (after this long detail) instance in the writ- ings of any other of the Fathers, who frequently used being signed in the forehead for being baptized. I shall only add this remark; that the first Christian emperor, Constantine the Great, had his directions from heaven to make the cross the great banner in his wars with this motto on it, 'Ev Tovry vUa, By this sign thou shalt overcome.^ And sure we cannot sup- pose that our blessed Lord would, by so immediate a revela- tion, countenance such a rite as this already used in the Church, if he had resented it before as superstitious and unwarrantable. And we may add, that we ought not to be too petulant against that which the Holy Spirit has sometimes signalized by very renowned miracles; as those who consult the ecclesiastical histories of the best authority cannot but be convinced. In a word, .when any are received into the society of our religion, it is as lawful to declare it by a sign as by words. And surely there is no signature so universally known to be the mark of a Christian as that of the cross, which makes St. Paul put the cross for Christianity itself;35 the belief of a crucified Saviour being the proper article of the Christian faith, distinguishing the professors of it from all other kinds of religion in the world.

§. 2. There were anciently indeed, in the pri- The CrosS) why mitive Church, two several signings or markings made after Bap- with the cross, viz. one before Baptism, as was tlsm" ordered by the first Liturgy of king Edward, as I have already observed in page 338 ; the other afterwards, which was used at Confirmation, and which (as I shall shew hereafter) was also prescribed by the same book of king Edward.

In a word, the Cross in Baptism, till of late years, has been so inoffensive to the most scrupulous minds, that even Bucer could find nothing indecent in it, if it was used and applied with a pure mind. He only disapproved of directing the form

31 De Sp. Sanct. c. 27, torn. ii. p. 210, D. 32 Chrys. in Psalm ex. »3 Aug. de Catech. Rudibus, c. 20. « Euseb. de Vita Constant. 1. i. c. 28, 29, p. 422. * 1 Cor. L 17,18. Gal. v. 11. Phil. iii. 18.

360 OF THE MINISTRATION [chap. vii.

that was used at the imposing of it, to the child itself, who could not understand it. For which reason he wished it might be turned into a Prayer.36 The reviewers of our Liturgy did not indeed exactly comply with him ; but however they have ordered the form to be spoken to the congregation, and fur- ther, to remove all manner of scruple, have deferred the sign- ing with it till after the child is baptized, that so none may charge us with making the ceremony essential to Baptism, which is now finished before the Cross is made, and which is esteemed, in case of extremity, not at all deficient, where it is celebrated without it.

§. 3. The forehead is the seat of blushing and

^thefbredheaTn shame » for which reason the child is to be signed with the Cross on that part of him, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, Sfc.

Sect. IV. — Of the concluding Exhortations and Prayers .

I. The holy rite being thus finished, it is not The tion.°rta" decent to turn our backs upon G od immediately,

but that we should complete the solemnity by thanksgiving and prayer : and therefore, that we may do both these with due understanding, the Minister teaches us, in a serious exhortation, what must be the subjects of our praises and petitions.

II. And since (as we have already hinted)37 the TprayerfS Lord's Prayer was prescribed by our Saviour to

his disciples as a badge of their belonging to him ; it can never be more reasonable or proper to use it than now, when a new member and disciple is admitted into his Church. And therefore, whereas, in other offices, this prayer is gener- ally placed in the beginning, it is here reserved till after the child is baptized, and received solemnly into the Church; when we can more properly call God Our Father, with respect to the Infant, who is now by Baptism made a member of fhrist, and more peculiarly adopted a child of God. And this is exactly conformable to the primitive Church : for the Cate- chumens were never allowed to use this prayer, till they had first made themselves sons by Regeneration in the waters of Baptism.38 For which reason, this prayer is frequently, by

38 Buceri Script. Anglican, p. 479. 37 Introduction, p. 4. ss Chrys. Horn. 2, in 2 Cor. torn. iii. p. 553, lin. 21, 22. Aug. Horn. 29, de Verb. Apost. et Serin. 59, c. 1, torn. v. col. 343, D. et Serin. 65, c. 1, col. 119, C in Append, ad torn. v.

sect, iv.] OF PUBLIC BAPTISM OF INFANTS. 361

the ancient writers, called The Prayer of the Regenerate, or Believers, as being, properly speaking, their privilege and birthright.39

III. After this follows a Prayer wherein we first

give God thanks for affording this child the be- The Collect' nefits of Baptism ; and then pray for his grace to assist it in the whole course of its life.*

IV. And lastly, because nothing tends more

directly to the securing of holiness and religion ^twSfShers than a conscientious performance of this vow of Baptism, here are added endeavours to our prayers for the fulfilling thereof. In the first ages, when those of discretion were baptized, the Applications were directed to the persons themselves, (as they now are in our office of Baptism for those of riper years .-) but since children are now most commonly the subjects of Baptism, who are not capable of admoni- tion, here is a serious and earnest exhortation made to the sureties.

§. 2. Which, if it be well considered, will shew how base it is for any to undertake this 0f choos^St trust merely in compliment ; how absurd to put persons for sure- little children (whose bond is not good in hu- man courts) upon this weighty office ; and also how ridiculous for those who have taken this duty upon them, to think they can shake off this charge again, and assign it over to the parents. But yet this is frequently the custom of this licen- tious age, and the chief occasion of many people's falling into evil principles and wicked practices, which might easily be prevented, if the sureties would do their duty, and labour to fit their god-children for Confirmation, and bring them to it ; which therefore the Minister is in the last place to advertise the sureties of:f for till the child by this means enters the bond in his own name, the sureties must answer for all mis- carriages through their neglect ; whereas as soon as the child is confirmed, the sureties are freed from that danger, and dis- charged from all but the duty of charity.

* Note, that this prayer, with the foregoing exhortation and Lord's Prayer, were first added to the second book of king Edward ; his first book ordering the application to the godfathers, &c, to be used as soon as the child was baptized.

t In all the former books this advertisement concerning Confirmation was only a rubric directing the Minister to command that the children be brought to the Bishop, &c. But in the last review it was turned into a form to be spoken to the people.

39 Evx>7 w/o-Ttov. Chrys. Horn. 10, in Coloss. torn. iv. p. 142, lin. 41. Oratio Fidelium, August. Enchirid. c. 71

362 OF THE MINISTRATION [app. t. to chap. vii.

The office being thus ended, the first Common Prayer piously adds, And so let the congregation depart in the name of the Lord.

APPENDIX I. TO CHAPTER VII.

OF THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN IN HOUSES.*

Sect. I. — Of the Rubrics before the Office.

In this and the following office, I am only to Th° tion°dUC" ta^e notice °f sucn particulars, as are different from the Order for Public Baptism of Infants. Where either of these therefore agree with the former, I must refer my reader to the foregoing chapter, designing this and the following Appendix only for such things as I have had no opportunity of mentioning before.

§.1. The first rubric requires, that the Curates tism not to be of every Parish shall often admonish the people, long deferred. tjmt t^ey dej>er not fa Baptism of their children

longer than the first or second Sunday next after their birth, or other holy-day falling between, unless upon a great and reasonable cause to be approved by the Curate. Rubric 2. Not §• 2. And that also they shall warn them, that, to be adminis- without like great cause and necessity, they pro- except in cases cure not their children to be baptized at home in of necessity. their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion.

The moderation of our Church in this respect, is exactly conformable to the ancient practice of the primitive Chris- tians ; who (though in ordinary cases they would never admit that Baptism should be administered without the presence of the congregation) yet had so great a care that none should die unbaptized, that in danger of death they allowed such persons, as had not gone through all their preparations, to be baptized at home : but laying an obligation upon them to an- swer more fully, if God restored them.1

* The title of this office in both books of king Edward and that of queen Elizabeth was this : Of them that be baptized in private houses, in time of necessity. To which were added upon king James's accession the following words : by the Minister of the parish, or any other lawful Minister that can be procured. And so it continued till the Restoration, when it was altered into the title that stands above.

* Concil. Laodicen. Can. 47, torn. i. col. 1505, A.

sect, ii.] OF PRIVATE BAPTISM OF CHILDREN. 363

Sect. II. — Of the proper Minister of Private Baptism.

When necessity requires that Baptism be pri- vately administered, the Minister of the Parish, i^nt^Sx^ or (in his absence) some other laivful Minister is church at the to be procured. This is an order which was not tton. 0rma" made till after the Conference at Hampton Court, upon the accession of king James I. to the throne. In both Common Prayer Books of king Edward, and in that of queen Elizabeth, the rubric was only this : First, let them that be present call upon God for his grace, and say the Lord's Prayei t if the time will suffer ; and then one of them shall name the child, and dip him in the water, or pour water upon him, say- ing these ivords, N. / baptize thee, &c. Now this, it is plain from the writings and letters of our first reformers, was ori- ginally designed to commission lay-persons to baptize in cases of necessity : being founded upon an error which our reform- ers had imbibed in the Bomish Church, concerning the im- possibility of salvation without the sacrament of Baptism : which therefore being in their opinion so absolutely necessary, they chose should be administered by anybody that was present, -in cases of extremity, rather than any should die without it.

But afterwards, when they came to have clearer ■

0 , , M * j ii But afterwards

notions of the sacraments, and perceived how prohibited by absurd it was to confine the mercies of God to £oth- llo"tj"of outward means ; and especially to consider that the salvation of the child might be as safe in God's mercy, with- out any baptism, as with one performed by persons not duly commissioned to administer it; when the governors of our Church, I say, came to be convinced of this, they thought it proper to explain the rubric above mentioned, in such a man- ner as should exclude any private person from administering of Baptism. Accordingly, when some articles were passed by both houses of Convocation, in the year 1575, the Arch- bishop and Bishops (who had power and authority in their several dioceses to resolve all doubts concerning the manner how to understand, do, and execute the things contained in the Book of Common Prayer)2 unanimously resolved, that even Private Baptism, in case of necessity, was only to be administered by a lawful Minister or Deacon ; and that all

2 See the Preface concerning the Service of the Church.

364 OF THE MINISTRATION [app. i. to chap, vii

other persons should be inhibited to intermeddle with the ministering of Baptism privately, as being no part of their vo- cation.* Bishop Gibson tells us, this article was not published in the printed copy ; but whether on the same account that the fifteenth article was left out, (which was, that Marriage might be solemnized at any time of the year, provided the banns were duly published, and no impediment objected,) viz. because disapproved by the crown, he cannot certainly tell :4 but it seems by the account that Mr. Collier gives us, as if it was published ; for after all the articles, he only remarks from the Journal of the Convocation, that the queen refused to assent to the last article, (i. e. the fifteenth above mentioned,) for which reason, saith he, it was not published with the rest,5 which seems plainly to imply that all the rest were published. However, whether it was published or not, the bare publish- ing of it in writing in every parish-church of every diocese in the province of Canterbury, by order of the Bishops, who had undoubted authority to explain the rubric, was sufficient to restrain the sense of the rubric in such a manner as should inhibit all persons not ordained from presuming to intermeddle with the administering of Baptism. But besides this, Mr. Collier tells us, that notwithstanding none but the Archbishop and Bishops are mentioned for their concurrence in these articles, yet in the Archbishop's mandate for the publication, they are said to be agreed, settled, and subscribed by both houses of Convocation.6 So that from this time, notwith- standing the rubric might continue in the same words, it is certain it gave no licence or permission to lay-persons to bap- tize. On the contrary, the Bishops, in their visitations, cen- sured the practice, and declared that the rubric inferred no such latitude.7

* This article being very remarkable, ,1 shall here set it down in the words of the record.

" Twelfthly, And whereas some ambiguity and doubt has arisen amongst divers, by what persons Private Baptism is to be administered ; forasmuch as by the Book of Com- mon Prayer allowed by statute, the Bishop of the diocess is to expound and resolve all such doubts as shall arise concerning the manner how to understand, do, and execute the things contained in the said book; it is now by the said Archbishop and Bishops expounded and resolved, and every of them doth expound and resolve, that the said Private Baptism, in case of necessity, is only to be administered by a lawful Minister or Deacon, called to be present for that purpose, and by none other. And that every Bishop in his diocess shall take order, that this exposition of the said doubt shall be published in writing before the first day of May next coming, in every parish church of his diocess in this province ; and thereby all other persons shall be inhibited to in- termeddle with the ministry of Baptism privately, it being no part of their vocation.3

3 Bishop Gibson's Codex, vol. i. p. 447, and Mr. Collier's History, vol. ii. p. 552.

+ See his Codex as before. 5 Mr. Collier's Ecclesiastical History, as before. 6 Ibid, and page 551. ' See Bishop Barlow's Account of the Conference at Hampton Court.

sect. II.] OF PRIVATE BAPTISM OF CHILDREN. 365

However, upon the accession of king James I. to the throne, the matter was again debated in the Hampton-Court Confer- ence;8 the result of which was, that instead of these words, Let tliem that be present call upon God, &c, the rubric should be, Let the lawful Minister, and them that be present, &c. And instead of what follows, viz. Then one of them shall name, the child, and dip him in the water, or pour water upon him, saying ; it was ordered that, tlie child being named by some one that is present, the said lawful Minister shall dip it in water, &c* And thus the rubric stood till the review at the Restoration, when it only underwent some small variation ; the Minister of the parish being first named as the most proper person to be sent for, if not out of the way ; but in his ab- sence, any other lawful Minister is to be called in that can be procured. The Church only provides that none but a Minister, or one duly ordained, presume to intermeddle in it : well knowing that the persons, by whom baptism is to be administered, are plainly as positive a part of the institution, as any thing else relating to that ordinance ; and consequently that the power of administering it must belong to those only whom Christ hath authorized by the institution. It is true, there are some few of the primitive writers, who allow laymen to baptize in case of necessity:9 but there are more and ear- lier of the Fathers, who disallow that practice:10 and, upon mature consideration of the several passages, it will generally be found that these latter, for the most part, speak the judg- ment of the Church, whilst the former only deliver their pri- vate opinion. And therefore certainly it is a great presump- tion for an unordained person to invade the ministerial office without any warrant. What sufficient plea the Church of Rome can pretend, for suffering even midwives to perform this sacred rite, I am wholly ignorant. For as to the pretence of the child's danger, we may be sure that its salvation may be as safe in God's mercy without any baptism, as with such a one as he has neither commanded nor made any promises

* The second rubric that I have given above in page 362, was also then altered ; the old one being worded thus : " And also they shall warn them that, without great cause and necessity, they baptize not children at home in their houses : and when great need ehall compel them so to do, that then they minister it on this fashion."

s Ibid, or Collier's History, vol. ii. p. 675. *> Tertull. de Bapt. c. 17, p. 231, A.

Concil. Elib. Can. 38. Hieron. Dial. Adv. Lucifer, c. 4. 10 Ignat. ad Smyr. §. 8.

Const. Ap. 1. 8, c. 46. Cyprian, et Firmilian. apud Basil. Ep. ad Amphiloch. c. 1. Vide et Cyprian. Ep. 76, et Concil. Carthag. inter Cypriani Opera. Hillarii, alias Ambros. .Com. in Ephes. 4. Basil, ut supra. Chrysost. Horn. 61, torn. vii. p. 423. Vide et Bal- ismom. in Can. 19. Concil. Sardicens. ap. Bevereg. Annot. in Can. Apost. p. 201.

366 OF THE MINISTRATION [app. i. to chap. yti.

to : so that where God gives no opportunity of having baptism administered by a person duly commissioned, it seems much better to leave it undone.

If it be asked, whether baptism, when performed by an unordained person, be, in the sense of our Church, valid and effectual? I answer, that, according to the best judgment we can form from her public acts and offices, it is not. For she not only supposes,11 that a child will die unbaptized, if the regular Minister does not come time enough to baptize it : but in the above-said determination of the Bishops and Con- vocation, she expressly declares, that even in cases of necessity baptism is only to be administered by a lawful Minister or Deacon, and directly inhibits all other persons from inter- meddling with it, though ever so privately, as being no part of their vocation : a plain intimation that no baptism, but what is administered by persons duly ordained, is valid or effectual. For if baptism administered by persons not ordained be valid and sufficient to convey the benefits of it, why should such persons be prohibited to administer it in cases of real neces- sity, when a regular Minister cannot be procured ? It would surely be better for the child to have it from any hand, if any hand could give it, than that it should die without the ad- vantage of it. Our Church therefore, by prohibiting all from intermeddling in baptism but a lawful Minister, plainly hints, that when baptism is administered by any others, it conveys no benefit or advantage to the child, but only brings upon those who pretend to administer it, the guilt of usurping a sacred office : and consequently that persons so pretendedly baptized (if they live to be sensible of their state and condition) are to apply to their lawful Minister or Bishop for that holy sacra- ment, of which they only received a profanation before.

Sect. III. — Of the Service to be performed at the Ministration of Private Baptism. Having said what I thought was necessary in relation to the Minister of Private Baptism, I have nothing to do now but to run through the office, and to shew how well it is adapted for the ministration of it.

what prayers to First then, the Minister of the parish, (or, in tw^L'S* X? his absence, any other lawful Minister that can

Baptism oi the , \ \ •,! ,1 i .

child. be procured,) with them that are present, is tot

M Canon LXIX.

sect, in.] OF PRIVATE BAPTISM OF CHILDREN. 367

call upon God, and say the Lord's Prayer, and so many of the Collects appointed to be said before in the form of Public Baptism, as the time and present exigence will suffer.

And here I humbly presume to give a hint to my brethren, that the Prayer appointed for the Consecration of the Water be never omitted. For besides the propriety of this prayer to beg a blessing upon the administration in general, I have al- ready shewed how necessary a part of the office of Baptism the primitive Christians esteemed the Consecration of the Water.

§. 2. And here it is to be noted, that by a pro- vincial constitution of our own Church, made in vessd fofwhich the year 1236, (the twenty-sixth of Henry III.,) the child is bap- which is still in force, neither water nor vessel, dfspo'sed>of.t° be that has been used in the administration of Pri- vate Baptism, is afterwards to be applied to common uses. But, out of reverence to the sacrament, the water is to be poured into the fire, or else to be carried to the Church, to be put to the water in the baptistery or font : and the vessel also is to be burnt, or else to be appropriated to the use of the Church,12 perhaps for the washing of the church-linen, as Mr. Lin wood supposes.13 The latter of which orders, if I am not misinformed, the late good bishop Beveridge obliged his parishioners to comply with, whilst he was Minister of St. Pe- ter's in Cornhill. And as to the former, it is certainly very unseemly, that water once blessed in so solemn a manner, and used and applied to so sacred a purpose, should either be put to common use, or thrown away irreverently into the kennel or sink. And I wonder our Church has made no provision, how the water used in the font at church should be disposed of. In the Greek Church particular care is taken, that it never be thrown into the street like common water, but poured into a hollow place under the altar, (called Qakaoalhiov or Xwvelov,) where it is soaked into the earth, or finds a passage.14

§. 3. But to return : the Minister having used The child to be as many of the Collects appointed to be said in baptized by ai- the form of Public Baptism, as the time and pre- fusion only> sent exigence will suffer; the child being then named by some one that is present, the Minister is to pour water upon it. All the old Common Prayers say, he shall either dip it in water, or pour water upon it : but Baptism in private being

12 Bishop Gibson's Codex, vol. i. p. 435, and Johnson's Ecclesiastical Laws, 1236. 10. 13 As cited by Mr. Johnson, ibid. " Dr. Smith's Account of the Greek Church, p. Hi.

368 OF THE MINISTRATION Tapp. i. to chap, til

never allowed but when the child is weak, the rubric was pro- perly altered at the last review, and the order for dipping left out ; it being not to be supposed that the child in its sickness should be able to endure it.

The thanksgiv- §• \ After the child is baptized, it is further ing after Bap- ordered by our present Liturgy, that, all kneel- tlsm" ing down, the Minister shall give thanks unto

God, in part of the form that is appointed to be used after the administration of Public Baptism : and so the service at that time is concluded.

Sect. IV. — Of the Service to be performed when the Child is brought to Church.

a . . . Though it is not to be doubted but that a child

Such pnvate - . f . . . , . ,

Baptism to be baptized in the manner above mentioned, is law- congregatb^af- /M% ano^ sufficiently baptized, and ought not to terwards by the be baptized again ; yet nevertheless, if the child, which is after this sort baptized, do afterwards live, it is expedient (saith the rubric) that it be brought into the church, to the intent* that if the Minister of the same parish did himself baptize the child, the congregation may be certified of the true form of Baptism by him privately before used : in which case he is to certify them, that according to the due and prescribed order of the Church, at such a time, and in such a place, before diverse witnesses he baptized this child. or else to be ex- §• 2. But if the child were baptized by any aminedandin- other lawful Minister, then the Minister of the fore the con'gre- parish where the child was born or christened, is gation. i0 exam{ne and try whether the child be lawfully

baptized or no : in which case, if those that bring any child to the Church do ansiver that the same child is already baptized; then the Minister is to examine them further, by whom and in whose presence it was baptized, and whether it was baptized with water, and in the name of the Trinity, which are always to be esteemed essential parts of the sacrament.f And if the

* In king Edward's and queen Elizabeth's books, the former part of this and the latter part of the next rubric were joined together, and made but one between them : " to the intent that the Priest may examine and try whether the child," &c. All be- tween was first added in king James's book after the conference at Hampton-Court, except that the particular form of certification, in case that the Minister of the same parish baptized it himself, was inserted at. the Restoration.

+ In the Common Prayers of king Edward and queen Elizabeth there were two questions asked, which are now omitted, viz. " Whether they called upon God for grace and succour in that necessity?" And "Whether they thought the child to be law-

sect, iv.] OF PRIVATE BAPTISM OF CHILDREN. £69

Minister shall find by the answer of such as bring the child, that all things were done as they ought to be. he is not to christen the child again, but to receive him as one of the flock of true Christian people.

§. 3. Which (after he has certified the people that all was well done, and declared the benefits A det0^f the which the child has received by virtue of its Baptism) he is directed to do in much the same form as is appointed for Public Baptism. He reads the Gospel there appointed, and the exhortation that follows it.* After which he repeats the Lord's Prayer, and the Collect that in the office for Public Baptism follows the exhortation. Then demanding the name of the child, he proceeds to examine the godfathers and godmothers, whether in the name of the child, they re- nounce the devil and all his works, &c, whether they believe all the articles of the Christian faith, and whether they will obediently keep God's will and commandments, &c. For though the child was baptized without godfathers at first, (when, being more likely to die than to live, there seemed no occasion for any to undertake for its future behaviour ;) yet if it lives and is brought to church, it is fit there should be some to give security that it shall be well educated and instructed. As soon as this is done, therefore, the child is received into the congregation of Christ's flock, and is signed with the sign of the cross. After which the service concludes with the Thanksgiving and Exhortation that close the office for Public Baptism.

fully and perfectly baptized ?" Which latter question was also continued quite down to the Restoration. The words, " And because some things essential to the sacrament may happen to be omitted through fear or haste in such times of extremity," &c, were first added to king James's book, at which time the alteration was made to restrain Lay-Baptism, even in cases of extremity : and therefore these words cannot be urged to prove that the Church does not hold that the commission of the administrator, as well as the matter and form, is of the essence of Baptism.

• The Exhortation in this Office, as well as in the former, in all the old books, ends with the repetition of the Lord's Prayer and Creed, after which also in the same books immediately follow the questions to the godfathers and godmothers ; and then the prayer, " Almighty and everlasting God," &c. (which in our present book stands before those questions.) This prayer being ended, the Priest was also formerly to use the Exhortation, " Forasmuch as this child," &c, and so forth as in Public Baptism ; which last words I believe only referred to the charge that was then to be given to the god- fathers, &c. to see the child confirmed, as is directed at the end of the Public Office of Baptism ; though upon leaving out those words in our present form of Private Baptism, the Minister is not directed to give any such charge. The form of receiving the child into the congregation, and signing it with the Cross, with the short exhortation and prayer that follow it in our present books, do not seem to have been then used. But the first book of king Edward, after the form of stipulation, orders the chrisom to be put upon the child, and the form to be used which I have already given upon the former Office.15

W Page 353. 2 B

370 OF THE MINISTRATION OF BAPTISM [app. ii. to chap, vil

§.4. After all there is a provision made, that proceeding if this if they which bring the infant to church, do make ?oubtfSbe suc^1 uncerta^n answers to the Priest's questions, as that it cannot appear that the child was bap- tized with water in the name of the Father, and of the Son, and of the Holy Ghost, (zuhich are essential parts of baptism ;) then the Priest is to baptize it in the form before appointed for Public Baptism of Infants ; saving that, at the dipping of the child in the font, he is to use this form of words, If thou art not already baptized, N. I baptize thee, &c.

APPENDIX II. TO CHAPTER VII.

OF THE MINISTRATION OF BAPTISM TO SUCH AS ARE OF RIPER YEARS, AND ABLE TO ANSWER FOR THEMSELVES.

THE INTRODUCTION.

This office not ^E ^a(^ no °^ce m our Liturgy for the bap-

added till the last tism of persons of riper years till the last review. For though in the infancy of Christianity adult persons were generally the subjects of baptism ; yet after the several nations that have been converted were become Chris- tian, baptism was always administered to children. So that when the Liturgy of the Church of England was first com- piled, an office for adult persons was not so necessary. But by the growth of Anabaptism and Quakerism, during the grand rebellion, the want of such an office was plainly perceived. For which reason the Commissioners appointed to review the Common Prayer drew up this which I am now going to make some remarks upon, which is very useful for the baptizing of natives in our plantations, when they shall be converted to the faith, and of such unhappy children of those licentious sectaries I just now named, as shall come to be sensible of the errors of their parents.

Sect. I. — Of some Particulars in this Form ivhich differ from the others. When any such persons as are of riper years

A. tv6ck s notice . . . *^ . -* *^

of their Baptism are to be baptized, timely notice is to be given to

BisLpS^hy! the Bishop, or whom he shall appoint for that

purpose, a week before at the least, by the parents,

or some other discreet persons ; that so due care may be taken

asm. I.] TO SUCH AS ARE OF RIPER YEARS. 371

for their examination, whether they be sufficiently instructed in the 'principles of the Christian religion; and that they may be exhorted to prepare themselves with prayers and fasting for the receiving of this holy sacrament, which was always strictly en- joined to those that were baptized in the primitive Church.1

§.2. And if [they shall be found Jit, the Min- TheformofBap ister is to baptize them in the same manner and tism appointed1 order as is appointed before the Baptism of In- forthe°cc^°n. fants ; except that the Gospel is concerning our Saviour's discourse with Nicodemus touching the necessity of baptism, which is followed by an exhortation suitable and proper. Again, the persons to be baptized being able to make the profession that is requisite, in their own persons, the Minister is ordered to put the questions to them. There are god- fathers and godmothers indeed appointed to be present, but they are only appointed as witnesses of the engagement, and undertake no more than to remind them hereafter of the vow and profession which they made in their presence, and to call upon them to be diligent in instructing themselves in God's word, fee, the chief part of the charge being delivered at last by the Priest to the persons that are baptized.

§. 3.- It is convenient that every person thus baptized shoidd be confirmed by the Bishop, so tizeTto be con- soon after his baptism as conveniently may be, ^rmeJ M S0011 as that so he may be admitted to the holy Communion.

§. 4. If any persons not baptized in their in- p fancy shall be brought to be baptized before they their infancy and come to years of discretion to answer for them- t£n*4ith^h*i selves, it may suffice to use the Office for Public formt0beb:<i>- Baptism of Infants, or (in case of extreme danger) the office for Private Baptism, only changing the word Infant for Child or Person, as occasion requires.

CHAPTER VIII. OF THE CATECHISM.

THE INTRODUCTION. Since children, in their baptism, engage to re- JjL'SfS^,

, , '.. , ,-. * . r * . °i v • chism is placed

nounce the devil and all his works, to believe in next.

i Just. Mart. Apol. 1, c. 79, p. 116. Tertull. de Bapt. c. 20, p. 232, B. 2 B 2

372 OF THE CATECHISM. [chap. vnr.

God, and serve him ; it is fit that they be taught, so soon as they are able to learn, what a solemn vow, promise, and profession they have made. Accordingly after the offices appointed for baptism, follows A Catechism, that is to sat/, An Instruction, to be learned of every person, before he be brought to be confirmed by the Bishop.

And this (i. e. the catechising or instructing of vhlrinstTtutioni children and others in the principles of religion) a? d ticeVersal *s f°unded upon the institution of God himself,1

and is agreeable to the best examples in Scrip- & ture.2 As to the Jews, Josephus tells us, that they were above all things careful that their children might be instructed in the law : • to which end they had in every village a person called the instructor of babes, (to which St. Paul seems to allude,4) whose business it was (as we may gather from Bux- torf 5) to teach children the law till they were ten years of age, and from thence till they were fifteen, to instruct them in the Talmud. Grotius tells us,6 that at thirteen they were brought to the house of God in order to be publicly examined ; and, being approved, were then declared to be children of the pre- cept, i. e. they were obliged to keep the law, and were from thenceforth answerable for their own sins. And whereas our Saviour submitted himself to this examination when he was but twelve years old, (for that Grotius supposes was the end of his staying behind at Jerusalem, and offering himself to the doctors in the temple ;) it was by reason of his extraordinary qualifications and genius, which (to speak in the Jews' own language) ran before the command.

From the Jews this custom was delivered down to the Christians, who had in every church a peculiar officer, called a catechist,'1 whose office it was to instruct the catechumens in the fundamentals of religion, in some places for two whole years together,8 besides the more solemn catechising of them during the forty days of Lent, preparatory to their baptism at Easter.9

§. 2. There was indeed some difference be- chSdren^r^con- tween the persons who were catechised then, and verts, as proper those whom we instruct now. For then the

1 Deut. vi. 7. xxxi. 11, 12. Prov. xxii. 6. John xxi. 15, 16. Ephes. vi. 4. 2 Gen.

xviii. 19. Luke i. 4. Acts xviii. 25. Rom. ii. 18. 2 Tim. iii. 15. 3 Joseph. Antiq. 1.

4. c. 8. •» Rom. ii. 20. 5 Buxtorf. Synag. Judaic, c. 7. 6 In Luc. ii. ver. 42.

T Euseb. Hist. Eccl. 1. 5, c. 10, p. 275. A. 1. 6, c. 3, 12, 20. 8 Concil. Elib. Can. 42, torn, i. col. 975, B. 9 Cyril. Catech. Mystag. 1.

sect. I.] OF THE CATECHISM. 373

catechumens were generally such as were come after Baptism as to years of discretion ; but, having been born of before* heathen parents, were not yet baptized. So that they catechis- ed them before their baptism, as we also do those who are not baptized till they come to riper years. But as to the children of believing parents, it is certain that, as they were baptized in infancy, they could not then, any more than now, be ad- mitted Catechumens till after baptism. Nor is there any ne- cessity of doing it before, if so be we take care that due instruction be given them, so soon as they are capable of re- ceiving it. For our Saviour himself in that commission to his apostles, Go ye, make disciples of all nations, baptizing them, &.c. — teaching them to observe all things, whatsoever I have commanded you,10 seems to intimate that converts may first be entered into his Church by baptism, and afterwards instruct- ed in the fundamentals of their religion. And indeed we read, that when St. Basil was baptized, the Bishop kept him in his house some time afterwards, that he might instruct him in the things pertaining to eternal life.11 And a learned writer af- firms, that all baptized persons in the primitive times (although they had been catechised before) were yet wont to stay seve- ral days after their baptism, to be more fully catechised in all things necessary to salvation.12 And therefore there is much more reason for us to catechise children after baptism, who are naturally incapable of being instructed beforehand.

Sect. I. — Of the Form and Contents of the Catechism. As to the form of our Catechism, it is drawn __ _ , . .

^ . , ' . The Catechism

up after the primitive manner byway of question drawn up by way and answer: so Philip catechised the Eunuch,13 ^eeJion and and so the persons to be baptized were cate- chised in the first ages, as I have already shewn in discours- ing of the antiquity of the baptismal vow.14 And indeed the very word Catechism implies as much ; the ori- The word Cate- ginal Karrixio, from whence it is derived, being chism, what it a compound of r/x&, which signifies an echo, or Slgn repeated sound. So that a Catechism is no more than an in- struction first taught and instilled into a person, and then re- peated upon the catechist's examination.

§. 2. As to the contents of our Catechism, it is not a large

10 Matt, xxviii. 19, 20. « S. Amphilochius in Vit. S. Basil. » Vicecomes de antiquis Ritibus Baptismi, lib. 5, cap. 53. « Acts viii. 37. " Page 342, 343.

374 OF THE CATECHISM. [chap. vnr.

system or body of divinity, to puzzle the heads of The Contents of yQUn^ beginners; but only a short and full ex-

plication of the baptismal vow. The primitive Catechism indeed (i. e. all that the catechumens were to learn by heart before their Baptism and Confirmation) consisted of no more than the Renunciation, or the repetition of the Bap- tismal Vow, the Creed, and the Lord's Prayer ,• and these together with the Ten Commandments, at the Reformation, were the whole of ours. But it being afterwards thought de- fective as to the doctrine of the Sacraments, (which in the primitive times were more largely explained to baptized per- sons,15) king James I. appointed the Bishops to add a short and plain explanation of them, which was done accordingly in that excellent form we see ;* being penned by bishop Overal, then dean of St. Paul's, and allowed by the Bishops.16 So that now (in the opinion of the best judges) it excels ail Catechisms that ever were in the world ; being so short that the youngest children may learn it by heart ; and yet so full, that it contains all things necessary to be known in order to salvation.

In this also its excellency is very discernible, viz. that as all persons are baptized not into any particular Church, but into the Catholic Church of Christ ; so here they are not taught the opinion of this or any other particular Church or people, but what the whole body of Christians all the world over agree in. If it may any where seem to be otherwise, it is in the doctrine of the Sacraments : but even this is here worded with so much caution and temper, as not to contradict any other particular Church ; but so as that all sorts of Christians, when they have duly considered it, may subscribe to every thing that is here taught or delivered.

Sect. II. — Of the Rubrics after the Catechism,.

Rubric i. Cate- The tmies now appointed for catechising of chism how often children, are Sundays and Holy-days. Though to be performed, bishop Cosin observes, this is no injunction for

* In alt the books from king James's time (when these questions and answers con- cerning the sacrament were first inserted) to the last review, the answer to the question concerning the "outward visible sign or form in baptism," was something different from what it is now, which, with the reason of it, I have already given in page 350. The answer also to the question, " Why infants are baptized," &c, was then alittle difficult- ly, and more obscurely expressed, viz. " Yes, they do perform them by their sureties, who promise and vow them both in their names, which, when they come to age, them- selves are bound to perforin."

15 Vide S. Cyril. Catech. Mystag. 16 Conference at Hampton Court, p. 43, and

Dr. Nichols's addit. Notes, p. 5S.

sect, ii.] OF THE CATECHISM. 375

doing it every Sunday and holy-day, but only as often as need requires, according to the largeness or number of chil- dren in the parish.17 And it is true, that by the first book of king Edward VI. it was not required to be done above once in six weeks. But Bucer, observing that this was too seldom, and that in several churches in Germany there was catechis- ing three times a week, urged, in his censure upon this rubric, that the Minister should be required to catechise on every holy-day.™ Upon this exception indeed the rubric was alter- ed, but expressed notwithstanding in indefinite terms. So that bishop Cosin was of the opinion,19 that no obligation could be urged from hence, that the Minister should perform it on all Sundays and holy-days. And indeed by the Injunc- tions of queen Elizabeth, it was only required upon every Holy-day and every second Sunday (i. e. I suppose every Sunday) in the year;20 though it is plainly the design of the present rubric, that it should be done as often as occasion re- quires, i. e. so long as there are any in the parish who are ca- pable of instruction, and yet have not learned their Catechism. And therefore, in many large parishes, where the inhabitants are numerous, the Minister thinks himself obliged to catechise every Sunday ; whilst in parishes less populous, a few Sun- days in the year are sufficient to the purpose ; and therefore in such places the duty of Catechism is reserved till Lent, in imitation of an old custom in the primitive Church, which, as I have already observed, had their more solemn Catechisms during that season. But now how to reconcile the fifty-ninth canon to this exposition of the rubric, I own I am at a loss : for that requires every Parson, Vicar, or Curate, upon every Sunday and Holy-day, to teach and instruct the youth and ignorant persons of his parish, in the Catechism set forth in the Book of Common Prayer ; and this too upon pain of a sharp reproof upon the first complaint, of suspension upon the second, and of excommunication till he be reformed upon the third.

§. 2. The part of the service where this is to whytobeper- come in, is after the second Lesson at Evening formed after the Prayer: though in all the Common Prayer second Lesson- Books till the last review, it was ordered to be done half an hour before Even-Song, i. e. (as the fifty-ninth canon ex-

M See Dr. Nichols's addit. Notes, p. 58. 18 Script. Anglican, p. 485. w \n Dr. Nichols, ibid. 2" Injunction 44, in bishop Sparrow's Collection, page 79.

376 OF THE CATECHISM. [chap. vm.

plains it,) the Minister should for half an hour, or more, before Evening Prayer, examine and instruct the youth and ignorant persons of his parish in the Church Catechism. I suppose the reason of the alteration was, that Catechism being per- formed in the midst of divine service, the elder persons, as well as the younger, might receive benefit by the Minister's expositions, and that the presence of parents and masters might be an encouragement to the children and servants to a diligent performance of their duty herein. Rubric 2 The §• ^' ^ke Persons appointed to be instructed

persons to be in this Catechism, are so many of the parish catechised, who. smt untQ fcm^ as tjie Minister shall think con- venient : which the next rubric supposes to be all children, servants, and apprentices, which have not learned it. In king Edward's first Common Prayer Book, those only were to be sent, who were not yet confirmed. But because many were then confirmed young, at least before they could under- stand their Catechism, though they might repeat the words of it, Bucer desired that they might still be catechised, till the Curate should think them sufficiently instructed;21 upon which motion the words were somewhat altered in the next review.

What care to be §• *• ^e care °^ sen^mg ^eir children and taken by parents servants is by the same rubric laid upon their and masters, &c. patherSf Mothers, Mistresses, and Dames, who are to cause them to come to Church at the time appointed, and obediently to hear, and be ordered by the Curate, until such time as they have learned all that is here appointed for them to learn. The same is required by the fifty-ninth canon of our Church, which further orders, that if any of these neg- lect their duties, as the one sort in not causing them to come, and the other in refusing to learn as aforesaid ,• they are to be suspended by the Ordinary, i. e. from the Communion, I suppose, {if they be not children,) and if they so persist by the space of a month, they are to be excommunicated. And by the canons of 1571, every Minister was yearly, within twenty days after Easter, to present to the Bishop, &e. the names of all those in his parish, which had not sent their chil- dren or servants at the times appointed. And to enforce this, it was one of the articles which was exhibited, in order to be admitted by authority, that he, whose child at ten years old or

21 Buceri Script. Anglican, p. 485.

istkodvction.] OF THE ORDER OF CONFIRMATION. 377

upwards, or his servant at fourteen or upwards, could not say the Catechism, should pay ten shillings to the poor's box.23

The two next rubrics, relating more immediately to the Order for Confirmation, will come more properly to be treated of in the next chapter.

CHAPTER IX. OF THE ORDER OF CONFIRMATION.

THE INTRODUCTION.

I have already observed,1 that it was a custom of the Jews to bring their children, at the age of thirteen years, to be pub- licly examined before the congregation, and to make a solemn promise that they would from thenceforward engage them- selves faithfully to observe the law of Moses, and so be ac- countable for their own sins : after which engagement followed the prayers of the congregation, that God would bless and en- able them to make good their promise. And from this cus- tom among the Jews, the rite of Confirmation is thought by some to have been deduced. And indeed that there is some correspondence between them, is obvious and plain. But still I must assert, that the use of Confirmation The rite 0f Con- in the Christian Church is owing to a much firmation of di- more divine original ; even to the example and vhle institution- institution of our blessed Lord, who is the head and pattern, in all things, to the Church. For we read, that after the baptism of Jesus in the river of Jordan, when he was come up out of the water, and was praying on the shore, the Holy Ghost descended upon him :2 which represented and prefigured (as some ancient Fathers tell us3) that we also, after our baptism, must receive the ministration of the Holy Spirit. And in- deed, all that came to St. John to be baptized were referred to a future baptism of the Holy Ghost for their completion and perfection. I indeed, saith he, baptize you with water unto repentance : but he that cometh after me shall baptize you with tlie Holy Ghost and with Jire.4, And this was so

22 Strype's History of the Reformation, Appendix 2, page 1, and bishop Gibson's Codex, page 453.

i In page 372. 2 Matt. iii. 16. Luke iii. 21. » Optat. contr. Donatist. Cyril. Ca- tech. 3. Vid. et Hilar. Chrysost. et Theophylact. in Matt. iii. 16. * Matt. iii. 11.

378 OF THE ORDER OF CONFIRMATION. [chap, ix

necessary to confirm and establish them in the Gospel dis- pensation, that our Saviour, just before his ascension, leaves a charge to his Apostles, who had before received the baptism of water, that they should not depart from Jerusalem, till they had received the baptism of the Spirit, and were endued with power from on high.5 For John truty, saith he, bap- tized with water: but ye shall be baptized with the Holy Ghost not many days hence.6 Accordingly, on the day of Pentecost, they were all visibly confirmed and filed with the Holy Ghost, who descended from heaven, and sat upon each of them under the appearance of cloven tongues like as of fire? §. 2. Hence then we see, that the institution

0fprPa°ctke.Cal °^ tn^s r*te was noty anc* divme- As to tne prac- tice of it, we may observe, that the Apostles, having received the Spirit, as is above mentioned, immediately knew to what use it was given them, viz. not to be confined to their own persons or college, but to be imparted by them to the whole Church of God. For the Spirit itself was to teach them all things, and to bring all things to their remem- brance? And therefore to be sure it taught and reminded them, that the gifts and graces, which they themselves re- ceived by it, were equally necessary to all Christians whatever. Accordingly, as soon as they heard that the Samaritans had been converted and baptized by Philip, they sent two of their number, Peter and John, to lay their hands on them, that they might receive the Holy Ghost:9 a plain argument, that neither baptism alone, nor the person that administered it, was able to convey the Holy Ghost : since if either the Holy Ghost were a consequence of baptism, or if Philip had power to communicate him by any other ministration, the Apostles would not have come from Jerusalem on purpose to have confirmed them. The same may be argued from a like oc- currence to the disciples at Ephesus : upon whom, after they had baptized in the name of the Lord Jesus, the Apostle St. Paul laid his hands, and then the Holy Ghost came on them.-10 which shews, that the receiving of the Holy Ghost was not the consequence of their being baptized, but of the Apostle's laying on his hands ; and that laying on of hands was ne- cessary to perfect and complete the Ephesians, even after they had received the sacrament of Baptism.

5 Luke xxiv. 49. Acts i. 4. 6 Acts i. 5. " Acts ii. 1 — 5. s j0]m xiv. 16.

9 Acts viii. 14, &c. 10 Acts xix. 5, 6.

introduction.] OF THE ORDER OF CONFIRMATION. 379

§. 3. It is true, the ministration of this rite at first was frequently attended with miraculous JiSSt^iS*" powers. But so also we read was prayer and miraculous pow- preaching, which yet no one ever thought to be KS? only temporary ordinances. To fancy therefore signed only for a that the invocation of the Holy Spirit, with im- nan?e.rary °r " position of hands, was to cease when the extra- ordinary effects of it failed, is too groundless a supposition to be put in the balance against the weight of so sacred and posi- tive an institution. In the infancy of the Church these visi- ble effects upon those that believed were necessary to bring over others to the faith : but when whole nations turned Chris- tian, this occasion ceased ; and therefore the Holy Ghost does not now continue to empower us to work them. But still the ordinary gifts and graces, which are useful and necessary to complete a Christian, are nevertheless the fruits and effects of this holy rite. And these are by much the more valuable benefits. To cast out the devil of lust, or to throw down the pride of Lucifer ; to beat down Satan under our feet, or to triumph over our spiritual enemies ; to cure a diseased soul, or to keep unharmed from the assaults of a temptation, or the infection of an ill example ; is much more advantageous and beneficial to us, than the power of working the greatest mi- racles.

Though neither are we to believe that these Administered by extraordinary effects did always attend even the Apostles, not those upon whom the Apostles laid their hands : sak^of n^eVtJL All did not speak with tongues, nor all work ordinary, as of its

7 ^11 r» i 77 ordinary effects.

miracles ,- though, as far as we can learn, all were confirmed. Nor did the Apostles minister this rite so much for the sake of imparting miraculous powers, as to the end that their converts might be endued with such aid from the Holy Ghost, as might enable them to persevere in their Christian profession. This may be gathered from those se- veral texts, in which St. Paul intimates that all Christians in general have been thus confirmed ; but in which he implies at the same time, that graces and not miracles were the end of their Confirmation. Thus he supposes both the Corinthians and Ephesians to have been all partakers of this holy rite, and plainly intimates, that the happy effects of it were being stablish- ed in Christ, being anointed and sealed with the Holy Spirit of promise, and having an earnest of their inheritance, and an

380 OF THE ORDER OF CONFIRMATION. [chap. ix.

earnest of the Spirit in their hearts}1 And that all these expressions refer to Confirmation is evident, as well from comparing them together, as from the concurring testimonies of several ancient Fathers.12

But what has been esteemed the clearest evi- standhf^aSd* dence, that the rite of Confirmation was a per- perpetuai ordi- petual institution of equal use and service in all ages of the Church, is that passage of St. Paul in his Epistle to the Hebrews,13 where he mentions the doctrine of laying on of hands, as well as the doctrine of baptism, among the fundamentals of religion. Which words have been constantly interpreted by writers of all ages, of that im- position or laying on of hands, which was used by the Apos- tles in confirming the baptized. Insomuch that this single text of St. Paul is, even in Calvin's opinion,14 abundantly suf- ficient to prove Confirmation to be of apostolical institution. Though I think what has been said proves it of a higher de- rivation. And, indeed, from these very words of the Apostle, it not only appears to be a lasting ministry, (because no part of the Christian doctrine can be changed or abolished,) but hence also we may infer it to be of divine institution : since, if it were not, St. Paul would seem guilty of teaching for doc- trines the commandments of men : which not being to be sup- posed, it must follow that this doctrine of imposition of hands is holy and divine.

Practised by the §• 4* ^e Scripture then, by these evidences church in all of its usefulness to all Christians in general, ages* proves that this rite had a further view than the

miraculous gifts of the Holy Ghost. And the history of the Church, by testifying the continuance of it in all times and places, after these gifts of the Spirit ceased, shews that it has ever been received and used as a perpetual and standing or- dinance of Christianity. I think I need not produce my authorities for this ; because, I believe, no one doubts of the universality of the practice. However, because some may have a mind to be convinced by their own searches, I have, for their readier satisfaction, pointed out some places in the margin,15 which will soon convince those that have leisure and

11 2 Cor. i. 21, 22. Eph. i. 13. and chap. iv. 30. 12 See the old commentators upon the several texts. 13 Heb. vi. 3. 14 Calvin in locum. 15 Theoph. Antioch. p. 33. Tertull. de Bapt. c. 8, p. 226, D. de Resurrect. Cam. c. 8, p. 330, C. Clem. Alex. Quis Dives salvabitur? versus finem, p. 113, edit. Oxon. 1683. Orig. Horn. 7, in Ezek. Dionys. Areop. Eccl. Hier. c. 2, et 4. Cyprian. Ep. 70, et 73. Euseb. 1. 6, c. 43, p. 244,

introduction.] OF THE ORDER OF CONFIRMATION. 381

opportunity to turn to them, that the ancient Fathers were so far from thinking Confirmation an obsolete solemnity, that they esteemed it a necessary means of salvation, which none that were advanced to years of discretion could neglect with- out the utmost hazard to their souls.

§. 5. For though they justly allowed, that Baptism alone was sufficient to save a person 0f w{JenefiSte and that died immediately after it ; yet those that lived, they affirmed, had need of further grace, which Con- firmation was necessary to convey. Agreeably whereunto, when our own Church declares that Baptism is sufficient to salvation, she speaks only of children that die before they com- mit actual sin, or (as it was worded in the first book of king Edward) depart out of this life in their infancy. To such in- deed (as all our former Common Prayer Books affirm) no man may think that any detriment shall come by deferring of their Confirmation. But when children come to that age, that •partly by the frailty of their own flesh, partly by the assaults of the world and the devil, they begin to be in danger to fall into sundry kinds of sin, they declare, that it is most meet that Confirmation be ministered to those that be baptized, that, by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world and the devil. For though the Baptism of Water washes away our former guilt, yet that alone cannot prevent the return of sin. It is true indeed, by the sacrament of Baptism we are made heirs of God, and admitted and re- ceived into the inheritance of sons : but still, till we receive the rite of Confirmation, we are but babes in Christ in the literal sense ; we are merely infants, that can do nothing, not able to resist the least violence or opposition, but lie exposed to every assault, and in danger of being foiled by every temptation. Baptism conveys the Holy Ghost only as the spirit or principle of life ; it is by Confirmation he becomes to us the Spirit of strength, and enables us to stir and move ourselves. When we are baptized, we are only listed under the banner of Christ, marked for his soldiers, and sworn to be faithful ; and not till Confirmation equipped for the battle, or

C. D. Nicepb.1.6, c. 3. Melcbiad. Ep. ad Episc. Hispan. Optat.contr.Donatist. Cyril. Catech. Mystag. 3. Greg. Naz. Adhortat. ad S. Lavacrum. Theodoret. et Theophylact. in c. 1, ad Ephes. Ilievon. adv. Lucifer. Ambr. lib. de Initiand. c. 7, torn. Iv. col. 340, A. et de Sacr. 1. 3, c. 2, torn. iv. col. 363, H. Concil. Elib. Can. 77, torn. i. col. 978, E. Concil. Laod. Can. 48, torn. i. col. 1505, A.

382 OF THE ORDER OF CONFIRMATION. [chap. ix.

furnished with arms to withstand the enemy. It is then also that we are sealed with the Lord's signature, marked, as it were, for God's sheep, and so secured from being stolen by robbers.

This was the language of the primitive Fathers, which they supported by the example both of our Saviour and his Apos- tles. Our Lord himself, they observe, did not enter into the wilderness, the place of temptation, before he was prepared for it by the descent of the Spirit. And the Apostles, though endued with baptismal grace, and though cheered and en- couraged with their Master's presence, were timorous and fearful, not daring to stand the least shock or trial, till strengthened and confirmed by the Holy Ghost : but from that instant we find they were fearless and undaunted, not to be moved or shaken from their faith by any apprehensions either of prisons or death.

§. 6. From this instance of the Apostles we

unnJcTssaryV maY also infer» tnat tne want of tne rite> of

receiving of the which we are now discoursing, is by no means supplied, as some have imagined, by the ministry of the holy Eucharist. This had been given to the Apostles by our Lord himself ; and yet we see their Confirmation was not afterwards the less necessary. It is true, by the ministry of the holy Eucharist, the Spirit of ghostly strength is con- veyed ; and therefore in the times of primitive devotion, this blessed Sacrament was daily administered, that those who would be safe against their spiritual enemies, might from hence be armed with fresh supplies of the divine assistance. But still we must remember that the principal design of the holy Eucharist is to renew the work of preceding rites, to re- pair the breaches that the enemy has made, and to supply fresh forces where the old ones fail. For this reason the Sa- crament of the Eucharist is to be often repeated, whereas Baptism and Confirmation is but once administered. But now this shews that Confirmation (in the regular and ordinary administration of it) is as much required to go before the Eucharist, as Baptism is to precede either that or Confirma- tion. Upon which account (as I have already observed16) our Church admits none to the Communion before Confirmation, unless necessity requires it. And indeed it may as well be imagined, that because the Eucharist conveys remission of

sect. I.] OF THE ORDER OF CONFIRMATION. 383

sins, it therefore may supply the want of Baptism, as that be- cause it conveys ghostly strength, therefore there is no need of Confirmation after it. Or again, the Eucharist itself may as well be omitted, because prayer has the promise of whatever is asked, as Confirmation be rendered useless or unnecessary, because the Eucharist will supply us with grace. The Spirit of God comes which way he pleases ; but yet, if we expect his grace or blessing, we must ask for and seek it by those ways and means which he himself has thought fit to appoint 8. 7. But lastly, as Baptism is now for the most w „ .

o . , •/' . r • • i i ' • • « Necessary to con-

part administered to infants, this holy rite is at- firm the benefits

terwards necessary to confirm to them the bene- of BaPtlsm- fits of that holy Sacrament. For though the charity of the Church accepts of sureties in behalf of infants, which are not in a condition to contract for themselves; yet when they ar- rive at years of discretion, she expects them to take the cove- nant upon themselves, as their own act and deed : which is one of the considerations for which the Church declares Con- firmation to be very convenient to be observed: viz. to the end that children being now come to the years of discretion, and having learned what their godfathers and godmothers promised for them in Baptism, they may therefore with their own mouth and consent openly before the Church ratify and confirm the same, and also promise that, by the grace of God, they will evermore endeavour themselves faithfully to observe such things as they by their own confessions have assented unto.11 And indeed they who refuse in their own persons to ratify the vow which was made in their name, renounce in effect all the be- nefits and advantages, to which the contract of their sureties had before entitled them.

Having thus said what I thought convenient concerning the institution, the necessity and end of Confirmation, the manner and order of administering it by the ancients should be spoken to in the next place. But this may be done to better advan- tage, by comparing our own and the ancient offices together. And therefore the further particulars shall be taken into con- sideration, as the office itself shall lead and direct me.

Sect. I. — Of the Rubrics before the Office. Two of the rubrics, which relate to this office, are printed at the end of the Catechism, which, till the last review, was

tt Preface to the Office ; or part of the rubric before the Catechism in the old books.

384 OF THE ORDER OF CONFIRMATION. [chap. ix.

rather a part of the order of Confirmation, than an office by itself; it being inserted between the rubrics relating to Con- firmation, and the order for the administration of it. Rubric 1. The *• The former of these rubrics is, in the first

age of persons to place, concerning the age of the persons to be be confirmed. confirmed, which it determines shall be as soon as children are come to a competent age, and can say, in their mother-tongue, the Creed, the Lord's Prayer, and the Ten Commandments, and also can answer to the other questions of the Catechism. In the primitive Church indeed, such persons as were baptized in the presence of the Bishop, were immedi- ately presented to him in order for Confirmation.18 Nor was this only true with respect to adult persons, but also with re- gard to infants, who, if a Bishop was present, were frequently confirmed immediately upon their Baptism ; as may be shew- ed from direct testimonies of the ancients, as well as from that known usage or custom, of giving the holy Eucharist to in- fants, which ordinarily presupposes their confirmation.19 The same is practised by the Greek Church to this day.20 And in our own Church indeed, those who are baptized after they are come to years of discretion, are to be confirmed by the Bishop as soon after their baptism as conveniently may be.21 But in relation to children, their Confirmation is defer- red, and with a great deal of reason, till they come to a com- petent age, and can say the Catechism. For it being required that at Confirmation they renew the vow that was made for them at their baptism, and ratify the same in their own persons; it is fit they should know and understand the nature of the obligation, before they bind themselves under it. Nor can any detriment arise to a child, by deferring its Confirmation to such an age ; because, as our Church has declared, (on purpose to satisfy people that are scrupulous in this very mat- ter,) it is certain by God's word, that children which are bap- tized, dying before they commit actual sin, are undoubtedly saved?1 Their original sin is done away by Baptism, and they are confirmed and secured by death itself from any future guilt ; so that no danger can ensue, if their Confirmation be deferred till such time as it can be of use.

18 Tertull. de Bapt. c. 7, 8. Cyril. Catech. Mystag. 3, n. 1. Const. Ap. 1. 7, c. 43, 44. Amphiloch. in Vit. Basil, c. 5. Dionys. Eccl. Hier. c. 2. Ambros. de Sacram. 1. 3, c. 2. Optat. 1. 4, p. 81. u See both these points proved in Mr. Bingham's Anti-

quities of the Christian Church, book 12, chap. 1, 1 vol. royal 8vo, p. 543, &c. 20 See Dr. Smith's Account of the Greek Church, p. 116. 21 See the first rubric at the end of the Office for Baptism of Persons of Riper Years. & Rubric at the end of the Office for Public Baptism of Infants.

sect, i.] OF THE ORDER OF CONFIRMATION. 385

Bucer indeed (who generally runs into extremes) finds fault with our Church for administering it too soon ; and would have none admitted to this holy rite till such time as they have had an opportunity of giving sufficient testimonies of their faith and desire of living to God by their life and conversa- tion.23 But we have already shewed, that the enabling persons to give such testimonies of their faith and practice is the end of Confirmation ; and therefore surely Confirmation is to be administered, to assist them in manifesting their faith and prac- tice, and not to be deferred till they are already manifested. For this reason it is very evidently the design of our Church, that children be confirmed before they have opportunities of being acquainted with sin ; that so the Holy Spirit may take early possession of their youthful hearts, and prevent those sins to which, without his assistance, the very tenderness of their age would be apt to expose them. It is highly expedi- ent, that those who are confirmed should be old enough to understand the nature and advantages of the rite they are ad- mitted to, and the obligations it lays upon them : and if they are duly apprized of this, they are deemed by our Church qualified enough. For they that are capable of this know- ledge, are yet at years to discern between good and evil : and therefore that must be the proper time to secure them, by the invocation of the Spirit, in the paths of virtue. Accordingly, it was declared by the rubric prefixed to the order for Con- firmation, in all the Common Prayer Books before the last review, That forasmuch as Confirmation is ministered to them that be baptized, that by imposition of hands and prayer they may receive strength and defence against all temptations to sin, and the assaults of the world and the devil ; it is most meet to be ministered when children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the devil, they begin to be in danger to fall into sun- dry kinds of sin. The reason why this was not continued at the review in 1661, was not because the Church had altered her mind, but because the foregoing part of the rubric was changed into a proper preface, with which the office is now introduced.

• \ 2'Jh? "^ thhlg menti0ned in this rubric> Bishops the only

is the Minister of Confirmation, who, it declares, Ministers of c<m- must be a Bishop ,- consonant to the first ex- firmation-

23 Buceri Censura, apud Script. Anglican, p. 482, 483, 2 c

386 OF THE ORDER OF CONFIRMATION. [chap. ix.

amples we read of it in the Acts, or proceedings of the Apos- tles themselves. For Peter and John were sent by them from Jerusalem to confirm the Samaritans, though Philip had been there to convert and baptize them : * which plainly shews, that the office was beyond a deacon's province, and limited indeed to the highest order of the Church. For which reason the honour of dispensing this holy ordinance was al- ways reserved to the ministry of Bishops.25

I have had occasion indeed to shew that the administering the chrism, or the unction which was used as a part of Con- firmation, was often, for certain reasons, allowed to Presby- ters.26 But even in such cases I have observed, that the right of consecrating the unction, and of imposing the hands, were both very strictly reserved to the Bishop. A few instances indeed may be produced of Presbyters, and even Deacons, being allowed to perforin this office.27 But then it was by a special licence or commission from the Bishop, and in cases, for the most part, of some great extremity or danger. Though indeed the allowing this in any case whatever seems very much to run counter to the general practice and sense of the Church, which at all times and places very religiously looked upon the imposition of hands, as the peculiar and incom- municable prerogative of Bishops.

But then as the Bishops have the sole honour, fore°todohitofteen" so nave tnev a^so tne whole charge of this in- stitution. And since it must be wholly omitted, if they do not perform it, the Church hath enjoined the fre- quent administration of it by those reverend fathers. In former ages (as our Church declares 2S) this holy action has been accustomed to be performed in the Bishop's Visitation every third year : for which reason she wills and appoints, that every Bishop or his Suffragan, in his accustomed Visita- tion, do in his own person carefully observe the said custom. And if in that year, by reason of some infirmity, he be not able personally to visit, then he shall not omit the execution of that duty of Confirmation the next year after, as he may conveni- ently : though the Reformatio Legum (as cited by bishop

84 Acts viii. 14, &c. 25 Cvprian. Ep. 73, ad Jubaian. p ?32. Firmil. Ep. 75, ap.

Cypr. p. 221. Vide et Cyprian." in Append, p. 25, et 26. Condi. Elib. Can. 38, et 77. Innocent. Ep. 1, ad Decent. Amor, in Ep. ad Hebr. vi. 2, torn. iii. col. 633, F. Dionys. Areop. Eccl. Hier. c. 5, p. 117, B. Hieron. contr. Lncifer. c. 4. Gelas. Ep. 9, ad Episc. Euseb. 1. 6, c. 43. Aug. de Trin. 1. 15, c. 2G. 25 See page 355. 27 See instances of this in Mr. Bingham's Antiquities, book 12, •:. 2, sect. 4, 5, 1 vol. royal Svo, p. 551.

*» In the LXth Canon.

sect, i.] OF THE ORDER OF CONFIRMATION. 3»/

Gibson 29) seems to appoint, that Confirmation be administered every year.

£. 3. The remaining part of this rubric is con- . ., 4.

• ^i jr. m &rj ,1 i-v A godfather or

cermngthe godfather or godmother, which every godmother neces. one that is confirmed is obliged to have as a aSnat Confirm" witness of their confirmation. Dr. Nichols tells us, that " our wise reformers, because there was not the like reason for them as there was before the Reformation, and be- cause it gave the parents an unnecessary trouble in procuring them, have laid that usage aside."30 But one would wonder how the doctor should be so much mistaken, immediately after he must have printed and corrected this very rubric ; and at the same time that, to account for the alteration, he cites the rubric immediately following. Nor can any reason be given, why the doctor should so freely charge the providing these godfathers as an unnecessary trouble. They are cer- tainly as useful at the confirmation of a youth, as they are at the baptism of a person that is adult. In both cases they are witnesses of the engagements, which the persons so baptized or confirmed lay themselves under ; and consequently, will be proper and continual monitors to check or reclaim them, should they at any time hereafter be tempted to abandon the interest of Christ, and take part with his enemies. And for the prevention of any one's entering upon this trust, who will not be careful to discharge the duty of it, the Church pro- vides, that no person be admitted godfather or godmother to any Child at Christening or Confirmation before the said per- son so undertaking hath received the holy Communion?1 II. The next rubric relates to the care which

j/l /t a. r • i • i. i. The Minister to

the Curate of every parish is to use preparatory prepare his pa- to Confirmation, who, whensoever the Bishop rishioners for

_ _ . 7 ' ' t. 7 7 77 7 Confirmation.

shall give knowledge jor children to be brought unto him for their Confirmation, is either to bring or send in writing, with his hand subscribed thereunto, the names of ah such persons within his parish, as he shall think fit to be pre- sented to the Bishop to be confirmed. And by the sixty-first canon he is further enjoined to use his best endeavour to pre- pare and make able, and likewise to procure as many as he can, to be then brought; though he is also to take especial care that none be presented, but such as can render an account

» Codex Juris Ecclesiast. Tit. 19, cap. 2, vol. i. p. 454. 30 See his note (d) upon the rubric before Confirmation. 3I Canon XIX.

2 C 2

388 OF THE ORDER OF CONFIRMATION. [chap. ix.

of their faith, according to the Catechism. When they are brought, if the Bishop approve of them, he is to confirm them in manner following.

Sect. II. — Of the preparatory part of the Office.

I. Upon the day appointed, all that are to be TandipSrefare.1C then confirmed, being placed and standing in or- der before the Bishop, he (or some other Minis- ter appointed by him) is to read the preface, with which the office begins, and which, as I have already hinted, was only a rubric in all the old Common Prayer Books ; but at the last review was changed into a preface, to be directed to those that shall offer themselves to be confirmed ; that so the Church might be sure they are apprized of the qualifications that are requisite to this holy ordinance, and of the solemn engage- ments under which they are going to enter themselves by it.

II. The end of Confirmation being thus made The2nSewer0nand known, the Bishop in the next place, by a so- lemn question, (which was added at the last re- view,) demands of the candidates an assurance that they will comply with it : asking them, in the presence of God and the congregation, whether they will renew their baptismal vow, and ratify the same in their own persons, &c. To this every one to be confirmed, as a token of his assent, is audibly to an- swer, I do.

III. After this follow two or three short ver- ^responses. sic^es or responses betwixt the Bishop and the

congregation, with which the order of Confirma- tion in all the old Common Prayer Books used to begin. They are a proper preparation to the following solemnity, are often used in ancient Liturgies, and are taken out of the Book of Psalms :32 though the last of them has been varied since the first book of king Edward, in which, in the room of it, was the usual salutation of, The Lord be with you: And with thy spirit.

IV. The Bishop and people having thus joined their requests, the Bishop, in the next place, pro- ceeds alone to collect their petitions into a continued form ; in which he prays that God, who had vouchsafed to regenerate the persons who now come to be confirmed, by Water and the Holy Ghost, and had given unto them forgiveness of all their sins, would now strengthen them with the Holy Ghost

32 Psalm cxxiv. 8. cxiii. 2. cii. 1.

sect, in.] OF THE ORDER OF CONFIRMATION. 389

the Comforter, and daily increase in them the gifts of grace, viz. the sevenfold gifts of the Holy Spirit, which are tran- scribed into this prayer from the old Greek and Latin trans- lations of Isaiah xi. 2, and which were repeated in the very same words in the office of Confirmation, as long ago as St. Ambrose's time:33 from whence, and the Greek Liturgy,34 this whole prayer is almost verbatim transcribed.

Sect. III. — Of the Solemnity of Confirmation.

The preparatory part of this office being now finished, and all of them in order kneeling be- hSdsanessen- fore the Bishop, (which is a suitable posture for tiai rite in con- those that are to receive so great a blessing,) the rma 10n* Bishop is to lay his hand upon the head of every one severally. This is one of the most ancient ceremonies in the world ; and has always been used to determine the blessing pronounced to those particular persons on whom the hands are laid ; and to import that the persons, who thus lay on their hands, act and bless by divine authority. Thus Jacob blessed Ephraim and Manasses, not as a parent only, but as a prophet :35 Mo- ses laid his hands on Joshua, by express command from God, and as supreme Minister over his people : 36 and thus our blessed Lord, whilst in the state of humiliation, laid his hands upon little children,37 and those that were sick with divers diseases,38 to bless and heal them. When indeed our Saviour gave the Spirit to his Apostles just before his ascension, he acted by a power paramount and inherent. He gave of his own, and therefore dispensed it with authority ; for he breath- ed on them, and said, Receive ye the Holy Ghost.™ But now this would have been absurd in any that acted by appointment or delegation : and the Apostles, from so ancient a custom and universal a practice, continued the rite of imposition of hands for communicating the Holy Spirit in Confirmation, which was so constantly and regularly observed by them, that St. Paul calls the whole office laying on of hands ,-40 a name which is usually retained amongst the Latin Fathers ; Confirm- ation being never administered for many centuries afterwards, in any part of the Church, without this ceremony.

It was the custom indeed, in some places, for the Bishop to lay both his hands across upon the cneekused in-

33 Ambr. de Initiand. c. 7, torn. iv. col. 349, A. de Sacram. 1. 3, c. 2, torn. iv. col. 363, H «* Euchol. Graec. p. 355, Offic. S. Bapt. « Gen. xlviii. 14. M Numb, xxvii. 18 37 att. xix. 13. Mark x. 16. ss Luke iv. 40. ™ John xx. 22. *° Heb. vi. 2.

390 . OF THE ORDER OF CONFIRMATION. [chap. ix.

chad h fRythe neac* °f tne Party confirmed, in allusion to our Saviour's death upon the Cross, in whom we be- lieve, and from whom we receive the Holy Ghost. But in no Church whatever was the imposition of hands omitted or discontinued till the Church of Rome of late years laid it aside, and now uses in the stead of it to give the person con- firmed a little blow on tlie cheek, to remind him that for the future he must be prepared to undergo any injury or affront for the name of Jesus.41 But, notwithstanding this, the Ro- manists themselves seem to be apprehensive, that imposition of hands is essential to this office. For whenever they are charged with laying it aside, they endeavour to defend them- selves by pleading, that hands are imposed, when the person is hit on the cheek, or when the ointment is applied to him.42 But every body must see through the ridiculousness of this, since the hands are no otherwise concerned in either of these ceremonies, than as they cannot be performed without them. For this reason our Church, at the Reformation, wisely dis- continued the blow on the cheek, and restored the ancient and apostolical use of laying on of Jtands.

Prayer another §• %' ^ut tnougn tne lavmg On of hands is a

essential to Con- token that the Bishops act in this office by divine authority ; yet at the same time, they sue to hea- ven for the blessing they bestow, in humble acknowledgment that the precious gifts hereby conferred are not the effect of their own power and holiness, but of the abundant mercy and favour of Him who is the only fountain of all goodness and grace. Under a due sense of this, even the Apostles them- selves, when they laid their hands upon the Samaritans, prayed that they might receive the Holy Ghost.43 And after their example do their successors with us pray, that the person on whom they lay their hands may be defended with the heavenly grace of God, and continue his for ever, and daily increase in his holy Spirit more and more, until he come into his everlast- ing kingdom. Amen.

This form indeed is very different from what was appointed to be used by the first book of king Edward VI., in which immediately after the prayer, beginning, Almighty and ever- lasting God, the Minister was to use the following words :

Sign them, 0 Lord, and mark them to be thine for ever,

41 Vide Catechismum ad Parochos de Confirmationis Sacramento, par. 2, p. 174, 8vo. Lugdun. 1636. « Sirmondus Ant. 2, par. 1, c. 7, et Tho. Walden. lib. 2, c. 13. « Acts viii. 15.

sect, in.] OF THE ORDER OF CONFIRMATION. 391

by the virtue of thy holy Cross and Passion. Confirm and strengthen them with the inivard Unction of the Holy Gfizst, mercifully unto everlasting life. Amen.

Then the Bishop was to cross them on the forehead, and lay his hand upon their heads, saying,

N. / sign thee with the sign of the Cross, and lay mine hand upon thee ; in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

These forms were certainly much more conformable to those that were used in the primitive Church, than that which we have now. What was the occasion of changing them, I do not find : though it is probable the first might be laid aside, because it referred to the ancient ceremony of anoint- ing, which was discontinued at the Reformation, except the Unction, that was ordered by the first Liturgy to be used at Baptism, was accounted preparatory to Confirmation, which I have already shewed44 to be not unlikely. But however, in the second book of king Edward, the ceremony of anointing was thrown entirely aside, even out of the office of Baptism : and therefore it is probable they threw out this form at the same time, which indeed, if it had continued after the Unction was totally removed, would only have looked like the ruins of an ancient superstructure.

§. 3. It must indeed be owned in behalf of m^ ., . . , The use of Unc-

this ceremony, that it was very ancient and very tion in confirma- significant. Some contend that it was practised JjJJ SJSoSc e by the Apostles, and interpret the texts of Scrip- ture referred to in the margin,45 of a material unction adminis- tered in Confirmation. But those texts have been better judged to mean a spiritual unction of the Holy Ghost, by which persons were in those days anointed or consecrated to the office of the ministry.46 However, it is certain, that within a very few years after the Apostles, the holy Fathers used to apply Oil and Balm to those that were confirmed, as an ex- ternal sign of this inward unction of the Holy Spirit, and to represent the Baptism of the Apostles on the day of Pentecost with fire, of which oil we know is the properest material. Theophilus Antiochenus,47 who lived and flourished within seventy years of the Apostle St. John, and many others of the ancientest Fathers,48 speak of it as a rite long established and

4* Page 354. « 2 Cor. i. 21, 22. 1 John ii. 20, 27. « See Mr. Stebbing's

Clagget, p. 80, &c. « Ad Autolychum, p. 33, edit. Oxon. 1684. « Tertull. de Res. Cam. c. 8. Orig. Horn. 7, in Ezek. Cyprian. Ep. 70, 73.

392 OF THE ORDER OF CONFIRMATION. [chap. ix.

used ; insomuch that it is to discover from them, whether it was of apostolical practice or not. I need not shew that the use of it was continued in all parts of the Church, through every century, quite down to the Reformation : for this may be gathered from the very names by which they have always chose to distinguish this office, viz. the Anointing or Chrism, the same name which the Greek Church also uses for it till this day, as keeping religiously to the primitive usage.49

§. 4. Another ancient ceremony retained by Aof1h0ecreossgn our Church at the first Reformation, (as appears by the rubric which I have cited above,) was the sign of the Cross. This was used (as I have already ob- served) by the primitive Christians, upon all occasions ; and therefore we may assure ourselves, they would not omit it in so solemn an action as in that of Confirmation. Tertullian 50 is clear for the use of it in his time ; and in after-ages testi- monies are so numerous, that it is endless to cite them. I shall therefore only observe, that the name Consignation (which was another name by which, it is well known, the La- tin writers distinguish Confirmation) seems to have taken its rise from this ceremony of signing the person, at the time of Confirmation, with the sign of the Cross. And from hence too, it is probable, it is sometimes called ^typayiQ by the Greeks, a name which they generally use to denote the sign of the Cross.

But now neither this nor the unction having any text of Scripture that is clear on their side ; and since it cannot be made to appear that either of them was practised or used by the Apostles ; we may reasonably suppose that they were taken up at first by the authority and discretion of every Church for itself; and that therefore every Church has liberty, as to her- self, to lay them aside, since nothing appears essential to the office, but what we find the Apostles used, viz. Prayer ac- companied with Imposition of Hands.

Sect. IV. — Of the concluding Devotions.

I. After the persons were all confirmed, it

LordTprayer!d was usual for the Bishop, in the primitive Church,

to salute them With peace, to denote that peace

(both temporal and eternal) was the happy fruit of the Holy

49 Sir Paul Rycaut's State of the Greek Church, p. 171, and Dr. Smith's Account of the same, p. 117. *» Tertull. de Res. Carn. c. 1, et de Preescript. c. 40.

sect, iv OF THE ORDER OF CONFIRMATION. 393

Ghost conferred and received in this solemnity. Accordingly, in king Edward's first Common Prayer Book, the Bishop, immediately after he had laid his hands upon all that were brought and presented to him, was to say, The peace of the Lord abide with you ; to which the answer returned was, And with thy spirit. What offence this was capable of giv- ing I cannot discover ; but it is certain that it was thrown out when Bucer revised it : though at the last review, soon after the Restoration, the usual salutation of, The Lord be with you, And with thy spirit, was added in the room of it, together with, Let us pray, and the Lord's Prayer, which should not be left out of any office, especially where it comes in so pro- perly ; and therefore (all kneeling down) the Bishop is here directed to add it.

II. After this, the Bishop, in the next place, The Co]]ect prays that what he has done may not be an empty

and insignificant sign. And this he does with so noble a mix- ture of humility and faith, as well agrees with the purest times. Depending upon the faith and promise of God, he knows that the graces he has now been conferring are as sure a conse- quence,of the office he has performed, as if he had in himself a power to give them. But still he considers from whom these gifts and graces come, and who alone can preserve and secure them ; and therefore, under a due sense of this, he makes his humble supplications, that, as he has now laid his hands upon these people (after the example of the Apostles) to certify them thereby of God's favour and gracious goodness towards them ; the fatherly hand of God may be over them, his Holy Spirit be ever with them, and so lead them in the knowledge and obedience of his word, that in the end they may obtain everlasting life.

III. And because the ancients believed Con- firmation to be a preservation both of body and T*co5ectd soul,51 an additional collect was added at the Restoration, from those that are placed at the end of the Communion-office, that God would direct, sanctify, and go- vern, both our soids and bodies in the ways of his laws, and in the works of his commandments, &c.

IV. A blessing concludes all offices ; and therefore one ought more especially to end this,

The blessing. »»

w Cyril. Catech. Mystag. 3, §. 5, p. 291.

394 OF THE FORM OF [chap. x.

it being as it were an epitome of the whole administration, which is but one continued and solemn benediction.

After all is added a rubric, that none be ad- mitted to the holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed. This is exactly conformable to the practice of the primitive Church, which always ordered that Confirmation should pre- cede the Eucharist, except there was extraordinary cause to the contrary : such as was the case of clinick baptism, of the absence of a Bishop, or the like; in which cases the Eucharist is allowed before Confirmation. The like provision (as I have already observed 52) is made by our own provincial Con- stitutions, as well as the rubric which is now before us, which admit none to communicate, unless in danger of death, but such as are confirmed, or at least have a reasonable impedi- ment for not being confirmed.53 And the glossary allows no impediment to be reasonable, but the want of a Bishop near the place.

CHAPTER X.

OF THE FORM OF SOLEMNIZATION OF MATRIMONY.

THE INTRODUCTION.

That this holy state was instituted by God, is vSStution. evident from the two first chapters in the Bible : l

whence it came to pass, that amongst all the descendants from our first parents, the numerous inhabitants of the different nations in the world, there has been some re- ligious way of entering into this state, in consequence and testimony of this divine institution. Among Christians espe- cially, from the very first ages of the Church, those that have been married have been always joined together in a solemn manner by an ecclesiastical person.2 And by several Canons of our own Church, it is declared to be no less than prosti-

52 Page 262. « Provinc. Lindw. Cap. de Sacr. Unct. J Gen. i. 28, and ii. 18

24. 2 ignat. Ep. ad Polycarp. §. 5, pag. 9. Tertull. ad Uxor. 1. 2, cult. p. 171, et

de Pudicitia, c. 4, p. 557, B. Eucharist. Ep. 1, ad Episc. Afric. Concil. torn. i. col. 534 B. C Carthag. Concil. 4, Can. 13, torn. ii. col. 1201, A. B.

sect. i.J SOLEMNIZATION OF MATRIMONY. 395

tuting one's daughter, to give her in marriage without the blessing of the Priests.3 Insomuch that some commentators of no small character interpret those words of Saint Paul, of marrying in the Lord ,4 of marrying according to the form and order prescribed by the Apostles. But I think those words are more naturally to be understood of marrying one of the same faith ; as by the dead that die in the Lord,5 are undoubtedly to be understood, those that die in the faith of Christ. However, it is certain, that both in the Greek and Latin Churches,6 offices were drawn up in the most early times for the religious celebration of this holy ordinance ; but being afterwards mixed with superstitious rites, our re- formers thought fit to lay them aside, and to draw up a form more decent and grave, and more agreeable to the usage of the primitive Church.

Sect. I. — Of the Rubrics concerning the Banns.

I. Before any can be lawfully married to- Rubric j gether, the Banns are directed to be published Banns, what the in the Church, i. e. public proclamation (for so word signifies" the word signifies) must be made to the congregation, con- cerning the design of the parties that intend to come together. This care of the Church to prevent clandestine marriage is, as far as we can find, as old as Christianity itself. Wh r mA For Tertullian tells us, that in his time all mar- often to be pub- riages were accounted clandestine, that were not lished- published beforehand in the Church, and were in danger of being judged adultery and fornication.7 And by several an- cient constitutions of our own Church, it was ordered, that none should be married before notice should be given of it in the public congregation on three several Sundays or holy- days.8 And so it was also ordered by the rubric prefixed to the form of Solemnization of Matrimony in the book of Com- mon Prayer, viz. that the banns of all that are to be married together be published in the church three several Sundays or holy-days, in time of divine service ; unto which was added at the last review, immediately before tlie sentences for the offer- tory ; but it is ordered by a late act of parliament,* that all

» Statute 26 George II., " To prevent clandestine marriages," which should be care- fully perused by every parochial Clergyman.

8 Concil. Winton. A. D. 1076. Constitut. Richardi Episc. Sar. ann. 1217. Spelm. torn. ii. * 1 Cor. vii. 39. a Rev. xiv. 13. 0 Severiuus Binius in Can. 13. Con- cil. Carthag. 4, ejusque Sequax Franciscus Longus a Cariolano, et alii. 7 Tertull. de Pudicitia, cap. 4. » See Bishop Gibson's Codex, Tit. 22, cap. 6, p. 510, and John, ion's Ecclesiastical Laws, 1200, 11, 1322, 7, 1328, 8.

396 OF THE FORM OF [chap, x.

banns of matrimony shall be published upon three Sundays preceding the solemnization of marriage, immediately after the second Lesson.

The poverty of §• 2. The design of the Church in publishing the parties, or these banns, is to be satisfied whether there be settTed°in theg any just cause or impediment why the parties, so areCaskedr<nthey as^ec*> should not be joined together in matri- reason for prohi- mony. What are allowed for lawful impedi- bitmg the banns. mentS) j snan have occasion to shew in the next section. In the mean while I shall here observe, that the Curate is not to stop his proceeding, because any peevish or pragmatical person, without just reason or authority, pretends to forbid him ; as is the case sometimes, when the church- wardens, or other officers of the parish, presume to forbid the publication of the banns because the parties are poor, and so like to create a charge to the parish ; or because the man is not perhaps an inhabitant, according to the laws made for the settlement of the poor. But poverty is no more an impedi- ment of marriage than wealth ; and the kingdom can as little subsist without the poor, as it can without the rich. And as to the pretence of the man's not being an inhabitant of the parish, it is certain, that by the canon law a traveller is a parishioner of every church he comes to.9 The Minister where he is, is to visit him if sick, to perform the offices to him while living, and to bury him when dead : and no other Clergyman can regularly perform any divine office to such a person, so long as he continues within the said parish. In short, he is a parishioner in all respects, except that he is not liable to be kept by the parish, if he falls into poverty. Nor does the bidding of banns alter his condition in that respect : for in that, it is not considered where the person has a legal settlement, but where he dwells or lives at present. And the spiritual courts acted by this rule (if by any) when they grant- ed a licence to a man to be married, that had not been four and twenty hours within their jurisdiction ; and write him in the licence, seaman of that port or parish where he landed last, or where perhaps he lodged the night before.

§. 3. The penalty incurred for marrying any MinisteTwL^4 persons (without a faculty or licence) before the marries without banns have been thus duly published, is, by the

licence or banns. -, /~i, i_ j i j x u •

canons of our Church, declared to be suspension for three years.10 Nor is there any exemption allowed to

9 Lyndwood, 1. 3 1. 15, c. Altissimus, v. Peregrinantes. iJ Canon LXII

SOLEMNIZATION OF MATRIMONY. 397

any churches or chapels, under colour of any peculiar liberty or privilege. The prohibition is the same in one place as in another. Marry where they will, the canons inflict the same penalty upon the Minister ; " who, by an act of parliament made in the tenth year of queen Anne,12 shall, besides his sus- pension, forfeit one hundred pounds for every offence ; or if he be a prisoner in any private gaol, he shall be removed to the county gaol, charged in execution with the aforesaid penalty, and with all the causes of his former imprisonment. And whatever gaoler shall permit such marriages to be solemn- ized in his prison, shall, for every such offence, forfeit also the sum of one hundred pounds. And by the Act 26 George II. before mentioned, the person who shall solemnize matri- mony in any other place than a church or public chapel, or without publication of banns, or licence, is deemed guilty of felony, and is to be transported for fourteen years, and the marriage declared to be null and void.

t4. The ecclesiastical courts would have us elieve, that a licence is necessary, even after ^m^proMbS. the banns have been duly published, to empower us to marry during such times as are said to be prohibited ; 13 and this they found upon an old popish canon law, which they pretend was established among other popish canons and de- cretals, by a statute 25 Henry VIII. But now it is certain that the times prohibited by the pope's canon law are not the same that are pretended to be prohibited here in England ; or if they were, the statute declares, that the popish canons and decretals are of force only so far forth as they have been received by sufferance, consent, or custom.14 Now there is no canon nor custom of this realm, that prohibits marriages to be solemnized at any time : but on the contrary, our rubric, which is confirmed by act of parliament, (and which is there- fore as much a law of this realm as any can be,) requires no more than that the banns be published in the church three several Sundays in the time of divine service ; and then, if no impediment be alleged, gives the parties, so asked, leave to be married, without so much as intimating that they must wait till marriage comes in. As to the authority of Lyndwood and some other such pleas offered by the gentlemen of the

11 Canon LXIII. 12 10 Annae, cap. 19, in an act, entitled, An Act for laying se

veral Duties, &c. ,3 Viz. From Advent-Sunday to the Octave of the Epiphany in elusive ; from Septuagesima-Sunday till the Sunday after Easter inclusive ; and from the first of the Rogation-days (i. e. the Monday before Ascension-day) till the day be fore Trinity-Sunday inclusive. w Chap. 21.

398 OF THE FOKM OF £ohap. x.

spiritual courts, the reader, that desires further satisfaction, may consult two learned authors upon this point,15 who plainly enough shew, that the chief motive of their insisting upon licences as necessary within these pretended prohibited times, is because marrying by banns is a hinderance to their fees. Though not de- ^ *s true mdeed, ** nath been an ancient cus- cent at some sea- torn of the primitive Church to prohibit persons sons. £rom entering upon their nuptials in solemn

times, which are set apart for fasting and prayer, and other exercises of extraordinary devotion. Thus the Council of Laodicea forbids all marriages in the time of Lent,16 and several other canons add other times, in which matrimony was not to be solemnized : which seems to be grounded upon the command of God,17 the counsel of Saint Paul,18 and the prac- tice of the sober part of mankind.19 For even those who have wives ought, at such times, to be as those who have none ; and therefore those who have none ought not then to change their condition. Besides, there is so great a contrariety be- tween the seriousness that ought to attend the days of solemn religion, and the mirth that is expected at a marriage-feast, that it is not convenient they should meet together, lest we either violate religion, or disoblige our friends. This con- sideration so far prevailed even with the ancient Romans, that they would not permit those days that were dedicated to acts of religion, to be hindered or violated by nuptial celebrations.20 And Christians, one would think, should not be less observers of decency, than infidels or heathens. For which reason \\ would not be amiss, I humbly presume, if a prohibition was made, that no persons should be married during the more so- lemn seasons, either by licence or banns. But to prohibit marriage by banns, and admit of it by licence, seems not to be calculated for the increase of religion, but purely for the sake of enhancing the fees.

II. If the persons that are to be married marriage' to be& dwell in diverse parishes, the banns must be solemnized in asked in both parishes, and the Curate of the

one of the . , . * \ J 7

churches where one parish is not to solemnize matrimony oe-

pubSed Were tw^xt them, witlwut a certificate of the banns

being thrice asked from the Curate of the other

15 See Dr. Brett's Letters, entitled, Some Considerations on the Times wherein Mar riage is said to be prohibited ; and Mr. Johnson's Clergyman's Vade Mecum, c. 21. 16 Can. 52, torn. i. col. 1505, C » Exod. xix. 15. Joel ii. 16. ,s 1 Cor. vii. 5.

19 1 Sam. xxi. 4, 5. tj Macnb. Saturn. 1. 1, c. 15, p. 2G2, Lugd. Bat. 1670.

SOLEMNIZATION OF MATRIMONY. 399

paiish. This seems to suppose what both the ancient and modern canons enjoin, viz. that marriage shall always be so- lemnized in the church or chapel where one of the parties dwelleth. And by our own canons, whatever Minister mar- ries them any where else, incurs the same penalty as for a clandestine marriage.21 Nor is even a licence allowed to dis- pense with him for doing it.22 And the late act for prevent- ing clandestine marriages expressly requires, that, in all cases where banns have been published, the marriage be solemn- ized in one of the churches where such publication had been made, and in no other place whatsoever ; and that no licence shall be granted to solemnize any marriage in any other church than that which belongeth to the parish, within which one of the parties to be married hath dwelt for four weeks immedi- ately preceding. Formerly it was a custom, that marriage should be performed in no other church but that to which the woman belonged as a parishioner:23 and the ecclesiastical law allowed a fee due to the Curate of that church, whether she was married there or not ; which was generally reserved for him in the words of the licence : but those words have been omitted in licences granted since the Act 26 George II. took place, which gives no preference to the woman's parish.

Sect. II. — Of the Rubric before the Preface

For better security against clandestine mar- The canonical riages, the Church orders that all marriages be hours of ceiebrat- celebrated in the day-time: for those that mean ^nyfmatri" honourably need not fly the light. By the sixty- second canon they are ordered to be performed in time of divine service,- but that practice is now almost, by universal consent, laid aside and discontinued : and the rubric only men- tions the day and time appointed, which the aforesaid canon expressly requires to be between the hours of eight and twelve in the forenoon: and though even a licence be granted, these hours are not dispensed with j24* for it is supposed that per- sons will be serious in the morning. And indeed formerly it

* The archbishop of Canterbury, in virtue, I suppose, of the old legantine power, claims a privilege of granting licences for persons to be married, qwlibet loco aut tempore honesto; i. e. in any decent time or place. A privilege which I cannot but humbly conceive his Grace would be very backward of using, were he apprized what indecencies generally attend it.

N. B. This is expressly reserved to the archbishop, by statute 20 George II. « Canon LXII. & Canon CII. M Clergyman's Vade Mecum, c. 21, p. 188.

»« Canon CII.

400 OF THE FORM OF [chap, x,

was required that the bridegroom and bride should be fasting when they made their matrimonial vow ;25 by which means they were secured from being made incapable by drink, of acting decently and discreetly in so weighty an afFair.

§. 2. At the day and time appointed, the per- the^churdTthe sons to be married are directed to come into the solemnized t0 be ^°^ °f ^ie church. The custom formerly was for the couple, who were to enter upon this holy state, to be placed at the church-door, where the Priest was used to join their hands, and perform the greatest part of the matrimonial office.26 It was here the husband endowed his wife with the portion or dowry before contracted for, which was therefore called Dos ad ostium ecclesice, The dowry at t7ie church-door.21 But at the Reformation the rubric was altered, and the whole office ordered to be performed within the church, where the congregation might afford more witnesses of the fact.

And since God himself doth join those that are lawfully married, certainly the house of God is the fittest place wherein to make this religious covenant. And therefore, by the an- cient canons of this Church, the celebration of matrimony in taverns, or other unhallowed places, is expressly forbidden r28 and the office is commanded to be performed in the church, not only to prevent all clandestine marriages, but also that the sacredness of the place may strike the greater reverence into the minds of the married couple, while they remember they make this holy vow in the place of God's peculiar presence. Who to be pre- §• ^* ^ne Persons to De married (saith the ru- sentattheso- brie) are to come into the church with their lemnization. friends and neighbours, i. e. their relations and acquaintance, who ought to attend on this solemnity, to testify their consent to it, and to join with the minister in prayers for a blessing on it. Though it may not be improbable, but that by the friends here mentioned may be understood such as Paranymphs, or t^ie ancients use& to call paranymphs, or bnde- Bridemen, their men : some traces of which custom we find to antiquity. ^e ag Q^ ag fae days of Samson, whose wife .s

25 Synod. Winton. anno 1308. Spelman, torn. i. p. 448.

26 See the old Manuals, and Seidell's Uxor Ebraica, 1. 2, c. 27, p. 203. And from hence Chaucer, an old poet in the reign of Edward III., in his Wife of Bath :

" She -was a worthy woman all her live, Husbands at the church-door had she five."

27 See the Manuals, and Selden, as above. 28 Synod. Winton. ut supra. Synod. Exon. anno 1287, Can. 7. Spelm. torn. ii. Concil. Lond. anno 1200, ibid.

■BCT. III.] SOLEMNIZATION OF MATRIMONY. 401

said to have been delivered to his companion, who in the Septuagint version is called Ninety wyoe, or brideman.29 And that bridemen were in use among the Jews in our Saviour's time, is clear from St. John iii. 29. From the Jews the cus- tom was received by the Christians, who used it at first rather as a civil custom, and something that added to the solemnity of the occasion, than as a religious rite ; though it was after- wards countenanced so far as to be made a necessary part of the sacred solemnity.30 An account of this custom as it pre- vailed here in the time of king Henry VIII. may be seen in Polydore Virgil.31 Some remains of it are still left among us ; but as to countenancing or discountenancing it, our Church has left it (as in itself) a thing indifferent.

§. 4. The remaining part of this rubric (which was added to the foregoing part at the Restor- Startle? ation) is concerning the position of the parties, whom it orders to stand, the man on the right hand, and the woman on the left, i. e. the man on the right hand of the wo- man, and the woman on the left hand of the man, as it is worded in the Salisbury Manual. The reason that is there given for it is a very weak one, viz. because the rib out of which the woman was formed was taken out of the left side of Adam. The true reason to be sure is, because the right hand is the most honourable place ; which is therefore both by the Latin and Greek, and all Christian Churches, assigned to the man, as being the head of the wife.32 The Jews are the only persons that I ever heard acted otherwise, who place the woman on the right hand of her husband, in allusion to that expression in the forty-fifth Psalm, jit thy right hand did stand the queen in a vesture of gold, & c.

Sect. III. — Of the Preface and Charge, and the several Im- pediments to Matrimony.

To prevent the vain and loose mirth which is The preface, or too frequent at these solemnities, the office is general exh'ort- begun with a grave and awful preface, which re- presents the action we are about, to be of so divine an origin- al, of so high a nature, and of such infinite concernment to all mankind, that they are not only vain and imprudent, but even

89 Judges xiv. 20, according to the Alexandrian copy, published by Dr. Grahe.

30 Eucharist. Ep. ad Episc. Afric. Concil. torn. i. col. 543, C. Concil. Carthag. 4, cap. 13, torn. ii. col. 1201, A. 31 De Invent. Rerum, 1. 1, c. 4, as cited by Selden in hig Uxor Ebraica, page 205. 32 Manual. Sarisb. fol. 26. Eucholog. Offic. Sponsal. p. 380.

2 D

402 OF THE FORM OF [chip. x.

void of shame, who will not lay aside their levity, and be com- posed upon so serious and solemn an occasion. And to pre- vent any misfortune which the two parties might rashly or perhaps inconsiderately run into by means of their marriage, the Minister charges the congregation, If they know any just cause why they may not he lawfully joined together, that they do now declare it, before this holy bond be tied, since afterwards their discovering of it will tend perhaps more to the prejudice than to the relief of the parties. The char e ^* "^u^ tllouga others are first called upon to

discover the impediments (if any such be known) as being most likely to reveal them ; yet the parties them- selves are charged, in the next place, as being most concern- ed, to declare them. Since, should there afterwards appear any just impediment to their marriage, they must either ne- cessarily live together in a perpetual sin, or be separated for ever by an eternal divorce. Besides which, by a provincial canon of our Church under archbishop Stratford, in the year 1342, (the sixteenth of Edward III.,) if the parties that marry are conscious of any impediment, they incur excommunica- tion ipso facto .33

III. The impediments which they are solemnly ^rSrhnony!3 charged to reveal, are those, I suppose, which

are specified in the hundred and second canon of our Church; viz. 1. a preceding marriage or contract, or any controversy or suit depending upon the same ; 2. consaiu guinity or affinity ,• and, 3. want of the consent of their pa- rents or guardians.

l. a preceding §• *■ The ^rst 1S & preceding marriage or con- marriage or con- tract : for God made but one wife for Adam,

and rather connived at polygamy in after-ages than allowed it. Under the Gospel dispensation it is abso- lutely forbidden.34 And this, I think, on one side, is gener- ally allowed. Nobody contends that the same woman may have plurality of husbands, and the New Testament is ex,. pressly against it:35 but then we have libertines enough (though libertines, by the way, that often think one wife too many) who pretend that there is no prohibition against se- veral ; and yet the New Testament, if we duly attend to it, is as full and as clear against this as the former. Our Saviour

'■a See Bishop Gibson's Codex, vol. i. p. 494, or in Mr. Johnson, 1343, 11. »» Matt x\x. 5, 9. Rom. vii. 3. 1 Cor. vii. 2. » Rom. vii. 2, 3. 1 Cor. vii. 39.

sect, in.] SOLEMNIZATION OF MATRIMONY. 403

himself has expressly declared, that whosoever shallput away his wife, and shall marry another, committeth adultery™ If then it be adultery for a man to marry a second woman, after he has put away the first, would it be ever the less adultery to marry a second whilst he retains the first ? Again, when St. Paul enjoins every man, for the avoiding fornication, to ham his own wife, or (as the words ought to be translated) a wife of his own*1 he also enjoins that every woman have her own husband, or (as these words ought also to be render- ed) a husband peculiar to herself™* So that polygamy is no more allowed to the husband than to the wife. And there- fore if either of the parties that offer themselves to be married have a husband or wife living, this latter marriage is null and void, and they live in as manifest adultery as they would have done, though they had not been joined. Nay, if either of them be but contracted to another, the impediment is the same. For though such a contract be not properly marriage, yet it is so effective and binding, that unless they voluntarily release each other, it is adultery for either of them to marry any body else. Hence by the Levitical law it was death for any one to de- file anotner man's spouse ;41 and the holy Virgin is called Jo- seph's wife, though she was only contracted to him.42 Upon this account, marriages that have been made after any such con- tract have always been judged null and void. In our own land indeed, in king Henry the Eighth's time, an Act of Par- liament was made, that marriages, when solemnized and after- wards consummated, should stand good notwithstanding any former precontract that had not been consummated.43 But this was only done to gratify the king; and therefore, as soon as king Edward VI. succeeded him, the aforesaid Act was re- pealed, and the ecclesiastical judges were again empowered to give sentence in favour of such precontract, and to require

* The words in the original, are tKao-Tn tov Ibtov avbpa hxer<o, which any one that knows Greek will acknowledge to be imperfectly translated in our English Bibles. For as Dr. Wall39 very well observes, when Aristotle says, 'Ibiov tovto to!? avtipwTrotv, nobody would render it, Men have this of their own; but, This is proper or peculiar to men : so again when he says, 6 6e fidrpaxos ISiav *?x« « th* •yA<~><nmi/,40 it would not reach the sense to say, that frogs make their own noise, but that frogs make a noise peculiar to themselves ; i. e. such a noise as no other creatures make. When therefore St. Paul uses the same phrase here, which is so emphatical and express, our English translation does not come up to his meaning, when it only says, Let every icoman have her own husband; since the words plainly signify, that every woman should have a husband that should be proper ox peculiar to herself; a husband in such sense her own, as not to be the husband of any one else.

36 Matt. xix. 9. Mark x. 11. Luke xvi. 18. 37 "Enaaro? th* kavrov ywaiita hx&tot- 38 1 Cor. vii. 2. «■ History of Infant Baptism, p. i. c. 8, §. 5. <» Ibid. « Deut. xx. 23, 24. «* Matt. i. 20. « 32. Henry VIII. c. 38.

2 I) 2

404 OF THE FORM OF [chap. x.

that matrimony should be solemnized and consummated be- tween the persons so contracted, notwithstanding that one of them might have been actually married to, and have had issue by, another person.44 But it hath been again enacted by statute 26 George II., that for the future no suit shall be had in any ec- clesiastical court to compel a celebration of marriage in facie ecclesice, by reason of any contract of matrimony whatsoever. §. 2. The second impediment, which the canon 2' Co°rnaffli§ty?lty specifies, is consanguinity or affinity, i. e. when the parties are related to each other within the degrees prohibited as to marriage by the laws of God, and ex- pressed in a table drawn up by archbishop Parker, and set forth by authority in the year of our Lord 1563.45 This table

What de ees *S n0W Very freo1uently printed at the end of Com- are expressly mon Prayer Books, and therefore I need not enumerate the degrees within which marriage is forbid. But however, it may not be amiss to observe, that several degrees are expressed in the table, which are not men- tioned particularly in the eighteenth of Leviticus, which is the And what by place upon which the table is founded. But then parity of reason, they may be inferred from it by parity of reason, implied. -p0Y that passage in Leviticus only mentions those

relations evidently and expressly, which may help us to dis- cover the like differences and degrees. So that for the right understanding of the eighteenth of Leviticus, and to bring it to an agreement with the table in our Common Prayer Books, we must observe two particular rules for our direction : viz. 1. That the same prohibitions that are made to one sex are undoubtedly understood and implied as to the other ; and, 2. That a man and his wife are accounted one flesh : (so that whoever is related to one of them by means of consanguinity is in the same degree related to the other by means of affinity .- insomuch that the husband is so much forbid to marry with his wife's relations, and the wife with her husband's, within the degrees prohibited, as either of them are to marry with their own.) Thus, for instance ; though marrying a wife's sister be not expressly forbid in the eighteenth of Leviticus, y«?t by parity of reason it is virtually implied. For when God there commands46 that a man shall not marry his brother's wife, which is the same as forbidding the woman to be mar- ried to her husband's brother ; it follows of course, that a man is also forbid to marry his wife's sister. For between one man

** 2 Edward VI. 45 Canon XCIX « Verse 16

skct. m.] SOLEMNIZATION OF MATRIMONY. 405

and two sisters, and one woman and two brothers, is the same analogy and proportion. Accordingly, this was always forbid under severe penalties by the primitive Church,47 and has been declared unlawful by our own.48 Thus again, though we are not forbid in terms to marry the daughter of a wife's sister ; yet, by the like parity of reason, the same is implied in the pro- hibition of marrying one's father's brother's wife*9 which is the same as to forbid the being married to a husband's brother's son. For between a man and his wife's niece is the same relation as between a woman and her husband's nephew ; and there- fore these also have been declared incapable of marrying by our courts of judicature.50 And if this be granted, it can much less be doubted, whether the like rule, from parity of reason, doth not forbid the uncle to marry his niece ; which, though not expressly forbidden, is to be sure virtually prohibited in the precept that forbids the nephew to marry his aunt.51 Nor is it of any moment to allege, that the first is a more favourable case, because the natural superiority is preserved ; since the parity of degree (which is the proper rule of judging) is the very same in both.

Nor do these rules hold only in lawful mar- riages, but are equally binding in unlawful con- ^eltauni'awfui junctions : for by the same law that a man may conjunctions, as not marry his father's wife, he ought not to take Sagel™ mar~ his father's concubine ; and as the woman may not be married to her daughter's husband, so neither may she be married to one by whom her daughter has been abused.52 Nor are bastard children any more at liberty to marry within the degrees of the Levitical law, ^"ta^Sren, than those that are legitimate. In this case legi- as between those timacy or illegitimacy makes no difference ; for mateare kgltl if it did, a mother might marry her bastard son, which is shocking to think of.53

The reasons why these prohibitions are made are easily to be accounted for : for, first, the mar- ^prohibition, riage of parents or grandfathers with their chil- dren or grandchildren (setting aside the disproportion in time of age) is directly repugnant to the order of nature, which

«7 Can. Apostol. 18, et Concil. Elib. *8 See Bishop Gibson's Codex, vol. i. page

498. See also the Canons of 1571, in Bishop Sparrow, page 240. 49 Verse 14.

50 See Bishop Gibson, ibid. 51 Verse 12, 14. 52 See the Reformatio Legum, as cited by Bishop Gibson, page 499. b3 See Bishop Gibson, ibid, and Bishop Parker's Admonition in Bishop Sparrow's Collection, page 260.

406* OF THE FORM OF [chap. x.

hath assigned several duties and offices essential to each rela- tion, that would thereby be inverted and overthrown. To which we may add the inconsistency, absurdity, and mon- strousness of the relations to be begotten, if such prohibition were not absolute and unlimited. Much the same may be said in the next place, as to the marriage of uncles and aunts with their nephews and nieces. And, lastly, as to the mar- riage of brothers with sisters ; the natural familiarities be- tween equal relations, so suitable in years and temper, would produce intolerable effects in those who always converse to- gether, if they were not prohibited matrimonial union. Upon Such marriages tnese accounts, even among heathens, these mar- why called in- riages were accounted unlawful and forbidden, and were condemned under the name and title of incest, which signifies an inauspicious conjunction, made sine cesto Veneris, without the cest or girdle of Venus. For that goddess being not supposed to be present at such unchaste and dishonest marriages, the bride was not bound with her girdle as was usual, and therefore the marriage was called incestuous.6* And by the ninety-sixth canon of our own Church, such mar- riages are also to be judged incestuous and unlawful, and con- sequently are to be dissolved as void from the beginning, and the parties so married are to be separated by course of law.

From an observation of the above-mentioned passage in Scripture, as well as from the table at the end of our Common Prayer Books, we may perceive that it is only a vulgar mis- take, which some have entertained, that second hibitedmarnage. cousins may not marry, though first cousins may ; it plainly appearing that no cousins what- soever, whether in the first, or second, or third descent, are prohibited marriage, either by the laws of God or of the land. The more ancient prohibition indeed of the Canon Law was to the seventh generation : and the same was formerly the law of the Church of England, as appears by the canons of two different Councils.55 But in the fourth Council of Lateran, which was held A. D. 1215, the prohibition was reduced to the fourth degree,56 as appears not only by a statute in the thirty-second of Henry VIII.,57 but also by the frequent dis- pensations for the fourth degree, (and no further,) which we

54 Lactantius Statii Scholiastes ad 2 Thebaid. v. 283, ut citat. in Fabri Thesauro, in vocem Cestus. &* Of London and Westminster, as cited by Bishop Gibson in his

Codex p. 497. «o See Bishop Gibson as before. » Chap. 38.

sect, in.] SOLEMNIZATION OF MATRIMONY. 407

meet with in our ecclesiastical records, as granted by special authority from Rome. But now this was only for the increase and augmentation of the Pope's revenue, who always took care to be well paid for his licence or dispensation. And therefore, at the Reformation, when we got free from our bondage and subjection to him, no marriages were prohibited but within the third degree, which are expressly prohibited by the laws of God, as well as by the dictates of right reason, and which therefore no power or authority can dispense with. But now none that we call cousins are within the third degree of kin- dred ; evenfrst cousins, or cousin-germans, are four removes distant. For to know their relation we must reckon through the grandfather, the common parent, from whence both parties are descended. Now reckoning thus between the children of two brothers, or of two sisters, or of a brother and sister, we must necessarily measure four degrees. For from a man to his father or mother is one degree ; to his grandfather two ; then down to his uncle or aunt three; and, lastly, to the daughter of his uncle or aunt, who is his cousin-german, four. This is exemplified in the margin, where A is the grandfather, B and C the children, and D and E a

the grandchildren or first cousins, who are dis- b c

posed to marry. Now from D to B is one re- D ^

move, to A a second, to C a third, and to E a fourth. And I have already observed, that there is no in- stance in the eighteenth of Leviticus of any prohibition in the fourth degree. It is to be noted indeed, as archbishop Parker tells us,58 that marriages in the direct line, i. e. between children and their grandfathers, though ever so distant, are prohibited and forbid. For a father has a paternal right over ten generations, could he live to see them in a direct line, (his old age requiring respect and reverence, as often in- creased as the name of father comes between him and them.) And so uncles and aunts, since they are quasi parentes, in the place of fathers and mothers, must have the greater respect, by how much the name of uncle and aunt comes between them and their nephews and nieces. So that it would seem more absurd for a great uncle to marry his niece, than for an immediate uncle to marry his. Though we are told, that where the case in the spiritual court was, that one had married the wife of his great uncle, (which, by the foregoing rule,

68 In Bishop Sparrow's Collection, p. 260.

408 OF THE FORM OF [chap. x.

that makes the case the same in affinity as consanguinity, is as near a relation as a great aunt by blood,) it was declared not to be within the Levitical degrees, and therefore a prohi- bition was granted to the process.59

3. Want of Pa- §* ^' ^ne ^ivd impediment to the solemniza- rents,' or Guard- tion of marriage between the parties that offer ians' consent. themselves, is the want of the consent of their parents or guardians. But this by the hundredth canon seems only to be an impediment, when the persons to be married are under the age of twenty-one years complete, whom, by the sixty-second canon, no Minister is to marry, whether by banns or licence, before their parents or go- vernors have signified their consent, though persons in widow- hood are by the hundred and fourth canon particularly excepted.60 The holy Scriptures, in several instances, inform us of this paternal right.61 And the usual phrases of giving a daughter in marriage, and taking a wife to a son, plainly imply, that the consent of the parents is necessary in the marriage of their children. If we inquire into the practice of the heathens, we shall find them so severe upon the violation of this right, as to declare the marriage to be null, and the children to be bastards.63 And the ancient canon-law of the Greek Church accounts all children that marry without their parents' consent, whilst they are under their power, to be no better than fornicators.63 The Church of England hath ever taken all imaginable care beforehand to prevent such mar- riages, by requiring the oaths of sufficient witnesses, in case of a licence, that such consent was obtained ; ** and by the Act 26 George II. it is declared that all marriages solemnized by licence, where either of the parties, not being a widower or widow, shall be under the age of twenty-one years, which shall be had without the consent of parents or guardians, shall be absolutely null and void. And where there is no licence, the Church orders the publication of the banns, as has already been shewed, that so the parents may have notice and time to forbid it ; and now finally charges the parties themselves, in the most serious and solemn manner that is possible, that they confess it is an impediment, if they want their superiors' consent.

59 See Bishop Gibson's Codex, p. 409. 60 See also the Canons of 1597, in Sparrow page 249. 6l Genesis xxiv. xxix. xxxiv. 4. Judges xiv. 2. 62 Apul. Metamorph. 1. 6, Dig. lib. 23, tit. 2, et lib. 1, tit. 5, §. 11. <» S. Basil, ad Amphiloch. Can. 38, et

40. Matth. Blaster. Syntag. Lit. T. c. 8, apud Bevereg. torn. ii. <* Canon CIII.

sect, iv.] SOLEMNIZATION OF MATRIMONY. 409

IV. If any of the impediments above men- tioned are alleged, and the person that declares Rubljh^ge! the it will be bound and sufficient sureties with him to the parties, or else put in a caution (to the full value of such charges as the persons to be married do thereby sustain) to prove his allegation ; then the solemnization must be deferrea until such time as the truth be tried. But if no impediment be alleged, the Curate is to proceed in manner and form as the next section will declare.

Sect. IV. — Of the Espousals.

I. The solemnization of matrimony being a formal compact, it is requisite, in the first place, JSJiSfSmSJt! that the mutual consent of the parties be asked, which is so essentially necessary, that the marriage is not good without it. And therefore we find that Rebekah's friends asked her consent before they sent her away to Isaac.65 And in the firmest kind of marriage among the Romans, which they called coemption, the parties themselves mutually asked this of each other.66 This therefore being so momentous a custom, is. for that reason taken into the Christian offices : only among Christians the question is proposed by the Priest, that so the declaration may be the more solemn, as being made in the immediate presence of God, and to his deputed Minister.

The man therefore is asked, Whether he will have this woman to his wedded wife ; and the woman, Whether she will have this man to her wedded husband, to live together after God's ordinance in the holy state of matrimony. And that they may the better know what are the conditions of this state, the Minister enumerates the duties which each of them by this covenant will be bound to perform.

§. 2. The man, for instance, is obliged, in the first place, to love his wife, which is the principal The 5^and'8 duty required by St. Paul,67 and is here men- tioned first, because if the man hath this affection, he will perform with delight all the other duties ; it being no burden to do good offices to those whom we heartily and sincerely love. 2. He must comfort her, which is the same that St. Paul expresses by cherishing™ and implies here, that the hus- band must support his wife under all the infirmities and sor-

« Gen. xxiv. 58. M Boeth. Comment, in Topic. Ciceron. p. 157. Venet. 1583. Alex. ab Alex. Gen. Dier. 1. 2, c. 5. 67 Ephes. v. 25. «. Ephes. v. 29.

410 OF THE FORM O? [chap, x

rows, to which the tenderness of her sex often makes her liable. 3. He is to honour her, which is also directly com- manded by St. Peter : 69 for though the wife, as he says, be the weaker vessel, yet she must not be despised, for those un- avoidable weaknesses which God has been pleased to annex to her constitution, but rather respected for her usefulness to the man's comfortable being.* 4. He must keep her in sick- ness and health, which in St. Paul's phrase is to nourish?0 or to afford her all necessaries in every condition. Lastly, he must consent to be faithful to her, and forsaking all other, keep himself only to her so long as tliey both shall live ; 7l which is added to prevent those three mischievous and fatal destroyers of marriage, adultery, polygamy, and divorce.

§. 3. There is no difference in the duties, nor ewes uty. consequent]y m the terms of the covenant be- tween a man and his wife ; except that the woman is obliged to obey and serve her husband. Nor is this a difference of our own devising, but is expressly ordered by God himself, who, in those places of Scripture where he enjoins husbands to love their wives, commands the wives to be subject and obedient to their husbands.72 The rules also of society make it necessary ; for equality, saith St. Chrysostom,73 breeds con- tention, and one of the two must be superior, or else both would strive perpetually for the dominion. Wherefore the laws of God, and the wisdom of all nations, hath given the superiority to the husband. Among the Romans, the wife was obliged by law to be subject to her husband, and to call him lord;u but then they had a peculiar magistrate to take care that the men did not abuse this power, but that they should rule over their wives with gentleness and tenderness.75 Wherefore women may and ought to pay all that obedience which the Gospel requires of them : nor have they any reason (especially with us) to complain with Medea, that they are sold for slaves with their own money™ because there is really no slavery in obedience which springs from love, and is paid

* If the Greek of this verse was differently pointed, the foundation of the " honour" to be given unto the " wives " would not be their weakness, but their being coheirs with their husbands of "the grace of life;" which seems to make the Apostle's meaning clearer. " Likewise ye husbands dwell with your wives according to knowledge, the female being the weaker vessel, giving them honour, as being heirs together of the grace of life."

e» 1 Peter iii. 7. ™ Ephes. v. 29. « Mai. ii. 15, 16. 1 Cor. vii. 10. n Ephes. v. 22, 24. Col. iii. 18. Tit. ii. 5. 1 Peter iii. 1,5. * In 1 Cor. xi. 3. « Ulpian. L. alia 14, D. solut. Matrimon. Et L. ea qu?e 57, D. de Donat. inter Virum et Ux. itera- que Servius ad 1. 4, iEneid. 75 Cicero de Repub. lib. 4. 76 Eurip. in Medea.

sect, iv.] SOLEMNIZATION OF MATRIMONY. 411

in respect to the nobler sex, and in requital for that protec- tion which the weaker sex both needs and enjoys in the state of matrimony. So that it is not only an impious contempt of divine authority, but egregious pride and folly, for any woman to refuse either to promise or pay this obedience ; which is her chief advantage, if she hath wisdom to understand, or skill to manage it right.

§. 4. The whole matter being thus proposed to each party, they should each of them seriously TJheaJJJier8of weigh and consider it. And if they like this state of life, and the duties annexed to it ; if they neither of them have any objection against the person of the other, but are persuaded they can each of them love the other, and that for ever, in all conditions of life ; let each of them answer as the Church directs them, i" will,- which are the proper words that oblige in compacts,77 but which can never lay a more solemn obligation than when they are pronounced upon this occasion. For if we start back after speaking them here, we shall have as many witnesses of the falsehood, as there are persons pre- sent at the solemnity, viz. God and his angels, the Minister and the congregation : and therefore in regard to so venerable an assembly, let them here be pronounced with all deliberate gravity, and for ever made good with all possible sincerity.

§. 5. This solemn declaration of the parties' E8pou8al8( what consent seems to be the remains of the old form they were for- of Espousals, which was different and distinct mcrly* from the office of Marriage, and which was often performed some weeks, or months, or perhaps years before;78 and, as Florentinus defines them, were no more than the promise of future marriage ,-79 which however they thought was not pro- per to be left to be made in private, as a mere civil contract ; and therefore they ordered that it should be solemnly made in the presence of a Minister, who should use prayers and blessings suitable to the occasion. And hence it is that, in the Greek Church, there are to be seen to this day two dif- ferent offices, viz. the one of Espousals, and the other of Marriage.™ But it oftentimes happening that the deferring the marriage caused the parties espoused to break their en- gagement, Leo Philosophus, an emperor of the East, com- manded by an edict, that the Espousals and Marriage should

" Justinian. Institut. 1. 3, de Verb. Oblig. Tit. 10. n Carol. Mag. Leg. 1. 1, c. 163. 70 Florentin. 1. 1, D. de Sponsal. »o vide Euchologion.

412 OF THE FORM OF [chap. x.

be both performed on the same day.81 Some attempts indeed were made by Alexius Comnenus to restore the old custom of having some time intervene between them.82 But it does not appear that he succeeded in his attempts ; for Goar tells us, (and the present Greek rubric hints as much,83) that the usual custom of the modern Greeks is to use both offices at the same time. And it is probable that in the West, as well as in the East, the custom of celebrating the Espousals and Nuptials at the same time did long obtain, and at last occasion both offices to be united in one. So that this declaration is the remains of the ancient office of the Espousals, and the following stipulation the Marriage properly so called. Ac- cordingly the declaration is made in the future Apiiehd°now.P" tense> by which Espousals used to be made;84 whereas the stipulation runs in the present tense, which is necessary to make and confirm a marriage.85 Besides, the declaration is made without any ceremony, simply and directly like the ancient Espousals;86 whereas the mutual stipulation is accompanied with divers significant rites, such as the delivering the woman into the hands of the man, joining their hands, and the like, which are the known and proper ceremonies of marriage. And indeed that the declaration is not properly a circumstance of the marriage, is plain from the Minister's asking, after it is made, Who giveth the woman to he married to the man? For that evidently implies that she is even yet in the power of another, and consequently that she is still to be married to the man.

Sect. V. — Of the Solemnization of the Marriage.

The solemn^- L The two Partifs h?ving nPw declared their tion of the mar- consent to take each other for husband and wife, nage* and having solemnly engaged that they will each

of them observe the duties which God has annexed to that state ; they proceed, in the next place, to the immediate cele- bration of the Marriage itself, which is introduced with a very The father or ancient and significant ceremony ; I mean, the friend to give the father's or friend's giving the woman in mar- woman. riage. The antiquity of which rite is evident from

81 Leo Philos. Imp. Novel. 74. 82 Alex. Comnen. Novel, de Sponsal. 1. 2, Jur.

Orient. 83 El uev jSouXovrai €v r avTip <TTe<j>ava>6rivat. Rubric, ante Offlc. Coronat.

Eucholog. p. 385. 8* Decret. Greg. 1. 4, de Sponsal. et Matrimon. tit. 1, c. 15. Pet. Lombard. 1. 4, dist. 28. 85 Constit. Richard. Ep. Sarum. apud Spelman. Concil.

torn. ii. A. D. 1217. 86 Franc. Hotman. de Sponsal. p. 375.

sect, v.] SOLEMNIZATION OF MATRIMONY. 413

the phrase so often used in Scripture, of giving a daughter to wife : 87 and the universality of it appears from its being used both by heathens and Christians in all ages.88 The foundation of the practice seems to be a care of the female sex, who are always supposed to be under the tuition of a father or guardian, whose consent is necessary to make their acts valid.89 And therefore before the Minister proceeds to the Marriage, he asks, Who gives the woman to he married to the man ? Which shews too, by the way, that the woman does not seek a husband, but is given to one by her parents or friends, whose commands in this affair she seems rather to follow than her own inclinations.90 For which cause, among the nuptial rites of the old Romans, the bride was to be taken by a kind of violence from her mother's knees ; 91 and when she came to her husband's house, she was not to go in willingly, but was to be carried in by force ;92 which, like this ceremony of ours, very well suited with the modesty of her sex.

§. 2. But besides this, there is a further mean- ing intended by the Church : for it is to be ob- At^eclw^ served, that the woman is to be given not to the man but to the Minister ; for the rubric orders, that the Minister shall receive her at her father's or friend's hands ; which signifies, to be sure, that the father resigns her up to God, and that it is God who, by his Priest, now gives her in marriage, and who provides a wife for the man, as he did at first for Adam.93

II. Accordingly the Minister, who has now the Joining of right disposal of her, delivers her into the possession hands an ancient of the man, as he afterwards does the man into ceremony- the possession of the woman, by causing each of them to take the other by the right hand. 'The joining of hands naturally signifies contracting a friendship, and making a covenant : 94 and the right hand especially was esteemed so sacred, that Cicero calls it the witness of our faith ,-95 and therefore the joining of these being used in all covenants, no wonder it should be observed in the solemn one of marriage. Accord- s' Gen. xxix. 19. xxxiv. 16. Josh. xv. 16. 1 Sam. xvii. 25. xviii. 17. Psal. lxxviii. 63. Luke xvii. 27. 1 Cor. vii. 38. 88 Cic. Orat. pro Flac. Apul. Apol. 2. Prsescr. Aug. de Genes, ad lit. 1. 11, c. 41, torn. iii. par. 1, col. 295, C 89 See Hooker's Ecclesi-

astical Polity, 1.5, §. 73. *J Ambros. de Abraham. 1. l,c. 9, torn. i. col. 201, 1.

91 Virg. jEneid. 10, ver. 79. ** Plut. Qusest. Rom. torn. ii. p. 271, C D. Francof.

1620. 9i Genesis ii. 23. <>« 2 Kings x. 15. Prov. xi. 21. » Dextraequae fidei

testes esse solebant. Cicero. See also Virgil. En. dextra, fidesque. See also Alex, ab Alex. Gen. Dier. 1. 2, c. 19.

414 OP THE FORM OF [chap. x.

ingly we find it has been used, upon this occasion, by Hea- thens,96 Jews,97 and Christians in all ages.98

III. The Minister therefore having thus join- Thep™ilatt\10an .sti" ed their right hands, causes them, in the next place, to give their troth, by a mutual stipulation. And as our lawyers tell us, that in a deed of conveyance four things are necessary, viz. 1. The Premises, containing the names of the person, and of the thing to be conveyed ; 2. The Habendum and Tenendum ; 3. The Limitations ; and, 4. The Sealing.-99 so here the compact seems to be drawn up ex- actly answerable to these four rules. For, first, each party name themselves, and specifying the other, as the individual person whom they have chose, declare the end for which they take, viz. to be wedded husband and wife. Secondly, The manner of taking is expressed in those ancient words, to have- and to hold, which are words (saith Littleton)100 of such im- portance, that no conveyance can be made without them : and therefore they ought not to be omitted here, because the man and the woman are now to put themselves into the power and possession of each other : insomuch that after this stipu- lation the wife liath not power of her own body, but the hus- band ,• and likewise the husband hath not power of his own body, but the wife.1 Thirdly, the time of entering upon, and the time of enjoying, the possession conveyed, is here ex- pressly declared. It is to begin immediately from the nup- tial day, and to continue during their mutual lives, From this day forward — till death us do part. And lest any incon- veniences appearing afterwards should be alleged for the break- ing this sacred contract, here is added a protestation, that the obligation shall continue in full force, notwithstanding any fu- ture unexpected changes. They are to have and to hold for better for worse, in respect of their mind and manners ; for richer for poorer, in respect of their estate ; and whether in sickness or in health, in respect of their body. Now all these are added to prevent the scandalous liberties of divorce, which was practised upon every trifling occasion among Jews and Romans : 3 insomuch that one of their rabbies had impiously affirmed it to be sufficient for divorce, if another woman was

06 Alex, ab Alex. 1. 2, c. 5. Xenophon. Cyropaed. 1. 8. Servius in Virgil. Mn. 4, ver. 104. »7 Tobit vii. 13. » Greg. Naz. Ep. 57, ad Anys. *» Lord Coke on Little- ton's Tenures, c. 1. 10° A aver et tener, Littl. c. 1, p. 1. Lord Coke on Littleton's Tenures, c 1. M Cor. vii. 4. 2 Matt. xix. 3.

sect, v.] SOLEMNIZATION OF MATRIMONY. 415

better liked oy the man.3 But this being so contrary to the nature of marriage, it is necessary it should be removed from all Christian societies : which cannot be more effectually done than by a particular recital at the time of marriage, of all the cases which may be pretended as the causes of a future dis- like. And to prevent any objection, I suppose, that might afterwards be imagined from either party's declining in their comeliness or beauty, the York Manual, that was used in the northern parts of England before the Reformation, had an ad- dition of the words, for fairer for fouler, (for it must be ob- served, that this mutual stipulation was always in English amongst our English papists, even when all the office besides was in Latin,) which Mr. Selden translates, sive pulchrior fueris, sice invenustior .-4 i.e. whether thou shalt be more or less handsome or comely. In all these conditions the en- gagement is the same, viz. the man is to love and to cherish his wife, and the woman to love, cherish, and to obey her husband ; i. e. each of them must have the same regard for the other, and pay those duties which I have already shewed to be necessary and indispensable, whatsoever accidental va- rieties may "happen. In the old Salisbury Manual, (that was used in the southern parts of England in the times of popery, as I have observed the York Manual was in the northern,) in- stead of the woman's stipulating to love, cherish, and to obey her husband, she engaged to be bonair and buxum in bedde and at borde : and so in the York Manual the Minister, in asking the woman's consent, instead of demanding of her, whether she would serve and obey her husband, asked her, whether she would be buxum to him. Erom whence we may observe, that whatever meaning those words have been perverted to since, they originally signified no more than to be meek and obedient. Accordingly, meek and obedient are added in the margin of the Manual, to explain them ; and so they are interpreted in the Saxon dictionaries, agreeably to which they are translated by Mr. Selden, Ero officiosa ac obediens? But to return to our present form : the next par- ticular is the rule by which the compact is made, viz. accord- ing to God's holy ordinance. The words before the Reform- ation were, if holy Church it woll ordainc,6 i. e. I suppose, if

3 Rabbi Akiba, as cited by Dr. Comber on the Common Prayer, folio edition, p. 66? * Seld. Uxor. Ebraic. 1. 2, c. 27, p. 197. & Uxor. Ebraic. 1. 2, c. 27, p. 194.

6 See the old Manuals, and Selden, ut supra, p. 194.

416 OF THE FORM OF [chap. X.

there be no ecclesiastical law to the contrary. But I think the modern words are better : which may either be referred to every part of the present stipulation, so as to imply that all the branches thereof are agreeable to the divine institution ; or else they may be peculiarly applied to the two last clauses, that each of the parties will love and cherish, &c. the other till death part tliem / which, I have shewed, is according to the ordinance of God. Lastly, here is the ratification of all the former particulars in the ancient form, and thereto I plight, (as the man says ;) or, (as the woman,) I give thee my troth ; i. e. for the performance of all that has been said, each of them lays their faith or truth to pledge : as much as if they had said, If I perform not the covenant I have made, let me forfeit my credit, and never be counted just, or honest, or faithful more.

The ring the re- ^ ' ^ut Des^es tne invisible pledge of our mains of the old fidelity, the man is also obliged to deliver a visi-

coemption. Ue pledge . which the ^^ directg ghaU be &

ring ,• which, by the first Common Prayer Book of king Ed- ward VI., was to be accompanied with other tokens of spousage, as gold or silver. This lets us into the meaning and design of the ring, and intimates it to be the remains of an ancient custom, whereby it was usual for the man to purchase the woman, laying down for the price of her a certain sum of money,7 or else performing certain articles or conditions, which the father of the damsel would accept of as an equiva- lent.8 Among the Romans this was called coemption or pur- chasing, and was accounted the firmest kind of marriage which they had ; and from them was delivered down amongst the western Christians, by whom the custom is still preserved in the ring ;9 which is given as a pledge, or in part of payment of the dowry that the woman is to be entitled to by the marriage ; and by the acceptance of which the woman, at the same time, declares herself content, and in return espouses or makes over herself to the man. Accordingly in the old Manual for the use of Salisbury, before the Minister proceeds to the mar- riage, he is directed to ask the woman's dowry, viz. the tokens of spousage : and by these tokens of spousage are to be under- stood rings, or money, or some other things to be given to the woman by the man ; which said giving is called subarration,

7 Gen. xxxiv. 12. Exod. xxii. 17. Deut. xxii. 29. 8 Gen. xxix. 18,27, 30. 1 Sam. xvii. 25. and chap, xviii. 17, 25. » Selden. Uxor. Ebraic. 1. 2, c. 25, page 183, 184.

sect, v.] SOLEMNIZATION OF MATRIMONY. 417

(i. e. wedding or covenanting,) especially when it is done by the giving of a ring.

The reason why a ring was pitched upon for wearing™, the pledge, rather than any thing else, I suppose, ther than any was, because anciently the ring was a seal, by thin&else- which all orders were signed, and things of value secured ;10 and therefore the delivery of it was a sign that the person, to whom it was given, was admitted into the highest friendship and trust.11 For which reason it was adopted as a ceremony in marriage, to denote that the wife, in consideration of her being espoused to the man, was admitted as a sharer in her husband's counsels, and a joint partner in his honour and estate : and therefore we find that not only the ring, but the keys also were in former times delivered to her at the mar- riage.12 That the ring was in use amongst the old Romans, we have several undoubted testimonies.13 And that the use of it was not owing to any superstition amongst them, we have the authority of Tertullian, a very ancient Father of the Christian Church.14 Pliny indeed tells us, that in his time the Romans used an iron ring, without any jewel :15 but Tertullian hints, that in the former ages it was a ring of gold ,-16 which being the nobler and purer metal, and con- y a g0 one' tinuing longer uncorrupted, was thought to intimate the gener- ous, sincere, and durable affection which ought to be between the married parties.17 As to the form of it, be- ing round (which was the most perfect of all J^lSroJSS1. figures, and was used by the ancients as the hie- roglyphic of eternity) was understood to imply, that the con- jugal love should never have an end.18

But these seem only allegorical significations ; the use of it, we have seen, was instituted at first ^"iv"rsa" rit"d to imply something more ; viz. that the woman, in consideration of a certain dowry contracted for by the man, of which the ring is delivered as an earnest and pledge, espouses and makes over herself to him as his wife. With this signification it has been used by Christians in all ages, and all parts of the Church :19 and for the same intent it is prescribed

m Gen.xxxviii. 18. Esther Hi. 10, 12. 1 Maccah. vL 15. » Gen. xli. 42.

w Ant. Hotman. de Vet. Rit. Nuptiar. c. 25. « Juvenal. Sat. vi. ver. 26, 27.

Plin. Hist. Nat. 1. 3, c. 1. Tertull. Apol. c. 6, p. 7, A. m De Idol. c. 16. » Plin. ut supra. 18 Apol. c. 6, page 7, A. 17 Sealig. Poet. 1. 3, c. 100. ,8 Scalig. ib.

Isid. de Divin. Offic. 1. 2, c. 15. Vide et Rationalia Divin. Offic. 19 Clem. Alex.

Paedag. 1. 3, c. 1 1, p. 245, C. Ambr. 1. 14, Ep. 34. Isidor. Hyspal. Etymol. 1. 19, c. 32 p. 268, et de Offic. Eccl. 1. 2, c. 19, p. 608, col. 2, C. et D.

2 £

418 OF THE FORM OF [chap. X

by our own, as is evident from the words which are spoken at the delivery of it, and from the prayer which follows immedi- ately after ; where the giving and receiving it is called a token and pledge of the vow and covenant betwixt them made. The same is practised by the modern Jews,20 who it is not likely would have taken up the custom in imitation of the Christians, and who therefore probably received it from their forefathers. Good reason therefore had our judicious reformers to retain a rite so ancient and universal, and which even Bucer himself (who, one would think, was as scrupulous as any man need to be) thought fit to approve of as decent and proper.21

§. 2. Before the ring may be given to the Wthebook?°n woman> trie man must lay & upon tfie book, with

the accustomed duty to the Priest and Clerk. And the Priest taking the ring shall deliver it unto the man, intimating, to be sure, that it is our duty to offer up all we have to God as the true proprietor, before we use them our- selves ; and to receive them as from his hand, to be employed towards his glory.

§. 3. When the man espouses his wife with th?fourthUfinger **j he is to put it upon the fourth finger of her of the woman's left hand. The reason of this, the rubric of the

Salisbury Manual says, is because from thence there proceeds a particular vein to the heart. This indeed is now contradicted by experience : but several eminent authors, as well Gentiles as Christians, as well physicians as divines, were formerly of this opinion ; and therefore they thought this finger the properest to bear this pledge of love, that from thence it might be conveyed, as it were, to the heart.22 How- ever, the moral may safely be retained, viz. that the husband hereby expresses the dearest love to his spouse, which ought to reach her heart, and engage her affections to him again. If we should add the other reason of placing the ring upon this finger, viz. its being the least active finger of the hand least used, upon which therefore the ring may be always in view, and yet least subject to be worn out ; this also may teach us, that the two parties should carefully cherish each other's love, that so it may endure and last for ever.

2" Buxtorf. Synag. Judaic, c. 39, p. 633, and Ockley's History of the present Jews, p 170, 171. 2i Bucer. Censur. p. 488. & Alex, ab Alex. Gen. Dier. 1. 2, c. 19. Ap-

pian. in lib. Egypt, et ex eo. Aul. Gel. Noct. Attic. 1. 10, c. 10. Isidor. Hyspal. in locis supra citatis, Durand. Rational. 1. 3, c. 14. Atreius Capit. in Macrob. Saturn. 1. 7, c. 13. Levinus Lemn. et Forrestus ap. Brown.

sect, v.] SOLEMNIZATION OF MATRIMONY. 419

§. 4. The man holding the ring therefore upon this finger, being taught by the Priest, and Thp J^d ex~ speaking to his wife, he assures her, that this is a visible pledge that he now takes her to his wedded wife : With this ring I thee wed, or make a covenant with thee, (for so the word signifies,23) that all Witthee wed? ' the rights and privileges of a lawful wife do from this instant belong to thee. After these words, in the first book of king Edward VI. followed, This gold and silver I tliee give ; at the repeating of which words it was customary to give the woman a purse of money, as livery and seisin of their estate : but this was left out of the second book, pro- bably because it was more than some people could perform. Besides, by what has been said, it appears that the design of it is fully enough answered by the delivery of the ring.

The man therefore having wedded her with the ring, in the next words proceeds to assign ™g worshfp-1 over the rights accruing to her thereby. The first of these is honour, and therefore he immediately adds, With my body I thee worship ,- i. e. with my body I thee honour ; for so the word signifies in this place ; and so Mr. Selden,24 and before him Martin Bucer,25 who lived at the time when our Liturgy was compiled, have translated it. The design of it is to express that the woman, by virtue of this marriage, has a share in all the titles and honours which are due or belong to the person of her husband.26 It is true the modern sense of the word is somewhat different : for which reason I find that at the review of our Liturgy, after the re- storation of king Charles II., worship was promised to be changed for honour.21 How the alteration came to be omitted I cannot discover : but so long as the old word is explained in the sense that I have given of it, one would think no ob- jection could be urged against the using it.

But to proceed : the second right accruing to And with a]1 my the wife by virtue of her marriage is mainten- worldly goods i ance ; and therefore the husband adds in the thee endow" next place, With all my worldly goods I thee endow. And those that retain the old custom of giving the woman gold and silver, take the opportunity of these words to deliver to

*3 See the Saxon dictionaries. u Corporemeo te dignor. Uxor. Ebraic. 1. 2, c. 27, p. 206. 25 Cum meo corpore te honoro. Bucer. Script. Anglican, p. 443. •

2r> Hooker's Ecclesiast. Polity, 1. 5, §. 73. *7 See the Papers that passed between the Commissioners, &c, page ult.

2 E 2

420 OF THE FORM OF ICHAP. X.

her a purse. But I have shewed that formerly other words were provided for the doing of this : and the design of the words I am now speaking of is not so much to invest the woman with a right to all her husband's goods, as to declare that by marriage she has acquired such right. For from the very instant of their making the mutual stipulation, the wo- man has a right to sue for a maintenance during the life of her husband, should he be so brutish as to deny it ; and after his decease, is entitled to a third, or perhaps a larger share (ac- cording to the laws of the place where she lives) in all her husband's goods and chattels, and may further demand what the law calls her quarentine, which is lodging and mainten- ance in his best mansion-house for forty days after his death.28 Nor is this either a new or an unreasonable privilege ; for it was a law of Romulus, the first king of the Romans, that the wedded wife who was married to a man according to the sacred laws, was to have all that he had in common with him- self.29 And the same is affirmed long after by Cicero, viz. that they ought to have one house, and all things common.30 For this reason the Roman laws would not allow of donations to be made between a man and his wife, because they were to enjoy their estates in common ;31 which community of goods they also expressed by offering the vtitejire and water at her first coming into her husband's house, and by that usual ex- pression, Ubi tu Caius, ego Caia, Where you are master, I am mistress.32 Nor did this only continue during his life : for the laws of Rome appointed the wife to be the sole heir, when her husband died without issue ; and if he left children, she was at least to have a child's part, and to be reckoned as a daughter.33 Only it is to be noted, that during the husband's life, the wife has no power to alienate or dispose of any thing without her husband's consent, but only to enjoy and use it as there is occasion. The same privileges undoubtedly belong to the wives of Christians ; and indeed reason determines very strongly on their side. The woman assigns all that she is possessed of to her husband at the marriage ; and what less can the man do in return of such kindness, and in compens- ation for what he enjoys by her, than invest her with the en- joyment of what is his ? Even the barbarous Gauls were used

83 Selden, Uxor. Ebraic. 1. 2, c. 27, p. 202. 89 Dion. Halicarn. 1. 2. 30 Offic. 1. 1. 81 Pliit L. do Prsecept. Connub. » Ant. Hotman. de Vet. Rit. Nupt. c. 18. « Dion Halicarn. 1. 2„ Ulpian. Fragra. tit. ??. §. sui Haeredes. Aul. Gel. 1. 18, c. 6.

ect. v.] SOLEMNIZATION OF MATRIMONY. 421

to give as much out of their own estates as they received in portion with their wives, and out of those two sums to make provision for the woman, if she survived the man.34 And surely Christians should not come behind the heathens in such reasonable duties, it being unjust and unworthy to suffer any person to sustain damage by their kindness, where we are able to requite them.

But to conclude : the last part of these words, In tlie name of the Father, and of the Son, and JhVrtthe™ &£ of the Holy Ghost, Amen, are a solemn confirm- ation of the engagement here made, being an invocation of the sacred Trinity as witness to this compact, who will therefore undoubtedly revenge the perjury on those who break it.

V. And now the covenant being finished, it is The very requisite we should desire a blessing on it ;

for even the heathens looked upon their marriage-covenant as inauspicious, if it were not accompanied with a sacrifice.35 And therefore Christians sure can do no less than call upon the di- vine Majesty upon the like occasion. For this reason, the man leaving the ring upon the fourth finger of the woman's left hand, and both of them kneeling down, the Minister begs for them the blessing of God, that they may always perform and keep the covenant which they have now been making.*

VI. And as it was an ancient custom among Theratificat- n the Romans, and other heathens, for masters to

ratify the marriages of their servants ; so, since we profess to be the servants of God, it is necessary that he should confirm our contract. To which end the Priest, who is his representa- tive, joining the right hands of the married persons together, declares, in the words of our blessed Lord,36 that they are joined by God, and that therefore no human power can separate them : those whom God hath joined together, let no man put asunder.

VII. And now the holy covenant being firmly

made, it ought to be duly published and pro- The Pubhcation- claimed : and therefore the Minister, in the next place, speak- ing unto the people, and recapitulating all that has been done between them, makes proclamation that the marriage is legal

* In this prayer, as it stood in king Edward's first Liturgy, there was a parenthesis, I suppose alluding to the ring, which was afterwards left out, viz. " That as Isaac and Rehekah (after bracelets and jewels of gold given of the one to the other for tokens of their matrimony) lived faithfully together ; so these persons," &c.

3* Caesar, de Bell. Gallic, lib. 6. 35 Ant. Hotman. de Vet. Rit. Nupt. c. 29, apud Graevii Thesaur. Antiq. Roman, torn. viii. col. 1141, C *s Matt. xix. 6.

422 OF THE FORM OF [chap. x.

and valid, and pronounces that they be man and wife toge- ther, in the name, and by the authority, of the Father, and of the Son, and of the Holy Ghost.

VIII. With a blessing from whom, this part *smg. Q£ t^e office is in the next place concluded. For the covenant being made by the authority of God, the institu- tion being his, the method his, and he being the author, wit- ness, and ratifier of this contract ; what could be added more properly at the conclusion, than a solemn benediction from that holy, blessed, and undivided Trinity, who is so many ways engaged to bless it ?

Sect. VI. — Of the Introits, or Psalms.

The marriage-covenant being now completed, WLor!?sgt0abiethe tlie Minister and clerks (of whom I have taken occasion to speak before37) are to go to the Lord's table. For by all the Common Prayer Books till the last review, the new-married persons were obliged to receive the holy Communion the same day of their marriage.38 Our present rubric indeed does not insist upon this ; for what rea- son it does not, I shall shew by and by.39 But it still declares it is convenient they should do so ; and therefore, that they may not omit it for want of being reminded, they are ordered to accompany the Minister and the clerks to the Lord's table.

§. 2. And whilst they are going, either the

A psalm, why to •»,? . . , 7 J. if if J

be said whilst Minister or clerks are to say or sing a proper going to the psalm, which was appointed, I suppose, instead

Lord's table. *a .* . . .x , . \ r , , ' . rS , , in

or the introit, which, I have already shewed, ° was a psalm some way or other proper to the day, and said or sung whilst the Priest was going to the altar.

§. 3. And it is certain that psalms are very fit XTsoEnity? to atten^ a marriage solemnity, which was ever

reputed a time of joy, and generally attended with songs and music. Solomon's spouse was brought to him with joy and gladness;41 and in the nuptials of the Gen- tiles, nothing was more usual than minstrels and musical in- struments, songs to Hymen, Epithalamiums, and Fescennine verses.43 But these being expressions of a looser mirth than becometh Christians, the Church hath hallowed our joy, by choosing holy psalms for the exercise and expression of it, in

37 See pages 153, 154. ^ See the Rubric at the end of the office, in the old Com- mon Prayer Books. & In the last section. 40 Page 204. 41 Psalm xlv. 15, 16. ** Terent. Adelph. act. 5, seen. 7. Vide et Brisson. de Ritu Nuptiar. p. 83, et p. 90, 91.

sect, vii.] SOLEMNIZATION OF MATRIMONY. 423

obedience to the precept of the Apostle St. James, who, when we are merry, bids us sing psalms.®

§. 4. There are two appointed in this place for

• . i , ,i n • n j -u ■ Psalm cxxviii.

variety : but the first is generally used, as being more proper for the occasion, being thought by some to have been drawn up for an Epithalamium or marriage song,44 and for that reason taken into the marriage office by all Christians in the world.45

§. 5. The other is proper to be used some- times, when the age of the parties perhaps, not giving a prospect of the blessings mentioned in the foregoing psalm, renders that not so suitable to the occasion.

Sect. VII. — Of the Supplications and Prayers to be used at the LoraVs Table.

I. The Minister b^ing got into the choir, and

the man and the woman kneeling before the ^t^l^iSi Lord's table, the Priest, before he proceeds to the office for the Communion, (which I have already hinted was the design of their coming hither,) offers up some fur- ther prayers and supplications for a blessing upon the parties. These are introduced with the ancient form, Lord have mercy upon us, &c. To which is immediately subjoined the Lord's Prayer, which sanctifies and makes way for all the rest. And being thus prepared, we proceed to some supplications chosen out of the Psalms,46 and put into the form of versicles and re- sponses, that all the company may shew their love and affec- tion to their friends, by publicly joining in these short petitions for them.

II. After these follow three prayers to be used

by the Minister alone; the first being a prayer The three pray- for spiritual blessings ; * the second for the tem- poral blessing of children, which is the chief end of marriage, and which is the blessing that God pronounced at first to Adam and Eve,47 and which all mankind hath ever since wish- ed to new-married persons,48! and which is therefore always

* In the first of these prayers, instead of the words — " And as thou didst send thy blessing upon Abraham and Sarah, to their great comfort ; " in the Common Prayer of 1549, the expression was — " And as thou didst send thy angel Raphael to Tobie and Sarah the daughter of Raguel, to their great comfort :" but this alluding to an apocry- phal instance, it was, at the review in 1551, better changed for a canonical one.

t In all the former books this was a hearty prayer for a long life to the new-married

*s James v. 13. ** Vide Mull, et Muse, in Ps. cxxviii. *5 Vide Eucholog. Offic. Coron. p. 386, et Manual. Sarisb. Ord. Sponsal. fol. 39. 46 Ps. lxxxvi. 2. xx. 2. lxi 3. lxi. 1. « Gen. i. 28. *8 Gen. xxiv. 60. Ruth iv. 11, 12.

424 OF THE FORM OF [chap, x

to be asked at the solemnization of a marriage, except the advanced age of the persons makes our prayers unlikely to prevail, in which case our rubric has therefore ordered it to be omitted. The last prayer is made for the accomplishing of those duties which are aptly signified and implied by marriage. III. Last of all there is added a blessing, the e essmg. worc|s Qf wmcn have an evident respect to the prayer immediately foregoing ; which was offered up upon such excellent grounds, and with so very great a probability of success, that the Priest may boldly venture to pronounce and insure it to the parties, if they are but duly prepared to receive it.

Sect. VIII. — Of the Exhortation.

The communion In a11 the old Common Prayer Books (i. e. till Service to begin the last review) the rubric before this Exhorta- here' tion was worded thus :

^f Then [shall begin the Communion. And*~\ after the Gospel shall be said a Sermon, wherein ordinarily (so oft as there is any marriage) the office of a man and wife shall be declared, according to holy Scripture ; or, if there be no Sermon, the Minister shall read this that followeth.

Why the rubric was altered, shall be shewn in the next sec- tion. In the mean while I shall observe, that if the married persons are disposed to communicate, the office for the Com- munion must still begin immediately after the forementioned blessing. And after the Gospel and Nicene Creed, if there be no Sermon declaring the duties of man and wife, the Ex- hortation here appointed is to be read instead of it.

§. 2. For the married persons having mutually T1Exhortat?onhe engaged to live together according to God's holy ordinance, i. e. according to those laws which he has ordained in his word ; it is very necessary they should hear and know what those laws are which they have engaged to perform. It was God's own command, that the kings of

couple, the latter petition requesting, " that they might live together so long in godly love and honesty, that they might see their children's children, unto the third and fourth generation, to God's praise and honour," &c. In the following prayer also one of the petitions was a little differently expressed, viz. " And also that this woman may be loving and amiable to her husband as Rachel, wise as Rebecca, faithful and obedient as Sarah : and in all quietness," &c.

* In the first book of king Edward the words between the crotchets [ ] were not inserted : but the design was the same, the Gospel being ordered upon account of the Communion, which was also enjoined by the last rubric of that book as well as of the rest.

iect. ix.] SOLEMNIZATION OF MATRIMONY. 425

Israel should have a copy of the law delivered to them at their coronation;49 and there is the same reason to give this ab- stract to those that have taken upon themselves the state of matrimony. For which reason, instead of the Epistle and Gospel used in the offices of the Greek and Roman Churches,50 here is a full collection of the duties of both parties, drawn from the Epistles of two great Apostles, St. Peter and St. Paul, in imitation of the practice of the primitive Church, which, always after the celebration of a marriage, exhorted the parties to keep their matrimonial vow inviolate.51

Sect. IX. — Of the last Rubric.

At the end of the whole office is added a ru- How tWg rubric brie, declaring, that it is convenient that the new- was worded married persons should receive the holy Commu- ormer y* nion at the time of their marriage, or at the first opportunity after their marriage. In all the former Common Prayer Books this rubric was more positive, fixing and appointing the day of marriage for the time of communicating. The new-married persons, the same day of their marriage, must receive the holy Communion. And it was upon this account, as I have already observed, that the latter part of the office was ordered to be performed at the Lord's table, and that the Communion should be begun immediately after the blessing.

The occasion of the alteration was an exception that was made against this rubric by the Dissenting Ministers, at the Conference at the Savoy. They objected, that " this either enforced all such, as were unfit for the Sacrament, to forbear marriage, contrary to Scripture, which approves the marriage of all men ; or else compelled all that should marry to come to the Lord's table, though never so unprepared. And for this reason, they desired the rubrics relating to the Commu- nion might be omitted ; and the rather, because that marriage- festivals are too often accompanied with such divertisements, as are unsuitable to those Christian duties, which ought to be before, and follow after, the receiving of that holy Sacra- ment."52 To this the Episcopal Ministers answered, " That this rubric enforced none to forbear marriage, but presumed (as well it might) that all persons marriageable ought to be also fit to receive the holy Sacrament. And marriage being

« Deut. xvii. 18, 19. 2 Kings xi. 12. *> Vide Eucholog. et Missal. «» Aug. de Civ. Dei, 1. 1, c. 27. m See an Account of the Proceedings of the Commissioners of both Persuasions, &c. p. 29. London, printed in 4to. 1661.

426 OF THE FORM OF SOLEMNIZATION OF MATRIMONY, [chap. x.

so solemn a covenant of God, they that undertook it in the fear of God, would not stick to seal it by receiving the holy Communion, and accordingly prepare themselves for it ; and therefore it would have been more Christian to have desired that those licentious festivities might be suppressed, and the Communion more generally used by those that married, of which the happiness would be greater than could easily be expressed." 53 For which they quote that passage in Tertul- lian, Unde sufficiam ad enarrandam felicitatern ejus Matri- monii, quod Ecclesia conciliate et conformant Oblatio ? w

This was an answer which the Presbyterians knew not how to get over ; and therefore, as usual, they only return an un- mannerly reply. However, to oblige them, the rubric is altered, and persons are not now expressly required to com- municate at their marriage, but only reminded that it is con- venient so to do. _. . i But no serious person surely will think the

The advantage of ~ . , r J. . , ,

communicating Communion less proper or requisite, because the ™-!lay of Church has left it more to their discretion. As to the objection of these Puritans, that "mar- riage-festivals are too often accompanied with such divertise- ments as are unsuitable to the Sacrament;" a sober man would be apt to think, that this should rather be a reason why the Sacrament should be joined to this office, viz. that the reverence of this holy institution might banish those vain and wicked revels from Christian marriages. And certainly since one must be spared, it is much better to part with a licen- tious custom, than a religious duty. The passage of Ter- tullian, cited above, shews what opinion the primitive Church had of a marriage so decently solemnized ; and no office, I be- lieve, but the Geneva Order,55 ever forbad, nor no Christians, I believe, but the English Puritans, ever found fault with, the administering of the Eucharist upon the wedding-day : and neither of these, I dare say, will influence the good disposi- tions of considerate men. The sober and serious will still believe, that when this holy Sacrament attends the Nuptials, the office will be esteemed more sacred and venerable, the persons will act more considerately and gravely, and the mar- riage-vow receive new strength from its being confirmed by so solemn an engagement.

53 See the Papers that passed between the Commissioners, &c. p. 122. 5* Tertull.

ad Uxor.l. 2, c. 8, p. 171, D. 55 Ordin. Eccles. Genev. 134.

INTRODUCTIOK.] THE VISITATION OF THE SICK. 427

CHAPTER XI. OF THE ORDER FOR THE VISITATION OF THE SICK.

THE INTRODUCTION. In a world so full of casualties as this we live in, ., . f •. .

..... j j , , • Why this office is

in which sickness and even death sometimes in- piaced next to terrupts the marriage solemnities, it should be that of matri- no matter of surprise that this melancholy office is placed immediately after that of matrimony. The eastern emperors thought it not unsuitable to choose the stone for their sepulchre on the day of their coronation.1 And it would not a little tend to temper and moderate the exuberant joys which sometimes attend the festivities of marriage, if by cast- ing an eye on the following form, we should call to mind, that the next and longer scene may be calamitous.

§. 2. It is certain that no age nor sex, no state visiting the sick nor condition, can secure us from sickness; and adutyincum- therefore, as no man should forget that it will, one en upon day or other, come to be his own lot ; so should all men take care to comfort those who at present lie under this calamity. So that this is a duty which all Christians are obliged to, and to which great promises are annexed,8 and which was there- fore always esteemed, by the ancient Fathers of the Church, to be one of the most solemn exercises of religion.3

§. 3. The Clergy more especially are expressly required to perform this duty by a divine com- ^gg^?011 mand. For though private friends may pray for us, and with us, yet we can by no means place such confidence in their prayers, as we may in those that are sent to heaven in our behalf1, by such as are peculiarly commissioned to offer them. For this reason it is enjoined by Saint James,4 that if any be sick, they call for the elders of the Church. From whence we may observe that the care of sending for the Minister is left to the sick. For the Priest ^°™ ^ gcrf himself, it is very probable, may never have heard of his sickness; or, if he has, may not be so good a judge when his visit will be seasonable, or when the party is best able to join with him.

• Dionys. Carthus. de 4. Noviss. Art. 14. * Matt. xxv. 44, 45. Heb. xiii. 3.

James i. 27. Ecclus. vii. 35. STertull. de Cult. Fcera. 1. 2, c. 11, p. 159, C * James T. 14. 15.

428 OF THE ORDER FOR THE [chap. XI.

§. 4. For this reason it is ordered by the ru- ^AheirScSiess^ brie, that wlien any person is sick, notice shall

be given thereof to the Minister of the parish : i. e. not when the person is just expiring, (as is too often the case,) but when the distemper or disease first discovers its approach. To put it off to the last scene of life, is to defei the office till it can do no good. For when the distemper is grown past recovery, to pray for his restoration is only to mock the Almighty : and what spiritual advantage can be proposed or expected from the Minister's assistance, to one who is unable to do any thing for himself? For this reason it is the advice of the wise man, that in the time of our sickness we take care of our souls in the first place, and then afterwards give place to the physician.5 And among the ancient constitutions of this Church, a strict charge is laid upon the bodily phy- sicians, that, when they are at any time called to the sick, they do before all things persuade them to send for the physician oj souls, that, when care is taken for the sick maris spirit, they may more successfully proceed to the remedies of external medicines.*

§. 5. It is the sick person's duty therefore to ^ithoufdeify. S*ve tne Minister notice, and the Minister's to go

when notice is given : for by the sixty-seventh canon of the Church, it is ordered, that when any person is dangerously sick in any parish, the Minister or Curate (hav- ing knowledge thereof) shall resort unto him or her (if the dis~ ease be not known, or probably suspected to be infectious) to instruct and comfort them in their distress, according to the order of the Communion Book, if he be no Preacher ; or if he be a Preacher, then as he shall think most needful and con- Wh th th M* ven^ent' Which last words evidently allow a nister be confin- preaching Minister (that is, a Minister who is ed^tottie present licensed to preach) the liberty of using either this

order, or any other, as he shall see convenient. And it is certain that the order prescribed by the Common Prayer Book is very deficient in several cases. For which reason bishop Andrews and others have drawn up offices to supply the defect ; though it may be questioned, whether, by the Act for the Uniformity of public prayers, we be not re- strained from private forms. At least it were to be wished

s Ecclus. xxxvii. 9, 10, 11, 12. 6 Constit. Richard. Episc. Sarum. A. D. 1217.

apud Spelm. Concil. torn. ii.

sect. i. ii.] VISITATION OF THE SICK. 429

that some more copious office was provided by authority, which might tajte in the various conditions of the sick, for which they that confine themselves to the present order are often at a loss.

Sect. I. — Of the Salutation.

The minister of the parish coming into the sick „_ _ ,

, , r jj r*T *12 l The Salutation.

man s house, is to say, Peace be to tins house, and to all that dwell in it .• which is the same salutation that our Saviour commanded his Apostles to use to every house into which they should enter.7 And (which is particular to our purpose) one main part of the Apostles' errand was to heal the sick* We know indeed the Apostles worked mira- culous cures : however, when the gift was ceased, the saluta- tion remained ; which therefore we use to this very day in visiting the sick, since we still go on the same charitable ac- count, though not endued with the same power. And the 8enseof the words is very suitable : for peace signifies all out- ward blessings, though, when used in salutations, it generally imports health. For which reason, in Joseph's inquiry9 after the health of his father, though the Hebrew text expresses it, Is there peace to your fatlier? our translation renders it, Is your fatlier well ? to which the Septuagint reading also ex- actly corresponds, viz. Is your father in health ? When therefore a family is visited with sickness or distress, what better salutation can we use than this, viz. that they may all have peace, i. e. health and prosperity ? And as the apos- tolical salutation was not a mere compliment, but a real bene- diction to those that were worthy ;10 so shall this of ours pre- vail for what we ask to that house which is prepared to receive it. For which reason the family should receive it with thankfulness and faith, and welcome with joy the ambassador of heaven, who in the time of their calamity comes with health and salvation to their dwelling.

Sect. II. — Of the Supplications and Prayers. I. When the Minister is come into the sick man's presence, he is to begin the Supplications, ^edfomeriy. By the first book of king Edward, these were in- troduced with the hundred and forty-third Psalm; which, upon whatever occasion it was composed, is very proper and

' Luke x. 5. 8 Ver. 9. 9 Genesis xliii. 27. "> Luke x. 6.

430 OF THE ORDER FOR THE [chap. xi.

applicable to any state of affliction. But at the next review

this Psalm was left out, and the office has ever since begun

with the sentence out of the Litany. For the

^ftlTSr Litany beinS designed ^r the averting of evil, and the proper office for a state of affliction, would have been very proper to be used here entirely, but that it is supposed the sick man cannot attend so long. For which reason there is only one sentence taken out of the whole, to deprecate both our own and the iniquities of our forefathers, which so long as God remembers, his holiness and justice will oblige him to punish us more and more. And because all of us equally deserve to be afflicted, as well as the person for whom we are going to pray, therefore all that are present join to say both for themselves and him, Spare us, good Lord.

II. And as all that came to Jesus for help L°uJonaus,1&cr.cy used to cry, Lord have mercy upon us ; " so do

we here, on the like occasion, supplicate and be- seech the whole Trinity for mercy, in that ancient form of which we have already spoken.12

III. When we have thus prayed against evil, TPrayerf's we proceed to petition for those good things

which the sick man's condition makes him stand in need of. And that our prayers may be the more prevail- ing, they are introduced as usual with the Prayer of our Lord, which is more particularly proper here, as being very suitable to a state of trouble.

IV. This is followed by some short Responses, and^ponses. m wrncn au tnat are present are to join with the

Priest in behalf of the sick, who will doubtless be refreshed by the charity and devotion of so many supplicants, with united requests, petitioning the throne of grace for hirn.*

V. After this the Minister proceeds to collect The first Collect. ^ reqUests 0f the people into a short prayer ; wherein he begs, that whilst the sickness remains, it may be made easy to bear, by the comforts of divine grace continually bestowed upon the person that suffers.

The second Col- VL And then> in another prayer, he proceeds lect. further to beg that the correction may be sancti-

* The places of the Psalms, whence they are taken, have already been shewed upon the office of Matrimony : 13 here is only one added for the preservation of the sick from the malice of the devil, which is taken from Psalm lxxxix. 23, according to the old Latin translation.

" Matt. ix. 27. xv. 22. xvii. 15. xx. 30, 31. *2 Page 152, 153. 13 Page 423.

The first part.

sect, iii.l VISITATION OF THE SICK. 431

fied, so that, whether it end in life or death, it may turn to his advantage.

5. 2. This last prayer was shorter before the „ ...

. «■» i-i i i How thls prayer

last review: how it ran then may be seen in the was worded margin,* where the instances borrowed from the fonnerly- Roman offices, being examples of miraculous cures which are not now to be expected, were prudently left out, and supplied with some other more suitable petitions; which must be al- lowed to be a good improvement of the form.

Sect. III. — Of the Exhortation.

It is a part of the Minister's office to exhort, as well as to pray for their people, and that not only in time of health, but also in sickness : u for then they stand in most need of directions, and are then most likely to follow wholesome advice. The Church therefore, being un- willing to lose so likely an opportunity of doing good, when the sufferings of the patient make him tender and tractable, hath drawn up a proper and pious Exhortation, to improve that happy temper for his soul's salvation. The form here prescribed exactly agrees with the heads of Exhortation, which the Priest was ordered to use to the sick by an ancient Council above eight hundred years ago.15 It consists first of Instructions, concerning the author of afflictions, the ends for which they are sent, the manner how we are to bear them, and the benefits of improving them. And here, if the person be very sick, the Curate may end his Exhortation.

But if his distemper will allow him to proceed, _ .

.i -»«- • , ri . , i A- i • i. The second part.

the Minister is to admonish and stir him up to the practice of those virtues which are now especially needful : such as, in the first place, is patience ; since, till his mind is made calm, it is vain to press him either to faith or repentance. For which reason this second part of the Exhortation we are speaking of endeavours to cheer up the spirits of the sick, by proper arguments, precepts, and examples.

* After the words — " grieved with sickness," it ran thus : " Visit him, O Lord, as thou didst visit Peter's wife's mother, and the captain's servant. [And as thou pre- servedst Tobie and Sarah by thy angel from danger ;] so visit and restore unto this sick person his former health, (if it be thy will,) or else give him grace so to take thy visita- tion, that after this painful life ended, he may dwell with thee in life everlasting. Amen." But note, the clause within the crotchets [] concerning Tobie and Sarah, was only in the first book of king Edward, which also omitted the words " visit and," and instead of " visitation " read " correction."

14 1 Thess. v. It. 2 Tim. iv. 2. ,5 Concil. Nannetens. c. 4, apud Binium, torn. iii. par. 2, pag. 131.

432 OF THE ORDER FOR THE [chap, xi,

And now, being in hopes that his mind is com- ThofetheTick!ion Posed> the Minister proceeds to give him such advice as is proper for one that is preparing for death. And since at his Baptism he made a solemn vow to God, which he promised to keep all the days of his life ; it is fit he should examine, now the end of his life may probably draw near, how he has performed and discharged that promise. And because one part of his vow was, to believe all the Arti- cles of the Christian faith, therefore the Priest particularly inquires into the sick man's belief. For to doubt of or deny any of these articles, is declared to be a dangerous and damn- able state. It is to forsake the faith into which he was bap- tized : and what else is this but to cut himself off from all the privileges and advantages to which his baptism entitled him ? For which reason it is necessary that our brother should shew that he has kept this faith entire, that so we may be satisfied that he dies a sound member of the Catholic Church, out of which no salvation can ordinarily be obtained.

Sect. IV. — Of the Examination and Exhortation according to the direction in the Rubric.

The discretional ^HE f°rmer Exhortation agrees to all sick per- examination of sons in general, and is therefore prescribed in t e sick person. a get form j}ut since the cases and tempers of

men in sickness are very different, the Church leaves it to the discretion of the Minister who visits, to assist and direct them in other matters, as he sees the particular case requires. She only prescribes the heads of Examination, and leaves the management and expression to the prudence of the Minister, since no form could possibly be contrived, that should suit all the variety of circumstances that happen.

§. 1. The first direction given (which was ^ptn/anS? "*" added at the last review) is, that the Minister shall examine whether he repent him truly of his sins. For it is very certain that all have sinned,16 and consequently that all have need of repentance ; and therefore before the Minister can give the sick man comfort upon any good grounds, it is fit that he should be satisfied of the truth of his repentance.

§. 2. In the next place he is to examine, 2 charity!"8 Whether he be in charity with all the world, ex- horting him to forgive, from the bottom of his

** Rom. iii. 23.

sect. IT.] VISITATION OF THE SICK 433

hearty all persons that have offended him. For there is not any duty more enforced in the Gospel, than that of brotherly reconciliation, or forgiving of injuries, which even in the prayer that our Lord has taught us is made the condition of God's forgiving us. The example therefore of our Lord and his first martyr St. Stephen, who prayed for their murderers, at the very instant of their death, should always be considered upon these occasions. Father, forgive them, for they know not what they do ;w and, Lord, lay not this sin to their charge™ which were their dying words, should always be ours. For sure it is high time for men to forget their resentments against their neighbours, when they are just going to answer for their own misdoings : especially when we are taught so plainly by our Saviour, that unless we have compassion on our fellow, servants, our Lord will exact from us all that we owe to him, and will deliver us over to the tormentors till we shall have paid what is due.19

But besides the sick person's forgiving those that have of- fended him, if he has offended any other, he must ask them for- giveness ; and where he hath done injury or wrong to any man, he must also make amends to the uttermost of his power. For he who refuses to do this is not a penitent for the injury he has done, but would certainly do more, if he had time and opportunity ; and therefore he can expect nothing but con- demnation from that Judge, who knows the tendency and temper of his mind. Our Lord, we know, did not receive Zaccheeus into the number of his followers or disciples, till he had made profession of his willingness to restore : 20 who then can expect to be received into his kingdom, that refuses so necessary a part of justice ? Since therefore the sick person may now, for what he knows, be going to appear before the Judge of all the world, from whom he that doth wrong shall receive for the wrong which he hath done, without respect of persons ;21 how much doth it concern him to agree with his adversary while he is yet in the way with him, lest afterwards the adversary deliver him to the judge, and the judge deliver him to the officer, and so he be cast into prison, from whence he shall by no means come out till he has paid the uttermost farthing.™ So necessary is it even for those who but suspect themselves of any wrongful deed, to judge and examine them-

" Luke xxiii. 34. w Acts vii. 60. » Matt, xviii. 23, &c. a> Luke xix. 8.

tl Col. Hi. 25. » Matt. v. 25, 26.

2F

434 OF THE ORDER FOR THE [chap. xr.

selves with all possible strictness, and by public acknowledg- ments and tender of satisfaction to declare their unfeigned and hearty repentance.

§.3. After the exercise of these two branches hortSUSto seSTe of charity, should follow the third, viz. that of his worldly af- giving to the poor : but before the sick man be

fairs ; ° i i 1 • j i 1 i 1 j

exhorted to this, it is necessary that he should know what is his own to give. For which reason, if he has not before disposed of his goods, he is then to be admonished to make his will, and to declare his debts, what he oweth and ivhat is owing unto him, for the better discharging of his conscience, and the quietness of his executors. And though the making of a will be a secular matter, which does not relate to those spiritual concerns which the Minister comes to the sick man about ; yet since the affairs of intestates are generally left in so confused a manner, that strifes and contests are often the result, it is very prudently enjoined by our Church, that the Minister should remind them of settling their affairs. Men indeed should often be put in remembrance, to take order for tlie settling of their temporal estates whilst they are in health : for no man is sure but that he may be taken off suddenly, without having time to perform it ; or though he may be seiz- ed with a lingering disease, yet it may be such a one as may incapacitate him from doing it. Or supposing the best, that he may have timely notice or warning of his death, and his understanding hold good and perfect to the last ; yet sure it must be a disturbance to a dying man, to have those moments taken up in ordering and disposing of his worldly affairs, which ought to be employed in preparing him for eternity. However, if our carelessness has deferred it till then, it must by no means be omitted now. We must not leave our friends and relations involved in endless suits and contentions ; none of our family must be left unprovided for, through our neglect of assigning their portion ; nor must our creditors be defrauded of their just demands, for want of our clearing or declaring our debts. If in any of these cases our last act be unjust, we leave a blot upon our name in this world, and can expect nothing but a sad doom in the next.

For this reason the Church makes it a part of done beforeayth* the Minister's care. And by an ancient constitu-

hSniSeeM f ns tion made in the year 1236' peoPle were forDid

to make their Wills without the presence of the

SBCT. TV.] VISITATION OF THE SICK. 435

Parish-Priest, as they desired that their Wills might be fulfil- led.23 However, if the Minister think this a matter of too secular a nature to be mingled with his discourses concerning his spiritual concerns, he is allowed to manage and despatch this first before he begins the holy office. • For that is the in- tent of the following rubric, which allows, that tlie words be- fore rehearsed maybe said before tlie Minister begin his pray- er, as he shall see cause. Which, if compared with king Edward's Common Prayer Books, plainly refers to the man's disposal of his goods ; against which part of the direction the contents of this rubric are printed in the margin.*

§. 4. The man's affairs being now settled, and his circumstances known, the Minister, in the A?J SJpoor.61*1 next place, is not to omit earnestly to move him, if he be of ability, to be liberal to the poor. By the old canon law every one was obliged to leave such a proportion of his goods or estate to charitable uses, as he bequeathed to each of his children.24 This moiety, which belongeth to the Church, was laid up by the Bishop for the maintenance of the Clergy, the repair of the fabric, and the like. But we are only enjoin- ed to put the rich in mind of the poor, that out of the abund- ance which they are going to leave, they should bestow some liberal largess on them. And indeed, of all our treasures, that alone which we thus dispose of is laid up in store for ourselves. Our good works are our only movables that shall follow us to the grave : and therefore there is no time more seasonable for them than sickness, when we are preparing to be gone.

§. 5. Besides the Examination and Exhorta- tion above mentioned, the sick person is further J0* fel^S^ to be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matters ; i. e. I suppose, if he has committed any sin for which the censure of the Church ought to be inflicted, or else if he is perplexed concerning the nature, or some nice circumstances of his crime. It was upon the former of these cases, that private confession seems at first to have been ap- pointed ; for in the early ages of the Church, when the public humiliation of scandalous offenders was observed to be at- tended with some great advantages, many persons of zeal would not only rank themselves in the class of public penitents

* This may be done before the Minister begin his prayers, as he shall see cause. 23 See Mr. Johnson's Ecclesiastical Laws, A. D. 1236, 29. 24 Decret. Par. 2, Cam. 13, Qu. 2.

2 f 2

436 OF THE ORDER FOR THE [chap. xt..

for sins done in secret, but would even solemnly confess be • fore the congregation the particular crime, for which they desired to make satisfaction, by submitting to penance. Now though it was fit that what had been openly committed in the face of the world should be openly retracted, that so the scandal might be removed ; yet it might often happen, that in the case of secret sins, it would be better that the particu- lars should be kept concealed. For this reason a Penitentiary, or Confessor, was early appointed in every diocese, to whom persons in doubt should resort, and consult with him, what on the one hand might be fit for publication, and what on the other would be better kept secret. So that though public

penance was still generally assigned for grievous fession^n the°n" offences that were privately committed ; yet the primitive person that confessed did not always make a

public declaration of the fact, for which they appeared in the rank of penitents. The congregation to be sure knew that something had been committed which de- served that correction : but what the thing was, they were no otherwise acquainted with, than as the Penitentiary should advise or forbid the discovery. This is the best conjecture we are able to make concerning the rise of the Penitentiary's office ; though we have some footsteps of private and secret confessions before we read of any stated confessor. For Origen, who lived at the beginning of the third century, speaks of private confessions as the received usage in his time, and only advises the choice of a person that was fit to be trusted.25 And St. Cyprian, that lived much about the same time, commends the zeal of those that laid open even their thoughts and intentions of offering sacrifice to idols (though they had not yet proceeded to the fact) with grief and sincerity before the Priest.26 And much the same advice is given by others, who mention private confession as a general and well-known practice, and only caution the peni- tents to choose such persons to consult with, as will be care- ful and tender of their reputation and safety.27 And it was an imprudent direction of the penitentiaries at Constanti- nople, for the public confession of a sin which had been better concealed, that caused Nectarius, who was then bishop

2S Origen. in Psal. xxxvii. Horn. 2. 25 Cypr. de Laps. 27 Greg. Nyssen. contra Eunom. Orat. 11, torn. ii. p. 705, de Poenit. torn. ii. p. 175, 176. Paulin. in Vit. An:bros Basil. Regulae Breviores, p. 614. Interrogat. 229, torn. ii. Lucian. in Paraen. sive Li bell, ad Poenit. Hieron. in Matt. xvi.

sect, iv.] VISITATION OF THE SICK. 437

of that city, to abolish the office, and to strike the name of Penitentiary out of the ecclesiastical roll.23 It appears indeed from St. Chrysostom,29 that the public discipline of the Church was the same after this accident as it was before : only the confession of secret sins, which gave no scandal, was left from that time to the discretion and conscience of those who had committed them ; who should judge for themselves, whether they should resort to, or abstain from, the holy Com- munion. Not but that they were at liberty, after the abolish- ing of this office, as much as they were before, to use the ad- vice of a ghostly counsellor, if they found themselves in want of it : but then there was no peculiar officer, whose distinct business it should be to receive such applications ; but every one was left to choose a confessor for himself, in whom he might safely confide.30 And how far even this came to be afterwards abused, is too well known to need any proof: but no argument sure can be drawn, that because a practice has been abused, it should therefore cease to be used. The abuses of it should be reformed, but not the practice discon- tinued.

And therefore the Church of England at the How far enjoined Reformation, in the particular now before us, by the church of freed it from all the encroachments with which Ensland- the Church of Rome had embarrassed it, and reduced con- fession to its primitive plan. She neither calls it a sacrament, nor requires it to be used as universally necessary : but be- cause it is requisite that no man should come to the holy Com- munion, but with a full trust in God's mercy, and ivith a quiet conscience ; she therefore advises, that if there be any who is not able to quiet his own conscience, but requireth further com- fort or counsel, he should come to his own, or some other discreet and learned Minister of God's word, and open his grief, that, by the ministry of God's holy word, he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness?1 Here we see there is nothing arbitrarily pre- scribed, but every one is left to his own discretion : all that was absolutely enjoined, was only a mutual forbearance and peace ; for the security of which a clause was added in the

28 Socrat. Hist. Eccl. 1. 5, c. 19, et Soz. 1. 7, c. 17. » In Ep. ad Innocent, et in

Ep. ad Hebrae. Horn. 4, et in 2 Cor. Horn. 4, et 18, et in Ephes. Horn. 3. 30 See all

these particulars more largely treated of in Dr. Marshal's Penitential Discipline, chap. 2, part 1, §. 1. 3I See the conclusion of the first Exhortation to the holy Communion.

438 OF THE ORDER FOR THE [chap xi

first book of king Edward, requiring such as shall be satisfied ivith a general confession, not to be offended with them that do use, to their further satisfying, the auricular and secret confes- sion to the Priest: nor those also which think needful and con- venient, for the quietness of their own consciences, particularly to open their sins to the Priest, to be offended with them that are satisfied with their humble confessions to God, and the general confession to the Church. But in all things to follow and keep the rule of charity, and every man to be satisfied ivith his own conscience, not judging other men's minds or consciences ; whereas he hath no warrant of God's word to the same. What could have been added more judiciously than this, to temper, on the one hand, the rigours of those who were too apt at that time to insist upon confession as always absolutely necessary to salvation ; and to prevent, on the other hand, a carelessness in those who, being prejudiced against the abuse, were apt indiscriminately to reject the thing, as at no time needful or useful to a penitent ? So that we may still, I pre- sume, wish, very consistently with the determination of our Church, that our people would apply themselves, oftener than they do, to their spiritual physicians, even in the time of their health ; since it is much to be feared, they are wounded oftener than they complain, and yet, through aversion to dis- closing their sore, suffer it to gangrene, for want of their help who should work the cure.

But present ease is not the only benefit the advantages^it3 penitent may expect from his confessor's aid: he will be better assisted in the regulation of his life ; and when his last conflict shall make its approach, the holy man, being no stranger to the state of his soul, will be better prepared to guide and conduct it through all difficulties that may oppose. However, if we have neglected to com- municate our doubts and scruples in our health, we have more need of following the Apostle's advice when we are sick, viz. to call for the elders of the Church, and to confess our faults in order to engage their fervent prayers?2 For this reason, though our Church leaves it in a manner to every one's dis- cretion, in the time of health, whether they will be satisfied with a general confession to God and the Church ; yet when they are sick, she thinks it proper that they be moved to make a special confession of their sins to the Priest, if they feel

32 James v. 14, 16.

sect, v.] VISITATION OF THE SICK. 439

their consciences troubled with any weighty matter. For how will he be able to satisfy their doubts, if he be not let into the particulars of their case ? Or with what assurance can he absolve them, or admit them to the peace and com- munion of the Church, before he is apprized how far they have deserved its censure and bonds ? If then they are de- sirous of the following consolations which the Church has provided for their quiet and ease, it is fit they should first declare and make known what burden it is, from which they want to be freed. How far the Church can assist or relieve them, or what consolations they are which she administers, the Absolution here prescribed will lead us to consider; which, with the Collect that follows, shall make the subject of the next section.

Sect. V. — Of the Absolution and the Collect following.

After the sick person has made a special con- fession of his sins, as has been mentioned above, ThabsXti°on!he the Priest is to absolve him, if he humbly and heartily desire it, after this sort :

Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, who truly repent and believe in him, of his great mercy forgive thee thine offences : and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

Now whether the Church designs, by this form, geemg ■ that the Priest shall directly convey God's pardon respect™ I cen- to the conscience of the sinner, for his sins and JJjJSc? the offences committed against him ; or whether that he shall only remit the censures of the Church, and continue him in the privilege of Church-communion, which he may be supposed to have forfeited by the sins he has confessed, is thought by some not to be clearly or determinately expressed. But if we look forward to the Collect immediately after to be used, it looks as if the Church did only intend the remission of ecclesiastical censures and bonds. For in that prayer the penitent is said still most earnestly to desire pardon and for- giveness : which surely there would be no occasion to do, if he had been actually pardoned and forgiven by God, by vir- tue of the absolution pronounced before. Again, the Priest offers a special request, that God would preserve and con- tinue him in the unity of the Church ; which seems to sup-

440 OF THE ORDER FOR THE [chap, xx

pose, that the foregoing Absolution had been pronounced in order to restore him to its peace. And therefore since the form will bear this sense, without straining or putting any force upon the words, I hope it will be no offence to interpret them so, as is most consistent with the original commission given by our Lord, and the exercise of it in the purest ages of the Church. «_ f §. 2. Now it is plain that the authority first

What power • -i . o -n •« in -t ■

given to the promised to bt. reter, 3 and afterwards in com- SavYo°ur.by °ur mon to a11 the Apostles,34 was a power of admit- ting to, or excluding from, Church-communion : for it #is expressed by the keys of the kingdom of heaven. Now the kingdom of heaven being, in the Scriptural sense, the Church of Christ, of which heaven is the metropolis or principal part ; and the keys (which are a token or ensign of power) being also used in Scripture to denote the conferring of authority to some chief officer in a family, to take in and exclude from it whom he should judge convenient ; 35 it must follow, that by the keys of the kingdom of heaven must be meant a power of admitting into, and shutting out of, the Christian Church. Accordingly the exercise of this power is called binding and loosing, which were terms used by the Jews, to signify the same things with what we now express by excommunicating and absolving.™ And our Saviour gives in charge, that whosoever is thus bound should be looked upon by his disciples as a lieathen man and apublican ,« which seems naturally to import, that from a state of communion with the Christian Church, he should be reduced into the state of heathens, and such other profligate men, who were not admitted into their places of worship, nor so much as re- ceived into common conversation.37

St. John indeed tells us, that our Saviour, after his resur- rection, and when he seemed to be giving his final commission, endued his Apostles with a power expressed by the terms of remitting and retaining sins.™ But now it is the opinion of Dr. Hammond,39 and from him of a late author of not inferior judgment,40 that this passage has much the same signification

33 Matt. xvi. 19. 3* Matt, xviii. 18. 35 Isa. xxii. 22. Rev. iii. 7, and xx. 1, 2, 3. 36 Vide Selden. de Synod, veter. Ebraeor. 1. 1, c. 7, et Morin. de Administrat. Pcenitent. 1. 4, c. 23. 37 Matt.ix. 11. Actsxi. 3. xxi.28. Gal. ii. 12. 38 j0hn xx. 23.

sa See his notes upon the text. *° Dr. Marshal's Penitential Discipline of the Pri- mitive Church, p. 12, 13. See also Bishop Potter's Discourse of Church-government ch. 5, page 345, &c, where the bishop gives the same interpretation of this text with Di Hammond.

«ect. v.] VISITATION OF THE SICK. 441

with the former, and that the terms in St. John, of retaining and remitting, are equivalent to those in St. Matthew, of binding and loosing. They only observe that retaining is more emphatical than binding, and that it signifies properly to keep bound, and the word remit refers to sin as a debt, whereas the word loose refers to it as a bond or chain. And if this be the sense of the words in St. John, then it is plain that this commission, as well as the former in St. Matthew, confers only a power of excommunicating and absolving ; and consequently that no authority can be urged from hence for the applying of God's pardon to the conscience of a sin- ner, or for absolving him any otherwise than from the cen- sures of the Church.

And indeed that these words give no power to us, in the present state of the Church, to forgive or remit sins in the name of God, so as immediately to restore the person ab- solved to his favour and grace, I humbly presume to join my opinion with theirs. But yet, with due submission, I cannot forbear thinking, that such a power was intended to be given by them to the Apostles. For I observe, that wherever else in the New Testament we meet with the word a<pirmi, (which we render remit in the text,) applied to sins, as it is here, it is constantly used to express the remission and forgiveness of them, or the entire putting them away ; and therefore the use of the same terms, in the text I am speaking of, inclines me to interpret the commission there given, of a power to remit sins, even in relation to God ; insomuch that those sins which the Apostles should declare forgiven by virtue of this com- mission, should be actually forgiven by God himself, so as to be imputed no more. Not that I believe this power extended to the remitting all sins indiscriminately, and in whomsoever they pleased : but only that when some temporal calamity or disease had been inflicted upon a man as a punishment for his sins, the Apostles, if inwardly moved by the Spirit, had power to declare that his sins were forgiven, and as a testimony thereof to remove his calamity. That which inclines me to put this sense upon these words is my observing, that when our Saviour vouchsafed to heal the paralytic, he first pro- nounced that his sins were forgiven him .«41 and that when St. James also is speaking of a sick man's being raised by the prayer of faith, from his bodily disease, he adds, that if he

M Matt. ix. 2, &c.

442 OF THE ORDER FOR THE [chap. xi.

had committed any sins, (which were the cause of it,) they also should be forgiven him.*2 Now from hence I would in- fer, that the power of healing diseases, and the power of re- mitting sins, were generally consequent one of the other. And therefore since it is evident that the Apostles and others, in the first ages of the Church, could heal diseases, it seems not unlikely that they did it by virtue of a power that was in- vested in them of forgiving sins. And consequently, if they had a power of forgiving sins, that power must be conferred upon them by this commission in St. John, where our Saviour sends them with the same plenitude of power with which he himself was sent of the Father, and explains that power by the express and open terms of remitting and retaining sins. And if this be the sense of this text in St. John, then it is only to be interpreted of an extraordinary power which ac- companied the inflicting, or continuing, or removing diseases, (as the occasion required,) which our Saviour thought fit, for the readier progress of the Gospel, to intrust with the Apos- tles and first preachers of Christianity.

§. 3. However, that these words were never Sts^fMcom-" understood by the primitive Christians to imply munication and a standing authority in the Ministers of the Gos- pel, to pardon or forgive sins immediately and directly in relation to God, and as to which the censure of the Church had been in no wise concerned, I think may fairly be urged from there being no mention made, in any of the an- cient Fathers, that any such authority was ever pretended to by any Church whatever, for a great many centuries after Christ. And therefore, if they relate to any standing author- ity, which was designed to continue through all ages of the Church, they must necessarily be interpreted in the above- mentioned sense ; which makes them equivalent to the texts in St. Matthew, which, I have already shewed, have an evi- dent relation to excommunicating and absolving, or to the in- flicting and removing Church-censures. Not that the favour or displeasure of God is wholly unconcerned in these acts of the Church ; for the contrary of this is evidently declared by our Lord himself: whatsoever, saith he, ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven .• which must at least imply, that whatever sentence shall be duly passed by the go-

43 James v. 14, 15.

sect, v.] VISITATION OF THE SICK. 443

vernors of the Church, shall be ratified by him whom they represent ; insomuch that whosoever is, by virtue of such sen- tence, cut off from the Church, not only loses the benefit of Church-communion, (which is ordinarily the necessary means of salvation,) but will also, if he dies in a state of impenitence, be looked upon by God to have forfeited all the privileges of his baptism, and consequently to be as much without the pale of the Church, as if he had never been admitted into it. Nay, further, though even an innocent man should, through wrong information, or some other mischance, be unjustly excom- municated, he must, with due respect and submission to the authority, plead his innocence, and use all proper means that offer, to bring his judges to a sense of their mistake. And if, after all, his sentence is, for want of opportunities to clear himself, ratified and confirmed, he is obliged to acquiesce in it : for should he, upon such occasion, behave himself unduti- fully to the ministers of Christ, he will undoubtedly incur the same sentence in heaven, which the courts on earth would pass on those who should offer to abuse and revile their judges; i. e. he will be condemned for his disobedience to them, let him be ever so innocent as to the crime laid to his charge. So that though a man may have committed no real offence against God, yet if he falls under the censure of the Church, it will be imputed to him as a sin even by God him- self, if he does not obtain, or by all due humiliation endeavour to obtain, her absolution and forgiveness. And for this reason the absolution of the Church ought always to be sued for with prayers and tears, whenever we have done any thing that may give her offence. And therefore all I aim at is only to shew, that it does not appear from this text in St. John, nor from any of the others that have been spoken to above, that any ab- solution pronounced by the Church can cleanse or do away our inward guilt, or remit the eternal penalties of sin, which are declared to be due to it by the sentence of God, any further than by the prayers which are appointed to accompany it, and by the use of those ordinances to which it restores us, it may be a means, in the end, of obtaining our pardon from God himself, and the forgiveness of our sin as it relates to him.

§. 4. And this, upon inquiry, we shall find to be all that the Church laid claim to for divers T1|e power of Ab-

o n -n •/» i i « i solution, in what

ages after our Saviour, i or if we look into her sense exercised practice for the first four centuries, we shall always churchP.rimitive find absolution co-relative to public discipline.

444 OF THE ORDER FOR THE [chap. xt.

The peace of the Church was never ordinarily given but to such as were under its censures before ; nor was any loosed, or had his sins remitted, but who had before been bound, or had his sins retained. It is true, at such times, prayers were always used, for the obtaining to the penitent the forgiveness of God, and for restoring him again to his favour and grace. And indeed it does not appear, that in those primitive ages there was any other ceremony used, at the instant of re-admit- ting a penitent to the peace of the Church, than intercessions and prayers offered to God on his behalf, together with the imposition of the Bishop's hands ; which, by the way too, were all along applied to him throughout the whole course of his penitential separation : so that this sin was gradually ex- piated by the deprecations of the Minister, during the whole time of his being under the state of penance ; and was then judged to be fully expiated, when the term of his sentence was quite expired, and he had for the last time received the imposition of hands, upon which he was immediately rein- stated in all the privileges of full communion.43 In some time after the optative form was gradually introduced, and mixed with the precatory, much as it is in the form of absolution used by our own Church in the office of Communion.44 But as to the indicative form, it does not appear to have been generally introduced till about the middle of the twelfth cen- tury ; and then it was made use of only to reconcile the pe- nitent to the Church, whilst the deprecatory was what was supposed to procure his pardon from God.45 Within a cen- tury afterwards, indeed, it was a ruled case in the Church, that such as received the confession of penitents should, by an indicative form, absolve them from their sins :46 and the Priests were supposed to have a power invested in them, to release a sinner from the wrath of God, purely by pronouncing this form over him.

But I have already observed, that as to the pardon of God, and applying it directly to the sinner's conscience, the power of the Priest is only ministerial ; and therefore one would think that, in the exercise of that power, the form should be rather precatory than peremptory. But in restoring a man to the peace of the Church, (which he may appear by his confes- sion to have forfeited, though sentence was never denounced

43 See Dr. Marshal's Penitential Discipline, p. 84, &c. 4* See this proved by Dr.

Marshal, in his Penitential Discipline, chap. 3, §. 4. 45 See Dr. Marshal, as before. *6 See the Constitution of Othobon, A. D. 1268, in Bishoj Gibson's Codex, Tit. 21, cap. i. p. 487.

sect, v.] VISITATION OF THE SICK. 445

against him,) there the form may decently enough be absolute and indicative : for the Minister in this case has a judicial authority, and so is at liberty to use fuller terms.

g. 5. And that the form of absolution of which ^ intended we are now discoursing, is only designed to remit by the present to the penitent the censures that might be due form# from the Church to his sins, may not only be inferred from the expressions I have already taken notice of in the Collect that is appointed to be used immediately after it,47 but may also further be argued from the end and design for which that Collect was originally composed. For in the Penitential of Ecbert, who was archbishop of York in the middle of the eighth century, the reader may find this very prayer, with a very little variation, to have been one of the ancient formula- ries for clinical absolution i48 for even in the primitive Church, absolution was granted to a sick-bed penitent, though neither excommunication nor penance had preceded before. Penance indeed was in such cases assigned him, and he stood bound, upon his recovery, to comply with the conditions upon which it was granted him, and to perform it publicly in the face of the Church : but since he was not at present in such a state or capacity, he was by no means whatever to be denied a reconciliation, but was admitted to the one, upon a presump- tion that, if he lived, he would perform the other.49 And as this was the ancient usage of the Church, and as our own Church has made choice of a form that was used upon these occasions, to be used to a penitent in the same circumstances ; why may we not suppose that her design was to accommo- date, as far as she could, our modern office to the ancient ones ? If the Minister that visits will use his endeavours, he may certainly bring it very near : for he may assign the party that confesses to him, certain penitential mortifications to be undergone by him, as soon as he recovers and is able, though they be not publicly submitted to in the face of the congrega- tion : and he may insist with him, that he shall give some proof of his repentance, before he offers to receive the Com- munion in the Church. And if the penitent promises to sub- mit to these conditions, the Minister may proceed, with a great deal of hope and satisfaction to himself, and with a great deal of comfort and advantage to the penitent, to reconcile

*7 See page 439. 48 See the form in Dr. Marshal's Appendix to his Penitential Di» cipline, p. 54. *> See Dr. Marshal's Penitential Discipline, p. 104, &c.

446 OF THE ORDER FOR THE [chap. xi.

him to the Church in the absolution itself, and to intercede with, and to recommend him to the throne of grace in the prayer that follows. And if this too were done before a few chosen serious witnesses, it would still bear a nearer resem- blance to the ancient practice. For Tertullian observes, that the Church may subsist in a few of her members ,- 50 and our Saviour has promised, that where two or three are gathered together in his name, he will be there in the midst of them,51 and (which to our purpose is somewhat remarkable) that promise follows close after the power he had just before been promising to his disciples of binding and loosing.62

Private Absoiu- §• 6- % the first book of king Edward VI. tion formerly en- the same form of Absolution was ordered to be joined. use(2 fa qH private confessions : i. e. I suppose,

whenever any person, whose conscience was troubled and grieved in any thing lacking comfort or counsel, should (as it was then worded in the Exhortation to the Communion) come to some discreet and learned Priest taught in the law of God, and confess and open his sin and grief secretly ; that he might receive such ghostly counsel, advice, and comfort, that his con- science might be relieved, and that of him (as of the Minister of God and of the Church) he might receive comfort and ab- solution, to the satisfaction of his mind, and avoiding of all scruple and doubtfulness. But in the review of the Common Prayer, in the fifth year of that prince, our reformers (observ- ing, as I suppose, that this form of Absolution was not very ancient, and that persons might place too much confidence and security in it, as thinking that the bare pronouncing it over them cleansed them from their inward pollution and guilt, and entirely remitted their sins before God) left out that rubric in the office appointed for the Visitation of the Sick, and in the Exhortation to the Communion mentioned above, somewhat altered the expressions, to shew that the benefit of Absolution (of Absolution, I presume, from inward guilt) was not to be received by the pronouncing of any form, but by a due ap- plication and ministry of God's holy word.5* So that all that the Minister seems here empowered to transact, in order to quiet the conscience of a person that applies to him for ad- vice, is only to judge by the outward signs and fruits of his repentance, whether his conversion be real and sincere ; and

50 Tertull. de Poenit. c. 10. 5I Matt, xviii. 20. M See Dr. Marshal, as before pp. 219, 220. " John xv. 3. 2 Cor, v. 19.

sect, vi.] VISITATION OF THE SICK, 447

if upon examination it appears to be so, he is then to comfort him, with an assurance that his sins are remitted even in the court of heaven, and that he is restored to the grace and fa- vour of Christ. But then this he is to deliver, not absolutely, but conditionally ; i. e. upon the presumption that his repent- ance is as sincere as he represents it. He must by no means pronounce it as a final judge ; because Christ alone can dis- cern whether his conversion be feigned or real ; and conse- quently he only can absolutely determine the state of the man towards God.

§. 7. As to the form of Absolution, of which _

0 ,. . - / , , The present form

we are now discoursing, a parenthesis was add- nottobepro- ed at the last review, to intimate, that this is not EayVSJS* to be used even over the sick, unless he humbly and heartily desire it. For it is fit a man should shew an earnest desire, and a due sense of so great a benefit, before it is offered him. And then if he be rightly instructed in the end and design of it, and the form itself be applied with that prudence and caution above described, the use of it surely may not only tend to the good of the penitent, but may also prove of singular service and advantage to the Church.

Sect. VI. — Of the Psalm and Blessings.

I. After the sick person is absolved by the Church, and recommended to the pardon and ^Jt'jJSJ?" grace of God, the Minister is directed to use in

his behalf the Seventy-first Psalm ; which is so very apt and proper to express the sick man's desires and wants, and at the same time to exercise his faith, to inflame his love, to uphold his patience, and revive his hope, that not only our own, but the eastern,51 western,55 and most Churches in the world, agree in the choice of it for this office. At the review at the Restoration indeed the five last verses were left out of our own, as supposing the person restored to his former state and prosperity, and so not being suitable to be used over one whose case is languishing and dangerous.

II. And now to take leave with a valedictory Blessing ; as it is very fit and decent at all times, Sesshlgs! so it is necessary, when we depart from a friend,

whose case is such as that perhaps we may see his face no more. For this reason the office is concluded with three

M Eucholog. p. 418,419. " Manual. Sarisb.fol. 37.

448 OF THE ORDER FOR THE [chap. xl.

solemn blessings ; the first of which is an address to God the Son, the second to the Father, and the third (which was added at the last review) to the holy and undivided Trinity : and all assist to procure to the patient the greatest blessings he can need or desire.

Sect. VII. — Of the Unction prescribed hy the first Common Prayer Book of king Edward VI.

Unction of the After the second of the aforesaid blessings, sick prescribed i. e. at the end of the ordinary office for the rnyonheprfiayerCom" Visitation of the Sick in king Edward's first Book of king Liturgy, If the sick person desired to be anointed, the Priest was to anoint him upon the forehead or breast only, making the sign of the Cross, saying thus :

As with this visible oil thy body outwardly is anointed, so our heavenly Father, Almighty God, grant of his infinite good- ness, that thy soul inwardly may be anointed with the Holy Ghost, who is the Spirit of all strength, comfort, relief, and gladness. And vouchsafe for his great mercy (if it be his blessed will) to restore unto thee thy bodily health and strength to serve him ; and send thee release of all thy pains, troubles, and diseases, both in body and mind. And howsoever his goodness (by his divine and unsearchable providence) shall dis- pose of thee, toe his unworthy Ministers and Servants humbly beseech the eternal Majesty, to do with thee according to the multitude of his innumerable mercies, and to pardon thee all thy sins and offences committed by all thy bodily senses, pas- sions, and carnal affections ; who also vouchsafe mercifully to grant unto thee ghostly strength, by his Holy Spirit, to with- stand and overcome all temptations and assaults of thine ad- versary, that in no wise he prevail against thee, but that thou mayest have perfect victory and triumph against the devil, sin, and death, through Christ, our Lord; who by his death hath overcome the Prince of death, and with the Father and the Holy Ghost evermore liveth and reigneth God, world without end. Amen.

After this followed the thirteenth Psalm, How long wilt thou forget me, 0 Lord ? &c.

This seems to have been the remains of both the ancient and popish unction of the sick; which I shall shew by and by differed one from the other, as well as it will appear they both did from the primitive. But to give the reader a distinct view

sect, vn.] VISITATION OF THE SICK. 449

of the case, it will be necessary to begin from the famous passage in St. James, upon which they were each of them founded and built. Now in the last chapter of that Epistle, among several other instructions which the Apostle was giving to the Jewish converts, this, it seems, was one, viz. that if any was sick among them, he should call for the elders of the Church, who should pray over him, anointing him with oil in the name of the Lord: the effect of which he declared would be that the prayer of faith should save the sick, and the Lord should raise him up ; and if he had committed sins, they should be forgiven him.56 This is the place on which those that contend for the unction of the sick (whether popish or ancient) lay all their stress, urging it as a standing precept of St. James, which was to continue in force through all ages of Christianity.

§. 2. But now if we compare these words with the context, together with the primitive practice SJ^sin the of the Church, it will evidently appear, that they healing the sick ; were only designed as a temporary institution, an wiy" proper to the time in which the Apostle lived, and suited as well to an ancient practice of the Jews, as to a miraculous dispensation which was then vouchsafed by the Holy Ghost, to the first believers of the Gospel. For that the Apostles and others, in the first ages of the Church, were endued with several extraordinary gifts, almost every page in the New Testament declares : and that the power of healing, or mira- culously recovering sick persons from their diseases, was one of these gifts, is also too evident to need any proof.57 It is sufficient therefore to note, that though these operations were effected wholly by virtue of that power with which the Apos- tles and others at that time were endued, (insomuch that we read of some that were healed by the bare speaking of a word,™ of others that were cured by handkerchiefs, or aprons,™ and of others again that were recovered by the imposition of hands,™ or by the mere shadow of an Apostle as he was pass- ing by ;G1) yet since it was customary for the Jews to apply oil to the sick, as an ordinary medicine to heal their diseases ;62 therefore the Apostles, in working the cures upon those of their own nation, did often make use of the same application. For

* James v. 14, 15. •» See 1 Cor. xii. 9, 28, 30. &8 Acts ix. 34. *9 Acts xix. 11, 12. oo Mark xvi. 18. Acts xxviii. 8. « Acts v. 15, 16. «■ See Dr. Light-

foot's Works, vol. i. page 333 ; and upon Mark vi. 13, vol. ii. page 343.

2 o

450 OF THE ORDER FOR THE [chap. xi.

thus we are told, that when the twelve were sent forth by our Lord with power, they anointed with oil many that were sick, and healed them.63 Not that they used oil, as having any natural force in it to procure the effect ; but only as a symbol or sign of a miraculous recovery ; for that the virtue, which attended the unction used by the Apostles, was supernatural, and derived from him who sent them, was plain enough from hence, that the same means, which at other times were at best but of doubtful success, always produced a certain cure when applied by them.

why prescribed §• 3- Anointing of the sick therefore being by st. James, and customary among the Jews, and such anointing, m what sense. wnen performed by those that were endued with the gift of healing, being attended with extraordinary and miraculous cures, it was very natural for St. James, when he was writing to the twelve tribes which were scattered abroad** and giving them instructions for the behaviour of the sick, to advise them to send for the elders of the Church, and to com- mit the application of the oil to them. Not that he promised that the ordinary use of it should always produce such a mira- culous effect ; but only that since the elders of the Church were the persons on whom the gift of healing was generally bestowed, the happiest event from the anointing with oil might reasonably be expected when it was done by them. And in- deed that the Apostle gave this advice upon supposition that their following it would often be attended with miraculous cures, is plain from the words in the following verse, where he says, that the prayer of faith shall save the sick, and the Lord shall raise him up. Now faith, we know, is often used in Scripture for an inward persuasion, that one should be enabled by God to do a miracle ;65 and therefore the prayer of faith must be a prayer accompanied with such a persuasion. Con- sequently the meaning of St. James, when he says, the prayer of faith shall save the sick, must be, that when the anointing with oil, which he directs the elders to perform, should be attended or accompanied with the prayer of faith, it should save or recover the sick from his disease, and prevail with the Lord to raise him up. For it is not to be supposed, that they who were endued with this gift, could exercise or exert it upon whom they pleased ; but only that when they knew, by

«» Mark vi. 7, 13. N James i. 1. <* Matt. xvii. 20. xxi. 21. Mark xi.23. Luke xvii. 6. 1 Cor. xii. 9, and xiii. 2.

sect, vii.] VISITATION OF THE SICK. 451

the impulse of the Spirit, that the Lord designed to save any j erson whom they were called upon to anoint, they prayed to him with full assurance of success, and the sick was accord- ingly restored to health. And this being done generally to those on whom sickness had been inflicted as a chastisement for some sins which they had committed, (which was a very common case in the beginning of the Church,66) therefore it is added, that if he have committed sins, tliey should he for- given him ; i. e. not only his affliction or disease should be removed, but his sins, which were the cause of it, should also be taken away.

But further, that the prayer of faith, to which the Apostle here attributes the recovery of the sick, is a prayer offered up by the extraordinary impulse of the Spirit, may be gathered from what he adds by way of confirmation at the sixteenth verse, viz. that the inspired prayer of a righteous man avail- eth much : for so the word ivepyovfjiivrj is often used to sig- nify, and so the context shews it ought to be translated in this place. For that the prayers of Elijah (which the Apostle brings for an example in the two following verses) were prayers of faith in the sense mentioned above, is plain from the history of that prophet in the first Book of Kings ; for as we know from St. James, that he prayed that it might not rain, and again that it might rain ; so we know by that history, that he expressly and absolutely foretold to Ahab both the one and the other.67 And this too being an instance of the preva- lency of prayer, in producing of strange and sudden events, shews clearly what was meant by the Apostle in this place, whenhe says, that the inspired prayer of a righteous man availeth much, viz. that it avails to the procuring temporal effects of a strange, and surprising, and wonderful nature.

I am sensible that, in this interpretation of St. James, I differ in one point from several of the most eminent divines of our Church : and that is, in supposing the unction here mentioned was to be applied indifferently towards all that were sick : whereas Dr. Clagget,68 Dr. Bennet,69 and others, are of opinion that it was not to be used to any but those on whom the elders were assured the gift of healing should take place. What inclines me to give a different interpretation of this

«> See 1 Cor. xi. 30, 31, 32. and John v. 15. " 1 Kings xvii. 1. and xviii. 1, 41. fis See his Discourse of Extreme Unction, pages 14, 26, 27. w Confutation of

Popery, p. 307.

2 G 2

452 OF THE ORDER FOR THE [chap. xi.

passage, is the fourteenth verse, which seems to be expressed in very general terms. Is any sick among you ? let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. This seems, I say, to imply, that all that were sick were to send for the elders of the Church ; that the elders of the Church were to pray over all that sent for them ; and that they were to anoint with oil all whom they prayed over ; and consequently that they were to anoint all in general that were sick. The following verse indeed, which is concerning tlie prayer of faith, must necessarily be restrained to those only who were to be mira- culously healed : for I have shewed, that the prayer of faith was a prayer accompanied with a persuasion that the sick should recover ; and therefore such a prayer could never be used, but over such as the Lord had designed to raise. So that though, I suppose, what the Apostle said of unction was a general direction to all that were sick ; yet I do not under- stand him to promise any cure by it, but when it should be ac- companied with the prayer of faith. Nor yet do I believe that this direction was intended to oblige any other branches, or distant ages of the Church ; but rather that it was designed as a temporary institution suited to the custom of anointing the sick, which I have observed was, at that time, the ordinary practice of the Jews ; and which the Apostle did not concern himself either to abolish or confirm ; but only to require, that if the use of it was continued among the converts to Christi- anity, it should always be performed, not by Jewish, as for- merly, but by Christian elders or priests. But now this, when the Jewish economy ceased, was no longer of use to the Chris- tian Church. Most of those who afterwards came over to Christianity were infidels or heathens : who having no such rite amongst them in the state they were in before, did not think that they were obliged, by this direction of St. James, to take it up when they were Christians.

§. 4. Accordingly, if we search into the an- w^iseffSie cient writers of the Church, we shall never find primitive anv mention of anointing, but when it was used

as a rite of the gift of healing. As the gift of healing indeed was frequent for several ages after the Apos- tles ; so we grant that the unction was often made use of to denote the miraculousness of the cure:70 but then as an or-

70 Tertull. ad Scap. c. 4. Hieron. in Vita Hilarionis. Sulpit. Sever, in Vita Mart.

sect, vii.] VISITATION OF THE SICK. 453

dinary rite, used in the Visitation of the Sick, there is not a hint of it to be met with for above six hundred years after Christ : though it is well known that the Christian writers, within that compass of time, discourse very frequently and plainly con- cerning the sacraments and rites of the Church. Nay, further, though the manner and circumstances of the deaths of many holy persons within those centuries are described ; yet there is not the least intimation any where to be met with that so much as one of them was anointed.

§. 5. About the seventh century, it is true, the anointing of all sick persons whatsoever began to wards usecfb" take place : the chief inducement to which seems th^ ancient to have been the observation of those cures by anointing that were wrought by such as had the gift of heal- ing. And indeed, if we look back into the history of those times, we shall find that very small inducements were suffi- cient to dispose men to seek for temporary relief, from things that were consecrated to the uses of religion, especially when there were some notable examples of success. And thus in the case before us, the gift of miraculously healing with oil being not yet quite ceased,71 the Christians in this century, that laboured under any calamity or disease, chose rather to seek for relief and recovery by the use and application of the holy oil,- than by any other means. And as this too seemed to be countenanced by the text in St. James, and also to ex- press the reposing greater confidence in God than in the force of natural remedies, it therefore passed off with the less op- position. So that from this time the anointing was not only of those who were to be healed of their diseases by the prayer of faith, but of all sick persons in general, who were anointed of course, in bare hopes of receiving by it some bodily relief.72 And perhaps some casual cures which sometimes followed this unction, but which yet might have happened without any unction at all, did not a little contribute to support the re- putation of it.

§. 6. However, in after-ages another use of it Howabusedby was discovered ; for when they began to be con- the church of vinced that it did no good to the body, they con- Rorae"

c. 15. August, de Civitat. Dei, 1. 22, c. 8. Vide et Rosweid. in Vit. Patrum, pag. 211, 343, 451, &c. Vide et Dallaeum de Extrema Unctione, p. 85, 86, 87. et Baron. A. C 63, n. 4. n See Dr. Clagget of Extreme Unction, pages 94, 95. ™ Vide Menardi Not. in Sacram. Gregorii, p. 341. See also the Defence of the Exposition of the Order of the Church of England, p. 45, &c.

454 OF THE ORDER FOR i/E [chap, xl

eluded that at least it must have a wonderful virtue towards the saving of the soul : so that about the twelfth century it was improved into what it is now in the Church of Rome, and applied, not for the recovery of bodily health, but to cleanse the soul from its sins, and to prepare it for the next life. For this reason it was not now used as before, to those of whose recovery they had any reasonable hopes, but to those only who were looked upon to be at the point of departure. Nor was the unction applied to those parts of the body which were the seat of the disease ; but to the eyes, ears, and nostrils, to the mouth, hands, and feet, and lastly to the reins, as the se- veral seats of sin. And this is the unction which to this day is practised by the Church of Rome ; having been first pub- licly owned by Eugenius IV. at the close of the Florentine Synod, to be the fifth sacrament ; and then, in the next age, being established by the Council of Trent under the severest anathemas or curses.*3 But this only relates to the Church of Rome ; for though the Greek Church hath in some things been guilty of modern innovations ; yet their unction is ap- parently that unction which began in the seventh age after Christ.74 So that the practice of the Greeks has some anti- quity to plead ; whereas that of the Church of Rome came in but lately in comparison, and may almost be called an inven- tion of yesterday.

How far counte- §• 7' ^0T ta^s reason» when our reformers came nancedatthe to draw up an office for the Visitation of the Reformation. gick) ag they ha(j some reas0I)S to induce them

not to lay aside the rite of anointing entirely ; yet they changed it from the popish to that of the ancients. It is true, in the prayer which they appointed to be used, there is a pe- tition for the pardon of all the sins and offences committed by the bodily senses, passions, and carnal affections of the patient : but this is so worded, as not to have any necessary reference to the oil ; which may well enough be understood to be applied to the sick, in order to restore to him his bodily health and strength. Besides, the unction here allowed could not be called extreme, because it might be ministered to any that were sick : nor yet was it to be applied to all the organs of sense, but only to the forehead or breast of the patient. But, in short, and once for all, the unction in that book was

73 Vide Canones et Decreta Concil. Trident. Sess. 14. 7i Vide Simeon. Thessalonic. in Arcud. de Extr. Unct. c. 7, sect. His ita, &c. Vid. et Eucholog. per Goar. p. 408, &c.

sect, viii.] VISITATION OF THE SICK. 455

not so much as enjoined or prescribed, but only indulged to such as might probably, in the infancy of the Reformation, be uneasy without it: for the rubric does not order nor suppose any unction, unless the sick person himself desire it : and therefore when Bucer found fault with it in his Censure,75 it was entirely discontinued in the second book of king Edward. And indeed if that reformer had never attempted any worse amendments, he had betrayed less want of learning, and done more service to the Church.

Sect. VIII. — Of the Occasional Prayers.

There is so much variety in the state of sick- How ,ieedflll ness, that it is impossible one form, though it and when first were ever so complete, should be contrived to added* fit all particular occasions. As to those whose distemper lies chiefly in the body, and who are of an age that is capable of comfort and advice, and have also their senses and under- standings entire, and faculties and time enough to exercise all the forementioned duties of religion ; the former office is very suitable and proper. But there are singular cases which re- quire peculiar prayers, and more indeed than it is easy to pro- vide for in any stated forms : however, there are four which our Church took notice of at the last review, and for which therefore she hath provided four suitable prayers.

1. The first of these is for a sick child: in which case, as the fondness and love of the pa- ThesiKaSdfor a rents will direct them to use all human means for its recovery; so Christianity should instruct them to turn the violence of their passion into fervent addresses to Almighty God to help it. He gave it at first, and He only can preserve it : and it was the trust of the Shunamite in his power to save, that encouraged her to apply herself to the prophet Elisha, even when her son was actually dead, which procured for her a success as wonderful as her faith.76 And though when Jairus went to Jesus for his dying child, the disease proved swifter than his utmost haste ; yet our Lord rewarded the faith of the parent with the restoration of the daughter's life.77 Such miracles indeed we must not now expect : but yet, if we seek the prayers of the Church with due humility and faith, there is no doubt but they will assist very much in the cure ; and that if any means can move God to spare them, this will.

75 Bucer, page 489. Tfi 2 Kings iv. " Matt. ix.

456 OF THE ORDER FOR THE [chap, xi

II. The second of these prayers is for a sick SckpPerreJ"when pe™on, when there appear eth small hope of there appeared recovery. For when the disease hath almost got co\?ry!°pe ° " tne victory of the sick, it is not to be expected

that the man should do much on his part for the bettering of his future state. And therefore since (it is to be hoped) he hath already gone through the preparatory exer- cises of patience and submission, of faith and repentance, of thankfulness and charity ; but is now rendered incapable of any other office ; the Minister must take care that at least he do not want such further benefits as the Church has provided for him in this excellent form : which is also very proper to be used, when any sudden disease puts a man beyond all hopes of recovery at the first assault ; or when any, though visited with a lingering disease, have yet wretchedly deferred to send for a Minister, till there is as little to be done for the pro- curing their salvation, as there is for the restoring of their bodily health. However, since they are now incapable of those other comforts and advantages which this office directs, it is fit we should do all that possibly we can, and that is to pray for them heartily in this form, the only means left in such an emergency.

III. The third is a Commendatory Prayer Sy PrayTrefodraa for a sick person at the point of departure : for sick person at we know that wlien the dust returns to the earth parture"' ° e as it was, the spirit returns unto God that gave

it : 78 and therefore our Saviour himself, when he was expiring on the cross, cries out to his Father, Into thy hands I commend my spirit.'9 And that we are to imitate his holy example, is evident from the practice of his first martyr St. Stephen, who also at his death commended his soul into the hands of his Redeemer.80 Accordingly the succeed- ing ages of the Church always observed the same religious rite : bl and indeed it is unlikely that any one should omit it, who believes, as they did, that every one that dies before he can reach the seat of bliss, must pass through the dominion of evil spirits, who are ready, to be sure, to snatch at and seize all unhappy souls who approach their territories, without a guard of holy angels to preserve them from their power, and to conduct them safe to a place of repose.82 For this reason,

78 Eccles. xii. 7. "9 Luke xxii. 46. 80 Acts vii. 59. 81 Hieron. in Psal. xxx. »2 Vide Just. Mart. Dial, cum Tryph. p. 333. Compare also Eph. ii. 2, and vi. 12, with Luke xvi. 22.

ȣct. Tin.] VISITATION OF THE SICK. 457

because there are but few, who, at the instant of departure, are able to implore this protection for themselves ; therefore our Church, in imitation of the saints of former ages,83 calls in the Minister, and others who are at hand, to assist their brother in his last extremity. In order to this she directs, that when any is passing out of this Hfe, a bell shall be tolled, and the Minister shall not tlien be slack ^i^SSX^"' to do his last duty.84. The passing-bail indeed is now generally disused, and only the short peal continued, which the canon orders to be rung after the party's death. But the former was certainly of much more use, to give no- tice to all within the sound of it, to put up their last and most affectionate prayers for their dying neighbour, and to help their friend in those extremities which themselves must as- suredly one day feel. However, if their prayers are wanted, it is more requisite that the Minister should be more diligent in his, who should therefore constantly be sent for, when these agonies approach, that so, by the use of this excellent com- posure, he may assist the dying soul in its flight to God, and alarm the living by such an example of mortality.

IV. The fourth and last of these prayers is for persons troubled in mind or conscience. For JJSonTtrouCied when any become melancholy through bodily in m™d and in distempers, or by evil principles are troubled with dismal and false apprehensions of God, or are too much disturbed in their inward peace and quiet, through a dreadful sense of their former sins ; it is fit that the spiritual physician should be called, that he may discreetly apply the promises of God, and endeavour to obtain his consolation and mercy for the dejected penitent's deplorable state : to which purpose the prayer that is here provided, is very pertinent and useful.

APPENDIX TO CHAPTER XI. OF THE COMMUNION OF THE SICK.

Sect. I. — Of the General Rubric.

Forasmuch as mortal men be subject to many The „eneral ru_ sudden perils, diseases, and sicknesses, and ever brie for communi- uncertain what time they shall depart out of this cating the sick life ; therefore to the intent they may be always in a readiness

« Possidon. in Vita August, c. 31. <" Canon LXVII.

458 OF THE COMMUNION OF THE SICK. [app. to chap, xi

to die, whensoever it shall please Almighty God to call them, the Curates are diligently from time to time {but especially in the time of pestilence, or other infectious sickness) to exhort the parishioners to the often receiving of the holy Communion of the Body and Blood of our Saviour Christ, when it shall be publicly administered in the Church ; that so doing they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. • But if the sick person be not able to come to the Church, and yet is desirous to receive the Commu- nion in his house, then he must give timely notice to the Curate ; who, in such a case, is here directed to celebrate and admin- Agreeabie to the *ster ^is holy Sacrament to him ; which is ex- practice of the actly conformable to the most early practice of primitive church. the primitive Church: for there is nothing more frequently mentioned by the ancient writers than the care of the Church to distribute the Eucharist to all dying persons that were capable of receiving it. They esteemed it the great- est unhappiness that could be, for any one to die before he had been supplied with this 'E^o&oi', or Viaticum, (as the an- cient canons85 frequently call it,) i. e. the necessary prepara- tion or provision for the road, for those that are going to their eternal home. For this reason even those who were under the censures of the Church, and were suspended from the Eucharist in the time of their health, were yet allowed to com- municate, if any danger of death surprised them, before they had finished their stated penance.86 Nay, about the fifth cen- tury this was carried so high, that some were for forcing the elements into the mouths of those that were dead : but this was soon censured by several Councils, which ordered that practice to be discontinued.87 However, the care of the Church to communicate the sick has been equally the same in all ages. And indeed that she looks upon this not only as con- venient, but as highly necessary, may be gathered from the dis- pensation that she grants with the canons, purely to secure it. §.2. For though administering the Commu- cratimfof thTeie- nion in private houses be forbid by the canons of aEeah°W far 1603,88 as well as by those of ancient times,89 un- der the severest penalties ; yet there is an excep-

85 Concil. Nicen. l,Can. 13. Concil. Araus. 1, Can. S. Concil. Agathens. Can. 11. 86 Vide Canones citat. in not. (q) et Greg. Nyss. Ep. ad Letoium Melitens. Can. 5, torn. 1. p. 953, A. 87 Concil. Carthag. 3, Can. 2. Concil. Trull. Can. 83. »8 Canon

LXXI. » Concil. Trull. Can. 31.

sect. I.] OF THE COMMUNION OF THE SICK. 459

tion made in the case of sickness : upon which occasion, both the canons above mentioned, and this present rubric, allow the Curate (having a convenient place in the sick man's house, with all things necessary so prepared, that he may reverently minister) there to celebrate the holy Communion. This indul- gence was rare in the primitive Church : however, some in- stances may be produced, even from thence, of private conse- crations upon great emergencies.90 But, generally speaking, it was usual for the Ministers to reserve some part of the ele- ments that had been consecrated before, in the church, to be always in a readiness upon such like occasions.91 Agreeably to which in this very rubric (as it was worded in king Edward's first Common Prayer) it was ordered, that if the same day (on which the person was to be visited) there ivas a celebration of the holy Communion in the church, then the Priest was to re- serve (at the open Communion) so much of the Sacrament of the Body and Blood, as would serve the sick person, and so many as were to communicate with him, (if there were any:) and so soon as he conveniently coidd, after the open Communion ended in the church, he was to go and minister the same, &c. But then this reservation was not allowed, unless there was a Communion at the church on the same day on which the sick person was to be visited : for by another rubric it was ordered, that if the day were not appointed for the open Communion in the church, then (upon convenient warning given) the Curate was to go and visit the sick person afore noon : and having a convenient place in the sick man's house (where he might re- verently celebrate) with all things necessary for the same, and not beinc/ otherwise letted with the public service, or any other just impediment, there to celebrate the holy Communion. And even the elements that were consecrated thus privately were to be reserved, if there was any occasion to administer the sacrament again that day. For so it was ordered by a third rubric of this office in the same book, that if there were any more sick persons to be visited the same day that the Curate celebrated in any sick man's house ; then the Curate was there to reserve so much of the Sacrament of the Body and Blood, as would serve the other sick persons, and such as were ap- pointed to communicate with them, (if there were any,) and immediately to carry it and minister it unto them. So that

*° See Bingham's Antiquities, book xv. chap. 4, §. 10. 91 Bingham, ibid. §. 9 and 11 ,

460 OF THE COMMUNION OF THE SICK. [app. to chap. XI.

from all these rubrics compared together, we may observe, first, that though anciently it was usual for the Ministers to reserve some part of the consecrated elements, either in the church or at their houses, to be always in a readiness for any that should want to receive, before the time came to conse- crate again;92 yet after the Reformation it was never allowed to reserve them longer than that day on which they were con- secrated, nor indeed to reserve them at all, unless the Curate knew beforehand that some sick person was that day to be visited. We may therefore, secondly, suppose, that it was not the design of our reformers to attribute more power or effi- cacy to the sacrament, when it was consecrated in the church, than it had when it was consecrated in a private house ; but rather that the sick, by partaking of the elements which had been consecrated elsewhere, and of which his fellow-parish- ioners or neighbours had been partakers before him, might join as it were in the same Communion with the rest of the congregation, though his present infirmity hindered him from attending the public service of the church. And this, it seems, was generally the motive why the sacrament was sent about to one another in the primitive Church.93 Nor do I find that Bucer had any objection to it in his Censure upon our Liturgy. However, in the second book of king Edward VI. all these rubrics, as far as they relate to the reservation, were laid aside. Though in a Latin translation of the Common Prayer Book, which was put out by authority in the second year of queen Elizabeth, for the use of the universities and the colleges of Winchester and Eton, the rubric for the reservation is inserted at large. The reason of this difference might probably be this, viz. that the reservation having been abused by some ignorant and superstitious people, just after the Reformation, was the cause why it was discontinued in the English Com- mon Prayer Book : but the Latin Book being designed for the use of learned societies, the reservation might safely enough be trusted with them, upon a presumption that they, who en- joyed so much light, would be the less liable to abuse it to error and superstition. Though it is not unlikely that this might be indulged those learned bodies, in order to recon- cile them the easier to reformation : for it was the design of queen Elizabeth (as I have more than once observed) to contrive the Liturgy so, as to oblige as many of each party

»2 See Mr. Bingham, as before, §.11. " See Mr. Bingham, as before, §. 8.

ssct. i.] OF THE COMMUNION OF THE SICK. 461

as she could. However (except in this Latin translation of it) there has been no mention of the reservation in any of the Common Prayer Books since the first of king Edward. But the rubric has constantly enjoined the holy Communion to be celebrated, on such occasion, in the sick man's house.

§. 3. When the sick person desires to receive Timely notice to the Communion in his house, he must give time- be given to the ly notice to the Curate ,• which ought to be some Curate- time over-night, or else early in the morning of the same day, as it was expressed in this rubric in all the Common Prayer Books till the last review : since otherwise the Curate, through other necessary avocations, may, for want of such notice, be out of the way at the time that he is wanted.

§. 4. When the sick person gives notice, he is also to signify how many there are to commu- a^7e™tTLm- nicate with him ; which was ordered (as appears tunicate with by the first Common Prayer) that the Minister might know how much of the sacred elements to reserve. It is also plain by the first and last of those rubrics, which I have above transcribed out of that book, that the Minister was al- lowed, in all cases of sickness, to communicate alone with the sick man, if there were none else to receive with him. For they order him to reserve so much of the Sacrament as shall serve the sick person, and so many as shall communicate with him, {if there be any i) which plainly supposes that, if there were none, he was only to reserve enough for himself and the sick man. And so in the rubric relating to the manner of the Minister's distributing ; he was first to receive the Commu- nion himself, then to minister to those that were appointed to communicate with the sick, (if there were any,) and then to the sick person. However, it followed in that rubric, that the sick person should always desire some, either of his own house, or else of his neighbours, to receive the holy Communion with him ; for that would be to him a singular great comfort, and of their -part a great token of charity. But at the second re- view, these parentheses were all thrown out, and in all our Common Prayers ever since till the Restoration, a good num- ber was required by this general rubric to receive the Com- munion with the sick person, without determining what num- ber should be esteemed a good one. But the Scotch Common Prayer is a little more explicit, and orders a sufficient number, at least two or three ; and from thence, I suppose, our own

462 OF THE COMMUNION OF THE SICK. [app. ro chap. xr.

rubric, at the Restoration, ordered that there should be three \ ?r two at the least, i. e. at least three, including the sick, to communicate with the Minister, which is the same number that is required to a Communion in the Church.94 However, at the same time that such a number was required in all ordi- nary sicknesses, (i. e. in the fifth year of king Edward,) there was a rubric added at the end of this office, (which has con- tinued ever since,) that in the time of the plague, sweat, or such other like contagious times of sickness or diseases, when none of the parish or neighbours can be gotten to communicate with the sick in their houses, for fear of the infection, upon special request of the diseased, the Minister alone may commu- nicate with him. But this is only indulged in such extra- ordinary cases ; for in other ordinary diseases, lack of company to receive with tlie sick person is mentioned as a just impedi- ment why the Sacrament should not be administered to him.95

Sect. II. — Of the form of Administering.

ti.- r,owt The Curate having a convenient place in the

The Collect, P , -r

Epistle, and sick man s house, with all things necessary so pre- Gospel. pared, that he may reverently minister, he was

by the first Common Prayer to introduce the office with the hundred and seventeenth Psalm, which was instead of the in- troit, and then to use the short Litany, Lord have mercy upon us, &c, with the usual salutation, The Lord be with you, &c. But introits now being laid aside, he is to begin immediately with the Collect, that is very proper to the occasion, which is followed by two passages of Scripture for an Epistle and Gospel, which evidently tend to comfort and deliver the sick man from the fears which he may be too apt to entertain. How much of the 4fier fvkich he is to proceed, according to the communion- form before prescribed for the holy Communion, office to be used. oeginning at these words [ Ye that do truly, &c]

§. 2. And if the sick person is visited, and re- vfsYtSn-office6 ceiveth the holy Communion all at one time; bl^mS6 may t^ien fc^e driest, for more expedition, is to cut off the form of Visitation at the Psalm, [In thee, O Lord, have I put my trust;] i. e. when he comes to that Psalm, he is not to use it, but to go straight to the Commu- nion.

9* See the third rubric after the Communion-office. 9» See the third rubric at the end of the Communion of the Sick.

iect. ii.] OF THE COMMUNION OF THE SICK. 463

§. 3. At the time of the distribution of the holy Sacrament, the Priest is first to receive the Com- theMintatwisto munio?i himself, and after to minister unto them delive* the eie- that are appointed to communicate with the sick, and last of all to the sick person. The Minister, we know, is always to receive the Communion himself, before he proceeds to deliver it to others : but the reason perhaps why the sick man is to receive last, may be, because those who communi- cate with him, through fear of some contagion, or the noisome- ness i f his disease, may be afraid to drink out of the same cup after him.

§. 4. Lastly, because it may happen sometimes that a sick person, who desires to receive the JruVuonTfor ™~ Communion, may yet, by some casualty, be hin- those who have dered from doing it ; therefore here is a rubric lu?S™*y added for their comfort, and to remove all fears that may arise on such occasions : by which the Curate is di- rected, that if a man, either by reason of extremity of sickness, or for want of giving warning in due time, or for lack of com- pany to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's body and blood, he is to instruct him, that if he do truly repent him of his sins, and steadfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earn- estly remembering the benefits he hath thereby, and giving him hearty thajiks therefore, he doth eat and drink the body and blood of our Saviour Christ profitably to his soul's health, al- though he do not receive the Sacrament with his mouth. For the means, whereby we partake of the benefits of this Sacra- ment, is a lively faith : and therefore as our Church asserts in her Articles96 that the wicked, and such as be void of a lively faith, although they do carnally and visibly press ivith their teeth (as St. Augustine saith) the sacrament of the body and blood of Christ ; yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign and sacrament of so great a thing ; so here she declares, that if a sick man be hindered by any just impediment from receiving the sacrament of Christ's body and blood ; yet by faith and repentance, and by mentally laying hold of the benefits ob- tained for him by Christ, he doth eat and drink the body and

'•'« Article XXIX.

464 OF THE ORDER FOR THE [chap. xn.

blood of our Saviour Christ profitably to his souTs health, al- though he do not receive the sacrament with his mouth.

§. 5. The last rubric, which is concerning the ie ast ru nc |^jnjs|;er's communicating alone with the sick person, in times of contagious sickness, has already been spoken to in §. 4, of the foregoing section.

CHAPTER XII. OF THE ORDER FOR THE BURIAL OF THE DEAD.

THE INTRODUCTION.

The care of dead *F a^ our Prayers an^ endeavours for our friend bodies an act of prove unavailable for the continuance of his life, religion. we must; with patience submit to the will of God,

to whom the issues of life and death belong : and therefore, after recommending his soul to God, which immediately upon its dissolution returns to him, it is fit we should decently dis- pose of his body, which is left to our management and care. Not that the dead are any thing the better for the honours which we perform to their corpses, (for we know that several of the ancient philosophers cared not whether they were bu- ried or not ; l and the ancient martyrs of the Christian Church despised their persecutors for threatening them with the want of a grave.) But those who survive could never endure that the shame of nature should lie exposed, nor see the bodies of those they loved become a prey to birds and beasts.2 For these reasons the very heathens called it a divine institution,3 and a law of the immortal gods.4 And the Romans especially had a peculiar deity to preside over this affair.5 The Athenians were so strict, that they would not admit any to be magis- trates, who had not taken care of their parents' sepulture;6 and beheaded one of their generals after he had gotten a vic- tory, for throwing the dead bodies of the slain, in a tempest, into the sea.7 And Plutarch relates, that before they engaged with the Persians, they took a solemn oath, that if they were conquerors, they would bury their foes ; this being a privilege

1 Plato in Phaed. 182. Cicer. Tusculan. Quaest. 2 See 2 Sam. xx. 10, and Lactant. 1. 6. 3 Isocrat. Panath. 4 Eurip. in Supplic. Sophocl. in Antigon. 5 Plut.

Vit. Numae. 6 Xenoph. Rer. Memorabil. p. 587. ' Valer. Max. 1. 9, c. 8.

introduction.] BURIAL OF THE DEAD. 465

which even an enemy hath a right to, as being a debt which is owing to humanity.

§. 2. It is true indeed, the manner of funerals has varied according to the different customs of oS^^Sed. several countries ; but all civilized nations have ever agreed in performing some funeral rites or other. The most ancient manner was by burying them in the earth; which is indeed so natural, that some JyZbur0y™egimes brutes have been observed, by mere instinct, to which was the bury their dead with wonderful care.8 The SnatuSl; body, we know, was formed of the dust at first, and therefore it is fit it should return to the earth as it was ; 9 insomuch that some heathens have, by the light of reason, called burying in the earth, the being hid in our mother's lap, and the being covered with lier skirt.10 And that interment, or enclosing the dead body in the grave, was used anciently by the Egyptians and other nations of the East, is plain from the account we have of their embalming, and from their mummies, which are frequently found to this day whole and entire, though some of them have lain above three thousand years in their graves. That the same practice of burying was used by the patriarchs, and their successors the Jews, we have abundant testimony from the most ancient records in the world, the books of Moses ; by which we find that their funerals were performed, and their sepulchres provided with an officious piety : u and that it was usual for parents to take an oath of their children (which they religiously performed) that they should bury them with their fathers, and carry their bones with them, whenever they quitted their land where they were.12 In succeeding ages indeed it be- came a custom in some places to burn the bodies AbyShu™h!g?S of the dead ; which was owing partly to a fear that some injury might be offered them if they were only buried, by digging their corpses again out of their graves ; and partly to a conceit, that the souls of those that were burnt were carried up by the flames to heaven.13

§. 3. But though other nations sometimes used Burying always interment, and sometimes burning, yet the Jews used by Jews confined themselves to the former alone. There and Christians-

8 Orig. in Cels. 1.4. jElian. Hist. Animal. 5, 49. » See Gen. iii. 19. Eccles. xii. 7 l° See the Notes upon Grotius de Veritat. Relig. Christian. 1. i. §. 26, p. 40, edit. Cler. Ainstel. 1709. » Gen. xxiii. 4. xxv. 9. xxxv. 29. xlix. 31. ]2 Gen. xlvii. 29, 30, 31. xlviii. 29 to 33. 1. 25, 26. Exod. xiii. 19. See also Josh. xxiv. 32. Acts vii. 16. Heb. xi. 22. ™ Plin. Nat. Hist. 1. 7, c. 54.

2 H

466 OF THE ORDER FOR THE [chap. xii.

is a place or two indeed in our translation of the Old Testa- ment,14 which might lead us to imagine that the rite of burning was also used by them sometimes. But upon con- sulting the original texts, and the customs of the Jews, it does not appear that the burnings there mentioned were any thing more than the burning of odours and spices about their bodies, which was an honour they usually performed to their kings.15 So that, notwithstanding these texts, we may safely enough conclude, that interment or burying was the only rite with them ; as it was also in after times with the Christian Church. For wherever paganism was extirpated, the custom of burning was disused ; and the first natural way of laying up the bodies of the deceased entire in the grave, obtained in the room of it. A1 S. 4. And this has always been done with such

Always per- <5 . J . 0

formed with due solemnity, as is proper to the occasion. Ibome- soiemnity. times indeed it has been attended with an ex-

pensive pomp, that is unseemly and extravagant. But this is no reason why we should not give all the expressions of a decent respect to the memory of those whom God takes from us. The description of the persons who interred our Saviour, the enumeration of their virtues, and the everlasting com- mendation of her who spent three hundred pennyworth of spikenard to anoint his body to the burial, have always been thought sufficient grounds and encouragements for the careful and decent sepulture of Christians. And indeed, if the regard due to a human soul rendered some respect to the dead a principle that manifested itself to the common sense of heathens, shall we think that less care is due to the bodies of Christians, who once entertained a more glorious inhabitant, and were living temples of the Holy Ghost ?16 to bodies which were consecrated to the service of God ; which bore their part in the duties of religion ; fought the good fight of faith and patience, self-denial and mortification ; and underwent the fatigue of many hardships and afflictions for the sake of piety and virtue ? to bodies which, we believe, shall one day be awakened again from their sleep of death ; have all their scattered particles of dust summoned together into their due order, and he fashioned like to the glorious body of Christ,11 as being made partakers of the same glory with their immortal

i* 1 Sam. xxxi. 12. Amos vi. 10. 15 See 2 Chron. xvi. 14. xxi. 19. Jer. xxxiv. 5.

« I Cor. vi. 19. 17 Phil. iii. 21. See also 1 Cor. xv. 42, 43, 44.

sect. I.] BURIAL OF THE DEAD. 467

souls, as once they were of the same sufferings and good works? Surely bodies so honoured here, and to be so glori- fied hereafter, and which too we own even in the state of death to be under the care of a divine providence and protec- tion, are not to be exposed and despised by us as unworthy of our regard. Moved by these considerations, the primitive Christians, though they made no use of ointments whilst they lived, yet they did not think the most precious too costly to be used about the dead.18 And yet this was so far from being reproached with superstition, that it is ever reported as a laud- able custom, and such as had something in it so engaging, so agreeable to the notions of civilized nature, as to have a very considerable influence upon the Heathens, who observed and admired it; it becoming instrumental in the disposing them to a favourable opinion at first, and afterwards to the em- bracing of the Christian religion, where these decencies and tender regards to deceased friends and good people were so constantly, so carefully, and so religiously practised.19

§. 5. To say exactly what was the Primitive Office or Form at the committing a Christian to ***$$$£"* the ground, is a difficult matter : but we are sure that Psalms were a principal part of it, from the concurrent testimonies of ancient writers.20 Not but that these were ac- companied with suitable prayers for the restitution of the de- ceased, with praises of those virtues which they were eminent for whilst living, and with ample recommendations of their good example to those who survived. And how agreeable our present office is to this, will be best seen by taking a dis- tinct view of its particulars, which I shall now proceed to do in the same order that they lie.

Sect. I. — Of the first Rubric.

Though all persons are, for decency, and some Christian burial other of the reasons that have been mentioned denied to some above, to be put under ground ; yet it appears sort8 of Persons- by the rubric, (which was prefixed to this office at the last re- view,) as well as by the canons of the ancient Church, that

w Minut. Felix, c. 12, p. 69. Arnob. 1. 5. Clem. Alex. Psedagog. 1. 2, c. 8, p. 17G, A. 19 This was observed by Julian the Apostate, who, writing to an idolatrous high-priest, put him in mind of those things by which he thought the Christians gained upon the world, and recommends them to the practice of the heathen priests, viz. the gravity of their carriage, their kindness to strangers, and their care for the burial of the dead. Epist. 40. ad Arsatium. *> Const. Ap. 1. fi, c. 30, p. 351. 359. Chrys. Horn. 4, in Ep. ad llebr. torn. iv. p. 453, lin. 35. Concil. Tolet. 3, Can. 12, torn. v. col. 1014, D.

2 h 2

468 OF THE ORDER FOR THE Ichap. xii.

some are not capable of Christian burial. Here it is to be noted, that the office ensuing is not to be used for any that die unbaptized or excommunicate, or have laid violent hands upon themselves. .... . I. The prohibiting the Burial-office to be used

As, first, to such * . o

as die unbap- for any or these, is exactly agreeable to the an- tlzed" cient practice of the Church. For, first, in re-

lation to such as die unbaptized, the first Council of Bracara, which was held A. D. 563, determines, that there should be no oblations or commemorations made for tliem, neither should the office of singing be used at their funerals.2^ Not that the Church determines any thing concerning the future state of those that depart before they are admitted to baptism : but since they have not been received within the pale of the Church, we cannot properly use an office at their funeral, which all along supposes the person that is buried to have died in her communion.

whether ersons §' ^" Whether this office is to be used over baptized PbyS°the such as have been baptized by the dissenters or hereexciuded sectaries, who have no regular commission for the administering of the sacraments, has been a subject of dispute ; people generally determining on one side or the other, according to their different sentiments of the va- lidity or invalidity of such disputed baptisms. But I think that for determining the question before us, there is no occasion to enter into the merits of that cause : for whether the bap- tisms among the dissenters be valid or not, I do not appre- hend that it lies upon us to take notice of any baptisms, except they are to be proved by the registers of the Church. Unless therefore we ourselves betray our own rights, by registering spurious among the genuine baptisms, persons baptized among the dissenters can have no just claim to the use of this office. For the rubric expressly declares, that it is not to be used for any that die unbaptized: but all persons are supposed to die unbaptized, but those whose baptisms the registers own : and therefore the registers not owning dissenting baptisms, those that die with such baptisms must be supposed to die unbap- tized. But indeed the best way to put an end to this contro- versy, is to desire those that have separate places of worship, to have separate places for burial too ; or at least to be con-

41 Concil. Bracar. 1, Can. 17, torn v. col. 841, C.

sect, i.] BURIAL OF THE DEAD. 469

tent to put their dead into the ground, without requiring the prayers of a Minister, whose assistance in every thing but in this and marriage they neglect and despise.

II The next persons to whom the Church Secondly) to such here denies the office of burial, are those that die as die excommu- excommunicate ; i. e. those who die excommuni- mcate- cated with the greater excommunication, as it is expressed by the sixty-eighth canon. And to such as these Christian burial has ever been denied by the Catholic Church.22 The intent of which penalty is to bring the excommunicate to seek the absolution and peace of the Church, for the health of his soul, before he leaves the world ; and if not, to declare him cut off from the body of Christ, and by this mark of infamy to dis- tinguish him from an obedient and regular Christian.

§. 2. The learned Mr. Johnson is of opinion,23 that persons notoriously guilty of any of those facto excommPu-° crimes, for which excommunication ipso facto ^manTrom1™16 is decreed against them by the canons of our christian burial, Church,24 are really excommunicated, though Jp^unced6 they be not particularly by name published or declared to be so ; and that therefore a Minister may refuse to bury them, if they die in this condition, and no one be able to testify of their repentance. To confirm which, he observes from the canonists, that it is a sufficient denunciation, if it come to the knowledge of the person excommunicated : 25 so that the Curate, who has taken care that his parishioners who are guilty of those crimes be made sensible that they are ex- communicated by canon, seems to be under no obligation to bury them when they are dead. And yet this learned gentle- man observes just before,26 that the judges have declared that excommunication takes no effect as to the common law, till it be denounced by the Ordinary and Curate of the place where the offender lives. He also refers to Lyndwood,27 to shew, that if the fact be not notorious or evident beyond exception, then it must be proved, and the sentence passed in the ecclesi- astical court, before the criminal be taken for excommunicated inforo Ecclesice. Now certainly before he be taken for ex- communicated he is not to be denied Christian burial, which

« Synes. Ep. 58, p. 203, A. Concil. Bracar. 1, Can. 16, torn. v. col. 841, E. Decretal. 1. 3. Tit. 39, c. 12, et 1. 5. Tit. 53, c. 5. *» See Clergyman's Vade Mecum, p. 185,

of the fifth edition. ** See Canon II. III. IV. V. VI. VII. VIII. IX. XII.

** Lyndw. in Gloss. 1. 3, T. 28, c. Seculi Principes v. Excommunicato 26 Ibid. p. 1S8. * L. 1, T. 2, Gloss, vers, finem.

470 OF THE ORDER FOR THE Tchap. xzr.

is treating him as excommunicated. It is true, Mr. Johnson is here speaking of a case where the fact is not notorious ; but then he goes on to prove from the same author,28 that though the fact be notorious, yet the offender must be publicly de- clared excommunicated, before it can be criminal for other persons to converse with him. From whence I would infer, that so long as he is allowed the conversation of Christians, he may also be indulged with a Christian burial. But he further observes from the same place in Lyndwood, that when the fact is notorious, the Curate of the parish may denounce the excommunication, without any special order from his superior. If so, then nobody, I suppose, will deny, that, when the Curate has denounced it, he is to be refused the use of this office of burial by the injunction of the canon,29 and the rubric before us. But the greatest difficulty is in what he asserts in the fol- lowing paragraph, viz. That the offender is to be deemed ex- communicate, before such publication is made ; which he founds upon supposition, that if it were otherwise, there would be no difference between Constitutio Sententice latce, and Constitutio Sententice ferendce. But, with submission to this gentleman, I can conceive a difference between these consti- tutions, without deeming an offender excommunicate before publication is made. For Constitutio Sententice latce may signify, that the criminal, as soon as ever he is convicted and found guilty of the crime alleged against him, incurs the penalty inflicted by the canon, without any further sentence pronounced, than a declaration that he actually is and has been under the censure of the said canon : whereas Consti- tutio Sententice ferendce may require not only that the cri- minal should be convicted, but also that after his conviction the sentence should be pronounced solemnly and in form, not- withstanding the canon may expressly declare what the pun- ishment shall be. And this I take to be the sense in which Lyndwood and other lawyers understand it, whom certainly we must allow to be the best judges in the case. And this will explain what Mr. Johnson observes the canonists say, viz. that Excommunicato ipso facto is Excommunicato facta nullo minis terio Iwminis interveniente ; that an ipso facto ex- communication is an excommunication that takes effect with- out the intervention of any man's ministry. For whenever a canon says, that a criminal is ipso facto excommunicated, the

28 Lyndw. I. 3, T. 28, vers, finem. » Canon LXVIII.

sect, i.] BURIAL OF THE DEAD. 471

excommunication takes place as soon as he is tried, and found guilty of the crime, without any one's pronouncing any other sentence upon him, than that, by virtue of his crime, he is, and has been excommunicated by the canon ; and that not only from the time that he is proved convict, but from the very time that he committed the fault : insomuch that all the advantages, penalties, and forfeitures that may be taken and demanded of a person excommunicated, may be taken and demanded of such a person quite back to the time when he committed the fact, for which he is now declared excom- municate. But still, though a criminal becomes liable to this censure from the very instant he commits the crime ; yet he cannot legally be proceeded against, nor treated as excommu- nicate, before he is actually convicted and declared so to be. It is true the canonists suppose that a man may and ought to shun the company of one, whom he knows to have incurred excommunication ; but private conversation is what any one may withhold from whomsoever he pleases, and what therefore a man ought to withhold from such a one as he knows, or be- lieves, he is able to convict of having incurred a greater penalty. But this does not affect the question between Mr. Johnson and me. The question between us is about denying a man the sacraments and public offices of the Church, which the canonists30 assert every man may claim, till it appears legally that he has forfeited his right to them. And therefore (which is the principal point here concerned) no man can be refused Christian burial, however subject he may have ren- dered himself to an ipso facto excommunication, unless he has been formally tried and convicted, and actually pronounced and declared excommunicate, and no man is able to testify of his repentance. By this clause in the canon,31 indeed, one would be apt to imagine, that if any were able to testify of his repentance, the man has a right to Christian burial, though his sentence was not reversed : and to some such testimonies perhaps it might be owing, that since the Reformation, as well as before, commissions have been granted not only to bury persons who died excommunicate, but in some cases to absolve them, in order to Christian burial.32 But the rubric speaks indefinitely of all that die excommunicate, and so seems to include all whose sentence was not reversed in their lifetime,

*> Deer. Par. 2, Caus. 6, Quaest. 2, c. 3, verb, placuit. 31 Canon LXVIII.

■ See Bishop Gibson's Codex, Tit. 23, cap. 2, p. 540.

472 OF THE ORDER FOR THE [chap. xii.

without supposing any benefit to be obtained by an absolution

afterwards.

,_ . „ III. The last persons mentioned in the rubric

Thirdly, to such j • • o i 7 »■•■»«

as lay violent we are discoursing or, are such as have (aid vio- hands upon \eni hands upon themselves ; to whom all Chris- tian Churches, as we]l as our own, have ever denied the use of this office.33 And indeed none have been so justly and so universally deprived of that natural right which all men seem to have in a grave, as those who break this great law of nature, the law of self-preservation. Such as these were forbid both by Jews and Heathens to be put under ground, that their naked bodies might lie exposed to public view.34 And the indignity which (if I mistake not) our own laws enjoin to the bodies of those that murder themselves, viz. that they shall be buried in the high- way, and have a stake drove through them, though it is something more modest, yet is not less severe.

Whether a per- §• 2- This indignity indeed is to be only offered son that kills to those who lay violent hands on themselves, noncompofmfn- whilst they are of sound sense and mind : for they tis, be excluded who are deprived of reason or understanding can- y is ru nc. nQj. contract any guilt, and therefore it would be unreasonable to inflict upon them any penalty. But then it may be questioned, whether even these are not exempted from having this office said over them ; since neither the rubric nor our old ecclesiastical laws35 make any exception in favour of those who may kill themselves in distraction, and since the office is in several parts of it improper for such a case. As to the coroner's warrant, I take that to be no more than a cer- tificate that the body is not demanded by the law, and that therefore the relations may dispose of it as they please. For I cannot apprehend that the coroner is to determine the sense of a rubric, or to prescribe to the Minister when Christian burial is to be used. The scandalous practice of them and their inquests, notwithstanding the strictness of their oath, in almost constantly returning every one they sit upon to be non compos mentis, (though the very circumstances of their mur- dering themselves are frequently a proof of the soundness of their senses,) sufficiently shew how much their verdict is to be

33 Vide Concil. Bracar. 1, Can. 16, ut supra, L. L. Edgari, c. 15, in Can. de modo imponendi Poenitentiam. Concil. torn. ix. col. 690, B. 34 Joseph. Bell. Judaic. 1. 3, c. 14. Plin. Nat. Hist. 1. 36, c. 15. Aul. Gel. Noct. Attic. 1. 15, c. 10. Servius in ^Eneid. !2. * See Mr. Johnson, A. D. 740, 96, in the CCCC MS. and 963, 24.

sect, u.] BURIAL OF THE DEAD. 473

depended on. It is not very difficult indeed to account for this : we need only to be informed, that if a man be found felo de se, all he was possessed of devolves to the king, to be disposed of by the lord almoner, according to his discretion : and no fee being allowed out of this to the coroner, it is no wonder that the verdict is generally for the heirs, from whom a gratuity is seldom wanting. They plead indeed, that it is hard to give away the subsistence of a family : but these gen- tlemen should remember, that they are not sworn to be cha- ritable, but to be just ; that their business is to inquire, not what is convenient and proper to be done with that which is forfeited, but how the person came by his death ; whether by another or himself; if by himself, whether he was felo de sc\ or non compos mentis. As the coroner indeed summons whom he pleases on the jury, and then delivers to them what charge he pleases, it is easy enough for him to influence their judg- ments, and to instil a general supposition, that a self-murderer must needs be mad, since no one would kill himself, unless he were out of his senses. But the jury should consider, that if the case were so, it would be to no purpose for the law to ap- point so formal an inquiry. For, according to this supposi- tion, such inquiry must be vain and impertinent, since the fact itself would be evidence sufficient. It is true indeed, there may be a moral madness, i. e. a misapplication of the understanding, in all self-murderers : but this sort of madness does not come under the cognizance of a jury ; the question with them being, not whether the understanding was misap- plied^ but whether there was any understanding at all. In short, the best rule for a jury to guide themselves by in such a case, is to judge whether the signs of madness, that are now pretended, would avail to acquit the same person of murder- ing another man : if not, there is. no reason why they should be urged as a plea for acquitting him of murdering himself. But this is a little wide from my subject : however, it may be of use to shew, what little heed is to be given to a coroner's warrant, and that there is no reason, because a coroner pros- titutes his oath, that the clergy should be so complaisant as to prostitute their office.

Sect. II. — Of the second Rubric.

Before the burial a short peal is to be rung,36 A peaitoberun? to give the relations and neighbours notice of the before the Burial.

» Canon LXVII.

474 OF THE ORDER FOR THE [chap. xii.

time, and to call them to pay their last attendance to their deceased friend.

§. 2. The time generally appointed for this is Thfunemeisfor ^ate m tne evening, from whence the bearers had the name of vespillones. And as death is a sleep, and the grave a resting-place, the night is not improper for these solemnities. The primitive Christians indeed, by reason of their persecutions, were obliged to bury their dead in the night ; but when afterwards they were delivered from these apprehensions, they voluntarily retained their old custom ; only making use of lighted torches, (which we still continue,) as well, I suppose, for convenience, as to express their hope of the departed's being gone into the regions of light.37

§. 3. The friends and relations being assembled t^pToTessTonf together, the body is brought forth, and 'in some places is still, as anciently it was every where, laid upon the shoulders of some of the most intimate friends of the deceased : 38 though there have generally been some particular bearers appointed for this office, who were called by the Greeks Kottiwvtsq, or Ko7riarcu,39 and vespillones by the Latins, for the reasons before named. The body being in a readiness, and moving towards the church, the chief mourn- ers first, and then all the company follow it in order, intimat- ing that all of them must shortly follow their deceased friend in the same path of death.40

§. 4. But to express their hopes that their g^venaSeTS. friena" is not l°st for ever, each person in the com- pany usually bears in his hand a sprig of rose- mary ; a custom which seems to have taken its rise from a prac- tice among the heathens, of a quite different import. For they having no thoughts of a future resurrection, but believing that the bodies of those that were dead would for ever lie in the grave, made use of cypress at their funerals, which is a tree that being once cut never revives, but dies away.41 But Christians, on the other side, having better hopes, and know- ing that this very body of their friend, which they are now going solemnly to commit to the grave, shall one day rise again, and be reunited to his soul, instead of cypress, distri-

3* Chrys. Horn. 4, in Hebr. torn. iv. p. 453, lin. 34, et Horn. 116. Greg. Nyss. in Vit. S. Macrinse in Append, p. 201, B. Hieron. Ep. 27, de Paula, c. 13. 3S Greg. Naz.

Orat. 20, torn. i. p. 371, C Greg. Nyss. et Hieron. ut supra. 39 Epist. ad Antiochen. Ignat. adscripta, p. 88, edit. Voss. Lond. 1680. Epiphan. Compend. Doctr. Fid. Cathol. 40 Euchol. Graec. per Goar. p. 526. Alex, ib Alex. 1. 3, c. 7. Donat. in Terent. Andr. act. 1, seen. 1, p. 20. « Plin. 1. 16, c. 33, et Serv. in ^Eneid. 3, v. 70. See also Ken- net's Roman Antiquities, p. 343.

ses*. ll.] BURIAL OF THE DEAD. 475

bute rosemary to the company, which (being always green, and nourishing the more for being cropt, and of which a sprig only being set in the ground will sprout up immediately, and branch into a tree) is more proper to express this confidence and trust;42 a custom not unlike that practised by the Jews, who, as they went with a corpse to the grave, plucked up every one a handful of grass, to denote that their brother was but so cropt off, and should again spring up in his proper season.43

§. 5. The corpse having been brought in this manner or procession to the entrance of the ckjrk^t^meet churchyard, or to the church-stile, (as it was the corpse at the expressed in king Edward's first book,) the cSS^rlthe Priest in his surplice^ and the Clerks, of whom I have spoken before,45 are ordered by the rubric there to meet it ; so that the attendance of the Minister at the house of the deceased, and his accompanying it all the way from thence, is a mere voluntary respect, which he is at liberty to pay or refuse as he pleases. For, as it was expressed in the Injunctions of king Edward VI., Forasmuch as Priests be public Ministers of the Church, and upon the holy -days ought to apply themselves to the common administration of the whole parish ; they are not bound to go to women lying in child-bed, except in time of dangerous sickness, and not to fetch any corpse before it be brought to the churchyard.*6 And so by our present canons,47 the corpse must be brought to the church or church- yard, and convenient warning too must be given the Minister beforehand, or else there is no penalty lies upon him for either delaying or refusing to bury it.

§. 6. But the corpse being capable of Christian And t0 g0 before burial, and having been brought in due form, it to the church and after due notice given, to the entrance of or grave* the churchyard ; there the Minister must meet it** and, as the present rubric further directs, go before it either into the church, or towards the grave ; i. e. (if I rightly understand the words) if the corpse be to be buried within the church, he shall go directly thither ; but if in the churchyard, he may first go to

« Durand. Rational. Divin. Offic. 1. 7, c. 35, num. 38, fol. 457. *3 See Mr. Gre- gory's Sermon on the Resurrection, among his Posthumous Works, p. 70, and Leo Mo- dena's Rites of the present Jews, published by Mr. Ockley, page 228. « See chap. 2, sect. 4, p. 102. *» See page 154. *6 Bishop Sparrow's Collection, p. 11. *7 See Canon LXVIII. 48 Under pain of suspension from his ministry by the space of

three months. See Canon LXVIII.

476 OF THE ORDER FOR THE [chap. xii.

the grave :49 for now, according to the general custom, every one is at liberty to be buried in which he pleases, in what places ^nd indeed all nations whatsoever, Jews, Hea- the dead were thens, and Christians, have ever had solemn used to be buned. piaces set apart for this use ; but in permitting their dead to be buried either in or near their places of wor- ship, the Christians differ from both the former. For the Jews being forbid to touch or come near any dead body, and it being declared that they who did so were denied, had al- ways their sepulchres without the city : 50 and from them it is probable the Greeks and Romans derived, not only the notion of being polluted by a dead corpse, but the law also of bury- ing without the walls.51 For this reason the Christians, so long as the law was in force throughout the Eoman empire, were obliged, in compliance with it, to bury their dead with- out the gates of the city : 52 a custom which prevailed here in England till about the middle of the eighth century, when archbishop Cuthbert of Canterbury obtained a dispensation from the pope for making churchyards within the walls.53 However, that the Christians did not do this out of any belief that the body of a dead Christian denied the place or persons near it, may be inferred from their consecrating their old places of burial into places of divine worship, and by build- ing their churches, as soon as they had liberty, over some or other of the martyrs' graves.54 After churches were built, indeed, they suffered no body to be buried in them ; but had distinct places contiguous to them appropriated to this use, which, from the metaphor of sleep, by which death in Scrip- ture is often described, were called Koifijjrrjpia, i. e. cemeteries, or sleeping -places. The first that we read of, as buried any where else, was Constantine the Great, to whom it was in- dulged, as a singular honour, to be buried in the church- porch.55 Nor were any of the Eastern emperors, for several centuries afterwards, admitted to be buried any nearer to the church ; for several canons had been made against allowing of this to any person, of what dignity soever:56 and even in our own Church we find, that in the end of the seventh cen- tury, an archbishop of Canterbury had not been buried within

49 See more of this below, in sect. IV. 60 See Luke vii. 12. 61 L. L. 12, Tabul. ut in Alex, ab Alex. 1. 3, c. 2. 52 Euseb. Hist. Eccl. 1. 10. Vide et Baron. Annal. torn. ii. ad ann. 130. 53 See Godwin's Life of Cuthbert. 5* Chrys. torn. v. Horn. 3. 55 Chrys. Horn. 26, in 2 Cor. torn. iii. page 687. Callisth. Hist. Eccl. 1. 14, c. 58, torn ii. page 582, B. « Concil. Bracar. Can, 18, torn, v col. 842. Concil. Nannetenj

c. 6, et Concil. Tribmr. Can. 17.

sect, in.] BURIAL OF THE DEAD. 477

the church, but that the porch was full with six of his prede- cessors that had been buried there before.57 By a canon made in king Edgar's reign, about the middle of the tenth century, " no man was allowed to be buried in the church, unless it were known that he had so pleased God in his lifetime, as to be worthy of such a burying-place ; "M though above a hundred years afterwards we meet with another canon, made at a council at Winchester, that seems again to prohibit all corpses whatsoever, without any exception, from being buried in churches.59 But in later times, every one, that could pay for the honour, has been generally allowed it ; but since all can- not purchase it, nor the churches contain all, there is a ne- cessity of providing some other conveniences for this use. And this has generally been done, as I observed before, by enclosing some of the ground round the church, for a burying-place, or churchyard ; that so, as the faithful are going to the house of prayer, they may be brought to a fit temper and disposition of mind, by a prospect of the graves and monuments of their friends : nothing being more apt to raise our devotion, than serious thoughts upon death and mortality. I need not say now whether the church or church- yard be the most ancient and proper place for burial ; nor have I any thing left to say further on this head, than that in whichever the grave is, the Priest is to go before, and to lead the company thither, and to conduct, and introduce, as it were, the corpse of the deceased into its house of rest.

Sect. III. — Of the Sentences to be used ingoing to the Church,

or the Grave. Since the following a dear and beloved friend _. „ .

. , ° , ,, The Sentences.

to the grave must naturally raise in us some melancholy and concern, the Church calls in the aids of re- ligion to raise and cheer our dejected hearts. It was with this design that pious antiquity carried out their dead with hymns of triumph, as conquerors that had gloriously finished their course, and were now going to receive their crown of victory.60 To this end again were those hallelujahs sung of old, as they went to the grave ;61 a custom still retained in many parts of this nation, where they divert the grief of the friends and mourners by singing psalms from the house to the very entrance of the churchyard. And here the

57 See Bishop Godwin's Life of Theodore, Archbishop of Canterbury. 5s Mr. John- son's Laws, 9(30, 29. 59 Ibid. 1071, 9. M Chrys. llom. 4, in Ep. ad Hebr. 61 Ilieron. ad Eustoch. Ep. 27, et ad Oceanum, En. 30.

478 OF THE ORDER FOR THE [chap. xii.

holy man comes forth to meet us, and immediately salutes us with the gospel of peace. And indeed whither should we go for consolations on this occasion, but to that storehouse of comfort, which is furnished with remedies for every grief?

I. He begins with the words which were o nxi.- , . Sp0ken a£ first by tne blessed Jesus, as he was

going towards the grave of a beloved friend, with intent to comfort a pious mourner ; words so proper to the occasion, that they have been used in the Burial-office of almost all Churches whatever.62 Poor Martha's affection and sorrow for her brother had almost swallowed up her faith in Jesus, and it is not unusual for the same passions still to prevail to the same excessive degree : but our Lord here comforts both her and us, by reminding us of his omnipotence, and absolute power to raise the dead, and restore them to life, as well in a natural as a spiritual sense. If then we can recover but the exercise of our faith, we shall be much more at ease ; as re- membering that the soul of our deceased friend, though parted from his body, is still alive, and that even his corpse, which we follow, shall live again as soon as ever Christ shall call it.

II. As a noble example of the exercise of that Job xi27.25, 26, faith* which the foregoing sentence was designed

to raise in us, Job is proposed to us in this that follows. And surely if he, who lived among the Gentiles so long before the revelation of Christianity, could sustain his spirit with the hopes of a resurrection ; it will be no small re- proach to us, who have fuller and better assurances of it, to be slower in our belief of this article than he. The old trans- lation of these verses in Job, (which was retained in our office till the last review, when from the Scotch Liturgy it was changed for the new one,) as it was more agreeable to the ancient versions and the sense of the Fathers, so was it more applicable to the present occasion. The words, as they stood then, ran as follow : I know that my Redeemer liveth, and that I shall rise out of the earth in the last day, and shall be covered again with my skin, and shall see God in my flesh ; yea, and I myself shall behold him,, not with other, but with these same eyes. Thus the Fathers read it, and accordingly explained it of a particular resurrection of this very body.63 And in this sense it is an admirable consolation to all that mourn for the

68 Aug. Verb. Apost. Serm. 35. Durand. Rational. 1. 7, c. 35. Eucholog. Offic. Exequ. pag. 527. 63 Chrys. et Hieron. in loc. Aug. de Civ. Dei, 22, 29, et Serm.

2, de Nat. Dom.

sect, in.] BURIAL OF THE DEAD. 479

loss of friends, viz. to believe with holy Job, that the same person we are now laying in the earth, there to crumble and moulder into dust, shall in due time, by the power of God, arise from his grave, and live again. We lose indeed the sight of him for a season, but we know that Jesus our Redeemer liveth, who will in due time raise us all from the dust, when both our friend and we shall all behold him, and even know and distinguish each other again with these very eyes.

III. The next grace to be exercised at this time is patience, which, upon these occasions, is J TlJJijY'27i.and often violently assaulted by worldly consider- ations : for when we reflect on our own loss in being deprived of a friend ; or descend lower, to reflect upon the comforts of the world which he hath left behind him, our passions are apt to overflow. But here a third sentence comes in to allay both these griefs. We have lost, perhaps, a tender, dear, and use- ful friend : but what then r we brought no friends with us into the world, nor can we carry them out from hence. They were given us by God, who can raise up others in their stead ; and they are taken away by him, to wean our affections from any thing here. We should therefore rather bless the Giver for the time we have enjoyed them, than murmur at his taking them, after he has lent them us so long.

Again, as to our friend, it is true, he is going naked to the grave : but alas ! he goes no otherwise than he came : for (saith the Wise Man) as he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his ha?id.65 He shall carry nothing away with him (saith the Psalmist) when he dieth, neither shall his pomp follow him.m Whatever he had, or possessed here, was only useful to him so long as he stayed : where is the misfortune then, if, upon removing from hence, he leaves that behind him, which will be of no service to him in the place he is going to ? Whilst he was engaged on this stage of the world, God furnished him with a habit suit- able to the part which he expected him to perform : shall any of us therefore think it strange, that the actor is undressed when his part is done ? In a word, let us consider ourselves under what character we please, there is still the same reason to join with the holy penmen in these noble reflections ; We brought nothing into the world, and it is certain we can carry

« Eccl. 5. 18. « Psalm xlix. 17.

480 OF THE ORDER FOR THE [chap, xti

nothing out ; the Lord gave, and the Lord hath taken away ; blessed be the name of the Lord.

Sect. IV. — Of the Psalms and Lessons.

Psalms always THOUGH joy at the first glance, may Seem Un-

used at Christian suitable to a funeral solemnity; yet, upon due funerals. reflection, we shall be of another opinion. The

wiser sort of heathens bury their dead with expressions of joy, lamenting themselves for staying behind, whilst their friend is gone to be immortalized above.67 And that hymns and psalms were always used upon the like occasions by the primitive Christians, is abundantly testified by the ancient writers.63 In the Greek Church the order is much the same as in ours, viz. that when they come into the church, the body shall be set down in the lower end thereof and then they shah begin the ninetieth psalm.69 This, together with the thirty- ninth, are what our own Church uses on this occasion ; both which will appear, upon a little reflection, to be exactly agreeable to this solemnity.

§. 1. The thirty-ninth Psalm is supposed to Psalm xxxix. ^ave keen compOSeo> by David, upon Joab's re- proaching him for his public grief for Absalom's death ; and is of use in this place, to direct and comfort those that mourn, to check all loud and unseemly complaints, and to turn them into prayers and devout meditations.

§. 2. The other was composed by Moses in Psalm xc. the wji(jerilesSj upon ^e death 0f that vast mul- titude, who, for their murmuring and infidelity, were sen- tenced to leave their carcasses in the wilderness ; and who ac- cordingly wasted by little and little before they came into the land of Canaan. Upon this the prophet breaks forth into these religious meditations, not accusing the divine provi- dence, but applying all to the best advantage ; shewing us withal what thoughts we should entertain, when we have the prospect of a funeral before our eyes ; viz. that we should re- flect upon, and consider our own lot, and endeavour to apply the instance of mortality now before us, to the bettering and improving of our own condition.

In the first book of king Edward, instead of the Psalms of

e^ Porphvr. de Abst. 1. 4, §. 18. Polydor. Virg. de Invent. 1. 6, c. 10. 68 Hieron.

de Morte Fabiolae. Chrys. Ep. iv. in Ep. ad Hebr. Anton, in Fun. Paul. Erem. apud Kieron. « Eucholog. Offic. Exeq. 526.

sect, iv.] BURIAL OF THE DEAD. 481

which we have now been speaking, there were three others appointed, viz. the cxvith, the cxxxixth, and cxlvith. And when they were left out at the next review, there were no other whatever ordered in the room of them, till these were inserted at king Charles's restoration.

II. After the Psalms out of the Old Testament, _. , nn

p i -vt p • ^ne Lesson.

follows the proper Lesson out ot the JN ew : lor since the faith of the resurrection is not only the principal article of a Christian's belief, but also the article which chiefly concerns us on this occasion, (as well to allay our sorrow for the party de- ceased, as to prepare us freely to follow him when God shall call us ;) therefore the Church has chosen here the fullest account of the resurrection of the dead that the whole Scripture affords ; that article being here so strongly proved, so plainly described, and so pertinently applied, that nothing could have been more suitable to the present purpose ; for which reason we find it has always been used in this office of the Church.70

§. 2. The Psalms and Lesson in king Edward's first Liturgy are followed by some other suf- l£tf!?$2* frages (which I have printed in the margin *) in sense used to behalf of the deceased; how far, and in what commonPrayer. sense, prayers for the dead were used by the

* The Lesson ended, then shall the Priest say Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Our Father which art in heaven, &c. And lead us not into temptation. Answ. But deliver us from evil. Amen. Priest. Enter not (O Lord) into judgment with thy servant. Answ. For in thy sight no living creature shall be justified. Priest. From the gates of hell, Answ. Deliver their souls, O Lord. Priest. I believe to see the goodness of the Lord, Answ. In the land of the living. Priest. O Lord, graciously hear my prayer, Answ. And let my cry come unto thee. Let us pray. O Lord, with whom do live the spirits of them that be dead ; and in whom the souls of them that be elected, after they be delivered from the burden of the flesh, be in joy and felicity : Grant unto this thy servant, that the sins which he hath committed in this world be not imputed unto him, but that he, escaping the gates of hell, and pains of eternal darkness, may ever dwell in the regions of light, with Abraham, Isaac, and Ja- cob, in the place where there is no weeping, sorrow, nor heaviness: and ^ when that dreadful day of the general resurrection shall come, make him to rise also with the just and righteous ; and receive this body again to glory, then made pure and incorruptible : set him on the right hand of thy Son Jesus Christ, among thy holy and elect, that then he may hear with them these most sweet and comfortable words : Come to me, ye blessed of my Father, possess the kingdom which hath been prepared for you from the begin- ning of the world. Grant this, we beseech thee, O merciful Father, through Jesus Christ our Mediator and Redeemer. Amen.

W Durand. Rational. 1. 7, c. 35. Man. Sarisb. fol. 107. 2 i

482 OF THE ORDER FOR THE [chap. xii.

primitive Church, I have already had occasion to shew.71 And how different the prayers for departed souls, in our first Com- mon Prayer Books, were from those which the Church of Rome makes use of, and how inconsistent with their doctrine of Purgatory, may be gathered from the paragraph which I there transcribed out of the old prayer for the whole state of Christ's (Jhurch ; and will further appear from this prayer in the Burial-office, which I have here inserted, as well as from others which I shall have occasion to transcribe by and by. All therefore I shall say in reference to them here, shall be only to note once for all, that whatever in that book related directly and immediately to the dead was all thrown out of the second Liturgy, at the instance of Calvin and his old friend Bucer. There was one clause indeed permitted to stand till the last review, viz. in the prayer that immediately follows the Lord's Prayer, in which, till then, we prayed, that, we with this our brother, and all other departed in the true faith of God's liolyname, might have our perfect consummation and bliss, &c. Nor did the Presbyterians at the Savoy Conference make any other objection against this clause, than what they did in general against all that expressed any assurance of the deceased party's happiness, which they did not think proper to be said indifferently over all that died.72 However, upon the review of the Common Prayer afterwards, these words were left out. Not but that the sentence, as it is still left standing, may well enough be understood to imply the dead as well as the living : for we pray (as it is now) that we, with all those that are departed in the true faith of God's holy name, may hate our perfect consummation and bliss ; which is not barely a supposition, that all those who are so departed will have their perfect consummation and bliss ; but a prayer also that they may have it, viz. that we with them, and they with us, may be made perfect together, both in body and soul, in the eternal and everlasting glory of God. For "though (saith bishop Cosin upon this very prayer) the souls of the faithful be in joy and felicity ; yet because they are not in such a degree of that joy and felicity, as that they can never receive no more than they have already ; therefore in the latter part here of this our prayer, we beseech God to give them a full and perfect consummation of bliss both in body

rt Sea ch. VI. §. XI. p. 283. 72 See their Exceptions against the Book of Common Prayer, page 31, 4to, 16ol, or in Baxter's Narrative of his own Life, page 332.

sect, tv.] BURIAL OF THE DEAD. 483

and soul, in his eternal kingdom of glory, which is yet to come. And whatsoever the effect and fruit of this prayer will be, though it be uncertain ; yet hereby we shew that charity which we owe to all those that are fellow-servants with us to Christ ; and in this regard our prayers cannot be condemned, being neither impious nor unfit for those that profess the Christian religion. For in like manner, if I should make a prayer to God for my father or mother, for my brother or sister, for my son or daughter, or any other friend of mine who were travelling in a journey, beseeching him that he would prosper them in their way, and keep them from all danger and sickness, till they should safely and hap- pily arrive at their journey's end, and the place where they desire to be ; although at the same time, when I prayed this for them, peradventure they be arrived at the place already (which I knew not) with all safety, and met with no danger or diseases by the way, whereby all my prayer is prevented ; yet the solicitude and charity, in the mean while, that I had for them, cannot be justly or charitably reprehended by any others." 73 Much to the same purpose just before : " Although (saith he) it cannot be exactly and distinctly declared what benefit the dead receive by these prayers which the living make for them : yet if there be nothing else, there is this at least in it, that hereby is declared the communion and con- junction which we have still with one another, as members of the same body whereof Christ is the head."74 So also before him bishop Overal, in his notes upon this same place : " The Puritans (saith he) think that here is prayer for the dead allowed and practised by the Church of England ; and so think I : but we are not both in one mind for censuring the Church for so doing. They say it is popish and superstitious , I for my part esteem it pious and Christian. The body lies dead in the grave, but by Christ's power and God's goodness shall men be raised up again ; and the benefit is so great, that sure it is worth the praying for; because then we may pray for what we ourselves or our deceased brethren as yet have not, therefore doth the Church pray for the perfect con- summation of bliss, both in soul and body, to be given to our brethren departed. We believe the resurrection; yet may pray for it as we do for God's kingdom to come. Besides, prayer for the dead cannot be denied but to have been uni-

73 See the Additional Notes to Dr. Nichols on the Common Prayer, p. C5. M Ibid. p. 65

2 i 2

484 OF THE ORDER FOR THE [chap. xit.

versally used of all Christians in the ancientest and purest state of the Church, and by the Greek Fathers, who never ad- mitted any purgatory, no more than we do, and yet pray for the dead notwithstanding. What though their souls be in bliss already ? they may have a greater degree of bliss by our prayers : and when their bodies come to be raised, and joined to their souls again, they shall be sure of a better state. Our prayers for them then will not be in vain, were it but for that alone." 75 But to return.

§. 3. By the first Common Prayer, both the LessonfwheUier Psalms and Lesson, with the suffrages above omitted^ mentioned, were to be said in the church either

before or after the burial of the corpse. But from that time to the restoration of king Charles, the Lesson (for I have observed during all that time there were no Psalms) was appointed to be read wherever the grave was, whether in the church, or churchyard, immediately after the sentence taken out of the Revelation. But the Presbyterians objecting that this exposed both Minister and people to many inconveniences, by standing in the air,76 there was a rubric added at the last review, which orders, that the Psalms and Lesson shall be said after they are come into the church : so that now, I suppose, it is again left to the Minister's discretion (as it was in the rubric of the first book of king Edward) whether he will read them before or after the burial of the corpse. For the second rubric at the beginning of the office permits him to go to the church or to the grave, i. e. to either of them directly, which he pleases : nor is there any further direction, that if he goes into the church, it shall be before he goes to the grave : but only that after tliey are come into tlie church, one or both of the Psalms shall be read with the Lesson that follows ; and when they come to the grave, the rest of the devotions that are to be used.

I know some are of opinion, that the design of the rubrics, as they are worded now, is to give liberty to the Minister to go immediately to the £rave, and so wholly to omit the Les- son and Psalms : but if that were the design of them, one would have expected some hint that they might be omitted ; whereas the expression in the rubric, after they are come into the ch?irch, seems to suppose that either first or last they will

75 See the Additional Notes to Dr. Nichols on the Common Prayer, p. 64. 76 See Exceptions, as before.

sect, v.] BURIAL OF THE DEAD. 485

come thither. I am therefore rather inclined to think, that the meaning of leaving the rubric so dubious is, that if the Minister go directly into the church, the grave being there, he should use the Psalms and Lesson before the burial : but if the grave be without the church, he may first go thither to bury the corpse, and then afterwards, to prevent any incon- veniency from the air, proceed to the church itself, to read the Psalms and Lesson, according to the rubric in the first Common Prayer. For I do not know any instance in the whole Liturgy besides, where the Minister is at liberty to leave out so considerable a part of an office, when it is so proper to be used. But I only give this as my private opinion : for I know it belongs to a much higher authority to appease diver- sity, and to resolve doubts concerning the manner how to un- derstand, do, and execute the things contained in this book.11

Sect. V. — Of the Devotions and Solemnity to be used at the Grave.

I. When the body is stript of all but its grave- attire, and is just going to be put into the ground, Th*t S^grave? it is most like to make the deepest impression

upon us, and to strike us with the most serious apprehensions of our mortality. This happy opportunity the Church is un- willing to lose ; and therefore, whilst we are in such good dis- positions of mind, she presents us with a noble strain of devotion, consisting of a meditation on the shortness, and misery, and uncertainty of life, together with an acknowledg- ment of our dependence on God, whom yet we have dis- obliged and offended with our sins. However, we presume to fly to him for succour, and beg of him to preserve us from eternal death hereafter, and to support us under the pains of temporal death here.

II. Next after this follows the solemn inter- ment: immediately before which the Gentiles Th0ef £S5iy?ve took their leave of their deceased friends, by bid- ding them Farewell for ever.16 And the ancient Christians used to give a parting kiss of charity, just as the body was about to be put into the grave, to declare their affection, and evidence that he died in the unity and peace of the Church,79 a custom still retained in the Greek Church,80 and in some of the northern parts of England.

"" See the Preface concerning the Service of the Church. w Virg. ^En. 11, v. 97.

Alex, ab Alex. 1. 3, c. 7. 7» Dionys. Areop. c. 7, p. 150, A. Durand. Rational. 1. 7 8. 35. so Eucholog. p. 535.

486 OF TP E ORDER FOR THE [chap, xn,

The position of §• 2. As for the posture or position of the the corpse in the corpse in the grave, it hath been alwa}?s a custom to bury them with their feet eastward, and their face upwards, that so at the resurrection they may be ready to meet Christ, who is expected from the east, and that they may be in a posture of prayer as soon as they are raised.81 The throwing §• 3- The casting earth upon the body was

earth upon the esteemed an act of piety by the very heathens ; 83 0 y* insomuch that to find a body unburied, and leave

it uncovered, was judged amongst them a great crime.83 In the Greek Church this has been accounted so essential to the solemnity, that it is ordered to be done by the Priest himself.84 And the same was enjoined by our own rubric in the first Common Prayer of king Edward VI. But in our present Li- turgy it is only ordered that it shall be cast upon the body by some standing by : and so it is generally left to one of the bearers, or sexton, who, according to Horace's description,85 gives three casts of earth upon the body or coffin, whilst the Priest pronounces the solemn form which explains the cere- mony, viz. Earth to earth, ashes to ashes, dust to dust.

§. 4. And indeed the whole form of words, words. °f which the Priest is to use whilst the ceremony is performed, is very pertinent and significant.* The phrase of committed his body to the ground, implies, that we deliver it into safe custody, and into such hands as will faithfully restore it again. We do not cast it away as a lost and perished carcass ; but carefully lay it in the ground, as having in it a seed of eternity, and in sure and certain hope of the resurrection to eternal life : not that we believe that every one we bury shall rise again to joy and felicity, or profess this sure and certain hope of the resurrection of the person that is now interred. It is not his resurrection, but the resurrection, that is here expressed ; nor do we go on to mention the change of his body, in the singular number, but of our vile body, which comprehends the bodies of Christians in general. That this is the sense and meaning of the words, may be shewn from the other parallel form which the Church

* In the first Common Prayer Book of king Edward VI. the beginning was different from what it is now — " Then the Priest, casting earth upon the corpse, shall say, I commend thy soul to God the Father Almighty, and thy body to the ground, earth to earth," &c.

«ii Durand. ut supra. 82 ^lian. Var. Hist. 1. 5, c. 14. 83 Horat. 1. 1, Od. 28,

v. 36. 8* Goar. Eucholog. Offic. Exeq. p. 538. 85 Injecto ter pulvere. Horat.

ut supra.

sect, v.] BURIAL OF THE DEAD. 487

has appointed to be used at the burial of the dead at sea* And this being a principal article of our faith, it is highly reasonable that we should publicly acknowledge and declare our steadfastness in it, when we lay the body of any Christian in the grave.

III. After the foregoing form follows a conso- The Sentence latory sentence from Rev. xiv. 3, to be said by out of the iteve- the Priest alone, or to be sung by him and the latlon* Clerks together. The propriety of it to the present solemnity occasioned its being used in the Western Church many centu- ries ago.86 It is a special revelation that was made to St. John, and ordered to be recorded for ever by him, to be a perpetual consolation in relation to the state of departed saints. For since Jesus hath now conquered death,/h?m henceforth bless- ed are the dead which die in the Lord. They are no more to be lamented, but to be the subjects of our joy. The Spirit assures us that they rest from their labours, their work is done, their warfare accomplished, and now they enjoy crowns of vic- tory as the rewards of their pains.

IV. But though the deceased rest from their labours, yet we are in the midst of ours : and Grayer? s therefore in the next place we proceed to pray

for our own salvation, and the consummation of our own hap- piness, beginning first (as in most other offices) with the lesser Litany and Lord's Prayer.

V. After this follow two other Prayers ; in each The of which there is such a noble mixture of acts of

faith and hope concerning the state of our deceased friend, and of prayers and petitions for our happiness with him, as, being duly attended to, will effectually pacify that unnecessary grief, which is pernicious to ourselves without benefiting the deceased ; and will turn our thoughts to a due care of our own souls, in order to our meeting again, with infinitely more joy, than we now part with sorrow and grief.

5.2. Against the last of these prayers it is often „

t v , o r j Hope of the par-

objected that we make declaration or hope that ty's salvation, all we bury are saved. In order to appease the 5SS«SSatiiS" scruples about which, as far as the nature of the

• We therefore commit his hody to the deep, to be turned into corruption, looking for the resurrection of the body (when the sea shall give up her dead) and the life of the world to come, through our Lord Jesus Christ, who at his coming shall change our vile body, &c.

8« Durand Rational. 1. 7, c. 35. Man. Sarisb. fol. 137, &c.

488 OF THE ORDER FOR THE [chap. xii.

expression will bear, we desire it may be considered, that there are very different degrees of hope, the lowest of which is but one remove from despair. Now there are but very few with whom we are concerned, that die in a state so utterly desperate, as that we may positively affirm they are damned ; which yet we might do, did we absolutely and entirely despair of their salvation. It remains, therefore, that we must have some, though very faint hopes of their salvation : and this seems sufficient to warrant this declaration, especially if it be pronounced as faintly as the hope itself is entertained. How- ever, it must be confessed, that it is very plain, from the whole tenor of this office, that the compilers of it, presuming upon a due exercise of discipline, never supposed that any would be offered to Christian burial, who had not led Christian lives. But since iniquity hath so far prevailed over the discipline of the Church, that schismatics, heretics, and all manner of vi- cious livers, escape its censures, this gloss seems the best that our present circumstances will admit of. And if it be not satisfactory, there seems to be no other remedy left, than that our governors should leave us to a discretionary use of these expressions, either till they be altered by public authority, or, which is much rather to be wished, till discipline be so vigor- ously exercised, that there be no offence in the use of them. „ ,' x, , $.3. The prayer, against which this objection

Celebration of . ° 3 . . r J ' ° L ~t t> t»i

the communion is made, is in our present Common Prayer .Book mert" a^ouited ca^ec* the Collect : the reason of which is, because in king Edward's first book, at the end of the Burial-office, there is an order for the celebration of the holy Communion when there is a burial of the dead. The forty- second Psalm is appointed for the introit. The prayer I am now speaking of, with a little alteration at the end, which I shall give by and by, stands there for the Collect ; 1 Thess. iv. 13 to the end, is ordered for the Epistle ; and for the Gos- pel, St. John vi. 37 to 48.

Receiving the Eucharist at funerals is not without prece- dents in the ancient Church.87 Bishop Cosin was of opinion, that " the design of it was to declare, that the dead person de- parted out of this life in the public faith and unity of the Ca- tholic Church of Christ. From whence, saith he, we learn,

87 Vide Concil. Carthag. Can. 44, ap. Bevereg. Pandect. Can. vol. i. p. 567, et vol. ii. p. 207. Aug. de Funere Matris suae Monicas, Lib. Confess. 9, c. 12, et Possid. de Morte et Funere August, in ejusdem Vita.

sbct. Y.] BURIAL OF THE DEAD. 489

what the reason was, that Monica, the mother of St. Augustine, so much desired to be remembered at the altar after her death, which was not (as the fond and ignorant sort of people among the new Roman Catholics imagine) to fetch her soul so much the sooner out of purgatory, (for the papal purgatory fire was not then kindled or known ;) but partly to testify her faithful departure in the religion and communion among all other good Christians ; and partly to have praise and thanksgivings render- ed to Almighty God, for her happy departure out of this world to a better ; and partly also, that by the prayers of the Church, made at the celebration of the holy Eucharist, and by virtue of Christ's death and sacrifice therein commemorated, she might obtain a joyful resurrection of her body out of the grave, and have her perfect consummation of glory, both in body and soul, in God's everlasting kingdom."88 " Innocent (saith Mr. L'Estrange) was this rite, whilst it preserved its first intent : but it degenerating from its original purity, by masses and dirges sung for the souls of the dead, wisely was it done of our second Reformers, to remove not only the evils themselves of such heterodox opinions, but even the occasions of them also, viz. the Communion used at Burials."89 Which being so evident as to matter of fact, (for the second book of king Edward was published without it,) it may seem some- thing strange, how it came to be reprinted in the Latin trans- lation of queen Elizabeth's Common Prayer Book, in the second year of her reign. That this was not a translation of a private pen not licensed by authority, and so the effect of mistake, or a clandestine practice, (as bishop Sparrow conjec- tures,90) is plain from its being done by the command of the queen, and by her recommendation of it to the two Univer- sities, and to the colleges of Winchester and Eton : and par- ticularly by the express words of her Majesty's proclamation, wherein she declares, that some things peculiar at the funerals of Christians she had added and commanded to he used, the Act for Uniformity, set forth in the first year of her reign, to the contrary notwithstanding^ Perhaps it might have been ordered for the same reason that I have supposed the reserv-

88 See Bishop Cosin's Note upon this Collect, in Dr. Nichol's Mlitional Notes, p. fi5. As also another Note of Bishop Overal's to the same purpose, in the same place. w Alliance of Divine Offices, p. 303. 9" See the Bishop's Answer to some Liturgical Demands, at the end of his Rationale on the Common Prayer, §. 10. 9i Peculiaria quaedam in Christianorum Funeribus et Exequiis decantanda adjungi praecipimus, Statuto de Ritu Publicarum Precum, anno primo Regni nostri promulgate, in con- trarium non obstante. Bisho*> S nrow's r«U*-tion, p. 202.

490 OF THE ORDER FOR THE BURIAL OF THE DEAD. [chap. xti.

ation of the elements was allowed, or indulged to those learned societies by the same book,92 viz. because they were in less danger of abusing it, and it might contribute to reconcile them the easier to the Reformation.

I have already hinted that the close of the prayer, which is called the Collect in our present office, was different, as it stood in the first Common Prayer, from what it is now. The present conclusion of it was taken from the end of another prayer, which was then in this office ; but of which the be- ginning has ever since been left out : but the best way to give the reader a clear notion of it, is to transcribe the prayers at the bottom of the page, whither therefore I refer him.*

§. 4. The blessing was added at the end of the essmg. whQig 0fl^ce at the last review, of which enough has been said in other places.

§. 5. The whole solemnity is concluded with another peal, which the same canon93 orders after the Burial, that appoints one before it.

* After the sentence, " I heard a voice from heaven," &c. followed, " Let us pray.

" We commend into thy hands of mercy, (most merciful Father,) the soul of this our brother departed, N. And his body we commit to the earth, beseeching thine infinite goodness to give us grace to live in thy fear and love, and to die in thy favour : that when the judgment shall come, which thou hast committed to thy well-beloved Son, both this our brother, and 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 before the beginning of the world. Grant this, merciful Father, for the honour of Jesus Christ our only Saviour, Mediator, and Advocate, Amen. " This Prayer shall also be added.

" Almighty God, we give thee hearty thanks for this thy servant, whom thou hast delivered from the miseries of this wretched world, from the body of death, and all temptation ; and, as we trust, has brought his soul, which he committed into thy holy hands, into sure consolation and rest. Grant, we beseech thee, that, at the day of judgment, his soul and all the souls of thy elect, departed out of this life, may with us, and we with them, fully receive thy promises, and be made perfect altogether, through the glorious resurrection of thy Son Jesus Christ our Lord."

These were the two prayers which were then used instead of the Prayers that are used at present : the last of which was then the Collect appointed for the Communion- office, except that instead of the latter part of it, which we see was the conclusion of another form in king Edward's book, it ended thus :

" And that, at the general resurrection in the last day, both we and this our brother departed, receiving again our bodies, and rising again in thy most gracious favour, may, with all thy elect saints, obtain eternal joy. Grant this, O Lord God, by the means of our Advocate Jesus Christ, who with thee and the Holy Ghost liveth and reigneth one God for ever. Amen."

»* See Appendix to chap. XI. sect. I. §. 2, page 459. 93 Canon LXVII.

introd.] THANKSGIVING OF WOMEN AFTER CHILDBIRTH. 491

CHAPTER XIII.

OF THE THANKSGIVING OF WOMEN AFTER

CHILDBIRTH, COMMONLY CALLED THE

CHURCHING OF WOMEN.

THE INTRODUCTION. One would think that, after an office for the . daft

Burial of the Dead, no other should be expect- the office Cfor the

Buria' Dead.

ed ; and yet we see here another rises to our B

view, which the Church has appointed for the use of such women as have been safe delivered from the great pain and peril of childbirth, and which she has placed in her Liturgy after the office foregoing, to intimate, as it were, that such a woman's recovery is next to a revival or resurrection from the dead. For indeed the birtty of man is so truly won- derful, that it seems to be designed as a standing demonstra- tion of the omnipotence of God. And therefore that the frequency of it may not diminish our admiration, the Church orders a public and solemn acknowledgment to be made on every such occasion by the woman on whom the miracle is wrought : who still feels the bruise of our first parent's fall, and labours under the curse which Eve then entailed upon her whole sex.

5. 2. As to the original of this custom, it is not „,, ......

.Vji^ii? i ™ • • The original of it.

to be doubted, but that as many other Christian usages received their rise from other parts of the Jewish eco- nomy, so did this from the rite of Purification, which is en- joined so particularly in the twelfth chapter of Leviticus. Not that we observe it by virtue of that precept, which we grant to have been ceremonial, and so not now of any force ; but because we apprehend some moral duty to have been im- plied in it by way of analogy, which must be obligatory upon all, even when the ceremony is ceased. The uncleanness of the woman, the set number of days she is to abstain from the tabernacle, and the sacrifices she was to offer when she first came abroad, are rites wholly abolished, and what we noways regard : but then the open and solemn acknowledgment of God's goodness in delivering the mother, and increasing the number of mankind, is a duty that will oblige to the end of

492 OF THE THANKSGIVING OF WOMEN [chap. xm.

the world. And therefore though the mother be now no longer obliged to offer the material sacrifices of the law, yet she is nevertheless bound to offer the evangelical sacrifice of praise. She is still publicly to acknowledge the blessing vouchsafed her, and to profess her sense of the fresh obliga- tion it lays her under to obedience. Nor indeed may the Church be so reasonably supposed to have taken up this rite from the practice of the Jews, as she may be, that she began it in imitation of the blessed Virgin, who though she was ra- ther sanctified than defiled by the birth of our Lord, and so had no need of Purification from any uncleanness, whether legal or moral, yet wisely and humbly submitted to this rite, and offered her praise, together with her blessed Son, in the temple.1 And that from hence this usage was derived among Christians, seems probable, not only from its being so univer- sal and ancient, that the beginning of it can hardly any where be found : 2 but also from the practice of the Eastern Church, where the mother still brings the child along with her, and presents it to God on her churching-day.3 The Priest indeed is there said to purify them : and in our first Common Prayer, this office with us was entitled The Order of the Purification of Women, But that neither of these terms implied, that the woman had contracted any uncleanness in her state of child- bearing, may not only be inferred from the silence of the of- fices both in the Greek Church and ours in relation to any uncleanness ; but is also further evident from the ancient laws relating to this practice, which by no means ground it upon any impurity, from which the woman stands in need to be purged.4 And therefore, when our own Liturgy came to be reviewed, to prevent all misconstructions that might be put upon the word, the title was altered, and the office named (as it is still in our present Common Prayer Book) The Thanksgiving of Women after Childbirth, commoiily called The Churching of Women.

Sect. I. — Of the Rubric before the Office.

The woman to be ^N tne Greek Church, the time for performing churched at the this office is limited to be on the fortieth dag ,-5

1 Vide Chrysost. et Theophylact. in Luc. ii. 22. * Vide Dionys. Alexandr. Can. 2, apud Bevereg. Concil. torn. ii. pag. 4. Novel. Const. Leon. Aug. Novel. 17, ap. Balsam, in loc. Dionysii ap. Bever. ut supra. Can. Pcenitent. Greg. 3, cap. SO, Biblioth. Patr. torn. vi. Honorius Colitar. 1. 1, c. 146, ut citat. ap. Goar. in Eucholog. See also Pope Gregory's Answer to the Eighth Question of Augustin the Monk, in Mr. Johnson, A. D. 601,8, §. 2. 3 Vide Simeon. Thessalonic. in Not. ad Eucholog. 4 Sea

the places cited above, note *• Thessalonic. ut supra.

skct. I.] AFTER CHILDBIRTH. 493

and therefore the office with them is called, The usual time after Prayer for a woman forty days after child- the dehvery- bearing* But in the West the time was never strictly deter- mined, as will appear from the Salisbury Manual, which was of use here in England before the Keformation, where the old rubric runs thus : Note, That women after childbirth may come to church, and, giving thanks, be purified whenever they will, and they are not guilty of any sin in so doing : neither is the entrance of the church to be denied them, lest we turn their punishment into a crime ; but if, out of reverence, they will abstain for some time, their devotion is not to be disallowed.1 And as this was consonant to the ancient canons of the Church, in relation to this affair, so is it agreeable to our present ru- bric ; which does not pretend to limit the day when the woman shall be churched, but only supposes that she will come at the usual time after Jier delivery. The usual time is now about a month : for the woman's weakness will seldom permit her coming sooner. And if she be not able to come so soon, she is allowed to stay a longer time ; the Church not expect- ing her to return her thanks for a blessing before it is received.

§. 2. It is only required that whenever she The office t0 ^ does it, she shall come into the church. And always perform- this is enjoined, first, for the honour of God, ed in the cburch- whose marvellous works in the formation of the child, and the preservation of the woman, ought publicly to be owned, that so others may learn to put their trust in him. Secondly, that the whole congregation may have a fit opportunity for praising God for the too much forgotten mercy of their birth. And, thirdly, that the woman may in the proper place own the mercy now vouchsafed her, of being restored to the happy pri- vilege of worshipping God in the congregation of his saints.

How great therefore is the absurdity which The absurdity of some would introduce of stifling their acknow- being churched ledgments in private houses, and of giving thanks at home' for their recovery and enlargement in no other place than that of their confinement and restraint ! a practice which is inconsistent with the very name of this office, which is called The Churching of Women, and which consequently implies a ridiculous solecism of being churched at home. Nor is it any thing more consistent with the end and devotions pre-

« Eucholog. p. 324. 7 Manual Sarisb. Rubric, post Officium Benedict. Mulier.

4»ost part. p. 37, b.

494 OF THE THANKSGIVING OF WOMEN [chap. xiii.

scribed by this office, than it is with the name of it. For with what decency or propriety can the woman pretend to pay her vows in the presence of all God's people, in the courts of the Lord's house, when she is only assuming state in a bedcham- ber or parlour, and perhaps only accompanied with her mid- wife or nurse ? To give thanks therefore at home (for by no means call it churching) is not only an act of disobedience to the Church, but a high affront to Almighty God ; whose mercy they scorn to acknowledge in a church, and think it honour enough done him, if he is summoned by his Priest to wait on them at their houses, and to take what thanks they will vouch- safe him there. But methinks a Minister, who has any re- gard for his character, and considers the honour of the Lord he serves, should disdain such a servile compliance and sub- mission, and abhor the betraying his Master's dignity. Here can be no pretence of danger in the case, should the woman prove obstinate, upon the Priest's refusal, (which Ministers are apt to urge for their excuse, when they are prevailed upon to give public baptism in private ;) nor is the decision of a Council wanting to instruct him (if he has any doubts upon account of the woman's ill health) that he is not to perform this office at home, though she be really so weak as not to be able to come to church.b For if she be not able to come to church, let her stay till she is ; God does not require any thanks for a mercy before he has vouchsafed it : but if she comes as soon as her strength permits, she discharges her obligations both to him and the Church. The woman to §• ^* Wnen the woman comes to this office,

be decently ap- the rubric (as it was altered at the last review) pareiied. directs that she be decently apparelled, i. e. as

the custom and order was formerly, with a white covering, or veil. And we find that as late as in the reign of Veimeriy f°r" king James I., an order was made by the chancel- lor of Norwich, that every woman who came to be churched should come thus apparelled ; an order it seems so well founded upon the practice of the Church, that a woman refusing to conform with it was excommunicated for contempt. And though she prayed a prohibition, and alleged in her de- fence, that such order was not warranted by any custom or canon of the Church of England, yet she got no relief; for the judges desiring the opinion of the archbishop of Canter-

8 Concil. 3, Mediol. cap. 5, ap. Binium, torn. iv. par. 2, p. 417, edit. Col. Agrip. 16ia.

sect. I.] AFTER CHILDBIRTH. 495

bury ; and he, together with several other bishops, whom he convened to consult upon it, certifying that it was the ancient usage of the Church of England for women to come veiled, who came to be churched ; a prohibition was recused her.9 But that custom having now for some time been discontinued, long enough I suppose to make it obsolete, I take the decency of the woman's apparel to be left entirely to her own dis- cretion.

§. 4. The woman being come into the church decently apparelled, must there kneel down in some convenient place, as has been accustomed. To know where that is, it is necessary that we look back into the Old Common Prayer Books. King Edward's first Liturgy says, in some convenient place, nigh unto the quire-door, which is still rendered plainer by all the other Common Prayer Books from that time till this present one, which say it must be nigh unto the place where the Table standeth, i. e. to be sure, at the rails of the Communion Table, or where she is to kneel if she receives the Communion, which the last rubric of this office declares it is convenient she should do, if there be any Communion in the church at that time. And that this same place is meant by our present rubric, which orders her to kneel in some convenient place, as lias been accustomed, is evident, because we see that was the accustomed and appoint- ed place, when these words were put in. It is true, the Pres- byterians, at the Conference in the Savoy, objected against the rubric as it was worded then : And in regard that the woman's kneeling near the table was in many churches inconvenient, they desired that those words might be left out ; and that the Minister might perform that service in the desk or pulpit. w And it is also true, that these words were accordingly left out, and the rubric altered thus, viz. that the woman should kneel in some convenient place, as has been accustomed, or as the Ordinary shall direct. But yet it is plain, that wherever the Ordinary does not otherwise direct, the woman is still to kneel in the accustomed place. And that the accustomed place, till the last review, was nigh unto the place where the table standeth, I have shewed before. And that no alteration was then designed, is further evident beyond contradiction, from the answer which the Bishops and the other Episcopal

9 Bishop Gibson's Codex, tit. 18, cap. 12, p. 451. 10 Proceedings of the Commit sioners, &c, p. 37, quarto, 1661.

196 OF THE THANKSGIVING OF WOMEN [chap. xiii.

Commissioners gave to the aforesaid exception of the Pres- byterians, viz. It is fit that the woman performing especial service of thanksgiving should have a special place, where she may be perspicuous to the whole congregation ; and near the holy Table, in ragard of the offering she is there to make. They need not fear Popery in this, since in the Church oj Rome she is to kneel at the church-door.11 So that the reason, I presume, of their altering the rubric was not to give the Ordinary a general power to change the accustomed place, where there was no occasion ; but because in some places the churches were so inconveniently built, that by the interposi- tion of a belfry between the church and the chancel (as I have observed elsewhere1'") the Minister could not be heard out of the chancel into the church ; therefore the Ordinary should, in such cases, have power or authority to allow the woman to be churched in some other place. Just as I have shewed he has power,13 in the same case, to order the Morning and Even- ing Prayer to be read where he pleases. But where there is no such impediment, or at least where the Ordinary has not other- wise enjoined, there to be sure this office is to be performed, even by virtue of this rubric, at the Communion Table or Altar, in what part of §• **• In what part of the service this office is the service to be to come in, the rubric does not say : but by some performed. 0jd Articles of Visitation, which the bishops used

to make the subject of their inquiry, it appears to have been used just before the Communion-office:14 and no one, I be- lieve, will deny, that it is more regular there, than when it interrupts the ordinary service, as it does when it is used either just before or just after the general Thanksgivi7ig • or than when it is performed in the midst of the hurry and noise of the people's going out of church, as it is when it is deferred till the whole service is done. All the difficulty that lies against confining it to be used just before the Communion- office is, that no woman could then be churched but on a Sun- day or a holy-day, when that office is to be read. But to this it may be answered, that if she could not, the inconvenience would not be great : and therefore since most of the other oc- casional offices of the Church are supposed to be performed on Sundays and holy-days, why should not this ? If I judge

11 Proceedings of the Commissioners, &c.,p. 128, quarto, 1661. ,2 Chap. II. sect.

V. p. 108. i» Ibid. i4 Bishop of Norwich's Articles, 1536, as cited in the Addi-

tional Notes of Dr. Nichols, p. 66.

sect, u.] AFTER CHILDBIRTH. 497

right from the rubric at the end of this office, it is so sup- posed ; for it is there said, that if tliere he a Communion, it is convenient that the woman receive it. Now there can never be a Communion, but when the Communion-office is read ; and therefore since the Church supposes there may be a Communion when the woman is churched, she seems to make no doubt but that she will come to be churched on some Sunday or holy-day when that office is appointed ; though if she come upon an ordinary week-day, the Communion may be administered if she desires to receive, and then she may be churched regularly at the holy Table, before the Communion- office begins.

Sect. II. — Of the Devotions.

I. It is a common defect in all other Liturgies, that they have no prefaces to introduce the several

offices, and to prepare the parties concerned to do their duties with understanding. But it is the peculiar care of the Church of England to instruct us how to do every duty, as well as to assist us in the doing it. Hence the daily prayers begin with an exhortation, as do most of the other offices of the Church. Even this short one is not without a suitable preface directed to the woman, whereby the Priest first excites her to a thank- ful acknowledgment for the mercy she has received, and then directs her in what words to perform it.

II. The Psalm appointed on this occasion, in

all the Common Prayer Books till the last re- Saim cxxi! view, was the cxxist,* which with the cxxviiith was also prescribed by the office used in the Church of Rome. But neither of these is so very apt to the case, as those are which we have now. The first of which, though composed by David upon his recovery from some dangerous sickness, is yet, by leaving out a verse or two, which makes mention of the other sex, easily enough applicable to the case of a woman, who comes to give her thanks for so great a deliver- ance.

§. 2. The other more regards the birth of the Psalmcxxvii child, and is very seasonable to be used when- ever it is living, to excite the parents to the greater thankful- ness. And as the first is most proper, when we respect the pain and peril which the mother has gone through, so the last

* The Scotch Liturgy orders the cxxist, or the xxviith. 2 K

498 OF THE THANKSGIVING OF WOMEN [chap, xm,

ought to be used when an heir is born, or a child bestowed on those who wanted and desired one. Nor may it less aptly be used when those of meaner condition are churched : for by enlarging on the blessings of a numerous family, it obviates the too common murmurings of those wretches who think themselves oppressed by such an increase.

The woman to §* *** ^^ kere ty ^ wav tne woman should

repeat after the observe, that she is to say the following Psalm SbSvdc? an of Thanksgiving, i. e. she is to repeat it with an audible voice, as she does the daily confession, after the Minister. For the Psalm is properly applicable to her alone ; and the Minister reads it, not upon his own ac- count, but only to instruct and lead the woman, by going be- fore her, and, as it were, putting into her mouth what words she must say.

The Lord's ^* The Psalm being over, the Minister gives

Prayer, and Re- notice that another part of duty, viz. prayer, is sponses. beginning : in which by the usual form, Let us

pray, he calls upon the whole congregation to join : and that the address may be humble, it is begun with the short Litany, Lord have mercy upon us, &c. That it may also be effectual, it is continued in the Lord's Prayer, (to which the Doxology was added at the last review, by reason of its being an office of thanksgiving :) and that all may bear a part, two or three short Responses are added for the woman's safety and defence.15

The Pra er ^' ^U^ at ^aSt tne wno^e office is closed with

a short and pious Collect, consisting of a devout mixture of prayer and praise, so peculiarly suited to the present occasion, that it needs no enlargement to shew its propriety.*

Sect. III. — Of the last Rubric. The office being thus devoutly performed, the

The woman for- i • • .• <\ . .i 7

meriy to offer her rubric gives notice, that the woman who comes chrisom, and fa give ]ier thanks must offer accustomed offer- ings. By the first Common Prayer of king Ed- ward VI. the woman that was purified was to offer her chrisom and other accustomed offerings. And by a rubric in the same book, at the end of the public office of Baptism, the Minister was to command, at the time of baptism, that the

* In all former books, the Collect began thus : " O Almighty God, which hast de- livered this woman," &c.

15 Psalm lxxxvi. 2. lxi. 3. lxii. I.

sect, in.] AFTER CHILDBIRTH. 499

chrisom be brought to the church, and delivered to the Priests, after the accustomed manner, at the purification of the mother of every child. The chrisom, I have formerly had occasion to shew,16 was a white vesture or garment, which was put upon the child at the time of its baptism, as a token of innocency, and which took its name from the chrism or ointment, with which the child was anointed when the chrisom was put on. These, I have observed, it was the custom anciently for the new-baptized to appear in at church during the solemn time for baptism, to shew their resolution of leading an innocent and unspotted life for the future, and then to put them off, and to deliver them to be laid up, in order to be produced, as evi- dences against them, should they afterwards violate or deny that faith which they had then professed.17 And this, I sup- pose, was the design of our own Church at the beginning of the Reformation, in ordering the woman to offer the chrisom when she came to be churched. For if the child happened to die before, then it seems she was excused from offering it ; and indeed there was then no occasion to demand it, since it would be of no use to the Church when the child was dead. And therefore in such case it was customary to wrap the child in it when it was buried, in the nature of a ThewordChri. shroud.18 And from this practice I suppose the soms in the name of chrisoms had its rise in the weekly bills wneSSid its of mortality, which we may still observe among rise, and what it the casualties and diseases : though it is not now s 10U Slgm y* used to denote children that die between the time of their baptism and their mother's being churched, as it originally signified ; but, through the ignorance of parish clerks, and those that make the report, is put for children that die before they are baptized, and so are not capable of Christian burial. §. 2. But to return to the rubric. The Li- Accustomed of. turgy having been altered in the fifth year of ferings, what king Edward, the use of the chrisom at the bap- they are' tism of the child was then discontinued ; and in consequence thereto, the order for the woman's offering it at her church- ing was then left out : so that now she is directed only to offer accustomed offerings* i. e. those offerings which were cus-

* In the Scotch Liturgy the order for offerings is entirely left out ; the whole of the rubric being this that follows : " The woman that conieth to give her thanks, it is con- venient that she receive the holy Communion, if there be any at that time."

16 See chap. VII. sect. III. p. 353, 354. « See chap. V. sect. XVIII. XIX. page

231, &c. is Gregory's Posthumous Works, chap. xxii. p. 108.

2 K 2

500 OF THE COMMINATION. [chap. xit.

tomary besides the chrisom, and which, when the chrisom was in use, was distinguished in the rubric by other accustom- ed offerings. By which undoubtedly is to be understood some offering to the Minister who performs the office, not under the notion of a fee or reward, but of something set apart as a tribute or acknowledgment due to God, who is pleased to declare himself honoured or robbed according as such offerings are paid or withheld.19 We see under the law, that every woman who came to be purified after childbearing, was required to bring something that put her to an expense i21 even the poorest among them was not wholly excused, but obliged to do something, though it were but small. And though neither the kind nor the value of the expense be now prescribed ; yet sure the expense itself should not covetously be saved : a woman that comes with any thankfulness or gra- titude should scorn to offer what David disdained, viz. of tliat which costs nothing. And indeed with what sincerity or truth can she say, as she is directed to do in one of the Psalms, 1 will pay my vows now in the presence of all his people, if at the same time she designs no voluntary offering which vows were always understood to imply ?

§. 3. But, besides the accustomed offering to receive°Sencom- the Minister, the woman is to make a yet much munion, if there better and greater offering, viz. an offering of herself, to be a reasonable, holy, and lively sa- crifice to God. For the rubric declares, that if there be a Communion, it is convenient that she receive the holy Com- munion; that being the most solemn way of praising God for him by whom she received both the present, and all other God's mercies towards her : and a means also to bind herself more strictly to spend those days in his service, which, by this late deliverance, he hath added to her life.

CHAPTER XIV. OF THE COMMINATION.

The occasion

THE INTRODUCTION. The preface which the Church has prefixed to and design of this office will supply the room of an introduc- this office. i\ox\. It informs us, that in the primitive Church

19 Malachi iii. 8. 2° Leviticus xii. 6, &c.

introduction] OF THE COMMINATION. 501

there was a godly discipline ; that at the beginning of Lent, such persons who stood convicted of notorious sins were put to open penance, and punished in this ivorld, that their souls might be saved in the day of the Lord; and that others, ad- monished by their example, might be the more afraid to offend. How and in what manner this discipline was inflicted, I have formerly had occasion to shew ; l so that I have nothing fur- ther to observe in this place, than that it was anciently exer- cised in our own as well as in foreign churches.2 But in lat- ter ages, during the corruption of the Church of Rome, this godly discipline degenerated into a formal and customary confession upon Ash-lFednesdays, used by all persons indif- ferently, whether penitents or not, from whom no other testi- mony of their repentance was required, than that they should submit to the empty ceremony of sprinkling ashes upon their heads. But this our wise reformers prudently laid aside as a mere shadow or show ; and not without hearty grief and con- cern, that the long continuance of the abominable corruptions of the Romish Church, in their formal confessions and pre- tended absolutions, in their sale of indulgences, and their sor- did commutations of penance for money, had let the people loose from those primitive bands of discipline, which tended really to their amendment, but to which, through the rigour and severity it enjoins, they found it impracticable to reduce them again. However, since they could not do what they desired, they desired to do as much as they could : and there- fore till the said discipline may be restored again, (which is rather to be wished than expected in these licentious times,) they have endeavoured to supply it as well as they were able, by appointing an office to be used at this season, called A Commination, or denouncing of God's anger and judgments against sinners : that so the people being apprized of God's wrath and indignation against their wickedness and sins, may not be encouraged, through the want of discipline in the Church, to follow and pursue them : but be moved by the terror of the dreadful judgments of God, to supply that disci- pline to themselves, by severely judging and condemning themselves, and so to avoid being judged and condemned at the tribunal of God.

§. 2. But besides the first day of Lent, on How oi ten, and

1 Chap. V. sect. XI. §. 2, p. 219, 220. 2 Canones R. Edgar. A. D. 967, ap. Spelm. lom. i. p. 460.

502 OF THE COMMINATION. [chap. xiv.

upon what occa- which it is expressly enjoined, it is also supposed

sions to be used. ^ thg t^Q of ifc tQ be uged af Q(ker Hmes^ as fl^

Ordinary shall direct. This was occasioned by the observa tion of Bucer: for it was originally ordered upon Ash-Wed- nesdays only ; and therefore in the first Common Prayer Book it had no other title but The first day of Lent, com- monly called Ash-Wednesday. But Bucer approving of the office, and not seeing reason why it should be confined to one day, and not used oftener, at least four times a year,3 the title of it was altered when it came to be reviewed ; from which time it was called A Commination against Sinners, with cer- tain Prayers to be used diverse times in tJie Year. How often, or at what particular times, we do not find prescribed ; except that bishop Cosin informs us, from the Visitation Arti- cles of archbishop Grindal for the province of Canterbury in the year 1576, that it was appointed three times a year; viz. on one of the three Sundays next before Easter, on one of the two Sundays next before Pentecost, and on one of the two Sundays next before Christmas ;4 i. e. I suppose the office was appointed yearly to be used on these three days, as well as on Ash- Wednesday. For that Ash- Wednesday was then the solemn day of all, and on which this office was never to be omitted, may be gathered from the Preface, which is drawn up for the peculiar use of that day. And accordingly we find that in the Scotch Common Prayer a clause was added, that it was to be used especially on the first day of Lent, com- monly called Ash-Wednesday. However, in our own Li- turgy, the title stood as above till the last review, when a clause was added for the sake of explaining the word Com- mination ; and the appointing of the times, on which it should be used, left to the discretion of the Bishop, or the Ordinary. So that the whole title, as it stands now, runs thus : A Com- mination, or Denouncing of God's Anger and Judgments against Sinners, with certain prayers to be used on the first day of Lent, and at other times, as the Ordinary shall ap- point. The Ordinaries indeed seldom or never make use of the power here given them, except that sometimes they ap- point part of the office, viz. from the fifty-first Psalm to the end, to be used upon solemn days of fasting and humiliation. But as to the whole office, it is never used entirely but upon the day mentioned in the title of it, viz. The first day o/*Lent.

8 Bucer. Script. Anglican, p. 491. * See Dr. Nichols's Additional Notes, p. 66.

sict. I.] OF THE COMMINATION. 503

Sect. I. — Of the Rubric before the Office.

This rubric was, in all our former Common Thisofficetobe Prayer Books, expressed a little differently from said after the Li- what it is now: After Morning Prayer, the tanyended- People being called together by the ringing of a Bell, and assembled in the Church, the English Litany shall be said after the accustomed manner ; which ended, the Priest shall go into the pulpit, and say thus, [the People sitting and attending with reverence.*^ This I have formerly had occasion to shew was owing to the Litany's being a distinct service by itself, and so used sometimes after Morning Prayer was over.5 But it now being made one office with the Morning Prayer, and so both of them read at one and the same time, the rubric only directs, that after Morning Prayer, the Litany ended according to the accustomed manner, this office shall ensue ; i. e. after the whole Litany has been concluded as usual, with The general Thanksgiving, the Prayer of St. Chrysostom, and The Grace of our Lord, &c, and not (as I have observed some to bring it in) immediately after the Collect, We humbly beseech thee, O Father, &c. For till the three forementioned prayers have all of them been used, the Litany is not ended according to the accustomed manner. For the Thanksgiving being to be used before the two final prayers of the Litany, must certainly make a part of the Litany. And ™^i™y^e.n if the prayer of St. Chrysostom, and The Grace of our Lord, &c, be the two final prayers of that office, then sure this office cannot be concluded without them. But what I think clearly puts this matter out of doubt, are four words that immediately follow The Grace of our Lord, &c, viz. Here endeth the Litany } from whence, one would think, any man might conclude that it is not ended before.

§. 2. The name of a reading -pew was never To be said in the mentioned in our Liturgy till the last review, (the reading-pew or reason of which I have largely given before ;c) for pulpit' by this rubric, till the Restoration, the Priest was to go into the pulpit, and say the following Preface and Exhortation. And indeed that is a place not improper for the office, since the Denouncing of God's Judgments is as it were preaching of his word. And it is certain that the pulpit was at first de-

• The words within the crotchets [ ] were only in the Scotch Liturgy. See chap. IV. Introduction, §. V. p. 166. « See chap. II. sect. V. page 108, &c

504 OF THE COMMINATION. [chap. xiv.

signed, not only for preaching, but for any thing else that tended to the edification of the people. There the Lord's Prayer, the Creed, and the Ten Commandments, were for- merly appointed to be read to the people in English on every holy-day in the year, when there was no Sermon to hinder it :7 and there also at the beginning of the Reformation, whilst the Romish Mass was continued till the English Liturgy could be prepared, the Epistle and Gospel for the day, with a Lesson out of the New Testament in the morning, and another out of the Old Testament in the afternoon, was read to the people in the English tongue.8 However, reading-pews having been generally brought into use before the Restoration, it was not then thought proper to confine the use of this office any longer to the pulpit, but to allow it to be said as the Minister should think proper, either there or in the reading-pew.

Sect. II. — Of the Preface, Denunciation, or Application. I. To bring the minds of the congregation into a serious composure, the office is introduced with a grave and solemn preface ; by which the Church informs them, in the first place, of the ancient discipline, and then pro- poses to them the best means to supply it. The ancient dis- cipline, she tells them, was to put those to open shame, who by any notorious sins had given public scandal and offence. By which means both the souls of those that sinned were often rescued from damnation, and others also, being admonished by their example, were deterred from incurring the same dan- ger or punishment. But as this discipline is now lost through the degeneracy of the times, and even beyond retrieval as affairs stand now, she proposes that the congregation would supply it to themselves, by hearing the curses which God has denounced against impenitent sinners ; by which means, as in a glass, each one will be able to discern his own sins, and the curses he is exposed to ; the serious prospect of which will be apt to awaken them from their thoughtlessness and security, and to put them upon flying from such imminent danger, by having recourse to a speedy repentance. The snt c ^* ^e original of repeating the curses, in the

manner we now use them, was a positive and divine institution, which twice enjoined it by Moses,9 and in

7 Injunctions of king Edward VI. in Bishop Sparrow's Collection, p. 3, and Injun c tions of queen Elizabeth, ibid. p. 68. s King Edward's Injunctions, ibid, page 7, 8 8 Deut. xi. 29, and chap, xxvii.

sect. II.] OF THE COMMINATION. 505

obedience to which we find Joshua afterwards most religiously observed it.10 And Josephus also reckons it amongst those things which the Jews always used to perform.11 And though the circumstances in the Jewish manner of reciting these curses were purely ceremonial, yet doubtless the end for which this duty was prescribed was truly moral. For to publish the equity and truth of God, and to profess our belief that his laws are righteous, and the sanctions thereof just and certain, is an excellent means of glorifying God, and a proper method for converting of sinners. So that it cannot be unfit for the Gospel-times, nor at all unsuitable to our Christian worship ; especially when the necessities of the Church require the sin- ner should be warned and brought to repentance. Christ in- deed hath taken away the curse of the Law, by being himself made a curse for us ,-12 but this is only with respect to those that truly repent ; for as to all others the curse stands in full force still. It is therefore fit, that all should declare their be- lief of the truth and reasonableness of these curses : the good man, to own what his sins had deserved, and to acknowledge his obligation to our Lord for redeeming him ; the bad man, to awaken him from his security and ease, and to bring him to repentance before it be too late.

§. 2. 'For this reason all the people, as those A , .

°, , , c xr •> Amen, what it

sentences are read, are to answer and say, at signifies at the the end of each of them, Amen. The end of ^ce^these sen* which is not that the people should curse them- selves and their neighbours, as some have foolishly imagined ; but only that they should acknowledge they have deserved a curse. For it is not here said, Cursed be he, or may he be cursed : but, Cursed is he, or he is cursed, that is guilty of any of these sins. And consequently any one that answers Amen, does not signify his desire, that the thing may be so, as he does when he says Amen to a prayer ; but only signifies his assent to the truth of what is affirmed, as he does when he says Amen to the Creed. It is used in this place in no other sense than it is in several parts of the New Testament, where it is translated Verily, and signifies no more than Verily it is true. The man that says it, verily believes that idolaters, and all those other kinds of sinners that are mentioned in these sentences, are all exposed to the curse of God ; and his be- lieving this is the cause of his repentance, and begging pardon

w Joshua viii. 33 " Antiq. 1. 4, c. ult. 12 Gal. iii. 13.

506 OF THE COMMINATION. [chap. xiv.

for his sins ; since he must be a desperate sinner indeed, that will not fly from such vices, for which he affirms with his own mouth so great and heavy a judgment to be due. In short, these curses, and the answers that are made to them, are like our Saviour's woes in the Gospel ; not the causes or procurers of the evil they denounce ; but compassionate predictions of it in order to prevent it. And one would indeed think, when we consider that this manner of answering was originally ap- pointed by God himself, people should be cautious how they charge it with being a wicked or foolish institution. But to proceed.

The a lication ^1- Having heard to what sins the curse of God is due, the Church has too much reason to conclude, that we are all of us guilty of more or fewer of them, and consequently all of us in danger of God's wrath, except we repent. To excite us therefore to so necessary a duty, that so we may escape those dreadful judgments, she hath collected a pious and pathetical discourse, to set home the foregoing denunciations to our conscience. It is all of it gathered from the holy Scriptures, that it may be more regarded, as coming directly from the word of God ; and is so methodical and apt to the occasion, that the fault must be in the hearers, if the delivery of it be not attended with a happy effect.

Sect. III. — Of the Penitential Devotions,

Psalm li k After so serious and rational a discourse,

the Church may justly suppose that we are all resolved to repent ; and therefore, to assist us in so necessary a duty, she hath prepared such penitential devotions, as will be very suitable to our pious resolutions : and that they may be said with a greater humiliation and reverence, all the people are to kneel upon their knees, and the Priests and Clerks to kneel in tlie place where they are accustomed to say the Litany. IZ And here they are to begin with David's Litany, viz. Psalm li., the most solemn and penitential one of all that he composed.

II. After this follow the lesser Litany, the TheLe0r"d&cPray" Lord's Prayer, and Suffrages, of which we have

often spoken before. The first Collect III. And because the Minister may know it to

13 See chap. IV. page 165.

sect, til] OF THE COMBINATION. 507

be time to bind up the wounds of true penitents, he in the next place addresses himself solemnly to God for their pardon and forgiveness.

IV. And knowing also that now he cannot

well be too importunate, he subjoins a second The sefe™d Co1" Collect to the first; the more pathetically to press our most merciful Father, by phrases well suited to the desires of penitents, and mostly selected from holy Scripture.

V. And the people being now prepared and

revived by these importunate addresses, are al- Thepnec"tion.sup" lowed to open their lips for themselves, and to plead for their own pardon in so moving a form, that if it be presented with a suitable devotion, it cannot miss of prevail- ing ; but will admirably fit them for

VI. The following blessing,* which, being to

be pronounced in the name of God, is taken e essing' from a form of his own prescribing : u so that all who are prepared to receive its benefit must numbly kneel, and firmly believe that he who prescribed it will be sure to confirm it to their infinite advantage and endless comfort.

THE PSALMS OF DAVID

Follow in our Common Prayer Book, next after the Com- mination : but of these I have formerly said as much as, I think, the nature of this work requires : 15 I have therefore no occasion to say any thing of them here, nor do I apprehend that there is any need for my enlarging upon the

FORMS OF PRAYER TO BE USED AT SEA ;

Which were first added at the last review, but not designed for a complete office, nor comprised in any particular method ; but are all of them (except the two first alone, which are daily to he used in his Majesty's navy) occasional forms, to be used as the circumstances of their affairs require ; and are so very well adapted to their several occasions, that any one that ob- serves them will see their suitableness without any illustration.

* Added at the last review. i« Numbers vi. 24. la Chap. III. sect. IX. p. 128, &c.

508 OF THE FORM OF PRAYER FOR [chap. xv.

CHAPTER XV.

OF THE FORM OF PRAYER FOR THE FIFTH OF NOVEMBER.

THE INTRODUCTION.

The occasions and reasons of the observation of this and the following days are so well known to all that have any know- ledge in the affairs of this nation, that it would be needless to repeat the several histories of them here.

And the suitableness of the prayers appointed on these oc- casions is so apparent of itself, that I think nothing further needful, even in relation to the offices, than to give a short account of the Hymns, and Psalms, and Lessons, and of the Epistles and Gospels, by shewing in what sense they are ap- plicable to their days. And in treating of them I shall con- sider our present forms only, without noting how they differ or vary from the former, except where there is something re- markable in the alteration. For the Common Prayers that were printed before the Revolution (at which time the chief of the alterations in these were made) being as yet in many hands, it is easy for the readers to turn to and observe them, without my swelling these sheets with them here. I shall therefore immediately begin with the present office for the Fifth of November.

Of the Sentences, Hymn, Psalms, Lessons, Epistle, and Gospel.

I. Instead of the ordinary sentences before the exhortation, are three verses taken out of

the hundred and third psalm,1 declaring the long-suffering and goodness of God, the short continuance of his anger, and his mercy in not dealing with us according to our sins : all of them attributes we cannot help reflecting on, when we look back on the signal mercies of this day.

II. And the hymn that is appointed instead of The hymn. ^ yen^e Exultemus is so methodically put to- gether, that it seems, as it stands in this place, to be an entire psalm composed on purpose for the day. It begins with an act of praise to God for his gracious nature and providence over us,2 and then particularly commemorates our enemies'

i Verse 8, 9, 10. * Verse 1, 2.

introduction.] THE FIFTH OF NOVEMBER. 509

attempts, and how providentially they were entrapped in the works of their own hands : 3 upon this it breaks out into an humble acknowledgment of the power,and wisdom, and justice of God,4 and at last concludes with a prayer for the Governor whom he hath set over us, and a promise of fidelity to God for the future. The whole was added in the second year of king William and queen Mary, when this office was very much altered and enlarged, upon the account of the Revolution. At which time also the foregoing sentences were inserted in the room of others that had been used till then.5

III. The proper psalms are Psalm lxiv. cxxiv.

cxxv. The lxivth was a prayer which David SSSbSv! made for deliverance from his enemies, when they were secretly plotting and conspiring against him ; but which he foretold should be signally disappointed through their own untoward contrivance and device.

$. 2. The cxxivth Psalm is an acknowledgment ,, .

v% j» j xi i /> i Psalm cxxiv.

oi (jrod s assistance, and a thankful commemora- tion of the deliverance wrought by him. It was occasioned, as some think, by the victory in Rephaim,6 or, as others, by David's deliverance from Absalom : though all agree it was composed on the account of some signal deliverance from some potent enemy.

§. 3. The cxxvth declares the safety of those pgalm cxxv who firmly adhere to God, without seeking to any irregular means for attaining it. It is appointed on this day, to remind us of the providential care of God in frustrating the designs of the enemies of our Church, even before they were sensible of their being so much as in danger from them. Till the second year of king William and queen Mary, the cxxixth Psalm was used instead of this, and the xxxvth was used first of all, which is now discontinued.

IV. The proper Lessons are 2 Samuel xxii. and

Acts xxiii. The first is David's psalm of praise,7 J^*T*' composed upon his deliverance from the hands of his enemies, especially of Saul, who sought, by murdering him, to cut off the succession God had entailed on his family. The words are so applicable to the present occasion, that they explain themselves to an attentive hearer.

§. 2. The history contained in the second Les- _.

° . , V , 1 he second.

son agrees with the treason commemorated on

3 Verse 2, 3. 4, 5, 6. * Verse 7, 8. 5 viz. Psalm li. 9. Jer. x. 24. Luke xx. 18 19. o 2 Sam. v. 17, &c. ' Psalm xviii.

510 OP THE FORM OF PRAYER FOR [chap, xvi

this day in some particulars, but falls short of it in others. There we find a crew of desperate zealots enraged at St. Paul, for persuading them to reform the corrupt traditions of their forefathers, and binding themselves in a bloody vow to murder him as he went to the hall of judgment. Thus far the stories agree • but in what is behind they widely differ. St. Paul was only a private man, and their fellow-subject, and so they aimed at a single sacrifice to their fury and rage ; whereas the conspi- rators concerned in the story of this day aimed at their own indulgent sovereign, and the whole nation in representative ; seeming to copy after Caligula's wish, viz. that all the people of Rome might have but one neck, that so he might cut them off at a stroke. As the whole Scripture therefore affords no parallel of such cruel and bloodthirsty men, we must be con- tent with an instance something like it, though in a far lower degree.

V. The Epistle 8 is designed to remind the peo- TheGoipeLand Ple of their allegiance to their sovereign: the Gospel,9 which was appointed in the second year of king William, instead of the story of Judas betraying his Master,10 which for some good reasons, I suppose, was then thought proper to be discontinued, is intended to correct the unruly effects of mistaken zeal for our religion ; shewing us that our faith, be it ever so true, cannot warrant us to perse- cute or destroy those of different persuasions.

CHAPTER XVI.

OP THE FORM OF PRAYER FOR THE THIRTIETH OF JANUARY.

Sect. I. — Of the Rubrics.

It having never been the practice of the Catho- lic Church, nor indeed of any part of it, except the Roman, and that which has too many marks of its parent, the Presbyterian Church in Scotland,1 to allow of humiliation or fasting on Sundays, which are appointed for duties of a The first different nature ; it is ordered, that If this day shall happe?i to be Sunday, this form of prayer

8 Rom. xiii. 1 — S 9 Luke ix. 51 — 57. ,0 Matt, xxvii. 1 — IZ. 1 Clergyman's Vade Mecum, p. 1S2.

■ect. ii.] THE THIRTIETH OF JANUARY. 511

shall be used, and the fast kept the next day following. And upon the Lord's day next before the day to be kept, (i. e. on whatever day of the week it shall happen,) at Morning Prayer, immediately after the Nicene Creed, notice shall be given for the due observation of the said day.

II. As to the service of this day, (like that ap- The gecond pointed for the fifth of November,) it is to be the same with the usual office for holy -days in all things, except where it is in this office otherwise appointed ; i. e. the ordi- nary Morning and Evening Service, and Office for the Commu- nion, are to be said as usual, except where any thing in either of these services is to be added to, or to be used in the room of, the ordinary service for the day ; as the Collects, for in- stance, and the several prayers appointed on these occasions, are to be used either instead of, or besides, the prayers daily in use ; and the Hymn, Psalms, and Lessons, the Epistle and Gospel, instead of those in ordinary course.

Sect. II. — Of the Sentences, Hymn, Psalms, Lessons, Epistle, and Gospel.

I. The office is introduced with some of the mv

, i. nyr • n 9 Tne sentences.

usual sentences at Morning Prayer.9

II. The hymn, instead of the xcvth Psalm, was drawn up in the reign of king James II., when a

review was taken, and several alterations made in this office. And whoever looks into king Charles's book, must acknow- ledge the old hymn not to be near so fine as the new one, which is as solemn a composure, and as pertinent to the oc- casion, as can be imagined or contrived.

III. The proper psalms appointed for the morning are Psalms ix. x. xi. The viith was ori- ^aE^i™8' ginally prefixed to them all, but that was after- wards discontinued. The first of those that are now appoint- ed, was wrote upon Goliath's death, and was designed for David's victory over the Philistines : and though the chief end of this day's solemnity is to bewail our sins, which were the occasion of the late bloody and dismal times ; yet when we recollect how happily we were at last delivered from them, and how remarkably God's justice was executed on the ene- mies of our David, we cannot forbear intermingling a thanks- giving to praise the divine Majesty for so wonderful a work.

8 Dan. ix. 9, 10. Jer. x. 24. Psal. cxliii. 2.

512 OF THE FORM OF PRAYER FOR [chap. xvi.

Psalm x §* ^' ^e x^n ^sa^m' wanting a title, was by

the Hebrews anciently, and by the Vulgar Latin is still, joined to the former : but though it be on a like sub- ject, yet there is a plain difference between them. The ixth Psalm speaks of Pagan enemies, whose cruelty was ended some time before, and is therefore fuller of praises ; whereas this psalm speaks of domestic foes, who still acted unjustly, and so abounds more with prayers and complaints proper to be used on this day.

. §.3. The xith Psalm is a declaration of David's

full confidence and trust in God, in despite of all discouragements, and is very applicable to our royal martyr under his sufferings.

The first Lesson * ^e **rst Lesson for the morning is 2

Samuel i. There is no parallel for this inhuman and barbarous murder of a good and pious king by his own subjects in all the Old Testament: and therefore the Church is content to read the history of David's justice and vengeance upon the Amalekite, that accused himself of killing king Saul, though at his own request, to ease him of his pain ; and of David's own decent mourning for his sovereign, notwithstand- ing he had been always his mortal enemy, had apostatized from God, and was forsaken by Heaven. How much more reason then had our state to punish those impious rebels, who murdered the best of kings, only for adhering to the best of religions ; and also to set apart a day of humiliation for fast- ing and prayer, and to draw up a mournful office for the oc- casion, after the example of David in the Lesson !

§. 2. As for the second Lesson, it is no other ThLeSseSo°nnd than that appointed by the Church in the ordi- nary course, to be read on the thirtieth of Janu- ary.3 For by a signal providence the bloody rebels chose that day for murdering their king, on which the history of our Saviour's sufferings was appointed to be read as a Lesson for the day. The blessed martyr had forgot that it came in the ordinary course ; and therefore when bishop Juxon (who read the morning office immediately before his martyrdom) named this chapter, the good prince asked him, if he had singled it out as fit for the occasion ; and when he was informed it was the Lesson for the day, could not without a sensible compla- cency and joy admire how suitably it concurred with his cir-

3 Matt, xxvii. to the end.

sect, xi.] THE THIRTIETH OF JANUARY. 513

cumstances : betrayed by some, denied by others, and despised by the rest of his seeming friends, who left him to the impla- cable malice of his barbarous enemies ; who treated him with the same contempt and ingratitude, outrage and cruelty, with which the Jews treated their King and Saviour ; while he fol- lowed the steps of his great Master in meekness and patience, piety to God, and charity to men, and at last praying for his murderers.

V. The Epistle i shews the duty which Chris- tians owe to magistrates: the Gospel5 severely The l^6 and and justly upbraids those unparalleled rebels,

who were the villanous projectors of this day's tragedy. It calls to our mind the care and diligence of the poor good king, who, when he had omitted nothing for the quiet and safety of his kingdoms, had the misfortune to commit the ad- ministration of the government into such hands, as made use of the power he had intrusted with them, to deny him the rights and prerogatives of his crown ; rejecting his commis- sioners, slaying his servants, seizing his crown, murdering his person, banishing his heir, and usurping his kingdom.

VI. The Psalms for the evening service are TheP8almgfor different now from what they were when the the evening. office was composed;6 at present they are the Psalmlxxix- lxxixth, xcivth, and lxxxvth. The lxxixth Psalm contains a lively description of the miseries of Jerusalem, upon the sack- ing of it by the king of Babylon ; and is very applicable to our sad condition during the rebellion : only the Jews suffered by heathens, we by men whose behaviour was worse than heathenish, while they called themselves Christians.

S. 2. The xcivth Psalm is a prayer to God,

S n i .■' ..r \t i t -ii Psalm xciv.

and a confident assurance m him, that he will

dissipate the attempts of wicked men, and uphold the righteous.

§. 3. The lxxxvth Psalm is appointed with re- spect to that happy change at the Restoration, and is for that reason placed out of its usual order; it contain- ing an acknowledgment of God's mercy in delivering the land from those sad calamities, and a prayer for a continuance of it in prosperity hereafter.

VII. For the first Lesson is appointed a choice

„ . •,. » i» i_ • i_ 7 • t The first Lesson

of two chapters for variety : one 01 which7 is Je-

* 1 Peter ii. 13—23. * Matt. xxi. 33—42. « Viz. Psalm xxxviii. lxiv. and

cxliii. 7 Jeremiah xii.

2l

514 OF THE FORM OF PRAYER FOR [chap. xvii.

remiah's complaint to God of great mischiefs done in Church and State by false prophets and tyrannical rulers, with God's answer, giving the reason of his permitting it, and threatening withal, in due time, to punish the authors of these mischiefs, and to deliver the righteous.

§. 2. The other is out of Daniel,8 being an excellent prayer, which that holy man used on a day that he had set apart to solemn humiliation, fasting, and repentance ; wherein he so effectually bewailed the sins and sufferings of God's people, that he prevailed with God to restore them to their liberty, and to the exercise of their religion. Which justly reminds us of the prayers and penitence of devout men under those usurpers, which at last had the same effect with us.

§. 3. The second Lesson 9 sets before us the T1Lessonnd ^tn an0- Pat;ience of the holy martyrs, whom St. Paul records, and is very proper as a commemor- ation of our royal martyr's sufferings and faith, and an ex- hortation to us to imitate them, whensoever it shall please God to require it of us. In the old Gallican Liturgy this was the proper Lesson for the festival of any martyr.10

CHAPTER XVII.

OF THE FORM OF PRAYER FOR THE TWENTY- NINTH OF MAY

Sect. I. — Of the Rubrics.

To the end (saith the Act of Parliament, by which this day is appointed) that all persons may be put in mind of their duty thereon, and be better pre- pared to discharge the same with that piety and devotion as The Act to be becomes them; the Act of Parliament made in tote a?vden°fore tJie twe(ff^ and confirmed in the thirteenth year the observation of king Charles the Second, for the observation ot the day. 0f the twenty-ninth day of May yearly, as a day

of public thanksgiving, is to be read publicly in all churches at Morning Prayer, immediately after the Nicene Creed, on the Lord's day next before every such twenty-ninth of May, and.

s Daniel ix. 1—22. » Heb. xi. 32, to chap. xii. 7. i« Vide Mabillon, Lit.

Gallic. 1. 2, p. 1G0.

sect. I.] THE TWENTY-NINTH OF MAY. 515

notice to be given for the due observation of the said day. So also the Act for the observation of the Fifth of November is appointed to be read, by that Act itself, publicly in the church after Morning Prayer or preaching on the said day.

And yet it is remarkable, that though both By what autnor_ these Acts, together with the Act for the thirtieth ity these offices of January, appoint these several days to be so- areenJ°med- lemnly observed, and both suppose and enact that proper prayers and praises shall be used on those days ; yet not one of them provides for or establishes any office for the use of either one or other of the said days : nor have our kings, by whose order and directions alone these several offices are printed and annexed to the Book of Common Prayer, and ap- pointed to be used on their respective days, any power or au- thority invested in them by king Charles II. 's Act of Uni- formity, to establish or enjoin any other form than what is provided in the Book of Common Prayer, or to do any thing else in relation to that book, than to alter and change from time to time the names of the king, queen, and royal progeny. So that it might be very well questioned, whether these, or any other occasional offices put out by the same order, could safely be used, were it not for the general connivance, or rather concurrence of the two other parts of the legislative authority, the lords and commons, who, if sitting, are always present at the performance of such offices, and frequently ad- dress the king to order them.1

II. The second rubric has already been spoken to in the foregoing chapter : but because this Actions for read- festival falls in such a time of the year, as that ing this office it often happens to concur with some other great Jay" °ther h°ly" holy-day, which has a proper service appointed for itself; therefore here is a third rubric of directions in this case, that whenever such concurrence shall happen, the pre- ference shall be given to that other holy-day, and so much of this office as interferes with the service proper for that day shall be omitted. Thus, for instance, it is said in the rubric, If this day shall happen to be Ascension-day, or Whit-Sun- day, the Collects of this office (i. e. all the prayers of it, for all prayers are called Collects both in the rubrics of this and all other offices) are to be added to the office of those festivals in their proper places : — and the rest of this office shall be

' See this proved at large by Mr. Johnson in his Case of Occasional Days and Prayers. 2 L 2

516 OF THE FORM OF PRAYER FOR [chap. xvn.

omitted ; i. e. the Psalms, Lessons, Epistle, and Gospel, because both those days have proper Psalms, Lessons, Epistles, and Gospels of their own. And that only the portions of Scripture appointed for this day are to be omitted upon this occasion, is plain, because if this day happens to be Monday or Tues- day in Whitsun-week, or Trinity-Sunday, (which have no proper Psalms,) then the proper Psalms here appointed for this day, instead of those of ordinary course, shall be also used. And because none of the days mentioned in the rubric have any peculiar hymn instead of the Venite Exultemus, ' therefore the rubric orders, that, what festival soever shall happen to fall upon this solemn day of thanksgiving, the following hymn, appointed instead of Venite Exultemus, shall be constantly used. The only question then remaining is, whether the Litany ought to be used if this day happens to be Ascension-day, or Monday or Tuesday in Whitsun- week, (for upon Whit-Sunday and Trinity- Sunday it is used of course.) And to this, I think, the answer is plain, viz. That the Litany does not interfere with any part of the service appointed for any of those days ; and therefore it should be read (as it is enjoined by this office) for the greater solemnity of this day. Besides, whatever festival happens to fall upon this day, tlie collects of this office are to be added to the office of such festival in their proper places : now one of the collects or prayers of this office is to be said in the end of the Litany, after the collect, We humbly beseech tliee, O Father, &cc. Unless therefore the Litany be read, and that collect used, one of the collects of this office cannot be added in its proper place. But one would think there should be no room for any doubt in this matter, when it is said so expressly in the rubric, that the Litany shall always this day be used ■ to imply, un- doubtedly, that though it happen upon a day on which other- wise the Litany is not to be used, yet it shall be added on purpose on this occasion.

Sect. II. — Of the Sentences, Hymns, Psalms, Lessons, Epistle, and Gospel.

I. For the sentences are appointed one of the

The Sentence*. , ^r /■•

ordinary sentences at morning service, (being Daniel's confession of his people's transgression, and of God's mercy notwithstanding,2) and an additional one out of the

2 Daniel ix, 9, 10.

sect. II.] THE TWENTY-NINTH OF MAY. 517

Book of Lamentations,3 ascribing our preservation wholly to the mercy and compassion of God.

II. The following hymn, which was new drawn

i • x tt » • .1 o The hymn.

up in king James II. s reign, in the room 01

another that had been used before, is sufficiently plain and

applicable to the day, without any comment.

III. The proper Psalms, till king James's

reign, were the xxth, xxist, lxxxvth, and cxviiith. p^^ cxSv. But now they are the cxxivth, cxxvith, cxxixth, and cxviiith. The first of these hath been already spoken to in the office for the Fifth of November. It may very properly be repeated here ; since the papists and sectaries, like Sam- son's foxes, though they look contrary ways, do yet both join in carrying fire to destroy us : their end is the same, though the method be different.

§. 2. The cxxvith Psalm celebrates the deli- verance of the Israelites out of their captivity, MmcKV1, which was so sudden and unexpected, that they who saw it thought themselves in a dream, and could scarce be per- suaded that the thing was real : which may exactly be applied to the strange and miraculous turn of affairs at the happy Restoration ; which was so surprising, that those who saw it were in such an ecstasy of joy and wonder, that they were almost afraid that their senses deceived them.

§. 3. The cxxixth Psalm is a reflection upon the endeavours of our enemies to destroy us, and an acknowledgment of God's continual help in delivering us ; and concludes with a curse denounced upon the enemies of the Church.

§. 4. The cxviiith Psalm was composed origin- ally for David's coronation after God had brought him from his exile through many troubles, and had settled him safely on his throne in peace. It is set last, because it peculiarly relates to the last scene of the Restoration, the crowning of king Charles II.

IV. The first Lesson4 is almost an exact paral- ^ M T

, , j .,• i n. \ i The first Lesson.

lei to our own case, describing how, alter Absa- lom's death, (whereby the rebellion was happily ended,) the people unanimously resolved to bring back their lawful king David, and sent an honourable message to him in his exile, to invite him home ; and how also upon this he returned, not

s Chap.,iii. 22. 4 2 Samuel xix. 9.

518 OF THE FORM OF PRAYER FOR [chap. xvn.

only without any opposition, but by the general consent, and to the great satisfaction of all his subjects ; his people con- tending which part of them should shew themselves most for- ward and joyful upon so happy an occasion.

§. 2. But if any new practices make it necessary to reflect upon that faction and sedition which began the rebellion, Numbers xvi. was added by king James, to be used instead of the former, where the example of Korah, Dathan, and Abiram sets out the greatness of their sin, and the severity of their punishment, who delight in opposing their lawful governors. §. 3. The second Lesson, which is now the TLesseoCnnd Epistle of Saint Jude, (but which was Romans xiii. till king James's reign,) foretells the coming of false teachers in the last days, and describes their hypo- crisy in pretending to sanctity, while their lives are notoriously evil ; remarking particularly their railing at those in authority, and prophesying falsely for a reward, and containing at the same time a prophecy of their fall : and as the character of these was exactly answered by some in those sad times ; so also was their prophecy soon after fulfilled to their ruin and destruction, to warn others to beware of such pretenders.

VI. The Epistle5 (except the two first verses)

TheGoPsSdeand *s tne same with tnat for January 30> command- ing us to be subject to the king as supreme. But, lest we should doubt who our king is, the Gospel gives us a token to know him by, viz. he whose image and super- scription our tribute-money bears. For coining of money is as certain a mark of sovereignty, as the making of laws, or the power of the sword. Wherever therefore that mark is found, there tribute and the rights of sovereignty are due. For this reason our Saviour, to answer the question proposed to him, (viz. whether it was lawful to pay tribute to Ccesar or not?) does not examine into Caesar's right, nor how he came by his sovereign power ; but all the foundation he thinks necessary to proceed upon, is this of Caesar's image and su- perscription, i. e. the current coin of the country. For this was a proof that Caesar, at that time, was actually possessed of the supreme power in Judea, and that even the Jews, who used his money, acknowledged as much : an answer so plain, that the Pharisees were ashamed of the question they had proposed, and went away without making a reply. For they

5 1 Peter ii. 11— 18.

sect, ii.] THE TWENTY-NINTH OF MAY. 519

no more dared to deny that Caesar was king, than they thought that Jesus dared either to own or deny the lawfulness of pay- ing tribute to him. But one necessarily infers the other. For " since peace (saith the historian 6) cannot be secured without forces, nor forces raised without pay, nor pay had without taxes or tribute ; " it follows that tribute must necessarily be paid to the person actually governing, so long as he governs, in consideration of the safety and protection we enjoy by him, whosoever he be that is possessed of the government.

I know how injurious this doctrine hath been represented to rightful princes in distress from usurping powers. But I never yet saw it proved, that Providence is confined always to maintain the same family on the throne ; or that, when an- other is raised up in the room of it, we are not obliged to em- brace or submit to such a change in the government, accord- ing as it is ordained for a blessing or a scourge. However, to waive that argument at present, it is sufficient to say here, that, supposing subjects to act upon the principles that are here laid down, no rightful prince will ever be dispossessed. And sure it will be hard to charge those consequences upon the explanation of any Scripture, which can never happen till men have acted in direct opposition to the text so explained.

CHAPTER XVIII.

OF THE FORM OF PRAYER DRAWN UP FOR THE

FIRST OF AUGUST ; AND NOW TO BE USED

ON THE TWENTIETH OF JUNE.

THE INTRODUCTION.

As the godly Christian emperors in ancient times, so it appears that our most religious princes since the Reformation, have always caused the days of their inaugurations to be publicly celebrated by all their subjects with prayers and thanksgivings to Almighty God} And to the end that this day might be duly celebrated, we find that particular forms of prayer have

6 Nee quies gentium sine armis,nec armasine stipendiis, nee stipendia sine tributis haberi possunt. Tacitus apud Grotium in Matt. xxii. 20. 1 See Can. 2, 1640, in

Bishop Sparrow's Collection, page 349, and king James II.'s Order for the Service on the sixth of February.

520 OF THE FORM OF PRAYER FOR [chap, xviii.

been appointed by authority, at least ever since the reign of king Charles I. for that day on purpose.2 It is true, after the death of that prince, this pious custom received a long and dole- ful interruption, upon occasion of his murder, which changed the day, on which king Charles the Second succeeded to the crown, into a day of sorrow and fasting? And indeed a great part of the duty of that day, and the devotions proper to it, were per- formed in the service for the twenty-ninth of May. However, upon king James II. 's accession, the former laudable and re- ligious practice was immediately revived ; a form of prayer and thanksgiving having been composed by the bishops for this purpose, in many things agreeing with this we now use. But in the reign of king William, the Inauguration festival was again disused: and it must be owned there was so much the less occasion for it during his reign, as there were large ad- ditions made to the form of thanksgiving appointed for the Fifth of November, to commemorate his arrival, which hap- pened on that day. However, when our late glorious and pious queen Anne succeeded to the throne, there was fresh occasion to revive the festival. And therefore the day was again ordered to be observed, and a form of prayer with thanks- giving drawn up, part of it being taken from king James's office, and part of it being composed entirely new; and is, altogether, the same (except the first Lesson) with the present office, which comes now in order to be explained.

Of the Sentences, Hymn, Psalms, Lessons, Epistle, and Gospel.

I. The rubrics are the same as in the foregoing en ences. Q^ces . an(j so ^Q Sentences are the first that

need to be considered : and of these it is sufficient to say, that the first is a proper introduction to the duties we are now going to perform,4 and that the other is one of the ordinary sentences at morning service,5 and inserted here, in order to prepare us for the following confession.

II. The Hymn is an abridgment of a much ymn. ionger one fa^ was appointed in the office drawn

up for king James II. However this, as it stands, is as proper to the occasion, containing suitable petitions and praises for the king.

8 See Can. 2. 1640, in Bishop Sparrow's Collection, page 349, and king James II.'s Order for the Service on the sixth of February. 3 Ibid. * 1 Tim. ii. 1—3.

5 1 John i. 8, 9.

chap. xviii.J THE TWENTIETH OF JUNE. 521

III. The proper Psalms are Psalm xx. xxi. ci. ThePsalms The xxth is a Psalm of David, wherein the people Psalm xx. ' are taught to pray for his good success.

§. 2. The xxist was originally composed upon the same account for which we now make choice of it, viz. to be a form of public prayer, to be used in the con- gregation for God's blessing on the prince.

§. 3. The cist Psalm is a resolution that David „ ,

", . , „ -, . . Psalm ci.

made to be a strict observer ot piety and justice both in his private and public conduct, and is appointed here to remind us, that whoever desires God's blessing upon his person and government, must diligently attend to discounten- ance impiety, and to nourish true religion and virtue. In the room of this Psalm, in king James's office, were appointed the lxxxvth and the cxviiith ; but they being both chose with an eye to the exile, which that prince underwent with his royal brother, were, in the office for queen Anne, more properly changed.

IV. The first Lesson in queen Anne's time was Proverbs viii. 13, to the end : but now the first TTheLfirSstnS' of Joshua is again appointed, which was the Les- son for this office when it was put out by king James. Now indeed only the first ten verses are appointed, which contain the history of God's setting up Joshua to succeed Moses in the government of the Israelites, with the instructions that he gave him upon that occasion. Why the latter part was not continued as well as the former, I do not see ; since certainly some part of it is as applicable as the former to the case of his present Majesty, it going on with the story of Joshua's passing with the Israelites over Jordan, to take possession of the land which God had given him.

§. 2. The second Lesson0 is appointed upon Thesecond account of that part of it which is read for the Epistle on November 5, of which what I have there said may suffice.

V. The Epistle and Gospel are the same with

chose appointed on the twenty-ninth of May, and TheGospeie and have already been spoken to in my discourse on that office.

6 Romans xiii.

TEXTS OF SCRIPTURE ILLUSTRATED AND EXPLAINED.

Genesis xliii. 27. Exodus xvii. 11, 12, 13. Leviticus xviii. 12 — 16. Judges xiv. 20. . 1 Samuel xxxi. 12. Ecclesiastes v. 1. Ezekiel ix. 4. Amos vi. 10. Zechariah iii. 8.

vi. 12.

St. Matthew iii. 11, 16.

v. 23, 24.

vi. 9.

10. .

ix. 2.

xvi. 19.

xviii. 18.

xix. 9. .

xxvi. 26.

29.

St. Mark x. 11. xiv. 23.

St. Luke i. 78.

iii. 21.

xi. 2.

xvi. 18.

xxii. 19.

St. John iii. 3—7.

Page

429 357 404 401 466 90 357 466 86 ib.

377

274

^»

7

441

440

ib.

402

295

278

403

297

86

377

7

403

297

325

St. John xiv. 13. .

xvi. 23, 24. .

xx. 23. .

Acts i. 5. .

ii. 46. .

iv. 23, 24. .

Romans ii. 20.

xvi. 3, 5, 10, 11,

1 Corinthians vii. 2. 14.

xi. 22.

24,25.

xvi. 19.

2 Corinthians i. 21, 22.

viii. 23.

Galatians i. 19. Ephesians i. 13.

iv. 30.

Philippians ii. 25. Colossians iv. 15.

1 Timothy iv. 14.

2 Timothy iv. 5.

19.

Philemon 1, 2. Hebrews xiii. 7. James v. 14, 15.

16.

1 Peter iii. 7. 1 John ii. 20, 27.

14

Page

5

ib.

440

378

82

10

372

83

402

329

. 83

297

. 83

3S0, 391

97

. ib.

380

. ib.

97

. 83

96

. 95

. 83

. ib.

188

442, 449

451

410

301

INDEX.

Absolution, the power of it, in -what sense given by our Saviour to the Church, 440. the internal effects of it, 442. in what sense exercised in the primitive Church, 443. how far abused by the Church of Rome, 453. in what sense exercised by the Church of England, 439, 446.

in the morning and evening service,

how seasonably used there, 114. of what benefit or effect, 115. designed by the Church to be more than declarative, ib. not to be pronounced by a deacon, 120.

in the office for the visitation of the

sick, seems only to respect the censures of the Church, 439. what intended by the form, 445. not to be pronounced un- less heartily desired, 447. See also the preface, vi. &c.

Abstinence, how distinguished from fast- ing by the Church of Rome, 198. what days appointed for the one and the other, ib. no distinction made in the Church of England, either between days of fast- ing and days of abstinence, or between any different kinds of food, 198, 199. ab- stinence from flesh on fish-days enjoined by act of parliament, 199. entire absti- nence recommended by the Church of England on fast-days, ib.

Advent, why so called, 206. the antiquity of it, ib. Advent sermons formerly preached, ib. why the Church begins her year at Advent, 207.

Affinity. See Consanguinity.

Affusion in baptism, answers the end of it, 348. used sometimes by the primitive Christians, ib. how it first came into practice, 350. affusion only to be used when the child is sick, 368.

Agatha, a Sicilian virgin and martyr ; some account of her, 56.

Agnes, a Roman virgin and martyr ; some account of her, 55. why painted with a lamb by her side, 56.

Alb, what, by whom, and when to be worn, 104.

St. Alban, a martyr ; some account of him, 64.

All-Saints day, for what reason observed, 190, 253. the service for it, ib.

All-Souls day, what day so called, and why, 74.

Alms, how to be distinguished from the

other devotions of the people, in the ru- bric after the offertory, 275. by whom, and in what manner to be collected, ib.

Almsgiving at the Sacrament, a necessary duty, 273.

Alphege, archbishop of Canterbury ; some account of him, 60.

Altar, in what part of the Church it former- ly stood, 86. none were allowed to ap- proach it but priests, ib. a dispute about it at the Reformation, 263. how it ought to stand, both in the Communion-time, and out of it, 264. why the priest must stand on the north side of it, 265. to be covered with a fair linen cloth at the time of Communion, ib.

Ambrose, bishop of Milan ; some account of him, 60.

Amen, what it signifies, 122. how regarded by the primitive Christians, ib. why printed sometimes in Roman and some- times in Italic, 123. in what sense it is used at the end of the curses in the Commination, 505.

St. Andrew's day, why observed first in the course of holy-days, and at the be- ginning of Advent, 247.

Angels, thought to be present at the per- formance of divine mysteries, 291.

St. Ann, mother to the blessed Virgin Mary ; some account of her, 67.

Anthems, the original and antiquity of them, 158. why to be sung between the third collect and the prayer for the king, ib.

Annunciation, the feast of it, 247.

Apocrypha, when, and upon what account appointed for Lessons, 137.

Apostles, others besides the twelve so called, 95. their office not designed to be temporary, ib.

their days, why observed as festivals,

189.

Ascension-day, how early observed, 235. the service of that day explained, ib.

Ash-Wednesday, why Lent begins on that day, 219. why so called, ib. the discipline of the ancient Church on that day, ib. how the Church of England supplies it, 220. the service for it, ib.

St. Athanasius's Creed. See Creed of Athanasius.

August 1, a form of prayer for it, 519.

524

Augustin, first archbishop of Canterbury ; some account of him, 63.

St. Augustin, bishop of Hippo ; some ac- count of him, 69.

Banns, what the word signifies, 395. why, and how often to be published, t'6. the poverty of the parties, or their not being settled in the place where they are asked, no reason for prohibiting the banns, 396. the penalty of a minister that marries without licence or banns, ib.

Baptism, how it typifies a new birth, 325. formerly administered only at Easter and Whitsuntide, and why, 231, 332. to be administered now only on Sundays and holy-days, except in cases of necessity, 333. the irregularity and scandal of ad- ministering public baptism at home, ib. why to be performed after the second Lesson, 337. persons dying without it not capable of Christian burial, 468.

of infants, practised by the Jews, 327.

no alteration intended by our Saviour, ib. express testimony for it in the New Testament, 329. proved from the writ- ings of the most ancient Fathers, 330.

by laymen. See Lay Baptism.

St. Barnabas, his day, why not formerly in the table of holy-days, 189.

St. Bartholomew, a remark upon the Gos- pel appointed for his day, 252.

Bede, some account of him, 63. how he got the name of Venerable, 64.

Benedict, an abbot ; some account of him, 59.

Bidding of prayer before sermon enjoined by the Church ever since the Reforma- tion, 272. the contrary practice attended with fatal consequences, 273.

Birth-days, the days of the martyrdom of the ancient Christians, so called, and why, 188.

Bishops were called apostles in the first age of the Church, 97. those called bishops in Scripture were probably no more than presbyters, ib. See Ministry.

Bissextile, leap-years, whence so called, 248.

Blassius, bishop and martyr; some ac- count of him, 56.

Boniface, bishop of Mentz, and martyr; some account of him, 64.

Bread in the Sacrament, whether it should be leavened or unleavened, 317.

Bread and wine for the Communion, when and by whom to be placed on the table, 276. how and by whom to be provided, 321. the remainder after the Commu- nion, how to be disposed of, 320.

Breaking the bread, a ceremony always used by the ancient Church in conse- crating the Eucharist, 297.

Bridemen, their antiquity, 400.

Britius, or St. Brice; some account of him, 74.

Burial, Christian, the ancient form of it,

467. to what sort of persons denied, t'6 the time when performed, 474. the man- ner of procession at funerals, t'6. rose- mary, why given at funerals, ib. the priest to meet the corpse in his surplice, 475. and to go before it to the church or grave, ib. in what places the dead were buried formerly, 476. the ancient solemn- ity of taking leave of the dead body, 485. the position of the corpse in the grave, 186. the throwing earth upon the body, ib. a communion at funerals for- merly appointed, and why, 488.

Cascilia, virgin and martyr ; some account of her, 76.

Calends, the column of them, 53.

Candlemas-day, whence so called, 247, 248.

Canonical hours for celebrating marriage, 399.

Catechising, what the word signifies, 373. of divine institution and universal prac- tice, 372. as proper after baptism as be- fore, 373. how often to be performed, 374. why after the second Lesson, 375. who to be catechised, 376. what care to be taken by parents and masters, ib.

Catherine, virgin and martyr; some ac- count of her, 77.

Cedde, or Chad, bishop of Lichfield ; some account of him, 58.

Chancels, why so called, 85. always stood at the east end of the church, 86. how to remain as they have done in times past, 109.

Chimere, a bishop's habit, 104.

Choir, all divine service performed there at first, 106. till clamoured against by Bu- cer, 107. and altered upon his complaint, t'6. which caused great contentions, t'6. till the old custom was revived by queen Elizabeth, t'6.

Chrisom used anciently in baptism, 353. why so called, t'6. was formerly offered by the woman at her churching, 498. what the word should signify in the weekly bills, 499. See White Garments.

Christmas-day, how early observed in the Church, 208. the service for it explained, t'6. why a prescribed time for communi- cating, 312.

St. Chrysostom, his prayer, 161. when first added, 162.

Chronicles, (the books of,) why not read for Lessons, 136.

Churches, the necessity of hav ing appro- priate places for public worship, 81. the universal practice of Heathens, Jews, Apostles, and primitive Christians, SI, 82. the churches of the ancient Christians sumptuous and magnificent, 85. the form of them, t'6. decency in churches requi- site and necessary, 88. to be consecrated by a solemn dedication of them to God, t'6. called by the names of angels and saints, 90. great reverence shewn in them by the primitive Christians, t'6.

INDEX.

525

Church holy-days, what days so called, and why, 89.

Churching of Women. See Thanksgiving of Women after Childbirth.

Circumcision, (the feast of,) the design of it, 212. the antiquity of it, ib. the service for it, 213.

St. Clement, bishop of Rome, and martyr; some account of him, 76.

Clergy and people, the prayer for them, when first added, 160, 161.

Clerks, who intended by them, 154.

Collects, why the prayers are divided into so many short collects, 155. why so call- ed, 156. whether the collect for a Monday festival is to be used on the Saturday or the Sunday evening, 194. the week-day collects not to be used on holy-days or their eves, 196. the antiquity of the col- lects for the Sundays and holy-days, 200.

Comber, Dr., his character of our Liturgy, 33.

Commemorations, what they were, 139.

Commination, the occasion and design of the office, 500. how often and upon what occasions to be used, 501, 502. to be said after the Litany ended, 503. to be said in the reading-pew or pulpit, ib. the design of the curses in this office, 504. Amen, what it signifies at the end of every curse, 505.

Common Prayer Book, compiled in the reign of king Edward VI., 23. and con- firmed by actof parliament, 25. but after- wards submitted to the censure of Bu- cer and Martyr, ib. upon Whose excep- tions it was reviewed and altered, Of. and again confirmed by act of parliament, 26. both which acts were repealed by queen Mary, ib. but the second book of king Edward, with some few alterations, again established in the reign of queen Elizabeth, ib. some other alterations made in it in the reign of king James I., 28. and the whole book again reviewed after the Restoration, Of. the names of the commissioners, and the manner of their proceeding, 26. compiled by an ec- clesiastical, not a civil authority, 30. a character of it from Dr. Comber, 33. See Liturgy of the Church of England.

Communicants, the Ministers to be judges of their fitness for the communion, 257. and have power to repel scandalous of- fenders, 258. when and how the commu- nicants are to be conveniently placed at the communion, 287.

Communion, in what time of divine service notice of it is to be given, 270. not to be administered to scandalous offenders, 258. nor to schismatics, 261. nor to persons not confirmed, 262. nor to strangers from other parishes, ib. when the Minister is to give notice of it, 270. the care of the Church about frequent communions, 312, 316.

Double communions on the same day, an ancient practice, 203, 204.

Communion in one kind examined, 307.

Communion service, designed to be used at a different time from morning prayer, 256. the order of it in king Edward's first Book, and the Scotch Common Prayer, 297. why to be said on all Sun- days and holy-days, 313. to be said at the altar, though there be no commu- nion, and why, 315.

Communion of the sick, agreeable to the practice of the primitive Church, 458. timely notice to be given to the Curate, 461. how many required to communicate with the sick, ib. where the sick is hin- dered from communicating, he is to sup- ply it by faith, 463.

Communion table, how properly called an altar, 262. See Altar.

Confession, in the morning and evening prayer, why placed at the beginning, 114. an objection against it answered, ib.

(private,) the state of it in the primi- tive Church, 436. how far enjoined by the Church of England, 437. the benefits and advantages of it, 438.

Confirmation, a necessary qualification for the communion, 262. of divine institu- tion, 377. of apostolical practice, 378. its being attended at first with miraculous powers no argument that it was designed only for a temporary ordinance, 379. ad- ministered by the Apostles not so much for the sake of its extraordinary, as of its ordinary effects, to. designed for a standing and perpetual ordinance, 380. practised by the Church in all ages, ib. of what use and benefit, 381. not render- ed unnecessary by the receiving the eu- charist, 382. necessary to confirm the benefits of baptism, 383. at what age persons are to be confirmed, 384. to be administered only by bishops, 385. a god- father or godmother necessary to be witness of it, 387. imposition of hands an essential rite in it, 389. but a blow on the cheek used instead of it by the Church of Rome, 389, 390. prayer an- other essential to it, 390. unction in con- firmation, primitive and catholic, 391. as also the sign of the cross, 392.

Consanguinity, or affinity, what degrees of either expressly forbid to marry, 404. and what by parity of reason implied, ib. the case the same in unlawful conjunc- tions as in lawful marriages, 405. and between bastard children, as between those that are legitimate, ib. the reasons of the prohibition, ib. such marriages, why called incestuous, 406. Consecration of Churches. See Cliurches.

of the elements in the Eucharist, al- ways attributed 'to the invocation of the Holy Ghost, 296, &c.

526

INDEX.

Consecration of the water in baptism, an- cient and decent, 345.

Cope, what sort of habit, 104. by whom and when to be worn, 105.

Coroner's warrant, no rule for giving Chris- tian burial to persons who lay violent hands upon themselves, 472.

Corporal, or linen cloth, thrown over the consecrated elements at the commu- nion, 308.

Cousins, no cousins prohibited marriage, 406. why not, 407.

Creed, (the Apostles',) why called Creed, 147. why called Symbolum, ib. the anti- quity of it, 148. when first recited pub- licly, ib. why placed between the Lessons and prayers, 148, 149. to be repeated by the whole congregation, why, 149. to be repeated standing, why, ib. why with their faces towards the east, ib.

(of St. Athanasius,) the scruple which

some make against it answered, 150. why used on the days mentioned in the rubric, 151.

(Nicene,) why placed next after the

Epistle and Gospel, 269. an account of it, ib.

Crispin, martyr ; some account of him, 73.

Cross, (invention of the,) what day so call- ed, and why, 61.

in baptism, used twice by the primi- tive Christians, 338. the antiquity and meaning of it, 356. why made after bap- tism, 359. why made upon the forehead, 360.

in the consecration of the Eucharist,

an ancient and general practice, 297.

in Confirmation, ancient and catho- lic, 392.

Curates, who meant by them in the prayer for the clergy and people, 161.

Cycle of the moon. See Golden Num- ber.

of the sun ; the Sunday letter impro- perly called the cycle of the sun, 47. the use of it, ib. why it consists of twenty- eight years, 49. how to find the domini- cal letter, ib.

St. Cyprian, bishop of Carthage, and mar- tyr, 71. the Cyprian in the Roman ca- lendar a different person, ib.

David, archbishop of Menevia, afterwards called St. David's ; some account of him, 57.

Days, one in seven, why kept holy, 185.

Deacons not to pronounce absolution, 120.

Dead, praying for them, an ancient and catholic practice, 282. inconsistent with the doctrine of purgatory, ib. in what e.ense used in king Edward's Common Prayer, 4S1. how far implied in our pre- sent Liturgy, 482. Dead bodies, the care of them an act of religion, 464. the reasons of that care, ib. Deadly sin, what it signifies, 170.

Dedication of churches, the feast of it, on what day to be observed in England. See Churches.

Denys the Areopagite ; some account of him, 72.

Desks, or reading-pews, the original of them, 108.

Dipping in baptism. See Immersion.

Doctrine and Erudition (necessary) for any Christian Man, a book with that ti- tle put out by king Henry VIII., 23.

Dominica in Albis, what Sunday so called and why, 232.

Dominical letter. See Cycle of the Sun- day Letter.

Doxology, {For thine is the kingdom, &c.,) its being added by St. Matthew, and omitted by St. Luke, no objection to the Lord's Prayer being a form, 4. why sometimes added in the Liturgy, and sometimes omitted, 124.

{Glory be to the Father, &c.,) cor- rupted by the Arians, and for that rea- son enlarged by the Church, 126. used at the end of all the psalms and hymns, and why, 132, 133.

St. Dunstan, archbishop of Canterbury; some account of him, 62.

Duties, Ecclesiastical, what, and when to be paid, 321, 322.

East, why the primitive Christians turned that way in their worship, 86. why chancels stand at the east end of the church, ib. why people turn their faces that way when they say the Creed, 149. why people are buried with their feet towards the east, 486.

Easter, the rule for finding it, 35. upon what occasion it was framed, 36. Eas- ter differently observed in different Churches, ib. ordered to be every where observed on the same day by the Council of Nice, ib. the paschal canons passed in that Council, ib. the new and full moons ordered to be found by the golden num- bers, 37. Easter by that means was kept sometimes too soon, and sometimes too late, ib. the paschal limits answering the golden numbers, 38. cycles and tables invented to find Easter for ever, 39. found to be erroneous, 42.

Easter-day, when first observed, and why so called, 228. the anthems instead of the Venite Exultemus, why appointed, ib. the rest of the service for it explain- ed, 229. why a prescribed time for com- municating, 230. the whole time be- tween Easter and "Whitsuntide formerly observed, ib. the week after Easter how observed formerly, and why, 231. the Sundays after Easter, their services how proper, 232.

Easter-eve, how observed in the primitive Church, 226. how observed by the Church of England, 227. the service for it, ib.

INDEX.

527

Edmund, king and martyr ; some account of him, 76.

Edward the Confessor, his translation, 73.

king of the West Saxons ; some ac- count of him, 59. his translation, another festival formerly observed, 65.

Elements in the Eucharist, consecrated by our Saviour with a solemn blessing, 297. the form and manner of administering them to the communicants, 303. private consecration of them how far allowed, 458. See Bread and Wine.

Ember-weeks, what they were, and why so called, 207. at what seasons observed, t'6. why ordinations are affixed to those times, 208. the prayers to be used at those times, when first added, 181.

Epact, the occasion of it, 45. how it an- swers the golden number, t'6. how to find it, 46. the use of it in finding the moon's age, t'6. why it shews the moon's age truer than the golden number, 47.

Epiphany, what the word signifies, 213. used formerly for Christmas-day, ib. the ancient names of it, ib. the service for it, 214. the services for the Sundays after the Epiphany, t'6. the feast of it, to what end instituted, 215.

Epistler and gospeller, why appointed, 268.

Epistles for Sundays and holy-days, the antiquity of them, 201. in what version they are used, to. their order and me- thod, t'6. the suitableness of them to the several days-, t'6. why the Epistles are read before the Gospels, 26S.

Erudition for any Christian Man. See Doctrine.

Espousals, what they were formerly, 411. how supplied now, 412.

Etheldred, virgin ; some account of her, 73.

Evangelist, not a distinct officer by him- self, 95.

Eucharist, the virtue of it, 254. whence so called, 289. See Communion Service.

Eves, why called vigils, 192. the original of them, ib. which festivals have eves, and which not, and why, 193. the eve of a festival that falls upon a Monday, to be observed on the Saturday, 194.

Eunurchus, bishop of Orleans ; some ac- count of him, 70.

Excommunication, the internal effects of it 442. an ipso facto excommunication, how it differs from an ordinary one, 470. persons dying excommunicate not capa- ble of Christian burial, 469. whether a person that incurs an ipso facto excom- munication can be refused Christian burial before sentence is pronounced, 471.

Exhortations to the Communion, why there were none in the primitive Litur- gies, 284. the usefulness of those in our office, 285. Exorcising in baptism, an ancient prac- tice, 339.

Expectation week, what week so called, and why, 236.

Ezekiel, why some part of it is not read for Lessons, 136.

Fabian, bishop and martyr ; some account of him, 55.

Faith, virgin and martyr ; some account of her, 72.

Fasting, how ancient and universal a duty, 197. how distinguished from abstinence in the Church of Rome, 198. what days appointed for one and the other, ib. whether distinguished in our own Church, 198, 199. days of fasting, how observed by the primitive Christians, 198.

Festivals, how requisite to be observed,

187. Jewish festivals not to be observed by Christians, »6. Christian festivals, how early observed, t'6. in what manner observed by the primitive Christians,

188. what and how observed by the Church of England, 189. why the Curate is to bid them, t'6. what to be done in the concurrence of holy-days, t'6. and why lengthened out for several days, 292. why fixed to eight days, t'6.

Forms of prayer, a full vindication of the joint use of precomposed set forms of prayer, 2.

Fonts, why so called, 336. why generally placed at the lower end of the church, t'6. formerly very large, t'6. why made of stone, 337.

Friday, why observed as a fast day, 199.

Full moon. See Easter. See Epact.

Funerals, variously performed, 465. some- times by burying, which was the most ancient and natural, ib. sometimes by burning, ib. always performed with due solemnity, 466. See Burial of the Dead. See Dead Persons.

Genesis, why appointed to be read in Lent, 137.

St. George, martyr ; some account of him, 61. how he came to be patron of the English, ib.

Giles, abbot and confessor ; some account of him, 69.

Glory be to the Father, &c. See Doxology.

Godfathers and godmothers, the original, antiquity, and use of them, 335. the number of them, t'6. whence called sureties and witnesses, ib. the qualifica- tions required in them, 336. no parents to be admitted, t'6. nor persons that have not received the Communion, ib. the reasonableness of admitting a vica- rious stipulation, 341. why the god- fathers or godmothers are to name the child, 346. the ill practice of choosing unfit persons to this office, 361. a god father or godmother required at Con firmation, 337.

Golden number, by whom invented, and why so called, 42. the occasion of it, and

528

1XDEX.

how brought into the calendar, ib. why now left out of the calendar, 43. how to find the golden number ol any year, 44.

Good-Friday, why so called, 225. why ob- served as a fast, ib. the Gospel for it, why taken out of St. John, ib. the rest of the service for it, ib.

Gospels for the Sundays and holy-days, the antiquity of them, 201. in what ver- sion they are used, ib. their order and method, ib. the suitableness of them to the several days, 202. standing up at the Gospel, why enjoined, 269.

Gospeller and epistler, why appointed, 2G8.

Gregory the Great, bishop of Rome, and confessor ; some account of him, 58.

Habits for the Minister. See Ornaments.

Hallelujah, how anciently and universally used, 127.

Hilary, bishop and confessor ; some ac- count of him, 55.

Holy-cross-day; what day so called, and why, 70.

Holy-days, (popish,) why retained in ou» calendar, 53. See Festivals.

Homilies of the Church of England, by whom composed, and when, 272.

Honey, milk, and salt, why given an- ciently to the new baptized, 326. why discontinued, ib.

Hood, by whom first used, 102. why used by the monks, 103. why used in cathe- drals and universities, ib.

Hours, the third and ninth the times of the Jewish sacrifice, and why, 79. the same hours observed for prayer by the primitive Christians, 80. why not en- joined by the Church of England, ib.

canonical, for celebrating marriage,

399.

Hugh, bishop of Lincoln; some account of him, 75.

Hymns, the antiquity of them, 142. why used after the Lessons, ib. when first added, ib.

January 30, a form of prayer for it, 510.

St. Jerome, priest, confessor, and doctor ; some account of him, 72.

Jesus, reverence to be made at the name of Jesus, 149.

Images, the use of them forbid in the pri- mitive Church, 86. a remarkable in- stance of it, 87.

Immersion, or dipping in baptism, most primitive and significant, 348. See Ef- fusion. See Trine Immersion.

Immovable feasts, why placed by them- selves in the Common Prayer Book, 246. observations on some of them, ib.

Impediments to marriage, what, 402, &c.

Imposition of hands essential to Confirm- ation, 389. a blow on the cheek used in- stead of it by the Church of Rome, 389, 390.

Incestuous marriages, what marriages so called, and why, 400.

Tufant baptism. See Baptism of Infants.

Innocents'-day, why observed, 190. why observed presently after Christmas-day, 210. the service for it explained, 211.

Institutions (godly and pious) of a Chris- tian Man, a book with that title put out by king Henry VIII., 23.

Introits, what they were, and how ancient, 204. the introits for every Sunday and holy-day throughout the year, ib.

Invention of the Cross, a day so called, and why, 61.

St. John Baptist, his day why observed, 189. why commemorated by his nativity, 252. his beheading, what day so called, 69.

St. John Evangelist, why commemorated at Christmas, 210. the service for his day, how proper, 211.

ante Port. Lat., what day so called,

and why, 62.

Isaiah, why reserved to be read in Ad- vent, 136.

June 20, a form of prayer for it, 519.

Kalendar, (or Calendar,) 52.

Kneeling, the Sacrament to be received kneeling, 304. the Apostles probably re- ceived it in a posture of adoration, ib. though their posture does not bind us, 305. when kneeling first began, ib. how universal and reasonable a practice, 306. the protestation concerning it, 323. the Minister, why sometimes to stand and sometimes to kneel, 155.

Lambert, bishop and martyr; some ac- count of him, 71.

Lammas-day, what day so called, and why, 67.

St. Laurence, archdeacon of Rome, and martyr ; some account of him, 68.

Lawn sleeves, a bishop's habit, 104.

Lay -baptism, allowed by our Church at the first Reformation, 363. but afterwards prohibited by both houses of convoca- tion, ib. whether valid or effectual in the sense of our Church, 365.

Leap-years, whence called Bissextile, 248.

Legends, what they were, 139.

Lent, the original and antiquity of it, 217. variously observed at first, ib. why li- mited to forty days, 218. why so called, ib. why to end at Easter, ib. how ob- served by the primitive Christians, ib. the Sundays in Lent, the services ap- pointed for them, 221. how they are named, ib.

Leonard, confessor ; some account of him, 74.

Lessons, why they follow the Psalms, 135. the antiquity of them, ib. the order of the first Lessons for ordinary days, 136. why some books of the Old Testament are not read, to. Isaiah, why reserved for Advent, ib. the first Lessons for Sundays, 137. Genesis, why read in Lent, "ib. first Lessons for saints' days

INDEX.

529

138. for holy-days, ib. the order of the second Lessons, ib. the Revelation, why not read, ib. what posture the Minister and people ought to be in when the Les- sons are reading, 142.

Let us pray, often used, and why, 152.

Licence, the penalty of a Minister that marries without licence or banns, 396.

Lights upon the altar enjoined by the ru- bric, 106.

Litany, what the word signifies, 163. why sung in the middle of the choir, 164. the original of them in this form, ib. used formerly in processions, ib. on what days to be used, and why, 165. at what time of the day, ib. one out of every family in the parish to be present at it, 166. the irregularity of singing it by laymen, 167. the method and order of it, 168, &c. when properly ended, 503.

Liturgy, the lawfulness and necessity of a national precomposed one, 1, &c.

Liturgy of the Church of England, how it stood before the Reformation, 22. what was done in relation to it in king Henry VIIL's reign, ib. See Common Prayer Book.

Lord be loith you, &c, why placed between the Creed and the Lord's Prayer, 152.

Lord have mercy upon us, &c, the anti- quity and use of this form, 152, 153. why placed before the Lord's Prayer, ib. the clerk and people not to repeat it a second time after the Minister, ib.

Lord's Prayer, prescribed by our Saviour for the constant use of his Church, 4. objections against it answered, ib. &c. always used by the primitive Church, 7. why used in all offices, and generally at the beginning, 123. why repeated aloud by the whole congregation, 124. why repeated more than once in an office, ib.

Lord's Supper, daily received by the pri- mitive Church, 312. the care of the Church in administering it to persons in danger of death, 458. See Communion Service.

Low-Sunday, what day so called, and why, 232. the service for it, 233.

St. Lucian, confessor and martyr; some account of him, 55.

Lucy, virgin and martyr ; some account of her, 77.

St. Luke, his day, why observed, 190.

Lunar year, how computed, 44.

Machutus, bishop ; some account of him, 75.

Margaret, virgin and martyr at Antioch ; some account of her, 66.

St. Mark, his day, why observed, 190. why observed as a day of abstinence by the Church of Rome, 198.

Marriage, a divine institution, 394. must

be performed by a lawful Minister, ib.

not before banns be published on three

Sundays, or licence obtained, 395. at no

2 M

time prohibited, 397. though not decent at some seasons, 398. to be solemnized in one of the churches where banns were published, ib. to be performed between the hours of eight and twelve in the morning, 399. in what part of the church to be solemnized, 400. who to be present at the solemnization, ib. the man, why to stand at the right hand of the woman, 401. the impediments to marriage, what they be, 402. no cousins prohibited mar- riage, 406. the mutual consent of the parties to be asked, 409. the husband's duty, ib. the wife's duty, 410. the father or friend why to give the woman, 412. and the Minister why to receive her, 413. their right hands why to be joined, ib. the mutual stipulation explained at large, 414. the meaning of the ring. See Ming. The married persons ought to receive the Sacrament, 425. the advan- tage of communicating on the day of marriage, ib.

St. Martyn, bishop and confessor ; his translation, 65.

Martyrs, the days of their death, why ob- served, and why called their birth -days, 188.

Mary Magdalene, why her festival is dis- continued, 66.

the Virgin, her visitation, on what

day formerly commemorated, 65. her nativity, on what day formerly comme- morated, 70. her conception, on what day formerly commemorated, 77.

Matrimony. See Marriage.

Masses, solitary, not allowed of by the Church of England, 317.

St. Matthias's day, on what day to be ob- served in leap-years, 248.

Maundy Thursday, why so called, 224. the Epistle, why concerning the insti- tution of the Lord's Supper, id. the prac- tice of the primitive Church on this day, ib. the church -doors why set open on this day, 225.

May 29, a form of prayer for it, 514.

St. Michael and All Angels, why observed, 190. St. Michael, why particularly com- memorated, 253.

Middle state, the ancient notion concern- ing it, 282.

Midlenting, or mothering, the rise of that custom, 222.

Milk, honey, and salt, why given ancient- ly to the new baptized, 326. why discon- tinued, ib.

Millennium, the notion of it very primi- tive, 282.

Ministers, sometimes to stand, and some- times to kneel, why, 155.

Ministry, the necessity of a divine commis- sion to qualify a person for the ministry, 91, &c. the necessity of episcopal ordina- tion, 94. three distinct orders set apirt by the Apostles to the ministry, 95.

530

INDEX.

Money given at the offertory, how and when to be disposed of, 322.

Moon. See Easter. See Epact. See Golden Number.

Morning and evening prayer to be said daily, either openly or privately, bj every priest and deacon, 80. the form and order of it in the primitive Church, 110.

Mothering. See Midlenting.

Musical instruments used in singing of Psalms, 131.

Name given to children at baptism, why, 346. heathen and wanton names pro- hibited, 347. to be given by the god- fathers or godmothers, and why, ib.

Name of Jesus, what day so called, 68.

New Moon, how to find it by the golden number in the calendar, 43. See Epact. See Easter. See Golden Number.

Nicene Creed. See Creed, Nicene.

Nicolas, bishop of Myra in Lycia; some account of him, 77.

Nicomede, a Roman priest and martyr ; some account of him, 64.

November 5, a form of prayer for it, 508.

Oblation of the Eucharist after consecra- tion, always practised by the ancients, 298. our present prayer of oblation man- gled and displaced, 299.

Octaves, or the eight days after the prin- cipal feasts, how formerly observed, 212. for what reason, 293.

Offertory, the sentences in the commu- nion office so called, and why, 275.

Orders of the Ministers, three distinct ones set apart by the Apostles, 94.

Ordination, by a bishop, the necessity of it, 94. presbyters never invested with it, 96. at what seasons performed, 208.

Organs, the antiquity of them, 132.

Ornaments, or habits, enjoined to be worn by the Ministers, and in the church, 98. offensive to Bucer and Calvin, 105. dis- continued in the second book of king Edward, ib. but restored again by queen Elizabeth, 106.

O Sapientia, what day so called, and why, 78.

Pall at the communion. See Corporal.

Palla Altaris, and Palla Corporis, what, and how distinguished, 265.

Palls worn by archbishops, the original of them, 56.

Palm-Sunday, why so called, 222.

Paranymphs, or bridemen, their antiquity, 400.

Parents, not allowed to stand godfathers or godmothers for their own children, 336. the want of their consent an im- pediment to their children's marriage, !08.

Parliament, the prayer for it, when first added, 182.

Passing-bell, why formerly ordered to be rung, 457.

Passion-Sunday, what Sunday so called, and why, 222.

Passion-week, why called the great week, and the holy week, 222. how formerly observed, ib. how observed by the Church of England, 223. the services appointed for it, ib.

Pastoral staff, an account of it, 105.

St. Paul, his day, why not formerly in the table of holy-days, 189. why commemo- rated by his conversion, 247.

A Peal to be rung before and after every burial, 473, 490.

Penitents, the form of driving them out of the church on Ash-Wednesday, 220. the form of reconciling them on Maun- dy Thursday, 224.

Perpetua, a Mauritanian martyr ; some account of her, 58.

St. Philip, whether the Apostle or deacon, commemorated by our Church, 252.

Pie, why so called, 140.

Pica letters, why so called, ib.

Places, the necessity of having appropri- ate places for the public worship of God, 81.

Polygamy forbid by the New Testament, 402.

Pope receives the Sacrament sitting, 306.

Postils, sermons formerly so called, and why, 272.

Prayers, not to be repeated by the people aloud, 123. why divided into short Col- lects, 155. essential to Confirmation, 390.

Preceding marriage, an impediment to marriage, 402.

Presbyters were never invested with the power of ordination, 96. the same per- sons called both presbyters and bishops in the New Testament, 97.

Primer of king Henry VIII., some account of it, 23.

Prisca, Roman virgin and martyr ; some account of her, 55.

Processions, what sort of them allowed in England, 234.

Psalms used by the Apostles and primitive Christians, 9, 130. why they follow the Confession and Absolution, &c, 128. why used oftener than any other part of Scripture, 129. whether all the members in a mixed congregation may properly use some expressions in the Psalms, ib. why sung or said by course, 130. by whom first set to music, 131. why to be repeated standing, 132. the course ob- served in reading them, 133. to be used after the translation in the Old Bible, 134. which the proper place for singing psalms, 159.

Publication of what things to be made in churches, and by whom, 271. .

Purgatorial fire, how far held by some an- cient Fathers, 282.

Purification, the feast of it, 247. why call- ed Candlemas-day, 248.

INDEX.

531

Quinquagesima Sunday. See Septua- gesima.

Reading pews or desks, the original of them, 108. to have two desks, 141.

Real presence in the Sacrament, the no- tion of it explained, 323.

Remigius, bishop of Rhemes ; some ac- count of him, 72.

Responds, what they were, 139.

Responses, the design of them, 124.

Revelation (the book of) why not read for Lessons, 138.

Richard, bishop of Chichester ; some ac- count of him, 59.

Ring in marriage, the remains of the old coemption, 416. why made use of rather than any thing else, 417. why a gold one, ib. what intimated by its round- ness, ib. the use of it ancient and uni- versal, ib. why laid upon the book, 418. why put upon the fourth finger of the woman's left hand, ib. the words at the delivery of it explained at large, 419, &c.

Rochette, what habit so called, 103. the antiquity and use of it, 104.

Rogation-days, when first observed, 233. why so called, 234. the design of their institution, ib. why continued at the Reformation, ib. deferred by the Spa- niards till after Whitsuntide, and why, 230.

Romish Saints. See Saints'-days.

Rosemary, why given at funerals, 474.

Royal family, the prayer for them, when first added to our Liturgy, 160.

Rule for finding Easter. See Easter.

Sacrament to be received kneeling. See Kneeling.

Sacrifices (Jewish) why offered at the third and ninth hours, 79.

Saints'-days, how observed in the primi- tive Church, 188. how observed by the Church of England, 189. the days of saints' deaths, why called their birth- days, 188.

Romish, 53, &c.

Salt, milk, and honey, why given formerly to the new baptized, 326. why discon- tinued, ib.

Saturday, why the Jewish Sabbath, 185. why and how observed by the Eastern Christians, 186.

Schismatics, not to be admitted to the Communion, 261.

Self-murderers, not capable of Christian burial, 472. whether those that kill themselves in distraction are excluded by the rubric, ib.

Sermon, the antiquity and design of it,

271. anciently performed by the bishop,

272. why called postil, ib. Septuagesima, Sexagesima, and Quinqua- gesima Sundays, why so called, 215. the design of them, and how observed for- merly, ib. their services, 216.

Shrove-Tuesday, why so called, 216.

Sick. See Visiting of the Sick.

Silvester, bishop of Rome ; some account of him, 78.

Singing Psalms, which the proper place for them, 159.

Sitting at the Sacrament practised by the pope and the dissenters, 306. by whom first introduced, ib.

Solitary masses or communions, not allow- ed of by the Church of England, 317.

Song of Solomon, why not read for Lessons, 136.

Spousage, what are the proper tokens of it, 416.

St. Stephen, St. John, and Innocents, their days, the antiquity of them, 210. why observed immediately after Christ- mas day, and in the order they are placed, ib. their service explained, 211.

Strangers from other parishes not to be admitted to the communion, 262.

Sudden death, why we pray against it, 170.

Sunday, why observed by the Christians, 185.

Sunday letter, perpetual table to find it by, 51. See Cycle of the Sun.

Surplice, why so called, 100. the antiquity, lawfulness, and decency of it, ib. why white, 101. why made of linen, ib. the shape of it, and why made loose, 101, 102. objections against it answered, ib.

St. Swithun, bishop of Winchester, his translation, 66.

Symbolum, the Creed, why so called, 147.

Synodals, what they were, 139.

Tables, rules, and calendar, 35. tables for finding Easter, 38. the bishop of Alex- andria first appointed to give notice of Easter-day to other Churches, 39. cycles afterwards drawn up, ib. the cycle of eighty-four years, 40. the cycle of five hundred and thirty-two years, or Victo- rian period, ib. the last cycle established bythe Church 41. and afterwards adapt- ed to the calendar, ib. which was the occasion of placing the golden numbers and dominical letters in the calendar, ib. See Easter.

Thanksgiving, the great duty of it, 183. the forms when, and upon what account they were added, 184.

A large Thanksgiving always used at the celebration of the Communion in the primitive Church, 289. thanksgiving of women after childbirth, why placed after the office for the burial of the dead, 491. the original and reasonableness of it, ib. the time when they must do it, 492. the place for doing it, 493. to perform this office in private houses very absurd, ib. the woman to be decently apparelled, 494. in what part of the church she is to kneel, 495. in what part of the service she is to be churched, 496. the woman

532

INDEX.

formerly to offer her chrisom, 498. what the accustomed offerings are now, 499. the woman to receive the Communion if there he one, 500.

St. Thomas, why commemorated immedi- ately before Christmas, 247.

Times, the necessity of setting apart set times for the performance of divine wor- ship, 79. See Hours.

Transfiguration of our Lord, what day so called, 68.

Trine immersion, formerly used in bap- tism, 352. why discontinued, ib.

Trinity Sunday, why not of very early date, 241. why observed the Sunday after Whit-Sunday, ib. the service for it, 242.

Trinity, Sundays after, the Collects, Epis- tles, and Gospels, 243.

Tunicle, an account of it, 105.

Valentine, bishop and martyr, some ac- count of him, 57. the original of choosing valentines, ib.

Veils used formerly by women when they were churched, 494.

Venite exultemus, why used just before the Psalms, 127.

Verses, what they were, 1 39.

Vessels used in private baptism to hold the water, how to be disposed of, 367.

Vestments. See Cope.

Victorian period, 40.

Vincent, deacon of Spain, and martyr, some account of him, 56.

Vigils, why so called, 192. See Eves.

Violent hands. See Self -Murderers.

Visitation of the blessed Virgin, what day so called, 65.

of the sick, why the office for it is

placed next to that of matrimony, 427.

Visiting of the sick, a duty incumbent upon all, 427. especially upon the clergy, ib. whom the sick are to send for, ib. and at the beginning of their sickness, 428. who are to go without delay, ib.

whether the Minister be confined to the order in the Common Prayer Book, ib.

Unction in baptism prescribed by the first book of king Edward VI., 354. whether it belonged to baptism or confirmation, ib. how they were distinguished in the primitive Church, ib.

in Confirmation, primitive and catho- lic, 391.

of the sick, prescribed by the first

book of king Edward VI., 448. used by the Apostles in order to healing, 449. why and in what sense prescribed by St. James, 450. how used by the primi- tive Church, 452. how by the ancient Church, 453. how abused by the Church of Rome, ib. how far countenanced at the Reformation, 454.

Vow in baptism, very primitive, 343.

Wafer-bread used formerly in the Eucha- rist, and why, 319. enjoined by queen Elizabeth, ib. and allowed by the Scotch Liturgy, 320.

Wakes in country parishes, the original of them, 89.

Wishing with water, used by all nations as a symbol of purification, 324. how it typifies a new birth, 325.

Water mixed with the eucharistical wine by the primitive Christians, 278. not essential to the Sacrament, ib.

used in private baptisms, how to be

disposed of, 367.

White garments given anciently to the new baptized, 231. for what reason, 326. See Chrisom.

Whit-Sunday, how anciently observed, 237. why so called, ib. the service for it, 239. why a prescribed time for communi- cating, 312.

Whitsun-week, how observed formerly, 239.

Who alone workest great marvel*, what meant by that expression, 161.

Year, lunar, how computed, 44.

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