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Great.     Translated  from  the  German. 

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Roger  De  Hoveden's  Annals  of  Eng- 
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Compilers  of  the  English  Liturgy/ 


RATIONAL  ILLUSTRATION 


BOOK  OF  COMMON  PRAYElt 


CHURCH  OF  ENGLAND 


THE  SUBSTANCE  OF  EVERY  THING  LITURGICAL  IN 

BISHOP  SPARROW,  MR.  L'ESTRANGE,  DR.  COMBER,  DR.  NICHOLS, 

AND  ALL  FORMER  RITUALISTS,  COMMENTATORS,  AND 

OTHERS,  UPON  THE  SAME  SUBJECT. 


CHARLES  WHEATLY,  M.A. 

VIC\R  OF  BRENT  AND  FURNEUX  PSLRAM  IN  HERTFORDSHIRE 


LONDON: 

BELL  &  DALDY,  6,  YORK  STREET,  COVENT  GARDEN 
AND  186,  FLEET  STREET. 

1867. 


FEINTED  BY  W.  CLOWES  AND  SONS,  STAMFORD  STREET 
AND  CHARING  CROSS. 


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. 


126  OF  THE  ORDER  FOR  [chap.  in. 

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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